THE WHITE STONE OR, A Learned and Choice TREATISE OF ASSURANCE: VERY Uſefull for all, but eſpecially weak Believers.
By Nathanael Culverwel, Maſter of Arts, and lately Fellow of Emmanuel Colledge in Cambridge.
Wherefore the rather, Brethren, give diligence to make your Calling and Election ſure.
LONDON, Printed for John Rothwel, at the Fountain and Bear in Cheapſide, 1654.
Wherefore the rather, Brethren, give diligence to make your Calling and Election ſure.
ASſurance of ſalvation is a truth of great and precious conſequence, of ſweet and comfortable influence into the whole life of a Chriſtian: A truth which has ſcarce had liberty to unmask and ſhew it ſelf in former times, and ſo has ſeldom or never4 been fully treated of: A truth which could never be more welcome and ſeaſonable then in times of danger and uncertainty; when all other things are in a doubtful and wavering condition, then to make our Calling and Election ſure; to ſet up a ſpiritual Militia, and to put the ſoul in a poſture of defence, in ſuch an heavenly preparation, as it may be fit to meet with all conditions; He ſhall not be afraid of evil tidings, his heart is fixed truſting in God: He is juſt like the Philoſophers good man〈…〉〈 in non-Latin alphabet 〉, fourſquare, that, caſt him where you will, like a Dy, he falls alwayes ſure and ſquare; He's built upon the ſame foundation that the whole Church of God is; He's built upon a Rock, and though the waves daſh, and the windes riſe, though the ſtorm encreaſe, and the floods beat in, yet the houſe ſtands, the foundation's ſure, 'tis built upon a Rock, and the gates of hell ſhall not prevail againſt it. I'le make him a pillar in the Temple of my God, as Chriſt promiſes to the Church of Philadelphia; even like one of thoſe Pillars in Solomons Temple: The name of the one was Jachin, and of the other Booz; nothing but ſtability and ſtrength, as the words imply; Chriſtian aſſurance fortifies the ſoul, and prepares it againſt all conditions.
Now, as for the drift of our Apoſtle in this5 Chapter, 'twas to perſwade the Chriſtian Churches of Pontus, Galatia, Cappadocia, Aſia; Bithynia, to whom he wrote, that they would be fruitful and abundant in the graces of God, that they would grow in grace, and adde grace to grace, & ſo to increaſe in them all, till they came to a full and perfect ſtature in Chriſt: For he that lacks theſe (ſaith the Apoſtle) is blinde, and cannot ſee a farre off: he is pore-blind, and cannot ſee ſo far as haven and heavenly things: And then he is forgetful too of the very firſt principles and rudiments of Grace; he forgets that he was purged from his former ſins in the Laver of Regeneration in Baptiſme, when he firſt entered into Covenant with God.
Wherefore do ye rather give diligence to make your Calling &c. You that have a ſpiritual eye, and an enlightened ſoul, and can diſcern the things of God, and you that are mindful of the Covenant made with him, do you, brethren, give, &c. for this if any thing will make you fruitful in the works of grace; for by theſe you muſt maintain your aſſurance: theſe are the fruits and evidences of your ſalvation, the fruits of the ſpirit, and the firſt fruits of eternal life. Chriſtians that make their Calling and Election ſure, will and muſt be fruitful in good works. The Papiſts interpoſe〈…〉〈 in non-Latin alphabet 〉in this verſe;6 and Beza ſaies indeed, that he found it in two ancient Copies, but though it be left out in the letter, yet we include it in the ſenſe; good reaſon to leave it out in the text, becauſe all the Greek Copies do, two only excepted; but yet we take it in in the interpretation, and freely acknowledge that no Chriſtian can be aſſured of his ſalvation, who is not fruitful and abundant in good works, as Fulke and Carthwright do very well ſatisfie the Rhemiſts Tranſlation.
In the words you have (1.) An uſual compellation, Brethren. (2.) An Apoſtolical exhortation, and that to a double duty, one ſubordinate to another.
The (1.) and principal in intention, to make your Calling & Election ſure. The (2.) (which is a means to the former,) to give diligence. And if you look upon the firſt again, you ſhall finde in it. (1.) A propriety, your Calling and Election. (2.) A method and order, firſt your Calling, and then your Election.
As for two of the particulars, wee'l but point at them, becauſe they are not ſo properly intended in the words. For
1. The compellation is frequent and obvious in every Epiſtle; and ſhews
1. An Apoſtolical Suada, by which they were wont to winde and inſinuate themſelves with7 them; for affection does ſtrongly engage the judgement. And all Rhetorick is little enough to win hearts, and prevail upon ſome mens ſpirits.
2. An Apoſtolical meekneſs: Peter a Star of the firſt magnitude, yet calls the leſſer Sporades his brethren; A glorious and eminent Chriſtian, a tall Cedar in Lebanon, yet acknowledges the meaneſt and loweſt Chriſtians his brethren. He learnt this of his Lord and Maſter, who was not aſhamed to call them brethren; And ſhall the Diſciple be above his Lord? 'Twere well if the Pope, who will needs be Saint Peters ſucceſſor, would follow him in this. And who art thou, O prophane Iſmael, that ſcoffeſt at the Children of the Promiſe under this very name and notion of the brethren?
2. And then as for the propriety,〈…〉〈 in non-Latin alphabet 〉, your Calling and Election.
1. None can be aſſured of another mans ſalvation, unleſs it be of ſuch whom the Scripture tells us were in the ſtate of Grace; whoſe ſincerity is made famous to all the world; to whom the ſpirit hath ſet its broad ſeal, and given them a publick teſtimony that they were within the Covenant: for others we know in general, that there are a ſelect and peculiar company whom God has choſen out as his jewels, but we cannot8 ſay certainly and infallibly of ſuch a particular perſons, of any Individuum, that he is a choſen veſſel. Of ſome 'tis evident and apparent, that for the preſent, they are not in the ſtate of grace; we are ſure that as yet they are not efficaciouſly called, but we know not whether they be choſen; for others we have great hopes, and an high degree of probability, that they are truly born again, but yet we have no abſolute certainty; for Hypocriſies will go ſo far, as that the beſt Criticks may be deceived. And a man can never tell certainly another mans ſincerity, unleſs he could ſupply the place of conſcience. An Hypocrite may ſpin ſo fair a thred, as that it may deceive his own eye, he may admire the cobweb, and not know himſelf to be the Spider; how much more eaſie may he deceive a ſtander by? And as for any extraordinary ſpirit of diſcerning, I know no ground for it, nor any promiſe of it in the Scriptures.
You'l ſay, this takes much from the communion of Saints, and from the ſweetneſs of Chriſtian ſociety, if we cannot tell who are true members of the myſtical body, fellow-brethren and fellow-heirs of the ſame promiſe.
1. Though we cannot tell abſolutely and infallibly, yet we may know very probably; we know there are ſuch a peculiar people, a choſen Generation,9 a Royal Prieſthood, and we know that ſuch and ſuch are the likelieſt in the world to be of this number, ſo as we have no reaſon to diſtruſt them.
2. We muſt commend much of this to Gods providence, who very ſeldom ſuffers Hypocrites to go undetected; he that is the great ſearcher of hearts will be ſure to meet with them: he hates a rotten heart, and will be ſure to make it odious.
3. 'Tis fitting that this and many other priviledges ſhould be reſerved for Heaven, that ſo we may long after that the more. There ſhall be a pure and unmixt communion, the perfect beauty of holineſs. Nothing ſhall enter there that makes a lie, nothing of Hypocriſie; but glorious Angels, and glorified Saints ſunning themſelves in the preſence of God, ſhall keep company together to all eternity.
2. 〈…〉〈 in non-Latin alphabet 〉. Chriſtians are chiefly to look to their own Calling and Election. They are indeed bound to promote the good of others, and to look upon their lives with ſuch Rules as Chriſtianity allows; but they muſt be ſure to dwell at home, and be acquainted with their own breaſts, to make their own Calling and Election ſure; for they cannot be ſure of another mans condition, ſo as they may be of their own.
10And thus we have diſpatcht thoſe two particulars which lay more collateral in the words, and were not directly intended in them. We now come to the very mind and drift of the Text, which branches it ſelf into theſe four propoſitions, that will fully explain the nature of Aſſurance, though we keep within the bounds of the Text: It ſtreams into theſe four particulars.
Obſerv. 1. A Chriſtian may be aſſured of his ſalvation.
Obſerv. 2. Aſſurance of ſalvation requires all diligence.
Obſerv. 3. Aſſurance of ſalvation deſerves all diligence. Both imply'd in Give diligence.
Obſerv. 4. The way to make our Election ſure, is firſt to make our Calling ſure.
And now you may look upon the Text, as on a pleaſant Vine, ſituated in a fruitful place,〈…〉〈 in non-Latin alphabet 〉, i. e. in the horn of the Son of Oil or fatneſs, as the Prophet ſpeaks, you may ſit under the ſhadow of it, and its fruit will be ſweet unto you. For you ſee how it has ſpread it ſelf into ſpacious and goodly branches, ſuch as are all laden with fair and ſwelling cluſters; cluſters of Canaan, that are ripened with thoſe heavenly Sun-beams that ſhine out upon them; and richly filled with all ſpiritual ſweetneſs. And11 this fruit of the Vine will chear the heart of man to all eternity. As for us, we'll be ſure to prune off all ſuch ſproutings and luxuriancies of ſtyle, as may any way ſteal from the ſap and ſtrength of ſo great a truth in hand, as the Hebrews call thoſe ſproutings,〈…〉〈 in non-Latin alphabet 〉, i. e. little Epicures, alwayes feaſting upon the ſweetneſs of the Tree, and putting the root to continual expences: we'll prune off all theſe. And if there be any Cluſters lie lurking under the leaves, truth's not ſo obvious to every eye, we'll (if we can) ſpy them out. The Vintage will be long, we ſhall gather but a cluſter at a time, and preſſe it in the Application.
A Chriſtian may be aſſured of his Salvation, for Saint Peter would never exhort them to give diligence for an impoſſibility, for that which could not be obtained. We'l move in this order, and ſhew
Obſerv. 1. What Aſſurance is.
2. Arguments for Aſſurance.
3. The manner how Chriſtians are aſſured.
4. The ſpecial times of Aſſurance.
5. Make Application.
I. And here firſt, what Aſſurance is.
'Tis a reflex act of ſoul, by which a Chriſtian clearly ſees, that he is for the preſent in the ſtate of grace, and ſo an heire apparent to glory;12 or in the words of the Text, by which he knows his Calling and Election.
'Tis a reflex act, and ſo
1. Aſſurance is ſcituated in the ſouls moſt noble, moſt cloſeted, moſt private, and moſt ſpiritual operation.
1.) Reflex acts are the moſt noble and moſt royal operations, the moſt rational and judicious acts of a moſt intelligent ſpirit. Reaſon is now in its exaltation, it ſits upon the Throne, and exerciſes a Judge-like power; all the faculties of the ſoul muſt appear before its Tribunal, and give up a ſtrict account,〈…〉〈 in non-Latin alphabet 〉, as the Pythagoreans were wont to poſe and catechize themſelves: your inferior ſenſitive Creatures can go poring on upon a preſent object, and blunder on in a diract way, but are far enough from any reflex acts; although ſome talk of reflexiveneſs in ſenſe too, (as to ſee that they ſee, or the like) but 'tis but a fancy of their own; Senſitive Creatures could never reach ſo high as a reflect act; and indeed ſenſual men know not what belong unto it, but the reaſonable ſoul can retire into it ſelf, and take a view and ſurvey of its own actings.
2.) It is the moſt ſecret and retired operation; the ſoul withdrawes and bids the body farewel, and even here becomes an anima ſeparata:13 it retires into its Cloſet, and bolts it ſelf up, where none can peep in, none can eveſdrop it.
3. The moſt refined and ſpiritual working of all, this is moſt abſtracted from matter. The ſoul here does not commerce with outward droſſy objects, but looks upon it ſelf, fixes its eye upon its own face. This is the moſt ſpiritual employment of the ſoul, which does moſt ſtrongly argue its immortality, and ſhewes it to be a ſpark of Divinity: How does the prime and fountain Being ſpend all Eternity, but in looking upon his own tranſcendent and glorious Eſſence? in viewing the bright Conſtellation of his Attributes, and ſeeing ſome ſhadowy and languiſhing Repreſentations of himſelf in the glaſſe of the Creatures? 'Tis one of the chief works of a Chriſtian, to reflect upon himſelf, Vita eſt in ſe reflexio; as the grave Moraliſt Seneca ſpeaks. The Prodigal came to himſelf, when he came to reflex acts, ſo i King. 8.47. When they ſhall turn to their own hearts, &c.
II. But yet this working of the ſoul is but weak and tranſient, 'tis fleeting and deſultory, it quickly vaniſhes; which ſhews a great diſorder and irregularity in the ſpirit, that that which is the nobleſt and moſt proper operation, that borders upon Divinity, men are leaſt ver'ſt in it. 14How rare is it for men to reflect upon their own conditions, to enter into an exact trial and examination of their own wayes? Radius reflexus languet, as the Opticks ſpeak; The beam begins to be weary, and is ready to faint, it gives a weak and languiſhing Repreſentation: 'tis true of intellectual beams too, radius reflexus languet. O how quickly are men weary of ſerious thoughts and conſiderations? they look upon them as melancholy interruptions, turbida intervalla. You had need of good arguments to perſwade men to entertain a ſerious thought; outward objects, theſe divert the minde, and take it off from its greateſt work. As a man that ſees his natural face in a glaſse, (as St. James ſpeaks) goes his way, and preſently forgets what manner of man he was. The ſoul ſcarce knowes its own viſage, it looks abroad and is a ſtranger to it ſelf. Many a mans ſoul has ſcarce look't upon it ſelf all his life-time.
III. It conſiſts in a reflex act, 1 John 2.3. 〈…〉〈 in non-Latin alphabet 〉. ) and ſo differs from faith; it is one thing to believe, and another thing to know that I believe. Our Divines go ſomewhat too far, (Calvin, Perkins, &c.) when they put all juſtifying faith in a full perſwaſion. Ames ſayes, 'tis when they deal with the Papiſts, who put it in a barre aſſent: but (me thinks)15 they ſhould rather be more wary there, left they give the enemy too much advantage. I rather think, that being men eminently pious, it was as they found it in their own ſouls, but all are not ſo ſtrong in Chriſt. Aſſurance is the top and triumph of faith: faith, that's our victory, by which we overcome the world: but aſſurance, that's our triumph, by which〈…〉〈 in non-Latin alphabet 〉, we are more then Conquerors. 'Tis flos fidei, the very luſtre and eminency of faith. Faith that's the Root, Aſſurance is the Top-branch, the flouriſhing of faith, faith with a gloſſe upon it. Juſtifying faith, that does not only dwell in the underſtanding, in nudo aſſenſu, but requires an act of the will too, which muſt embrace a promiſe: indeed it calls for an act reſulting from the whole ſoul, which muſt receive Chriſt offered unto it: but now aſſurance conſiſts only in the minde, and ſo there you have the difference between faith of Adherence, and faith of Aſſurance. The firſt is an act of the whole ſoul, the latter is a work of the mind only; it ariſeth e ſenſu quodam ſpirituali; whereby we know and perceive that we believe. And when I ſay every believer may be aſſured of his ſalvation: I don't ſay that every believer is aſſured of it; No, every one is to labor for it, to give diligence, as our Apoſtle ſpeaks: but every one has not yet obtained it: Aſſurance is not16 of the Eſſence of a Chriſtian; A man may be a true Child of God, and certainly ſaved, though he have not Aſſura•ce; He can have little ſweetneſs and comfort without it, little joy and peace, but yet he may be in a ſafe, though in a ſad condition. 'Tis required to the bene eſſe, not to the eſſe of a Believer.
1. For the promiſe is made to the direct act, and not to the reflex. Believe, and thou ſhalt be ſaved, that's the voice of the Goſpel: Not, know that thou doſt believe. Now there is many a weak Chriſtian that has faith, and yet does not know that he has it; Faith like a grain of muſtard-ſeed, lies hid for a while, but it has a vigorous and operative ſpirit, and will work out in time, and ſpread it ſelf into goodly branches. The leaſt degree of faith, if it be true, brings ſalvation, but it does not bring aſſurance.
2. Many true Chriſtians are in a ſtate of deſertion: all their light is eclipſed, their joy and comfort is put out. Nay, they look upon God, as an enemy; they are ſo far from being aſſured of their ſalvation, as that they verily think themſelves in a loſt condition, and yet all this while are in a true ſtate of grace. Their condition is cloudy and dark, and very uncomfortable for the preſent, but yet 'tis ſafe; they are true bel•evers,17 and yet far enough from aſſurance. An excellent place in Iſaiah for this ▪ Iſa 50.10. Who is among you that feareth the Lord, that walketh in darkneſs, and hath no light? let him truſt in the name of the Lord, and ſtay upon his God; ſome may truly fear God, and yet walk in darkneſſe and have no light, not the leaſt glimpſe of aſſurance, no beam of Gods favourable countenance, yet let him truſt in the Lord, and ſtay himſelf upon his God. He may do this though he has no light, he may multiply direct acts, though he has no reflex acts. And here he may lay all the ſtreſſe of his ſalvation, lean upon the grace of God in Chriſt, and with a ſweet recumbancy reſt himſelf upon his God.
And this conſideration may ſtrengthen many〈◊〉bruiſed Reed, and revive many a drooping•pirit, who for the preſent do not know that•hey beleeve, their caſe may be good for all this. •hou mayſt be a true beleever, though thou art•ut a weak beleever; nay, though thou think••y ſelf no beleever; I do not ſpeak this that••y ſhould reſt in this condition; no, this were•gainſt the text; All muſt give diligence to make••eir Calling and Election ſure: And a Chriſti••can have little or no quiet, till he attain to••surance.
And thus you have ſeen the nature of aſsurance,18 we ſhall in the next place prove, that a Chriſtian may be aſſured of his ſalvation.
1. Ab eſſe ad poſse. Many Chriſtian has been, and is aſſured of his ſalvation. Scarce any eminent Chriſtian in the whole Book of God, but has ſet his ſeal to this truth, by his own particular experience. This is ſo clear as the adverſarie•themſelves cannot deny, but that many choic•ones have had a full and ſatisfying light ſpringing in upon their ſoul, and clearing their eterna•condition to them. But they ſay 'tis by way o•extraordinary Revelation, a ſpecial Priviledg•vouchſafed to ſome few of Gods choiceſt Worthies by a rare indulgence. But this is ſpoke•gratis, and is contrary to the preſent experien••of many thouſands of Chriſtians; 1 John 5.1•The very drift of St. Johns Epiſtle, is that Ch••ſtians might have aſſurance. And beſides, tho•mediums by which Chriſtians attain to aſſ•rance, are common to all: All of the••have the ſpirit dwelling in them: all ha••the fruits of the ſpirit, and a ſweet te••mony of their own ſpirits; though ſome ha••it in a weak meaſure, and cannot reach to a P••rophory: all come not to this full aſſuran••but yet theſe are the uſual wayes, by which〈◊〉attain to it, which have nothing in them of••traordinary Revelation: they are via Reg••19and yet via trita too. Adde to this the ſcope of the text. St. Peter exhorts all to give diligence to make their Calling and Election ſure, which, to what purpoſe were it, if it came only by ſpecial and extraordinary Revelation, which does not depend upon their diligence?
2. Search into the nature of faith it ſelf, and you will ſee that it does much tend to aſſurance, and has ſome vicinity with it. There's a double act of faith, as the moſt acute Ames obſerves. (1.) The actus primus, by which I believe in Chriſt for the remiſſion of my ſins, and juſtifying of my perſon, which is properly juſtifying faith. (2.) Actus ex fide emanans, by which I believe that my ſins are remitted, which does neceſſarily preſuppoſe the former act: for thou haſt no more reaſon to believe that thy ſins are remitted, which does neceſſarily preſuppoſe the former act: for thou haſt no more reaſon to believe that thy ſins are remitted then any other, till thou haſt firſt received Chriſt for the Remiſſion of thy ſins. And this is contained in the Article of the Creed, I believe the remiſſion of ſins; not only in general, for this the Devils believe and yet tremble: but the Chriſtian peculiarizes it, and drawes ſweetneſs out of it, I believe the forgiveneſs of my ſins. And of this latter 'tis meant, that fidelis certus eſſe poteſt certitudine fidei20 de Remiſſione peccatorum, Rom. 5.1. Being juſtified by faith,〈…〉〈 in non-Latin alphabet 〉, a ſweet〈…〉〈 in non-Latin alphabet 〉, and holy ſecurity of ſpirit, for Aſſurance is nothing but apex fidei, the higheſt degree of faith. And 'tis the ſpeech of Aquinas, Quicunque habet ſcientiam vel fidem, certus eſt ſe habere; nam de ratione fidei eſt, ut home ſit certus dei his quorum habet fidem. Faith does of its own accord raiſe and advance it ſelf to Aſſurance, and that by reaſon of the applying and appropriating vertue which is in it; 'Tis faiths Idiom, my Lord, and my God: by a ſweet Monopoly it engroſſes all to its ſelf; and yet leaves enough for others. Now a man that ſtrongly graſps a Jewel in his hand, knowes that he has it; The hand of faith layes hold on Chriſt, and knowes that it receives him: ſo the want of Aſſurance in a beleever, does meerly flow from the weakneſs of faith, for though it be true, that to beleeve, and to know that I beleeve, be two diſtinct acts: yet this you muſt know and obſerve, that the ſtrength and clearneſs of a direct act, will neceſſarily infer a reflex act. Thoſe truths which I do clearly and evidently know, I alſo know that I know them. And that which I ſtrongly, beleeve, I know that I beleeve it: So the want of aſſurance comes from the imbecility of Faith. And the Papiſts that place faith only21 in a meer aſſent, may well deny aſſurance; for they take away that claſping and cloſing power by which it ſhould unite its ſelf with its object.
3. From the nature of the promiſes: for this is the drift of the promiſes, (as 'tis Heb. 6.18. ) that the heirs of promiſe might have ſtrong conſolation: Now a believer can have but weak and unſtable comfort without Aſſurance. What if all the cluſters of Canaan were laid on an heap? What if all the Cordials of the Goſpel were ſtrained into one cup? were the ſoul any thing the better if it muſt only tantalize, ſee them and want them? What ſweetneſs can a Chriſtian draw from a promiſe till he knowes that it belongs unto him? Will this inrich a man, to know that there are Pearls and Diamonds in the world? Will this ſatisfie a fainting Iſraelite, to know that there is a Canaan, a land that flowes with milk and honey, although (it may be) he ſhall ne're come neer't? Nay, is it not a greater ſting and vexation for the ſoul to think, I know there are pure fountains and pleaſant ſtreams, but yet I may die with thirſt ▪ ther are ſpiritual dainties, and precious delicacies, but I am not ſure to have one taſte of them: many a promiſe looks with a pleaſant and propitious eye, but 'tis not fixt upon my ſoul; ſo that take22 away a Chriſtians intereſt and propriety in a promiſe, and what becomes of his conſolation? God hath given his word, his oath, his ſeal, his earneſt, and all to this very end, that a poor Chriſtian may be aſſured of his ſalvation, that he might have a ſtrong and vigorous conſolation; ſo that to deny him this, is to annihilate the word of God, to fruſtrate the oath of God, to evacuate the ſeal of God, and as much as in them lies to make him loſe his earneſt, and to leave the ſoul in an intricate and perplext condition.
4. From the nature of Chriſtian hope; there's a vaſt difference between the Moraliſts hope, and that which is the Theological grace, and yet this is ſcarce took notice of; they require theſe three ingredients into the object of hope: that it muſt be (1.) bonum, (2.) futurum, (3.) incertum; but Chriſtian hope is certain and infallible, it looks upon good as to come, and as certain to come; indeed 'tis nothing but〈…〉〈 in non-Latin alphabet 〉, as Clem. Alexand. elegantly, blood running in the veins of Faith; if hopes expire, Faith will preſently bleed to death. That good which Faith ſees, Hope waits for; Faith eyes it as preſent, but yet at a diſtance, and hope tarries for it till it come. Chriſtian hope is nothing but a waiting and expectation of a certain good; you23 have a pregnant text for this in Heb. 6.19. Which hope we have as an Anchor of the ſoul, both ſure and ſteadfaſt. Hope were but a poor Anchor if it ſhould leave the ſoul to the courteſie of a wave, to the clemency of a Rock, to the diſpoſing of a ſtorm. Hope were but a weak Anchor, if it ſhould let the ſoul be loſt with uncertainties, if it ſhould leave it in danger of ſhipwrack. I, but this Anchor is〈…〉〈 in non-Latin alphabet 〉, and it pierces within the vail, it will be ſure to have faſt hold, 'twill fix upon heaven it ſelf, upon the ſanctum ſanctorum. See another, Rom. 5.2. 〈…〉〈 in non-Latin alphabet 〉; Now that's a poor glory to triumph in uncertainties, to tryumph before the victory; little cauſe of joy and exaltation, till the ſoul be provided for eternity. I can tell you the very poſſibility of being damned, is enough to extinguiſh joy; ſo that till the ſoul come to be in a ſafe condition, ſafe for all eternity, and till it know it ſelf to be in this ſafe condition, 'tis ſo far from being joyful, as that it cannot tell how to be quiet. A probable hope will bear up and ſupport the ſoul, a door of hope in the valley of Achor: but it will not quiet and ſatisfie the ſoul. The leaſt dawning of hope in the initials of grace, does mightily cheriſh and encourage the ſoul. O how pleaſant are the eyelids of the morning! how welcom is the daybreak24 after a dark and diſconſolate night! Nay, the very poſſibility of being ſaved, was that which firſt drew us all to look after heaven; the very conſideration, that there was Balme in Gilead; But the weary ſoul will ne're reſt here, the Dove will ne're take this for an Ark: No, the beams of Gods love will ſhine out ſtronger and brighter upon the ſoul, and ripen his hope into aſſurance, Chriſtian hope when 'tis in its full vigour, is all one with aſſurance, Rom. 5.5. 〈…〉〈 in non-Latin alphabet 〉, but if hope could be fruſtrated, it then might make aſhamed: diſappointment would cauſe a bluſh: hope differ'd will make the heart ſick, and uncertain hope will ſ•arce make the ſoul well; a Chriſtians hope is not like that of Pandora, which may flie out of the box, and bid the ſoul farewel,: no, 'twill ne're vaniſh, till it be ſwallowed up in fruition. The hope of the Hypocrite, 'tis as his righteouſneſs, like the morning-dew: but the hope of a Chriſtian 'tis like the morning-light, the leaſt beam of it ſhall commence into a compleat Sun-ſhine, 'tis Aurora gaudii, and it ſhall ſhine out brighter and brighter till perfect day. We ſhall further clear this truth, if you conſider the manner how Chriſtians are aſſured of their ſalvation, the third thing you propounded.
1 By the graces of God which are in them,25 thoſe precious ſeeds of mortality, and the prints of the ſpirit, by which they are ſealed to the day of Redemption. Grace is the ſpirits ſtamp, by which it marks the ſoul for its own; the firſt fruits of the ſpirit, the leaſt grace, if true and ſincere, is ſufficient to ſalvation, and therefore the ſenſe of the leaſt grace is ſufficient to aſſurance.
Object. But how ſhall the ſoul know that it has theſe graces in truth, and not in ſhadow and colour only? how ſhall it be certain that theſe are not counterfeit and painted?
Sol. There might be given mny ſigns and characters of true grace, that it muſt flow from a principle of ſincerity from à principle of love, that it muſt be comfortable to the grace of Chriſt; but all this will not ſatisfie, for the ſoul will ſtill queſtion how ſhall I know that my graces are ſuch? ſo then that which we muſt ultimately reſolve it into, is that in Rom. 8.16. For in the mouth of two or three witneſſes every thing ſhall be establiſhed; Now we have here two witneſſes, omni exceptione majores, we have a double Teſtimony, a twin-Teſtimony. The ſame ſpirit beareth witneſs with our ſpirits that we are the Sons of God;〈…〉〈 in non-Latin alphabet 〉, he confirms what the other ſayes; both the witneſſes do fully agree, and make up26 one entire teſtimony, the ſoul may ſay here, as Paul, Rom. 9.1. I ſpeak the truth, I lie not, my Conſcience bearing me witneſſe by the Holy Ghoſt.
The whole work of Aſſurance is ſummed up in this practical Syllogiſm, Whoſoever believes ſhall be ſaved: but I b•lieve, and ſo ſhall certainly be ſaved. The Aſſumption is put out of doubt.
1. Conſcience comes in with a full teſtimony: And if natural Conſcience be a thouſand witneſſes, then ſure an enlightened and ſanctified Conſcience can be no leſſe then ten thouſand; 1 John 3.10. He that believes has a witneſs in himſelf, a Certificate in his own breaſt,〈…〉〈 in non-Latin alphabet 〉: for as the ſame Apoſtle, 1 John 3.20. Beloved, if our heart condemn us not, then have we confidence towards God. 〈…〉〈 in non-Latin alphabet 〉here is the ſame with conſcience, for the Hebrews have no other word for Conſcience but〈…〉〈 in non-Latin alphabet 〉. So then, if our heart acquit us,〈…〉〈 in non-Latin alphabet 〉, we have as much liberty as we can deſire. It feares not now the edge of the Law, nor the fiery darts of Satan: it doth not ſtagger with ſenſe of its own weakneſs and unworthineſs, but comes with confidence to the Throne of grace.
Obj. 1. Jer. 17.9. 〈…〉〈 in non-Latin alphabet 〉. Supplantativum Cor prae omnibus, ſo Arias Montanus,27〈…〉〈 in non-Latin alphabet 〉, & inſcrutabile, deſperabile, ſo Hierome and our Tranſlation, deſperately wicked: 'tis properly inſanabile. Some think Paul alludes to this place, and does explain it in Rom. 2.5. 〈…〉〈 in non-Latin alphabet 〉. The Seventy read the words,〈…〉〈 in non-Latin alphabet 〉▪ and tranſlate it accordingly.
Sol. 1. Now as for the minde of the place: I finde Expoſitors of great name and worth, underſtanding it of the unregenerate heart, of the heart of man, that is in the ſtate of corrupt nature, of whom 'tis ſaid, that All the imaginations of the thoughts of mans heart, are altogether evil continually.
Sol. 2. The drift of the text is, to ſhew the deceitfulneſs of mens hearts in reſpect of others, for 'tis brought in by way of Objection. The Jewes they are cunning and ſubtle, and can delude the Prophets, and ſo think to evade the Curſe. No; but I the Lord ſearch the hearts: I have a fair window, an open proſpect into the moſt reſerved ſpirit: 'tis as clear as Chryſtal to my eye.
Sol. 3. Yet 'tis true, that the moſt ſincere heart is very deceitful, the heart of a David, of a man after Gods own heart, is full of windings and turnings, and many deviations, ſuch ſecret paſſages as himſelf knowes not of. For who hath known the error of his wayes? No man yet had28 ſuch a piercing inſight into his own ſoul as to be acquainted with every motion of it. None can ſo anatomize his own ſpirit that it ſhall be〈…〉〈 in non-Latin alphabet 〉, ſo as every vein and nerve and muſcle ſhall be obvious and apparent to his eye; But what does this hinder, but that the general frame and bent of the ſpirit, the byas and inclination of the ſoul may be clearly known? The ſoul knows which way its faculties ſtream with moſt vehemency. Conſcience cannot be brib'd, 'twil give in the true judgement, eſpecially an inlightned conſcience. There's none, but if he ſearch and examine his own ſoul in a ſtrict and impartial manner, may know whether he be ſincere and cordial or no. There's none but may know the general frame and temper of his ſpirit, 1 Cor. 2.11. VVho knowes the things of a man, but the ſpirit of a man that is in him? The Teſtimony of conſcience is certain and infallible. Many a wicked man by this is aſſured, that for the preſent he is in a miſerable and damnable condition; he knows certainly that as yet he is out of the Covenant; and hence many times there are lightening flaſhes of terror flie in his face, the very ſparks of Hell compaſs him about. Does not thy Conſcience often tell thee, O prophane wretch, that as yet thou art a Child of wrath, and galloping to29 damnation with a full Cariere? why then may not the heart of a Chriſtian tell him as certainly, that he is a Child of God by adoption, and an heir of promiſe? nay, ſpeak O Chriſtian, where e're thou art, and ſpeak aloud that we may hear thee, does not thy own ſoul tell thee, that thou art in a ſure and happy condition? ſo ſure as nothing ſhall be able to ſeparate thee from the love of God in Chriſt Jeſus our Lord. Why are Chriſtians ſo often enjoyned,〈…〉〈 in non-Latin alphabet 〉, to try their own ſpirits, if that after all their diligence thet can't tell what to think of them? All uſes of examination were vain and frivolous, which yet are the very life and ſpirits of preaching. And Ames tells us of a donum diſcretionis, which Chriſtians have, by which they can diſcern true grace from counterfeit. There are certain〈…〉〈 in non-Latin alphabet 〉by which they may diſtinguiſh them and judge of them in themſelves, though not in others certainly.
Object. 2. If all thus by the teſtimony of conſcience may know their own frame of ſpirit, whether they be upright or no; why then are not all true Chriſtians aſſured of their ſalvation? what have they not their conſciences and hearts about them?
Sol. 1. Many are not ſufficiently acquainted with their own ſpirits, they do not keep ſo ſtrict30 a watch over themſelves, they are not verſt in their own hearts, they don't try and ſearch their wayes, they have riches and a treaſure, and do not know of it.
Sol. 2. It is in ſo great and weighty a matter: Eternity does ſo amaze and ſwallow up the thoughts, as that they are ready to tremble, where they are certain and ſecure; A man on the top of a Tower knows that he is ſafe enough, and yet when he looks down he is afraid of falling.
3. Conſcience ſometimes gives a dark and cloudy teſtimony, when 'tis diſquieted and charged with new guilt, the ſoul can't ſo clearly read its evidences. And then it begins to queſtion its condition. It may be it has dealt hypocritically in ſome one particular; and now it begins to queſtion all its ſincerity.
We do not ſay then that Conſcience does alwayes give a clear and full teſtimony, but ſometimes it does, and that with abſolute certainty.
2. Now comes in the ſecond witneſs, and the great and ſupreme teſtimony of the ſpirit himſelf, witneſſing with our ſpirits that we are the Sons of God, Rom. 8.16. we render it, the ſame ſpirit, but in the fountain is the ſpirit it ſelf, not〈…〉〈 in non-Latin alphabet 〉, but〈…〉〈 in non-Latin alphabet 〉, not only the31 gifts and graces of the ſpirit, but the ſpirit it ſelf.
Object. This teſtimony ſeems to be coincident with the other, for a man can't tell his own ſincerity: 'tis the ſpirit that muſt reveal a man to himſelf; The ſoul can't ſee its own face unleſs the ſpirit unmask it; the ſpirit is more preſent and converſant with the ſoul, then the ſoul is with it ſelf. He does not only know our hearts, but he is greater then our hearts, and knowes all things.
Sol. We'l eaſily grant, that to the leaſt motion in ſpirituals, there is neceſſarily required the concurrence of the Holy Ghoſt; but withall, we ſay that there's a mighty difference between working of the ſpirit, and the teſtimony of the ſpirit. There's a powerful and efficacious work of the ſpirit, when faith is wrought in the ſoul: but yet there is not the teſtimony of the ſpirit, for every believer has not preſently the ſeal ſet to him: ſo that though the teſtimony of our own ſpirit cannot be without the help and influence of the ſpirit, yet 'tis clearly diſtinct from the Teſtimony of the ſpirit; for here the ſpirit does enable the ſoul to ſee its graces by a preſent light, by the ſoules light; But when it comes with a teſtimony, then it brings a new light of its own, and lends the ſoul ſome auxiliary32 beams, for the more clear and full revealing of it, ſo that you ſee according to that plain text in the Romans, There are two diſtinct Teſtimonies, the ſpirit witneſſing with our ſpirits; And St. John is the moſt expreſſe, Beloved, if our hearts condemn us not, then have we confidence towards God. Now the teſtimony of the ſpirit is
1. A clear teſtimony, a full and ſatisfying light ſprings in upon the ſoul, ſcatters all Clouds, all doubts and queſtions; 'tis as evident as any demonſtration; 1 John 3.24. By this we know that he dwells in us, by the ſpirit which he hath given us. Chriſt when he went to heaven, he left the Comforter, not only to the Church in general, but to every particular ſoul that beleeves, to print his love upon the ſoul,〈…〉〈 in non-Latin alphabet 〉, &c. Chryſoſt. If a creature, though never ſo glittering, ſhould tell men ſo, there might ſtill be ſome heſitancy; I, but the ſpirit witneſſes. The ſecret and inward teſtimony of the ſpirit is as ſtrong and efficacious; nay, more powerful then if 'twere with an outward voice. If an Angel from Heaven were ſent on purpoſe to a Chriſtian by Chriſt himſelf; Go tell him that I love him, that I ſhed my blood for him, &c. 'twere not ſo certain.
312. A ſure teſtimony, for 'tis the witneſs of the ſpirit, who can neither deceive, nor be deceived,〈…〉〈 in non-Latin alphabet 〉, ſufficientiſſimum Teſtimonium, as Cajetan.
1. He can't deceive, for he is truth it ſelf.
2. He can't be deceived, for he is all Eye, Omniſcience it ſelf.
And he does〈…〉〈 in non-Latin alphabet 〉, he dwells in the breaſt and boſom of God: he is fully acquainted with the minde of God, and he reveals it to the ſoul. The Papiſts make the ſpirits teſtimony to bring but a conjectural certainty. But the moſt renowned Perkins anſwers them, (1.) That 'tis ſuch a certainty as makes them cry Abba Father: not only think ſo, and ſpeak ſo, but with all courage, confidence, intention of ſpirit, cry Abba Father. (2.) It is oppoſed to the ſpirit of bondage, and therefore takes away doubtings and tremblings. (3.) The very end why the Holy Ghoſt comes to the ſoul, is to make all ſure, and therefore is called a ſeal and an earneſt. Now he aſſures the ſoul
1. By a powerful Application of the promiſe; for as faith does appropriate the promiſe on our part, ſo the ſpirit applies it on Gods part. As Satan, that lying ſpirit, caſts in doubts and fears, and tremblings, and working upon the remainder of corruption, plots againſt the peace and32 well being of the ſoul; ſo this holy ſpirit, by the comforting, working upon that principle of grace, which he himſelf hath planted in the heart of a Chriſtian, does ſtudy and contrive the welfare of a beleever. And as the ſpirit of bondage does ſtrongly apply wrath and the curſe; ſo this ſweet ſpirit of Adoption applyes grace and mercy. The ſpirit of bondage ſtrikes terror into the ſoul, by a mighty Application of wrath; this curſe flames againſt thee; this threatning this curſe flames againſt thee; this threatning is ſhot off againſt thee; theſe vials of wrath are prepared for thy ſoul: So the ſpirit of adoption does ſet on ſtrong and vigorous apprehenſions of mercy; this pearl of price, 'tis to enrich thee; theſe Evangelical cordials, are to revive thee; this balm in Gilead is prepared for thy ſoul. The ſpirit of Adoption ſpeaks love and peace, and pardon; and that by particular Application of the promiſe to us; As when the promiſe of Remiſſion of ſins, and life everlaſting by Chriſt is generally propounded in the Miniſtery of the word, the holy Ghoſt does particularly apply it to the heart of ſuch a one, and does ſeal up the promiſe to the ſoul; That when faith ſayes, this promiſe is mine, this belongs to me: the ſpirit does ſtrongly apply it, this is thine indeed; and this does belong to thee: Theſe are the ſecret〈…〉〈 in non-Latin alphabet 〉, the whiſperings and breathings of the33 holy ſpirit, the ſecret〈…〉〈 in non-Latin alphabet 〉by which it converſes with the ſoul; The ſpirit of God has free and often entercourſe with a beleeving ſpirit. And this is far enough from any vain Enthuſiaſme, any extraordinary Revelation; 'tis no imaginary thing, but ſuch as many a ſoul is acquainted with, and has taſted of.
2. By a bright irradiation beaming out upon the ſoul, and clearing its evidences, diſcovering its graces, and ſhewing them to be true and genuine; not only by giving the ſoul a ſpirit of diſcerning, (for that we referred to the former Teſtimony) but the ſpirit brings in its own light, and makes thoſe graces, which were viſible before, more eminently conſpicuous; The ſpirit of a man, was the Candle of the Lord, (as the wiſe man ſpeaks) which gave a weaker and dimmer light, but yet ſuch as was enough to manifeſt the Object: I, but now there are glorious Sunbeams come ruſhing in upon the ſpirit, the ſpirit ſhines in the ſoul with healing under his wings. The graces of the ſpirit, theſe flow, like a pure and Chriſtalline ſtream; and the light of the ſpirit ſhines out upon them, and gilds the water. See a plain text for this, 1 Cor. 2.12. We have received the ſpirit which is of God, that we might know the things which are freely given us of God: Light ſets a gloſſe upon all the world, and34 this ſpiritual light gives a luſtre and oriency to graces; it puts a beauty upon them, ſuch as the ſoul is much taken with; We have received an•heavenly light, that we may ſee heavenly things. Now thou knoweſt thy faith to be lively, and thy Repentance to be ſound, thy ſorrow to be ingenuous, and thy obedience ſincere; thy love to be unfained, and thy fear to be filial: for th•Spirit has ſet his Seal to all thy graces, and ha•acknowledged them for his own.
Object. 1. O but many have thought they hav•had the ſpirit, when they had it not: and the Devil, that foul ſpirit, can transform himſelf into an Angel of light.
Sol. But 1. One mans ſelf-deceit does not prejudice anothers certainty. What if one man flatter himſelf in a falſe light, and pleaſe himſelf i••a meer ſhadow of aſſurance; muſt all men need follow his example? A man that's in a drea•thinks himſelf awake, when he is not: I, but (〈◊〉hope) for all this, a man that is awake, may ce•tainly know that he is ſo. Many a Travell〈◊〉has thought himſelf in the right way, when〈◊〉has been out of it: and yet this does not hinde•but that he that's well acquainted with t••Road, may know that he is in his way. Wh••if one man take Copper for Gold, muſt all m••35do ſo too? One mans folly and vanity does not at all hinder anothers Aſſurance.
2. The ſpirit comes with a convincing beam; Light ſhews both it ſelf and other things too; the Sun by its glorious beams does paraphraſe and comment upon its own glittering Eſſence; and the ſpirit diſplayes himſelf to the ſoul, and gives a full manifeſtation of his own preſence. The ſoul knowes the aſpect of the ſpirit, better then we do the face of a friend. The light of a preſumptuous wretch, is like a blazing Comet, and does but portend his ruine: it carri•s a venomous and malignant influence in it; and the light of an hypocrite is but a flaſh, and coruſcation, very brief and tranſient. A man may ſooner take a glow-worm for the Sun, then an experienced Chriſtian can take a falſe deluſion for the light of the ſpirit.
3. There is a twin-light ſpringing from the word and the ſpirit. Try the ſpirits; To the Law, to the Teſtimony: if they ſpeak not according to the rule, it is becauſe there is no morning in them.
The Scripture was all endited by the ſpirit, and the ſpirit cannot contradict himſelf: You do but greeve the ſpirit, (whoer'e you are) that pretend to any Revelation, that agrees not with the Word; Nay, the ſpirit has reveal'd his whole minde in the word, and will give no other Revelation,36 any otherwiſe then we have ſpoken of. And whoever he is that rebels againſt the light of the Word, he ſhall never have the light of the Spirit. Whilſt thou doſt not follow the directing light of the ſpirit, thou ſhalt never have the quickening and cheriſhing beams of it.
And thus you have heard the double Teſtimony: the Spirit witneſſing with our Spirit, and now you muſt know, that
1. The Teſtimony of Gods Spirit is alwayes accompanied with the Teſtimony of our own ſpirit: and ſo that word Rom. 8. is ſignificant,〈…〉〈 in non-Latin alphabet 〉which is properly of one, that does only confirm what the other ſayes: But then 2. A man may have the teſtimony of his own ſpirit, that has not the witneſs of Gods ſpirit. The Spirit as it breaths when it pleaſes, ſo it ſhines when it pleaſes too: Well then, the queſtion is, whether the Chriſtian, who has but the ſingle teſtimony of his own ſpirit, may be aſſured of his ſalvation?
Mr. Perkins propounds the caſe, and reſolves it thus: If the teſtimony of the Spirit be wanti•g, then the other teſtimony, the ſanctification of heart, will ſuffice to aſſ•re us. We know it ſufficiently to be true, and not painted fire, if there be heat, though there be no flame; thus he: And his meaning is, as indeed the thing is, that it is a true aſſurance, thou•h not ſo bright37 an aſſurance. I may ſee a thing certainly by the light of a Candle, and yet I may ſee it more clearly by the light of the Sun. And for my part, I think that certainty does not conſiſt in puncto, but may admit of a latitude; and receive magis and minus: And the contrary principle does delude many. There's an abſolute and infallible certainty in faith, and by this I know the creation of the World: well, but beſides this, I know it by reaſon and by unqueſtionable demonſtration, and I think this adds to my certainty. So here; though one teſtimony be enough for Aſſurance, yet a double teſtimony makes it more glorious. Certainty admits of degrees, and a man may be more certain of a thing, that he is already certain of. Take two Chriſtians, both may be aſſured of their ſalvation; and yet one may have a clearer aſſurance then the other has: One may have a double teſtimony, and another but a ſingle, Nay, the ſame ſoul may have at one time a double teſtimony, and at another but a ſingle. The light of the ſpirit may and does often withdraw it ſelf, and leave only the witneſs of our own ſpirit; and yet then the ſoul has aſſurance. But yet the ſoul ſhould aim at the higheſt Plerophory, at the top of aſſurance: Then quench not the ſpirit, leſt you put out your own joy; greeve not ſo ſweet an inhabitant,38 that comes to comfort you, give him no cauſe to withdraw his light.
Queſt. But what if the ſoul have not the witneſs of Gods ſpirit, nor of its own ſpirit neither? What if it have no preſent light, no certain evidence?
Anſw. There's one way left yet; have recourſe to former Aſſurance. Doſt thou certainly know and remember, that once thou hadſt a ſweet ſerenity of ſoul? that an enlightened conſcience upon good grounds, did ſpeak peace unto thee? Didſt thou never ſee the light of the ſpirit crowning thy ſoul with ſatisfying beams? Art thou ſure that once he did bear witneſs with thy ſpirit, that thou wert the Child of God? Why then, be ſure ſtill that thou art in the ſame condition; for there's no total falling from grace. Thy light (it may be) is put out for the preſent: Conſcience does not ſpeak ſo friendly to thee, as 'twas wont. And thou haſt greeved the ſpirit, and he has took it unkindly, and has held off his light for a while: But now canſt thou remember the dayes of old, when the Rock pour'd out Oil unto thee, when thy branch was gr•en and flouriſhing? Canſt thou certainly recall thy former Aſſurance? Canſt tell the time when the ſpirit did ſet his ſeal unto thee, and confirmed all thine Evidences? Well then, lay39 down but perſeverance for a ground, and thou art ſtill aſſured of thy ſalvation: The ſpirits teſtimony is of an eternal truth: And heaven and earth ſhall ſooner paſſe away, then one beam of this ligh•ſhall vaniſh, though now it be not apparent to thy eye. When the ſoul for the preſent is cloudy and dark, it may cheriſh it ſelf with former aſſurance. Now that a ſoul may have no ſenſible Aſſurance for the preſent, and yet may remember former Aſſurance, is clear in that holy man David, Pſal. 51.12. Reſtore unto me the joy of thy ſalvation, and uphold me with thy free ſpirit. Davids joy was extinguiſht, and he would fain have it lighted again: Three things imply'd in the word Reſtore. 1. That for the preſent it was taken away. 2. That once he had it. 3. He remembers that he had it, and therefore prayes, Reſtore unto me the joy of thy ſalvation, and uphold me with thy free ſpirit; that was the ſpring of Davids joy, the teſtimony of the ſpirit witneſſing with his ſpirit, was that which did uphold and ſtaffe up the ſoul. Davids own ſpirit was now very unquiet, and Gods ſpirit did withdraw himſelf; and now the beſt refreſhment that David has, is from former Aſſurance. 'Tis true, there is ſome ſadneſs and bitterneſs in this conſideration, when a Chriſtian ſhall think what he has loſt. O, my ſoul was once a beautiful40 Temple, full of fair windows, and goodly proſpects, and glorious light; I could take a proſpect of Canaan when I pleaſed, but now I dwell in the tents of Kedar, nothing but blackneſs and darkneſs. There is trouble and a ſting in theſe thoughts; but yet there is ſome honey and ſweetneſs too: Was I not once a friend of God, and does he uſe to forſake his friends? Did he not once ſpeak peace to thee, and does he uſe to recall his words? Did not he ſhed his love in thy heart, and is not his love immortal? Did not his ſpirit ſeal up thy ſoul, and is not the print of that ſeal indeleble? ſpeak, did not he once ſhew thee thy name written with his own hand in the Book of life, and does he uſe to blot out what he has written? Doſt not thou remember, did not he ſmile upon thee in ſuch and ſuch an Ordinance, and are his ſmiles deceitful? O no! reſt ſatisfied, O Chriſtian ſoul, and quiet thy ſelf in thoſe rich expreſſions of his love, which he has formerly beſtowed upon thee; O queſtion not his goodneſs, but prepare thy ſelf for receiving of it. The ſtreams are dryed up, but yet the Fountain is full; thou haſt had ſome taſtes of it, though now thou art dry and thirſty: and thou ſhalt have in time freſh bubblings up of his grace towards thee; in the interim, take this for a cordial. Thoſe former41 drops which thou haſt taſted of it, will cheriſh thy ſoul to all eternity. The leaſt drop of grace ſhall never be exhauſted, the leaſt ſpark of true joy ſhall never be exſtinguiſht; all the floods that the Dragon can vomit out of his mouth, ſhall never be able to quench it. But then
4. Put the caſe thus, that there be no Sunlight, nor Starre-light, nor reliques of former light; neither the teſtimony of Gods ſpirit, nor of our own ſpirits, nor any recalling of former aſſurance; what muſt the ſoul do now? Now look to the dawning of the day, to the firſt Crepuſculum; look now to the initials of grace, to the preface of ſanctification. Thou canſt not, it may be, ſhew any fair and lively pourtraicture; I, but haſt thou the firſt draughts and rudiments of holineſs? Thou haſt not any goodly & delicious cluſters of Canaan; O but ſee if the tender grape do bud. There are not any ripe fruits of the ſpirit, but yet are there ſom bloſſomings of holineſs? thy graces don't flow out into ſo full & fair a ſtream; but canſt thou ſee any bubblings up of goodneſs in thee? Thou haſt not yet the ſtrength a well grown Chriſtian; well, but is there the vagitus of an Infant? Look now to the ſouls prizing of a Chriſt, to the whimperings after the breaſt, to the breathings and longings after its Beloved, thoughts upon him, deſires for him, endeavors after him, there's much comfort & ſweetneſs42 in theſe: I, and ſome kind of aſſurance For
1. Be ſure, that God that has begun this great work in thee, will never give over till it be full and compleat; he does not uſe to leave his work imperfect. The leaſt tendency to goodneſs is cheriſhed by him; The very firſt motion, 'tis of his own planting, and it ſhall lack for no watering, and he himſelf will give it an increaſe.
2. The leaſt ſeed of grace, as 'tis choice and precious; ſo 'tis very vigorous and operative, it will never leave working till Chriſt be formed in thee. Who hath deſpiſed the day of ſmall things? Thy ſpark may ſpread it ſelf into a flame, and thy tender bud may flouriſh, and bring forth much fruit. He that is richeſt in grace, beg•n with as little a ſtock. He that is now a tall Cedar, was once a tender plant. Improve but preſent ſtrength, and God will ſend thee in freſh ſupplies, Auxiliary forces, and thou ſhalt walk•rom ſtrength to ſtrength, till thou appeareſt before God in glory. Thy light ſhall ſhine out brighter and brighter till perfect day, Donec, ſtabiliatur dies, according to the Syriac, till thou comeſt to a firm and well eſtabliſht aſſurance. The leaſt peeping out of light, the leaſt dawning of the day is pleaſant and comfortable.
5. If thou canſt not ſpy out any grace in thy ſelf, borrow light of another. Lay open thy ſoul to an Interpreter, one of a thouſand, h•43may explain thy condition, and paraphraſe upon thy ſoul better then thou thy ſelf canſt. This Interpreter, one of a thouſand may more exactly analyſe thy condition, and ſhew the context and coherence of it. 'Tis the ſpeech of Elihu, Job 33.23. There meets him a Meſſenger, an Interpreter, one among a thouſand, to ſhew unto him his uprightneſs; Hee'l ſhew thee, here's grace, and there's grace; here's a true pearl, and there's a ſpark though in aſhes, and there's an evidence. A diſcerning and experienced Chriſtian may ſhew thee cauſe of joy, when thou canſt finde none thy ſelf. 'Tis no ſhame to borrow light, eſpecially ſpiritual light.
6. One ſtep further. What if after all this there be not the leaſt glimmering of light, nothing of a ſpark, nothing of a beam; a total eclipſe, all Clouds and blackneſs and darkneſs, and the very valley of the ſhadow of death? yet even here will we fear none ill.
1. When reflex acts are wanting, be ſure to multiply direct acts: when there is no certainty of Evidence, yet even then have a certainty of Adherence and Recumbency. Now graſp a Promiſe, take faſt hold of that precious offer, rolle thy ſelf upon the free grace of a God in Chriſt; lay all the ſtreſſe of thy ſalvation upon it, with a gallant and heroical reſolution; If I periſh, I periſh. Thus Job, Though he kill me, yet44 will I truſt in him. Thus our Saviour, My God, my God, why haſt thou forſaken me? And this muſt needs be a ſtrong act of faith, even then to rely upon God when he ſeems thine enemy; to truſt in an angry and diſpleaſed God, and when he frowns on thee, yet then to lean upon him. Like men ready to be drowned, be ſure to take faſt hold; caſt Anchor, though in the dark.
2. Study ſelf-denyal, and though thou long and breath after Aſſurance; yet reſign up thy ſelf wholly to his will, and be content to want aſſurance, if he ſee it beſt for thee. Take heed of murmuring in the wilderneſs, in the ſaddeſt and moſt deſerted condition. Throw thy ſelf at his feet, with this reſolution; O my God, I'le bleſs thee for thoſe eternal treaſures of ſweetneſs that are in thy ſelf, though I ſhould never taſte of them: I'le bleſſe thee for thoſe ſmiles of thy face, which thou beſtoweſt upon others, though thou wilt not caſt one gracious look upon my ſoul: Ile bleſſe thee for thoſe rich offers of grace thou makeſt unto me, though I have not a heart to lay hold of them.
3. Put thy ſoul into a waiting poſture, and ſtay till he pleaſe to diſplay ſome of himſelf unto thee, and make ſome of his goodneſs paſſ•before thee. One beam of his countenance, on•gracious ſmile, one propitious glance of his eye45 the leaſt crumb of the hidden Manna; 'tis worth waiting for all thy life-time. And when I ſpeak of waiting, I mean not that the ſoul ſhould ſtand ſtill, and do nothing; no, this were againſt the Text, Give diligence, &c. improve all preſent ſtrength, wait upon him in prayer, beg one glimpſe of him, be earneſt for a taſte, for a reliſh of the hidden Manna; and wait upon him in his Ordinances, here the ſpirit breaths, here Manna's rained down, here God ſhews his face, here is the ſealing place, the ſpirit confirms the word, and prints it upon thy ſoul. Thus wait upon him in his own way; I, and wait upon him in his own time too, don't think time tedious; He that beleeves, makes not haſte, which St. Paul renders; He that beleeves is not aſhamed; as if to make haſte and be aſhamed were all one. God will wonderfully prepare the ſoul, that he means to fill with his love. Aſſurance is too precious a thing to be powered into every ſpirit: He won't put new wine into old bottles. God is all this while making thee more capable of his love; and though for the preſent thou haſt no aſſurance, yet thus truſting and waiting upon him, thou art in a great tendency to it. And put the worſt that can be imagined, that thou ſhouldſt die under a Cloud; yet thy condition were ſafe, and thou ſhalt come then to a full aſſurance; nay,46 to a full poſſeſſion of thine inheritance, and thou ſhalt ſee the glorious Sun-ſhine of the face of God, a beam of which thou didſt ſo much long for here.
We come now to the fourth particular: thoſe ſpecial ſealing times, when Chriſtians have their Aſſurance and Plerophory.
1. Many times at their firſt converſion, God does then ſeal up the work of grace in the ſoul. When the ſpirit of bondage has paſt upon the ſoul, and by a ſtrong conviction, has applyed particularly guilt and wrath unto it; the fatal ſentence is pronounc't, and the ſoul is filled with the ſcorching pre-apprehenſions of hell and damnation, & trembles at the very though•of eternity: Now for the Goſpel to bring the••welcom newes of a pardon, and for the ſpirit o•adoption to apply grace and mercy unto th•ſoul: for the priſon-doors to be broken open and a poor captive ſet at liberty; to have al•the Chains and fetters beaten off, and to b•brought into a marvellous light; to have all th•balm of Gilead powered into him, Evangelica•fruitions and cordials prepared for him, and which is the very extraction and quinteſſence〈◊〉all, the love of a Saviour ſhed into his heart What ſtrong impreſſions of joy, think you, m•there be in ſuch a ſoul? What precious inf••ons47 of ſpiritual ſweetneſs? What ſecret ſpringings and elevations of ſpirit? What triumphs, what Jubilees, what love-raptures? I am my Beloveds, and my Beloved is mine. I muſt appeal to your breaſts that have found this great and heavenly work wrought upon your ſoul; 'tis you only that have taſted the joy of the holy Ghoſt, that is glorious and unſpeakable. And do you tell us, had not ye then the firſt reliſh of the hidden Manna? was not it very ſweet and delicious? hadſt not thou then the firſt glimpſe of the White Stone? and was not it very bright and orient? hadſt not thou then the Spouſes kiſſe, and was not it precious and more worth then a world? didſt not thou then firſt hear the ſoft language and whiſperings of the ſpirit, and was not his voice lovely and pleaſant? I know your ſouls dance within you, with the very recalling of ſo happy and golden a time, and you pant and breath after more of this communion with a Saviour, and truly he deſerves an Anathema, that does not prefer the very poſſibility of having of it before all the world. Hoſea 11. •ct. When Iſrael was a Child, then I loved him; I taught Ephraim alſo to go, taking them by their arms,〈…〉〈 in non-Latin alphabet 〉: I taught him to foot it on the wayes of Religion,〈…〉〈 in non-Latin alphabet 〉; I drew them with the cords of a man, all gentle and perſwaſive48 ſollicitations, with bands of love, I was to them as they that take off the yoke on their jaws, and I laid meat unto them. The yoke of bondage the ſoul was under, God freed the ſoul, brought him to an eaſie pleaſant yoke. God has a ſpecial care of tender plants; when Iſrael was a tender vine, O then he fenced it, and hedged it, and ſhone out upon it, &c.
Now Chriſt is thus pleaſed to reveal his love, to unboſom himſel unto the ſouls of young Converts, for their greater incouragement in the wayes of grace: At the firſt ſtep to heaven, he gives them a viaticum. If after the ſoul had been ſteept in legal humiliation, and poſſeſt with fears and terrours, and amazements compaſt with Clouds, and now at laſt it has been drawn by a mighty work to receive a Saviour; If after all this it ſhould have no Sun-ſhine, it would droop and languiſh, and be ready to pine away; it would be very unfit and unſerviceable, the wheels of the ſoul woud move heavily: God therefore oils the wheels, poures the Oil of gladneſse into the ſoul. And now it moves like the Chariots of Aminadab, with a nimble ſpontaneity. Chriſt begins to flouriſh through the Lattices, lets in ſome of his love into the ſoul; I, and gives it a ſenſe of this love too, and this conſtrains it to obedience, & ſets the ſoul a longing49 for more of this love, and for more ſence of this love; & ſo it will never leave longing, til it have a full fruition of it in heaven: this is Gods method, this is the uſual progreſs of grace in the ſoul.
And hence you may ſee why young Converts are uſually ſo active in the wayes of Religion, ſo forward and vehement. O, they have freſh apprehenſions of the love of a Saviour; what an eminent alteration he hath wrought in them, how they are raiſed from death to life? O, they can tell you long ſtories of his goodneſs, what great things he hath done for their ſoul. So that their affections are raiſed: there is a fluſh of joy the ſoul runs over, and knowes no banks, no bounds. Thus God does many times ſeal up the work of grace in the ſoul, and gives a ſatisfying light at the firſt converſion: but yet I cannot ſay that this is alwayes ſo, for there are diverſities of workings, and grace ſometimes wrought in the ſoul after a more ſtill and undiſcernable manner; as we ſhall have occaſion to ſpeak more hereafter.
2. Sacrament-times, are ſealing times. I ſpeak of the Sacrament of the Lords Supper; for as for thoſe ſecret breathings of the ſpirit upon Infants in that other Sacrament of Baptiſme, they are altogether unſearchable, and paſt finding out. Now in the Lords Supper you have the new50 Covenant ſealed up unto the ſoul; the ſoul has not only his graces increaſed, but they are printed clearer; that ſeal of the ſpirits does print a Chriſtians evidences with a clearer ſtamp. You have plaIn and viſible repreſentations of the love of a Saviour; and you have the ſenſe of this love powred out into you. A Chriſtian feeds not only upon ſacramental bread, but upon hidden Manna too, & has taſtes of that love that is ſweeter then wine. Here's a feaſt of fat things; The ſoul is ſatisfied as with marrow & ſweetneſſe; ſpiritual refreſhments like fat things, they are ſweet, and they are filling too; yet not like the fat things that have a cloying fulſomneſs in them; no, theſe carry a delicious reliſh with them, ſuch as the ſoul takes preſent complacency in them, and has a longing appetite for them. The ſoul never nauſeats the feaſt of fat things; but the more it feeds upon them, the more it hungers after them. Now the two grand ends of this Sacrament in reference to a Chriſtian, are 1. Growth of Grace. 2. Senſ•of Grace. 'Tis a Sacrament of Augmentation by which a new-born-infant-ſoul may grow up to its juſt proportion and full ſtature in Jeſu•Chriſt; and 'tis a Sacrament evidencing this hi•condition to the ſoul. Chriſtians come hithe•ad corroborandum Titulum; the ſmoaking fla•comes hither to have ſome light, and the bruiſe•Reed comes hither to have ſome ſtrength; th•51worm Jacob crawles into the preſence of a Saviour, and is ſent away with an encouraging voice, Fear not, thou worm Jacob. Many a tender babe in Chriſt, has ſtretcht out his weak and trembling hand, to lay hold of a Saviour, and has found vertue coming out from him. Many a thirſty ſoul has come breathing and panting after the ſtreams of water; it has opened his mouth wide, & he has filled it. The longing & affectionate ſoul has come with vehement and enlarged deſires, & has found full expreſſions & manifeſtations of his love towards her. Many acloudy ſoul has come hither to ſee if he could ſpie out one beam, & has bin ſent away brighter then the Sun in all its glory. You that come hither with the moſt ample and capacious ſouls; tell us whether you be not filled up to the brim, whether your cup don't overflow? O what heavenly entercourſe is there between you and a Saviour? what pleaſant aſpects? what mutual love-glances? what ſmiles and blandiſhments? Do not you finde in your own ſouls, a full Paraphraſe upon the book of the Canticles, that book of Loves? He comes with an earthy and droſſie ſoul, that is not raiſed and advanced with ſuch glorious myſteries.
And yet my meaning is not, as if every true Chriſtian that had received this Sacrament, muſt needs have aſſurance; No, we know
521. Beleevers themſelves may receive unworthily, as the Chriſtian Corinthians, (when Paul tells them) they came together for the worſe, and not for the better, he ſpeaks it of ſuch as were truly in the ſtate of grace. Thus he concludes his diſcourſe, You are chaſtened of the Lord, that you might not be condemned with the world. And thus the ſoul may go from a Sacrament with leſſe comfort then it brought thither.
2. Many that have much joy and ſweetneſs from a Sacrament, real and ſpiritual joy, I and ſtrength and vigour too, yet it may be have it not in ſo great a proportion, in ſo high a meaſure; their cup is not ſo brim full, as that it ſhould reach to aſſurance. All that do truly partake of theſe heavenly delicacies, yet don't go away equally ſatisfied. Some have but a taſte which is enough to cheriſh them, others a full draught which doth mightily enliven them. So then, all we ſay is this, thoſe Chriſtians that have aſſurance, have it uſual at theſe times, and ſome Chriſtians that have wanted aſſurance, yet here have found it, which ſhould ſtrongly engage all to come hither with great and ſolemn preparation, quickening and exciting their graces, improving all preſent ſtrength, breathing and longing after theſe pleaſant ſtreams, widening and enlarging their affections, opening their mouths like a dry and53 thirſty Land that waits for ſome ſatisfying ſhowers, and would fain be filled.
3. Times of employment are ſealing times. When God intends a Chriſtian for great and eminent ſervice, he firſt makes his goodneſſe paſſe before him, he ſheds ſome of his love into his heart, which doth both conſtrain him to obedience, and encourage him in it; his ſmile makes the ſoul go chearfully about his work, his preſence gives life and vigour to a performance. The ſervants of God wait on him, fix their eyes upon him, look whether he gives them a propicious glance, they walk in the light of his countenance, they follow the direction of his eye, they won 'move unleſs he breath on them. Moſes won't ſtir without aſſurance of his preſence. All the cluſters of Canaan ſhall not entice him, he had rather dwel with briars and thorns in the wilderneſſe, with the good will of him that dwells in the buſh: He had rather be in a barren, and deſolate and howling wilderneſſe: then in a pleaſant and fruitful Land, in a delicious Land without the preſence of his God. He knows there is no ſweetneſs in Canaan without him; there is more ſting then honey in the Land of Promiſe, unleſſe•e be there; and Canaan it ſelf will prove a wilderneſſe if he•ithdraw himſelf. The beams of his gracio••Preſence, theſe gild a place: they can turn a deſert54 into a Paradiſe, and can make a priſon glorious. The love of God in Chriſt it is attractive and magnetical, and drawes the ſoul along when it is once toucht with it, this will draw Moſes to the Land of Promiſe, this will carry him through all difficulties. God ſheds ſome of this love into Moſes his heart, and then he goes on with chearfulneſſe and alacrity. And ſo it was with his ſucceſſour Joſhua. God calls him to an honourable imployment, to be the Shepheard of his little flock, to guide and govern his people Iſrael. Now how does he prepare him for ſo great a work? why, he ſtrengthens him, and heartens him with a promiſe of himſelf, with aſſurance of his love: Fear not, but be of courage, I am with thee: Thou haſt my preſence, thou ſhalt have my bleſſing, I have done much for thee, and I will do more for thee; be faithful in my ſervice, and be couragious, and do not doubt of the love of God towards thee. Thus God when he called Abraham to that great expreſſion of obedience in the ſacrificing of his Iſaac, he firſt warms his heart with his love, and ſeals up the Covenant of grace to him: he ſpreads before him ample and comprehenſive Promiſes, I am thy God All-ſufficient, I am thy Buckler, and thine exceeding great reward; and this will bear up and ſupport Abraham, though55 the ſtaffe of his old age be taken away, and by his own hands caſt into the fire.
And this was his uſual dealing with the Prophets, when he ſent them with great and weighty meſſages. He firſt reveals his goodneſs to them, before he reveals his minde by them, he aſſures them of directing mercy, of protecting mercy that ſhall bear them company, that ſhall go along with them: and this puts a generous undauntedneſs upon them, that they fear not the frowns of men, nor the threatnings of men, nor of the greateſt of men: this makes Jeremy to ſet his face like a flint, and Eſay to lift up his voice like a Trumpet, to tell Iſrael their ſins, and Judah their tranſgreſſions.
And this is that which prepares the Martyrs for their ſufferings. God tempers and allayes that Cup, he drops ſome of his goodneſs into it, and ſweetens it to them. He firſt ſets his ſeal to their ſouls, before they ſet their ſeal to his truth; he diets them with the hidden Manna, and gives them before-hand the White Stone, as a ſure pledge of victory. What is it but this that makes them devoure torments, and come to them with an appetite? 'tis this that ſoftens the flames, and turns them into a bed of Roſes; 'tis this that fills their ſouls with joy, and their mouths with praiſes: that makes them more chearful in their ſufferings, then their Saviour in his; for they56 uſually have the face of a reconciled God ſhining out upon them, which was wholly withdrawn from him, when he cryed out, my God, my God, why haſt thou for ſaken me?
4. Praying times are ſealing times. The ſame ſpirit that indites the Prayer, ſeals it up. When Hannah had put up her Prayer, 1 Sam. 1.18. the text ſayes expreſly, that her countenance was no more ſad. As 'tis the great priviledge of aſſurance, That Chriſtians may then with confidence cry Abba Father: ſo alſo 'tis a great means to Aſſurance. The hearing of prayers is a mighty ſtrengthening to faith; and the ſtrengthening of faith does ſtrongly tend to aſſurance. Beſides, Chriſtians may pray for aſſurance; they may be importunate for a glimpſe of his face, for one beam, for one ſmile, and his bowels won't let him deny them. Hence you ſhall finde it, that ſuch as are moſt frequent in Prayer, are moſt bleſt with aſſurance. Praying Chriſtians have much intercourſe and communion with their God. And thus there may be a national kinde of aſſurance, I ſay a national plerophory; when God ſhall poure out a ſpirit of prayer and ſupplication upon his people, and they with united and concentricated abilities ſhall beſiege the Throne of grace; there is no doubt, there can be no57 doub•, but at length he will yield up ſuch a mercy to his praying People.
5. Times of outward exigencies are ſealing times, 2 Cor. 4.16. Though our outward man decay, yet our inward man is renewed dayly; that feeds upon hidden Mannah, a precious reſtaurative for a fainting Chriſtian: Manna you know was rained down in the wilderneſs; and when the Iſraelites proviſion failed them, then Manna was rained down. When the water-pots are filled up to the brim, then was the water preſently turned into wine: and ſo this hidden Mannah is provided for ſad and cloudy conditions. We except only the caſe of total deſertion, when the ſoul has not the leaſt light ſhining in upon it, which is the ſevereſt judgement that a true Chriſtian is capable of: but in other diſtreſſes, eſpecially outward and temporal diſtreſſes, he does reveal himſelf more immediately to them. And though the creature frown, yet he will ſmile upon them. Beleevers they are the friends of God, and 'tis no part of friendſhip to forſake them in the ſaddeſt times. St. John, when a baniſht man in the Iſle of Pathmos, then God ſhewes him that glorious Revelation. Paul and Silas, when in priſon, then brim-full of joy, which breaks out into Pſalms of praiſe. In the fiery trial, as there is ſome ſcorching, ſo there is ſome light too. 58And God does prepare his people for the ſeal of the ſpirit, by thus melting and ſoftening their heart; for the ſofter the heart is, the clearer will the print of his love be. When God had brought that great ſickneſs upon Hezekiah, and thus had diſſolved and ſoftned his heart, he preſently prints his love upon it:〈…〉〈 in non-Latin alphabet 〉, Thou haſt loved my ſoul from the Grave. God does then moſt expreſſe his love, when they have moſt need of it. The white Stone ſparkles moſt oriently in the darkeſt condition. O how gloriouſly does God ſhine in upon the priſons of Martyrs? what frequent viſits does he give them? it might even make men ambitious of their ſufferings, that they might have ſome ſuch expreſſions of his love towards them.
6. Times of Victory and Conqueſts over luſts and temptations are ſealing times. God after ſuch, victories will give his people a triumph. This is expreſt in that text of the Revelation, Rev. 2.17. 〈…〉〈 in non-Latin alphabet 〉, To him that overcomes will I give to eat of the hidden Mannah, &c. Thus when Saint Paul was wraſtling with, and conquering that great temptation, whatever it was, that is mentioned in 2 Corinthians 12. God then gives to eat of the hidden Mannah, and ſtrengthens him with this, my grace is ſufficient for thee. He gives him the white Stone with that59 Motto graven in it, my grace, &c. Thus that noble Chriſtian, and famous Convert of Italy, Galeacius Caracciolus, when he had ſcorned the pomp and luſtre of the world, and had trampled upon all relations for the love of a Saviour: when Satan that cunning Angler of ſouls had ſpent all his baits upon him, and he had refuſed them all: O then what a deal of precious ſweetneſſe ſlides into his ſoul? what ruſhings in of glorious joy? he had never ſuch joy at Naples, as he had at Geneva. You may hear him pronouncing an Anathema to all ſuch, as ſhall prefer all the gold and ſilver in the world before one dayes ſweet Communion with Jeſus Chriſt. As none have more dregs of wrath then relapſing and apoſtatizing ſpirits, (Remember but Spira's caſe;) ſo none have ſweeter and choicer mercy then the faithful Servants of the Lord Jeſus, that follow him in the houre of temptation. Apoſtates are ſealed up to a day of vengeance, but theſe are ſealed up to a day of Redemption. Thus the mourners in Ezekiel, that would not yield to the abominations of the times, muſt have a ſeal ſet upon them. Thus that Virgin-Company in the Reveiation, that would not proſtitute their ſouls to Antichriſtian folly, have the ſeal of God in their foreheads. This is the happineſs of a Chriſtian, that he has a ſweet ſatisfaction in ſelf-denyal;
in denying ſin, in repulſing luſt, in conquering temptation, in pulling out his right eye, in cutting off his right hand, in mortifyiug the body of death, he has a ſweet ſatisfaction in all theſe. And thus you have ſeen thoſe ſpecial ſealing times when Chriſtians have this high plerophory, theſe riches of aſſurance: we come now to ſpeak of them in a more Applicatory way.
1. Times of aſſurance, they ſhould be times of humility and dependance upon God. When Moſes had been ſo long in the Mount, and had a luſtre upon him by converſing with God himſelf, preſently at the foot of the Mount he meets with matter of humiliation. The Iſraelites have made them a golden Calfe; Thy people, ſayes God to Moſes, they have done this. And the Apoſtle Paul, when he had been rapt up into the third Heaven, and had heard there ſome of Arcana Coeli, things that neither could nor might be uttered; for both are implyed in〈…〉〈 in non-Latin alphabet 〉there then comes a Meſſenger of Satan to buffet him, he muſt be put in minde of himſelf by a thorn in the fleſh, and that leaſt he ſhould be exalted above meaſure with abundance of Revelations. A creature can't〈…〉〈 in non-Latin alphabet 〉, a little thing will puffe up a bubble, a ſmall happineſs will ſwell up the Sons of men. Pride as it61 twines about the choiceſt graces, ſo it devoures the ſweeteſt comforts. But yet there is nothing tends more to the ſoul-abaſement and ſelf-exinanition, then the beholding of Gods face, then the ſeeing of his glory, this will make the ſoul abhorre it ſelf in duſt and aſhes. The more God reveals himſelf unto the ſoul the more will the ſoul ſee that huge diſproportion that is between it ſelf and a Deity. There's none here below that ever ſaw more of Gods face then Moſes and Paul had done, and there were none that ever had lower apprehenſions of themſelves. They knew well enough what the Sun-ſhine of his preſence was, what a glorious ſight it was to behold his face, and yet they had rather part with this, then he ſhould part with his glory. They are like men amazed with the vaſtneſs and ſpaciouſneſs of the Ocean, and make nothing of a little inconſiderable drop of Being. They that know not theſe treaſures of love and ſweetneſſe, thoſe heaps of excellencies that are ſtored up in God, theſe are the grand admirers of themſelves. But when the ſoul comes to have a proſpect of Heaven, and fixes its eye upon an object of the firſt magnitude the creature diſappears, ſelf vaniſhes and loſes it ſelf in the fulneſs of God. And if God do aſſure thee of this his love, thou canſt not but wonder at the greatneſs of his goodneſs, eſpecially62 when tho ſhalt recollect thy ſelf, and think upon thine own unworthineſs. Thou that didſt not deſerve a beam of his face, what does he give thee a full Sun-ſhine? Thou that couldſt not look for the leaſt taſte of his love, what does he give thee a whole cluſter of Canaan? Thou that didſt not deſerve the leaſt crumb of the hidden Mannah, does he fill thee an Omer full of it? Nay, yet higher; Thou that didſt deſerve a brand from his Juſtice, does he give thee a ſeal of his love? he might have given thee gall and vinegar to drink, and does he flow in upon thee with milk and hony? he might have given thee the firſt flaſhes of Hell, and does he give thee the firſt fruits of Heauen? what couldſt thou have lookt for but an eternal frown, an ddoſt thou meet with ſo gracious a ſmile? O then fall down and adore his goodneſs, and let all that is within thee bleſſe his holy name. Tell me now, i•there any ground for pride in ſuch a ſoul? doe•not aſſurance beſpeak humility; and ſpeak a meer dependance?
2. Times of Aſſurance, they ſhould be time•of trampling upon the creature, and ſcorning of things below. Doſt thou now take care for corn, and wine, and oil, when God lifts up the light of his countenance upon thee? is this ſame Angels food, this ſame hidden Mannah, i•63it too light meat for thee? Now thou art within the Land of promiſe, feeding upon the grapes and pomegranates of the Land, doſt thou now long for the garlick and onions of Egypt? Now thou art within thy Fathers houſe, and the fatted Calf is ſlain, wilt thou now ſtill feed upon husks? Art thou clothed with the Sun, and canſt not thou trample the Moon under thy feet? O let them ſcramble for the world that have nothing elſe to live on. Pray give room to the green Bay-trees to ſpread themſelves abroad; but don't thou loſe thy fatneſſe and ſweetneſſe to rule over theſe. Art thou ſure of Heaven, and wouldſt thou fix thy Tabernacle upon earth? Is it good for thee to be here? or would'ſt have any more then the light of Gods countenance? is it not enough that thou art ſure of happineſſe? is not a Fountain enough for thee? why wilt thou drink in muddy ſtreams? and thou that art filled with the love of a Saviour, canſt thou tell how to ſpend a thought upon the world? is not there more beauty in a Chriſt then in a Creature? is not he the fair'ſt of ten thouſand? away then with adulterous glances, for why ſhouldſt thou embrace the boſom of a ſtranger?
3. Times of aſſurance they ſhould be times of watchfulneſſe, and more accurate walking with God. To ſin againſt revealed love is a deep64 and killing aggravation. To ſin againſt light is too too much; but to ſin againſt love is a great deal more: this heightened Solomons Idolatry, (1 Kings 11.9. ) that he turned from the God of Iſrael which had appeared to him twice. What wilt thou with Jeſhurun wax fat and kick, and kick againſt bowels too? To provoke God in a wilderneſſe is not ſo much as to provoke him in a Paradiſe. What could he have done more for thee then he has done? and what couldſt thou have done more againſt him then thou haſt done? and wilt thou ſtill requite him thus? wilt thou provoke him with Manna in thy mouth? Does he give thee the ſweet cluſters of the Land, and doſt thou return him wilde grapes? that which is the ſtrongeſt engagement to obedience, doſt thou make it an encouragement to ſin? art thou ſo willing to daſh thy joy, to loſe thy peace? And O how will it pleaſe the powers of darkneſſe to ſee thee abuſe a beam? The Devil has ſeveral deſigns againſt the welfare of a ſoul. Firſt, if it were poſſible he would keep thee from any grace at all. But ſecondly, if he cann't do that, he would keep thee from ſtrength of grace, from growth in grace; he would break the bruiſed Reed, and he would quench the ſmoaking flax. But then if he can't prevail here neither; then in the thir•place, he would keep thee from ſenſe of grace ▪65 in a ſad and cloudy condition: he envies thee one beam, one ſmile, one glance of his eye. But then if the riches of Gods goodneſs do ſo run over, as that he will give thee a ſenſe of his love; then fourthly, in the laſt place, he would not have thee abuſe his grace, and turn it into wantonneſs. But when God has planted thee in ſo happy a Paradiſe, don't thou liſten to the whiſperings of the Serpent. Thou that art ſealed by the holy ſpirit, don't attend to a lying ſpirit. The devil that great plunderer of ſouls, would fain rob thee of thy Jewels, of thy joy and peace, and happineſſe: but do thou hide them in a Chriſt, in the wounds of a Saviour; and take heed of blotting thine Evidences; thou that art a Child of light, be not ruled by a Prince of darkneſſe. If God give thee a ſenſe of his love, walk more•tedfaſtly, walk more accurately with thy God.
4. Times of aſſurance they ſhould be times•f inviting and encouraging others in the wayes•f grace. Thus the Pſalmiſt, when his Cup over•owes, he calls others to taſte of it, O taſte and•e how gracious God is, that ye may truſt in him. •hou mayeſt now bring a good report upon the•nd of Canaan, thou mayeſt ſhew them the•odly fruits of the Land, that were cut down〈◊〉he brook Eſhcol. Men look upon Religion as66 a rigid and auſtere thing, that comes to rob them of their joy, they muſt never have a ſmile more, they muſt never have a Summers day after it; but thou canſt tell them of the ſweetneſs and deliciouſneſs that is in the wayes of grace, thou canſt aſſure them that all the wayes of wiſdom are pleaſantneſs; thou canſt ſatisfie them, that grace does not mean to take away their joy, but only to refine it, that it does not mean to put out the light, but only to ſn•ffe it, that it may burn brighter and clearer. There is no ſuch joy to be found in the wayes of ſin, there is no ſuch joy to be extracted from the Creature; no, the ſweeteſt and pureſt honey 'tis ſucked from〈◊〉flower of Paradiſe. Spiritual joy 'tis the mo••clarified joy; I, and 'tis ſolid and maſſy joy beaten joy, like beaten gold,〈…〉〈 in non-Latin alphabet 〉. I, and 'tis laſting and durab••joy. All the Creatures make but a blaze, but t••leaſt ſpark of this 'tis immortal. Can there be〈◊〉ſweeter Sabbatiſme of ſpirit? can there be〈◊〉happier compoſedneſſe of ſoul, then to be provided for eternity; to be ſure of heaven,〈◊〉happineſſe and glory; to have the revealing〈◊〉Gods love, the diſplaying of himſelf, the bea•ings out of his face? is not the leaſt appeara••of his love more worth then a world? are〈◊〉the gleanings of ſpirituals better th•••he v••tage67 of temporals? me thinks an aſſured Chriſtian, like a Galeb or a Joſhua, ſhould be able and ready to confute all the falſe intelligence of the ſpies, and to anſwer the weak objections that they bring againſt the Land of Promiſe. Awake O ſluggard, and ariſe, there is no Lion in the way, or if it be, it has honey in it: There are no Sons of Anak, or if there be, before Iſrael even theſe mountains ſhall become a Plain.
5. Times of aſſurance they ſhould be times of ſtore,〈…〉〈 in non-Latin alphabet 〉. Now treaſure up beams, heap up light, ſtore up hidden Mannah. To be ſure, this Mannah won't breed worms, Then thou mayeſt confidently applaud thy ſelf, Soul, take thine eaſe, thou haſt goods laid up for many yeares. Happy thou, if this night thy ſoul be taken from thee. Storing up of former evidences, is a good proviſion againſt a cloudy day.
6. Times of aſſurance ſhould be times of breathing after full poſſeſſion. The eſpouſed ſoul ſhould long for the Nuptials, for the full conſummation of its joy: and by a heavenly gradation it ſhould aſcend in its thoughts. Is there ſuch ſweetneſſe in one cluſter of Canaan, what ſhall there be in the full vintage? is there ſuch pleaſantneſs in a proſpect of the Land upon the top of Mount Piſgah, what happineſs ſhall there be in enjoyment of the Land? is there ſuch glory68 in a beam of Gods face? what ſhall there be in an eternal Sun-ſhine? is there ſuch a ſparkling luſtre in the White Stone, what then ſhall there be in all thoſe Pearls that garniſh the foundations, and make up the gates of the new Jeruſalem? is there ſo much in the preface of glory, what ſhall there be in the inlargements and amplifications of it? is there ſo much in the Aenigma, what is there in the explication? can you ſee ſo much beauty in happin•ſſe, when her Mask is on, how glorious then will ſhe appear when ſhe is unveiled? does the ſoul ſing ſo ſweetly in a Cage of Clay, what melody, think you, ſhall it then make when 'tis let looſe to all eternity?
We now come to winde up all in a word of application.
Now the more pure and delicious a truth is, the more do the men of the world diſreliſh it: the more bright and ſhining it is, the more offenſive to their eyes. The more orient the Pearl, the more do they trample upon it. Evangelical diſcoveries meet with the fierceſt oppoſitions. The Serpent will be ſure to winde into Paradiſe, and the ſeed of the Serpent ever knew how to ſtill venomous and malignant conſequences, out of ſweet and flowery truths. 'Tis the Devils work to impriſon all truth, but the nobler and more precious truths muſt be ſure to be put69 in the loweſt and darkeſt D•••••s. As here now, Aſſurance of ſalvation, 'tis the very Crown and joy of a Chriſtian; the Flos lactis, the Cream of that〈…〉〈 in non-Latin alphabet 〉, that is to nouriſh ſouls: 'tis the budding and bloſſoming of happineſs, the antedating of Heaven, the prepoſſeſſion of glory; 'tis the very Pinacle of the Temple, the〈…〉〈 in non-Latin alphabet 〉; how fain would he throwe Chriſtians from thence? how would he blaſt glory in the bud? how fain would he pull down the Suburbs of the new Jeruſalem? how would he ſtop all the freſh ſprings that are in theſe? how would he ſeal up the luſcious influences of the Pleiades? how fain would he Lycurgus-like, cut up all the vines of Canaan, that no ſpy might ever bring one Cluſter of the Land of Promiſe? He himſelf muſt feed upon nothing but duſt, and how does he envy them their hidden Manna? That Son of the morning is now bound in chains of darkneſs, and how does he envy them their light and liberty? how fain would he cloud and eclipſe their Sun, and ſtop it in its race? nay, ſet it ten degrees backward? How does he envy them one beam of Gods face, a grape of Canaan, one ſmile, one glance of Gods eye? Now he could finde out no fitter inſtrument to rob Chriſtians of their joy, then Antichriſt that grand enemy of the Church, that ſpiritual Nero,70 that Tyrant of ſouls, that vice-Beelzebub, that Prince of darkneſs that rules in the Children of diſobedience. He rules them, and yet they are Children of diſobedience for all that. This Beſtian Empire, (for ſo 'tis ſtiled in the Revelation,) delights only in ſenſuals, and ſtrikes at ſpirituals. It ſtrikes at the vitals of Religion, at the power and eſſence of godlineſs. Here are the men that muſt cry down Aſſurance under the names of preſumption, ſecurity, an heap of Enthuſiaſmes, as if this hidden Manna would breed all theſe worms. If men do but dip in the Honey-combe, and take ſome of theſe voluntary drops that ſweat from it freely, of their own accord, as Saul told Jonathan, they muſt certainly die for it. O this were a way to open their eyes, as it did Jonathans. They are loath to let men taſte and ſee how gracious God is, leſt they might truſt in him.
There are therefore two things which I ſhall here endeavor by way of Application.
Firſt, to give you a brief diſcovery of thoſe grounds that neceſſitate the adverſaries of this truth to deny aſſurance.
Secondly, to take off that vain and frivolous cavil, that aſſurance is a Principle of Libertiniſme, and that if men be once aſſured of their ſalvation, they may then do what they liſt.
71And firſt for the grounds that make them deny aſſurance. And though I might here ſhew at large, that all Popery, the Q•inteſſence of it is extracted out of gueſſes and conjectures, their whole Religion is but a bundle of uncertainties, a rude heap of contingencies, built upon the thoughts of others, upon the intentions of a Prieſt; yet I ſhall let that paſſe now, and give you theſe four conſiderations that prevail with them to deny aſſurance.
1. They lay too much ſtreſſe upon good works. Now aſſurance is too goodly a ſtructure to be built upon ſuch a foundation. They part ſtakes between grace and merit, and ſo leave the ſoul in a tottering condition. There is ſo much pride bound up in the ſpirits of men, as that they are loath to d•pend upon another for their happineſs, they would have an innate and domeſtick happineſs within themſelves. But alas, ſelf-bottomings are weak and uncertain, and they that build upon their own good meanings, and th•ir good wiſhes, and good reſolutions, upon their good endeavours and good works, when they have done all, they have built but the hou•e of the Spider. Theſe that ſpin ſalvation o•t of their own bowels, their hope 'tis but as a Spid•rs web. And there are many that neithe•thus ſpin nor toil; and yet I ſay unto you, tha•72a Phariſee in all his glory is not clothed like one of theſe. If men do but enquire and look a little to the ebbings and flowings of their own ſpirits, to the waxing and waining of their own performances: ſurely they will preſently acknowledge that they can't fetch a Plerophory out of theſe. Beleeve it, the ſoul can't anchor upon a wave, or upon its own fluctuating motions. So that 'tis a piece of ingenuity in them, to tell men, that whileſt they build upon the ſand, they can have no great ſecurity that their houſe will laſt long: they may ſafely ſay of the Spider, that it can have no certainty that its houſe ſhall ſtand. Whileſt they lean upon a Reed wee'l allow them to queſtion whether it won't break or no; nay, if they pleaſe, they may very well queſtion whether it won't pierce them through. They can be ſure of nothing unleſs they be ſure of ruine. Aſſurance cannot be founded in a bubble, in a creature, for the very eſſence of a creature is doubtful and wavering, it muſt be built upon an immutable Entity, upon the free love of God in Chriſt, upon his royal word and oath, the ſure expreſſions of his minde and love, upon the witneſs of the Holy Ghoſt, the ſeal of God himſelf. Here the ſoul may reſt, and lean, and quiet it ſelf, for with God there is no variableneſs nor ſhadow of turning. The creature is all ſhadow73 and vanity, 'tis filia noctis; like Jonah's gourd, man may ſit under its ſhadow for a while, but it ſoon decayes and dies. All its certainty is in dependance upon its God. A creature, if like a ſingle drop left to it ſelf, it ſpends and waſts it ſelf preſently: but if like a drop in the fountain and Ocean of Being, it has abundance of ſecurity. No ſafety to the ſoul, but in the arms of a Chriſt, in the embraces of a Saviour. No reſt to a Dove-like ſpirit, but in the Ark of the Covenant, and there's the pot of hidden Manna. You know that dying Bellarmine was fain to acknowledge, that the neareſt way to aſſurance, was only to reſt upon the free grace of God in Chriſt. And they what cry down duties ſo much, if they would mean no more then this, that men muſt not truſt in them, nor make Chriſts of them, nor Saviours of them, (as they uſe to expreſs it) wee'l eaſily grant them this, if they'l be content with it.
2. They take away that claſping and cloſing power of faith it ſelf, by which it ſhould ſweetly and ſtrongly embrace its own object. They would have the ſoul embrace cloud•, and dwell in generals; they reſolve all the ſweetneſs and preciouſneſs of the Goſpel, either into this Univerſal, Whoſoever beleeves ſhall be ſaved: or elſe, which is all one, into this conditional, If74 thou beleeveſt thou ſhalt be ſaved. Now this is ſo far from aſſurance, as that the Devils themſelves do thus believe and yet tremble. The thirſty ſoul may know that there is a Fountain; but it muſt not preſume to know that ever it ſhall taſte of it. The wounded ſoul (with them) may take notice that there is balm in Gilead, but it muſt only give a gueſſe, that it ſhall be healed. They won't allow the ſoul to break the ſhell of a promiſe, ſo as to come to the kernel. They ſilence faith, when it would ſpeak its own Idiom, My Lord, and my God. O what miſerable comforters are theſe: How can they ever ſpeak one word upon the wheels, one ſeaſonable word to a weary ſoul; when as all they can reach to, by their own acknowledgement, is to leave the ſoul hovering betwixt heaven and hell? And as they ſay in matter of reproof, Generalia non pungunt: ſo 'tis as true in matter of comfort, Generalia non mulcent. Yet to ſee how abundantly unreaſonable theſe men are; for in the matter of their Church, there they require a particular appropriating faith, a monopolizing faith, that the Church of Rome is the only true viſible Church: and this is no preſumption with them. Thus they can imbrace a dull errour, and let go a pr•cious truth. But the true Church of Chriſt, as 'tis it ſelf built upon a Rock; ſo every member75 of the Church has the ſame ſecurity. And the ſoul with a ſpouſe-like affection, does not only conjecture who is her well-beloved, but is in his very arms, and breaks out into that expreſſion of love and union; I am my well-beloveds, and my well-beloved is mine. But how ſtrangely does their conjectural certainty take away the ſweetneſs of ſuch Relations? Chriſtians with them muſt only conjecture that they are the Sons of God, the ſpouſe muſt only gueſs at her beloved Husband; the ſheep muſt hope that this is the Shepherds voice. O how do they emaſculate and enervate Religion! how do they diſpirit it, and cut the very ſinews of the power of godlineſs! But all you that would finde reſt to your ſouls, muſt know, that you can never apply a Chriſt too much that you can never appropriate a Saviour enough, that whole happineſs is in union with him.
3. They deny perſeverance, and ſo long may very well deny aſſurance. And yet the Arminians have an art of reconciling aſſurance, and non-perſeverance. They allow men a little brief aſſurance for one moment, a breve fulgur, a little coruſcation of joy, that onely ſhewes it ſelf that it may vaniſh and diſappear. The ſumme of their meaning amounts to thus much: For that moment that thou art in the76 ſtate of grace, thou mayeſt be ſure on't, but thou canſt not be ſure that the next moment thou ſhalt be in the ſtate of grace. As if a Chriſtian were only a Ball of fortune to be toſt up and down, at her pleaſure. And indeed they make grace as voluble and uncertain, as ever the Heathen did fortune. And if they would ſpeak out, grace with them is Res vitrea, quae dum ſplendet frangitur. And vaſa gloriae with them are little better then vaſa fictilia: they can daſh them in pieces like a Potters veſſel. And then make no more of it then Epictetus at the breaking of a Pitcher. 〈…〉〈 in non-Latin alphabet 〉, 'tis but a uſual thing; Hodie vidi fragilem frangi. Vain men that think the grace of God as mutable and unconſtant as they themſelves are, that can remove men from Heaven to Hell as often as they pleaſe, that with a daring Pen can blot names out of the book of life, and reverſe the ſeal of Heaven when they liſt. This muſt needs ſtrike at the root of aſſurance, and leave the ſoul in ſuch ſad doubts as theſe. 'Tis true, I am now feeding upon the milk and honey of the Land of Canaan; but I may return to the wilderneſs again, to the bondage of Egypt again. 'Tis true, I am now a Temple of the holy Ghoſt; but how ſoon may I become a priſon, a dungeon, the receptacle of every unclean ſpirit? What though I be now a veſſel of77 honour, how ſoon may I become a veſſel of wrath? and though I be for the preſent in the loving hand of a Saviour, yet I may be to morrow in the unmerciful paw of the Lion. Pray tell us now, has the ſoul any great ſecurity all this while? are the friends of God no ſurer of his love then thus? 'Tis happy for Chriſtians, that 'tis not in the power of theſe men; no, nor of all the powers of darkneſſe, to put a period to their joy; no not to put the leaſt comma or interruption to it. No, they may as ſoon dethrone the Majeſty of Heaven it ſelf, they may as ſoon pluck the Crown from his head, and wreſt the golden Scepter out of his hand: nay, they may as ſoon pluck out the Apple of his eye, they may as ſoon annihilate a Deity, as pull thee out of his hands, as rob him of one of his Jewels. Thou art kept by the mighty power of God through faith unto ſalvation. We can't cloſe up this better then with that heavenly〈…〉〈 in non-Latin alphabet 〉, thoſe triumphant expreſſions of the Apoſtle Paul: For I am perſwaded, that neither life, nor death, nor Angels, nor Principalities, nor Powers, nor height, nor depth, &c.
4. They never had any aſſurance themſelves, and ſo they would willingly deny it to others. There is ſo much pride and envy in the ſpirits of men, as that they are very loath, that others78 ſhould have more happineſs, or be more ſenſible of happineſs then themſelves. They do here Calamum in Corde tingere; they tell you what they finde in their own hearts, nothing but conjectures and ſhiverings, and tremblings, nothing but ſlaviſh doubts and feares. But the voice of aſſurance, 'tis a ſtill voice, the ſpirit ſpeaks;〈…〉〈 in non-Latin alphabet 〉