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 〉. That ſoul only hears it, to which it ſpeaks. The ſparklings of the White Stone are ſecret and undiſcernable to a carnal eye: No man knowes it, but he that has it. 'Tis Manna〈…〉〈 in non-Latin alphabet 〉; not the viſible and obvious Manna that was rained down by the tents of the Iſraelites, but that that was reſerved and laid up in Ʋrna aurea. Spiritual taſtes and reliſhes, ſpiritual experiences, they are wholly unexpreſſible, they are altogether unimitable. There are two things which the moſt refined and accompliſht Hypocrite cann't poſſibly reach unto. 1. He cann't expreſs the life and power of a Chriſtian. 2. He can't expreſs the joy of a Chriſtian. As no man can paint the Being of a thing, ſo no man can paint the ſweetneſs of a thing. Who ever could paint the ſweetneſs of the Honey-combe? the ſweetneſs of a cluſter of Canaan? the fragrancy of the Roſe of Sharon? the ſweet voice of a Lute? 〈…〉〈 in non-Latin alphabet 〉, &c. The Painters eye ſteals a79 little beauty from the face; and perhaps his hand makes reſtitution, reſtoring it again in the picture, and that's all you can expect of him; nay, 'tis well if he perform ſo much: As for the expreſſion of vitals, or the repreſentation of eſſentials, 'tis Ʋltra Penecillum, ſo that he muſt let this alone for ever. Beleeve it, ſincerity can't be painted. The joy of the holy Ghoſt can't be painted. 'Tis eaſier painting of faces then of hearts. Men in an unregenerate condition, can't know what aſſurance is, till their hearts be changed, or unleſs they could read the hearts of Gods people. Men will deny the moſt certain and unqueſtionable things, if they themſelves have no experience of them. Upon this account many a fool has ſaid in his heart, There is no God; becauſe he had no communion with him, he did not attend upon him. Thus others deny that there is any ſuch ſweetneſs in the wayes of God, becauſe they were never acquainted with them.
In Muſick, what though there be never ſuch variety of graces, ſuch inarticulate elegancies, ſuch ſoft and ſilken touches, ſuch quick ſtings and pleaſant reliſhes, ſuch muſical amplifications and flouriſhes, ſuch nimble tranſitions and delicious cloſes; you'l ſcarce convince a deaf man of all this, till you can give him his hearing. Or80 ſuppoſe a blind man ſhould obſtinately deny that there were a Sun; truly I can't tell how you could well convince him, unleſs you could give him an eye, or elſe perſwade him that he is defective in ſomewhat which others have. To ſpeak of aſſurance, and the voice of the ſpirit to ſome, is but to ſpeak Riddles and Paradoxes. Here I have told you much of light, and beams, and Glory; I had as good told ſome of you, of Clouds, and ſhadows, and darkneſs. I have ſpoke much to you of the fruits and cluſters of Canaan; had I not as good have ſet before ſome of you briars and thorns, would you not have had as much ſweetneſs in them? I never promiſed to ſhew you the Manna; for I told you 'twas hidden: yet we have told you the things which we have ſeen and known, and what we have taſted of the Word of Life; and that which I doubt not, but many of you can ſet your ſeals unto.
We come now to take off that vain and frivolous Cavil, that aſſurance is a principle of Libertiniſme; that the Apples which the Spouſe longs for in the Canticles, will breed too much winde; that hidden Manna will breed worms, that thoſe flaggons full of wine, which the Spouſe would ſo fain be comforted withall, will fume up too much into the head. O, ſay they,81 if men be once aſſured of their ſalvation, they may then do what they liſt. But
1. God won't put new wine into old bottles. God never prints his love upon the heart, till the heart be renewed and prepared with Evangelical meltings; and the ſame Seal that prints his Image too. A flinty heart won't take the ſeal of the Spirit. The ſparkling White Stone is never given till the heart of ſtone be taken away. The new name is not given, till the new creature be framed. God will not diſtil one ſilver drop of ſuch precious ſweetneſs upon the ſoul, till it be encloſed for his own Garden. And though the outward Sun-ſhine with liberal and undiſtinguiſhing beams, ſhines both upon the good and the bad, upon the Roſe and the Nettle; yet the light of Gods countenance beams out only upon the Apples of his own eye: the Sun-ſhine of his gracious preſence, glides only the veſſels of Honour, and puts a luſtre upon none but his own Jewels. And though the pourings forth of ordinary goodneſs fall upon a wilderneſs ſometimes, as well as on a Paradiſe; yet theſe more choice and luſcious influences of heaven, ſlide only into the hearts of Gods peculiar ones. Beleeve it, thy ſoul muſt firſt become an Ark of the Covenant, before thou ſhalt ever have a Pot of hidden Manna in it.
82'Tis true, that If God ſhould thus diſplay his goodneſs, and ſeal up his love to the ſoul, whilſt it were ſtill in an unregenerate condition, whilſt it did ſtill hanker after its luſts and corruptions, it would then indeed ſport it ſelf more ſecurely in this Sun-ſhine of mercy, and turn this grace of God into wantonneſs. Thus men of ſordid and ignoble ſpirits, will treſpaſs more upon a friend; then upon an enemy; an injury will keep them in better order then a courteſie. Thus nettles will ſting moſt violently, when they are handled moſt gently. Thus the wretched Indians adore the Devil, becauſe he is their enemy, and neglect the Majeſty of heaven, becauſe 'tis ſo propitious. When God ſhines out upon ungrateful dunghils they return him nothing but venomous and malignant evaporations. We'l eaſily acknowledge, that if theſe men ſhould have the White Stone, they would trample upon it: For you ſee how they deal with ordinary mercy, which the bounty of heaven heaps upon their heads.
There are ſuch Pleonaſmes of love in God, ſuch runnings over of goodneſs, as that much falls upon theſe. God breaks the box of common mercies, and fills the whole world with the ſavour of i•. But what tribute and Revenues of glory has he from them for all this? Why, they83 violate his Lawes, and profane his name, and fight againſt him with his own weapons,〈…〉〈 in non-Latin alphabet 〉, with his moſt precious mercies, gifts and parts, and all they have ſhall oppoſe him that gave them. Of their Jewels they make a golden Calf. Do you think now that God will truſt theſe with his more ſpecial mercies? with his viſcera and tender mercies? He tryed the Veſſel with water, and 'twon't hold that. Do you think he will poure wine into it? No, God reveals his love to none but to his friends; he ſets his ſeal to none, but to ſuch whom he ſets as a ſeal upon his heart and on his arm; ſuch as have an happy conformity to him, and a full complyance with him; ſuch as have the ſame intereſts, and the ſame glorious ends with himſelf; ſuch as delight in his Law, and feed upon his precepts, as upon an honey-combe. Do you think he mayn't truſt theſe with his minde, ſuch as have a plain antipathy againſt ſin, againſt the very picture and appearance of ſin; ſuch as prefer Hell it ſelf before it; ſuch as loath it, even as himſelf loaths it; men that are ready to pluck out their right eyes for him, to cut off their right hands for him? Do you think he mayn't manifeſt his love to theſe? What ſayes the Apoſtle John? he that is born of God cannot ſin; 'tis a plain impoſſibility that he ſhould ſo far put off his filial affection, as to make it his84 work to diſpleaſe him: much leſſe can he take ſo ſtrong an advantage of his goodneſs, as therefore to provoke him, becauſe he knowes that God loves him. Theſe men only tell us what they would do if they had aſſurance; but truly they are not like to have it, till their hearts be changed, and then they'l be of another minde.
2. Love is a ſweeter and ſurer and ſtronger principle of obedience then fear. So that God did infatuate the counſel of that Achitophel, Machiavel I mean, when he ſtilled that venom into the hearts of Princes, that they had better rule their ſubjects with a Rod of Iron, then with a Scepter of Gold; that they had better enſlave them by fear, then engage them by love. The truth is, he had given them ſuch Rules, that he kn w if they followed them, they could not poſſibly be loved; and therefore he would fain perſwade them, that 'tis better to be feared. And though this may ſeem to adde ſome ſparklings to Majeſty, and to brighten the Crown of Soveraignty; yet it leaves it far more tottering, more unfixt and unſ tled upon their heads. There is ſuch a virulency mixt with fear: ſuch a tincture of hatred in it; both theſe affections are much of a colour, ſad and pale. And therefore that Tyrant was ſo wiſe yet as to expect hatred; Oderint dum metuant, ſayes he, he knew whileſt they85 feared him, that they would hate him; And then there is a reluctancy and Averſation in fear; And thoſe workings upon the ſoul, that come only from terrors, they uſually prove abortive. And what though a body be pulled and haled and ſcared into obedience? the ſoul is not conquered with all this. A ſlave does but watch an opportunity for ſhaking off the yoke. And then there is a depreſſing and diſenabling power in fear, it contracts and freezes up the motions of the ſoul; it clips the wings, it takes off the wheels, it unbends the bowe. Trembling and Paralytick motions are weak and languiſhing. Indeed fear 'tis nothing but Praecoxtriſtitia, a crude and indigeſted kinde of ſorrow; and 'tis the ſowrer, becauſe it is not ripe. And therefore God himſelf that is a moſt abſolute Monarch, and has a boundleſs & infinite ſupremacy over all things; yet has far more glory from them that love him, and only paſſive obedience from them that fear him. Indeed he never goes about to rule any by fear, but thoſe that have firſt trampled upon love, and are no longer ſubjects, but profeſt Rebels. 'Tis love that glews and faſtens the whole Creation together. Thoſe ſeeds of love which God himſelf, (who is love) has ſcattered amongſt Beings; thoſe ſparks of love which God himſelf, (who is love,) has ſtampt upon Beings,86 maintain the whole fabrick of the world in its juſt beauty and proportion. The harmonious compoſure of Beings, the tuning of the ſeveral ſtrings, makes them ſound out his praiſe more melodiouſly. O how comely is it to ſee the ſweet context and coherence of Beings, the loving connexion and concatenation of cauſes: one being eſpouſed to another in faithfulneſs and truth; the mutual claſpings and twinings, the due benevolence of entities. Behold, how goodly a thing it is, and pleaſant to behold Beings, like Brethren to dwell together in unity: It calls to minde thoſe precious drops of love, that fall from the head of the firſt Being, and fell down upon the skirts of inferior entities. And is not there as much of this love to be ſeen in the new Creation, in the work of grace in the ſoul? Is not the foundation of the ſecond Temple laid in love? is not the top and pinacle of it ſet up by a hand of love? Are not the poliſhings and carvings of it the works and expreſſions of love? the witty inventions of love? Is not the ſtructure maintained and repaired at the conſtant expences of love? Is it not inhabited by a Prince of love? one more loving then Solomon is there; nay, what is the whole Goſpel elſe, but〈…〉〈 in non-Latin alphabet 〉, a cluſter of Redemption, as ſome render it; what is it elſe but a bundle of love?
87The Law that was an hammer to break hearts; I but the Goſpel that's a key to open hearts. And truly all the terrours of Mount Sina, the Thunder-claps and the lightning flaſhes, the Earthquakes and the ſmoaking of the Mountain, and the voice of the Trumpet, have not ſo much power and prevalency in them, as one ſtill drop that falls from Mount Sion. You are now come to the Mount of Olives, a Mount of Peace and ſweetneſs, a Mount that drops fatneſs, and in this Mount will Chriſt be ſeen. And he comes to reſtore all things to their primitive love: he reſtores the powers and faculties of the ſoul to their firſt and original concord; he knits his gifts and graces in the bond of love: he comes to reconcile Beings, to make antipathies kiſſe each other. The Wolf and the Lamb muſt be at peace, the Leopard and the Kid muſt lie down together. The whole Goſpel like the midſt of Solomons bed in the Canticles,〈…〉〈 in non-Latin alphabet 〉, 'tis pav'd with love. Now ſure you can't queſtion whether this be the more prevailing way. For, O think but a while, what a potent oratory there is in love, what a welcome tyranny, what a ſilken bondage, what a downy and ſoft neceſſity. Glorious things are ſpoken of thee, thou Lady and Queen of Affections! thou art the firſt-born of the ſoul, and the beginning of its ſtrength. 88Who would not be captivated by ſo ſweet a Conqueror? Who would not be melted in ſo delicate a flame? What heart would not entertain ſo pleaſant an arrow? The Pſalmiſt was ſtruck through with not of thy darts, when he panted ſo after the ſtreams of water. The Apoſtle Paul had another of thy arrowes ſticking faſt in him, when he cryed out, The love of Chriſt conſtrains me, Vulnus alit venis, & Sacro carpitur igne. Believe it, the ſtrongeſt arguments are fetcht out of Loves Topicks. We need not uſe many perſwaſions to ſuch a ſoul, it has a fountain of Rhetorick within. There is a preſent expanſion and amplification of ſpirit for the welcoming of ſo happy an object. O how will ſuch a ſoul twine about a Precept, ſuck ſweetneſs out of a Command, catch at an opportunity, long for a duty! How does it go like a Bee from flower to flower, from duty to duty, from Ordinance to Ordinance, and extract the very ſpirits and quinteſſence of all,〈…〉〈 in non-Latin alphabet 〉, crop the very tops of all. There will be in ſuch a ſoul, the conſtant returnings and reboundings of love. 'Twill retort the beams of heaven, 'twil ſend back the ſtream of its affection into the Ocean. So that now as the ſoul is aſſured of the love of God, ſo God alſo has a moſt abſolute certainty that the ſoul will〈…〉〈 in non-Latin alphabet 〉. And thus is compleated the ſweet89 and perfect circle of Love. Now there cannot be a more ſtrong and a more mutual ſecurity, then that which is thus founded. And therefore nature chooſes to maintain her ſelf by theſe impreſſions. We ſee this plainly in filial and conjugal relations, where the ſweeteſt and ſureſt obedience flowes from principles of love. And where is there more certainty then amongſt friends; where there is a borrowing & lending of ſouls, a mutual exchange and tranſmigration of ſouls? Now you know all theſe Relations are clarified and refined in grace; you are the friends of God; nay, you are the Sons of God, you are the ſpouſe of Chriſt. And the Apoſtle John, that ſpeaks ſo much of aſſurance, and tells you that a Chriſtian can't ſin; conſider but a while who he was? Why, he was the Beloved Diſciple? he that lay in the boſom of love, and breathed out nothing but pure love. I, and his reaſon, 'tis founded in a relation of love, He cannot ſin becauſe he is born of God. He reſolves it into the〈…〉〈 in non-Latin alphabet 〉, that ſame impreſſion of love that abides in him.
3. Conſult a while with your own experience and obſervation, and then tell us whether ever you knew any to walk more accurately with their God, then ſuch as were aſſured of his love. If you look up to heaven, there you ſee glorious Angels, and glorified Saints, that have not only90 a full aſſurance, but a full poſſeſſion of the love of their God: that are no longer taking a proſpect of Canaan, but are now feeding upon the fruits and cluſters of the land of Promiſe: that have not only ſome ſcattered and broken beams of glory, but a conſtant and an eternal Sun-ſhine. And O how do they〈…〉〈 in non-Latin alphabet 〉, not〈…〉〈 in non-Latin alphabet 〉only, but〈…〉〈 in non-Latin alphabet 〉. They have not only as we here below, ſome drops and ſprinklings of happineſs; but they are at the very Fountain, and have freſh bubblings of joy, full ſtreamings out of ſweetneſs, and can ſwim in the Rivers of pleaſure. Surely theſe men will allow the Angels ſomewhat more then only to conjecture that they are happy. What muſt glorified Saints ſtill diſpute about their Summum Bonum, leſt they be too ſecure; and muſt Angels only be of opinion, that they are in heaven? muſt they only gueſſe at the face of God? What will they clip the wings of the Cherubims too? Where has God more chearful obedience then from theſe? How joyfully do theſe miniſtring ſpirits run about their glorious errands? how does he bid one, Go, and he goes, & another, come, and he comes. And that which ſets a fair gloſſe upon happineſs it ſelf is this, that they are out of all poſſibility of diſpleaſing their God. And ſo they are held forth as patterns of obedience; They will be done in harth as 'tis in heaven.
91Well, but then if they tell us that there is more danger of frail men that dwell in houſes of clay, and carry the body of death about with them.
1. We muſt bid them entertain honourable thoughts of the excellent ones of the earth: for though it be true that they are not yet〈…〉〈 in non-Latin alphabet 〉; yet God has made them little lower then the Angels, and he has crowned them with glory and honour. They walk with little Coronets upon their heads: Though the moſt maſſy and brighteſt Crown be reſerved for a day of Inauguration. They now feed upon Angels food. God ſteeps them in his own nature, and in his own love, he gradually prepares them for heaven. They are Inceptors for happineſs, they are Probationers for glory.
2. What though there be ſome unworthy dealings with their God, yet theſe flow only from thoſe reliques of ſlaviſh principles that remain in them, ſome fragments of the old Leaven that was not throughly purged out. And not by vertue of a Goſpel Plerophory. What does the knowing that they are Sons of light, does this diſpoſe them to works of darkneſs? Does the knowing that they are the ſpouſe of Chriſt, does this beſpeak adulterous glances? 'Tis true, the Sons of God may provoke him, but muſt they92 therefore do it under this very notion, becauſe they know they are his Sons? nay, muſt they do it the more for this? This were the extreameſt malice that were imaginable; more malice then the Devils themſelves are capable of. What bold blaſphemy then is this againſt the Sons of God, and againſt the ſealing ſpirit. I, and it involves a flat contradiction too, it puts an eſſe and a non eſſe ſimul; becauſe they know they are friends, therefore they'l deal like enemies; and becauſe they know their Sons, therefore they'l deal like ſlaves. O what fine repugnancies are theſe? Thus would they not only veil and cloud, but alſo ſpot and deface ſo beautiful a truth; but that it ſhines out with ſuch victorious and triumphant beams. But if any can yet doubt, whether aſſurance do advance obedience, let them but a while compare men aſſured of their ſalvation: 1. With others in the ſtate of grace that want aſſurance, or with themſelves when once without it: And then let them tell us, whether they don't differ as much as a bruiſed Reed, and a ſtately Cedar in Lebanon? The doubting Chriſtian does but ſmoak, when the aſſured Chriſtian flames. What faintings and ſhiverings and paleneſs in the one? what vigour and livelineſs, what a ruddy complexion of ſoul in the other? How is the one left to the pleaſure of a wave,93 when as the other lies ſafe at anchor. The one can ſcarce lift up his weak and trembling hands in prayer, when the other is wreſtling with Omnipotency. The one comes behinde and touches the hem of his Fathers Garments, when as the other is in his very arms and embraces. The one dares ſcarce touch a promiſe, ſcare caſt an eye upon a promiſe; when as the other claims it, and graſps it, and appropriates it. The performances of the one are green and crude, and unconcocted; the others are ripened, and mellowed with a ſtronger Sun-beam of Love. The one like a Lute with his ſtrings looſe and languiſhing; the other is tuned up to its juſt height of affection. The one like a Bowe bent, ſends forth his Arrows very vigorouſly; the other does but drop them, and let them fall. How does Satan wound the one with many fiery dart, that the other quenches! How does the one fear the roaring of the Lyon, which the others trample under his feet! 2. If you ſhould compare them with men in an unregenerate condition; O what〈…〉〈 in non-Latin alphabet 〉, what a vaſt gulf is there between them? Sure you don't queſtion, whether God has more ſervice from Iſraelites that feed upon Garlick and Onions? Men that are under the damning and domineering power of luſts, and are only kept a little in awe, by ſome thunderings94 from Mount Sinai: Though they ſpend a few ſighs ſometimes, and drop a few teares ſometimes; yet when they are thus waſht, how ſoon do they return to the wallowing in the mire? The chaining of a Wolf, does that meeken and ſoften him? or the putting a hook into Leviathan, does that tranſform him? Though wicked men by fears and terrors have their bounds ſet them, like the Sea, which they cannot paſſe; Yet they are ſtill like the raging Sea, they ſwell and foam, and caſt outh their mire and dirt. And who more wicked then they that are deſperate? Thoſe black and damned Potentates of hell, becauſe they are out of all poſſibility of mercy; how do they act ad extremum virium in all expreſſions of malice and wickedneſſe? And therefore God out of his infinite goodneſſe, though he does uſually ſeal men up to life and happineſſe, and lets them make their Calling and Election ſure; yet he does ſcarce ever, or very rarely ſeal men up to ruine, ſo as to let them know certainly that they are Reprobates: for this would make them deſperate; there would be no living with them in the world. Or if he does ſhew them this, he does withall let them run into ſome act of violence, that preſently frees the world from them. That hope which wicked men have of being ſaved,95 though it be groundleſſe, yet it keeps them within their bounds and compaſs. Though it be but like the Spiders web; yet the very ſpinning of that web, keeps them in the mean while from a full expreſſion of their venom. And that ſame ſhadow of obedience which God has from Hypocrites, 'tis founded in ſome ſhadow of hope that they pleaſe themſelves in: and when this hope of their own framing vaniſhes and deceives them, then they back-ſlide and apoſtatize.
4. Are there not other judgments enough to waken them out of a ſinful ſecurity? are there not Rods? are there not Scorpions? is there nothing but preſent diſinheriting? Sure you cannot but remember that famous place where God ſpeaks to David, and points at Solomon, Pſal. 89.32, 33. If his Children break my ſta•u es, &c. God will make his own people know that 'tis a bitter thing to depart from him, and to forſake their firſt love. Nay, this is moſt certain, that wicked men themſelves are not capable of ſuch ſevere temporal judgements as the Sons of God are. That which is h•re done to the green Tree, cannot be done to the dry. For
1. They may fall from aſſurance. Though they cann't loſe the ſeed & the root of grace, yet they may loſe the flouriſhing and fragrancy of96 it. Though the foundation of God remain ſure, yet they may fall from their top and eminency. Though they be built upon a Rock, yet they may be daſht with waves. Though the Seal of God be of an eternal efficacy, yet they may deface the Print and ſculpture of it, ſo as that it may not be viſible to their eye. Now what a ſad alteration will this be? Thou muſt not look for any more ſtroakings, for any more ſmiles, for love-glances any more. Thou muſt bid thy fountains of joy farewel. Thou muſt not look to ſee thy ſpouſe flouriſhing through the Lattices any more. Thou muſt expect Clouds and ſhadows, and veils, and curtains, and walls of ſeparation. The fig-tree of Canaan ſhall not bloſſom, and there ſhall be no fruit in the Vines, and the labor of the Clive ſhall fail. Thou muſt paſſe many a day without one Sun-beam; God will ſeal up his ſweeteſt influences, he will ſhut up the windows of heaven, & ſtop the bottles of heaven; he will rain down no more Manna upon thee. Go to thy husks, and ſee if they'l feed thee. Nay
2. They may not only fall from aſſurance, but even in a total deſertion look upon God as an enemy, and inſtead of a filial Plerophory, may come to a fearf•l expectation of the fierceſt w•••h of God. Now this I ſay is more judgement then wicked men are capable of here; in97 this reſpect that they never had his love once revealed to them: whereas theſe are thrown down from the very pinacle of the Temple. And God does not only eclipſe the luſtre of their former joy; but dips his pen in gall, and writes bitter things againſt them. He was wont to ſhoot nothing but the fiery darts of Love; I, but now his envenomed arrows ſtick faſt in them. They did once ſurfet of the Grapes and Cluſters of Canaan; but now he hedges them in with briers and thorns. They were wont to taſte of a Cup of ſweetneſs, a cup of love; but he has now prepared for them a cup of trembling and aſtoniſhment. They had once a ſpring-time, a budding, a bloſſoming-time, the dew of heaven dropt on them, the beams of heaven viſited them: But now comes a ſad and diſconſolate Autumne, a fading and withering time. Their gloſſe and greenneſs is gone; Heaven reveals it ſelf in thundering and lightning flaſhes againſt them, ſo as they ſhall even envy green Bay-trees, then men of the world that are free from all this. Now is not this enough to keep a ſoul in awe? The Pſalmiſt was very near this which we ſpeak of; he often tells you, that his joy was put out, that his peace was gone, that he was even ground to powder, that he was baniſht from the face of his God; that he was excommunicated from98 that happy and heavenly intercourſe with God, which once he had. Theſe are frequent complaints; and yet he was one
1. Of a pleaſant and chearful temper. The Scripture paints him out as one of a ſanguine complexion, the men of the world would have ſaid he had been melancholy elſe. He was one that was like a green Olive-tree in the houſe of his God; a moſt flouriſhing and fruitful Chriſtian. As if he had been one of the Church triumphant, he was always ſinging freſh Halle lujahs. He had a ſoft and delicate touch upon the Harp, he could ſtill Sauls evil ſpirit with his muſick; I, but he could not thus tune and compoſe his own troubled and diſtempered ſpirit. He was fain now to hang his Harp upon the willows; and the voice of his Lute was turned into ſighing. And if he does ſing ſometimes with a thorn at his breaſt, 'tis ſome penitential Pſalm or other.
2. And yet all this while he was a King upon a Throne, he wanted not the pomp and bravery of the world. I, but a Scepter won't conquer fears, and a Crown of gold will not cure an aking head, much l•ſſe an aking heart. The ſmiles of the world they bruoght him to all this, and therefore he cann't take much complacency in them; for when he does ſo often envy the men of the world, and is ready to ſtumble at the proſperity of the wicked; it was99 not ſo much for the outward things of the world which they injoyed, for thoſe he had himſelf too in a plentiful meaſure; but it was for the quietneſs of their ſpirits, they were calm and ſerene, if compared with him, not in ſuch fears and doubts as he now was: they had not ſuch conflicts, and Paroxyſmes, and tumultuatious of ſoul as he now had. And yet he was one that once had the face of God ſhining out upon him. And therefore he deſires him to reſtore the joy of his ſalvation: Lucem redde, abes jam nimium diu; Inſtar veris enim vultus ubi tuus affulſit, populo gratior it dies & ſoles melius nitent, as he once ſpake to Auguſtus.
So that you ſee here are wayes enough to keep men from a carnal ſecurity. And thus we have took off that bold calumny, ſo as we hope that, Nihil adhaerebit.
Having laid open at large the nature of aſſ•rance; we now come to handle briefly the ſecond obſervation; And that is
Obſerv. 2. Chriſtian Aſſurance requires and calls for diligence. Sure I need not tell you, that the moſt precious things are Cabinetted and lockt up under difficulties. If you look to nature, you ſee how ſhe reſerves her Jewels in ſecret repoſitories; ſhe ſets them in her own boſom, and enhances their price by rarity. There100 is indeed, a vein for ſilver, as Job ſpeaks; but nature is not ſo profuſe to open it, to let it run waſte, and exhauſt her ſelf. She hides her Treaſures, and puts them out of the reach of an ordinary Plunderer.
Or, if you look to Arts: There are indeed ſome things which float at the top,〈…〉〈 in non-Latin alphabet 〉, thoſe that are but initiated into them, are preſently acquainted with them; Hence ſome beginners, when they have but taſted theſe, think they have a preſent kinde of omniſcience. O but ſtay a while, there are moſt myſterious things, which lurk at the bottom, and require a profounder ſearch: they muſt dive deep before they fetch up theſe Pearls. Thus 'tis in Languages, the choiceſt elegancies many times are coucht in Idioms, thoſe arcana linguarum, you may ſee them like ſo many Pearls glittering amongſt the rubbiſh of the Tower of Babel. Thus 'tis in civil affairs, ſome things are viſible and obvious to a vulgar eye: the rude heap and maſſe of people can take notice of them: ſome wheels move ſo plainly, as that they can ſee them. I, but there are more ſecret ſprings of motion, more intimate contrivances, politick riddles, which they only can read that are a ſecretio•ibus. Every deſign muſt not have a window in it, 'tis comely ſometimes to ſee Moſes101 with a veil upon his face.
And thus 'tis in the wiſe Oeconomy and diſpenſation of the Goſpel. 'Tis true, the whole Goſpel is pregnant with heavenly myſteries: 'tis like that heavenly〈…〉〈 in non-Latin alphabet 〉, the milky way, which the wiſe ones of the world take for a Meteor only, a brief〈…〉〈 in non-Latin alphabet 〉; I, but thoſe that are enlightened from above, know that 'tis made up ex flore lucis, 'tis compounded of Starres leſſe diſcernable; and even here one Star differs from another in glory. There are myſt ria primae magnitudinis, ſuch tranſcendent and dazling myſteries, as that the Eagle muſt be fain to ſhut her eye; and the Seraphim muſt be glad to wink. And there are not only intellectual, but practical depths in the way of Religion: And Chriſtian Plerophory is one of theſe. For a ſoul to be filled with the breathings of the ſpirit; And to move with full ſail in the Ocean of Gods love; And when it pleaſes to lie ſafe at anchor; I, and to be ſure of coming ſafe to the haven, certainly the ſoul muſt needs cry out all the while〈…〉〈 in non-Latin alphabet 〉, O the depth of the goodneſſe and love of God! how myſterious are his wayes, how are his mercies paſt finding out!
1. Now for a Chriſtian to arrive to ſo full a ſenſe of Gods love, hic labor, hoc opus eſt:
It requires diligence; For
1. There are but few that have any right and102 intereſt in the love of God in Chriſt, at all.
2. Of thoſe few that have a ſhare and portion in his love, yet all of them have not aſſurance of his love. There are but few that enter into the Temple; I, but there is only ſome Aaron that ent•rs into the ſanctum ſanctorum, and caſts his Anchor within the V•ile And
Firſt, there are but few upon whom God beſtoweth his love. 'Twas alwayes a principle in Morality, that ſweet and intimate friendſhip cannot be ext•nded to many. Friends uſually go by paires. Now God, though he be of vaſt and boundleſs love, and has love enough to ſatisfie a multitude of worlds, yet he has choſe to concentricate it all in a few pickt out of the world: that he might thus engage them the more to himſelf. His large and precious love is kept for his only ſpouſe.
Secondly, of thoſe few whom he loves, ſome are not aſſured of his love. He loved them all from everlaſting, yet none of them could be then aſſured of his love. A non-entity cannot reach to a Plerophory. Well, but when they peept out of their firſt nothing, truly they were not any rare objects of love: much leſſe could they then be aſſured of the love of their God; when they were in a ſtate of enmity and oppoſition, and the Children of wrath as well as others: Well, but103 when he put them into a ſtate of love, and made them lovely with that beauty and comlineſs, with thoſe Jewels and bracelets, which he had put upon them: when he loved them as his new Creatures, as his veſſels of honour, that were now caſt into their juſt mold and faſhion: When he loved them, as his new-born Sons: yet theſe babes in Chriſt could not preſently cry Abba Father. They were his Epiſtle, written in a goodly character, dated from eternity, folded up and kept ſecret, at length ſent into the world: the ſuperſcription was writ in time, in Vocation: Will, but all this while they were not ſealed, till the ſpirit comes and ſtamps a clear impreſſion of Gods love upon their ſoftn d and melted ſpirits. 'Tis true, they were ſealed as ſoon as they were written in Gods eternal Decree, but they were not viſibly ſealed till now. Now what pantings and breathings? What longings and intreaties? what preparations were there in the ſoul, before it could obtain this?
Secondly, it requires diligence to keep aſſurance. O take heed of waſting and crumbling away thy hidden Manna. God may break the ſtaffe of bread, and what will thy weary ſoul do then? Take heed of loſing the white Stone, take heed of forgetting thy new name. O maintain the Oil of gladneſs in the Cruſe. Thou that104 art a Vine of Canaan laden with generous fruit; wouldſt thou willingly part with thy ſweetneſs, and fruitfulneſs? Thou that art a green Olive-Tree flouriſhing in the houſe of thy God; wouldſt thou be content to part with thy fatneſs, and pleaſantneſs? Thou wert wont to ſtay and anchor thy ſoul upon thy God; And wouldſt thou now be left to the courteſie of a wave? What? Art thou in love with the tents of Kedar? They are black indeed; And doſt thou think them comely too? Art thou weary of the Sun-ſhine? And wouldſt thou cool thy ſelf in the ſhade? Doſt thou begin to loath thy hidden Manna, and wouldſt thou return to the Garlick and Onions of Egypt? Art thou cloyed with the cluſters of Canaan, and doſt thou nauſeate the Honeycomb? O remember, thou didſt not ſo ſoon obtain aſſurance, and wilt thou ſo ſoon loſe it?
Thirdly, give diligence to recover aſſurance, if loſt: O when will the winter be paſt? when will the rain be over and gone? that the flowers may appear, and the time of ſinging may come: That the Vines of Canaan may flouriſh again, that the tender Grapes may appear. Awake O South-winde, and with thy gentle breathings, blow upon the Garden, that the ſpices thereof may flow out! Never leave till thou findeſt thy ſpouſe again, thou that art ſick of love: Tell him that105 thou longeſt for a cluſter of Canaan; That thou art even famiſhed for want of hidden Manna. Deſire a new edition of his love, with all the inlargements of affections. Lay thine heart before him, and deſire new ſtamps and impreſſions; tell him that though thou haſt loſt the print, yet he has not loſt the ſeal; tell him that thou wilt now prize his love more then thou ever didſt or could'ſt do before. Give him no reſt, till he give thy ſoul reſt, and fill it with himſelf. Surely thou wouldſt not willingly ſet in a Cloud: thou wouldſt not go out of the world with thine Evidences blotted and blurred: Surely thou wouldſt not willingly be toſt and daſht with waves in ſight of the haven. Hadſt thou not rather go to thy grave in peace? O deſire him to ſhine out upon thee a little before thou goeſt hence, and be no more ſeen.
2. Now ſurely, we need not tell you, why aſſurance does thus repuire diligence, For
1. You know the hearts deceitfulneſs, how it loves to pleaſe it ſelf in a ſhadow, in a painted joy, to flatter it ſelf into an imaginary happineſs. Moſt men in the world are ſo confident of heaven, as if they had been born heirs apparent to the Crown of glory: as if this new name had been given them at their baptiſme, or as if they had been born with hidden Manna in their106 mouths. They never knew what a queſtion or a ſcruple was, nay they wonder that others trouble themſelves with them; as for them, they have a connate kind of Plerophory. Theſe fabri fortunae ſuae, have a key to heaven of their own making, and can go to it when they pleaſe. Theſe crown themſelves with their own ſparks, and think them more glittering and precious then the White Stone. As if they were Cuſtodes ſigilli, they can ſeal themſelves to the day of redemption when they pleaſe. Thus do vain men cheat their own ſouls: when as 'twere their wiſer way, rather to commune with their own ſpirits, to criticize upon their own hearts, to ſee what a falſe print they are of, what falſe gloſſes there be, what variae lectiones? what corruptions and degenerations from the Original? whether there be any ſpiritual Idioms? what are the genuine works of the ſpirit? what are ſpurious and ſuppoſititious?
2. Give diligence, becauſe thou haſt a diligent enemy that would ſo fain quench thy joy, and keep it from flaming into aſſurance. He envied the grain of Muſtard-ſeed, when 'twas firſt ſown: how then does it vex him to ſee it now ſpread into ſuch goodly branches, that the ſoul can build its neſt there? He envied thee the firſt bluſhes of the day, the buddings of the Roſie107 morning; that thoſe fair and virgin eye-lids•hould open and glance their light upon thee:•ow then is he ſcorcht with thy fuller Sun•hine? How do his eyes water at thy noon-day•rightneſs? He that would have broke thee when thou wert a bruiſed Reed, how would he•riumph in thy fall, now thou art a ſtately Ce•ar? If he could, he vvould have diſpirited•nd took up the vigour of that immortal ſeed,•y which thou wert born again; He would fain•ave ſpit his venom into that ſincere milk,•hich fed thy infant-ſoul; how then does he•nvy thee thoſe flagons of wine, with which•hou art now quickened and enflamed? He•ould fain have hindered the foundation of the•econd Temple, and now he would fain demo••ſh the ſtructure, and down with it even to the•round.
That ſon of the morning fell himſelf not only••om a compleat aſſurance, but from a poſſeſſion•f glory; and that into the moſt extreme dark•eſs that was imaginable, into a total impoſſibi••ty of ever being happy; and now he would ve•y fain (as much as he can) involve others in•he ſame condition: But certainly it does adde•uch of hell to him, in that he perceives that the•ons of God are now fixt in an immutable con•itio•; whereas he was left in ſo voluble a ſtate,•o that now all that he can poſſibly do is this, to108 damp their joy for the preſent, to raiſe Clouds, and ſtorms, and tempeſts; And in this that Prince of the air does his endeavor to the utmoſt. And yet Chriſtians may fruſtrate him here too, and by a ſtrong and claſping hand of faith, may lay ſuch faſt hold of a God in Chriſt, as that they may even make the Devil give over: and to all his former, may adde this new deſpair of ever eclipſing their glory, and may ſend him away as weary as he would be, if he ſhould go about to interrupt the joy of a glorified Saint, or of one of thoſe Angels that ſtill dwell in glory. So that the more frequent his Alarms are, the more ſhould Chriſtians ſtand upon their watch, the more ſhould they fortifie themſelves, and look to their ſpiritual Panoply: they ſhould flie to the name of the Lord, which is a ſtrong Tower.
3. Give diligence, becauſe 'tis in a matter o•ſo great conſequence: and to be d•ceived h•r•will prove the moſt ſtinging aggravation of miſery that can be. The houſe that was built upon the ſand, great was the fall of it. There is a counterfeit Plerophory, a blazing kinde of aſſurance, a bragging kinde of confidence, you know the name of it, 'tis called Preſumption•that great devourer of ſouls, that uſes to ſlay it•ten thouſands; 'Tis ſo far from being an Ancho•as that 'tis but a ſwelling and impoſtumated109 wave, which toſſes up the ſoul a while, that it may ſink the deeper. And can there be a greater Emphaſis of miſery then this? Thou tookeſt it for granted, that thou wert in the ready way to heaven, and now thou art dropping into hell irrecoverably: Thou expected'ſt no leſſe then a Crown of glory, but canſt finde nothing but chains of darkneſs and a gnawing worm. How golden was thy dream of happineſs? didſt thou not fancy the light and beams of heaven ripening the fruits of Canaan for thee? did'ſt not•hou think thy ſelf upon the top of Mount Piſgah, refreſht with ſoft and delicate breathings,•aking a full proſpect of the beautiful Land of•romiſe? Nay, didſt not thou think that ſome of the milk and honey of the Land flowed into•hy mouth? That thou wett plucking off green Apples from the Trees? Nay, that thou hadſt the•ery taſtes and reliſhes of the Olives and Figs,•nd Pomegranates, and Grapes in thy mouth? •ut behold, thou wakeſt, and art in a wilder•eſs, amongſt Briars and Thorns, amongſt fiery•erpents, in a dry and thirſty Land, where no•weetneſs is! Thou tookeſt that for the whiſper•ng of the Spirit, which was but the hiſſing of•he Serpent. Thou thought'ſt thy ſelf in the ve••Suburbs of the new Jeruſalem, in the Temple,〈◊〉the ſanctum ſancterum; when as thou wert all110 this while but in an Egypt, in a Babylon, in a priſon, in a Dangeon. Thou didſt exalt thy ſelf like the Eagle, and build thy neſt in the Stars: But with what indignation wert thou ſwept from thence? How thou art fallen, O Lucifer, ſon of the m•rning!
3. Conſider what kinde of diligence is required. And
1. Be diligent in ſelf-reflexion. A clean heart chews the Cud, & ruminates upon its own actions: Give thy heart frequent viſits, and ſee whether it keeps that print which the ſealing ſpirit ſtampt upon it, read over thine evidences; if there be the leaſt blot, waſh it out. Try thy graces by a Scripture Sun-beam. Haſt thou within a continual feaſt? Why then doſt not thou envite thy thoughts thither, that they may be ſatisfied as with marrow and fatneſs? Why doſt no•thou compel them to come in? Let them drink ſweetneſs out of their own Fountain, let them bleſſe the womb that bare them, and the breaſt•that gave them ſuck.
Let them be afraid of entring into thei•hearts, that have no quietneſs within, unleſs lik•the Leviathan they can ſport themſelves in a raging S•a, that foams out mire and dirt. But tho•canſt ſteep and bathe thy thoughts in a Cal•and compoſed ſpirit. Why doſt not thou liſte•111to thine ovvn muſick? Why doſt not thou glance upon thine ovvn beauty? Aſſurance conſiſts in a reflex act, and by ſuch vvorkings 'tis maintained, iiſdem alitur, quibus gignitur.
2. Be diligent in Prayer. Beleeve it, aſſurance does not come vvith thoſe vveak vviſhes and velleities, that are ſo frequent in the mouths of many, O that we were ſure of heaven, of happineſs! O that our ſouls were well provided for! O that we knew what ſhould become of them to eternity! Truly theſe are but gaping and yawning deſires, as if hidden Manna would drop into their mouths. This great bleſſing requires a wreſtling prayer. The White Stone is given to none but a Conquerour. The ſpirit won't ſet his ſeal to a faint and languiſhing velleity: An Echo won't anſwer a whiſperer; a weak voice is not worth a rebound.
The truth is, there is a great deal of Vicinity and friendſhip, nay I think I might ſay Conſanguinity, between Aſſurance and Prayer. Prayer ſhould be Plerophoria quaedam explicata. Aſſurance does mightily enliven and animate Prayer, and Prayer does〈…〉〈 in non-Latin alphabet 〉, cheriſh and maintain Aſſurance.
Go then unto thy God, and be importunate with him: beg a ſmile, a glance, a beam of his face: deſire him to take all worldly things again,112 unleſs he will ſweeten them with his love. Tell him, thou canſt no longer feed upon husks, and deſire him to give thee ſomewhat that's fit for a ſoul to live on.
3. Be diligent and frequent in communion with thy God. Converſing with God puts a luſtre and radiancy upon the ſoul; deſcending to the Creature, puts a Veil upon that former brightneſs; ſweet and familiar entercourſe with thy God, puts thee into the number of his friends; and friendſhip brings aſſurance and confidence along with it.
Would God (doſt thou think?) admit thee into his moſt ſhining and beautiful preſence? would he thus diſplay himſelf to thee, and make known his moſt ſecret treaſures of goodneſs and ſweetneſs unto thy ſoul, unleſs he loved thee? would thy Saviour thus ſmile upon thee? would he thus unboſom and unbowel himſelf to thee? would he thus flouriſh in at the lattices, unleſs he were thy ſpouſe? would he thus kiſſe thee with the kiſſes of his mouth? would he tell thee ſo much of his minde, unleſs his heart were with thee? would he accept of thy prayers and thy performances, thy ſpiritual ſacrifices, if he meant to deſtroy thee? didſt thou ever know him deal thus deceitfully with any? would he give thy ſoul ſuch frequent viſits, ſuch gentle breathings?113 would he ſo often whiſper to thee, that which the world muſt not hear, if thou wert an enemy as well as they? canſt thou think thy ſelf in darkneſs, when the Sun looks upon thee? Canſt thou doubt of quenching thy thirſt, when the fountain bubbles out, and flowes upon thee? Canſt thou doubt of liberty in the yeere of Jubilee? What is the Dove in the Ark, and yet can it finde no reſt to the ſoal of her feet? Canſt thou queſtion thy ſafety under the wings of Chriſt? No, whatever it was that put out thy joy, it did firſt eſtrange and alienate thee from thy God. And couldſt thou but recover thy former neerneſs to him, thou need'ſt not doubt of the ſame affectionate expreſſions from him. Communion with God, 'tis that which gives an heavenly and eternal Plerophory; 'tis that which maintains the aſſurance of glorious Angels, & glorified Saints. And that which takes away all hope from the damned is this, that they are perpetually baniſht, irrecoverably excommunicated from the face of their God: Depart from me, I know you not: there is more in that then in fire and brimſtone. But God has ſaid unto thee, Seek my face, and let thy ſoul echo out its reſolution, Thy face Lord,•ill I ſeek: for all certainty flowes from God, from that fixt and unſhaken Entity, from that Original immutability that is in him. And when God ſets his ſeal unto thee, he prints ſomewhat114 of this upon thee: And therefore the more God gives of himſelf to thee, the more Aſſurance he gives thee.
Go then to the place where his honour dwells, go to the place where his glory ſhines. You know that the Apoſtle Thomas, when he was abſent from the Apoſtles meeting, he fell into a ſtrange diſtruſt of that which the others were very well aſſured of. Go then to thoſe Ordinances, that drop golden Oil upon the ſoul, and make its countenance to ſhine. Hide thy ſelf in thoſe clefts of the Rock, that God may make his goodneſs paſſe before thee. God will there beam out upon thy ſoul, he will warm it with his love, and will then ſeal it to the day of redemption.
Obſerv. 3. Chriſtian Aſſurance deſerves diligence. 'Tis a miſerable thing to toile for vanity and emptineſs; to ſowe the winde, and to reap the whirlewinde. But to take pains for happineſs, who would not be willing to this? An Iſraelite that would be loath to ſpend his time in gathering ſtubble, would willingly ſpend it in gathering Grapes. A wiſe Virgin vvill chearfully put in ſo much Oil, as will make the Lamp to ſhine. The ſoul will never be weary of gathering hidden Manna. Aſſurance is a very ſatisfactory thing; men take a preſent115 and compleat acquieſcence in it.
1. Conſider it in Temporals, what won't worldlings do to ſecure their Lands, and Goods, and Eſtates? How do they ſeek for Bonds, and Seals, and Oaths and Sureties; and yet think all this too little? They have ſet up an Enſurers Office, and will ſcarce venture a Ship at Sea, unleſs it can have an unqueſtionable Plerophory; unleſs one will ſecure it from warres; and another from Rocks; and a third from windes and tempeſts. And this is one of thoſe ſtings and vexations which God has put into temporals, that they are uncertain. Many a worldling has pined away under this very notion, that his riches had wings, and could flie away when they lift. And this was the reaſon, why the Epicures were all for enjoying the preſent moment; becauſe that was all they were certain of; and therefore they would have devoured and ſoopt up the quinteſſence of all happineſs in a〈…〉〈 in non-Latin alphabet 〉if they could. Thus Anacreon ſings〈…〉〈 in non-Latin alphabet 〉. And this was that which made the Heathen ſo angry with fortune, a goddeſs of their own framing, becauſe ſhe put them alwayes upon blind uncertainties. This made the Stoicks to run into the other extreme, to fix themſelves in an unevitable certainty, in a sullen neceſſity, to anchor upon fate, rather then to be116 left to a wavering contingency.
2. Aſſurance in Intellectuals is very ſatisfactory. Theres nothing that tortures the ſoul more then ſcruples and difficulties; it makes it to dwell like a Lilly among thorns.
The Scepticks were a perpetual wrack to themſelves. Objections flie like duſt into the ſouls eye, and ſometimes 'tis fain to weep them out. How does it vex the Naturaliſt that his head is ſo non-pluſt, as that he muſt flie to the refuge of an occult quality? How impatient was Ariſtotle, what boylings and toſſings in his breaſt more then in Euripus, becauſe he could not give a full account of the ebbing and flowing of that river? He threw himſelf into it, as if he thought to finde more reſt there then in his own ſpirit, diſcompoſed only with this uncertainty. Every queſtion checks the underſtanding, and makes it remove a little from certainty, as the learned Verulam obſerves. Every queſtion 'tis ſome grace to errour, and ſome repulſe to truth.
But how ſweetly does the minde reliſh thoſe firſt and common notions, that carry a native light, and convincing evidence and certainty in them, and won't give the ſoul leave to doubt? and how does it bathe it ſelf in thoſe cryſtalline ſtreamings out, thoſe pure derivations of ſecondary notions, that freely bubble out from theſe117 fountain-principles, which for their certainty ſometimes are honoured with the name of axioms? And ſome give this rule for a trial and touchſtone of notions: Whatſoever propoſition the minde does fully cloſe with, that is unqueſtionably true, becauſe the minde cann't reſt ſatisfied but with certainty. And that which it gives but an hovering and imperfect aſſent to, is but probably true. Now though ſometimes a falſity may come under the fair diſguiſe of an apparent certainty, yet this is alſo ſure, that the minde cannot ſo fully and ſweetly acquieſce in an apparent certainty, as in a real certainty. As neither can the will ſo fully cloſe with an apparent good, as with a real good; for in realities there is a ſure Entity at the bottom, which is a juſt foundation for appearance, whereas the other is a meer colour, a ſurface, a ſhadow. And the more perfect any intellectual being is, the more of certainty it has.
Our knowledge therefore here is but cloudy and enigmatical, ſhadowy and in a glaſſe. The nearer to God any being is, the more it has of certainty. And therefore the Angels and Spirits that ſee God face to face, are ſatisfied with his Image. Truth then plucks off her veil, pulls off her mask, that the ſoul may ſalute her. And this is the great Prerogative of that infinite and ſupream118 Being, God himſelf, that he has an independant and eternal certainty, and beholds all beings and motions of being paſt, preſent, and to come, without the leaſt ſhadow of variation. And thoſe things which poſe created beings, are more plain and obvious to his eye, then firſt principles are to ours. The very intimate forms of beings are naked and anatomized before him. He looks down upon the Sons of men, and ſees them rolling and fluctuating, toſt and tumbled up and down in uncertainties, ſometimes even queſtioning him in his wayes and his dealings, while as he reſts in a full and abſolute Omniſcience. And this is his great goodneſs, that he allowes us certainty in thoſe things that concern our welfare and happineſs.
3. In ſpirituals and eternals, aſſurance is very ſatisfactory. Religion ſhould be above ſyllogiſmes and diſputings. Spiritual notions ſhould have the ſeal of God in their foreheads; they are not to be ſtruck like ſparks out of a flint: but are to ſpring like light from the Sun; they are to flow like ſtreams from the Ocean. And Principles of Religion muſt be built upon a Rock, upon the moſt ſure and unqueſtionable grounds that can be. Men that build for eternity, had need to lay the foundation ſure, and they muſt build gold and precious ſtones upon the foundation,119 that which has a ſolidity, and a firm certainty in it. And if this were obſerved,
1. You would not have ſuch jarres and diviſions in the Church. You would not be ſo much troubled with the noyſe of Axes and Hammers. Impoſing things queſtionable as certain, is agreeable to that ſpirit, which allowes no other aſſurance but this; that their Church is the true Church.
2. The mixing and blending of Religion with uncertainties, is that which does emaſculate, and diſpirit, and endanger it; 'tis a daſhing the wine with water; 'tis an adulterating the gold with droſſe, ſo as it won't endure the fiery Triall.
3. The taking up Religion upon uncertain grounds, does put men upon an odious lukewarmneſs and neutrality; for men can't be zealous for a thing they doubt of. It puts them upon variableneſs and unconſtancy, upon the very brim of Apoſtaſie; and (it may be) plunges them into it. Nay, it ſtrongly tends to Atheiſm. ſome do ſo long queſtion, which is the true Religion, as that at length they reſolve to have none at all.
4. The leaving the ſucceſs of Religion uncertain, does damp and cool the ſpirits of men. The learned moraliſts amongſt the Heathen, could never content themſelves with a fair probability120 only of ſummum bonum, but did ſpin it out to an imaginary certainty. The Stoiks would have a domeſtick Plerophory, they muſt be unavoidably happy: A meer certainty won't ſuffice them, it muſt be condens'd into a neceſſity. A wiſe man with them muſt irreverſibly ſeal up himſelf to happineſs: And ſo though he were in Phalaris his Bull, he muſt glory and triumph and ſing Hallelujahs. But the fairer Moraliſts, were willing to depend more upon the bounty of heaven, which yet they lookt upon as a ſure and unqueſtionable thing; nay, they pleaſed themſelves not only in a Plerophory, but in a preſent poſſeſſion. For you know vertue with them was Praecox beatitudo, as grace with us is glory not fully ripe. And ſerenity of natural conſcience was their hidden Manna; their white Stone. Thus were they fain to ſtill their ſouls in ſome ſhadows and appearances of certainty. This ſweetned Socrates his Cicute, and made him a chearful Martyr for Philoſophy.
And all wicked men that go on merrily and ſecurely in their wayes, do frame ſome imaginary certainty to themſelves; which (it may be) they found upon ſure principles, but falſly applyed; as this, That God is merciful, or the like.
All this I bring to ſhew that the ſoul does121 catch at certainty and aſſurance, and will reſt ſatisfied with nothing elſe. For, for men to apprehend themſelves uncertain of happineſs, what is it elſe but to be for the preſent miſerable? Nay, would not ſome (do you think) chooſe rather to be certain of a tolerable miſery, then to be in continual ſuſpenſe of happineſs? And truly ſuch men as have no aſſurance of obtaining this great end of their being, they are of all Creatures moſt miſerable.
The Foxes have holes, and the birds of the air have neſts, and ſhall not the Sons of men have where to lay their heads? Every being loves certainty: How do Naturals combine together and unite their forces, that they may ſecure themſelves by an happy aſſociation? Nature will have a Plerophory, won't admit of a vacuum, the leaſt ſchiſme and rupture would prove fatal, and put it upon uncertainties. Sir Francis Bacon ſpies this in thoſe fallings down of water, that thred and ſpin themſelves into ſuch ſlender ſtillicids, that thus they may preſerve their continuity, and when they can reach no longer ſo, then they fall in as plump and round a figure as they can.
And if every Being loves aſſurance, then ſurely ſuch a noble Being as the ſoul of man, cannot be ſatiated with a changeable good; it can't fix it ſelf upon a moveable centre. Immortality is122 neer a kin to immutability. Beſides, if it were only this, that the ſoul did doubt of happineſs, it were a lighte•burden; but there is neceſſarily conjoyned with this a fear of extreameſt miſery. Now for a ſoul to be perpetually hovering betwixt heaven and hell; nay, to have far more ground to fear the one, then to hope for the other, and ſo to tremble at the very thoughts of eternity; is not this a piece of the gnawing worm? & muſt the ſoul live in this perpetual ſlavery? Is there no redemption from it? Did not Chriſt come to take away this ſting amongſt the reſt? Did not he come to draw thee to himſelf, to quiet thee in his own boſom? Return thee to thy reſt, O my ſoul! Return to thine Ark, O my Dove! And look upon this Goſpel-Plerophory, as one of thoſe great priviledges that were purchaſed for thee by a Saviour. For 1. By this, thy ſoul, thy darling, 'tis fully provided for, for eternity. Thy lot is falne to thee in a fair ground, and thou haſt a goodly heritage; could thy ſoul open its mouth any wider? could thy ſoul deſire any more then this, to be ſure of being for ever compleatly happy? What would the damned in hell give for a poſſibility of happineſs? What would ſome wounded ſpirits give for good hopes and probabilities? when as thou in the mean time haſt an overflowing Plerophory. 123What would the one give for a drop to cool their tongue? What would the other give for a pure ſtream to waſh their bleeding ſouls? When as thou all the while art bathing in the Fountain, art ſailing in the Ocean, art ſwimming in the Rivers of pleaſure. Thine underſtanding may well reſt ſatisfied, for 'tis ſure to fix its eye upon an eternal beauty; upon the face of its God. Thy will may reſt it ſelf in the embraces of its deareſt object: for 'tis eſpouſed to the faireſt good, and is ſure to enjoy it with an indiſſoluble union. Thy purer and more refined affections may ſport themſelves in the Sun-beams of heaven. There may thy love warm and melt it ſelf, and there may thy joy dance and exult. All that thou haſt to do here below, is this; Thy Virgin-ſoul that is here aſſured and contracted, muſt wait a while for the Nuptials, for a full fruition of its God, for a full conſummation of its joy.
2. This muſt needs ſweeten all preſent conditions to thee. Eat then thy bread with joy; and drink thy wine with a merry heart; for God accepts thy perſon, and ſmells a ſweet odour in thy ſacrifice. Are there any pearls in the Goſpel? thou may'ſt lay claim to them. Is there any balm in Gilead? thou haſt a ſhare in it. Are there any Goſpel-priviledges? thou knoweſt124 they are thine, and are intended for thee. Does God beſtow temporals upon thee? thou knoweſt that he firſt dips them in love and ſweetneſs. Mount Gerizim is thy portion: And how art thou above waves when as ſome are ſhipwrackt, others are toſſed and diſquieted; thou haſt an happy protection in all thy wayes.
1. Thou art ſecure againſt the frowns of the world, for heaven ſmiles upon thee. Thou may'ſt laugh at the falſe judging and eſteems of men. It may be, the world brands; I, but the ſpirit ſeals. It may be the ſeed of the Serpent hiſſes; I, but the holy Ghoſt breaths. What, though thou beeſt fourty years in a Wilderneſſe? Nay, what though thou beeſt ſeventy years in Babylon? Won't Canaan, and won't the new Jeruſalem make amends for all?
2. Thou art ſecure in times of judgement. As Job ſpeaks of the Leviathan, The ſword of him that layes at him cannot hold, the ſpeare, the dart, nor the habergeon. The arrow cannot make him flee, darts are counted as ſtubble; he laughs at the ſhaking of the ſpear. Who is like him upon the earth, one that is made without fear? When God thunders upon the men of the world, he ſpeaks but in a ſtill voice to thee; he darts lightening flaſhes in their faces, but he125 lifts up the light of his countenance upon thee. Judgements are intended for the ſweeping away of Spiders webs, not for the ſweeping away of Gods own Jewels. Or if they be envolved in a common calamity, yet how is it•olled up in ſweetneſs to them? when as the other can taſte nothing but gall and wormwood. Their body may be toſſed a little in the world, but their ſoul lies ſafe at Anchor.
3. In the houre of death. Thou knoweſt that providence then, means only to break the ſhell, that it may have the kernel. Let them tremble at the knockings and approaches of death, that know not what ſhall become of their precious ſouls: Men who through the fear of death, have been all their life-time ſubject unto bondage? But thou may'ſt ſafely trample upon the Adder, and play in the Cockatrices Den. The Martyrs (you know) did thus, when they embraced the flames, and complemented with Lions, and devoured torments, and came to them with an appetite. Aſſurance of the love of God in Chriſt, this and nothing but this pulls out the ſting of death. 'Tis true, that death has loſt its ſting in reſpect of all that are in Chriſt; but yet ſuch as know not that they are in Chriſt, fear death ſtill as if it had a ſting: Only an aſſured Chriſtian126 triumphs over it; O death, where is thy ſting?
4. Aſſurance fills the ſoul with praiſe and thankfulneſs. The real preſence of a mercy is not enough, but there muſt be the appearance of a mercy, and the ſenſe of it, before it fill thy heart with joy, and thy mouth with praiſe. A doubting Chriſtian is like a bird entangled and in a ſnare, the ſoul has not its comfort, nor God has not his praiſe: But an aſſured Chriſtian is like a Bird at liberty, that flies aloft, and ſings moſt chearfully; It begins thoſe Hallelujahs in time, that muſt laſt for ever; It breaks out into the Pſalmiſts language, Bleſſe the Lord, O my ſoul, and all that is within me, bleſſe his holy Name.
Obſerv. 4. The fourth and laſt Obſervation which was propounded out of the Text was: That the way to make our Election ſure, is firſt to make our Calling ſure. And this is ſufficiently warranted from the juſt order and method of this Apoſtolical exhortation, Make your Calling and Election ſure; Firſt your Calling, then your Election; and by your Calling, your Election: Methodus Analytica beſt becoming Creatures.
127Many have handled this point at large; I ſhall do it very briefly, and I ſhall give you all that I intend to ſpeak to it in theſe ſix particulars.
1. Election in it ſelf is ſecret and myſterious. For 1. it is from eternity, and ſo there was none could know it but God alone; none could know Election but he that made an Election. A Being that is ſpanned by time, cannot reach to what was done from everlaſting: You cannot imagine that non-entity ſhould liſten and hear what was whiſpered in the ſecret Councel of Heaven. Thou goeſt only by the Clock of time; but thoſe decrees were written with an eternal Sun-beam; thou turneſt up thy houre-glaſſe of time, but theſe were meaſured by an infinite duration. Was it poſſible that Eſau not born ſhould ſee God frowning on him; or that Jacob ſhould perceive a ſmile? Thou art as far from meriting Election as a non-ennity, and thou art as far from knowing it as a non-entity. 2. God has a minde to keep it ſecret, and therefore he has ſet a ſeal upon it; not only a ſeal of certainty, but a ſeal of ſecrecy. You know creatures themſelves have their cloſet-determinations; men have their thoughts under lock and key; they have not windows into one anothers breaſts, much leſſe into the breaſt128 of a Deity. Thou canſt not fathom ſometimes a ſhallow creature, and doſt thou think to reach to the bottom of infinite depths? Has God given thee ſecret ſprings of working; has he made the wheels and motions of thy ſoul ſecret, and undiſcernable, and may he not have the ſame priviledge himſelf? So then, if God has put a vail upon Election, do'ſt thou think to ſee into it? When he has ſhut and claſp't the book of Life, do'ſt thou think to open it and read it?
II. Vocation comments upon Election. Gods decrees, that were ſet from everlaſting, do bud and bloſſom, and bring forth fruit in time. Election buds in a promiſe, and bloſſoms in an offer of grace. The Book was written before the foundations of the world were laid; but it was not publiſht till God himſelf gave it an Imprimatur. The Letters was dated from eternity; the Superſcription was writ in time, in Vocation. Now you know though the Letter be writ firſt, yet the Superſcription is read firſt by him that receives the Letter. 'Twas decreed from eternity that Decrees ſhould be known in time. And the〈…〉〈 in non-Latin alphabet 〉is〈…〉〈 in non-Latin alphabet 〉, the fulneſs of time, is the time when Gods decrees are fulfilled. When the decrees of God are ripe, then he lets the ſoul taſte them; and then they are ſweeteſt. Then thou perceiveſt that thou art a129 veſſel of honour, when God puts thee upon an honourable imployment. That fountain of love which ran under ground for everlaſting, bubbles up and flowes to thee in time. That〈…〉〈 in non-Latin alphabet 〉that was in Election, becomes〈…〉〈 in non-Latin alphabet 〉in Vocation. Thus thoughts of men, when they would appear, they put on words; they take wings to themſelves and flie away.
III. There is a ſtrict and an inſeparable connexion betwixt Election and Vocation. For who is there that can blaſt the decrees of Heaven, or who can reverſe the Seal of the Almighty? Who can break one link of this golden chain? To be ſure, 'tis not in the power of created Beings to evacuate and annihilate the Counſels of God. A creature, as it had no influence upon Election, ſo neither has it any power to alter it. A ſhadow does not alter the Sun, but rather ſhews you what time of the day it is. And then to be ſure God himſelf will not reverſe his own ſeal. Nulla est litura in decretis ſapientum, ſay the Stoicks; A wiſe man will ſcorn to blot out any thing. Nullae ſunt liturae in libro vitae. God is ſo full of light, as that there is no ſhadow of change in him. Therefore, has God pickt thee out as a Jewel, and laid thee up in a ſecret repoſitory, in the Cabinet of his ſecret counſel? He will then bring thee out, and ſhew thee in time;130 he means to poliſh thee, and put a luſtre upon thee; he means to ſet thee as a Diamond in his Ring, and to put thee upon the hand of a Saviour. Did God from all eternity reſolve to ſet thee as a captive ſoul at liberty? Truly then thou needeſt not doubt, but that he will in time break open the priſon-doors; and beat off thy chains and thy fetters, and give thee full inlargement. God has been preparing a feaſt for thee from everlaſting, a feaſt of ſweet and fat things, and refined, an Evangelical feaſt: To be ſure then he will invite thee in time; he will ſtand at thy door and knock; nay, he will compel thee to come into it. God glanced an eye of love upon thee, when thou layeſt hid in the barren wombe of nothing; to be ſure then in time he means to wooe thee, and to win thee, and to eſpouſe thee to himſelf in faithfulneſs and in truth.
IV. Election and Vocation, though in reſpect of us they have gradual and climbing accompliſhments; yet in reſpect of God they are equally preſent. For there is no ſucceſſion in eternity. There can be no Prius & poſterius where there was no beginning. 'Tis true, that our infinite Beings, as they cannot ſufficiently graſp an infinite eſſence, ſo neither can they meaſure an infinite Duration. And therefore, our underſtandings131 put many time ſeveral periods there, where there ought not to be the leaſt Comma, becauſe we ſpan out things by our own narrow Duration.
For Duration is nothing elſe but permanentia in eſſe, a continuation and abiding in Being, the ſpinning out of Entity: And therefore as the ſoul cannot ſee the face of God, ſo neither can it ſee the vaſtneſs of his Duration, which is a dequate and commenſurate to the Degree of his Entity. So that we being but of yeſterday, are not competent Judges of Eternity. And as the ſoul impriſōed in a body, can but darkly cōceive of ſpiritual Beings, and cannot behold the luſtre &c oriency of an Angel, nor it cannot behold its own beauty, much leſſe is it able to behold the glory of God himſelf: So being here converſant with tranſient things that have their Orcum & Occaſum, their Fluxum & Refluxum, their Spring and Autumne, their bounds and their bottom, and dwelling among temporals; 'tis not ſo well acquainted with the vaſt Duration of eternity. And yet it can far better behold the back parts of Eternity, then the face of it; Eterternity a parte poſt, then Eternity a parte ante; becauſe the ſoul it ſelf is meaſured by that Duration. Whereas only that one ſupreme Being, God himſelf has the compleatneſs and perfection132 of on eternity. No wonder then that our underſtandings put ſeveral periods there, where there ought not to be the leaſt comma, becauſe we ſpan out things by our own Duration; that which bubbles from eternity, comes flowing to us in time. But Vocation is as eternal as Election; In reſpect of God, Jacob was as ſoon called as he was choſen, and that not only in reſpect of the ſecret counſel and decree of God; but whenſover God does actually call Jacob, he calls him ab Aeterno; for Eternity is not at all ſpent and exhauſted by continuance, but is alwayes in vigore viridi. 'Tis a flouriſhing Duration that never withers nor decayes. Indeed Vocation is nothing elſe but Election pulling off her veil, and ſmiling upon the ſoul, and telling her that God loves her, and manifeſt and diſplayes his love. to her.
V. It is altogether irregular and anomalous for the ſoul. 1. To prie into Election. 'Tis dangerous to tread on the higheſt round firſt; and here it is impoſſible. Thus the ſoul forgets that it is a creature, it forgets its own Duration, and would be meaſuring it ſelf by Eternity. The windows of the ſoul muſt be ſet open for the entertaining of ſuch light as does more immediately flow in upon it; and the underſtanding133 muſt cloſe and comply with ſuch objects as are beſt proportioned to it. Now you know that thoſe things which are firſt intelligible in their own nature, yet are not alwayes firſt preſented to the view and eye of the ſoul. For whatſoever is firſt in Being may firſt be known; Entity being the root and juſt foundation of intelligibility. And yet ſometimes ſecondary and junior Entity is fain to prepare the way like a John Baptiſt for one that comes after it, and yet was in worth and being before it.
Thus ſometimes the cauſes of things lurk, and lie coucht, they hide their heads, only a little flouriſh out at the Latteſſes, peeping out of an effect or two. Thus the Text may be in Hebrew, when the Commentary is in Latine; many may underſtand the one, that cannot read the other. Election, it is the Original; Vocation, 'tis the interlineary gloſſe of the help of weak-beginners. It God ſhould let thee ſee into Election before Vocation, it were the only way to fruſtrate and diſappoint his own decree. For if God ſhould ſhew thee thy name in the Book of Life, before thy heart were changed and renewed; what would this but make thee ſin more ſecurely, and turn his grace into wantonneſſe? 134Whereas the wiſdom of God never determines the end, but it alſo determines the means; and as the end is alwayes glorious, ſo alſo are the means powerful and efficacious. Now thou canſt not more clearly demonſtrate that thou art in a good tendency and proximity to the end, then by a thankful uſe and ſeaſonable application of the means. And what do they do but lay a ſnare for their own ſouls, that catch and entangle themſelves with ſuch a deſperate fallacy as this is; If we be elected, we ſhall be unqueſtionably ſaved; and if we be not elected, we ſhall be unavoidably damned, and therefore we may do what we liſt. O what a bold and blaſphemous inference is this! What is this elſe, but to diſtil the rankeſt poiſon out of the richeſt and moſt ſoveraign cordial? To kindle Hell out of a ſpark of heavenly truth, which if it were blown up gently by the ſpirit that breathed it, and kept within its juſt bonds; 'twould only cheere, quicken and enliven the ſoul. Becauſe thou doſt not as yet know whether thou art a Veſſel of honour, wilt thou therefore preſently daſh thy ſelf in pieces? becauſe thou doſt not for the preſent certainly know that thou ſhalt come ſafe to the Haven, wilt thou therefore court the waves, ruſh upon a Rock, and135 make Shipwrack of faith and a good conſcience? would'ſt thou do thus in temporals? Why, thou doſt not know how long thou ſhalt live, the number of thy dayes is certainly fixt, and thy time is an appointed and determined time: wilt thou therefore refuſe to lean upon the ſtaffe of bread? Wilt thou not repaire thine earthly and decaying Tabernacle? Wilt thou not maintain the Oil in the cruze? that Balſamum radicaele, Wilt thou break thy glaſſe in pieces, beacauſe thou canſt not tell how long it will run.
Is it not a mercy that God vouchſafes thee the means? Why ſhould thou diſtruct of obtaining the end, more then any other? There is not a Curtain that hides Election more from thee then from any other; 'tis equally hid to all, till it ſhine forth upon ſome in the uſe of means, till the Curtain be drawn, and then it will equally ſhine out upon thee, if thou uſeſt the ſeme means. If all ſhould argue as thou doſt, there would none be ſaved; if all men, becauſe Election is abſolute and uncertaine, ſhould reſolve to live as they liſt;136 who would then ſet his face towards Canaan? where would God have any glory in the world? What would become of his great name? but he will root out ſuch an unſavory principle as this is out of the hearts of all that love him; and that truth which is made a fatal ſtumbling-block to ſome, ſhall prove a ſolid foundation of joy and ſweetneſs unto them. The very poſſibility of Election ſhould baniſh all ſuch thoughts as theſe. Who can tell but God may have been gracious unto thee, and have fixt an eye of love upon thee? Oh then breath after him, pant and long for him, deſire him to expreſſe his minde to thee, to communicate his love to thee.
Beſides, though thou doſt not know Election, will meer love do nothing? Though thy God did not intend to glorifie thee; yet thou ſhouldeſt intend to gloriſie him; Though he does not chuſe thee for his Servant, yet thou ſhould'ſt chuſe him for thy Lord. There is worth in him, though there be none in thee.
Reſolve that into what condition ſoever he throw thee, though into Hell it ſelf, that there thou wilt love him, and there thou wilt praiſe him, and long for him; that there thou wilt adore and honour him, and wilt grieve only for this, that thou canſt honour him no more; that137 thou wilt admire his goodneſs to others, his juſtice to thee; I, and his goodneſs to thee too, that layes leſſe upon thee then thou deſerveſt. Such thoughts as theſe would make hell it ſelf lightſom.
VI. As Election is ſecret and myſterious, ſo Vocation may be eaſily known. That Aſtrologer was deſervedly laught at, that was ſo intenſely gazing upon the Stars, ſo admiring their twinkling beauties, as that unawares he tumbled into the water; whereas before, if he had but been pleaſed to look ſo low as the water, he might have ſeen the Stars there repreſented in that Cryſtal glaſſe. Such as will needs be prying into the Star, that will aſcend up into heaven, and gaze upon Election; they do but dazle their eyes, and ſometimes by this are overwhelmed in the depths of Satan: whereas they might eaſily ſee the Stars in the water; they might ſee Election in Sanctification, in Regeneration. Now Vocation does plainly and eaſily appear by that great and eminent alteration which it brings along with it. It is a powerful Call, 'tis an audible and quickening voice; the voice of the firſt Trumpet that awakens men out of the graves, and makes them happy, by having their part in the firſt Reſurrection; great and ſudden alterations138 they are very diſcernable. Now here is a moſt notorious, and ſignal change made; Old things are paſt away, and all things are become new: here is a change from death to life, from darkneſs to light; and what more diſcernable then this? A living man may know that he is alive, and that without any further proof or demonſtration, whatever the Scepticks old or new would perſwade us to the contrary; Will you not allow a man to be certain that he lives, till a jury of life and death hath paſt upon him?
Could not the blind man in the Goſpel (think you) perceive when his eyes were opened? could he not eaſily tell that now he could ſee and diſcern variety of objects? or muſt he only conjecture that he ſees, and gueſſe at a Sunbeam? muſt he ſtill at noon-day go groping in uncertainties. And is there not an eaſie and ſure difference between thoſe thick veils and ſhadows of the night, between thoſe dark and Ethiopick looks, and the virgin bluſhes of the morning; thoſe beautiful eye-lids of the day? The ſmilings and flowerings out of light, much more the advancement of light to its Zenith and Noon-day-glory? And thy then cannot an Intellectuall eye diſcern as well, that now it ſees? that now it looks upon God with an eye of love,139 with an eye of faith, with an eye of confidence? and that now God looks upon him with an eye of tenderneſs and compaſſion, with an eye of grace and favour, with an eye of delight and approbation? Who but an Anaxagoras will go about to perſwade a man to disbelieve his eyes? and if a corporal eye deſerve ſuch credit why may not a ſpiritual eye then expect as much? Say not then in thine heart, Who ſhall aſcend into heaven, to bring down Aſſurance from above? who ſhall unclaſp the Book of Life that is ſealed, and turn thee to thy name? or who ſhall bring thee a Certificate that is written there? Behold, it is nigh thee, even in thy heart: The work of grace there, the Law written on the tables of thine heart, by the finger of the ſpirit is the exemplification and counterpane of that Decree; the ſafeſt way, the beſt way; the only way to make ſure of Election, is firſt to make ſure of thy Vocation; Make your Calling and Election ſure.
(EEBO-TCP ; phase 2, no. A81174)
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