THE SPIRIT OF Bondage AND Adoption: Largely and Practically handled, with reference to the way and manner of working both those Effects; and the proper Cases of Conscience belonging to them both. In two Treatises. Whereunto is added, A Discourse concerning the Duty of PRAYER in an afflicted Condition, by way of Supplement in some Cases relating to the second Treatise.  
By SIMON FORD B. D. and Minister of the Gospel in Reading.  
London, Printed by T. Maxey, for Sa. Gellibrand, at the Ball in Paul's Church Yard, 1655.   

To the Reverend, the Dean, and Chapter of Christ-Church in Oxford, with the Students, Graduate and under-Graduate; who are or hereafter shall be Members of that Foundation: Together with The Reverend Principal of Magdalen Hall, and all the Masters, Commoners and other Students there.  
TO you (Fathers and Brethren) I do upon good advice, dedicate and devote these ensuing Treatises; partly, because of the Relation that I have had to both Houses, as having received the first elements of rational Learning in the one, and been admitted to an employment of special trust in the other: and partly because the subject they treat of, was begun in the hearing of most of you, and the enlargement of it into the bulk it now appears in, was undertaken with the advice, and encouragement of that never to be forgotten ornament of his College, and the whole University, Dr Reynolds, with whom I had the honour of acquaintance whiles he continued there, and of partnership in suffering, when he was removed thence.  
I confess, this piece, if it were to be judged by an University of the old stamp, hath not quaintness enough to expect any approbation from so learned a Body. But (I hope, and partly, know) that very many of your heads and hearts are better acquainted with practical Divinity, than (I doubt) most of your predecessors were. And therefore, I cannot but think, that you will vouchsafe it a little room (and it will not take up much) in your Libraries. Here are a great many practical Questions and cases of conscience, concerning the inward and experimental part of the mystery of godliness, succinctly handled, (and I shall boldly say) to my utmost abilities, sincerely and faithfully: how judiciously, and satisfactorily, I leave it to those of you who are experimentally acquainted with the matters treated of, to judge, as you see cause. I am sure, I could not have spent my pains in waiting upon a more excellent subject, nor can you in reading: Yea, if the subject have no more cause to complain of the insufficiency of the Author, than the Author hath of the unprofitableness of the subject; I dare promise you, that (as I have, so) you will receive some considerable benefit, from the study and meditation of it: I have no more to preface to you at this time, but only by way of encouragement, to keep up the study of practical Divinity among you, as that which hath more marrow and fatness in it, than all the acquaint notions of your ancient Schoolmen, or the highest attainers of this wanton Age; and by way of prayer to God for you, that you may, by an useful employment of your parts, revenues, and opportunities, confute, and put to silence the ignorance of foolish men, who wait for your haltings, observe your failings, and gape for the spoils of your buildings and Revenues. That you may so do, is, and shall be (by God's assistance) part of the constant devotions of him, who is  
Yours, solemnly devoted to the advancement of all pious and practical Learning, SIMON FORD. Decem. 13. 1654.   

To the Readers of these Treatises, especially those of my present Congregation in READING, and those of my once-Auditory, the people of WITNEY in Oxfordshire.  
Christians.  
 you are to whom these presents shall come, know, that you are concerned in the study of the Truths here treated on, as deeply, as it concerns you, to live here holily or unholily, comfortably or uncomfortably; yea, as much as it concerns you to be saved or damned hereafter everlastingly, Whether you look on, or overlook them, (but for your own account, which I would willingly further) is all one to me. I have learned to speak plain truth, without being solicitous how it will go off, in this nice and tender Age. Sure I am, that my Master will account my Talon not amiss bestowed upon such a subject, except for this only, that my heart hath been too little affected with it, or bettered by it, in the study, and preaching thereof. My hope is by this publication, you, and I shall (by God's grace) improve it together, and mingle our prayers, that it may mutually do good.  
To you of my former, and present Auditories, I recommend these Treatises in a special manner, seeing they are more peculiarly yours; the one, (I mean that of Witney) because of my unsettlement from Oxford, having been deprived of the full hearing of the first, and heard nothing at all of the last: The other of Reading, having been from the pulpit made partaker of the whole, and divers of you desired it from the press. I hope, you will consider, that the printed labours of your Ministers will not be so easily accounted for, as the transient breath of an uttered Sermon. That reverend and holy man (my predecessor now with God) Dr. Taylor, hath charged much upon the account of you my present people, and the whole Town, this way. I fear his works are in few of your houses, and in fewer of your hearts. It were thirty or forty shillings well spent (if less will not do it) to buy them, if not into your private families, yet into your several Churches, to be kept among other Church Utensils, if for no other use, yet for a Testimony against the backslidings, and fearful Apostasies, of divers of his admirers and followers in the time of his Ministry amongst you. And as for me, I know not of what esteem my poor labours may be to after times. At present, I have (with grief of he art I speak it,) cause to complain of many of you, that I fear I have spent my labour in vain hitherto. It may be, much of the cause of it may be from my own ignorance of the most proper way of winning upon you: (and I must confess, a people, so divided, and subdivided, needed a far wiser man, and more experienced than I am to solder them together, and beget such an esteem of my ministry in all dissenting parties, as might render it effectual to them:) It may be, I have not sufficiently watered the seed sown with my prayers for, and tears over you. It may be the many public contests, which (God knows) unwillingly, have diverted my studies, and preaching, too often to controversies, may be the occasional cause of my too great unsuccessfulnesse among you. But however, I pray consider, I have preached, and now print enough (if you had never heard more from me then these Sermons) to render you utterly inexcusable, if any of you still bar the doors of your hearts with a sinful prejudice against the truths herein contained. I beseech you (for Christ's sake) let none of you turn them into matter of dispute, if in any thing I differ from any of your judgements. For I know, it is an usual policy of Satan to make use of differences in opinions (though never so small, and trivial) as impregnable fortifications against the power of truth, when it proceeds from persons, from whom we differ. I pray remember, that although the matter here treated of according to Christians various experiences, may beget different apprehensions in some things; yet the main substance of these Treatises, is of common (and that necessary) use to all. Let us not lose that we agree in (as to the benefit and use of it) whiles we strive for an unprofitable victory in that wherein we differ. I have (for the most part) avoided (of purpose) peremptory decisions in doubtful points, and all unsavoury reflections (to my best judgement) altogether. I hope you will all make use of that wherein all Saints agree, and not trouble others with that wherein you disagree. The Lord grant you may, and then I know my present labour will not totally be lost. If but one poor soul be converted, supported, comforted hereby, it will be too great a reward for my slender pains. However, (because we must cast out the net to catch as many fishes as we can, though we must be contented with how few soever God shall think fit to bring into it) I have thought fit to make way to your acceptance by this Preface; and having so done, commend it, and you, and this Piece of mine to God's blessing, and entreat you to do the like in your most solemn Prayers, for  
The unworthy Author, your Servant in the Gospel, SIMON FORD. Decem. 13. 1654.   

To the READER.  
THe Subject of this Treatise being the Spirit of Bondage, and the Spirit of Adoption, will (I fear) meet with some disgusts, at least not savingly relish with every pala●e in these times, wherein people are so strongly addicted to a pleasurable Religion, desiring as well an easy way to bring them to Christ without those terrors and disquiets of conscience which usually accompany the new birth, as a pleasing continuance in their Regenerate estate in Christ, without those renewings of repentance, and that course of strict obedience the Gospel calls for. Now to those who do not carry in their breasts any prejudicacy of opinion touching the Points laid down in this Treatise, but desire earnestly the clearing, of every saving Truth, I shall not need to say any thing; the holy Spirit of God is promised to guide them into the knowledge of all necessary Truths, who desire in sincerity to be experimentally acquainted with them. But those who are likely to be offended with Doctrines of this nature let me encourage to the serious study of this Book. As the Subject of it is spiritual, so it is handled, not only with much solidity of Judgement, and acuteness of Learning, but also with much ●piritualnesse; as in which the reverend Author doth not only present the tru●hs of Christ in a way of Speculation, for the delight of the mind; but also suits them to the hearts of people in a way of Practice, for the benefit of the soul, which is certainly the most excellent, and most profitable way of opening Scripture: for as it is the saving Duty of people to practise what they know, whereupon that which Epictetus makes one of the first principles of Philosophy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the making use of Rules and Precepts in the course of life the same our blessed Saviour, and the Apostle S. James make one of the first Principles of Religion, If ye know these things, happy are ye if ye do them; and not they who are hearers only, but doers of the Word shall be blessed in their deed: So it is the incumbent work of Ministers in all they deliver, either in the Pulpit, or by the Press, for the winning of people unto Christ, or building them up in the faith, not to keep in high Notions or Speculations of Truths, but to endeavour to bring them to be practicable, without which all Teachings and Discourses will be but vain and unprofitable. What Austin notes of the three great Philosophers, that Socrates excelled in Philosophia activa, and Pythagoras in Contemplativa; but that Plato, utramque jungendo Philosophiam perfecisse laudatur. The same I must say of Divines, they do most excel in handling the Doctrines of the Gospel, who make it their work to join the Practical, and the Speculative together. How far this life blood runs in the veins of this Treatise, will be easily discerned by the eye of every one that shall please to take the pains to read it. They who do not before hand stomach the Matter and Subject of it, will not (I persuade myself) be offended with the manner of handling it. The elaborate pains the Author hath taken in this Work, wherein are many great and precious Truths asserted, many knotty points which have not a little puzzled the spirits of tender Christians, cleared up to their comfort; material Questions satisfactorily answered, and the spiritual condition laid open very fully, in reference to the state of Bondage before Conversion, and the state of Adoption after it: and all this and very much more, in a solid way both of Scholastical and Practical Divinity, deserve much encouragement from the people of God, for whose Souls sake He hath thus traveled. But there is not any thing of greater provocation to faithful Ministers of the Word to take pains both by Preaching and Writing, than the diligence of People in Hearing and Reading. As I shall therefore commend this Work to the serious perusal of all, into whose hands God's Providence may cast it; so in reference to the study of it, I Licence it for the Press, as that which may tend exceedingly to the improvement of Graces, the comfort of afflicted consciences, the enlightening of the ignorant in points of so necessary concernment, the conviction of folly in those who presume of their being in Christ before they have had any sense of their sinful and miserable condition by nature; and many ways to the great advantage of all, who have not yet attained to a right understanding of these Mysteries of Salvation.  
THO. TEMPLE.   

To the READER.  
THe Author of this Treatise hath learned to deny himself, that he might study and exalt Jesus Christ. He is none of that Grecian strain, whom the Orator smartly censured of old, Do illis eruditionem, do Doctrinam: fidem & Religionem nunquam isti coluerunt. For he hath been at Athens and learned Christ there, as Dionysius the Areopagite did, Act. 17. 34. He could not content himself with such a Revelation as flesh and blood doth impart to carnal Gospelers, Mat. 16. 17. and therefore he hath begged the Testimony, Revelation, and Demonstration of the Spirit; 
1 Cor. 2. 4. Ephes. 1. 17.  that he might have the Spirit of God for a Witness in himself before he presumed to testify of 
1 John 5. 1. 6, 10.  the most eminent Works of the Spirit in the heirs of Heaven. He hath shown Believers that their right by the Gospel is good in Law, when it is sealed by the Oath of God, by the Spirit of God, and by the heart blood of Christ, who is the end of the Law for righteousness to them that believe, 
Ephes. 1. 13. Rom. 9 1. 1 Joh. 2. 20, 27. 1 John 5. 13. 19 20. Rom. 8. 16, 17. 2 Cor. 3. 3.  Rom. 10. The single testimony of a deceived heart is no Authority; but when the Spirit hath enlightened and renewed a soul, he leaves an Impress upon the heart, and a Certificate in the conscience which cannot deceive. Let the Reader beg the Spirit of Grace and Supplication, that he may read this excellent Treatise with the same spirit wherewith it was written. And let them that cry down Learning and Universities see and confess that the Spirit breathes upon learned souls, and makes their Learning instrumental to discover the Mysteries of godliness, even the deep things of the Spirit, with more glory and advantage, then when he works upon duller souls, who have not Learning enough to prise Learning, or grace enough to bless God for sanctifying of that learning which discovers the danger of their ignorance. The Lord bless the Labours of this practical Preacher, and teach us to grow in knowledge and grace, that we may not be led away with the error of lawless or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  boundless men, nor fall from our own steadfastness; so prays  
Your Servant in the Gospel, FR. CHEYNELL.   

REader, the Author's distance from the Press must plead for him and it. Thy indulgence (it is hoped) will pardon the rest, which in this review are overseen, and correct these Erratas before thou readest.  
ERRATA.  
Page 22. l. 10. r. this, for the first. p. 28. l. 22. r. him in. p. 34. l 27 r. with a guard. p. 59 l. 32. r. had your. p. 61. l. 30 blot out may. p. 78. l. 10. r. read. and amend the Title of the Chapter, according to the Contents after the Book. p. 83. l. 26. r. Saint. p. 96. l. 10 r. never leaves it. p. 104. l. 12. r. nest. p. 116. l. 6. r. the wound sleight. p. 130. l. 8. r. that is. p. 145. l. 21. r. hope. p. 145. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. r. your patience. p. 152. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more cutting beyond. p. 189. l. 5. r. Scripture. p. 203. l. 7. r. all lay. p. 216. read the whole sentence following (For although, etc. after 1. Immediately, in the next page. p. 229. l. 19 r. to them. p. 252. l. 8. r. seal. p. 278. l. 25. r. measures. p. 289. l. 23. r. wrought. p. 298. l. 16. r. exercise. p. 339. l. 2, 3. r. particular to. p. 343. l. 12. r. bought. p. 367 l. 6. r. hasitancy. p 397. l. 15. r. manner. p 419 l. 15. for them r. it. p. 438. l. 25 26. r. the real. p. 497 l. 22. r. accompanied. p. 579. mar. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 589. l. 18. r. wrings.  
I might add. p. 87. l. 8. r. expectation. l. 31. r. peccatur. p. 179 l. 6. r. occasions. p. 234. l. 8, r. possible. p. 237. l. 10. r. a crown. p. 245. Title, r. this evidence. p. 301. l. 4. r. humiliation. p. 321 l. 10. r. As in. p. 324 l. 12. for them, r. it. p 352. l. 24. r. yet. p. 450. l. 28. r. is. p. 456. l. 24 deal the. p. 516. l. 15. r. to. p. 526 l. 2. r. Spirit, in.   

CONCERNING THE SPIRIT OF BONDAGE.  

CHAP. I. What it is in the Apostles sense.  
BEing resolved (by God's assistance) to handle Theologically and practically those two grand mysteries of godliness, the souls spiritual trouble, and peace, in their nature, manner of working, proper differences from any other works, and the several cases arising from the practical view of those heads: we will first begin with that work which in the Elect of God is usually first wrought, viz. Spiritual trouble.  
Now because the consideration of a work as it relates to the efficient and other causes, and that of a condition or state, as it relates to the subject in whom it is wrought, are both in notion and practise distinct; and seeing both of these considerations will frequently offer themselves to us in the course of this Treatise, with relation to the subject in hand; therefore I have taken the rise and spring of my Meditations from such a Scripture, as affords us both conjoined, viz. that of the Apostle Paul, Rom. 8. 15. Where the Apostle [as it is a work or effect] by a metonimy calls it the Spirit (that works) to fear; [as it is a condition or state] he calls it Bondage. And being to consider it as a work or impression of such a cause upon such a subject, and reducing that subject to such a condition, he very fitly joins both notions and considerations into this one character or description.  
The reception of the Spirit of Bondage to fear: whence we will take our rise for a brief view of these heads. 

1. The efficient cause, the Spirit.  
2. The effect of that Spirit, which is the inward condition or state of the soul in which it is. Bondage  
3. The impression wrought by this effect in the subject, reduced thereby to this condition, fear.  
4. The way or manner of this work and communication of influence from the efficient, whereby it is effected, Receiving,  
5. The persons in whom this operation is wrought, and who thereby are reduced to this condition, and feel the impression thereof, Ye.  
6. The time of this work of the Spirit, and condition of the patients in whom it is wrought, implied in the whole frame of the verse: which is, during the time of Transition from Nature to Grace, from alienation and enmity, to adoption, and friendship.    
1. What this Spirit is who is the efficient cause of this work, hath not a little perplexed Interpreters. chrysostom, and (out of him) Oecumenius, and Augustine, and divers modern Writers both Popish and Reformed understand this whole clause concerning Jewish Pedagogy, or discipline under which God held them under the Law of Moses. The two Spirits here received (saith Augustine) are suited to the times of the two Testaments, 
Evidentissimè duorum Testamentorum distinct a sunt tempora; illud enim ad timorem pertinet, novum autem ad charitatem. Aug. in locum.  the Old pertains to a season or work of fear; the Now to that of love.  
So says Calvin, he calls the Old Testament 
Vetus Testamentum. Calv. Inst. Gua. in loc.  a spirit of Bondage, because it begets fear in men's minds. And with him joins Gualther.  
So chrysostom (who goes ●arther than any 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecum. in ●ocum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in locum. Logem pr●ponit nud ā, quatenus in eam Deus nebiscum operum respectu paciscitur.  I m●et withal in this Argument) affirming divers things concerning the condition of the Jews under the Law, for which he is deservedly taxed by Peter Martyr; As that The Jews received not the Spirit. That, what is here called the Spirit of Bondage was their Law; so termed because it was a Spiritual Law. That the Adoption (attributed to them, Rom 9) was a mere titular honour. That they called not God Fatherin prayer, etc. And Oecuminius and Oso●ius follow him.  
But surely if these holy men understand these things, concerning the believing Jews, they undertake to affirm that concerning them which (besides the express Testimony of divers Scriptures against it, (such as) Ps. 51 11, 12 Pro. 1 23. Ps. 89 26. Is. 63. 16. etc.) excludes them all out of heaven; & therefore, I (in charity) conceive, that they rather understand the body of the Jewish Church, concerning whom, these things may (with a moderate & candid interpretation, be allowed to be spoken, with respect to the major part, who though professed believers, yet were real unbelievers.  
Calvin, and the modern writers, though they follow these Ancients in the interpretation of this place concerning the Jews, and their Law, yet moderate the language they use. If the Law, saith he, (Calvin) be looked upon in itself, it cannot but bind men under bondage, and fear of death, seeing it promiseth no good but under conditions, and pronounceth a curse of death upon every one that doth not keep them, Gal. 3. 10. And therefore saith he, the Apostle here speaks of the Law barely as a Covenant of works, and (so considered) 
And Si lex in se consideretur, nihil quàm miserae scrvi●uti addicto● mortis quoque borrore constringere homines potest, quia nihil boni promittit nisi sub conditione; mortem quoque edicit in omnes transgressores. Calv. in locum: A●d non habuerunt sporitum laetitiae & libertatis à lege, sed ad evangelium confugerunt. Id●m, Instit. Gratia adoptionis erat obscuriùs adumbrata▪ & paucioribus concessa. Gualth. in locum.  the Jews received no spirit of J●y, and liberty from the Law. But what of that they had, was from th● Gospel intermixed therewith. And Gualther explains it farther, thus. He speaks not of a distinction between the persons of the godly under both Testaments; but of the different ministry of both. The grace of adoption was them more obscurely shadowed out and granted to a few only, in comparison with the times of Gospel ministration.  
Thus they. But by the leave of so many learned and godly men, I shall take liberty (in part) to follow a different Interpretation. For this reas●n; Because the Apostle here speaks not of the Spirit of Bondage and Adoption as received by the Jews but by Gentile Romans, who were never under that pedagogy, and yet they were under this Spirit of Bondage once, as well as now under the Spirit of Adoption. Yet shall I not scruple to take so much of their interpretation as concerns the nature of the work wrought, which fills the conscience with horror of death, as Calvin before speaks. But whereas he takes the Spirit here spoken of only for the Instrumental caus●, the Law, I cannot go with him there: but interpret it concerning the efficient cause; or at least the instrumental cause as it is in the hand of the efficient, the Law in the hands of the Spirit.  
But it may still be a question, what Spirit it is that useth the Law in this work? Augustine (before mentioned) interprets it of the evil spirit, the Devil, under whom men in the time of their unregeneracy, are in bondage, suitably to the Apostles other expression, Eph. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit that works in the children of disobedience. This Spirit indeed is a Spirit of bondage, keeping souls in the basest slavery, taking them prisoners, like Turkish galley-slaves, and chaining them to his oars, that they may do his will. 2 Tim. 2. 26. But sure this wicked spirit is not here meant, for (in the Apostles phrase) the spirit of bondage is said to be a received spirit.  
Now the power of Satan in the hearts of unregenerate men, is by reason of original corruption connatural to them, and so cannot-properly be said to be received. Besides, the same word being used in relation to this Spirit, which is affirmed concerning the Spirit of Adoption, (seeing the receiving of the latter, is to be understood by way of gift and peculiar grace from God) I think the former must be interpreted so too. Now the domineering power of Satan is no gift received from God, from whom comes down none but good and perfect gifts. Ja. 1. 17.  
This Spirit therefore that works the bondage, and thereby the fear we speak of, we 
De uno eodemq●… Spiritu loquens, diversa●i effect a tribuit. Gualth. in locum.  have found out (at last) to be a Spirit received (as a gift of grace) from God; and that can be no other than the Holy Spirit of God. He it is that creates trouble in the hearts of God's Elect in order to conversion, as well as peace after it. And as he is called afterwards a Spirit of Adoption, because he is the efficient cause of the enjoyment and sense of that privilege: so here the Spirit of Bondage, because by the Law, he reduceth the souls of God's Elect, in order to regeneration, under bondage and fear.  
2. This then being the Spirit from whose efficiency ariseth this effect, the effect must be such as is suitable to the cause. The holy Spirit of God cannot be supposed to bring any soul into an unholy bondage. And therefore the condition of servitude here spoken of, is not such a servitude as we before mentioned, a bondage or servitude under the command of sin; but a bondage or servitude under the guilt of sin: not a bondage to sin, but a bondage for sin: and a bondage, that is the beginning of liberty from sin, That bondage is a voluntary bondage, a bondage which men are no way sensible of, nay they are so fare from being sensible of it unto fear (as the Apostle here speaks) that they count it the greatest liberty, and lie under it in the greatest security.  
But this bondage is (naturally) involuntary, such as a man's heart is by nature irreconcilably averse to, and is therefore wrought in the conscience, by the mighty convictions of the Spirit of God overpowering it by an irresistible, and effectual illumination, and binding it with the chains and fetters of that light, under a deep and serious conviction of the sinfulness and misery of its own condition. It is (in a word) when a soul lies under the arrest of the Spirit, arming the Law to seize upon it, and drag it before the Judgement seat of God in the Conscience, to receive its sentence according to its desert, a sentence of death within itself (in the same Apostles expression, though in another sense. 2 Cor. 1. 9) upon the pronouncing whereof, the Law lays heavy fetters and chains of darkness upon the soul, that keep it shut up to the hope that afterwards (by the Gospel) is revealed.  
3. The proper impressions of this condition must needs be fearful. And thence is this Spirit said to be the Author of bondage to fear. And is therefore called the Spirit of fear, 2 Tim. 1. 7. This is that fear, which the Author to the Hebrews, 2. 15. tells us that men may be all their lives long enslaved unto, till Christ deliver them: A fear of Death. i e. of eternal death, the wages of sin: A fear that gives a convinced sinner a taste of hell here; it is the very anguish, and smart of the arrows of God sticking fast in 
Job. 6. 4.  a man's spirit, the very wales, and furrows, which when the back of conscience is ploughed up with the knotted whips of its own guilt, do fester, and stink, and corrupt, (as David 
Psal. 38, 5  expresseth it) that is, make the spirit of a man a burden to itself, and that intolerable.  
This is the condition which the Apostle expresseth, and I am to handle under the notion of the Spirit of bondage, i. e. That Work of God's Spirit, whereby he convinceth, and terrifieth sinners in order to conversion.  
4. And when he doth so (in the fourth place) we are said to receive him; that is, to be (through free grace) the patiented and submissive subjects of this influence of his, bearing the indignation of the Lord because we have sinned 
Lam. 3. 29  against him; and laying our mouth in the dust if so be there may be hope, until God shall command deliverance for us, and pull us out of the horrible pit, and out of the deep mire and clay, and break those chains of hell, and snares of death, wherein we are fettered, and bring us forth into a large place.  
5. The Subjects of this Work of the Spirit, the Apostle expresseth under the pronoun Ye, including the generality of believers among the Romans, and in them, the generality of believers among all Nations, in all times; these works being of a common nature to all the people of God, there being nothing in any one Saint, which renders him a more incapable subject of this work, then in another, and nothing in the Word elsewhere to privilege one above another herein.  
6. (And last,) the time of the Saints being under this work, the Apostle plainly expresseth, not to be then, when by faith they could call God Father; the influence of the Spirit of Adoption enabling them so to do, delivered them out of that fearful condition; whence it follows that the experience they had of this work was before their Adoption, and relation to God thereby, as before I have declared.  
And so much shall suffice for this first Chapter, the clearing of our Subject. And this done, we will proceed to the handling of it, in the following Chapters.   

CHAP. II. Wherein the first grand Thesis or Proposition concerning this state of Bondage is explained.  
I Shall begin with this state as a work of the Spirit of God, laying this Thesis or proposition for a foundation of our following discourse.  
That those convictions, shake, and terrors 
The first Proposition or Thesis.  of conscience under which unregenerate sinners suffer bondage, when the Law chargeth them home with the guilt of sin, and apprehensions of wrath, are (ordinarily) the works of God's blessed Spirit.  
I say (ordinarily) because sometimes Satan brings, or at least keeps souls (and those the souls of Gods Elect too) under this bondage. He promiseth liberty when he tempts to sin; but brings into bondage when he accuseth for sin. And therefore we must make a distinction between the bondage which the holy Spirit, and the bondage which the wicked spirit brings into, or keeps under.  
First, (therefore) There is a bondage, which admits, and is mitigated by the conjunction of hope of liberty, and works towards a deliverance: and there is a bondage that excludes all hope and possibility in the apprehension of a sinner of ever being removed. A bondage in which the chains with which the conscience is held, and fettered, are of the same nature with the Devils, bonds of death, chains of darkness and despair. Now such as these the holy Spirit knits not (except the despair be partial, and bear relation only to humane helps and means of escape, and such a despair is in every soul that makes out after Christ) those that we speak of now, Satan lays on the conscience; these must needs call him Father, because they are black, dismal apprehensions like him. Such he wrought in Kain and Judas, that made the former desperately blaspheme the mercy of God, & the other desperately to lay violent hands on himself: and to those despairing terrors is a soul given up when justly excommunicated, and therefore is said to be delivered 
1 Cor. 5. 5.  to Satan; for (that censure binding sin upon a man, and God having promised to ratify that sentence in Heaven) the Devil, the tormentor is at hand to load such a soul with 
Matth. 16. 19  terrors enough; if he do not contemptuously go on adding sin to sin, but be any way sensible of it, he endeavours to drive him to despair; whence the Church is bidden upon this knowledge of Satan's devices, to comfort such a man, and confirm comfort to him, by absolution, lest he be swallowed up of sorrow. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  2 Cor. 2. 8. 11.  
These satanical terrors have sin in them, and therefore (as such) can not way be the effects of the Spirit of God. Indeed, the Spirit of God may cause them inchoatiuè, by discovering to a man his sin and misery; but the improvement of these discoveries in such a measure, and to such an issue, is the work of Satan, who in this (as in things of other nature,) can counterfeit the very Spirit of God, and so persuade a poor soul that 'tis his duty to refuse comfort, and despair of Salvation.  
2. I say, these terrors, when they are wrought by the Spirit of God are in unconverted sinners: (which makes a farther distinction between the work of the Spirit of God, and the spirit of Satan herein) the Devil makes it most of his business to trouble converts; As for unconverted wretches, that are his fast enough, he seldom disturbs them; as a Soldier will not disturb his own Quarters but his enemies; & a Magistrate will not (if he be well advised) harrasle his own dominions. But the Spirit of God speaks terror to the Consciences of unregenerate sinners to whom it belongs; when he speaks Law, he speaks to them that are under the Law. Rom. 3. 19  
3. But therein is a difference also. If the Spirit of God lay the conscience under terrors, it is for conversion, they are not penal only, but medicinal also; they are one sort of God's ●ods by which he brings men within the bonds of the Covenant Ezek 20 37 makes them to inquire, what th●y shall do to be saved, Acts 2. 37. brings them into such a condition that (as the Apostle speaks in another case) they have the ●entence of death in themselves, that they may fly out of themselves, and trust in his mercy, power, and goodness alone, who raiseth the dead. 2 Cor. 1. 9 persecutes them with his storms (as the Mariners) and brings them to their wit's end, that they may cry to the Lord, P●alm 〈…〉 ●ollows them with the hot beams of his scorching wrath, and vexeth them in his hot displeasure, that they may fly to the shelter, the shadow of the rock: which he shows them in the promises of the Gospel. But when Satan sets home any horrors, it is for destruction; when he sees that the sense of a sinner's disease makes him look out after a Physician, he labours, if possible, to sharpen it so as to destroy him before he can come at him. As Pharaoh, when God would bring Israel out of Egypt in spite of him, pursues them to drive them into the Sea: and Jailers when a prisoner contrives an escape, lay more irons upon him. Thus therefore you must understand the point.  
All the cramps, and convulsions, and palsies of conscience in a man unconverted, as fare as they lead not to despair, or may further conversion, are the work of the Spirit of God. It is true indeed, that these in whom soever they are, do not always end in conversion; sometimes rebels break these bands, and cast these cords from them; but this is not because the Spirit useth them not for that end, but because they harden their hearts, and make their face brass, and resist, and do despite to the Spirit of Grace. These are media ad conversionem destinata, as physic to the body; yet (as that always works not, because the patient's disorder themselves, and so hinder its operation; so) this physic is often turned into poison by the malignity or negligence of those whom it is administered unto.   

CHAP. III. Wherein this proposition is proved by some Scriptures, and evidences of Reason.  
THat this proposition is true, these places of Scripture will evince. It is the office of the Spirit to convince of sin. Jo. 16. 9 In sin there be two things to be convinced of; the guilt and filth of it. By the discovery of the former, the soul is brought under this bondage, and stirred up to seek release by justification; by the later, it is brought to loathing of itself, and self abhoring, and persuaded to come to Christ for sanctification. In this sense is the Spirit of God said to strive with sinners. Gen. 6. 3. striving is for conquest, and when God strives for conquest, he shoots such arrows as these, these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arrows of the Almighty, the anger whereof drinks up the Spirits, Job 6. 4. Thence the Ministers of the Gospel are made binder's, as well as loser's of the conscience, Mat. 16. 19 & 18. 18. Jo. 20. 23.  
And indeed they can in Reason commonly have no other Author. For the Devil (as was before said) will not, if he can help it, trouble such men: And when he doth, 'tis to carry them from God. A mans own heart is so altogether stony in itself, that nothing will affect it, it is so dead in trespasses and sins, that except the Spirit of God set Law and wrath home, and bestow a spiritual sense on a man to feel it, all the thunder of mount Sinai will not pierce his ears, all the lightnings of Hell itself will not affect his eyes, all the whip, pinch, lance, rackings of the severest anatomists of conscience will not affect his heart. He will sleep on the top of a mast, Prov. 23. 34. he will gallop on in sinful courses on the brink of hell, play with the sting of the Old Serpent, and the paws of the roaring Lion, nay send a challenge to heaven, and laugh at God himself, and call him coward if he will not accept it; and all this while flatter himself in his own eyes, and say, I shall have peace, Deut. 29. 19   

CHAP. IU. Wherein the premises are improved by way of support to troubled sinners.  
THat which hath been said may yield some suppo●t to troubled spirits. You who are unde● this b●ndage, whi●es it tends only to drive you ou● of yourselves to Christ, O k●ss● those chains and thank God that he hath spread that net over your souls. Many a man blesseth God, for being cast in prison, and brought to the gallows, when a pardon meets him there: such a pardon not only s●ves his body but his soul; he had been hanged & damned, but that he was so near it. You may truly say, periissemus nisi periissemus, you had been undone but for that und●ing; you had been dissolutely lose, but for those fetters; nay you had been the Devils eternal galley-slaves, had not God changed your prison. O! the Spirits prison is a Palace to the Devil's Dungeon. Say, Lord, these sorrows might have been sorrows of hell, and these chains, chains of eternal darkness, had either the Devil or I had our wills; hadst thou not hedged up my way with these thorns, and put these locks upon my feet, I had irrecoverably ruined myself in the error of my ways. I had been in hell, hadst thou given me my desire or deservings long ago, whereas now I am but in the suburbs of it. I had been in that eternal dungeon, where I had fallen lower and lower for ever, and found no bottom; in a dungeon whence there is no way to return, in a cave of horror in which there is not one gleam of light, not one cranny of hope to let in the least glimpse of comfort, but I am yet in the Land of the living, where I find some footing for hope, some possibility of recovery. It is the blessed Spirit that hath led me into this valley of the shadow of death, he hath shut me up under this bondage, and he can (when he pleaseth) set open a door of faith & let me out again. Acknowledge, as Joh. 10. 12. that this visitation of Gods hath preserved thy spirit.  
Obj. Yea, but my bondage of spirit is hellish & desperate, sometimes I am apt to blaspheme the mercy of God, as not able to pardon me, and out of desperate horour of my spirit to choose strangling, or any thing, that I might be but out of my present terrors, and know the worst of my condition; and is there, or can there be any thing of God's Spirit in such a dismal bondage?  
Ans. I answer, No doubt these fearful suggestions & injections proceed from the Prince of darkness emanatiuè, they are minted in hell, for they bear his image and superscription. But the Spirit of God hath an hand in them divers times dispositiuè, by way of disposal and management; and that thou mayst clearly see, in that he hath not utterly left thee to thyself, hath preserved thee many times from executing those horrid temptations, and gratifying Satan by self destruction.  
If he would have given thee over to Satan, why not sooner? If he hath preserved thee hitherto, why may he not longer? Whiles thou livest there is hope. He that is above ground is insight of heaven. See and acknowledge the gracious conduct even of the holy Spirit hitherto, and do not by too long and wilful adventuring to parley with the enemy of thy soul, drive him from thee.   

CHAP. V Wherein are several Cautions emerging from the premises.  
NOr will this truth yield us less matter of Caution. In these particulars.  
1. Take heed how you carry yourselves towards the Spirit of God, you hardened sinners; When the Spirit woos you with Gospel language, draws with cords of love, presenting you with the incomparable loveliness of him for whom he solicits, the beauty of his person, the vastness of his power, the riches of his inheritance, the unfeignedness of his love, and beseecheth you for Christ's sake to be reconciled to God. Friends do not grieve, vex, resist, quench the spirit of Grace. Let me tell you, if cords of love will not draw you, he hath chains of wrath to hamper you in; if you will follow other lovers 
Hos. 2. 6.  he hath hedges of thorns to hedge up your way withal; if he can not draw you by the love of Christ to love him again he can take another course with you to make you love him for your own need. Remember friends, he that now offers upon easy terms to become a Spirit of Adoption to you, if you receive him, can and will be a Spirit of Bondage to you if you refuse him. If he let lose the Law upon you, he can in a moment damp all your comforts; if he shoot terrors into your spirits, all the World cannot ease you; if he command the least sin to seize upon your consciences, he can make a cloud of an hands breadth to cover the whole heaven of all your comforts; if he lay but the little finger of one curse or threatening upon your backs he can make it heavier than the loins of all the griefs, & troubles that you ever underwent in all your lives; if he command horrors of spirit to rack you, they will quickly break your bones, and drink up your spirits, and make your eyes old with weeping, and your 
Psal. 51. 8. Isa. 38. 13. Psal. 6. Psal. 31. Psal. 38. 77. Psal. 4.  couches swim with your tears, and your hearts pant, and your strength fail, and your wounds stink; he can quickly fill your loins with a loathsome disease, he can keep your eyes waking, distract you with his terrors, and turn your moisture into the drought of summer, and make 
Psalm 88 15. Isay 38. 15.  you go softly, in the bitterness of your soul. And if all this will not do, he can deliver you over to Satan at last, to give you a taste of hell here, and translate you from that to a worse hereafter.  
2. Take heed you carnal wretches, do not miscall the Spirit of Bondage. Men too often look upon troubles of spirit as bare effects of a melancholy distemper, more proper for the Physician to deal withal then the Divine, and are too apt to impute that to the infirmity of body which is indeed the immediate hand of God upon the soul. Ignorant people, because they are unacquainted with the deal of God in this kind, often blaspheme the work of the Spirit of Grace, and call it downright madness, and reproach such preachers as God makes use of to wound the conscience, as those that make men mad. True, the body and soul are such near friends as there can be no trouble in the one but the other sympathizeth, and so distemper of body may possibly heighten a souls trouble, yea and possibly occasion it. Yet must we take heed how we darken the work of the Spirit by too much looking at that in such troubles. A discerning Minister or Christian observing the ground and occasions of the trouble, the coherency or incoherency of discourse, the evenness or unevenness of carriage, and the like symptoms, need not to be much mistaken in judging the case of a person in the first particular. Oh friends, take heed what you do; look with reverence and fear upon such deal of God towards your friends, and acquaintance; rather do what Job calls for from his friends, Take pity upon them, for the hand of the Lord hath smitten them. Job 19 21. Remember, 'twas old Elies' uncharitable censure to take Hannah for a drunken woman, when she was a woman of a sorrowful spirit, 1. Sam. 1. 14 Take heed of persecuting him whom the Lord hath smitten, and talking to the grief of him whom he hath wounded. Psal. 69. 26  
3. Take heed of judging the condition of those whom the spirit hath thus brought under bondage. Indeed, their wounds are grievous, and appear incurable; yet consider, he that lanced them so deep, is a wise and skilful, and tender, and experienced Chirurgeon. Take heed how you think them the greatest sinners whom he lays most fetters upon. It is the Lord whose prisoners they are, and he may have gracious ends of 
Acts. 16. 24.  that severity. He may lay a Paul and Silas in the inner prison, and put their feet into the stocks, that he may the more exalt himself in their delivery; he may hurt the feet of his joseph's with fetters, and their souls may come into irons (as the original reads) Ps. 105. 18. and all this to exalt them and comfort others.  
4. Take heed how you attempt to break lose, you who are in the Spirits fetters. Herein 
2 Cor. 1. 6▪  we too often offend more ways than one.  
1. There is nothing more usual then to endeavour to obliterate those impressions of the holy spirit by civil, and sometimes by uncivil diversions: 'tis no small evil when we will (as Felix did Paul's Sermons of righteousness, and temperance, and the judgement to come, Acts 24. 25.) put off the Spirits motions, till a more convenient time. Men are loath (as the Devils, Mat. 8. 29.) to be tormented before their time, and therefore are willing to make any shift for the present to cast those truths out of their minds which may disturb the quiet of their consciences; such serious truths must be dismissed till a serious time; in sickness, on the death bed, they will send for them again; when the Physician can do no more than they will admit the Divine.  
It seems too contrary to nature, and too grievous to flesh and blood to suffer a scrupulous inquiry after the things of eternity, which they think they shall not have to do with for many years, to deprive them of carnal contents in that age which is only capable of enjoying them. And therefore if conscience be clamorous, and serious questions intrude, company and employment must be made use of, to plead an excuse for our laying them aside; youthful pleasures must be admitted to rarify the spirits into a temper inconsistent with their gravity; nay youthful l●sts, if they will yet take no denial, must fight for their quarters, and d●ive the new intruders out of doors. Friends. I appeal to your own spirits, how many Parents and Masters are there in the World, who if their children and servants begin to entertain any religion scruples (though never so necessary) are apt to lay to them as Pharaoh to the Israelites, ye are idle, ye are idle, therefore you are so inquisitive after those things; Go therefore now and work. Exod. ●5. 17. 18 And thus becomes the word of our Saviour verified upon them: the cares of this wo●ld, and the deceitfulness of riches, choke the seed and i● becometh unfruitful. Mat. 13. 2●. Thus a●… the nails which the Spirit fastens by the Master ●f assemblies driven out by others 
Eccles. 13. 11  of the World● making. How many pr●f●ne sc●ffers jeer out such blessed guests out of the soul of those with whom they are familiar? Lastly how many idle drunken companions drown the blessed convictions of the Spirit of God in themselves and ot●ers together with their own estates and parts in strong liquors? Oh you that have often by scurrilous scoff, broken these bonds of the consciences of others, take heed, when the Spirit comes to fetter your own (if ever you be so happy, and that is somewhat rare to those that sit in the seat of the scornful) your bonds will be made strong. Is. 28. 22. You that (to secure yourselves from those motions) have many a time made the Tavern your asylum, your refuge (I cannot say, Sanctuary) think when God shall give your consciences a commission to keep an Assizes in your souls, you will not find so easy a discharge from its Court as from a drawers bar, and a Vintner's reckoning. You have broken the Spirits prison once and again, it may be, and therefore take heed, when he takes you next, you'll pay for all, he'll lay you fast enough for flinching. His own iniquities shall take the wicked, and he shall be holden with the cords of his own sins, Prov 5. 22. or (I am almost afraid to read the next words [v. 23.] yet take them for your warning) it may be, it will be worse with you, the spirit may leave you to die without instruction. etc.   

CHAP. VI A branch of the fourth Caution of the preceding Chapter, concerning over-hastening of comfort. Wherein is also a case concerning measures of conviction and humiliation.  
NOr are those impatient souls altogether blamefree, who because they long for the peaceful fruit of the lips, will not stay the ripening of it, but greedily devour it green; who though the spirit have them in cure, and the necessity of their disease require their confinement to rules of Physic, yet will be ruled by their own heads, and adventurously break those bonds▪ and cast those cords from them, as grievous and unnecessary. They 
Psal. 2. 3.  cannot endure to serve an apprenticeship under a Spirit of bondage, and then be made free in his way and time, but hastily lay violent hands on Christian liberty, and are very angry (though perhaps they more need it) if a Minister do but mention a searching convincing truth, which may reduce them to their Master again. I have (my self) visited those ignorant souls upon their deathbeds, who have called out for nothing, but, comfort, comfort, when they might, had they seen their own need, have rather cried for conviction, conviction. Nay among some persons, 'tis as much accounted a solecism in Divinity, to search any one's conscience, as it is in manners to be iniquisitive into his secrets, But beloved, take this for a certain rule, those that run away from a Spirit of bondage, and will set up with a stock of comforts without his leave, (as too many do) will quickly break, and turn arrant bankerupts in the matter of their spiritual condition. He that believes makes not haste.  
Q. But Sir, how long will you have us continue under a Spirit of bondage? what measures of humiliation are requisite to true conversion, and sound comfort, how many years must we serve, ere you will allow us to set up?  
A. Truly friends it is passed my Skill to determine precisely, neither is it necessary I should. The Lord knows, I could wish it were in my power to heal every conscience the first hour in which it is smitten. But the Lord thinks not fit to deal so with many of his Saints; and therefore, I say, there is danger lest we snatch comfort before it is fit for us, or we for it. And this is all that I desire to caution you against, in this that hath been said. But that I may not leave you altogether unsatisfied in this point, and especially that I may wound no broken ones, I shall give you some rules to judge when God gives you a manumission from the Spirit of bondage, and by that you may guess when you are too hasty.  
1. In general. As soon as the soul is brought to see a through necessity of Jesus Christ, and accordingly to close with him, with true Faith, it may take comfort. For (certainly) to such an one Christ belongs. The waters belong to every one that thirsteth, and they are in a blessed condition that hunger and 
Isa. 51. 1.  thirst after righteousness. And to whomsoever 
Matt. 5. 6  Christ belongs, immediately comfort belongs, as he that hath right to an inheritance hath right to all the incomes of it. God's Ministers are bound not to defer comfort one minute from a soul, concerning whom they have but sufficient grounds in charity to believe in Christ, Comfort ye, comfort ye my people saith the Lord, Is 40. 1. And Heb. 6. 17, 18. the H. Ghost tells us that God intends comfort to all that fly for refuge to lay hold on the hope set before them.  
2. As soon as I am within any promises reach and compass, so soon belongs comfort to me. And that depends on the former.  
Obj. But will not any troubled soul cry out for Christ, and lay hold upon Christ in extremity? A dying man will never dispute with himself whether he shall send for a Physician, a condemned man upon the gallows whether he shall accept of a pardon, and a drowning man whether he shall scramble up a rock if it be within his reach. And is every such soul fit for comfort?  
2. A. I answer therefore more particularly. 1. I ought not to refuse comfort, when I find my soul weary of the bonds and fetters of sin; as much or more than of the fetters of trouble and anguish for sin. Beloved, when the chains of corruption are as grievous, as pangs of conscience; when I hate Satan as a tempter, as much as I hate him as a troubler; when I groan as much to be delivered from the body of death as from the weight of wrath, than I am ripe for comfort. But 
Rom. 7. 24  when I hear my heart cry louder, Oh my sorrow, and oh, my grief; then oh, my sin, and oh, my guilt; when it follows God and Means with oh, give me comfort; and never, with oh, give me grace; when it cries, oh, that I had peace, and cries not, Oh that I had holiness, this soul is not ripe for comfort. Comfort would undo that soul.  
2. I ought not to refuse comfort, when I can be contented to take Christ upon his own terms, to teach, and rule, as well as redeem and save my soul. When I can freely deny, resign, part with every thing for him, can give up myself to be made any thing by him, when I value Christ so as that I will not entertain any thing a minute longer, though it be never so dear to me, that displeaseth him, even my dearest lust, my greatest profit, my entirest friends, my fullest comforts. For than I am emptied of self, and hungry after Christ, and so fall under the promise, he filleth the hungry with good things. But when I am disposed only to take Christ partially, cling 
Luke 1. 53.  about the Cross of Christ, but hang lose from the yoke of Christ; when my mouth is open to Christ, but my ear shut, this is sad. When I drive the bargain for Christ to farthings and half pence, (the Lord be gracious to me in this one thing, etc.) Comfort to me (in such a condition) is bane. See how the Apostle joins Prince and Saviour together, Act. 5. 31. how Christ joins a promise of ease and lays on his yoke at once, Mat. 11. 28, 29, 30.  
3. Then I am fit for comfort when I can be contented if God see fit and needful for me, to be longer without it; when I can in the sincerity of my heart pray, Lord, if my rotten ●eart be not broken enough, break it more; if my s●s●erd wounds be not throughly searched, launce them and search them more. If there be any way of wickedness within me, search me, Lord, and try me, till thou find it out: if I 
Psal. 139 23, 24.  would be proud of thy favour, if thou shouldest discover it to me, or turn thy grace into wantonness, or get above ordinances, and duties of Religion, or proudly despise my brothers that are lower than I, or any infirmity of this kind would attend my full stomach, let me fast from comfort longer: here is a soul that (if any) is ripe for comfort. But till a man come to this frame, it is a sign he is not throughly broken, his bondage hath not tamed him enough, and therefore comfort to this man would be like raw meat, it would never digest with him, the Lord hath not yet gotten the absolute mastery over, and possession of his will, and therefore no wonder if he lay more Irons upon him. Some parents will not give their children any thing of that dish that they impatiently cry for; and (they say) our Bishops were not to be admitted, till they three times refused it. I am sure David was not long kept out of his kingdom when he had professed an indifferency to keep or lose it as the Lord saw most fit. 2 Sam. 15. 25. And (observe the Lords usual deal with his people) he seldom gives any comfort when men must have it, or there is no quiet with them; what ever grace they have, or lust they master by the continuance of soul troubles, they must have comfort, or else (in Hamans' unthankful strain) they cry, All this availeth me nothing. And if persons 
Ruth 5. 13.  of such impatient spirits get comfort under that disposition & temper of soul, 'tis as Rachel became a mother by importunity, but died in childbirth with Benjamin. So do such oftentimes undo themselves with the comfort which their importunity hastened to them.  
More of this kind might be added, but I forbear now, as knowing shall have cause to resume the same Argument again.   

CHAP. VII. Certain other improvements of this Truth.  
THis truth also may be enlarged by way of 1 Exhertation, to depend wholly on this Spirit for a b●essed Issue of, and comfortable deliverance from this Bondage. It is he only that makes the wound can heal it, as the rust of Ac●illes his Sword only, cured the wounds which it made. He hath the Key of David, if he open the Heart, to receive comfort, all the jealousies & fears of a man's own Spirit, all the mal●ce of Satan, and all the other hindrances that possibly can be imagined cannot shut it out. So on the other side, if he shut the door, all the promises in the word applied by the greatest Barnabasses on earth, and by all the Angels in bleaven cannot open it Apoc. 3. 7. We are apt to depend upon Ministers and means for peace, but Christ makes us oftentimes like the troops of Tema, to return ashamed at our 
Job 6. 20.  disappointment from such failing brooks. Let the means be never so good, if this Spirit do not anoint them with the oil of gladness, they cannot make your faces shine. Christ was the most powerful comforter in his ministry that could be, yet that he might do this work effectually, he is anointed by the Spirit. Is 61. 1. 2, 3. The spirit of the Lord is upon me, because he hath anointed me to proclaim liberty to the capives, and the opening of the prison to them that are bound etc. Friends, I speak not these things to dissuade you from the use of such means, only to warn you that you lay not the stress of your expectations upon means, but rather that you use them, in dependence upon, and with addresses to the Spirit to make them effectual. For my part, I suspect that peace and comfort which comes in a gross neglect and contempt of Ordinances and Duties, or is attended with it. I doubt, such persons get out of prison by a false key, the devil can pick the lock and let out the Spirits prisoners, he can file off their chains, and set them free from trouble; but they had better have kept in prison, then have been beholden to him for their liberty, when men are delivered from a conscientious bondage to an unconscionable liberty, they had need pray to God to free them from that liberty. This I speak to prevent a mistake of my drift in this use. To return to what I intent. Beloved, if the Spirit have brought you under bondage, apply yourselves to him that he will accomplish his end in your troubles, that he will manage them to the subduing of your proud hearts, to the destruction of the flesh, that your spirit may be saved in the day of the Lord.  
2. Let this convince us that the ministry of the Gospel excludes not the preaching of the Law as instrumental to conversion. I know the Law alone converts no man, neither doth the Spirit of Bondage; yet it prepares the way of the Lord, the Spirit working thereby, to level high thoughts, etc. that lift themselves up against Christ. Ministers are the Servants of the Spirit and must serve the spirits designs, in Law as well as Gospel. What would men have us do? Shall we speak peace to those to whom the Spirit denounceth open war? How shall we keep to our Commission, if in stead of binding on earth, those who are bound in heaven, we let them lose and help them to escape; preach doctrines of universal Redemption, and Salvation, and teach them how to apply general Gospel truths to harden their souls in sin? Me thinks I hear the Lord when he gives a Minister his charge, speak in the language of Jehu, when he had shut up Baal's worshippers in a guard; If any of the men whom I have brought into your hands escape, he that letteth him go, his life shall be for the life of him. 2 Kings 10. 24. Or rather in his own words to the Prophet Ezekiel. 3. 18. When I say, etc. Yet I must tell you, I would have the Law preached as it is in the hands of Christ, i. e. not as casting men under an irrecoverable condemnation for every offence, not as exacting rigorously every punctilio of a duty, under pain of being rejected by God, not as requiring obedience as a condition of a covenant of works to salvation. Although it be necessary too, that as a Covenant of works it should be declared to those that are under the Law, that by the sight of it, they may be made to fly to the Gospel, as a Map discovers rocks and quicksands that men may avoid them; and Physic books, poisons, to warn men of them. By preaching it as in the hands of Christ, I mean we must withal open a door of hope, show them Christ as the end of the Law, to whom all the preaching of the Law aims.  
For my part, I meet with a dictinction often of the Law as in the hands of Moses, and as in the hands of Christ; I think, as 'tis ordinarily taken, it is grounded on a principle of Socinianism, that the Spirit was not a spirit of Adoption under the old Testament. But I can allow the expression in this sense. Gospel's must be held forth more clearly now than it was then, and believing more urged then doing, and doing in a way of believing. God giving them a yoke of observances which vailed the Spirit, and looked much like a Covenant of works, the Ministers of the Gospel are to take off that vail, and show Christ's open face.  
3. Let this plead a little for poor troubled spirits, to Ministers and friends that take pains to comfort them. When we speak comfort to them, and their souls refuse it, as Heman, Ps. 77. 2. We are apt to censure them for peevish, and perverse, etc. But friends, is this reasonable, to charge a prisoner with peevishness, because he doth not shake off his bolts, and come forth without the keeper's leave? I know sometimes there is much fault in such souls, but the spirit works with their weakness to withhold comfort; and though they be  for refusing it, yet the spirit order their weaknesses therein to his blessed ends. Wherefore, if you chide them for shutting the doors upon themselves, do it so, as withal to pray the Spirit to open them, else they cannot open them, if they would never so fain. And those of us who were once in their condition were as untoward as they, till God's Spirit opened our eyes to see a well of consolation.  
4. Let this humble us all who have tasted any of the powers of the World to come, and been made partakers of the Holy Ghost, this way, for our often grievings and vexings of the H. Spirit; That we have stouted it out against the Spirits arrests, and refused to be his prisoners. If this were wilfully done, O how evil a thing was it, how high a provocation! If a warrant from Westminster in the hands of a Bailiff will make a man stand and render himself prisoner. How dares any man make an escape when the word arrests him by the authority and warrant of the Spirit? Nay farther, think what a sad case you were in, should God resolve to strive no more with you. Think on that terrible place, Heb. 6. 4, 5, 6.  
If involuntarily, this is very bad, though not so bad as the Former. When you look over the former convictions by the light of this Sermon, Friends, be humbled to think how often was the Lord's Spirit in a sermon, in the advice of friends, in afflictions, and we were not ware of it? How often did he lay his hand upon our shoulders, and show the Warrant of Scripture to arrest our souls and we fought with him and delivered ourselves out of his hand? Oh brethren, when the Spirit seizeth on you again, submit, yield yourselves; if his Arrests from time to time be slighted, beware of a Writ of rebellion next, See it Deut. 29. 19, 20. The Lord will not spare that man, but the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this Book shall lie upon him. Then will you be outlaws to the Covenant of life and salvation, and God will raise all the posse of heaven, and earth, and hell too for your ruin and destruction. Your fear shall come as desolation, and destruction shall come upon you as a whirlwind: you shall eat of the fruit of your own way, and be filled with your own devices. The turning away of such fools shall slay them, and their false peace, and prosperity shall destroy them, Proverb. 27, 31, 32.   

CHAP. VIII. The second Thesis explained. First by discovering the nature of this Work of Bondage.  

2d Thesis or Proposition.  COme we now to the second Thesis, to wit, that the blessed Spirit of God, in the ordinary way of working, becomes a Spirit of bondage, before he become a Spirit of Adoption, to any soul.  
I say (in the ordinary way) not because I think there are any extraordinary cases, in which it works otherwise in those of full age and perfect sense; but that I may qualify the expression to some ears, who plead such experiences as may be exceptions from this Rule, whose spirits I am very tender of, and therefore am contended to prosecute this doctrine in such qualified expressions: (Although I believe, ere we have traveled together through this Discourse, and when we come to understand one another, we shall comemore near together, and agree upon more general terms to clothe it in.) As also, because I will not tie up God's hands from working miracles, in this way, as well as in any other, if he see a cause worth the putting forth of an omnipotent Arme. But (before I prove it) I must answer some Questions.  
Q. 1. Wherein doth this first work of the Spirit upon the soul consist?  
Q. 2 By what means doth the Spirit usually work it? And this done I shall first inquire how it appears the spirit so doth; and, secondly why he doth so?  
Q. 1. Wherein doth it consist?  
Ans. 1. Generally, this work is called conviction: and because the Spirit convinceth in a rational way, all its acts of that nature are comprised in this Syllogism. 

Every one that is in a state of sin is in a state of wrath,  
But thou (sinner) art in a state of sin:  
Therefore thou art in a state of wrath.    
In this master-syllogism there are many others included; but they are all in effect comments on, or proofs of the particular terms and propositions of this.  
Sometimes it varies thus. 

Every unjustified person, every unbeliever, every one in a state of nature, every unregenerate person; (and lower) every swearer, sabbath▪ breaker, etc. living in, and allowing himself in such sins, etc. is under the curse, or is a condemned person, or is in a state of damnation, etc.  
But thou A. B. art such a person,  
ergo thou art a condemned person, etc.    
But, (to be more plain and particular) This work includes these several and distinct convictions. 

1. Conviction of Law. The Charge.  
2. Conviction of fact, or case. The 

Indictment.  
Evidence.    
3. Conviction of state. The Sentence.  
— As also, (4ly) The proper consequents of these.    
1. Conviction of Law, is no more than the illumination of the understanding in the truth of common Principles and Rules of Scripture, which determine in general the state and condition of such as fall under them: such as these.  

Eph. 2. 3.  By Nature all are the children of wrath.  

Rom. 5. 18.  By the offence of one, death came on all men.  

Gal. 3. 10.  As many as are under the Law, are under the curse.  

Jo. 3. 18.  He that believeth not, is condemned already.  

Jo. 3. 3.  Except a man be born again, etc.  

Gal. 3 10.  Cursed be every one that continueth not in every thing, etc.  

Rom. 1. 31.  Those that do such things are worthy of death.  
Neither fornicators, nor idolaters, etc. 1 Cor. 6. 9 These and the like common truths when we give a fixed and firm consent unto, this makes up the first part of the Spirits conviction of bondage, because it is the Spirit of God that leads us into all truth. Jo. 16. 13. and so into convincing truth. This is the major of the former syllogism. and may be planted in nature, or believed barely by an historical belief, and may not affect; or if it do, 'tis but in general, except it be farther backed by,  
2. Conviction of Fact. This makes up the minor of the former syllogism. And this is a particular application of the Law to the person. As if he should say, Thou art the man of whom this Law speaks. This fact thou hast done, 
Psal. 70. 21.  and this sin thou art guilty of, livest in; this omission of duty, this or that notorious actual commission thou art clearly chargeable withal. This indictment conscience is called in to witness, and this witness (because it is sometimes asleep, and sometimes blind, and sometimes dead, and sometimes bribed) the Spirit enlightens, and quickens, and disengageth, and makes it speak out to the case in hand. This is that prick in the heart, that Peter by the home-application of their sin to their consciences, gave those Converts, Acts 2. 37. He tells them, ye have taken and slain, and crucified, that Jesus, who is Lord and Christ, and their hearts by a confessing, guilty application, say, we are the men.  
This is a cord that will hold, it will bring the soul under some acknowledgements which it would not grant before: but it is not yet a Spirit of bondage till the third conviction of state, And this is the conclusion of the former syllogism; and the sentence, in the Spirits legal processes against any soul: And this results from the two former. This is the work of the Judge, the enlightened conscience in its judicial capacity. This is attended with a large formality of circumstances. As in every sentence the matter and manner of the suffering is expressed; as to return to jail, and be carried thence to the place of execution, and there to be hanged, or pressed, or burnt, or drawn and quartered, etc. So here: the Spirit doth not barely say to the soul, thou art a condemned creature; but he enlightens the mind to understand in the most frightful appearances, the nature of its misery. He represents a curse hunting, and power seizing, and wrath rending a poor soul, shows hell open, and heaven shut, the Devil tormenting, and God deriding, eternal life in eternal death, without light, tormenting heat, yet gnashing of the teeth for cold; a lake of fire and brimstone, nay a running stream which the breath of the Lord for ever kindles, Isay 30. 33. And assures the soul all this and inexpressibly more will be his portion to eternity, if he continue on this side Christ the City of refuge.  
4. The consequents of all these must needs be, 1. Soul-confounding horror. This was the Jailor's case, Acts 16. 29. He came in trembling to Paul and Silas. This sentence works like the hand-writing upon Belshazar, looseth the joints of the loins, and makes the knees smite against each other, Dan. 5. 6. Or Habbakuks' voice, c. 3. 16. it makes the belly tremble, and the lips to quiver, and rottenness enter into the bones, etc. And no wonder, for it is the justice and wrath of an infinite, eternal, and Almighty God that he hath to encounter: and can thy heart endure, or thine hands be strong in the days that God shall deal with thee? Ezek. 22. 14. This was it that made Christ himself sweat like drops of blood. 
Luke 22. 44.   
2. Souldistressing anguish. By which the mind vexeth, and feeds upon its own sad condition thus bound fast by horror. It is perpetually vexed with the representations of its misery, it can take no comfort in the World that is not hereby embittered. As a condemned man eats, and drinks, and sleeps not for thinking upon the execution; or if he do, he finds no relish in those contents; if he sleep, he can nothing but dream of the Gallows, and the hangman; if he talk and converse with friends, he is scarce present where he is, scarce thinks what he saith. Thus a soul under this binding sentence (with David) eats ashes like bread, or rather bread like ashes: mingles his drink with weeping, (Ps. 102. 9) his life abhors bread, and his soul dainty meat; tastes no sweetness in any comforts, they are all (as Job saith) like the white of an egg. Job. 6. 6. His words are swallowed up, Job 6. 2. He sleeps it may be, but he is scared with visions, and terrified with dreams, Job. 7. 14. Speak to the man in this case of any diversions, and you do but labour to dig a channel to let out the sea; present him any of his formerly welcomest refreshments, 
Prov. 26. 1.  you are but like snow in summer, and rain in harvest, speak the most encouraging words to him that may be, if you cannot speak a pardon, he is in the case of the Israelites in their bondage, they could not hearken to Moses for anguish of heart, Exod. 6. 9  
Read over to a Noble man all his pedigree, to a great man all his Titles, and famous achievements: show a rich man all his bags, and his writings, and tell the Gentleman of all his pleasures, how his hawk flies, his dogs hunt, where are the richest wines, the merriest company, etc. (things that would have taken heretofore) now the news of them is like unpleasing meat to a nauseating stomach, like jarring music to a judicious ear; Or in Solomon's language, Prov. 25. 20. As he that takes away a garment in cold weather, and like vinegar upon nitre, so is he that singeth songs to an heavy heart. This heaviness is the greatest heaviness. The Spirit of heaviness, Isa. 61. 3. bitter bitterness, saith Hezechiah, Isa 38. 17.  
3. Soul-distracting despair. I mean not that which shuts and bars the door of the heart against all relief, blocks it up, and besiegeth it on all hands, yea even on the side of Heaven itself: but that which excludes all possible means on this side the infinite Mercy of God, and blood of Christ; when (as David, Psal. 142. 4.) a man looks on the right hand to Duties and Ordinances, and good deeds, and resuge fails, they appear vestimenta inquinatorum, they have guilt in them, as well as deficiency, filthy rags; he looks 
Isai. 64. 6  on his left hand, at the comforts of this life, and at humane means to remove misconceived natural causes, and finds that he cannot be ransomed by gold, nor silver, nor precious 
1 Pet. 1. 8  stones, that it is in vain to come before God with thousands of rams, or ten thousand rivers 
Micah 6. 7  of oil, that his wounds will not be cured by Balsams, nor his Disease be cured by Potions. And that there is no name but Christ's in heaven, or under heaven that can relieve him, Acts 4. 12. This is indeed a complete work of the Spirit of Bondage: till this, a man is never brought low enough to be lifted up; all the convictions, horrors, and anguish of conscience, whiles removable by other means then the blood of Christ, are but sleight and superficial wounds: and all the power which the Spirit exerciseth till this, effects not a through Conquest, a man never submits himself entirely to the Spirits handling, till this time; never accepts of his fetters, and wears them without resistancy, till now. As a Prisoner never quietly submits to his condition, till he finds all ways of escape obstructed, and no way to get those fetters off which pinch him, but by that hand that put them on. And thus these cords that bind a soul under sin, may be made use of, and twisted with others of a Gospel nature, to draw a soul to Jesus Christ. For here now properly comes in the discovery of Christ to such a soul, ut infrà.   

CHAP. IX A farther explication, by assigning the means of its working.  
Quest. 2. HOw doth the Spirit work this bondage and fear in the hearts of sinners?  
Answ. The means is various.  
1. Occasional. So sometimes affliction doth not only fetter a man in his body or estate, but soul also. Many times God brings down a proud heart, as Manasseh, by this way. Manasseh never became the Spirits Bondman, till he was the King of Babylon's captive. Then, and not till then, he bowed himself greatly before the God of his Fathers, 2 Chron. 33. 11, 12. Sometimes the death of friends, especially if unexpected, and the thoughts of mortality, occasioned thereby. Sometimes seeing the strictness of those we converse with. Sometimes a reproof, a notorious sin which God leaves a man unto; sometimes the soul-troubles of others declaring their cases and complaining, are catching, etc.  
2. Instrumental, and thus ordinarily; God useth the Word as his mighty instrument, by which he pulls down strong Holds, and casts down imaginations, and every high thing that exalts itself against the knowledge of God, and brings into captivity every thought to the obedience of Christ, 2 Cor. 10. 4, 5. This Word is the instrument of conviction, and so of this Bondage arising thence, Hebr. 4. 12. Yet is it not the bare word that can work it; no, though we concur to it, and labour by meditation, conference, and other means to do it; for when we have done all, We receive it, saith the Text.  
If you ask, What word doth the Spirit work this bondage by?  
I answer, By the Law (generally and principally) though some Gospel-considerations may sometimes be admitted to whet and sharpen the edge of the Law. I mean, the History of the Gospel, which aggravates that bondage, by exemplifying the misery of being under the curse of the Law, the intolerableness of lying under the wrath of God, in the person of Christ, barely suffering for imputed sin; by discovering a rich and unvaluable Treasure, and spreading all the glory of it before a man who must not lay hands on one farthing token of it, etc.  
But the Gospel concurs only per accidens; as the sight of Lazarus in heaven, increased the hell of Dives, and the plenty in the gates of Samaria, that Prince's misery who was to die without tasting of it, 2 Kings 7. 19 But I say, The Law is the proper and ordinary instrument of the Spirit in this work. It is the Schoolmaster, whose lash makes sinners backs smart. Gal. 3. 24. which convinceth men as transgressors, James 2. 9 Causeth the knowledge of sin, Rom. 3. 20. Worketh wrath; i. e. manifests it, worketh the sense of it into the soul, Rom. 4. 15. Maketh the offences of sinners to abound, discovers millions of sins more than he dreamt of, Rom. 5. 20. Quickens sin in the conscience, and puts a weapon into its hand, to kill the sinner under its guilt, chap. 7. 9 It is therefore called by the Apostle, 2 Cor. 15. 56. The strength of sin; i. e. that which only arms sin with terror, and makes its guilt an intolerable guilt.  
The Spirit interprets the Law to a man's conscience, and arms it with its curse to pronounce against every sin; and this Law thus armed, arrests, and endites, and accuseth, and convicteth, and condemneth the sinner; and when it hath done so, it stops there, it is fain to do as Felix with Paul, to leave him bound, without any mitigation 
Acts 24. 27.  or qualification of his misery, till the same Spirit, whose servant the Law is, be pleased to let him free.   

CHAP. X. Evidences of the Spirits usual working in this way before Conversion.  
Quest. 3. BUT how appears it that the Spirit of God ordinarily works first this way?  
Ans. 1. Because the Spirit of God (as to the order and manner of his working) deals not with man, as we use to do with stocks and stones; (We translate them from place to place, and condition to condition, barely by an act of  power; As we do raise a stone to the top of a steeple, and prop him up there contrary to its Natural inclination, which tends another way:) but as we do with living Creatures when we use such means to stoop them to our designs as their natures require. Thus we make advantage of the hunger of the Hawk to tempt him to the fist, and of the fish to bring him to the hook, and watch wild creatures, that out of need of rest we may make them content to become tame and tractable.  
And thus doth the Spirit deal with men. Their intellectual natures are moved to higher objects, but in the same way by making use of emptiness and appetite to work upon the moving powers of the soul, and carry them out towards an object that will satisfy. For certainly (though I am assured that moral persuasion is not sufficient to convert without a supernatural infusion of persuasible faculties, wherein I stand at professed defiance with the Papist and Arminian: yet) this supernatual work is not ordained to perfect the conversion of any sinner, he continuing merely passive all the while; for then a man would be saved by mere force, and faith as the condition applying the Covenant of Grace (which implies knowledge and choice) were utterly useless, and so might innocently be denied by the Antinomians. The Spirit therefore infuseth new power into the faculties, and then sets them on working after spiritual objects in an order suitable to their nature.  
I dare say, There is nothing more supernatural, and yet nothing more Natural in the world, then sound conversion. It is supernatural in its power and principle, it is most natural in its manner, method and order, God doth not destroy, but renew our faculties in conversion, and when renewed, makes use of them without any violence in the most natural way.  
And therefore, though he renew the understanding to apprehend, and the Will to choose, and the Affections to pursue heavenly objects, which of themselves they had no power at all to do; yet he doth not invert their usual order of working upon each other. And so (by consequence) that transforming light which (from heaven) sways the last dictate of the practical understanding, where the Work of Grace gins, so renewing the mind effectually, works upon the will, enabled (at the same instant) to embrace it, and that (in like manner) stirs the affections (at the same moment) made ductile and obedient to the Law of the mind. So then, the root of this tree of Life lies in the mighty power of God, in changing and affecting the Judgement. And that (therefore) must first be brought, to pass a right sentence on its own condition, and the condition to which it is called, that so the will may not make a blind fortuitous choice when it accepts of Christ and salvation. Now can you persuade a man that Physic is good for him, except you first convince him that he is sick? Can you persuade a man that feels 
Matth. 9 22  no fetters to cry out for liberty; a man that thinks he is in the best way, to take another's? Can you possibly make a man apply himself to one only Physician to cure him, and give him any thing that he will ask (yea, if he ask a man's whole estate,) when there are many that profess to be able to do the cure, and proffer their service at an easier rate; except you can possess him strongly that all these be Mountabanks, and he must go to that one if ever he means to be cured? The poor woman never sought to Christ for her Flux, till she had found all other Physicians had emptied her purse of its coin, but could not her body of its distemper, Luke 8▪ 43.  
2. It is the usual way of the Ministers of Jesus Christ in the Old and New Testament, nay, the way of Jesus Christ himself, in their Labours and Endeavours for conversion of sinners. Certainly the method of the Spirit in working conversion, is not different from that which God will have his Ministers walk in, and which Christ himself hath thought fit to tread in to that end. Now this I hope to clear by abundance of instances. The Ministry of Moses, (who was not only a Law giver, but a Typical Mediator, and so his Ministry was the Ministry of Christ) was in this method; first he lays down the Moral Law for conviction, and ratifies it with a curse, as the proper ingredient into that cup of trembling, which belongs to unconverted sinners: and then supposing its work to be done, preacheth Christ in the Ceremonial Law, as the proper remedy for such a malady. Downwards observe the method of the Prophets, Isaiah, Jeremiah, Ezekiel, all their Prophecies are by the Holy Spirit cast into this order. How severely doth Isaiah for five or six of the first Chapters, convince, reprove, threaten the rebellious people for their sins; and those precious Evangelical comforts of which he (of all the Prophets) is most full, are cast off to the latter part of his Prophecy. Jeremiahs' commission is first to root out, and to pull down, and to destroy, and to throw down obstinate and unconverted sinners, and then to build and to plant, chap. 1. 10. And (as that people were an obstinate and stiffnecked people) see how he handles them with reproofs, convictions, threaten for above twenty Chapters together, before he is commissioned to speak any considerable portion of comfort to them. Ezekiel's commission also is full of Lamentations, and mourning, and woe, a bitter Roll, chap. 2. 10. and 3. 1. etc. and for thirty Chapters downward we find little else but the contents of that Roll, scarce a dust of sugar to sweeten the Pill. Hosea is to pronounce the people Lo-ruhamah and Lo-ammi, a people that have not obtained mercy, that were none of God's people, ere he is to administer one dram of comfort, and that which he doth, chap. 2. it is conditioned with threaten of severe afflictions and judgements for sin. Joel and the rest are generally in the same strain. I grant, the order of the Prophecies doth not necessarily imply they were uttered in the same manner as they are written; yet seeing the Spirit of God who directed the Penmen as well as the Speakers, thinks fit so to dispose them, it seems likely he did it for some such use, as we have observed  
But these may to some seem Legal Preachers; let us therefore see how our Saviour and John the Baptist, and the Apostles bestir themselves in their Ministry. The first Doctrine that our Saviour preacheth is, Repent, for the Kingdom of heaven is at hand, Mark 1. 15. And in the fifth, sixth, and seventh of Matthew, how severe an Interpreter of the Law, how effectual a convincer of sin, how rigorous a Pronouncer of Judgement and Condemnation upon sinners, doth he show himself? And how many woes afterwards upon all occasions doth he denounce? John the Baptist convinceth the Scribes and Pharisees of their viperous hearts, and vain confidences, and threatens them with wrath to come, lays the axe to the root of all their hopes, & scorcheth their consciences with the flames of unquenchable fire, Matth. 37, 9, 10, 12. The Apostles also follow the same method. Peter, Acts 2. and Stephen, Acts 7. and Paul Acts 17. and 24 make it their first work to preach the Law, and Judgement. So that it seems needless to me to insist any longer on this head.  
3. The Examples of those Converts, the manner of whose conversion is declared in the Scripture, hold forth a farther evidence to this Truth. Ephraim is so converted, Jer. 31. 18. Smites on the thigh; Manasseh is humbled greatly, and the Crucifiers of our Saviour are pricked in their hearts, Acts 
2 Chro. 33. 12  2. 37. and the Jailor comes in trembling, chap. 16. 29. Paul is smitten to the ground, Acts 9 4. and trembles and is astonished, verse 6. And the incestuous Corinthian is even swallowed up of sorrow, 2 Cor. 2. 7. And if any examples, (as those of Zacheus and Lydia) seem to speak no such matter, yet seeing the Scriptures are not so punctual in the manner, but only relate the matter, they must rather be rdeuced to this rule, then be urged as examples against it. Sure, if God had dealt with them another way, and would have had us to have made any such exceptions from the general rule of his dealing with others, he would have been more particular in the recording of those passages that might ground them. Besides, it is conceive by some of no mean note, that they were converted before, as members of the Jewish Church, and their then conversion was but to Christianity from Judaisme, which needed no such work. As for Lydia, 'tis clear she was one that before was a Proselyte, one that worshipped God, the Text saith, Acts 16. 14.   

CHAP. XI. The Designs and Intendments of the Spirit in this method of working Conversion, in twelve Particulars.  
Quest. 4. WHy will the Spirit work this way?  
Answ. For several Reasons.  
1. Hereby is Christ made far more precious than he would be, if he dropped this grace into our mouths without any such sharpening our appetites by the pain of hunger and want, to receive him. The full soul loatheth (or as it is in the Original) treadeth under foot the honey comb, Prov. 27. 7. The whole will think a fee lost upon a Physician, and the man on whom the Law hath not passed, will not say Gramercy for a pardon. And on the other side, it is necessity that endears any thing to us. And the more extreme that necessity is, the more welcome is the supply. A beggar that is pinched with hunger, and even starved with cold, what course far, and thread bare garments will he beg hard for? A man upon the Gallows, and ready to be turned off, what will he give for a pardon. Sharking Tradesmen know well enough what use to make of the buyers necessity to enhance the price. A man will huck, and drive the bargain for Christ to half pence and farthings till he be brought to this pass.  
2. Hereby doth God engage the hearts of men more to him. Look over the thankful remembrances of God's Saints over all the Word, and see how great an ingredient their misery is into their thankfulness. Ezra, We were bondmen, yet our God hath not forsaken us in our Bondage, etc. Ezra 9 9 David frequently enlargeth upon this common place, Psal 18. 5, 6, 7. The cords of hell compassed me about, and the snares of death prevented me. In my distress I cried upon the Lord, and he heard my voice, etc. And so Psal. 116. The sorrows of death compassed me, and the pains of hell gate hold upon me. Then called I on the name of the Lord, etc. And after follows a thankful enquiry, Quid retribuam? What shall I render to the Lord? q. d. I do not know any return in the world that may be answerable to so great a mercy. So Hezekiah, Isai. 38. 20. after his sad complaint wherein he draws a picture of his sad condition in all the saddest and darkest colours imaginable, at last saith he, The Lord was ready to save me, therefore will I sing my songs to the stringed instruments all my life long in the house of the Lord.  
Think how thankful a starving beggar will be for an Alms, a condemned man for a Pardon, a Prisoner in Argier for a Ransom, a man that roars under the Stone, or Gout, or Colic, for a cure; and (in some sort) you conceive how engaging such a mercy as Pardon, Redemption, Healing is to a sinner broken, weary, laden with the weight of his sins, terrified, affrighted, distracted with the sense of God's displeasure for them; to hear of a Saviour, a Redeemer, a Comforter, how welcome is it? How Paul speaks, 1 Tim. 1. 13, 15, 16 I was a Persecutor, a Blasphemer, injurious, etc.  
3. Love, in such a soul, will keep even pace with thankfulness. Undoubtedly the more low the Spirit sinks us in this dungeon, the more low thoughts will men have of themselves, and by consequence, the more love will they show to Christ, who even in such a condition did not abhor them, but took them out of such a condition to advance them unto the nearest friendship with himself. For a Prince to take a condemned Malefactor from the Prison or Gallows, and advance her to his Bed and Throne, how endearing a love would this be? how every way free, undeserved, unexpected, unconceived, must it appear? This is evident in the former, Psalm 18. 1. etc. and Psalm 116. 1. etc. compared with their following Verses.  
4. Sin must needs be far more odious to to such a soul. The  child dreads the fire, 'tis the wormwood upon the dug, that weans the child from it; say to a condemned thief, or other malefactor that hath narrowly escaped the gallows, as the wicked tempters are brought in seducing, Prov. 1. 11. come with us, cast in thy lot among us, we will all have one purse, will he not (except he be a desperately hardened wretch) deny the motion with detestation? God forbidden that I that but now am come off from the Ladder, that but now have had the bolts knocked off my hands, should any more take up that course that brought me thither. Let a man's jolly companions solicit such an one as hath been acquainted with the Spirit of Bondage, whose feet have been hunt in the stocks of the Law, and the Iron hath entered into his soul, to a drinking match, or a stage play, or any other of the sins and vanities of his former days, what will he say, but as that Philosopher, when the whore valued her common ware at so dear a rate? Non emam tanti poenitere. Friends, forbear to press me any longer. Had you felt those heart aches, and cramps, those agues and convulsions of conscience which I have done for such courses as those; had you been in the Spirits house of Bondage as I have been, had you been stretched upon the Spirits rack, had you felt the strappado of the Law, and hady our bones broken on its wheel; had you fed upon ashes, and drunk tears and been whipped with scorpions every morning, and ever and anon been doused over head and ears in the gulf of God's wrath, shaken over hell fire, and carried the coals of it in your bosoms, as I have done for divers weeks, months, years (it may be) you would find out some other way of spending your times, and not treasure up sorrow for your souls here, and wrath against the day of wrath hereafter? One saith, Sweetness before sense of sin, is like cordials to a foul stomach. 
Shepherds Sound Believer.   
I shall easily grant that the love of Christ is a very effectual, and the most effectual restraint to sin when it is manifested to the soul, and set home effectually by the spirit; but so dull are we to improve such ingenuous inducements, that we have but too much need of experience of the bitterness of sin, to second that consideration. And indeed, though that be most effectual where it works, yet this is effectual with the most. And moreover (as before was showed) the argument from love is strengthened by this experience. The experience of the bitterness of sin makes the love of Christ in delivering us from it, more engaging.  
5. Hereby the Spirit terrifies others, and restrains them from sin; As public prisons and gallows do not only punish malefactors, but prevent many evils that would be committed, but for the severity used against some.  
The World must needs read the torments of Hell to unconverted sinners by an easy deduction from those terrors that they see in converts, or (at least) the hard terms upon which they must be delivered from them. And this works often more effectually by comparing their lives who are made the butts of these divine arrows, with their own; when they consider that if others smart so heavily for the fewer and smaller sins which they (to appearance) are guilty of, their own more and greater deserve worse.  
6. Hereby the Spirit teacheth us to pray, to sigh and groan out unutterable requests.  
Jesus Christ upon earth, when he suffered for our sins, was under a Spirit of Bondage: The Law said to him when he stood in our stead, whoever is under the Law is under the curse of God, and under the sentence of eternal death: but thou art under the Law. And this had the same effects which it hath on us, it wrought horror and anguish, and such a despair of help every way but from his Father, that was able to deliver him from death; and that made him pour out strong cries and groans. Heb. 5. 7.  
Thus David cried to the Lord in the cords of hell, Ps. 18. 5, 6. & 116. 3, 4, he groans and roars, etc.  
7. Hereby the spirit keeps us the more humble all our days. And for my part, I may suspect the other way by the pride that attends it in those that boast of it; as when a man whose life hath been forfeited to justice, and saved by mere mercy; grows proud, we say, Sir, remember you were in another garb in such a Prison, at such a place of Execution; so will the Spirit make use of such admonitions ever after to such persons. Remember my fetters, the gall and wormwood, etc.  
Hereby it makes us contented with God's slow and gradual way of comforting, which is usual with him, which our pride and tenderness cannot endure.  
8. That it may provoke pity, and tenderness, and prevent censoriousness in one to another in such cases. This made Christ a merciful and compassionate High Priest, Heb. 2. 18. that he had the experience of our griefs and sorrows.  
God will have heart answer heart, as face, face. Were such works not usual, even 
Prov. 27. 19  Saints would look upon such as Monsters whom the hand of the Lord hath smitten. Christ was so stared on as a Monster, Psalm 22. 17. They look and stare upon me. And Isai. 8. 18. Behold I, and the children whom the Lord hath given me are for signs and wonders. As the World looks upon troubled spirits, so would other Saints, but for this experience.  
9 That he may fit them for the comfort of several Gospel Promises which without this work they are not qualified for. Such as that to hungering and thirsting after Righteousness, poverty of spirit, Matth. 5. 3, 4, 6. To weariness and being heavy laden with sin, Matth. 11 28. To an humble and contrite heart. Isai. 57 15. To a Saint in a Wilderness, Hosea 2. 14.  
How can men be the subjects of these promises without this work? Many comfortable promises of the Scripture signify nothing, but stand for cyphers to souls who have had no acquaintance with this Work.  
10 That it may make us prize and take care to keep the favour of God when we have it. Seeing we know by experience that if he hid his face, we are like them that go down into the pit, Ps. 143. 7  
11 That he may make the yoke of duty appear more desirable to the heart, and feel more easy to the neck of Saints, by comparison with the heaviness of the yoke of sin.  
12 That he may settle comfort the more by such shaking at first. As the tree grows more downward, and roots deeper, when it is exercised with storms and shaken at first; and broken bones grow stronger, if new set again.  
These are some of many Reasons that might be given why the Spirit usually converts this way.   

CHAP. XII. A Case of Conscience eoncerning the measure of this work.  
Quest. 5 What measure doth the Spirit work by in this bringing souls under bondage?  
Answ. He observes not the same measure with every soul, nor continues it so long on one soul as on another. Only so much must be wrought of all the forementioned works, as will accomplish the saving ends of those works. Now the end of one of these works is the begetting of the other, and the end of all Christ. Christ is the end of the Law to a 
Rom. 10. 4  Believer, as soon as a man is brought to a full close with Christ, the works mentioned are at an end, and so they will when they have done the immediate preparatory work to faith, which is to drive the soul out of all other shelters, and make it conclude itself under a necessity of coming to Christ. So much conviction (saith a godly and a learned man now with God) is necessary as breeds 
Shepherds Sound Believer.  compunction, and so much compunction as breeds a through Humiliation. And when is that? When the soul thinks no more of byways to escape, but accepts the bonds, and kisseth the fetters of the Spirit, and acknowledgeth its imprisonment just, and that justice might without any wrong done, condemn it to perpetual imprisonment. These are wrought generally in all Converts, but not in all so visibly, nor do the Converts themselves alike long stay in one as the other; some have less horror and anguish, yet perhaps a more kindly selfdenying, soul-humbling, self despair; some stay longer in this, and some in that work. As in the way to London, every man passeth through the same Stages, but every man doth not stay as long at, or take as much notice of every Stage as another may: one quick Gallopper, and lusty young man well mounted, will ride through in a day, and perhaps only call at every Town for a cup of drink; another of flower constitution of body, and with worse accommodations can scarce travel twenty miles a day, and so makes longer work of it. But all that go the right way, go through them all; and if perhaps God may be supposed to lead any soul a shorter cut, and help him to pass beside some of them; it is by a private way that he only knows and can direct in. His Ministers know no other, and therefore we must direct you in the beaten road. Yet because the Lord doth make a difference between sins and sinners, he doth ordinarily also proportion this work of humiliation and bondage to them and their sins. And indeed, were the ordinary way to peace and comfort no more difficult from one sin then from another; men would thence have a great ground to embolden themselves to the indifferent commission of greater and less sins. As good be whipped for something as nothing, (say untoward Scholars) for a great matter as for a small. Therefore if a sinner hath sinned with an high hand against God, and wasted his own conscience, and had a more than ordinary influence upon the sins of others; when sins have been aggravated by abundance of patience, of means, of mercies, of Judgements, of vows, and resolutions, and (by consequence) of Apostasies; this man must look for more sorrows. Psalm 16. 4. Idolaters sorrows shall be multiplied. As the most heinous Malefactors use to be fettered hand and foot, and clapped up in dungeons, when others of inferiors guilt are not so handled.   

CHAP. XIII Another Case concerning the state of a soul under this work.  
Quest. WHat is the real nature of this work, and the case and condition of souls under a spirit of bondage? are they regenerate or unregenerate, God's children or Satan's?  
Answ. A soul is then an Embryon, that is, 
Camero in Heb, 6. 4 Neque regeniti sunt isti, neque etiam irregenti: neque verò consequens est tertium genus dari. Quemadmo. dum quod diathesin habet ad virtutem, etc.  neither altogether what it was, nor what it must be, but an imperfect creature of God's Spirit, that will, if the womb miscarry not, be a Saint, a child of God. This as to the work.  
And if the Question be, what the state is? I answer, A state of Nature, though in a capacity of Grace, and in a near capacity, almost a Christian, Acts 26. 28. Not far from the Kingdom of God, Mark 12. 34. In the next capacity (if the work be through) of grace, as the body organised is of a reasonable soul. And therefore such have abundant need both of their own and others prayers-  
These must be tenderly used, lest they miscarry. Christ is said to lead those that are with young gently, Isai. 40. 11. As Jacob drove his tender flocks gently, Gen. 33. 13. A soul is never in more danger than now. Questionless, this state is a state of nature yet; for there are but two Covenants; therefore, but two Stand under those Covenants. A man cannot at once be equally a subject of both Kingdoms, Gods and Satan's. He is in the posture of Israel at the red sea, or rather in it; not entirely delivered from his old Taskmasters, but in the way of escaping. He hath escaped the pollutions of the world, but may yet be entangled again; he 
2 Pet. 2. 20  hath tasted the powers of the world to come, hell in its horrors, and heaven in its supports, and hopes, but may yet fall away; which no man that is a true child of God can do, seeing 
Heb. 6. 5, 6.  the seed of God (which is eternal life 1 John 3. 15.) abideth in him. 1 John 3. 9 What may come of it we knew not, whether a Tympany or a Birth; many fair buds are blasted.   

CHAP. XIV. An Objection answered from Christ's Invitation of sinners unto him, without requiring such conditions as necessary to their admission.  
Obj You seem by what is said hitherto to drive some from Christ, at least for such or such a space of time, until they be humbled and broken sufficiently. Whereas Christ invites Whosoever will to come unto him, and no where qualifies his acceptance of him by such conditions, [Provided, That no sinner that comes under such and such a guilt lay hold on me, without such preparative measures of the Spirit of Bondage.] And how then can you warrant that which hath been said in this point?  
Answ. I answer, 'Twere pity but that Minister's tongue should cleave to the roof of his mouth, that forbids any to come to Christ whom Christ calls. But you shall see, that Christ, though he call all sinners, Joh. 6. 37. Apocal. 22. 17. yet he calls them under the qualifications of hungry and thirsty souls, Isai. 55. 1. Ho, every one that thirsteth, come ye to the waters; he requires not money, but he requires thirst. He requires nothing to move him to give, but something to qualify and dispose us to receive. And looks that they be weary and heavy laden, Mat. 11. 28. else they will not value, and he knows they will not value his rest.  
I do not bid men stay from Christ till they have such qualifications, but I invite them rather to seek those qualifications from Christ, which fit them for him, and without which they cannot savingly come to him.  
But I shall give yet a more distinct answer. Christ therefore to whom sinners are invited to come, is an universal good, and therefore there is in him a confluence of many good things. Now as in a public Magazine every man may have free access to call for what is proper for him, but every man may not be admitted to every thing there, but only some few who are privileged by their condition and relations to the Treasurer, and are able to manage the whole for their own private good and the public benefit. So in Christ there is Grace, and Power, and Wisdom, and Merit, and Privileges, and Peace, and Commands, and Rewards. Now though every man be invited to Christ, yet every one that is called may not be admitted to finger all these precious commodities, but such only as his condition is capable of, and at present most needs. So a soul under the power of sin, is invited presently, even the next moment to come to Christ, and receive his yoke; i. e. submit to his government, and yield up himself to be saved in his way, and in order thereunto to cast himself upon absolute Promises of the first grace, by prayer, and waiting for power so to do. He calls sinners, to what? to Repentance, Luke 5. 32. and penitents to rest, Matth. 8. 28.  
But to those other advantages which are offered to sinners in Christ, no sinner is called, as a sinner; but to some as an humbled contrite sinner, to others, as a renewed, converted sinner. Those whom God calls, them he justifies, and whom he justifies, them he glorifies, Rom 8. 30 He calls sinners, justifies when called, glorifies when justified. For the application of the Merit of Christ, and Justification thereby, presupposeth the condemnation of the Law to have passed upon every person to whom it is due, and that not only in the sentence of the Law and Court of God, but in the sentence of the heart and Court of Conscience also Thence the difference between the Pharisee and the Publican in point of divine Justification is in Scripture attributed to the self-justification of the one, and self condemation of the other; not to the procuring causes, but the disposing qualifications, Luke 18. 14. And the Apostle Paul tells us, that whiles the Jews went about to make their own righteousness by the Law to stand, they failed of Justification, because that kept them from submitting to the righteousness of God, Rom. 10. 3. And as for Comfort and Reward, they presuppose Justification, and (by consequence) self-condemnation, and a spirit of bondage. For peace with God, and joy and comfort in the hope of the glory of God, follow Justification, Rom. 5. 1, 2.  
Thus then (to apply althat hath been said:) If what hath been before said, seem too severely to knock any of those upon the fingers who lay hold on Christ, know it is only the presumptuous sinner who is thus handled, because he lays not hold on that in Christ, which he regularly aught to come to him for; and fastens upon that which (in the condition wherein he stands, and under the disposition and frame of spirit which at present possesseth him) belongs not to him. And herein Ministers are no way . As if a great Prince proclaim a free grant of some especial bounty or favour to all that will receive it; suppose pardon and liberty to a thousand Malefactors, and that without any consideration of any thing to be given or performed by them, only (because he will have them sensible of his goodness therein, and warned from such courses for the future) he resolves they shall all be brought to the trial of the Law, and abide its sentence, and receive their pardon upon the Gallows, at the very in meant in which the ladder is turning, or the cart driving away; and then also not without acceptance of it upon such terms, and conditions to be mutually signed. If now a rabble of Thiefs or Murderers, that fear the Law will one day overtake them, and therefore are willing to secure themselves for time past, and to fortify themselves against Justice in the practice of the same villains for time to come, shall rudely intrude and challenge the benefit of the Princes free Pardon, without any such formalities as are before mentioned; are they to be blamed who are but the instruments for the distributing of these pardons, if they bid them stand off, yea, and knock off their fingers, if they shall lay hold upon them in such a disorderly way? This is the case of the Ministers of Jesus Christ now adays. A company of brazenfaced, presumptuous Intruders, make a tumult and arrogate to themselves and their complices, the name of Saints, and challenge an interest in Christ's pardons, privileges, and comforts, in a way quite inconsistent with the standing rule of the Word, and the constant experiences of all that are Saints indeed. And because the Ministers of the Gospel will not betray their trust, and let go the pardons and privileges which Christ hath put in their keeping upon such terms, and contend earnestly against their irregular ways of demanding them, and advise them to be contented to take them in the way and order prescribed by Christ, to seek of him in the use of means, a new heart, sensible of the burden of their sins, and the wrath due unto them, and in that way to come to Christ for pardon and peace, and it shall then be as freely theirs as any ones in the World; these impudent slanderers reproach the Ministers of the Gospel as unfaithful to their trust, as streightening the free grace of their Master Christ for their own ends, and with these clamours get into corners, and forge counterfeit writings and seals themselves, and invite others to come in, and take the like from them, at the same rate on which they came by theirs.  
And thus becomes this deluded generation to be so pestered with a rabble of drunken, lying, Sabbath breaking, unclean, heretical, blasphemous pretenders to Saintship, and salvation, which are the reproach and burden of this, and will be (except God be infinitely gracious unto this Land beyond expectation) the bane (as to Religion and godliness) of succeeding generations.   

CHAP. XV. Encouraging early converts; and vindicating the preaching of the Law from the exceptions of touchy hearers.  
FRom the Thesis so cleared and vindicated, Learn.  
1. What a thrifty course it is to be an early convert. If a man must come under the Spirits bonds, the sooner the better; so much the longer true peace and liberty we attain, by how much the earlier we have gotten through this Aprenticeship. How rich do such grow, if not neglecting their time, and opportunities, who get early out of their service? Whereas, if one be a man before he becomes an Apprentice, besides that the service will be more tedious and irksome at such an age, how much of the prime of his days doth he lose, wherein he might get a great estate, were he his own man? O how much joy, and peace, and assurance of God's Love, how much comfortable communion with him, how many rich experiences, how great an accession of grace, how many opportunities of service, and (if there be degrees of glory) how much of the weight of their crown do they lose that pass the pangs and throws of the new birth, when they are even ready to go out of the World! O friends, how good is it for a man to bear this yoke in his youth, seeing it must be born at one time or other! Lam. 3. 27. The strength of the bearer is then greatest; the burden of sin at that age, not being greatned by the many aggravations of a riper, and more experienced familiarity with it, will be lighter; the workings and flow of heavenly affections under it will be sweeter, more ingenuous, and unmixed with self-ends, and hypocritical collusions; the removal of it (in likelihood) will be the sooner, at least the surer; God having engaged himself that they that seek him early shall find him, whosoever miss him they shall not, Prov. 8. 17.  
This is much set forth by what was before said concerning the measures of conviction which the Spirit works by. The longer we continue in an unregenerate condition, the more do we multiply the sorrows and throws of the new birth. The longer we are before we get the debt discharged and the book canceled, the heavier will the account appear when we come to reckon all the arrearages of so many years actual sins to the grand debt of original guilt; when we shall see the Account multiplied into millions, by interest upon interest, from custom, and obstinacy, and delight in sin.  
Friends, we are utterly mistaken, and do miserably beguile ourselves, when because we are loath to damp the joys and comforts of youth, by so unwelcome a trouble as that of conviction, and humiliation for sin, we resist the Spirit, and think it more for our advantage to put off such thoughts to old age. It is as if a debtor that owes divers thousands, should think it more for his ease to look over his Accounts, and reckon with his Creditor, when the debt is increased by the interest of thirty are forty years, and the addition of new sums. Ah! poor man, if thy conscience book be so overcharged that thou darest not look into it at fifteen or twenty years old, how black and dismal will it look at fifty or sixty years? When moreover, it will be the greatest trouble of thy Spirit over and above all thy other sins, that thou hast not returned sooner; when thou shalt question whether God will receive one returning so late, under the weight of so many aggravated sins. 'Tis an hard matter for those that have rejected the Spirits motions in youth, and given their lusts a full swinge against the checks of their consciences, to take any comfort, or build to themselves any grounded assurance of God's love, though they be really converted, in age: when there are such actual sins lie at the bottom of the heart, as they are a●raid to contesse to God, and ashamed to make known to a Minister of the Gospel or Christian friends, but rather choose to let the wounds fester, and heat, and rage within, then to open them. O how many black consciences in convinced elder sinners, which for shame of confession they covered with a veil of formality and hypocrisy, go without noise to hell, and are never real till the day of Judgement: and how many are by such sinners themselves, out of anguish of spirit read over with roaring and horror upon their deathbeds, which might have been free from those oppressing burdens, had they endeavoured earlier to relieve them! If the fetters of the Spirit of Bondage be so terrible, that thou shunnest them now; how sad a thing will it be to bear them in that age when the grasshopper is a burden? Eccles. 12. 5.   

CHAP. XVI. Converts examined, whether sound or unsoundly wrought upon.  
THis also informs us, how necessary a work of the Ministers of the Gospel it is, to awaken the conscience of men. O the madness of most hearers in England! Let a faithful preacher rip open their bosoms, and discover their sins, and lay the Law to their consciences, and the axe to the root of their deceitful consciences, how many galled hearers will fling and kick against his doctrine; how many, that cannot endure to be handled (so sinfully tender are their consciences) will fly from his ministry? They cannot endure to hear him, he preacheth so much damnation, etc. Alas poor souls, had you rather be damned indeed, then hear of damnation, that you may be warned to fly from it whiles it is time? Do you love to sleep yourselves into hell, that ye are angry at them that pinch you for awakening your consciences, & discovering your danger? The gnat in Virgil was requited but ill by the shepherd, when he killed him for stinging him out of his sleep at that very instant when a serpent was about to sting him to death. But just such usage have God's Ministers from this generation.  
Obj. Yea, but they be Saints, and such doctrine doth not belong to them, it is unproper for them to hear.  
Answ. 1. Oh that the persons that call themselves so, would give God's Ministers sufficient cause to think them such! Certainly, I am not to believe every man's estate to be so good as he pretend, or (it may be) himself thinks it to be. The Physician will not believe every patiented that tells him he is well, and nothing ails him. He knows it is a sign the disease is most dangerous when the patiented feels it not. I am sure this is no sign of Saintship not to be able to bear a reproof, nay not to hear a convincing sermon. Nay it gives suspicion that they are not sound but rotten, that cannot endure to have their consciences handled. If such persons be Saints, I know not who be sinners: if they be sound and sincere, I know not who are hypocrites. Sure it was a note of David's sincerity to yield up himself to the Lord to search and try him, Ps. 139. 23. to invite the righteous to smite him (not stroke him) and account it a precious balm that should not break his head, Psal. 141. 5. Believe it, there is no more certain sign of an hypocrite in the World, then to pick and choose truths; this he must have preached, and that he must not. You know who say, preach to us pleasing things. Is. 30. 16.  
2. There is no truth but one way or other belongs to every Saint, either in relation to his past, present, or future condition. Law truths concern him, either in way of direction, as the duties thereof; or by way of inducement to thankfulness, consolation, humiliation, dutifulness, as its curse and terrors, Many Gospel-truths are not suitable to a man's present condition, as the doctrine of afflictions, temptations, etc. sometimes; but shall they be therefore thrown away? may there not come a time of use? and should not Saints lay up such things in their heart? aught not the heart of a Saint to be a treasury of things old, as well as new? And may it not be of use if you are passed these throws, to remember you of the days of old; to show you your former debts, when you can show the discharge? will not this occasion a thankful acknowledgement of God's goodness, and Christ's love, etc. when the heart shall say, This was my case, I once felt those sorrows, lay under those chains of the Spirit, but the Lord hath delivered me, I will walk before the Lord in the land of the living.  
3. Suppose it no way belongs to thee, as thy condition is now; yet it may belong to others that are now in the condition wherein thou once waste. If the Minister were bound to confine his discourse to those of thy condition and growth only, what would become of the work of conversion upon others? A Minister is not only a nurse, or a waterer, but a father, and a planter also. He must preach for conversion, that Christ's body may be complete in members, as well as for edification, that those members may be complete in graces and comforts.  
Obj. But this kind of preaching may occasion the grieving of many whom the Lord will not have grieved, may rub old sores and make them smart again, which the Lord hath closed, may disturb the peace of many a Saint; and make them a fresh to question their condition.  
Ans. 1. Will it so, Suppose it, and it may not be for their hurt if it do. It may be they may have built too hastily, and though God will not overthrow the building for every failing of the builder, yet he may exercise it with some storms, to discover its cracks, and show where it needs props, and where it was cemented with untempered mortar. A Christians comfort and peace may have many materials of his own mixing, hay and stubble in the frame, and those will God one way or other work out: there may be more of reason in it, then of Faith; it may be rather a silencing conscience, than a satisfaction of conscience. As a disputant may be nonplussed many times by a plausible argument, that yet is not satisfied. Now the hand of the Spirit may sometimes apply a word to such a soul, which may partially shake its grounds, that he may thereby rectify, and confirm them.  
2. If the worst come of it that can be, viz. that some Saint in the preaching the L●w; and the Spirit of Bondage be deeply wounded, and made to question all its former evidences, by a word which the Minister in his intentions, and according to the mind of God in the Scripture directs to others; he is not  for this, supposing he lay down such truths with all possible caution to prevent their injuriousness to any real Saint: but the fault is in the want of judgement and discretion in the hearer so offended, to take his proper portion; or in the cunning of Satan, making the truths of God the matter of temptation: and (as to the ordering and disposing of the thing and occasion) this aught to be looked upon as a providence of God, by which he will do something extraordinary in such a soul. But the Minister is doing his duty, he is dealing blows according to his commission among the enemies of God; if a friend of God will needs run out of his way, and put his head under the sword, 'tis his own fault if he bleed. Much of this often comes to pass through our neglect of prayer before we come to the ordinance, that God will manage his own sword with his own hand, directing the Minister to give every one his portion, and enabling us to discern and receive ours, and an over-tendernesse and scrupulousness of spirit that some Saints are subject unto: of which, in the end of the second Book.  
3. Suppose it be the Minister's fault, not wilfully and purposely (for that is a wicked Prophet's character, wilfully, and of set purpose to make sad the hearts of the righteous whom the Lord will not have made sad, Ezek. 13. 22.) but through indiscretion or want of caution in the delivery of terrifying truths, to wound the conscience of a spirit; yet he would do fare more mischief, if by the neglect of preaching such Truths from a fear of so doing, he should suffer the wicked whom the Lord would have saddened, to flatter himself in his own eyes, either by a perpetual handling comfortable Doctrines in mixed Auditories, or convincing ones so coldly, flatly, and worthlessely, as shall never lend a downright blow to the consciences of carnal and secure sinners. Better a thousand times, that a Saints conscience be groundlessely troubled (if one of the two cannot be avoided) then a great many hardened, and obstinate sinners deluded by a false peace; this may and likely will damn these, but that cannot possiby destroy the other, seeing the foundation of God stands sure, and they are gold that fire even of temptations will not waste, but purify.   

CHAP. XVII. A further touchstone for Examination.  
THis Thesis also lends us a touchstone for Examination. Here is a touchstone whereby to try your regeneration, and conversion whether it be sound or no. And oh that I could hid this Chapter from all tender consciences, that I might have a free liberty to lay about me a while among the rest! But seeing it is necessary truth, and I must not defraud many hundred of their portion for your sakes, the Lords good Spirit, I hope, will so guide me and guard you, that no one blow shall light but where it is intended.  
Obj. Brethren, the World is full of pretenders to grace and Christ now a days. Heretofore it was a kind of disgrace to be a Saint, and in those times, it was not to be wondered at, if there were few that pretended to the name without the thing. No man will personate a Saint, of purpose to be persecuted for bearing the badge of a counterfeited holiness. But, now God hath made the name o Religion honourable (though truly except the people of God had been generally better fitted to manage the condition God hath brought them to, it may be it had been better for the credit of the Gospel hereafter, that it had rather still lain under hatches then been abused by Politicians; to bear the name of Pilot, whiles they indeed steer the vessel to their own ends:) but I say, the Lord hath for some late years made the name of Religion honourable, he hath put a diadem of glory upon its head, the appearance of it hath been in divers places the main qualification for preferments, and places of advantage; and 'tis strange to see how many converts, the mere complexion of the times hath made. Religion is become the mode, and he is no body that how course soever his cloth be, doth not bestow some of the trimming of the Age upon it. There were not more Jews made by fear in the days of Hester and Mordecai, then there are Christians in these days by Covetousness, and Ambition. Christians, said I? Chrestians rather, (that I may apply more truly the allusive nickname which the Heathens in Tertullia's time falsely put upon the Primitive Saints:) such as make their preferment and profit the saddle, and Religion the stirrup to help them into it, the World the Throne, and Christ the footstool, whereby to mount unto it. O friends, what an easy change is there in the World from the highest (shall I say?) or lowest Form of sinners into the most sublime, noble, Angelical order of Saints. He that a few hours since, was as inseparable an adjunct of an Alehouse as a bush at the door, that was a monster of intemperance and uncleanness, a prodigious swearer, a notorious scoffer at Religion, Sabbath-breaker, earthworme, a man that he that would have drawn a picture of the Devil, had not wronged, if he had set him for his pattern; Verterit hunc Dominus, momento turbinis exit Marcus dama:— let the 
Persius  Devil his Master but change his coat turn the dark side inward, and the light outward, persuade him for his own base ends to leave, or perhaps but hid his former sins, and sprinkle his discourse with the holy-water of a few religious phrases, this man without any sight or sense of his sins, without any sorrow for them, first gives himself the name of Saint, and then is angry if any ever after deny it him. O sirs, 'tis well if Christ will own you for such at the last day. He will not Judge you then according to your assumed Titles, but he will know how you came by them. Believe it (sirs) the passage from death to life, is a rocky and a stormy passage to the most that enter into it. And you must give me leave to ask many of you seriously, as they did our Saviour, when they saw him on the other side of the lake of Tiberias, contrary to their expection, Sirs, when came you hither? You pretend to Saintship, but when or how came you by it? You think you are passed from death to life, but when, and how got you so quick a passage? For my part, I cannot believe, that you were transported by miracle, as 'tis said Christ and the Disciples were immediately at the land whether they went. If you were converted in an extraordinary way, though not miraculous, I expect eminent fruits of holiness from such a change. For God will not do extraordinary works, but they shall quit his cost. But when I see all that is extraordinary in such persons (for the most part) is, pride, covetousness, injustice, oppression censoriousness, scorn and contempt of Ministers, and ordinances, fearful and horrible blasphemies & heresies, O (Sirs) shall I tell you what I think of your extraordinary conversion? Truly (friends) I fear 'twil prove your extraordinary condemnation; for Atrociùs sub nominis sancti professione peccat, saith Salvian, and the Hell of Hypocrites shall be the standard to that of all other sinners, saith our Saviour, Mat. 24. 51.  
If your conversion were in the ordinary way, that is the way which I have before described by its several stages.  
Try then, hath the Spirit ever convinced thee of the holiness, perfection, equity of the Law of God, and (thereby) of thine own filthiness, imperfection, unrighteousness, of thine own wretched, cursed, damnable condition under it? didst thou ever fear and tremble, quake and quiver at the thoughts of the wrath and vengeance of a just and righteous, Infinite, Almighty and Eternal God? Didst thou ever break a night's sleep, or loath thy ordinary food, or disrelish thy beloved pleasures out of the perplexity and anguish of thy spirit? waste thou ever at such a desperate loss in thyself, as to make it thy main enquiry what thou shouldst do to be saved? such a loss as thou sawest no way out of it, but only by an infinite, unspeakable, unconceivable mercy? such a loss that thou accountedest it even a miracle of goodness if ever thou escapedst out of that condition, that thou judgedst all that thou couldst do towards thine own recovery, though thou couldst weep an Ocean of tears, fast longer than Moses or our Saviour Christ himself, and pray more devoutly and fervently then all the Saints on earth, hear Sermons indicted by a general assembly of all the Angels in heaven, so short of righteousness that not any or all of them could ●e●ieve thee or bring thee one step ne●…er happiness; such a loss that thou sawest an absolute necessity of obtaining Jesus Christ and his righteousness, whatever it cost thee, to seek him at God's hands importunately so as to be put off with nothing else; so as to be contented to be denied all other things, but him only; so as to be willing to part with all thy lusts, and all thy pleasures, and all thy profits, and all thy honours, to be moulded perfectly into the image of the second Adam, to entertain, love, delight in, and profess holiness, though accompanied with poverty, disgrace, displeasure of friends, hatred and persecution of enemies, prisons, racks, exile, death itself? And Lastly, after all this, hast thou in an holy self condemnation, and an humble acknowledgement of thy own deserts, and God's justice acquitted God, though (notwithstanding all this) he should turn his back upon thee, and shut his ear to the voice of thy roaring? Couldst thou lay thy mouth in the dust, impute thy destruction to thyself, and charge the sole cause, and occasion of thy ruin upon thy own sins, and (in that consideration) sit down under thy present condition, and say, Let the Lord do with me as seemeth him good. If he will dam me for ever, 'tis my desert; if he save me, 'tis his mere mercy; if I go to hell I will carry this acknowledgement thither in my mouth, Lord thou art righteous when thou judgest, and just when thou condemnest. If I die, I must thank myself, if I live, I must thank thee and thee only? And in these sad, and dolorous thoughts and workings of heart, when thou hast been (in thy own apprehensions) in the very belly of Hell, hast thou received a beam of light through a chink of a door of hope, so that in this sinking condition thou hast espied a plank to keep thee above the waves, a twig to lay hold on to preserve thee from drowning, whereupon thou hast by a secret power from the Spirit been enabled to fasten, some free promise, which although thou canst not call thine, yet thou art told it may be thine, and (thine or not) thou wast resolved to lay hold on it, and if in so doing God should cut off one of thy hands, thou wast resolved to lay hold on it (as the Captain in the Historian on the ship) with the other; and when thou couldst hold no longer with that, thou wast resolved to drown looking towards his holy Temple, and in these acts of holy reliance, hast thou received a whisper 
Jonah 2. 4.  from God's Spirit? Well, then seeing thou wilt take no denial, no repulse, be it unto 
Mat. 9 29.  thee according to thy faith; if thou wilt needs have Christ, take him, and Salvation with him. Be of good cheer, thy sins are forgiven thee, Christ is thy peace, and I am thy salvation. 
Mat. 9 2. Ephes. 2. 14. Psal. 35. 3.  Hast thou felt these works more or less? If thou hast not, friend, I doubt thou setst up a profession of Saint-ship, without the Spirits leave. I would advise all of you that are in this case to begin again, draw your indentures a new, entreat the Spirit to admit you into his house of bondage, that the son may make you free indeed, in his own time and way. O be not ashamed to unravel all that clew of ungrounded confidence, which thou hast deluded thyself by all this while, and begin upon a new bottom. A mistake here is recoverable; hereafter, 'tis for ever irremediable. O think how much better 'tis to take the shame of an error upon thyself here, whiles ●t may do thee good, then to be shamed hereafter before God, Angels, and men, to thine eternal destruction and confusion in hell fire. I find it an hard matter to get out of this subject, because I know there is nothing in this Gospel-surfeited age, which damns more souls than a presumptuous, and heady confidence of ignorant and besotted men, that run away with a few shredds, and odd ends of Gospel, and build a general persuasion upon them, that they are the persons to whom they belong; and yet they never had any such work wrought upon them, as may give any judicious Minister or Christian any grounds of hope, that they are within a thousand leagues of the borders of the Kingdom of God,   

CHAP. XVIII. Some support to souls under this Spirit, and satisfaction in a double case of Conscience.  
HEnce also we may draw support to persons that are in this condition.  
'Tis some comfort to a patiented that he is in a way of recovery, though he be not assured that he shall recover, yet when he apprehends such symptoms upon himself, as usually go before recovery in others, how much are his spirits refreshed with this? 'Tis the comfort of a Traveller, when he knows he is in the way to his journey's end, after long wand'ring in a wilderness; whereby he is encouraged to proceed, though perhaps it be a very difficult passage, rocky, dirty, uncomfortable every way, in itself; though his horse be dull, or set hard in his pace, the weather bad, yet (saith he) I am in the way to my journey's end, and I may, if I carefully observe directions, attain it at last; and this hope puts spirits into him, whenever the difficulties that I have spoken of discourage him. Now who ever thou art, that art in a like condition, though the way which the Spirit of bondage conducts thee in, be attended with many difficulties & discouragements, yet cheer up thou art in an hopeful way to thy journey's end. 'Tis the way in which thou mayst arrive at the joyful liberty of the Spirit of Adoption.  
Q. But I am before told that I may yet miss of the end, and what comfort then can therebe in such a way, wherein I may miscarry after I have gone through abundance of difficulties?  
A. I answer, True thou mayst; yet there is much comfort, or support rather. Fr,  
1. Though thou mayst fall, yet thou mayst not, In thy former condition it was not so with thee: The way thou wast in, there was nothing in it but certain destruction, that way led directly, without all peradventure, to the chambers of death, Prov. 7. 2. 7. thou wast without hope, Eph. 2. 12. Now this valley of Anchor, or trouble, is the opening of a door of hope unto thee, Hos. 2. 15.  
2. Thou art under the conduct of one, whose discovery, if thou wilt follow, thou art assured not to fall away? 'Tis thy own fault, if thou do so. The Spirit that hath led thee so fare, is an unerriug guide, a faithful conductor: never any one miscarried that once came into this way, but for neglect of his counsel, and turning aside into by ways of his own, Prov. 1. 32. 'Tis the turning away of the simple that destroys them, See also, v. 33.  
3. This fear is a good prognostic of thy success therein. A man that is suspicious, asks many questions of all he meets, and taketh notice of their directions, and thereby is preserved from mistakes. Certainly▪ fear of erring, is a great preservative against it. As, on the otherside, there is no more fearful symptom of a dangerous Apostasy, then self-confidence? This had like to have undone Peter, no wonder therefore if the Apostle Paul direct those that labour for salvation, 
Mat. 26, 33.  to do it with fear and trembling, Phil. 2. 12. And Solomon pronounceth a blessing on him that feareth always. This fear is one great security against evil, Prov. 14. 16. The wise 
Prov. 28. 14.  man feareth and departs from evil.  
4. If thou continue in this self▪ suspecting fear, and follow God in the use of all his own ordinances, if thou shouldest miscarry at last, it would be a singular case; Gods usual dealing with persons under such a work is otherwise. I dare say, very few, if any, that pursue their convictions so, ever miscarry.  
5. There are some conjectural symptoms of a saving conviction whiles one is under it.  
Qu. But what are those?  
A. I answer, over and above that fear before spoken of, (which indeed, if it drive not from, but rather spur on to duty, is the better, as I but now showed likewise:) there may be a probable judgement made to another, and possibly to thyself, of the issue, from these following notes.  
I. If the sins a man is convinced of, be not only actual, but also, and principally,  
(1.) Original; when he sees not only his actions damnable, but his nature even before he had a being, condemned; when he complains not only, or principally of such particular sins, but alike or more feelingly complains under the body of death, that he is possessed withal. For this man is most likely to be seriously converted from sin, who doth not only aim at the branches or shrowds, but lays the Axe of repentance at the very root. To another, who is convinced only of the evil of one or two master sins (though they may make a stir in the conscience for a while, and that may drive the man to a wall, so that he sees he must kill them or they will kill him, and thereupon the man reforms, and is taken notice of for a renewed man) sin will come in at a postern door as fast as he drives it out at the great gate, nay all his labour will be no other than Hercules his was about the many heads of Hydra (as the Poet's fancy) they multiplying upon him as fast as he cuts them off. It being proper to sin, when dealt with single, — crescere per damnum,— to gain by losing, and grow by being cut down. One particular sin may destroy another: For,  
There is scarce a lust in a man, but as it is contrary to grace, so is it opposite to some other lust; so that what Covetousness loseth, commonly Prodigality gains, and so vice versâ. But if Original sin by such convictions be assaulted, such a man goes a compendious way to a through Conversion: he gins at the right end. Indeed, conviction of some actual sin usually gins this work, but leaves it never it till it strike Original too.  
(2.) Not only open and scandalous, but secret and (of those especially) Spiritual sins. Many a man may be grieviously terrified under the guilt of such or such a notorious sin, and forsake it, and yet may not be really converted: shame of the world, disadvantage in point of estate, or (possibly) the downright blows of a powerful Ministry, will not let him enjoy that quietly. But when a man's conviction is deepest for undiscerned sins, secret, inward sins, spiritual sins, such as formality, hypocrisy, hardness of heart, etc. this is a good sign, this conviction is likely to end in effectual conversion; Because the grief and sorrow occasioned by these sins, bears a more immediate relation to the holiness of God who only is offended by them, they being such as none else can take cognizance of.  
II. If a man under soul troubles be full, free, ingenuous, and impartial in his confessions of sin, and in his censures concerning himself. I love in such a case to hear a soul say the worst of itself that can be, when it says it sensibly and cordially, (as in such soul troubles it hath little stomach to compliment or dissemble,) Oh what a vile wretch am I? I am persuaded thousands of my betters are in hell. Did you ever know any one guilty of my sins, with my aggravations? Thus was Paul in his conversion (for to that time his confession refers, 1 Tim. 1. 15.) convinced that he was the chief of sinners.  
Now among all aggravations of sin (if you lay the comparison) the most ingenuous are, such as are drawn from abundant mercies, large and liberal means, frequent convictions, infinite patience, etc. A soul that chargeth itself home here, seems to have some touches of a more than ordinary spirit. There is a Promise to this condition, as a threatening to the contrary, Proverbs 28. 13.  
III. If a man justify God and the Law by which he stands condemned. For herein is a very great measure of humiliation evidenced and hereby is God mightily honoured. And certainly then is our design for happiness most likely to be successfully carried on, when it involves God's honour with it. This heart is throughly broken when it will not resist God so much as in a thought, although he go to hell for ever. Another that is not so kindly wrought upon 
Rom. 7. 12. Psal. ●1. ●.  may possibly confess that with his lips, but yet secretly, the heart rising against God and the Law, for tying up man so close, and inflicting eternal wrath upon temporary sins; and in stead of being troubled for sin, is secretly troubled that there is a Law against it.  
iv If the trouble be trouble of mind, i. e. be settled, fixed, rooted in the judgement and reason, as well as in the passions and affections. And so it be not easily to be removed or diverted by worldly avocations. Ordinarily, when God strikes home, he doth not only make men cry and roar, as children, nay dogs will do; but grieve, as men do upon some extraordinary loss; when they apprehend it so, as that they do not only mourn, but judge they must do so, and therefore all other things must yield to that affection: such a mourning was that of Isaiah in another case, Isaiah 22. 4. a resolved mourning, Look away from me, I will weep bitterly, labour not to comfort me, etc.  
V If (which is a notable prognostic of a good issue to conscience troubles) a man's greatest trouble be for that he is selfish in his troubles; that his grief for sin is so much of kin to his own desire of salvation, and fear of hell and punishment. O (saith such a soul) indeed I grieve and am troubled, but in all this I am but a base selfish creature; if it were not for fear of hell, and desire to go to heaven, I should sin all my days and never be troubled. It doth not affect me that God is dishonoured by my sins, that they are contrary to the purity of his holy nature, and this selfishness in my trouble is my greatest trouble. Said I, that this frame prognosticates a good issue to the bondage of the spirit? That is too little, it immediately foreruns, if not accompanies a good, a renewed heart. For this evidently shows some love to God, or at least, some earnest pressing on towards it: and for my part, let me find a soul in such a frame, I shall tell him, his salvation is near, and his warfare well nigh accomplished. This reflex trouble (if I may so call it) or superfoetation of the spirit of Bondage, declares something in this work more than ordinary. To be troubled first for sin, and then for the sin of those troubles, declares that a man pants and longs after a perfect holiness, as well as happiness, and that is a blessed condition.  
VI And lastly, If such a soul be shy and fearful of taking sanctuary in promising and resolving. For this is a good sign, that he will not split upon the rock of self-Justification, and that at present he is so throughly humbled, that he dares not arrogate to himself one thread in the whole web of his salvation, that he throughly knows the evil and plague of his own deceitful heart. Seldom any great Promisers under the work of Convicton are sure paymasters.   

CHAP. XIX. Past experiences improved for the comfort of those that are gone through this work.  
TO those that have been under, and have happily gone through this work of the Spirit of Bondage, consolation in two or three branches.  
1 In that they may now stand on the farther bank of the River, on the farther shore of the tempestuous sea, and sing Songs of Deliverance, as Moses and Israel did, Exod. 15.  
— Forsan & haec clim meminisse juvabit, Says the General, in a storm to his fainting followers. With what delight do old men tell over the adventures and hazardous services of their youth to their young ones? Those things that are most hard and unpleasant to undertake, are most sweet and refreshing to remember when we have gone through them. That that kept David mourning, that he had little heart to sing (as we say) whilst he was under it, becomes a great part of his Songs of praise when he is gone through it. See Psal, 40. 116. etc.  
2 Hereby they may ground themselves very firmly in the assurance of their effectual calling, and conversion to God. Indeed, if this evidence from the manner and method of our conversion, because of the earliness of the work (as it may fall out) or by reason of the speediness of our passage through it, cannot be easily discerned, it is sufficient for our comfort, if God enable us to see the fruits and effects of grace; such as hatred of sin, love of holiness, and of every thing that promotes it, for its sake, a precious esteem of all God's Saints, because they are such, etc. but the evidence that is drawn from b●th, is most full and satisfactory. As when a man's Title to Land is questioned, 'tis true, it is sufficient to be able to prove that his evidence● are true, but that will be more cleared if he can allege that they were sealed at such a time, in such company, upon such and such considerations; circumstances of an action being so many partial witnesses to the reality of it. I have heard that a promise, though proved, is no sufficient ground for a suit in Law, except the grounds and terms on which it was made, appear also.  
3. Hereby they are assured (if the work have been deep and through, not only sleight and superficial, if it have been attended with a saving conversion of the soul to God) that they are perfectly delivered from it for ever after. 'Tis a business that is to be gone through but o●c●, and when it is once over, there is no fear of its returning upon a man again. I mean, not that the soul may not come under bondage, and fear, and terror again; if I should, the experiences of most of the Saints of God would confute me in this particular. But here lies the comfort: No after shake to such a soul are the Spirit of Bondage, as Ishal show more hereafter in the third Thesis or Proposition of the second part, concerning the Spirit of Adoption. And so they come not upon a man with Authority from God, but arrest a man barely upon a counterfeit warrant, and a man is not bound to submit to them. Those cavils which arise afterward in such a soul, are not the definitive sentence of a Judge concerning a man, but the importune, and vexing, and litigious allegations of an Adversary. Satan is a common Barreter, and he makes it his trade to find out flaws in the evidences of God's Saints, and when he hath found, or pretends to have found any, he makes a great cry of a little wool (as we say) and like a clamorous and malicious accuser, heightens every molehill to a mountain, and concludes heavily against a man. But what is all this to a man's quiet and peaceable possession, if the spirit of God have discharged him the Court? And such a one, after his Gaol delivery from the spirit of bondage, is for ever so discharged.   

CHAP. XX Advice in seven particulars to such persons as are under this Spirit.  
HEnce also properly grows this Caution to convinced sinners. Take heed (if this be the Spirits way and method of conversion) how you render these works ineffectual and fruitless to your souls, and so obstruct the Spirits saving design upon yourselves.  
This may be done many ways, I have instanced in some of them upon the former point, which I shall not repeat. To those add,  
1. A man may obstruct his own conversion in this work by a careless and slothful intermission of those means which may keep his convictions fresh and lively, and his conscience tender. Souls under this work, should strike (as we say) whiles the iron is hot. And if the edge be dull, he must lay on the more strength. Eccles. 10. 10. must improve public Ordinances by private meditation, prayer, conference. Fire will as well be put out by neglecting to supply it with fuel, as by casting on water. The Spirit may be starved, as well as quenched. The sluggard that after ploughing doth not follow it with the mattock and harrow, will have as bad an harvest, as he that sows and never ploughs at all. The sluggard when he is called, will divers times answer fair, and make promises to rise, and sometimes offers fair to perform them; but when you cease calling, his endeavours cease, he finds his bed sweet, and for want of throwing off the , or starting out of bed, by and by sinks into his rest again, and takes the other nap; Prov. 6. 10. So is it oftentimes with a sinner, the Spirit calls, and conscience calls, and he ever and anon cries, I rise, and sometimes starts up, as if he would get out indeed, but through sloth, he is loath to be at the pains to pursue his good resolutions, doth not follow them by constant and fervent prayer, holy conference, strict search into his heart and ways, and so loseth his beginnings by degrees insensibly, and becomes as secure a sinner, as ever. God when he gives grace will be sought to, Ezek. 36. 37. Yet will I be inquired of for this: and Prov. 2. 3, 4. If thou list up thy voice for understanding.  
2. He may do it by keeping needless society with wicked, erroneous, or vain and unprofitable company. The former sorts scoff out, and the latter toy out the seriousness of spirit that attends a convinced conscience. Thence is the Apostles caution to them, who upon that prick in the heart advise with him for the cure of that dangerous wound. Save yourselves (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from this crooked generation, Acts 2. 49. and this he did very earnestly: the Spirit sets it out by two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he did charge, or adjure, and entreat, and that with many words, as knowing it to be a business of very great importance in what company such young beginners lighted. Think you hear that Question put to you, which the Angels put to the women, Luke 24. 5. Why seek ye the living among the dead? Truly beloved, the unhappy lot of many a coming soul, falls among profane friends, and they (as I shown before) by all means possible endeavour to drown those little sparks; others longing after ease and comfort, and (not daring to turn the stream of soul troubles in such a way) among those friends to whom they choose to bemoan themselves, oftentimes light upon some of unsound Principles, and they draw them from public Ordinances, and private duties, the only ordinary means of effectual conversion, & it may be prejudice them against those Truths that affected them, and thereby they not being plied with those softening means, quickly return to their former hardness, and impenitency; only they colour it under a new name and profession of Saintship.  
Now for prevention of this ●vil, there is no greater caution in any thing to be observed by persons in that condition, then to avoid the company of heretics, as the most pernicious generation that they can converse withal. And as for vain, and frothy, and unprofitable company, though they be not in the same way hurtful with those before mentioned, yet are they great hindrances to this work, and hinder the real conversion of many a convinced sinner, whiles they dispose the soul to a vain, sleight, and frothy temper, a temper which is so far from being disposed aright for a business of such spiritual importance, that it is not fit to manage a serious temporal employment. And good reason, for there is in all such laughter a kind of madness, Eccles. 2. 2. For as the conceptions of fools and madmen are fickle and fleeting, one fancy putting out the other, as one wave another in water, whence comes the rambling and incoherent discourse, which ordinarily discovers distractedness of mind: so doth joy, and lightness of heart, especially if it be occasioned by vain and impertinent objects, dilate and spread the spirit so, as makes it incapable of being confined to any one thing, though never so serious; but the soul in such a condition dissolves and evaporates into smoke, and (as is said of the Heathens in another sense, Rom. 1. 21.) becomes vain in its imaginations. How often doth the Apostle caution us against vain janglings, and vain babble, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, discourses in which there is nothing but flash and vapour, 1 Tim. 1. 6. & 6. 20. 2 Tim. 2. 16. As knowing their inconsistency with Christian seriousness.  
3. By timorous despondency and cowardice of spirit. Thus many a soul that hath begun well in this way, hath met with a serious conviction in a Sermon, and been contented to follow it, upon hope its work would soon be over, and thereupon hath set upon a serious search of his ways, and prayed, and confessed, and mourned for sin, and for all this can see no progress at all that he makes either in holiness or peace, multitudes of lusts strive still, and it may be he now feels them stirring more than ever before (as a waking man feels every flea that bites him, but a sleeping man though he have many about him, yet feels them not) and multitudes of temptations assault him which he could not foresee. And now (saith he) I perceive I am entering into a melancholy profession, and I see no end of it, and thus 'twill be with me so long as I harken to conscience, and suffer every sin to trouble me thus; I expected peace and comfort in this way, but I see now there is no hopes of it whiles I am so nice and scrupulous, and therefore I will give myself scope, and elbowroome, and not lose my present contents which I can enjoy at my pleasure, to wait for others which I despair of ever being able to attain. And then he concludes desperately thus, I have ceased from my wicked ways, and prayed, and sought the face of God, and waited upon Sermons, etc. yet can I get no peace, no answer of satisfaction to my soul, God stops his ears to the voice of my roaring, and I am out of all hopes of ever attaining a sound peace in my conscience; heaven is everlastingly shut, and hell open to my soul; wherefore it is the best way in mine eyes to give my heart content whiles I may, and to take the present time, and drive away these melancholy thoughts with sanguine refreshments, and recreating pleasures, to eat and drink seeing to morrow I must die. Thus the Devil that was cast out in the heat of first conviction, returns again this way, and not only stops conversion at present, but bars the heart ever after against all scruples tending that way. Such a thought as this had like to have undone Israel in the desert, Exod. 16. vers. 3.  
4. By a secret hanging, and bankering of heart after some sin, under soul troubles, and the Spirit of bondage. A man may be angry with one sin, and grievously tormented with the guilt of it, whiles he carries a more favourable respect to another. As a father that hath many children that he is displeased withal, may fall out with one that hath offended him grievously, and wish he had never begotten him, and yet loves secretly another child who hath not so grievously offended him, and then it falls out that the child that there is not so much spleen against, recovers his favour, and makes way thereby for the reducing of his affections to his brother that lies under more heavy displeasure. Or rather as a politic Prince that being vexed with the clamours of the people, will sacrifice some favourites to save the rest. One sin may undo such a man, as Ananias Acts 5. Magus, Acts 8. Sometimes he loves that sin still which he is fallen out with, and wisheth he had never had to do with, and exclaims against it, and against himself for entertaining it; and that by degrees wins his favour again: as a rogue and an whore sometimes fall out so grievously that they call one another all the foulest names that can be, and utter all bitter expressions possible against each other, yea wish hearty they had never seen the faces of each other, and yet within a few hours can be reconciled again, and be as great together as ever they were. So Pharaoh when he promised Moses fairest under the rod, yet still kept in his heart a desire and resolution to keep Israel in bondage. So the Elders of Israel that enquired diligently (in appearance) after the Lord, yet set up their Idols in their heart still, Ezek. 14. 3. This a man may do, and yet at present not discern it. He may by consequence, though not directly will the same sin he is troubled for; i. e. Whiles he wils the temptations to it, or wisheth he were free to it, and could get leave of his conscience to live in it securely, and without disturbance: perhaps he may have trouble for covetousness and unlawful gains, and he seems very much bend against it, yet perhaps he hath some gainful way, which he hath before persuaded his conscience to allow him, suppose that of moderate Usury, or the like, which he allows himself in, that brings all back again.  
5. By secret hypocrisy of heart, which hinders a man from discovering the bottom of his Wound. There is this natural evil in the heart of most men, though they be as vile as any, yet they are loath to own their evils, at least, with all their aggravations; indeed they are vile creatures, but yet they are not so bad as people think them; they have done evil indeed, but they were drawn in by others, they had a good end in what they did, they have not made a trade of it, etc. Such hypocritical concealments as these must needs hinder the deepness of conviction in themselves, and occasion a mis-application of the remedy by those who are the ordinary Physicians of souls in such cases. As if a Patient deal deceitfully with a Physician, and discover not the bottom and root of his Disease, as far as he can, no wonder if he miscarry, seeing the Physicians medicines are intended to meet with no distemper but that which is discovered, and so far only as it is so.  
Besides, 'tis possible in some soul-troubles, the hypocrisy may be more gross in more notorious sinners, who intent to make no other use of it then barely to right themselves by a forged repentance and contrition in the eyes of those whom they have scandalised. These both appear notoriously in the case of Saul; when Samuel had charged home upon him his disobedience in sparing Agag, first he plays the hypocrite more secretly in excusing the sin, I have sinned (saith he) in transgressing the Commandment of the Lord, but I feared the people. And when that cover will not do the deed, than he confesseth it more largely, that he had sinned, he was convinced of it, his excuse would not hold water: But why did Saul confess so much? See 1 Sam. 15. 30. Yet honour me (saith he) before the ●…ers of my people, and before Israel; if he should not have come off freely in his acknowledgement, Samuel would not have been gained to have owned him before the people. He plays the hypocrite more notoriously in his confession, than he did before in his excuses. Thence sound converts so often complain of a fear of hypocrisy even in their complain.  
6 Spiritual pride may undo a convinced soul. It may make a man take that for the end, which is but the way, nay but the first step in the way. Trouble of conscience for sin is a rare thing in the world, and where it is wrought in the soul, (to any large measure especially) it puts a great difference between man and man; this difference a soul may apprehend too soon, so as to be puffed up with the experience of such a work on his spirit. Suppose of a crew of profane persons, the conscience of one may be troubled for his lewd courses, and this trouble sticks close, and drives him from his lose companions, and to resolve upon a new course of life. Now is Satan apt to strike in, and blow up the heart with the thoughts of this work, and the man, (by comparing himself with what he was, and what his Associates still are) is apt to think, Sure, now I am in a good condition, for I have been troubled for my sins, and forsaken my former ways, and therefore I am savingly converted; and therefore I have ground to take comfort, and apply Promises to myself, and entertain no more doubts of my condition. Here let me (at least) allude to Matth- 12. 43, 44, 45. The unclean spirit may (in some notorious lust or other) be cast out, and he is rest less till he have again recovered his possession, and therefore waiteth a time till it be swept and garnished, till a barren profession of Religion be taken up, and pride make such persons carry it high, (this furnisheth a lodging for the Devil) than he returns, but in another disguise, (such an unclean dirty spirit must never think to be harboured again in a garnished house, therefore) he may perhaps wipe his shoes at the door, and under a pretence of holiness or light, may get a firmer possession. An erroneous Devil in such a proud heart may get possession, when a scandalous Devil cannot, though afterwards he open the door to more scandalous and unclean than himself. Neither doth such a frame of spirit only give advantage to Satan, but it also puts a man into a condition incapable of further grace from God, seeing he every where annexeth the Promises of grace to those whom he hath throughly humbled, Psal. 25. 9 Isai. 4. 6 He giveth grace to the humble.  
7. Indiscreet handling by godly Ministers and friends. As many a child that comes to the birth, is spoiled by the indiscretion of the Midwife.  
Now here are two miscarriages to be avoided. A birth may be endangered by over-slacking or overhastning.  
[1] An overrigorous exacting of such and such (1.) preparatory measures in all as in some; or (2.) such measures of preparation to grace, as cannot be attained unto before grace; (3.) and of such dispositions to the least measure of grace as presuppose growth in grace. So when I find a soul humbled, and broken under the guilt of sin, and the work by all likelihood is serious, but failing in some formalities, of what is ordinary and usual in others (for here I must not think to fit every foot with one shoe;) if I should hid the Gospel which only converts (as to the formal act of conversion) from such a soul, till I see conviction of sin bring a sinner to attempt self destruction, etc. because it brings some so far; or till it show itself in a flood of tears, (as in others;) or till it heighten his troubles into a kind of distraction (as in others;) here I go besides the rule on this side. Or should I require in that sorrow for sin a freedom from all selfrespect, a single aiming at God's glory, absolutely divided from a man's own good; should I require that those break of heart which I discern, be derived from mere love to God and Christ, etc. (tempers which must needs attend the discovery and enjoyment of Christ, and that not only in truth and reality, but in sense and evidence, and such as all persons who are arrived to a great measure of the Spirit of Adoption do not find, or at least very weakly in themselves) here I should not only be indiscreet in expecting and requiring that from the Law, which is not to be found but in the Gospel; but occasion the damping and cooling (if not utter quenching) those blessed affections, through despair of ever causing the stream to ascend so high, and so furnish Satan, and man's cowardly, slothful heart with matter enough of temptation to Apostasy. This is a great evil to detain a soul long in the passage from death to life, Hos. 13. 13.  
[2] An over hasty, and inconsiderate application of comfort, before the soul give evidence, that it is truly and sound humbled. And this is overhastening the birth, which occasions many distortions, weaknesses, and defects in the person so born into the new world, and divers times exposeth the soul to eternal undoing, seeing there are very few, if any, over early and abortive children, but are stillborn.  
Here is to be considered that all Promises that concern the Application of Comfort to us are conditional; and we are not to administer it but only to capable Subjects. So (as I have showed before) Christ ties his yoke and rest together, and feeling and removing the weight of sin are in the same place conjoined, Mat. 11. 28, 29, 30. And the comfortable indwelling of the presence of God in any soul, is conditioned with an humble, contrite and trembling frame of spirit, Isai. 66. 2 And blessed are the Mourners, for they shall be comforted, Mat. 5. 4. Now certainly, ere God will speak, he will not only find shows of these tempers, but realities; and therefore a Minister, who is God's Deputy, in dealing with such persons, should labour to come near him herein: for how can Ministers keep to their commission, if they lose where God binds? 'Tis true, they are not bound to an infallibility of concluding that such a work is true, but only to judge by the effects; but when they have sufficient evidence to sway their judgement concerning the real conversion of any soul, then to speak comfort, is a duty, Isai. 40. 1. till then, 'tis a sin.  
The way then how to deal with such persons is this. We must search whether the trouble be real or counterfeit, sleight or deep fowl or clean, inflamed or not, and (accordingly) either widen the wound more, to make it capable of admitting a Tent, or apply a lenitive plaster to allay the fire of it, or a drawing one to fetch out the corruption; or lastly, an healing to close the Orifice. And indeed, whiles the trouble is merely legal and from a Spirit of Bondage, the main care and skill of a Minister or friend, as to such a one, aught to be to find out the mean between these two extremes, the heightening the trouble so as to render the soul too superstitiously fearful to close with Christ, and lightning or assuaging it so as to undo the soul by a lusory and unsound closure with him. He that can thus distinguish seasons of applying the Law and Gospel, (let me say of him, as Luther of him that knows the difference between them,) Sciat se esse bonum Theologum; Let him know he is a good Divine indeed.   

CHAP. XXI: Four main Duties pressed upon them.  
THis Truth also affords seasonable and suitable Exhortation, to four sorts of persons. 

1. To those that have been in this condition, and have had a good issue of it.  
2. To those that have been under it, and have lost both the sense and fruit of it.  
3. To those that are yet under it.  
4. To those that yet are altogether strangers to it.    
The first of whom we shall speak to in this Chapter; viz.  
1 To those whom the Spirit hath led through the wilderness, so as after all their difficulties to cause them to rest on the other side Jordan; I commend these Duties to them.  
(1) The practice of Humility. Pride is in no person so odious, as in him, that (as Solomon speaks) comes out of prison to reign, Eccles. 4. 14. Thence God always minds his people of the Wilderness, and of Egypt, to keep their hearts low in Canaan, Deut. 8. 2. 3, 14, 15, 16, 17. I have read of a King, who being advanced to the Throne from a 
Agathocles.  Potter, would always be served in earthen ware, to mind him of his original. And heard of a Doctor who attained to great dignities in our memory, who preserved as a monument the very skin breeches in which he came first into the University. And truly, let the choicest of God's Saints consider the fears, and terrors, the tears, and sighs, and groans of the state of bondage, let him think how often he hath lain at God's doors, and begged for a crumb of Grace, a grain of Comfort, how often he hath (with the returning Prodigal) been willing to take it for a great engagement, if he might but be admitted among God's hired Servants: or with the poor woman in the Gospel, if she might but have the gnawing of the scraps that fell from his table, and think whether a proud lifting up the head, to a self-boasting, and self-pleasing frame, be a suitable issue of such a condition, a proper conclusion from such premises.  

Pone hosts, vulnúsque tuum, solitúmque timorem,  
Post clypeúmque late, & mecum contende sub illo.  Saith Ajax in the Poet to Ulysses, who from being his submissive petitioner for protection in the field, was now become his confident Antagonist and Competitor for Achilles his arms in the camp. And think how God may then mind you of those former passages; and that with just indignation, if now you any way lift up the heel against him.  
(2) Watchfulness: considering,  
1. That (although the Holy Spirit be not the Author of it) yet fresh sins may occasion the reducing you into the same troubles. True, thy condition (being once in Christ) can never be so unsafe as formerly, but it may be altogether as uncomfortable, nay perhaps more uncomfortable than it was before. I say, more uncomfortable; because your sins will have aggravations then, that they were not capable of before, and the hopes which you have been raised unto by conversion, and it may be comfort, will increase the misery of your falling from them.  
That which I have said before concerning the ends of the Spirit in bringing us into such an house of bondage, would afford us a new meditation here; it being our duty to accomplish the ends of the Spirit in all his works. And therefore I shall for the farther prosecution of this head, refer you to the fourth of those ends before mentioned, only remember what I say, Sins after conversion may make us doubt whether ever we were converted, and so make us act over all our former Tragical parts again, which ever we passed through before conversion, even sins of omission: and I cannot but think, that the Apostle may intent some such intimation, 2 Pet. 1. 9 He that lacketh these things; i e. that neglects to grow in grace (as is pressed in the preceding verses) is blind, etc. and hath forgotten that he was purged from his old sins, i. e. may question whether ever he were or no, and the following words more incline me to this interpretation. It follows, Wherefore the rather brethren, labour to make your calling and election sure, etc. v. 10.  
2. That Satan watcheth all advantages to reduce you back again, if not to a state of condemnation, yet to an apprehension of it. Keep your evidences, and your assurances ever in your eye. Watch against temptations that tend to enslave you again. So will a captive to the Turk, when once escaped, take heed of staying within the reach of his cruel taskmaster.  
But I shall take up this again hereafter, on the fifth Doctrine, and thither refer you.  
(3.) Thankfulness, which will also be heightened by these considerations.  
1. How important a work it is, that God hath wrought in you. It is a work that accompanies salvation, for whom he calls, he justifies, and (by consequence) glorifies, Rom. 8. 30. So that although it were troublesome in working, yet you may bless God however, seeing it is thus wrought, to all eternity. O how little was the trouble to the benefit of it!  
2. How many difficulties and improbabilities, such as quite damped your hopes, and sunk your spirits, you met withal, in that dangerous▪ passage. It may be there be those that can say, At such a time I was quite beaten off from all my hopes. I said from day to night, he will make an end of me. Is. 38. 13. And I shall surely one day perish by the hand 
1 Sam. 2●. 1.  of Saul. I am cast out of thy sight. Jonah. 2. 4. I have fought many a single combat, hand to fist (as we say) with the red dragon, the old Serpent, the roaring Lion, and I have even been ready to cross the cudgels, and give out in the perplexity and agony of my spirit; nay I have even fallen out with myself, and been out of love with my very life, and thought my present condition so bad, that hell itself would amend it, and have been within an hairs breadth many a time of sending myself thither with my own hands, and the Lord hath stepped in, and taken hold upon me even on the pits brink, and now here I am through his goodness, a monument of his mercy in the land of the living. The living, the living, they shall praise thee, etc. Isa. 38. 17, 18, 19  
3. The many provocations peculiar to that condition which you were guilty of in your darkness. Here follow me again with your experiences, ye redeemed of the Lord; let you and I read over Psalm 78. and 106. and let us look back upon our wildernesse-sins how oft did we speak against God, saying, Can God furnish a table in the wilderness? How often have we murmured because of the length and tediousness of our troubles, and wished that we had died in Egypt? How often have we longed for quails for our lust, been discontented at God's allowance, and thought all we had (even precious manna, gracious melt for sin, a tender fear of offending God, an holy importunity in following after God, etc.) nothing, if we were not presently assured of his love, and kissed with the kisses of his mouth?  
Think how much of unbelief, impatience, pride, peevishness, unthankfulness, despair, hard thoughts against God, weariness of his service, unjust censures against yourselves, blasphemous, murderous thoughts, etc. hath God passed by, and in all these provocations kept you from falling off from your present convictions, and the benefit of them, and held you in his hand, and conducted you through the wild and roaring wilderness, till he hath brought you to Canaan.  
4. The multitude of those who perish under convictions, and notwithstanding them, nay perish the deeper for them. When a man considers that the same troubles of spirit which drove Judas to the Gallows, and Cain to despair, and to many thousands under the means of grace, become barely means of hardening the heart, and increasing their condemnation; prove to him the throws of a new birth, the rough passage to a Kingdom of liberty and glory, the strait door to a palace of spiritual peace, and comfort. Distinguishing mercy is engaging mercy. And distinguishing mercy is greatest, when to the persons distinguished every thing is common, but that very distinction. As if, in a common guilt, some are pardoned whiles others die, and in a common disease, some perish, and others are preserved: so here in common soul troubles, one man despairs, and sends himself to hell the sooner; another presumes, and fends himself thither the surer, etc. Others are effectually converted, and eternally saved. Oh what a deep engagement to thankfulness is this!  
(4.) pitifulness and tenderness to other persons in that condition. Our own experience may tell us what grievous burdens soul troubles are, and how much need there is that those that are with young should be gently led. Our Saviour was pleased to submit to temptation for that very reason, that he might be a merciful high Priest, able to secure them that are tempted, Heb. 2. 18. But I have spoken to this also before.   

CHAP. XXII. Several considerations to humble such as have gone through this work ineffectually.  
II. HEnce also let all those be exhorted that have been under these troubles of spirit, and have gotten over them without any real work of conversion, or saving grace attained by them, to 1. Labour seriously to bewail the inefficacy of such hopeful means for their good. O friends, 'tis a sad thing to come out of any trouble, mu●h more such a trouble as this is, and get nothing by it. What a complaint do the Church make in relation to their temporal afflictions, Isay 26. 17, 18. We have been with child, we have been in pain, we have brrught forth wind, etc. That that comforts a woman in her throws, is the hope of a child, and this is that that makes her forget it, when it is over, John 16. 21.  
But if a woman fall into grievous pains, and all proves but a Tympany, or an abortive conception, or a monster, this will not quit the cost of such throws, and therefore when she thinkss on this time she bewails it ever after.  
Much more should such an affection as this possess a man, when he considers, how near he was to the Kingdom of God (as Christ saith to the Scribe, Mar. 12. 34.) To perish within sight of the harbour; and so to come within a stride of the goal and miss it; O how vexing a thought should this be! 'Twere well if it were so with most men in this World, whiles they have time to repair their losses. Hereafter▪ 'twill be a trouble to eternity irremediable, and that irremediablenesse will be the greatest part of the trouble.  
Here, to help this work, may be considered, that hereby,  
1. The Spirit of God is disappointed, quenched, resisted. 'Tis God's Spirit that hath contested with thy proud, obstinate, rebellious heart, and 'tis that Spirit whom thou hast so often repulsed. That Spirit is a free spirit, and is not bound to move any more; 
Psal. 51.  'tis a Spirit of grace, and if he move not, 
Zach. 12. 10.  thou canst never recover again: and when he hath been so repulsed, how canst thou expect his farther attempts? God doth justly resolve many times concerning such persons, as Gen. 6. 3. That his spirit shall strive no more.  
2. Your hearts are hardened. Believe this for a certain truth, that the more the heart is melted, and softened, if it grow hard again, it grows the harder for it. Thence 'tis, it may be (for I am not certain, the sin against the Holy Ghost is there meant) that the Apostle saith it is impossible to renew such to repentance when they fall away. Heb. 6. 6. impossible, that is, as to the strength and power of ordinary means, that work on other men; and if God convert such an one, it is by an act of his absolute power, besides the ordinary regulated way of his proceed. So is the word taken, Mat. 19 26. that that is impossible with men, i. e. which is beyond the reach of men to conceive how it can be done, is possible to God. Now for such a man to be converted, is impossible to men: not only in that he hath no power in nature to effect it, (for so is every man's conversion impossible) but in that a man cannot rationally judge him capable of benefit by any of the ordinary supernatural means of conversion.  
The Word of God, and whatever other means of conversion, will grow so familiar with such a man, that all that was affecting in them, will (through acquaintance) grow contemptible; and sins which at first view, and in a man's first convictions, appeared fearful, and terrible, having once or twice affrighted the soul, and done no more, will afterwards lose their monstrousness, by a frequent fruitless view of them: nay hell itself (as bug hears to children, after they begin to find that there is nothing in them but the name) will appear but an old wife's fable, and its fire but a painted flame, such as scares more than it hurts; and so no wonder if (all these restraints removed) such an ones latter end be worse than the beginning, 2 Pet. 2. ult.  
Sins before softenings are like weeds in a ground, which before ploughing and harrowing we hope to root out thereby, but afterwards, they are like invincible weeds that no plough or harrow will tear up, and therefore such ground is nigh unto cursing.  
3. Conscience is checked and discouraged. That tenderness which before possessed it upon every sin, is in a great measure lost; and whereas it before passed a right censure concerning thy estate, now it is grown partial and flattering. For there is no man can get out of soul troubles without the leave of his conscience. Now conscience in some persons is silenced by main force, in others disheartened by a slighting carriage, in others bribed by a form of godliness, and so it is brought to give way to a delusive and undoing peace, and either to flatter a man in the way to hell, or not to give him a plain information of his condition.  
Now it is a very dangerous thing to quiet conscience with any thing in the World but the blood of Jesus. When an unsprinkled 
Heb. 10. 22.  conscience is at peace, this is a dangerous and undoing peace. Conscience is the souls faithful watchman, and will (if it be not blind) when it's let alone in its duty, give faithful intelligence of its danger in time, that it may be avoided. Now when conscience is discouraged herein, and prevailed withal, to speak nothing but pleasing things, how soon, and how suddenly will such persons souls be surprised and ruined before they are ware of it? A thousand times better to have a roaring conscience, than a sleeping conscience, and a sullen conscience that will never speak a good word to a man, than a fawning conscience that will never (although there be never so great cause) speak a bad one.  
Hereby doth Satan secure a soul against saving conversion for the future. See Acts 28. 27. and God says Amen to it, Isai. 6 9 John 12. 40.  
4 Possibly hereby thou mayst be brought farther than all this. Thou hast not only laid all tongues within door, but thou wilt begin to silence the cocks without door also, that thou mayest sleep securely for the future. God's faithful Ambassadors that speak too loud, and home to thy spiritual condition, must be enjoined, or flattered, or scared into a deep silence, as to all such points as may trouble thee, lest conscience newly laid to rest should startle again. This was (in another case) the frame of Ahab; he was resolved upon his war, and then all the Court-Chaplains are taught their Lesson, that they must all prophesy good success to the King's design, and Micaiah, because he will not say as they do, hath much ado to get a hearing, 
1 King's 22  and when he is heard, gets an imprisonment for delivering his Message. So it is with men in this case, when they are resolved to be at peace with their defiled consciences, upon any terms, they wilfully turn their backs upon such Ministers as say not what they will have them, and if it were in their power, would use them no better than Ahab used Micaiah, and Herod John the Baptist. And now I have mentioned Herod, me thinks I see him just such a man as I am now discoursing of, a man convinced, and very likely to become a convert, one that heard John gladly a great while; and sure he was much wrought on that could please himself in so austere and sour a Preacher as John was: but when he had prevailed with conscience to wink at his sinful pleasure with Herodias, then because John made so much noise of the business, that both the King and his Minion were afraid he would make that tell-tale awake, and look abroad again, and stare them in the face; the Preacher must be laid in prison, and his head must be cut off to keep his tongue quiet.  
Now when a man hath brought himself to such a pass (as to all ordinary and likely means of conversion) he is desperate.  
5. Possibly thou mayst grow into a gross neglect of duties and Ordinances. An un-grounded peace often carries men to this: for as it was gotten without these means, so it is maintained without them. And the soul thus set at liberty, is afraid of coming within the reach of those means that may reduce it back again to its old condition. And therefore (seeing these are the means to work conversion) a soul prejudiced against these, is in a most unlikely way of ever being savingly wrought upon. The man that under this delusion, being (even upon this very account) prejudiced against them; because whiles he was under them, he could never be quiet, and since he hath left them, all things are in peace; whence it appears, that he is resolved, though it cost him his salvation, not to break (if possibly he can prevent it) his corrupt and unwarrantable security and peace. He is asleep, and not willing to be disturbed, though he be on the top of a M●st. Prov 23. 34.  
6 After all this, it is a thousand to one if thou do not become a more desperate enemy to, and Persecuter of the ways of God than any other, and so by degrees fall into the unpardonable sin. Convinced men come near the Kingdom of God, and then their hopes are high from God▪ and all this while they flatter him with their lips, and are much in prayer and hearing, etc. until by their desperate Apostasies from these beginnings, they have the sentence of condemnation in their own hearts, which they bear about with them still, though not always with the same raging and raving clamours; and this consciousness of being cast off by God, and utterly deserted by the spirit of grace, turns all their love into hatred, and no men in the world prove more bloody Persecuters than they. Truly Beloved, it is not for nothing that we find troubled consciences that are made graciously tender, to complain so often of their own hearts, that they are afraid they have sinned the sin against the Holy Ghost; for though every Apostasy from a man's convictions be not that sin, yet every Apostasy from strong and deep workings of the Spirit of Bondage is a great step towards it. And although it be sure, that no man hath committed that sin who can mourn upon supposition that he hath committed it; yet it is no less sure, that many who have been before great Mourners under the sense of other sins, may fall into it, and be rendered uncapable of ever mourning for sin any more, but in Hell.   

CHAP. XXIII. Such are exhorted to endeavour to recover those lost impressions. A Question discussed hereupon, and Objections answered.  
2. A Second Duty incumbent upon such persons, is to labour to reduce again those lost impressions of the Spirit of Bondage. I confess, it is a very hard matter to recover a spirit of conviction and compunction again, when it is once lost; yet it may be had, the soul being first made deeply sensible (as was before required) of the evil and danger of checking and losing it, and following God in all his Ordinances conscientiously for its recovery. But truly, 'tis a very rare thing, without very extraordinary Grace, for such impressions to be (at least effectually) renewed. As in dangerous relapses, nature having made many attempts to cast out her enemy, and failing, is ordinarily so wearied out, that it is an extreme difficult thing to apply any Physic strong enough to conquer the disease, and yet not too strong for nature to manage; and therefore it requires the more labour with our hearts to effect.  
Object. If thou object; But Sir, these remedies are in vain prescribed to me, who, if I could do these things, should have no need to complain of the disease, seeing the very cure consists in being able to apply such means to effect it. If I could be sensible of this sin, and be humbled deeply for it, and wait upon means as I ought, my heart would be no longer such as you speak of; I complain of an hard heart, and an impenitent heart, and you seem to bid me get a penitent heart, that I may get a penitent heart. And this seems absurd.  
Answ. 1. It may be, this very case seriously taken into consideration, will affect the heart when no other thing will. And we find it by the experience of Gods called one's, that they find nothing more usual, then to be most sensible of their own hardness and insensibleness. And 'tis so, because hardness of heart is not only a sin but a judgement. Now sense of judgement may bring sense of sin. I advise thee therefore to be sensible of it as a judgement, that thou mayst be made sensible of it in time as a sin.  
2 To one in thy condition this is the great and master sin, and by consequence, the most dangerous wound of thy soul, and therefore 'tis most suitable and likely to be successful, to begin the work of sorrow and humiliation at that sin. As in a complication of many Diseases in a Patient, the Physician thinks it most proper to apply himself to the Master-Distemper primarily and principally, and the rest will abate with it, they being but Symptomatical.  
3. When I bid thee labour for a spirit deeply affected with this sin, and to endeavour to reduce thyself to thy former convictions thereby, I purposely prescribe this course; Because I know if thou canst attain an heart sensible of its own resistance to the Spirit of grace, etc. thou art so fare recovered. And this advantage is peculiar to this condition, that to be affected with it, is to be recovered out of it. And this is a great encouragement to labour for this frame of spirit. As one sin begets another, so humiliation for one, will beget humiliation for all; for the same tenderness which renders the heart capable of the impression of godly sorrow for one sin, renders it as penetrable by others.  
4. When I bid thee labour to recover thy former tenderness, I mean not, as if I would have thee reduce thyself thereunto by a power in thyself, but by addressing thyself to God by importunate prayer, to take away that resistance, hardness, and impenitency of thy heart, which so frequently repulseth the Spirit of God, and rejecteth its own salvation. Go to God▪ and say, Lord, I have an hard heart, an heart that cannot repent; (according to promise) give me an heart of flesh, etc.  
Obj. But I have a great deal of joy and peace, and the course you advise to, will put all out of order again.  
Ans. 1. I have told thee before, that 'tis better to break an unsound peace of conscience here, then to continue it all our lives, till Death and Hell break it whether we will or no. Especially, seeing,  
2. The breaking of this false peace is a way to recover a true and sound peace. Then we are towards a peace with God, when we fall out with ourselves and our sins. When we combine against his enemies, in that work he is engaged to assist us, and if we be once absolutely broken from them, and engaged to the destruction of them, ipso facto, we become his confederates.  
Obj. But I have had a great name for Religion, and have borne myself high upon my comfortable attainements and enjoyments, and I cannot bring myself to be willing to take the shame of a confession, that I have been beguiled myself, and deluded others.  
Answ. Therefore 'tis likely thy acknowledgements will do thee more good, as (on the other side) thy example in going on in so delusive a way, will do far more hurt. Peter's dissimulation drew many to dissemble also. Gal. 2. When eminent professors, profess glorious discoveries in a way of defiance to Ministry and Ordinances, no wonder if divers, minorum Gentium, (ambition being natural to men) will either affirm the same things, that they may not seem inferior to them; or else be apt to believe such things attainable. Thus I remember in Erasmus there is a story of a Popish Apparition, which when one had confidently affirmed that he saw, divers others in the company would needs profess to see it too. So do deluded souls strengthen one another till the juggle of Satan be discovered.  
2. Here is thy glory and Gods put in the balance, and it is a great trial of thy sincerity to see which thou wilt take. My son, give glory to God, saith Joshua to Achan; and so I to thee, Friend give glory to God: Let the pride of thy heart be abased, and thy high looks be brought low, that the Lord alone may be exalted. Isa. 2. 17.  
3. This is the way to thy own greater esteem. Humble thyself, and the Lord will exalt thee in due time. Hereby wilt thou give to those that are truly godly a firm proof of thy sincerity, and such a return to them will speak more than thy stay among them possibly would have done.  
4. If God do not bring thee thus low now, he will hereafter. What is temporary shame, and contempt to everlasting shame and contempt?  
Obj. But God may save me without this way, and I may be converted without the return of the spirit of Bondage.  
Answ. 1. No question, by his royal prerogative he may do, (that which no earthly Prince may) act above, and contrary to his own prescribed rules when he pleaseth. But  
2. 'tis unlikely that he will, and 'tis unusually that he doth renew any man that is an Apostate from former convictions, without deeep humiliations. And indeed, if he should, this would encourage convinced sinners to cast off their cords, and break the bonds of the spirit at their pleasure. These are grievous affronts to God himself, and 'tis reason that he should have reparations from us at our return to him. Now the only reparation in this kind, is deep sense, and humble, selfe-condemning acknowledgement of our sin   

CHAP. XXIV. Objections of another nature answered.  
Object. YEa, But if this be so, possibly it may be as much for God's honour to reject me if I do really submit myself to my old Master, and reduce my soul under the Spirits Bondage again; so that here is a greater discouragement. I fear God will not receive so desperate an Apostate as I have been, though I could be humbled never so much.  
Answ. 1. True, it may be much for Caution to others to take heed of affronting, resisting, quenching the Spirit of grace, that he should let thy Conscience lose upon thee in damning terrors here, and send thee to hell with them upon thy spirit to be thy companions to eternity. But  
2. That thou acknowledgest the Justice of God herein, gives good hope of thee. To accept of the punishment of our iniquity, and to acquit God, is one good sign of the truth and soundness of humiliation. When a man is humbled as low as hell, takes it for his portion, and deserved too; sure, God useth not to be deaf to such an acknowledgement as this. The Judge at the Bench is never more inclined to mercy, then when an Offender takes his guilt on him, and acquits the Bench, and the Jury, and confesseth his condemnation is, and execution will be just.  
3. (We may possibly offend in bringing down God to the line of men in this case;) and therefore there are Promises of acceptance to such as thou art, Hos. 14. 4. Jer. 3. 22. Though thou canst not go to God upon mere grounds of probability, yet thou mayst upon his own Promises and Engagements.  
Object. But possibly I have sinned against the Holy Ghost.  
Answ. 1. Every sin against the Holy Ghost is not the sin against the Holy Ghost, the emphatical sin against the Holy Ghost. Every Apostasy is not that sin; then Peter had sinned unpardonably, and Cranmer, and divers others in the late times, that have recanted the Truth, and have returned again to their steadfastness, and died for it.  
Every wilful sin against convictions is not that sin; then had David (no doubt) in his plotted murder and adultery sinned against the Holy Ghost, in this unpardonable way. So had Abraham in denying his wife, and Peter also in denying his Master; sure they knew such acts were sins. That sin is all these, but you must add to make up the full nature of it, that it must be a total Apostasy against full light, ending in a malicious persecution of the known Truth and ways of holiness. The Pharisees were such Persecutors, and Reproachers of the Doctrine and Works of Christ, as coming from Satan, (which by the miracles that accompanied him, they could not but in their consciences believe came from God,) and therefore Christ chargeth them justly with that sin▪ Malice there must be; for persecution out of ignorance, in Paul's example, is pardonable, 1 Tim. 1. 17, 18. And in an heat of passion one godly man hath persecuted another. So Asa, 2 Chron. 16. 10.  
Lastly, That thou hast not sinned that sin, is clear, in that thou art afraid of it, and that fear is thy greatest grief and burden, etc. That sin carries with it an heart that cannot repent, a seared conscience. However, look on thy present condition as very dangerous, although not desperate. Penal hardness of heart, and the  attendants of it, are a road way to it. Timely caution may prevent thy falling so far. Please not thyself in such sins, with this conceit, that yet thou hast not sinned the sin against the Holy Ghost, and therefore mayst yet go on in them with hope of mercy. Presumptuous sins are the ushers to the great transgression, Psalm 19 13. (as we render the word.)   

CHAP. XXV. An exhortation to certain duties proper to this condition of bondage.  
HEre is also an Exhortation to such as are under this condition.  
1. Be patiented under the present hand of the Spirit. A man will bear a great trouble patiently, when he can see likelihood of a good issue in it. A sick man is contented to be made sicker for health's sake. Finis confert amabilitatem mediis, say the Schoolmen; and a man that hath a gangrened arm or leg will endure the sawing it off willingly to save the whole body. Troubles of conscience are grievous troubles. But so long as they are in the hand of the spirit as instrumental means to facilitate conversion, how patiently shouldest thou undergo them? If they were to thy eternal confusion, patience were meet, partly as to a punishment deserved, and of thy own choice, partly as to a condition, which repining at it may augment, but never remedy. How much more when these troubles are converting, saving troubles, or are used by the spirit to that end! The good ground brought forth its fruit with patience, Luke 8. 15. And if ever thou wilt see fruit of thy soul troubles, thou must stay the time,  
2. Keep up hope under all discouragements. I know a thousand discouragements are ready upon every occasion to beat thee off thy hold and hopes. And against them set those promises, which Scripture is every where full of to persons in thy condition, together with the examples of others recorded there, and to these add thy own experience, both in the persons of others, and thine own. Think how many such sad souls in all age's God's Spirit hath conducted through the wilderness, and caused them to rest in the full assurance and undoubted evidence of his love. Read over the sad complaints of David in his convictions and soul troubles, and how God at last compassed him about with songs of deliverance, set in joint all his broken bones, and bestowed on him the joy of his salvation. Nay, how many of those Saints that you daily do or may converse withal, can speak no less from their own experience? Thou art under a condition of hope, whiles thou art under this work; it is the method of the Spirit in conversion (as was before showed.) It is with thee, as with the people, Ezra 10. 2. though thy case be sad, yet now God hath affected thy heart with thy sin and misery, and made thee confess and bewail thy sins before him: now there is hope in Israel concerning this, as Shechaniah saith, after the humiliation of the people for their strange wives, in the preceding Chapter. Thou art yet a prisoner, but a prisoner of hope, Zech. 9 12. See what advice and encouragement the Church from her own experience gives. Lam. 3. 26, 27, 28, etc. It is good for a man to hope for the salvation of the Lord; why so? See verse 31, 32. For the Lord will not cast off for 
Lam. 3.  ever, but though he cause grief, yet will he have compassion according to the multitude of his tender mercies. O, saith the soul, what is my strength, that I should hope (as Job 6. 11.) alas, the Lord hath cast me off for ever. I see my present agony and distress of spirit, that he intends to break all my bones, and send me 
ver. 4.  to hell with all my bones broken on the wheel of his displeasure. The more I cry, 
ver. 8.  the more deaf he seems to be unto my prayer, 
ver. 4, 6.  he hath brought me into darkness, and made my skin old, he hath builded against me, fortified 
ver. 5.  his kingdom against all my attempts, by a resolution that I shall not enter into his rest: he hath compassed me with gall and travel, he 
ver. 5. 6. 7. 8. 10. 11. 12. 13. 15. 16.  hath set me in dark places, he hath hedged me about, and made my chain heavy, he shuts out my prayer, he is a bear and a lion unto me, he hath pulled me in pieces, and set me as a mark for the arrow: he hath caused the arrow of his quiver to enter into my reins, he hath ●illed me with bittern●…s and made me drunken with wormwood▪ he hath broken my teeth with gravel stones, he hath covered me with ashes; and this hath been of so long continuance upon me, that I have forgotten prosperity, I can 
17.  scarce remember that ever I had a better day. And therefore it is no wonder, if I conclude, that my strength and my hope is perished from the Lord. Oh, (saith the Church) this was 
18.  my very case, when I remembered my affliction, 
19  the wormwood and the gall, I even said as thou dost. But I withal considered, that though my case were bad, yet it might have been worse; sure God hath shown me some mercy in that I live. It is of the mercy's 〈◊〉 the Lord 
22.  etc. Therefore have I hope, and therefore I 
23. etc. to 32.  conclude, that though the Lord cause grief, yet he will have compassion, etc. Read that Chapter ter all over, I have given but a draught of it, and therein see thy case and thy cure. As to thy own experiences, urge his preservation of thee, and support thus long, and plead for its continuance.  
Obj. But how can I hope? Hope proceeds from faith, and I cannot believe, for I am yet, you tell me, in a state of Nature, till by these troubles God converts me.  
Answ. 'Tis true of the grace of hope, that it proceeds from faith in order of nature, and is a fruit of conversion, 1 Pet. 1. 3. and till conversion we cannot rejoice in hope of the glory of God. But there is another hope, that is not always gracious, (though possibly sometimes grace may be seminally in it, and may first appear by it, as the first act of faith may appear in such an act of hope as this. True, I am a condemned creature, but there are such and such free offers of Christ, and promises of mercy to sinners indefinitely, and why not to me?) yet I say, this hope is not always gracious, because it is common to presumptuous as well as repenting sinners, and is the very ground on which they presume. This hope I shall for distinctions sake call a moral or rational hope, because it is gathered from the general promises of Scripture, in a rational way, as also, because it is but a general, probable hope, that is accompanied only with opinion and not faith, though it may ground faith as to its act of reliance upon Christ and the promise of mercy in him where the Spirit of God pleaseth to infuse faith in such a rational way, as divers times he doth. Whereas the hope that flows from faith is a spiritual and infused hope, and is not so much the apprehending a possibility, as expecting a certainty of fulfilling the promise to me in particular, arising (I mean in the acts of it, not in the habit or seed of it, for that is infused in the first vital act of reliance upon Christ, which unites to Christ, and so justifies:) arising I say, from the particular evidence of my justification by faith, and so from an act of assurance, and is higher or lower like it. Distinguish thus. The one is a kind of negative hope, the other a positive. The one saith, I am not excluded; the other saith, I am included. It's language is, Why not I?  
Now 'tis the former hope, that rational, moral hope, I advise thee to keep alive in thy soul. Let no power of corruption, no strength of temptation, no length or grievousness of thy soul troubles, no false conclusions from God's decree of reprobation▪ etc. drive thee out of a firm assent to this proposition, that though thy case be sad, yet it is not desperate; God hath invited such as thou art, hath offered Christ and grace freely to thee among others, and therefore thou art by no positive declared act of Gods excluded more than any other. It is a great support that a soul in this case gets by such an argument as this is. For although grace do not always attend or accompany this hope, yet the Spirit of God doth use it as it doth all other preparatory works, to dispose the soul for grace. Nay, I know not, but that if the soul follow this moral hope with a constant use of all means, and ordinances, and in them resolve to cast himself upon Christ to be saved by him in his own way, and upon his own terms, why this hope may not be the immediate ground, if not the vehicle or chariot of the very first act of justifying faith. Wherefore,  
3ly. Let this hope produce waiting. Think not that thou art presently cast off by God, because he doth not presently (as to thy sense) answer thy desires. There is a great deal of impatience usually in troubled spirits. And there is reason why such souls should be subject to that failing. For the wound of the spirit is an intolerable wound, Prov. 18. 14. And nothing is more grievous to a man in intolerable pain and anguish, than delays: Hear me speedily, saith David, else shall I be like unto them that go down into the pit, Psalm 143. 7. and when God hides long, he apprehends it will be for ever, Psalm 13. 1. But we must labour against this corruption, and endeavour to bring our souls to a contentedness to wait for God's salvation, as long as he thinks fit to exercise and discipline us in that condition.  
The Scripture abounds in exhortations, promises and examples, pressing home this duty upon us. The place, Lam. 3. 26. requires not only hope, but waiting; [the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit] a quiet, silent waiting, free from clamorous complaints against God, murmuring at his delays, and desperate expressions of despondency of Spirit. And we have a great encouragement hereunto, if we consider,  
(1.) That this time of delay is God's waiting time, as well as ours. Is. 30. 18. The Lord therefore waits that he may be gracious: and indeed, he hath waited upon us many years before he could prevail with us to give him the hearing of any his gracious invitations; and do we now think it much to wait on him till he hear us? Besides.  
2. Saving grace is a thing worth the waiting for. Thou hast heard often, and prayed often, thou sayest, and yet seest no fruit of it, thou hast obtained neither grace nor peace, conversion nor comfort; remember what the Apostle saith, Jam. 5. 7. (though with relation to another fruit, i. e. the fruit of external sufferings; yet the force of his argument is no less herein also) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lengthen out the patience into long suffering. Behold, your husbandman, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lengthens out his hope; though the seed come not up after the first rain, yet he expects another shower, it is not ripe as soon as it grows up; it may be a wet seed time, but it may be a dry summer, and so the hazard is not over; therefore having had a wet seed time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he expects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the latter rain too to perfect the harvest: so thou hast sown in tears, God hath blest the seed of the word so far to thee; expect the perfecting his work in thee; it may be thy continued troubles are the latter rain, 'tis well when God follows thee with such showers, keeps the ground (thy heart) tender; fear not, man, this makes for the improvement of it to a joyful harvest. They that sow in tears, shall, though long first, yet at last, reap in joy. Ps. 126. 5. And their precious seed will yield sheaves at the last.  
Obj. But I cannot wait, I have such an impatient, fretful spirit, and I have so long waited to so little purpose, that I am even quite wearied. Though my spirit be willing, yet my flesh is weak.  
Answ. (1) 'tis not less a duty, because thou canst not do it.  
(2.) Pray against this distemper. Lord, I have an evil, impatient, overhasty heart, that must be relieved presently, or it will be gone from thy door. Lord, give me an heart willing to stay thy leisure. Indeed, the things I would have, are precious, necessary; my endeavours have been frequent, my Prayers urgent, and importunate, and therefore my froward spirit seems to take it ill to be so long disappointed in its expectation. Lord give me a waiting, depending, enduring Spirit.  
(3) Fetch in strength from a promise to this purpose. There are abundance of promises made of and to waiting. Of it, see in special, Psa. 27. ult. Wait on the Lord, and be of good courage, etc. But what if I cannot? He shall strengthen thy heart, fortify thy heart against all temptations to weariness and impatience. See also Isa. 40. 29, 30, 31. 'tis a very full promise. So promises to waiting, Isa. 30. 18. Blessed— all that wait for him. Chap. 49. 23. They shall not be ashamed that wait for him.  
(4.) Yet wait in the use of means. Such as;  
1. The word. God having appointed the word as the means, will have us attend it. The word must be waited on for grace. It is the word of grace, Act. 20. 32. and the Apostle saith, that there is no grace to be had (i. e. ordinarily) without it; and that not only the word read, but the word heard, and that not from every one that can talk of Scripture, but from a lawful Preacher. Rom. 10. 14. See the connexion between calling, and preaching, and hearing, and faith. See Joh. 17. 17. And the promise that Wisdom makes, is to those that wait at her gates and the posts of her doors, and constantly do so: He that waiteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day by day, ie. upon all opportunities, Pro. 8. 34, 35. And the word must be waited on for peace too. 'tis the Gospel of peace too, as follows (loco dicto) Rom. 10. 15. and that in the mouth of Preachers. And Eph. 6. 15. And Isa. 57 19 I create the fruit of the lips, peace.  
2 Prayer. Ezek. 36, 37. I will yet be enquired of, etc. and Acts. 9 11. The same spirit is a spirit of grace, and supplication, 
Jam. 1. 5.  Zech. 12. 10.  
Obj. But why shall I pray? My prayers, whiles I am out of Christ, are an abomination to the Lord: and I sin whiles I pray.  
Answ. Upon this account the Devil drives off many from grace and Christ. But consider,  
1. It is a greater sin to neglect it. It is the worst thing that can be said of any man, that he restraineth prayer before the Lord, Job 15. 4. 'tis joined with casting away the fear of God. i. e. with professed Atheism and profaneness. See Jer. 10. 25. Heathens and families that call not upon God's name are put together. Prayer is sin to thee but by accident, vitio personae; but to neglect it, is a sin in its self.  
2. The Lord requires even such persons to pray, Act. 8. 22.  
3. The spirit of grace and supplication is usually poured out in the performance of that duty. Luke 11. 13.  
3. Conference. The great reason why Persons go heated, and warmed from sermons, and within a few minutes become keycold again, is the want of this holy help. How did our hearts burn within us, say the Disciples, Luke 24. 32. when he talked with us?  
4. Meditation. Beasts that chewed the cud were the only clean beasts, because they best turned their food into nourishment. 'tis a special advantage that a man hath in memory, seeing it is that bag whence a man 
Vid. infrà N. Octava.  by meditation fetcheth back truths and chewes on them: see Psal. 40. 3.  
5 Seek in them conversion, rather than comfort, and grace then peace. The reason of this advice is that which I have before told you, That grace is offered, and we are invited to receive it without any qualification, but our want of it.  
But peace and comfort presuppose grace. Rom. 5. 1. Real, and actual peace, by which we are made of enemies (as we were born) friends to God; and apparent, or apprehended peace, peace in the conscience, the evidence whereof is joy and comfort, are the fruits of justification. Besides, if we desire peace principally, and not grace, we give a great advantage to Satan to delude us with a false peace without grace, as he doth many a thousand.  
We often fail in this, we are earnest for Pardon and peace, but not so importunate for Grace.  
6. Fellow those means most constantly which  
(1.) (Caeteris paribus) are appointed to thee. I think not that persons are bound absolutely to their own Pastor. He may be unable, he may be unwilling to employ his talon to a man's advantage. But if godly, able, and laborious, my constant attendance is to be on his labours. Certainly my constant meals should be at home.  
2 If free, those that are most scar●…h The Word that converts, it is described by the Apostle, Heb. 4. 12. 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Word that hath life in it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Active and full of spirits, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. more cutting, beyond a double comparison. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, penetrating (as Aqua fortis) not the ear, but the heart, joints and marrow, Parts minimas & interiores; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a critical word, they that are Critics, are accurate observers of every tittle. Those thou shalt know by the rising of thy carnal heart against them. For there is no congruity between the carnal heart of a man that naturally loves its ease, & a spiritual rowzing Ministry, that will search out all its hidden corruptions; therefore suspect thy heart here, and cross it.  
7. Observe, and take special notice of every step of proficiency which thou makest towards heaven, and acknowledge it with thankfulness. Our sense of wants should not (although (through our corruption) most commonly it do) exclude the sense of mercies. Thou wantest (at least in thy apprehension) grace and Christ, or it may be, but the evidence and assurance of these; now thou perpetually art on the complaining hand, and when thou comest into God's presence, he hears nothing from thee but these complaints, and all that thou conversest with can have nothing else from thee but querulous language, and it may be, murmuring discourses concerning the sadness of thy condition and present wants. But here is not a word of acknowledgement of what thou hast. Thou never goest to God, and acknowledgest that it is a great mercy he hath made thee see the sinfulness and misery of thy present condition, and affected thy heart with it. Now certainly this were a more likely way to speed.  
8. Labour to keep your hearts warm, by keeping those things most fresh upon your spirits by constant meditation, which most affect you. Thou goest home warm from a Sermon, affected (it may be) deeply with thy own condition by nature, or (it may be) convinced of the exceeding sinfulness of some Master sin or other; when thou comest home, that this may be effectual to thy conversion, dwell upon those passages in thy thoughts, and when they are ready to die, recover them again by fresh recollection, desiring God to fix them upon thy spirit till they have done their work. And this puts a special force into the Word, which it would utterly lose, if these thoughts by worldly diversions should be buried as soon as thou art gone from the Public Assembly.  
And at other times whiles this work is upon thee thou mayst do well to take up thoughts on these Heads, which may be matter for meditation in such a condition.  
1 The sinfulness of sin under all its aggravations, and the sad condition of a person under it. Here thou mayst think what a sad Apostasy from the perfection of man's nature and being, sin hath brought into the world; how black an image of Satan it hath drawn upon the soul, what an holy and righteous Law it is against, what a just condemnation it hath subjected thee unto. And here thoughts of hell and the eternal wrath of God under all its affecting circumstances, may be considered in relation to thy case.  
2 Your own particular sins, and their heightening circumstances. How much more vile thou art than others, and thy sins more great than those of others; what by means, and mercies, and judgements, and convictions, and education, and vows, and covenants of forsaking them, by Apostasies and backslidings into them, after a temporary desertion of them, by being accessary or Author to the sins of others, etc.  
3 The necessity of returnings to God. That (therefore) in the way thou art in, thou art running with all speed to the chambers of death, if thou die the next moment, hell must receive thee, and heaven be for ever shut against thee. That thou hast no way to escape, but by a speedy return to God, and taking up a new course, Matth. 5. 25.  
4 The impotency, hardness, deceitfulness of your own heart. That although thou see so much need of getting into another condition, entering into another way, yet it is not in thy power so to do; and if it were, thou hast such an heart as would dissemble with God and thee, and put him and thee off with shows and colours in stead of real fruits of grace; or if it could bring forth such, yet they cannot justify, and are frail and uncertain.  
5 The excellency of Christ in his grace, and in his righteousness. That (therefore) God hath appointed a way in which thy sins may be pardoned, and thy nature renewed by the righteousness and grace of another, That all that thou seest wanting in thyself, Christ is abundantly able to supply. That there is (therefore) that in Christ, for which he deserves to be valued above all the world, for grace and peace.  
6 The riches and freeness of Gospel Promises, in which Christ is communicated; especially those that we call absolute Promises of the first grace. That to persons so lost in themselves, there is an abundant fountain of Grace opened in Christ. That God invites all such persons to come to him, and if they want wherewithal to procure Christ, that he hath promised that too, even the Spirit, Zech. 12. 10. Luke 11. 13. Faith, Phil. 1. 29. A new heart, Ezek 36. 26   

CHAP. XXVI. Farther Directions of the same kind.  
(9) TAke heed your particular callings prove not a snare to you. That may be two ways,  
1] By wholly neglecting of them. For hereby a soul is exposed to a million of temptations, whereunto a moderate prosecution of the affairs of a man's calling might prove a considerable diversion. 'Tis true, I would have every soul upon the first smiting of his heart to set apart some time for a serious meditation upon it, till he hath stated his condition, and (by God's assistance begged in Prayer) gained a clear sight of his estate, brought his heart under such fixed impressions, as will stick upon him through all his other employments. After which he may go about the works of his calling moderately, and take set times out of it, to begin where he left last, so carrying on that work, yet not neglecting the other. As a Tradesman takes time to state his Accounts, and when so, falls to his Employment again; and having brought his Accounts into method, he can again find where he left.  
2] By over eager following them. Mat. 13. 22. The cares of the world choke the Word. The Devil, when a soul sets all its power on work to hunt him out, runs like a hare among a flock of sheep; and so puzzles the pursuing soul, and divers it. A man in such a condition, if his necessary employments cannot be carried on by other hands, may and must follow them, yet he must take heed that his whole heart never be let out in them; still must the impressions of the Spirit of God run as a black thread through the whole web of his business, that when he hath gained time from his business to think on it more seriously, he miss not his heart.  
10. Avoid all cooling company, and choose those whose affections are warmest, and their zeal hottest, provided they be sound in the faith. This I have touched upon before (as also most of the rest in a sort) and therefore shall be but brief in it. When you are convinced, possibly your company before conviction was merely worldly, possibly vicious, drunken, dissolute, now fly the very occasions of conversing with them, and seek, cleave to, and esteem only the company of the strictest. These will be sure to help you out in the managing of your troubles, will give advice, pray with, and for you, etc. See Act. 2. 40.  
11. Keep no considerable passages of your present condition secret. O that I could persuade people, when the Word works any impressions upon their consciences, presently to let the same, or some other, but most chief, the same Minister that made the wound know it, and so afterwards give him an account of the carrying on or obstructions of the work in all considerable particulars. How seasonably might he advise, preach, pray; and how suitably apply himself to them?  
12. Take special care of sincerity and uprightness of heart in all your progress this way. The heart oftentimes in such a condition is afraid to appear as bad as it is, and therefore though for ease men will discover something of their condition to a Minister or godly friend, yet it hath ever and anon an aptness and disposedness to prevaricate and mince, etc. O be sure that you deal candidly and clearly in such businesses. And take heed lest when you begin to find a change in yourselves, you be tempted to 
Psal. 51. 6  be willing to appear to God's Ministers or people better than you are, that you may get them to speak peace to you, or esteem you the more, etc.  
13 As you find improvements and enlargements, labour to keep your hearts humble. It may be, when you have confessed your sins to God, and wept bitterly, and prayed fervently, etc. you may find a kind of quiet begotten in your heart thereby; your wounds do not ache and smart as before, and you have an interval in your trouble, are prettily well pacified; but whence is it? is it not hence? Now you think you are in a fair way, sure God will look on you now, etc. and therefore you rise well pacified for the present. Take heed of this snare: Rather when you have so done, labour to rise with the lowest thoughts of what you have done, & as long as you find such a thought in you, never leave till you have prayed it down. God cannot but be offended at such thoughts as these. And this is one of the greatest blocks in the way of saving grace that can be. God resisteth the proud, and giveth grace to the humble, James 4. 6. 1 Pet. 5. 5. I am confident this is the very thing that undoes many thousand souls under such workings of spirit. God sees they begin to tie him to their performances, and therefore God leaves them to themselves, and they either go away presuming they have gotten what they sought, and so all the work dies in a form of godliness, or else if God save them, he lets them so cool again, that they see the former heat was merely from him, and makes them beg hard for one of those melt again ere they can attain it. Rather on the other side, Humble yourselves under the mighty hand of God, and he will exalt you in due time, 1 Pet. 5. 6. Your own time may be an undue time. You never arise with honour from your knees, till God say to you, Arise.   

CHAP. XXVII. Persons altogether unacquainted with this work, exhorted.  
HEnce also we ground a fourth Exhortation to those that are altogether unacquainted with this work. Labour for it in order to conversion.  
Object. What can we do towards this work? 'Tis the work of God's spirit, and he bloweth where, and when he listeth, John 3.  
Answ. (1) True; and yet there are Ordinances and duties, that are vehicula Spiritus, the chariots of the Spirit; although the Spirit may choose whether he will use these Chariots or no. As Jacob, when Joseph sent him the Chariots from Egypt (that was the way, if ever he hoped to convey his old Father thither;) but yet he might have chosen whether he would have used them or no. So when the Spirit comes in●o the hearts of People, it is by the Chariots of Ordinances and duties. But yet the spirit is a free agent. The sailor spreads his sails to receive the wind▪ because he can make no Voyage without it; But yet whether the wind will fill them (at least so as to further his Voyage) he cannot assure himself. When thou waitest upon the spirit in his Ordinances, thou dost, as it were, spread thy sails, if the Spirit fill them, thou wilt make a good Voyage; if not, thy endeavours are nothing. Yet, as the sailor knows he cannot command the wind, so he knows he must not therefore neglect to have his sails in a readiness to receive it when it blows: so it concerns thee to take care, that although the Spirit be not necessarily tied to Ordinances, yet thou do not therefore neglect attending them. Though the Spirit do not always come in that way, yet when he comes he will come in that way ordinarily? 'Tis a known story, and the Application of it is no less vulgar, of the poor man that waited at the pool of Bethesda, the water was the instrument, the Angel stirring it the cause of their healing. Had not the Angel come and stirred the water, they had waited in vain; but had they not waited there, the Angel would not have stirred the water, John 5. 3.  
When God hath appointed means of conviction and conversion, it is a tempting of God to look for it in any way else with a neglect of those means. 'Tis a sad thing when people are of Naaman's spirit (till he was better advised) are not Abanah and Pharphar rivers of Damascus, better than all the waters of Israel? may I not wash in them and be clean? 2 King▪ 5. 12. No, foolish man, those Rivers are unsanctified Rivers, they are not set apart by God for that use, and therefore they will do thee no good; so many thousand souls cry now adays, why should we attend upon the word of God in public, & that from the mouth of a Minister (though some will scarce own them now by that name) may I not as well profit, and be converted by an honest tradesman in a private house?  
I answer positively, no; for God having appointed means, and called men to be public officers to dispense them for thy good, God will not go out of his way to meet thee: such irregular ways, are heaven-cursed, heaven-blasted ways, God hath threatened it long ago. Jer. 23. 22, 32. when Prophets run upon their own errands, and pretend the Lord sent them, there is a curse upon them, they shall do no good, they shall not profit this people at all, saith the Lord. And find me any one separated society in the world, that slights and tramples upon public ordinances; where there is any sound conversion to Jesus Christ, or any building up▪ in holiness, humility, self-denial, etc. or where the most that is gotten is not error, and looseness, and that in some known, remarkable way; and I profess, I shall repent of, and lay aside much of my zeal and eagerness of spirit against those ways, and you will do very much towards making me a Proselyte. But I dare confidently affirm that there is no such society to be found, which is not so branded by God. And therefore, Friends, if ever you will have your hearts wrought upon, let public ordinances be precious in your eyes.  
(2) You can commend yourselves and your condition (before) to God in Prayer, that God will make the waters of the sanctuary healing waters to you, that he will give your souls a special and particular visit in an ordinance, that he will not suffer your fleece to be dry, when others round about you are wet, that he will open your eyes, that you may see wonders out of his Law, Psal. 119 18. and open your hearts, that you may feel them too, that you may not be dead hearers, or bare hearers; that the Law may not be a mere representing glass, to show you the black-moors skin, and leopards spots; but an operating glass, working your very hearts and souls to loath and abhor them, and fly to the fountain opened in the Gospel, for sin and uncleanness, to wash them out. The reason why the word wounds so few, is this, People seldom or never lift up such a prayer as this before they come, and therefore 'tis no wonder if they come and go stones and blocks, and a convert (even when the Gospel is abundantly dispensed) be as rare as a black Swan; that God's Ministers, and those of the richest anointings every where complain that they have laboured in vain, and spent their strength for nought, Isa. 49. 4. in comparison to what success there hath been formerly to the labours of others.  
3. Thou canst set thyself in a grave, reverend, and attentive positure of body in the Congregation; stir thyself up when thou art sleepy and dull, with the thoughts of the greatness, glory, and Majesty of him with whom thou hast to do. For this is but the same moral preparation, that you would bring to the hearing of an earthly great man. Thus had Cornelius and all his family set themselves in a readiness for Peter's Sermon, Act. 10. 24, 25, 33. And we see how effectual it was upon them, ver. 44. while Peter yet spoke, the Holy Ghost fell on all them which heard. True, the Spirit of God can, and doth often times meet with such as come on purpose to scoff at a Minister and his Doctrine; and such as have come to catch a Minister in malice, God hath caught them ere their departure in mercy: And therefore even from this ground I wish with my soul, that I could but prevail with people to hear the word, (even the bitterest enemies) for who knows, but God may spread nets for them at that very time? Saul was a spreading his nets to take the Saints at Damascus, and at the same time God caught him. True, Paul was not at an ordinance, but that so much more aggravates the miraculousness of God's mercy in his conversion. But sundry examples God hath made in ordinances of this kind; 
A more especial example we have John 7. 32, 45, 46.  yet lest God should hereby give encouragement to men in such insolent acts of rebellion, God hath not made any promise to any such hearers; nay, he expressly threatens them, Ezek. 33. 30, 31. Son of man, saith he, the people are speaking against thee still, by the wall, and in the doors of the houses, etc. Come say they, and let us hear the word of the Lord, (i. e. in a scoff) come let us go hear a preachment to day, etc. (for my part, I am not so skilled in their language as to be able to repeat it at large.) They sit before thee as my people, and they hear thy words, but they will not do them. Now the next words are read very variously (as you may see in the Margin of your Bibles) with their mouth they show much love; but the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so shir gnagabim afterward, a song of loves) 
They make loves, or jests.  their mouths are full of scurrilous laughter, as at a filthy song, etc. These were more modest than divers of ours, for it seems they did this but in corners (ut supra;) but we meet with those that can scarce refrain such carriage in a Congregation. But what saith God to them? see v. 33. When these things come to pass (i. e. the truths they set so light by) than they shall know, (i. e. by sad experience) that there was a Prophet among them: and see what things those are in the preceding part of the Chapter. God doth usually prepare people to receive a preacher, before he doth them good by the word, see Gal 4. 14. Reverend attendance upon the Word is certainly a great means to fit the heart for serious impressions from it. As in any affairs of weight, there is nothing that is more apt to impress serious thoughts, than the reverence which we bear to the managers of them. Thence all affairs of justice are dispensed in such a way of solemnity, as may stir up reverend thoughts in those present: this is the use of scarlet Robes, and Halberds, and Trumpets, and standing uncovered in civil Courts.  
4. 'Tis in thy power to call in such straggling thoughts, as carry thy heart away from the business in hand. For certainly, I have power of mine own thoughts, and I can command them, if I have many businesses, off from one to the attendance of another; and if I have one of more serious importance than all the rest, I can fix them upon that. And when the heart is fixed on a business, it is most likely to be affected. Transient objects are quickly forgotten, but objects that are long in our eye, which we take a through view of, remain longer: Now I shall easily grant here, that a natural man cannot by his longest dwelling upon such a subject, affect his own heart; but I say still, that he may thereby put himself into a positure of soul as is most likely to be affected. The very reason why he T people but now spoken of, Ezek. 33, 32 did not make benefit of the word, was because their hearts were after their covetousness whilst they sat before the Lord. Gather in your straggling thoughts at such a time, with considerations of this nature, that 'tis God speaks; that the things he speaks are of nearest concernment to you, that you hear them now, and perhaps may hear them no more, this opportunity may be the last; or it may be, however, this the last time that you may hear such a Sermon, so close, so particular; that if man thy equal, much more thy better, spoke to thee a thing that concerned thee far less, nay not at all, thou wouldst in good manners hear and mind what he said.  
5 Minding what is thus preached; it is very hard, if thy memory (without much ado with it) will not carry away something of what thou hast heard; if not, I am sure, to most it is an easy thing to help memory with their pens. And truly friends, let me tell you this, if you were now at the bar to be tried for your lives, you would, if you disinherited your memories, have your note book by you, and write down all material passages; and if you could not yourself, you would desire some friend to help you; and should you not take like care when the word of God is passing judgement upon your souls? I confess, that if we watch not over our hearts, much of the life and power of a Sermon may be lost at present to a man, but that evil is not necessary here; a man need not take every word, but only what most conconcerns or affects him, and he may be affected in hearing, without being prejudiced in writing what he hears. Friends, I fear few families among us, for want of putting themselves to this pain, hear (as they ●hould) for afterwards. Now a truth laid ●p in memory, may perhaps work afterwards when a man is minded of it again; although a man go away at present, and follow his sinful courses. As pills may be taken overnight, and a man may sleep well upon them, and all night think nothing of them, but when he awakes in the morning they then will work. Yea, Sermons ●penned (if they be not as ordinarily) written only to serve the turn for a formal repetition at home, and never looked on afterward, may many years after they are preached, do thee good.  
6. 'tis in thy power before thou comest, when thou art there, and when thou departest thence, to lift up a Petition to God, that he will handle his own hammer with his own hand, make the word mighty through God, to break down strong holds, and overthrow whatever within thy heart opposeth his own glory and thy salvation. 'tis no hard matter when a word is spoken that suits thee, to lift up an Ejaculation, Lord set home this word. Lord, thine own word needs thine own blessing, and special application to make it effectual. Lord fasten this nail, and clinch it firmly in my heart.  
7. 'Tis in thy power when ●hou comest home to sit down and meditate seriously upon what thou hast heard; to repeat this word in thy family, and confer of it with others, and to apply it occasionally to others: the word that thou dost another good by, may do thee good too. For all these acts are constantly performed by rational men in worldly affairs, and certainly the change of the object doth not take from me the power of my own act upon it, so long as both act and object are still suitable each to other; now although the spiritual nature of the word be not suitable to a carnal and unsanctified apprehension, yet the sound of it, and its Grammatical and common sense is, and I require no more of thee in these acts, then may make use of these, as far as they may be improved in a serious way, as thou wouldst confer, and discourse with a Lawyer about thy estate, or a Physician about thy health.  
8. 'Tis in thy power to endeavour to improve this word in a rational way. As suppose it speaks conviction of sin, to exercise such an act of application as this, this is my sin; if of judgement, to exercise such an act as this, this is my case: if direction or motive, to apply it thus, why should not I do thus, and thus, as I am directed, and exhorted? Heart, what have you to say why I should not follow this counsel that is given me? This is called communing with a man's own heart, Ps. 4. 4. and enquiring what have I done? Jer. 8. 6.  
9 You can desire and importune the prayers of others in the condition you are in. God may hear such as are his own people for you, when he will not hear yourselves. You will do so in temporal plagues. So Pharaoh, Exod. 8. 8. And in special, Simon Magus, Acts 8. 23.  
10. It is in my power to check my heart, for those unreasonable prejudices which it hath against the word, and to labour the removal of them. Imean, to endeavour to reason myself out of them. 'Tis true, no total removal of prejudice against the word can be wrought but by grace, it is grace only that kills the enmity of the heart against God; but reason may silence and suppress them for the time; as a Judge in the Court may command silence at present, but cannot, except he can cut out the tongues of men, force them to ●ee totally silent, and perpetually: So reason can. It cannot dig up the roots of prejudice, but it may consider the word praescinded and abstracted, 1. From all prejudicated fancies and conceits. If I have prejudice against the preacher, that he says what he doth out of spleen, etc. why cannot I put my heart upon this issue? But let the man's intentions be what they will, what is it that he says? etc. So Eliah, though certainly he had a legal prejudice against the raven (if at least I may call that a prejudice, that judged him an unclean bird according to the Law) that brought him food; yet saith Eliah, here is food God, and I have no other lawful way of supply, if the meat be wholesome, I will eat it. 1 Kings 17. 4. 6. A man is beholding to a watchful enemy.  
2. If against his meanness and contemptibleness of person, want of parts and learning, plainness of preaching, etc. Why cannot I in reason consider, The richest mines are in the most barren and mountainous grounds? That 'tis the ordinary garb of Princes to go clad in bare cloth, which is often more worth than many a gallant Courtier's cloth and trimming? That when God does good upon men, and takes them most, his greatest Art is to hid Art? and there is reason for it, because even humane skill loves not to be seen in the outside of every work, and the Artificer loves to show most of his skill where you would least expect it, etc.  
3. If that he is not of thy own way or opinion; Reason may plead for him. For, either thy way and opinion is good, or bad; if good, thou wilt hear what can be said against it, know thy adversaries weapons and play, and so wilt be the better able to guard thyself. If bad, 'tis a great mercy to be convinced of it. etc. Yet would I not in all these be misunderstood; For,  
1. In all these I so affirm these acts to be in the power of the creature, as not to exclude the common, and sometimes especial influence of the Spirit upon them to produce them. It is in these actions as in those other rational acts of ours concerning the affairs of this World, which are in the power of nature to perform, but yet the Spirit of God always in a common, but sometimes in an especial way draws out those acts, so as may be most for God's glory and our good, so though it be in the power of Nature to go to Church, and sit reverently, and hearken out a Sermon, yet that I go at such a time, and that possibly much against the grain of mine own inclination, that I observe such and such truths, and lay them up, and meditate on them when I come home, etc. more than others, this is the Spirits especial influence, i. e. by way of gifts, for in all this there may be no grace. It may be of very great use many times to observe, how in our common motions and actions about ordinances, there is many times a particular providence ordering, and a particular influence of the Spirit exciting.  
2. In all this I imply not any necessity of connexion nor tye between these Acts and Grace. Nor therein do I any way symbolise with the Papists and Arminians, who tell us, that if we use nature well, and do its utmost, God is bound ex congruo, to give grace. For there is no promise in Scripture that ties God to any merely natural or moral act of ours, but only to gracious acts; and all those promises which respect any operation of ours, suppose the first grace already given. And when God therefore makes promises to hearing, reading, praying, either those acts must be gracious, or else they must be interpreted thus, Do you such duties, follow such means, and if ever I save you, I will meet you only in that way. I will give as many as belong to the election of grace power to believe etc. through praying, hearing, meditation, etc.  
And thence it is that those promises are not fulfilled to all that perfrom these actions. Because though God have made such a promise of giving grace in such a way, yet it runs not in this sense, I will give grace to all that hear, pray, etc. Whereas promises that are made to grace are universal. He is rich to all that call upon him, i. e. graciously, whosoever believeth shall not perish, but have everlasting life. Rom. 10. 12. so 3. 16.  
Besides, these acts are mere natural acts, splendida peccata, and therefore they can have no moral influence on God.  
3. Yet must we note for our encouragement, that although God (in truth) be not bound to any man's endeavours, but is as free to give and deny grace, as he was before any of them: yet God seldom, if ever, hath been observed to fail any in their expectations of grace from him, doing, in the way of means, what they by the power of nature can, and the Spirit of God moves them unto.  
So, that no man ever perished under the enjoyment of such means, but he may justly stop his mouth before God, and say, I justly perish, notwithstanding my impotency to do my duty, and God's decree of not vouchsafing me sufficient grace for conversion; because I have done less towards the attaining it then I could. For who knows, or how knew I, that God would not have given me sufficient grace had I done my utmost, though notwithstanding he was absolutely free to deny me.   

CHAP. XXVIII. A few Objections removed; and thereby a close put to this Treatise.  
BUt me thinks I hear some one objecting.  
Object. But why must I seek for such conviction, and especially labour in Ordinances and duties to come under the work of a Spirit of bondage? God can if he will, save me in another way. And that you seemed at the entrance into this point to grant, when you call this the ordinary way; and are tender of denying a possibility of an extraordiry, and different course!  
Answ. 1. God can if he will, but God will not do all he can do. God could of stones raise up children to Abraham, but he would not: Christ could have converted the Scribes and Pharisees by a sign from heaven when they asked it, and have sent Dives from hell to convert his brethren, but because they would not submit to, and were undisposed to profit by the ordinary means, he would not, but calls the first, Tempter's of 
Mat. 16. 1.  God for desiring an extraordinary sign, when they had ordinary means, search the Scriptures, etc. John. 5. 39 And tells the last, that extraordinary means will not work on men without the grace of God to back them, more than ordinary; and that 'tis unlikely, if God do not bless the ordinary way unto us that he will the extraordinary. They have Moses and the Prophets (saith Abraham to Dives in the Parable) if they will not hear them, neither would they believe if 
Luk. 16. 3  one should rise from the dead.  
2. What reason hast thou to expect, that God shall go out of his ordinary road way to meet thee in thy by-paths? Hath God made thee any promise more then to others? Hath he excepted thee by name in those commands in which he hath required attendance on his Ordinances? Hast thou obliged him by any courtesy to take extraordinary pains with thee? If thou canst plead nothing more than another; then think rather, if God have left thousands to perish without calling them in an extraordinary way, for their contempt of the ordinary, why not me?  
3. Take this for a certain rule, God never condescended to do an extraordinary work for the conviction and conversion of those, who out of design break themselves off from the ordinary, that they may put him to the cost of it.  
Indeed 'tis thought by some, that the Jews shall be converted by a sign from heaven, but if so, yet consider they are in such a dispersed condition, that they are not capable of means in an ordinary way, and so totally prejudiced against the truth, that they do not out of design reject that which they are convinced is God's ordinary way of conversion, to put God to the expense of a miracle, but they really think they are in the true way, and Ordinances profane, and truth error.  
And Lastly, Though signs may occasion their conviction of the truth of Christian Religion, yet without all doubt their saving conversion in and by it, shall be in the ordinary way.  
This extraordinary sign shall set home the light of the prophecies, and history of Christ crucified, and so be the occasion, not the cause of their conversion. For they shall be convinced of their murdering, and piercing the Lord of glory, and they shall upon the fight of him mourn. Zech. 12. 10. It is all one as if he should say, they shall be convinced of sin, and close with Christ as a Saviour, and their Saviour, and then mourn that they have pierced him.  
4. 'Tis contrary to thy principles of common prudence in other things. The market is the ordinary way to get food, thou wilt not neglect that on this ground: and so physic of health, etc. Thou wilt not say, I need not go to the market to buy or sell provision this week, thou wilt not open shop, etc. because God can provide for thyself and thy family in an extraordinary way. And no man when he is sick will (except in a frenzy) refuse to admit the physician, because God can cure in a miraculous way, yea and raise the very dead. Why should any man adventure his soul upon those principles upon which he will not hazard his body or estate?  
5. When men will not wait upon God in his ordinary way of conversion, it is just with him to give them up to please themselves with a false and unsound conversion, under some extraordinary delusive energy of Satan, and to mistake that very extraordinariness of delusion, for an extraordinary work of God's Spirit. 2 Thes. 2. 11, 12.  
Object. But if I bring myself under such sad and melancholy apprehensions, as accompany a Spirit of Bondage, I fear, lest God's terrors should even distract me, as Heman complains, and we see by experience that many out of such spiritual troubles arrive 
Psal. 8. 15.  at downright madness at last.  
Answ. 1. It is Gods usual way; and the way he puts any man upon he is engaged to protect them in. If our Saviour Christ had a warrant from God, to cast himself down from the pinnacle, had there been no other way down, he would not have stood so much upon it, as he did, the promise of angelical protection would have secured him being in his way, which was God's way. A man may adventure to cast himself into Hell itself, as Peter leapt into the Sea at Christ's command, when God bids him, and yet come off as untouched by the fire and brimstone, as the three children were in the fiery furnace. See Isa 43. 2.  
2. If the cure be dangerous, yet the disease is desperate. Better adventure distraction, than damnation. God can save a distracted man, but he cannot an unconverted man; because he hath no where said the contrary to the former, but he hath to the later.  
A man in a gangrene adventures the cutting off of a leg or an arm, and thinks it safer to adventure his life in a way of cure, then under the power of a certainly-mortal disease.  
3. The longer thou continuest out of this way, the more art thou endangered hereunto. The greater weight of sin thou contractest by continuance, the greater terrors thou layest up in store against the day of evil; and if the terrors of God be distracting, the fewer, the better.  
4 'Tis the ill managery of persons under such terrors, that occasion such distractions many times, either their own keeping the Devils and their own hearts wicked counsel, or indiscreet handling by others, etc.  
5 Seldom or never hath it been seen but such distempers as are merely symptomatical (as Physicians speak) are removed with the removal of the principal Disease, that occasioned them. A frenzy gotten by a fever, departs with it. And so suppose the like procured by soul troubles, the removal of them in God's time, will remove it again.  
Quest. But how shall persons under deep troubles be managed, so as such mischief from overgreat oppression of spirits may be prevented?  
Answ. Hereunto (in a word to conclude this Treatise, especially because much hath been said before, and more will be said in the next point to this purpose.)  
1 If thou have a child or other friend under the terrors of God, inquire what was the ground and cause of it, what Ministry such a party hath frequented, whence 'tis likely the wound was received.  
2 If the wound were made by a standing Minister of the neighbourhood, go to him principally and acquaint him with it. He who made the wound is most likely to heal it. If it were made by any other unknown hand, acquaint the next godly and experienced Minister with it, and discover what you observe of that kind in your friends, though perhaps they be unwilling to it themselves.  
3 Let other Christians be sent for who have been under the same condition, and let them be communicative.  
4 And lastly, Keep them from erroneous and unsound company.  
But all of these I shall speak more fully in the second Treatise.    

THE Second TREATISE: Concerning the SPIRIT OF ADOPTION.  

CHAP. I. Containing a Preface to the Discourse: a third Proposition from the Scripture mentioned, and a description of the Grace of Adoption occasionally premised.  
A Man would wonder (if he saw the names of such and such particular men written in the Book of Life, whom he beholds lying under the chains, and fetters mentioned in the former Treatise roaring and howling in the bitterness of their spirits, under the lashes of, not only the Law, as a Schoolmaster, but Conscience as a Jailor; and withal were he blinded and hood-winked that he might not see beyond God's present dispensations towards them) I say, such a man could not but wonder what strange design God hath in such an appearing inconsistent carriage, and would (no doubt) be a very diligent observer of the series and method of Gods managing this condition, for the good of those whom though he love, yet he thinks fit to keep under so severe a discipline, it may be for divers years.  
And (possibly) by this time some one or other who have gone along with me in the former Treatise, may be almost in the same maze of uncertainty; at least if he be a sufferer under the Spirit of Bondage himself; or if not, he may well be affected with a serious itch of inquiry after the end of such providences.  
And therefore I thought not fit to send forth the former Treatise alone, lest I should hold a poor soul under so uncomfortable an incertitude or hesitancy, and afford him no help for his satisfaction. The latter part of Rom. 8. 15. (the Text formerly insisted on) tells such an one, that the same Spirit of God, who lays on them those fetters, in his due time knocks them off again, and brings them forth into a large place, becomes a Spirit of Adoption from a Spirit of Bondage, and enables them to call God Father, and come to him as children, whom but a while since they dreaded and fled from as a Judge.— But ye have (saith our Apostle) received the Spirit of Adoption, whereby, etc.  
In the discovery of which second spiritual Work or Mystery of Godliness, I shall (in proportion to the Preface of the former Discourse) take this second part of the Verse asunder, and therein observe these Particulars. 

1 Some lines running parallel herein to the former, such as these three. 

1. The cause, which is the (same) Holy Spirit of God.  
2 The way and manner of this work, as it denotes derivation of influence from that efficient cause upon the Subject, (here, as there, called) Reception.  
3 The Persons or Subjects of this Work, Ye (the same Romans.)    
2 Some lines thwarting and crossing them. such as these three. 

1. The Effect of this Spirit here; (though still he be the same Spirit) is Adoption, which was there Bondage.  
2. The Impression of this Effect upon the same Subjects, which is now crying Abba, Father, was fear.  
3. The time when this alteration is made, and makes impression upon these Subjects. Employed in the succession of this effect and impression to those, and that is after the work of the Spirit of Bondage is done, which is at and after conversion.    
3. A twofold particle amplifying the present change, and aggravating the mercy of it. 

1. One Negative, Not again; Ye received the Spirit of Bondage once, but no more, Not again.  
2 Another Affirmative and Adversative, But; i. e, in lieu of it, you have received another-guise gift, the Spirit of Adoption.      
All these parts shall receive their fuller explication in the following Treatise, which I shall marshal under four Propositions or Theses. Whereof the first is,  

Theses I.  The Spirit of Bondage in God's Elect ends in a Spirit of Adoption.  
The handling of this point will afford us these main heads of Discourse. 

1 What Adoption is?  
2 What is the work of the Spirit of Adoption?  
3 How this Thesis is to be understood?  
4 How the truth of it appears?  
5 Why the Spirit doth in such persons so work?  
6 Certain other Questions, and the use of the whole.    
Concerning the first, (that falls in occasionally) in this Chapter.  
Quest. 1. What is Adoption?  
Ans. Adoption is to be looked on under a double respect 

1 Active, &  
2 Passive   whereby it hath relation 

1 To its Causes  
2 To its Subject   So it is 

1 An Act of Grace, as it is the work of God Adopting.  
2 A gracious Privilege, as it is the state of man Adopted.    
We shall join both together, and describe it as a privilege of ours, but depending upon its causes. Thus;  
Adoption is a gracious privilege whereby the Elect of God, and they only are out of the special grace and good will of God the Father, made his children through Jesus Christ, and entitled with him to the joint inheritance of all the privileges belonging to the sons of God both here and hereafter.  
1 The general nature of it, is a gracious Privilege. And so the Scripture speaks of it every where, 1 John 3. 1. Two special Notes set it out; a note of Attention, [Behold] and another importing Admiration, [What manner of love is this? etc.] The word is in the Original. [In what soil doth this strange plant grow? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In quo solo natus est talis amor?]  
If David thought it so great an honour and privilege to be the King's Son in Law, 1 Sam. 18. 18, 23. if it were noted as a special act of self-denial in Moses to reject that offered relation of being an adopted Son to Pharaohs daughter, Heb. 11. 24 which imports it was such a privilege, as scarce any but a Moses would have refused: certainly it must be a privilege of an high nature to be made a Son or Daughter to God Almighty.  
And this must needs be a gracious privilege, seeing the picture of it is so full of glory, Rom. 9 4. 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a special Right, Authority, Joh. 1. 12.  
2 This the more appears because it is appropriated to a very few; the subjects of it are Gods Elect and they only, Ephes. 1. 5 He hath predestinated us to the Adoption of children. And those Elect are not actually so till they become actual Believers. John 1. 12. To as many as received him (i e. believed in his name) he gave power. etc. and needs must it be so, for by nature we are children of wrath, as well as others, Ephes. 2. 2 And we are the children of the first Adam till we are the children of God by faith in Christ Jesus, Gal. 3. 2.  
3 The Causes of it are 

1 Principal.  
2 Less principal.    
1 The principal cause is God the Father, the Fountain of this relation. His is the power of adopting Sons. 'Twas the usual act of the Father thus to adopt. No child can adopt a father, because it is an honour; and the Superior is not honoured by the Inferior, but the Inferior by the Superior. Ephes. 1. 3, 5. compared. So 1 John 3. 1 What manner of love the Father hath bestowed upon us, that we should be called the children of God? The vouchsafement of it is from him to us  
2 The less principal, is either, 

1 That that inwardly moved him, which the Schools call, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and that (as follows) is his mere grace and good will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 1. 5. (and this Chapter from ver. 3 to 14. is a perfect common place upon it,) Having predestinated us to Adoption, according to the good pleasure of his will, and therefore he will have that grace of his alone glorified thereby, ver. 6. And indeed what else could move him, we being poor, forlorn, condemned creatures, the seed of a Traitor, and cast out in our nativity to the contempt of our persons? etc. as is described, Ezek 16. 3, 4  
2 The outward procuring cause (called also by them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is Jesus Christ (which follows next in the description, Through Jesus Christ.)    
Now Christ hath a special influence upon this work two ways.  
1. As the purchaser of it unto us. For he redeemed us that we might receive the Adoption 
Gal. 4. 5.  of sons. We were not capable of this Adoption, till redeemed unto it, for we were by nature the subjects, nay the slaves to another Prince, who ruleth effectually in the children 
Ephes. 2. 2.  of disobedience; nay we were condemned by the justice of God, and so till our lives and liberties were thus purchased, were not capable of any inheritance, our very beings and estates were legally forfeited, and but by Christ's purchase, we had never been capable of inheriting any thing but Hell, Ephes. 1. 7, 11. 1. Pet. 1. 3, 4.  
2. As the deriver of it upon us. He being the head of all the Adopted family, from whom the privilege of the blood, and right of inheritance is derived, as a stream from the fountain upon us, God first Adopting Christ; & in him us. For our privilege doth not flow properly from the natural relation of Christ to God the Father, but from the moral & assumed relation, that which Christ received from him, when he undertook to bring many children to glory; for the privileges of Christ's natural relation to the Father cannot be communicated; therefore he is called Gods only begotten Son. (And this is the blasphemy of the Familists both old and new, that the Godhead dwelleth in the Saints as it doth in Christ; whence it will follow (contrary to scripture that the Saints also are the natural Sons of God) This is that that I would say, God hath anointed Christ as the second Adam, and the head of his Church, with the oil of gladness above his fellows, bestowed upon him the graces of Justification, Sanctification, and all privileges belonging to them, in an eminent manner, and so made him the first born son of his grace by Adoption, Psal. 89. 26, 27. I will make him my first born. This filiation is not that natural relation to God, for he was never made the natural Son of God, and in that respect seeing he had no brethren, he could not properly be a first born. It must therefore be meant of a primogeniture by Adoption; and because primogeniture carries a right of Authority with it among Princes, therefore it follows, Higher than the Kings of the earth; I'll give him power over all the Creation; upon which account also possibly he may be called the first born of every Creature, Col. 1. 15. compared with 17, 18. but more clearly yet, if we compare Isai. 8. 18 and Heb. 2. 11, 13. Behold I (saith Christ) and the children which the Lord hath given me, for of him the Apostle interprets it. Now saith the Apostle, He that sanctifieth, and they that are sanctified are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have but one Father, and yet Christ is brought in calling them children, as well as brethren. Brethren than they were as sons to the same Father, i. e, by Adoption, for otherwise Christ had no brethren; and children as sons to that father by a derived adoption from and through him. And therefore Eph. 1. 15. The whole family, i. e. the Church, (called the household of God, Eph. 2. 19 and of faith, Gal. 6. 10.) is named from him. Named? what? Saints, children of God, etc. from him, i. e. from their relation to him as the head of the Family.  
And remarkably clear is that, Rom. 8. 28, 29, 30. God (saith the Apostle) predestinated us that we should be conformable to the Image of his son. Wherein consists this conformity? No question, in condition, privileges and duties, and primarily in sonship; for it follows, that he might be the first born among many brethren, that he might have many brethren, to be partakers of those divine privileges and perfections that belonged to him: God deals in this with Christ and Saints as men do when they entail honours and estates to the line of such a man. He is the head of the Family, the fountain of that honour to all that descend from him.  
4. The special or formal nature of it consists in our being admitted into a relation of sons and daughters to God. 2 Cor. 6. 18. Ye shall be my sons and daughters, saith the Lord God Almighty. Now this relation (as I said before) is no natural relation, but moral, depending upon the will of the person adopting, and taken up upon special grounds persuading thereunto. Therefore 'tis a love bestowed upon us, and we are said to be called the Sons of God. And yet it is 
1 John 3 1.  not a mere relation secundum dici (as they say) for which there is no real foundation. This Adoption is attended with a spiritual and mystical generation, and a communication of a divine nature, whereby we are most 
2 Pet. 1 4.  really conformed to the image of his Son, as being begotten by him in his own likeness: he being the brother of our nature, but the Father of our persons, in that the seed of God abides in us. 1 John. 3. 9 And therefore the bond is not so lose on both sides, as ordinarily in humane adoptions it is, whence we are God the Father's children (in a sort) one degree removed. And as Jacob adopted his son joseph's children, Gen. 48. 5. So doth God his Son Jesus'. We are the Father's seed by Adoption, being Christ's by justification and regeneration.  
The consequent, or rather concomitant of this relation, is a title to the inheritance of children, both here and hereafter. For this special relation hath more in it herein then ordinary relations of that kind among men, seeing here every child is an heir, and in that respect every Saint is a first borne, whose privilege it is to inherit, Heb. 12. 23. And therefore in this respect Saints are conformed to Christ, not only in Sonship by adoption, but in his primogeniture or first sonship. As the Apostle very clearly and comfortably concludes. Rom. 8. 17. If children (saith he) than heirs; heirs, to whom? and what? heirs of God, i. e- of all that is in God; for the Lord is the portion of his people, the portion of Jacob. Jer. 51. 19 and Coheirs with Christ, [ejusdem gloriae, but not ejusdem gradus] heirs of the same glory with Christ, but not of the same degree and measure. He that overcometh, shall sit with me in my Throne. Apoc. 3. 21. According to John 21. 17. More particularly the Apostle (and upon the account of our descent from Christ, before spoken 
1 Cor. 3. 21, 22 23.  of) all things (saith he) are yours. And then there follows a large inventory annexed to this general deed of gift, whether Paul, or Apollo, or Cephas; all means, and ordinances, and ministers, for their spiritual growth and improvement; or the world, creatures of the world, men of the world; a Saint hath title to all the good that all the world can afford him, as far as 'tis good for him: or life (as long as he may do good with it) he is sure to live as long as shall be for his advantage; or if life be for his disadvantage, as it may be, than death (where note, that even death is part of a Saints inheritance, part of his goods and chattels:) and to sum all up, things present, all temporal, and things to come all eternal mercies. But how comes this title to be firm in Law? If a Christian cannot prove his genealogy, then 'tis questionable; but if he can, then jure haereditario, he may make good his claim against all the Devils in hell, 'tis by entail settled upon Christ and his seed, ye are Christ's, descended from him, and Christ's is Gods, the principal Donour, the Author of the relation, and he will never recall his bounty, never cut off the entail. For the gifts and calling of God are without repentance. Rom. 11. 29.  
And so much shall suffice for the opening of this preliminary question, concerning the nature of Adoption. A second follows, which we shall cast off to another Chapter.   

CHAP. II. Concerning the Work of The Spirit of Adoption, which is explained in four Particulars.  
Qu. 2. BUt what is the work of the Spirit of Adoption?  
His work is fourfold: He is, 

1. Vinculum unionis.  
2. Testis & sigillum relationis.  
3. Advocatus causae.  
4. Dux juventae.   that is, 

1. The bond of our union to Christ and God by Christ.  
2. The witness of our relation resulting from union.  
3. The Advocate of our cause.  
4. Tutor of our lives.   The first of these is the most noble, as the source of all the rest. All which depend on it, and in their proper order and season flow from it.  
1. He is the bond of our union to Christ. Whence the Apostle argues, that if any man have not the Spirit of Christ, he is none of his, Rom 8. 9 Thence we are said to be justified by the spirit of God. 1 Cor. 6. 11. i e. by his uniting us unto Christ our righteousness; and sanctified also, being made an habitation of God through the spirit, Eph. 2. 22. And thence also is our regeneration, which accompanies, confirms, and evidencheth our adoption, expressed by our being horn of the spirit, Joh. 3. 6. etc. This Spirit it is, in his blessed operations, which is the seed of God in us, we have received of his spirit, 1 Joh. 4. 13. So then in the first place he bestows upon us the right of Adoption, as the most properworker of this union. And as our Faith is the instrument of union, so he is the giver of faith, 1 Cor. 12. 9 Faith indeed, Divines ordinarily call an Instrument, but 'tis but an improper instrument; for as all its efficacy depends upon the relation which it hath to Christ, as an hand is the instrument to make rich, when it receives a treasure, or lays hold on it when freely offered; so it doth nothing at all on God's part. But the Spirit is (in a sense) a proper instrument on both parts, applying both Christ to us, and us to Christ: Christ to us, by reaching us a promise to lay hold on, and us to Christ, by giving us an hand to lay hold on it, and rest our souls upon it.  
2. He is the witness of our Relation. And this work is principally set out to us in the verse preceding that which is the ground of our discourse. The Spirit also witnesseth 
Rom. 8. 14.  with our spirits, that we are the Children of God, Concerning the manner of the Spirits testifying, I shall say somewhat hereafter; only take notice now, that he is said to witness with our spirits, i. e. to say the same thing with our consciences rightly informed of their condition. Thus he is a seal and an earnest, not to confirm on God's part, but to assure our legal title on our part, Eph. 1. 13. 2 Cor. 1. 22.  
In the discharge of this work, he is the comforter, who takes of Christ's and shows unto 
John 6. 14.  his people, i. e. not only saving truth in illumination, and saving grace in regeneration and justification, but also special light and comfort in manifestation of our interest in God through Christ; he takes the Deed by which Christ is made the adopted head of his family, and all the territories of heaven and earth are given to him, and his seed for ever, and shows it to the Saints, and bids them cheer up, for though they be now poor and persecuted, wand'ring in sheepskins and goat▪ skins, hiding among wild beasts in dens and holes of the earth; yet they are heirs to all that heaven and earth contains, and the time will come when this great estate shall come in hand; and therefore they should lay out liberally upon their hopes at present, and throw away all these things in a kind of holy prodigality, when God calls for them, being assured that their future inheritance will make amends for all.  
This is the assuring act of the Spirit, and differs from the former thus: there, he barely discovers to us a promise, and stirs us up to adventure upon it upon general invitations: here he gives us an evidence, that that promise is ours, and enables us to make use of it by particular interest:  
3. He is the Advocate of our Cause. And thus he is said also in this Chapter to make intercession for us. When our title at any time comes under dispute, or when any thing is detained from us which our relation and the evidences which confirm it entitles us unto, he enables us to sue out our interest; or if any thing befall us unworthy the children of God, he helps us to write letters to our Father to complain of, and bemoan our condition, Rom. 8. 26, 27. And this is that that is principally intended in the Text, together with the former, which is the ground of this, the Spirit helps us to cry Abba, Father, by assuring us that God is our Father, and putting us upon earnest and importunate requests to him, as the requests of children use to be to a tender and compassionate Father. And this work of the Spirit is so frequent and constant in the Saints, that it is (in effect) attributed wholly to the Spirit; God hath sent the Spirit of his Son into our heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crying, (as if he merely acted our tongues) Abba Father. Gal. 4. 6.  
4. He is the great guide of our way. Ps. 143. 10 He is the Tutor of our youth, we are not adulti, till we be ripe for glory, Ephes. 4. 13. So we are said to Walk after, and to be led by the Spirit. verse 1, 4, 14. of this Chap. Therefore new obedience is called the Law of the Spirit of life. v. 3. And the Spirit of the Lord, is said to give liberty, 2 Cor. 3. 17. 
Cameron. in locum.  And so divers interpret the words of my Text, with an opposition of servile obedience, and filial obedience.   

CHAP. III. Two practical Queries concerning the extent of this work, as to the subjects of it, in the forementioned particulars.  
Qu. WHat sense must this proposition be understood in, That the Spirit of Bondage in God's elect ends in a Spirit of Adoption? Under which are comprised these farther inquiries.  
Que. 1. Whether the Spirit of Adoption do work all the aforesaid works upon the hearts of all those that are elected, or some of them only upon all, and all but on some?  
Qu. 2. Whether upon all of them that have been under a Spirit of Bondage, the Spirit do perform all the aforesaid works or no?  
Answ. To both I shall give this preliminary answer: and then give a more particular to each by itself.  
1. The Spirit doth give all God's Elect, at one time or other, a true, real, and unquestionable title to the grace of adoption, and all the privileges belonging thereunto.  
1. In justification, making application of the soul of every elect person to Christ, and of Christ to the soul.  
2. In sanctification, making them partakers of the Divine Nature, by the application of cleansing promises. 2 Pet. 1. 4.  
For else two links of the chain next election would be broken. Rom. 8. 30. Whom he predestinated them he called, and whom he called, he justified.  
And this is the first work before spoken of.  
2. The spirit doth work in all persons, that are really converted, (whether in the method of a Spirit of Bondage, or no) at one time or other, so much persuasion of the love of God, as encourageth the soul to lay hold upon the promises of the Gospel, and to lay claim to them, and to adventure the soul upon them. For this is the ground of that reliance by which the soul leans upon God, and hangs upon Christ for salvation, wherein the nature of justifying faith (in my judgement) doth consist. But there is a difference between this, and particular assuring faith. For this is grounded only upon the free and unlimited offers of the Gospel, which offers Christ and Salvation to all that receive him and come to him, and the Gospels' invitations to accept of it: that is grounded upon particular evidence, that we have already accepted of him, and thereby he is become ours, and we his, from the effects of a true and saving reliance upon him.  
And this general persuasion so far emboldens all Gods elect, that upon the warrant of that, they lay claim to God as their Father, not as actually and assuredly so, but as one that hath offered himself to that relation, and will own it to those that (upon that offer) claim it at his hands. Thence though they know not God to be their Fateer▪ yet they lay hands on him upon his free offer as engaged to be their Father, and so by frequent acts of reliance, grow up into assurance that he is so, when they find such fruits of their reliance, as evidence a real relation between God and them. I know many of God's Saints do (and I think they should) call God Father, when they scarce know whether they may be so bold or no, and speed that way.  
3. That if any one of Gods elect want the assuring testimonies of God's Spirit, it is their own fault, seeing God holds it forth to them in many a precious promise. And if they dare not call God Father, it is because through clouds of temptation and corruption they darken those evidences which might demonstrate their sonship. For justification and sanctification, if discovered, are sure foundations of comfort, and assurance. Thence their condition is expressed by darkness, which is not the extinguishing of light in the object, or in the eye, but clouding it.  
4. Of those that have this assurance and enlargement thereupon, very few or none keep it at all times alike, and can alike improve it on every occasion. Great sins, and great troubles etc. may many times cloud, and sometimes as to the act, blot out the evidence of their Adoption. Thus David wanted this Spirit, Psal. 51. 11. 12. A child having offended, may scarce dare call Father, whiles that guilt remains uncovered.  
5. Even the high and heroical acts of assuring faith in God's Saints are not always free from some mixture of doubting, else there were no difference between assurance, and plerophory, or full assurance.  
Answ. ●. But to answer more particularly.  
1. To the first Question.  
1. All the Elect of God have not presently (when called) the particular assuring testimony of God's Spirit, though even that belongs to them, because of some obstructions that either from Satan, or their own hearts may be put in their way. A man may be long a child of God before he know himself to be so. There must in order of nature be the certitudo objecti, before certitudo subjecti; for I can never be sure of a thing before it is. And how long this proposition, I am justified, may be true before this, I know I am justified, I cannot tell, it may be divers years.  
2. An elect child of God (for any thing I know, or to my utmost knowledge the Scripture reveals) may go to heaven without that particular actual assurance, or a particular confidence to address himself to God as his Father, otherwise then by claim (as before;) for I conceive it is not essential to the having of eternal Life, to know that a man hath grace actually, but only to have those things in him whence the evidence of the truth of grace may be to a clearer and more enlightened spirit discovered. Though it be said, He that believeth not shall be damned, yet it is not where said, he that knows not he believes, shall be damned.  
3. Yet is every such elect child of God, 
The reality of his relation to God produceth in a Saint those fruits, even when he himself doth not know them. As appears in second troubles in God's people after conversion. Faith produceth those acts not by its assuring, but uniting act.  carried out after holiness, and obedience to God, by the secret seed of God, that is in him, by a natural inclination, I mean from the new nature; though he be not so visibly acted by moral persuasion, or force of argument from graces received, as those that see they have grace and are adopted, usually be. As in those creatures that want reason, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in Infants, a natural love to parents, though they cannot argue themselves by reason into the duties that evidence it, from the particular knowledge of that relation. And upon the same account they are affected with the evil of displeasing their parents, although they feel no stripes, and do not draw out that sorrow by argument from their Father's love.  
2. To the Second Question, I answer,  
(1) That neither is it necessarily thus, in all that have been under a Spirit of Bondage, though elected, upon the reasons before alleged.  
(2.) Yet have such that have been under a Spirit of Bondage, more special promises of this kind, which could they lay all hold on, they would attain it; but Satan taking the work of the Spirit out of his hand, and finding them prepared for such impressions of trouble, by the former work, keeps the very stamp of a Spirit of Bondage on them when they are as to their condition under a Spirit of Adoption, Mat. 11. 28. Isa. 57 15.  
(3.) Nay, when they get comfort and assurance, it is commonly the stronger and more full and firm.  
Understand this point thus then. That usually, and in God's ordinary way of dealing with his Elect, when he hath brought them under bondage by the Spirit, he doth send them a Spirit of Adoption, in its evidencing acts, as well as in the rest. Though he may sometime vary from the usual and ordinary rule. And the giving of the Spirit of Adoption in these acts is to be understood as that of the Spirit of Bondage, and its method before discovered, that except possibly in some few singular cases it is ordinarily so   

CHAP. IV Arguments to prove this Thesis or Proposition.  
NOw let us advance to the proof of the Thesis.  
Quest. How appears it that God doth so ordinarily?  
Ans. 1 By his Promises.  
2 By his Design in bringing under the Spirit of Bondage  
3 By the Duties that he expects of his Saints.  
4 By the Experiences of his people.  
Arg. 1 By his Promises which engage him thereunto, John 16 10, 11, 12 the same spirit that is promised to convince of sin (saith Christ) shall convince of righteousness, and of judgement; Of righteousness, because I go to the Father; i. e. he shall convince poor burdened souls that there is a sufficient righteousness in me to cover the guilt of all their sins, and this by my Ascension, which declares the full discharge of the debt which on the behalf of my Elect I contracted: and because I go to my Father, my admission to my Father gives full assurance that I am again received into his favour, and so there remains no cause of his displeasure against me or mine, that cast themselves upon me for righteousness. Of Judgement; i. e. of the truth and reality of their own graces: as Isai. 43. 1, 3. Or, Of judgement, because the Prince of this world is judged: i. e. a judgement of absolution of their persons and cause, which shall appear by the contrary sentence on their accuser: it shall be made appear that God hath condemned him that accused you, and kept you in bondage, and shall enable you to set your feet on his neck, etc.  
More clearly Isai. 61. 1, 2, 3. He gave Christ, and anointed and sent him for that end, to proclaim liberty to the Captives, and the opening of the prison to them that are bound, and not only to proclaim it by the Word, but to apply it by the Spirit, ver. 3. To appoint to them beauty for ashes, the oil of joy for mourning, and the garment of joy for the spirit of heaviness, or the Spirit of Adoption, for the Spirit of Bondage. So Psal. 126. 5, 6. They that sow in tears shall reap in joy, etc. And Isai. 57 15. a remarkable Promise, I dwell with the contrite and humble spirit: wherefore? To revive the spirit of the humble, and the heart of the contrite ones: For I will not contend for ever, lest the soul should fail before me, and the spirit which I have made, See v. 18, 19 The Spirit that is promised by Christ is called the Comforter. Why so? if not to denote the principal part of his work, the comforting of the hearts of God's people? John 14. 26.  
Arg. 2. The Design of God in troubling the conscience. Soul-troubles are not brought on us merely for their own sakes, for God afflicts not willingly, nor grieves the 
Lam. 3. 33.  children of men, but they are ordinary Prologues of Comfort and Peace, and therefore ordained to fit us to receive and prise it, Hos. 2. 14. I will bring her into the Wilderness, and speak comfortably unto her; [to her heart, Heb.] Into the Wilderness; i. e. a maze and wood of troubles, that she shall know no way out of, into such a condition in which a dram of comfort will be dearer than all the world, and then I will speak to her heart, when she is quite out of heart. God's usages to his people in this world are like Tragicomedies, sad beginnings divers times, that put all the Spectators into a maze to think what will come of them, that so he may come off the more gloriously at the last, by giving a comfortable close beside all men's expectations. He sets off (as Painters do) a light colour by the neighbourhood of a dark. He caused light at the first to shine out of darkness; not before it, or 
2 Cor. 4. 6  without it, but out of it. And as he doth in conversion, so in comfort. First darkness in conversion, than light, Ye were darkness, 
Ephes. 5. 8  etc. so he doth in the work of consolation, When I sit in darkness, the Lord shall be a light to me, saith the Church, Micah 7. 8. So in the Apostles experience. We had the sentence of death in ourselves, that we might trust, not in ourselves, but in him that raiseth the dead, 2 Cor. 1. 9 And as Christ would not keep Lazarus from dying, when he could have done so; but rather chose to raise him from the dead by a miracle: so will Christ deal with his people, quite bring them to the grave, that then he may get the glory of a kind of miracle, and say, Return ye sons 
Psalm 90. 3  and daughters of men. Now can we think that God will lose the glory of his grace, when he so aims at it in those troubles that work it? And surely he will do so, if his people perish under them. Thence the Spirit of God teacheth the Saints in darkness to urge that as an Argument, Wilt thou show wonders to the dead? etc. What remembrance of thee is there in the grave, where all things are forgotten? Psalm 88 10, 11 and 6. 5. q. d. I know thy aim in all these dark nights that I undergo, is to make thy glory shine the clearer; and is this the way to let a poor soul that would fain praise thee, to drop into the grave, and (for aught he knows) into hell, in darkness without the least smile from thee? etc.  
Arg. 3. The duties God expects of his Saints, which cannot be so perfectly and ingenuously performed by any, as by an assured spirit. Indeed, the truth of them may proceed from a soul that is not assured, but such high and noble measures cannot.  
1 Love to him again. A man may, and every Saint doth love God by a holy sympathy, as soon as he is regenerated, whether he know it or no; and the demonstration of that love in the Saints, when they come to discern it, becomes a means of assurance to them. As in Antipathies, sometimes they are strong in nature; and no reason can be given for them. Non amo te Sabidi, nec possum dicere quare, &c So in sympathies, founded in the nature of the things. Why doth Iron love the Loadstone, and cleave to it, or the needle touched with it point Northward? This I constantly affirm, that where the soul loves God, God's love is the cause of that love to him; and so it is, whether it be manifested to his conscience or no; because every grace is a fruit of God's eternal love. This I am sure is held out in that excellent place, 1 John 4. 19 though I shall not grant it a fruit thereof only when known. 'Tis not said, Because we are assured he loved us first, but Because he loved us first. But yet the love that is without assurance, is not so strong, so rational, so active, as that that proceeds from assurance, when the love of God is shed abroad in the heart by the Holy Ghost; for this will enable a soul to love much, Luke 7. 47. to rejoice in tribulation, Rom. 5. 3, 5 and do many other difficult duties with more vigour and activity.  
A young child may truly love the Father, when it is unable to reason itself into the duty of love from experience of the Father's love; but the love that a grown child shows to the father after his experience of many acts of love for many years, is more strong, solid, and rational. So when a soul can say as David, I love the Lord, for, etc. Psal. 116 1  
Now God requires his children should grow up into an ingenuous filial love, upon grounds of thankfulness and reciprocation, Ephes. 1. 16, 17, 18, 19 He would have them be rooted and grounded in the experimental knowledge of the love of Christ, and thence to draw strength to obey him in all things. And therefore it must needs be his ordinary way to those Saints from whom he expects this fruit, to give them the Spirit of Adoption to testify this Love to them. And there is a Promise, that love of good will to Christ, shall be seconded with manifestation of love from Christ, Joh. 14. 21.  
2 Joy in the Holy Ghost, and that always, 1 Thes. 5. 16 Now although a soul may have some sprinklings of joy upon the general hopes which it gathers to itself from general Promises, yet it is nothing to that whic● particular assurance gives. Now God will have the joy of his Saints full joy, John 15. 11. And good reason, for the joy of the Lord is their strength, Nehem. 8. 10. Though God bear sometimes with their weakness as well as darkness.  
3 Thankfulness. Indeed there is a thankfulness arising from temporal and common mercies, and there is a thankfulness for general and comprehensive Promises, and free offers of Christ and Ordinances, etc. before Assurance. But thankfulness is never so large, so liberal, as upon assurance; then a man can give thanks in all things, and for all things, 2 Thess. 5. 18. then he cries out, What shall I render unto the Lord? Psal. 116. 2, 12. and then his language is full, Bless the Lord O my soul, and all that is within me praise his holy name, Psal. 103. 1, 2  
4 Sometimes to deny all and suffer for him. 'Tis also true, a man that sees not the love of God to him, may go very far upon conscience of duty, and upon a mere faith of reliance upon general Promises, and upon secret supports of the Spirit, by which he keeps up hope in himself, that such Promises may be his & upon the necessity of that choice which he is put upon, taking that as the safer way, which carries him out to adventure himself that way, rather than certainly ruin himself by Apostasy. So was that holy man carried to the stake, before he cried out, He is come, he 
Glover in Acts and Monum.  is come.  
But it is very seldom that a soul will go so far merely upon a faith of reliance, and therefore God ordinarily gives such persons special Assurances; the Spirit fills their hearts with comfort, joy, and peace, and this will make them far more Heroical in suffering, Acts 7. 55, 56. 2 Cor. 1. 4. Gild of sin saddens a suffering to a man. So doth uncertainty of his estate for the future; for who will adventure soul and body at once, if he judge his condition in a rational account, but a desperate man? And if Saints in darkness suffer much, it is by extraordinary support. But on the other side, when a man can look within the vail by assurance, and challenge glory; The sufferings are not worthy the glory that shall be revealed, Rom. 8. 18. 2 Cor. 4. ult.  
Arg. 4 the experiences of God's people constantly manifest this. One while we have David complaining of broken bones, and a watered couch, etc. another while he is all joy and praises. Those (Acts 2) whose hearts were pricked so deeply, what is the issue of it? see v. 46. They did break bread from house to house, and eat their meat with gladness and singleness of heart. See what became of the Jailor after his trembling fit, Acts 16. 34 He rejoiced, believing with all his house. And certainly, although God may save a soul, and bring him to heaven hood-winked, yet it is very seldom that he doth so; but that at one time or another, carrying on his people in constant acts of reliance, he gives them a witnessing and assuring spirit at the last.   

CHAP. V Reasons of Gods working in this way by his Spirit.  
COme we now to the Reasons of this Proposition.  
Quest. Why will God bestow the Spirit of Adoption upon his Elect after the Spirit of Bondage?  
Answ. For these Reasons principally.  
Reas. 1 Because Religion else would be an uncomfortable profession, and would have little alluring in it to the eyes of those that are without. Men are apt to receive prejudices against Religion, as that which will put a period to all their comforts. And this mistake is much occasioned in them by the sad and drooping lives of those that profess it. So that were it not that usually God brings joy out of sorrow, and puts on his Saints the garment of joy for the spirit of heaviness, no man would choose the ways of God, that are strewed with so many thorns and difficulties, but rather choose to wallow in sinful and worldly pleasures. As the afflictions of the godly, and the prosperity of the wicked in outward things are great stumbling blocks, so much more would burdens of spirit, if they should be constantly and unremovably laid on the spirits of the Saints. Surely, God that will have us tender of the credit of Religion in our carriages, will not prostitute it by any carriage of his own.  
Reas. 2 The Lord doth it, that he may keep up the spirits of his people from fainting under a spirit of bondage. Soul troubles are tedious troubles, spending troubles. Those Diseases that affect the spirits, are so in the body, and therefore they had need of strong Cordials to keep up their hearts who are under such Diseases: Soul troubles overwhelm the spirits; Psal, 142. 3. and 143. 4 Soul troubles sink and drown the spirits, and if God should not now and then support his people with a Cordial, they would faint away quite, Stay me with flagons, comfort me with apples, for I am sick of love, Cant. 2. 5. Psal. 119. 91. My soul fainteth for thy salvation. Now the strongest Cordial God gives his people at such a time, is this, that they shall have an expected end, that he will not contend for ever; and this is the reason why he gives them this assurance, Lest the Spirit should fail before me, Isai. 57 16. or (as others) ne spiritus obruatur, lest the spirit should be overwhelmed. This supports the Church in a waiting frame, Lam. 3. 26, 31, 32.  
Reas. 3 That he may thereby, in their own judgements and consciences, confute the hard thoughts they usually have of him in times of darkness. Man's heart under soul troubles, is a forge of all misapprehensions and unjust censures concerning God. Sometimes he is an enemy, a cruel one; sometimes he hath forsaken them and forgotten them, their hope is 
Lam 3 Isai. 49. 14 40. 27.  perished from the Lord, and their judgement from their God; sometimes he is unfaithful, and his Promise fails for evermore. Now 
Psalm▪ 77  God is concerned in point of honour, to cause the light of his countenance to shine on such, that they may be convinced of the vanity and folly of such thoughts, and to make them confess that they have injured God in such mis-judgments of his proceed. Then they will confess, such thoughts were their infirmity, as Psal. 77. 10. the Psalmist doth, and that his ways are neither like their ways, nor his thoughts like their thoughts, Isai. 55. 8. as David confesseth by experience, Psal. 103. 11.  
Reas. 4 God will hereby show that it is not in vain to serve the Lord; and abundantly recompense to his people all the pains, care, and trouble that they are, and have been at, to follow after him in a dark condition. Beloved▪ assurance of God's love, and joy in the Holy Ghost arising there from, is part of our wages, and God of his goodness to his people, gives them part of their money in hand, to encourage them in the service he puts them upon. As he gave the Israelites a taste of the Grapes of Canaan to encourage them to fight for it. Satan and 
Numb. 13. 23  a man's corrupt heart are apt to discourage a soul under Bondage from hence. What profit 
Job 21. 14 Lam. 3. 8.  is there in serving God? etc. Thou prayest, and he casteth out thy prayer; thou hearest, and art in trouble still. Now God props up his people against such temptations by such Promises to all, and performances to most of his Saints.  
Reas. 5 God doth it to wean his people from this world, Now Lord lettest thou thy servant departed in peace, for mine eyes have seen thy salvation, says Simeon, when he had seen Christ in the flesh, Luke 2. 29. And when a soul after long troubles of spirit recovers the assurance of God's love, O what poor things are all the treasures of the world to him! Lord, (saith David) lift up the light of thy countenance upon me, and then take corn, and wine, and oil, who will, Psal. 4. 6. And then let the eyes of wicked men be even ready to strut out with sat, and let them have all that they can wish, yet (saith he in another place) I will not change portion with them, for the Lord is the strength of my heart, etc. Thou shalt guide me with thy counsel, and bring me to glory, Psal. 73. 25, 26, 27, 28 A man that is called to be a Favourite to a King, will quickly grow into a  of his shop and retail Trade, his sheepfold or cow-stal. Take no care for your stuff (saith Joseph) for all the fat of the Land of Egypt is yours, Gen. 45. 20. So saith God to an assured soul, Take no care for these earthly things, thou hast in heaven a richer and more enduring substance.  
Reas. 6. Because God delights to hear from his Saints often. Not only as a Master from a Servant, nor as a rich man from a beggar, nor as a Conqueror from a Captive, but as a Father from a child, as a husband from a Spouse. Cant. 2. 14. The voice of a Spouse of Christ in the cloven of the Rock; i. e. relying on him upon assurance of his love, is sweet. Joseph could not abide long under the misapprehensions his brethren had of him: [My Lord, and Thy servants] Joseph thought were strange Titles to that of Brother; he longed to hear them call him by a name of relation; so saith God, Hosea 2. 16. to an afflicted Church.   

CHAP. VI A Question concerning the mediate and immediate Testimony of the Spirit.  
HOw doth the Spirit testify our Adoption? (For although divers godly Divines are of a different judgement in the point of immediate evidence; yet I cannot be persuaded, but that there is something in the work of the Spirits testimony, which may deserve to be so expressed.  
Ans. Two ways: 

1 Immediately.  
2 Mediately.    
I. Immediately: wherein the Spirit acts as in illumination and infusion of good motions into us by his secret influence upon the heart, quieting and calming all those waves of distrust and diffidence concerning its condition, by his own immediate power, without the present application of any Scripture grounds to convince a man's reason that his testimony is true. I shall parallel it with the motions of the Spirit thus; As the Spirit many times excites a man to such or such a duty by laying his hand immediately upon the heart, and therewithal a kind of secret force and power, inclining the heart to obey those motions; and as it many times opens the heart to such and such spiritual impressions by a physical injection of holy motions into it, and warming the heart to receive them: so in this case when a poor soul sits in darkness and sees no light, sometimes upon a sudden a light from heaven compasseth it about, and it is, it knows not how, in a moment (as it were) taken up into the third heaven, its fears are banished by a soft whisper from the Spirit of God in the heart, Thy sins are forgiven thee; and this is in such a way, that though the spirit of a man really believes it, and is immediately calmed by it, yet it cannot tell how it comes to pass.  
And so it is sometimes in overcoming temptations, a soul some other times is enabled to knock them to the ground by a scriptum est, (as Christ did Matth. 4.) but sometimes it is stirred up to decline them, and abhor them, by a secret rising of the spirit against them, and to club them down by mere force, setting the bent of the will and affections against them, without any present direct recourse of the soul to the written word. And of this kind, is that work of the Spirit, stirring up in us sighs and groans in prayer, that cannot be uttered; whereas at other times it furnisheth us with abundant matter of prayer from the promises, and other strains of Scripture, useful thereunto.  
And thus (as I said) in conveying the evidences of God's love, the Spirit can, and surely oftentimes doth alter the whole frame of a man's Spirit by a secret irradiation of comfort, a man cannot tell how: for as there is a kind of spiritual instinct in the soul by which it doth the things that are pleasing to God, after conversion, though many times it knows not the principles upon which it acts: so is there a secret and spiritual faculty in the divine nature that is infused unto us, by which when the Spirit speaks peace to the soul, it closeth with it without any reasoning or recourse to evidences, as at other times. As (saith a learned man) there is in the eye, lumen innatum, 
Rutherf. on Jo. 12. p. 100  and in the ear, aer internus, a certain imbred light, to make the eye see lights and colours without: and a sound and air in the ear within, to make it discern the sounds that are without; so is there grace, a new nature, and habitual instinct of heaven to discern the consolation of God's spirit, immediately testifying that we are the sons of God. There are some secret and unexpressible lineaments of the Father's countenance in this child, that the renewed soul at first blush, knows, and owns it. But for the understanding of this, you must observe with me these few particulars for explication of this secret of experimental godliness.  
1. That although the Spirit may testify this immediately, without any express and formal application of a word; yet he never testifies but according to the word, i. e. to subjects capable thereof, and in such ways as they are discovered to be capable by the word: so that the Lords speaking peace to the soul, being in the Scripture bound up to persons under certain qualifications, the Spirit never speaks peace, but where those qualities are real, though not always visible in the soul. As for example, if a man that feels not sin a burden heavyer then all the world, that throws away all duties of religion, never prays, reads, hears, meditates, nay goes on in some sinful way without remorse, be filled with joy and peace, and assurance of God's love; 'tis certain the Holy spirit is not the Author of this, because the promise of peace, belongs to none of this stamp, Matth. 11. 28. Isa. 57 15, 16. Matth. 5. 3, 4. 8. etc. Undoubtedly this assurance is from the spirit of error, a false light to lead into a bog.  
2. That (ordinarily) he thus testifies either in or after waiting upon God in some duty or other, as in praying, meditation, hearing, receiving the Sacraments. By which testimony God seals to the dutiful attendance upon him in such ways, Isa. 57 19 and 56. 7.  
Or 3. In such great and grievous temptations, and darkness of spirit, wherein a man by the cunning of Satan, hath so entangled all those evidences of grace and sanctification which he might draw assurance from, with sophistical evasions, that they will not fasten any thing of comfort upon him. Then when a man cannot untie those knots, by which Satan hath entangled his spirit, sometimes the spirit of God by such a sudden irradiation puts a soul upon an inartificial and illogicall way of solution, enabling him to hold to his claim of Christ, by a kind of resolute confidence, though he be not able to prove it sound at present, or answer Satan's sophistry to the contrary; as Alexander, when he could not untie the Gordian knot, hewed it asunder with his sword: And as that holy Martyr, that answered all the Romish Doctors Sophistry, by a fixed resolution of dying for Christ, though she could not dispute for him.  
Now we must take notice withal.  
4. That such testimonies of the Spirit do beget but an actual assurance during the present exigency, or in order to some present design that God is working thereby. These are extraordinary dainties, that God will not have us feed constantly upon. A gleam 
Rutherf. ubi suprà.  of light (as one calls it) in a dark night, when a man cannot coast the Country, and diseern his way by those marks which direct him at other times; perhaps lightning from a thunder-cloud, that comes just in the moment, when a man is stepping into a pit that would swallow him up, or to discover a cottage which he may turn into, till the storm be over, etc. Now a Traveller will not depend always upon such a guide, but if he can, will learn out such way-marks for his constant direction, as may be standing assurances to him that he is in the way; and rather choose to travel by day, when he may see them distinctly. Thus though God's Spirit divers times takes this course, to shine peace into our hearts upon unusual occasions immediately, viz▪ after extraordinary seeking God in duty, under the immediate violence of some desperate temptation (in which cases God hath sometimes condescended even to a kind of miracle; as when he preserved the glass from breaking, which the troubled and almost despairing Gentlewoman threw against the ground, making its breaking to pieces, and her own 
Mrs. Honymood  damnation a like certain) or at the hour of death, especially Martyrdom; yet to take these for ordinary precedents, and look for them constantly, without endeavouring by standing evidences, to make out an habitual assurance to our souls of our calling and election, is a bold and presumptuous tempting of God. And therefore,  
5 It is a fearful error of the Antinomians, which teacheth us to reject the graces of sanctification from being grounds of our assurance; whiles they tell us, that they are all deceiving evidences, because that were to light a candle to the sun, (they mean to the immediate testimony of the Spirit.) For certainly the testimony of the Spirit, cannot be without the indwelling of the Spirit, and is accompanied always with the leading of the Spirit. See the connexion of these two in vers. 14. 15 of this chapter, compared. 
Rom. 8. 14, 15 compared.  And, we know that he dwelleth in us, and we in him, because we have received of his Spirit, 1 John 4. 13. And John 14. 16, 17 Christ promiseth them the Comforter: but how shall we know him, might they say? seeing the world (as you tell us) knows him not. He shall (saith our Saviour) dwell in you. The indwelling therefore of the Spirit, is an evidence of the truth and reality of the assurance that we have from the Spirit: Hence are all those marks and signs that the Scripture every where holds out, called fruits of the Spirit, Gal. 5. 22. so that though the Spirit testify immediately, yet it submits the trial of his own testimony to his works; Nor is this any dishonour to the Spirit, to be tried by his works, seeing our Saviour Christ was content to submit the trial of his Godhead to the evidences of his works. John 14. 11.  
But more of this in the second way of the Spirits testimony, which is,  
II. Mediately, and that is twofold, 

1 Without Argumentation.  
2 With Argumentation.   but both from the Word.  
1 Without Argumentation: The Spirit sometimes applies the word to the soul, and enables the soul to close with it for comfort in some particular promise of Scripture; wherein God speaks so patt to its case, that it takes that word as a message from heaven, and rests in it, upon the very first apprehension of it: And such is the peace that a soul gets from those promises that either express not any condition, or else such a condition as the soul presently apprehends itself under: as suppose, thou art burdened for some sin, hast prayed earnestly for pardon against it; suppose it a sin of backsliding, and whiles thou art praying for pardon, or waiting upon God in his word, a secret whisper of the Spirit casts into thy heart, Hos. 4 14. I will heal thy backslidings, and love thee freely; or suppose that Matth. 11. 28. Come to me all ye that are heavy laden, and I will give you rest, etc. This is a direct testimony, and must be understood under the former limitations of immediate evidence.  
2. With Argumentation, when he testifies the truth of thy sonship by grace, when he applies conditional promises, and upon search enables thee to apply the conditions of them. This is the usual way for getting habitual assurance, a reflected testimony from our own graces, which are the love-tokens of Christ to us, and discover that love even when, as to present influence, he is absent from us.  
And thus doth the Spirit (properly) witness with our spirits, as follows in the next verse. In the other two he witnesseth 
Rom. 8. 16.  to our spirits; in this properly, with our spirits. And there is as much difference between these, as between the assurance that Jacob had of his Son Joseps life, from the Word of his sons, and from the Chariots that he had sent for him, Gen. 45. 26, 27, 28, when they only told him so, he was (indeed) overjoyed, but was also even in a fainting condition through the struggling of fear with joy, as the disciples at Christ's resurrection, Luk. 24. 41. But when he saw the wagons, than he was fully satisfied.  
So the immediate and direct Testimony of the Spirit (though sometimes when the Spirit gives a man to believe it, it may drown all doubts and fears, yet) in a time of temptation, when a soul gins to question whether all its former refreshments from the Spirit were not dreams and delusions; it is never so fully satisfied, as when it evidently sees and owns the tokens of God's love in its own heart, the fruits of her marriage with Christ, and feels the child of grace leaping in the womb: then saith the soul, sure I am married to Christ, for he doth not drink waters out of any cistern but his own, and the seed of true grace cannot possibly be the issue of an unlawful bed.   

CHAP. VII. A discourse concerning the manner of the Mediate and Argumentative Testimony of the Spirit.  
Q. HOW we may distinctly conceive the witnessing of God's Spirit with our spirits in that Mediate and Argumentative way which we last spoke of?  
Answ. For Answer hereunto, seeing this work is directly opposite to that of the Spirit of Bondage before mentioned, I shall review that again here, and lay the comparison between them, which (I conceive) will give us a clear light in this particular.  
In the work of the spirit of bondage, I told you, the soul was brought under the Conviction of a practical syllogism, such an one as this,  
Every unbeliever, every person that is in a state of nature (in general;) or (in particular) every drunkard, swearer, etc. living under the reigning power of such, or the like sins, is a child of wrath, etc.  
But thou art, (saith the spirit of God;) I (saith a man's own spirit) am such an one.  
Therefore thou art (saith God's Spirit;) I am (saith a man's own spirit) a child of wrath, etc.  
The three Propositions of this Syllogism, I told you employed three sorts of conviction. 

1. Conviction of Law.  
2. Conviction of case, or fact.  
3. Conviction of state: with the consequents of these.    
Suitably in unlocking this prison, there must be a key of as many wards, as there are in the lock, and those answerable to them. For a key will not unlock a door that hath not answerable wards to the lock that fastens it.  
Now these wards of the Spirits key are, 

1. Conviction of Gospel, opposite to that of Law.  
2 Conviction of another case, suitable thereunto.  
3 Conviction of another state, arising from both these.  
4 And the consequents.    
1 Conviction of Gospel: For as the law, the bondwoman, from mount Sinai, is the ground of terror, engendering unto bondage, Gal. 4. So the Gospel is the free woman, the Jerusalem from above, that engenders to liberty, ibid. and 2 Cor. 3. 17. and so is the special ground of comfort. The Law is the warrant upon which the spirit imprisons the conscience; and the Gospel the warrant on which it releaseth it again. And as it is in civil affairs; a man that is under an execution for body and goods by such or such a statute, hides, and flies, and is under fear, and sometimes laid fast in prison, and cannot be released, but either upon a repeal of that law, or the annexing some condition to it, under which he sues for, and recovers his liberty; so it is in this case. The Law says, every one is accursed that continues not in every thing written in that book. No fornicator, idolater, covetous, etc. shall enter into the kingdom of God. Now a man that is under the sentence of this law in his own conscience is capable of release no way, but either by the repeal of that Law, or adding some such limitation, or restriction, or condition to it, as may include him. Therefore when the Spirit gives peace from the word by way of Argument, it first produceth the law of liberty, the Gospel against the law of bondage. It is confessed, (saith the spirit in the conscience of a converted sinner) the law gives me no hope; but there is an addition to, and an exception from that law, which I plead for my release. There is a pardon proclaimed for such sinners as I am. Isai. 55. 7. Prov. 28. 13. The Law in the new edition excepts believers, Joh. 3. 26 from its sentence.  
Now the apprehending and assenting to this truth, is the first work of the spirit in order to this regular assurance of a man's heart before God. A man in a state of spiritual darkness, is like Hagar in the wilderness, 
Gen. 21. 19  she and her son Ishmael, are ready to die for thirst, when there was a well near them, but they could not see it till the Angel shown it them. So is it in the children of the Law, that Hagar, and Ishmael shadowed out. When they are under Bondage of spirit, there be many precious wells of salvation in the Bible, but all these are hidden from their eyes, the Bible is a sealed book to them, and the fountains of life are fountains shut up (as to them) till the spirit that leads into all truth direct a man or woman in such a case to such promises as may be a ground of peace to him, that may satisfy the weary soul, and refresh the sorrowful soul. 
Jer. 31. 25.   
I appeal to the experience of all the Saints of God that know what this means, whether the Spirit of God hath not many times guided them to places of Scripture (as it were) by his own finger. When they have even thrown the Bible away, after much search for a comforting word, and resolved to look no more for that that is not to be found there, hath not a secret whisper, (like that to Augustine in his Conversion, tolle, lege) been cast into them try once again? and have they not unexpectedly dipped and lighted on a place that hath satisfied them as with marrow and fatness? Hath it not been with them, as with a godly Minister that I knew when I was a child, who having been under a Spirit of Bondage for many years, and now even ready to die in that condition, when the eighth chapter of the Romans was read to him a little before his last gasp, stopping at the first verse, now there is no condemnation to them that are in Christ Jesus, etc. Stay, said he, I never saw so much in those words in my days as now, though I read them often: so (I say) can you not say that you have read such and such chapters, ten, twenty, thirty, forty times over, (and that not slightly or cursorily, but deliberately and with meditation) and yet could see never a well of Salvation in them, and yet afterwards from those very places of Scripture the Spirit of God hath made you draw water with joy! So that 'tis the Spirit that doth this first work, discover and convince of Gospel truth, the ground of our assurance. Now this conviction is either,  
1. General, and so the soul is convinced of those very truths long before it can take comfort from them, and believes them with such a faith as he believes the Bible to be true in every part of it: and this appears in those that are under a Spirit of Bondage. Produce such and such promises to them, they will say, true, these promises are excellent promises; and will (no question) yield abundance of marrow to them to whom they belong; but they can see nothing in them that belongs to them. Here is a full well, but they have nothing to draw; or it is a well enclosed, it is not free for them.  
(2 Particular. When the Spirit helps the soul to single out such a word, and opens a door of hope to the soul, that it hath a share in it; and this is that that makes way for, and is completed in the Minor of the former Syllogism; which I call,  
(2) Conviction of Case: Thus the Spirit enlightens the conscience to apply the Promise to its self by owning the condition of it. The Word saith, Such and such persons are children of God: the renewed conscience enlightened by the Spirit, saith, This is my case, I am such a person. Now here the Spirit either enlightens a man to see himself under that condition, by working a present assent to the truth of this Minor Proposition; (As suppose an Argument from the Promise [He that believeth hath everlasting life:] but I believe: Ergo. The assent to this Minor Proposition, I believe, may be wrought by a sudden work of the Spirit, as soon as the major Proposition, whereon it is grounded, is apprehended; and so it is a work somewhat near of kin unto that of the first branch of Mediate Testimony, wherein the testimony was supposed to be by the word, yet without Argumentation:) Or else (as usually) by eliciting and drawing forth the soul to such an assent, by a farther evidence of Argument. For it is very seldom seen, but that such souls as have been exercised with a Spirit of Bondage, are not easily brought to own any good in themselves, so that even the Spirit of God hath much ado to answer all the cavils of Satan and their own suspicious hearts in point of gracious self-Justification, which such souls are much afraid of; and not more difficultly brought to any thing, then to own this Proposition, [But I believe,] or the like. Now in such a case the Spirits work is longer, and he is fain to bring many more Arguments to confirm this Minor. True (saith the soul) he that believes hath everlasting life, but I am none of those Believers, and therefore quid ad me? What doth this Promise concern such an unbelieving wretch as I am? Then the Spirit satisfies the soul in the Minor, by producing such proofs of Scripture, as evidence faith in the Subject in whom it is, such as purifying the heart, love to God, his ways, his 
Act● 15. 9 Gal. 5. 6 Zech. 12. 10  people, grief for sin, etc. And possibly goes farther, and proves those graces to be in the soul by farther Marks, drawn from the acts of them which discover the habit whence they proceed. This is a work of conviction, I told you before, and may be done by many Arguments or few, according to the light that accompanies them to the soul.  
Nor is there any reason why Dr. Crisp and his followers should cry down this way of getting assurance by Marks and Signs as uncertain, seeing the doubting soul will find something that seems faulty in every grace which is presented to it as an evidence.  
Object. If the Spirit say, (say they) Thou art a Believer because thou hast love, that is a fruit of faith; the soul may still doubt, Whether it have love; if love be manifested by delight in God's Commandments, etc. the question will still be, Whether that delight be sincere or counterfeit, pure or mixed, ingenuous or selfended; and therefore say they, there can no judgement be made certainly concerning a man's Justification by his sanctification, or concerning sanctification by the operations of particular graces.  
Ans. To this we answer, True, these graces whiles I barely endeavour to discover them by my own reason, may be still subject to question, and so can make no firm assurance. But in the soul that is graciously assured this way, the Spirit of God rests the heart upon an ultimum quod sic, convinceth him by that which is most visible in him, and stops the mouth of cavilling reason from perplexing the Question any more. As a wise Moderator in a Dispute, that when the Argument hath been spun out so long by a wrangling companion, that there can be no more said, but in away of groundless cavilling, and angry reflections, etc. breaks off the Dispute, checks the wrangling Antagonist, and determines the Controversy by his own sentence upon the whole matter. So when a mans own cavilling heart, and Satan helping it, have picked out all the flaws possibly in his evidence for heaven, and have left no stone unturned to invalidate it, and withal the Spirit hath enabled a man to plead to all exceptions of moment, and yet these wrangling companions will not be satisfied; at last the Spirit makes a man to see, that there is nothing can be said that hath not been answered, but only such wranglings as deserve no answer but scorn, and so determines, and enables the soul to determine the great Question, by inferring the conclusion with undeniable evidence. I know not why this way (the Spirit of God assuring) should not be less subject to question, then immediate assurance. Seeing in a time of darkness, that is as questionable, and will require as long a debate to satisfy the soul, whether indeed it were the voice of the Spirit, or a man's own heart, and Satan colluding with it to deceive a man. Let any man show me that 'tis easier for a man to be certainly convinced, that the Spirits immediate testimony is true, and proceeding from the Spirit, then that such and such fruits of grace (the matter of its mediate testimony) are not counterfeit, and I have done pressing this Argument any more.  
3 The third thing the Spirit doth, is to infer the conclusion of the grand Syllogism, in a conviction of a gracious and happy estate; thus: therefore, Thou art a child of God, an heir of glory, justified, sanctified, etc. (For all these terms and many more are of equal import to the case in hand; the concluding any thing in a man that necessarily accompanies salvation, concludes the certainty of salvation to that person, and seals up assurance.) In the former two acts, the Spirit is the candle of the Lord, without a man, in pointing out the word; and within a man, in the application of his case to the Word; and in this he acts the part of a just determiner of the controversy upon this evidence, a Judge in the conscience quitting and justifying the Prisoner; and this is his sentence of Absolution, and therefore when it is pronounced by his Ministers (as most commonly it is) 'tis called, losing the conscience, Mat. 16. 18, 19 And this I call conviction of a gracious and happy estate, which is opposite to that conviction of a wicked and wretched estate, discovered in the conclusion of the legal Syllogism before mentioned.  
4 The Effects of this Testimony when it is finished, are quite contrary to the former of the Spirit of Bondage.  
1. Calmness and sedation of spirit by the allaying of those boisterous winds of temptation, that raised the waves. This is contrary to that soul confounding horror, that soul-ague, soul-quake that I spoke of formerly, and is called in the Scripture, Peace, Isai. 57 19, 21. and 'tis opposed to the horrible confusions that are in a wicked man's awakened conscience, ver. 20. But the wicked are like the troubled sea when it cannot rest, therefore the godly man's pacified conscience is like the calmed sea, that hath not a wrinkle in its face, not a blast to stir any there, no wind breathing on it, except that of the Spirit of God to excite it to love and thankfulness.  
2. Joy and sweetness, and self complacency in the heart. Which is opposed to that second fruit of the Spirit of Bondage within a man which is before mentioned; viz. Soul distressing anguish. A man that was before not only a terror, but a burden to himself, and was weary of living through his anguish of heart, now gins to take pleasure in himself, and gins to eat his bread with joy; and goes about his business rejoicing, as 'tis said of the Primitive Saints, Acts 2. 46. & 8 39 This is called, Joy in the Holy Ghost, Rom. 14. 17. and 1 Thess. 1. 6. Of the Holy Ghost, because proceeding from this Testimony of the Holy Ghost. It is like the content a man takes in viewing a great deal of wealth heaped up together, and a man can ●ay, This is mine; when a Miser doth sibi plaudere, applaud himself (in the language of the Poet) and bless his soul in the 
Horace.  language of the Psalmist, Psal. 49. 18. such a soul can go through the whole Treasury of the Word, and wallow on the Promises as o● so many heaps of gold, and cry out rejoicing, All this is mine; Can look abroad among all the providences of God, and say, All these are mine; and look upward to heaven, and to crown of glory, and an innumerable company of Angels, etc. and say, All this shall be mine too, in possession, as it is now in Title.  
This is like the triumph after a peace: and expressed by the Apostle, 1 Cor. 15. 55, 56, 57 in some such height of actual assurance of God's love and his own happiness. Such a soul looks (as God promised David's house should be) like the grass springing up by 
2 Sam. 23. 4  clear shining after rain.  
3 Soul supporting hope. And this I set against soul-distracting Despair, which was reckoned (in the former point) among the fruits of the Spirit of Bondage. This is not that hope which is the ground of justifying dependence upon Christ, of which I have spoken before, but that which is the daughter of assurance, and differs from the other, as I told you, as Negative and Positive, as rational and spiritual differ. That hope is the daughter of notional knowledge, this of Experimental. Experience produceth this hope, Rom. 5. 4. This is that that raiseth a man to a certain and patiented expectation of, and waiting for the things which faith of evidence assures him he hath a title unto, and shall certainly enjoy. We through the Spirit wait for the hope of Righteousness by Faith. Where [waiting] sets out the nature of this hope, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we do look out for, and expect with earnestness (as the mother of Sisera is said to do, Judges 5.) [the hope;] i. e. the matter of the hope; which is [Of righteousness by faith,] which justifying faith assures us of; and this is [By the Spirit;] the Spirits testimony is the ground of this hope; and his assistance the cause of it. This is called the Anchor of the soul, that stays him from being carried away with waves of despair upon the rocks of certain ruin. And this is that that is the Helmet of our salvation; guards all blows from our heads, all the blows of temptations, Heb. 6. 19, 20. 1 Thes. 5. 8.   

CHAP. VIII A Case concerning Absolute Promises, and general offers of the the Gospel, and conditional Promises, in reference to the Spirits Evidence.  
BUt here ariseth another Question.  
Quest. Doth the Spirit in its mediate testimony witness from absolute Promises, or from Conditional Promises? From general Offers or special Marks.  
Ans. By Absolute Promises I here understand such as suppose no preceding grace infused into, and acted in us to the fulfilling of them, as the Promises of the first grace, and of the price and purchase of it, the blood of Christ, etc. which suppose no gracious condition at all in us required to the performance of them. If (at least) these may in a tolerable sense be called Promises.  
By Conditional Promises, I mean those which express such and such qualifications in us as disposing us to receive the benefit of such a Promise: as when Christ is promised 
John 3. 16 Matth. 5. 4 John 14. 21▪  to believers, comfort to them that mourn, acquaintance with God to them that keep his Commandments, etc. By general offers I mean such Promises in Scripture as tender Christ to every one, excluding none: by special Marks, such characters in Scripture as discover who they be that have received him.  
Next I shall distinguish between a supporting testimony of the Spirit, and an assuring testimony of the Spirit.  
1 The supporting testimony of the Spirit is such a witness in a man's heart, as in a grievous plunge of temptation, keeps him from sinking, a plank in a desperate shipwreck that saves him from drowning. And it is ordinarily the last refuge of a soul: when Satan hath quite conquered Assurance, than the Spirit acts that soul by a faith of reliance wherein he doth petere principium, in a good sense, acts faith, as at first in Justification. Well (saith the soul) if I am no Believer, if I am no lover of God, if I be a Formalist, an hypocrite; yet there is faith, repentance, love, sincerity for me in Christ, and God offers it freely and unconditionately, I will stay myself upon those Promises or gracious declarations.  
Thus Absolute Promises may be and are the ground of the Spirits supporting testimony.  
2 But secondly, There is an assuring testimony of the Spirit, that that a Christian lives by in calm and clear times, and trades by; that whereby we are said, to know that God dwells in us and we in him, 1 John 4. 13. Therein the Holy Ghost is said to come in the Gospel in much Assurance. 1 Thess. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a full sail of peace and spiritual satisfaction; so that not only all doubtings are removed, but all the grounds on which a man doubts are satisfied. There is as much difference between these two acts of the Spirit, as there is between such a plea as diverts a judgement against a man at present, and that wherein by an evident deed or writing, it is certainly determined on his side.  
And so we may distinguish Comfort and Assurance, and Comfort and Peace. For though Comfort always follow Assurance, so that there can be no assurance but it must comfort, yet where ever there is comfort, it follows not there must be Assurance. For there may be comfort in a less evil compared with a greater; and a poor soul may take comfort in this, that although he be not sure he is included in the Promise, yet he is not excluded; but Assurance presupposeth an actual persuasion, that a man hath a share in the Promise. A man may be comforted with this, that although it is bad with him now, yet it may be better; but Assurance supposeth a sense of his good condition at present.  
Now to apply this distinction to the answer of the Question propounded, I am not satisfied that any man can draw Assurance, as it is thus distinguished from support and comfort, from an Absolute Promise, because an Absolute Promise is no legal plea for me in particular, as to my present Title to God though it be for my future hopes of such a Title. And my ground is this, That which all are called upon to believe, and which is offered to all alike, cannot be a grounded plea to put a distinction between me and others. but particular Assurance puts a special Mark of distinction between me and others; and absolute Promises are offered to all alike; and therefore Assurance cannot flow from an Absolute Promise. Nay let me add, it is the constant guise of Presumption to plead Absolute Promises in point of Evidence, as the Promise of giving Christ to die for sinners, and therefore they are confident he is theirs as well as others. All that God's Saints draw from hence is a comfortable ground of applying themselves to Christ, with constancy and perseverance, because the Spirit testifies to them, that they are capable of the mercy that is held forth in such Promises, if they so adhere to them, and leave not to urge God with them. And the case is the same with general offers: Gods general Offers and absolute Promises are of the same nature in this case. Both may support, comfort a man for the present, but are no evidences for the future.  
As a Prince proclaimeth an Act of Grace, an Act of Pardon and Oblivion to Traitors, and invites in general terms all persons to come and receive it upon such and such conditions; among the rest, one that apprehends himself more guilty than all others, doubts whether it shall reach to him or no, he comes into such a Market and hears the Proclamation to all Traitors etc. whatsoever; hereby is the man so far quieted and supported with this news; Now (saith he) I hear I am not excluded, I am not unpardonable. But now if this man go no farther, but a while after come to trial of Law for his Treasons, and he thinks to plead the general Proclamation and the mercy of the Prince, extending itself to all Malefactors, will this serve for a Legal evidence to a Jury, that he is a pardoned man? Will it not be asked, Sir, What Evidence have you, that you laid down your Arms and accepted this pardon? Here now is required another kind of testimony.  
So here: God proclaims mercy in Christ to the greatest sinners, and this he declares to proceed from his vast and unspeakable love, and thereupon invites all sinners to come and accept of it, for he is a God merciful and gracious, abounding in mercy and truth, and 
Exod. 34. 6.  will abundantly pardon returning sinners. Now a poor soul doubts, whether he be included in this offer. Doubt it not, saith the Spirit, in a Sermon or other Ordinance; be of good cheer, man, the pardon offered concerns all. Now if a man rest here, and believe hereupon that he is pardoned, because in Gods absolute and unconditioned invitation he is not excluded; when conscience is awake, it will say, But might not Judas and Cain, etc. plead as much as that? How can you make it appear that you have accepted that pardon by Faith? Here need Marks and conditional Promises.  
I may plead absolute Promises, and general offers to God in Prayer, but I cannot plead them before God in Court. God saith I will give you a new heart; I will pour out the spirit of grace and supplication: and so in 
Zech 12. 10  general offers, Let whoever will, come and drink of the water of life freely. I may go to 
Apoc. 12. 17  God on these Promises and Offers, and say, Lord give me a new heart, Lord give me Christ. But if I stand before the Court of Conscience and plead these in way of Evidence, That I have a new heart, that I have Christ, I must not prove it by Gods promising these blessings in general to me with all others, but by the Evidences of my acceptance of these Offers, and Gods fulfilling of these Promises. I must be able to say here, Lord thou hast made such offers, and my heart hath accepted them. Thou hast tendered Christ unto me, and I have taken him upon thine own terms; Thou hast promised a new heart, and I bless thy name I find my heart renewed. Are not these the badges and proper cognisances of thy children and servants? May I not conclude a saving interest in thee, who have received such saving mercies and bounties from thee? Thus have I shown you, that (although general offers, and absolute Promises may support, and (in a sort, comfort, yet) conditional promises alone properly assure.   

CHAP. IX. The main Proposition applied. A Case concerning Election; and that the misapprehension thereof hinders its Evidence.  
NOW comes to hand the application of this point.  
And in the first place this may reconcile the thoughts of many precious ones under bondage to a good opinion of their present condition, in that it is not only the Spirits usual method, where he becomes a Spirit of Adoption, to become first a spirit of of Bondage (as in the former Thesis was declared) but that when he hath been such a spirit of bondage, he usually becomes a Spirit of Adoption, witnessing our Adoption. It is a great encouragement to a sick man, though he be grievously pained at present, that his disease is such, out of which most recover; that though sometimes it be, yet seldom it is mortal.  
Object Yea, but you tell us, the persons to whom it is not mortal, and to whom it usually ends in ravishing comforts, are the elect of God. But I doubt I am none of them, and therefore I may, and shall die of this disease for any thing you have said, and never see the face of God in comfort here or hereafter.  
Answ. 1. Observe the policy of Satan in dealing with thy soul. Now he hath gotten an oar into the spirits boat. Thou mayst discern him by his usual guise of tempting; which is to direct thee from the study and care of things revealed, to things secret and uncertain. In men's unregeneracy, when they wallow in sin securely, the word threatens curses and wrath against them, see then how Satan withdraws them from the study of, and surrendering their hearts unto the power of that word by a false prophecy. I shall have peace. Deut. 29 19 I may live many a fair day yet, and repent, and die a child of God. Ye shall not die, Gen. 2. And so he drives men to presume. And if I be elected (saith such a reckless sinner) I shall be saved at the last, let me walk how I will in the mean while. But I hope I am not a reprobate etc. (will such an heart be apt to assume) and the issue is a resolution to continue in sin, and put it upon the adventure. But when a soul is under a Spirit of bondage, he turns his note; but how is it? Is it not the same plot new dressed? Now he prophesies an utter irrecoverableness to thy condition, and upon what ground? why, (forsooth) he hath looked over God's book of life, and he cannot find thy name there, and therefore do what thou wilt, thou canst hope for no better, but worse rather than what thou now feelest. He will not suffer thee now to conclude at the same rate as before, that thou hopest thou art not a Reprobate, but mayst (for any thing thou knowest, be elected as well as any other.  
The only remedy thou hast in such cases, is to consult the written Word of God. Satan saith thou art not elected, but is there any Mark in the whole Word of God, by which a man may know he is not Elected? No; God in his infinite wisdom and goodness hath not given any such Marks by which men may know Reprobation, that so he might retard no man's endeavours after grace. Indeed, there be marks of Election, by which we may make that sure to ourselves, 1 Pet. 1. but the want of these doth not discover Reprobation, because these are all wanting in the dearest Saints of God till they be truly converted; and so, if that consequence were sound, Such true Graces discover Election, therefore the want of them discovers Reprobation, it would follow, that God's Saints before they are converted, (seeing they want those graces) are either not elected, and so Election would not precede Calling, contrary to Rom. 8. 30. and Election would not be from eternity, contrary to Ephes. 1. 4 or else they could at one and the same time be Elect and Reprobate, which implies a manifest contradiction. The Word speaks plainly in this case, Deut. 29. 29. Secret things belong unto God, etc.  
2 Thou hast abundant grounds to believe the contrary, viz. That thou art Elected, if thine eyes were open to see them. The Sanctification of the Spirit is a certain consequent, and therefore a sure evidence of Election, 1 Pet. 1. 2. and Rom. 8 1. In stead therefore of searching the Decrees of God, whether thou be elected or no, search into thy own heart, and see whether thou canst find that thou art called, and so in any measure sanctified; the discovery of grace in thy heart, though but one grain, and that of mustard seed; will assure thee of thy Election, and final salvation. Canst thou not find in thy heart any sorrow for sin, any earnest desires after holiness, any solicitousness to please God, any tenderness of conscience and fearfulness to offend him, & c? If thou canst, think these be flowers that use not to grow in Nature's garden. Well, conclude then; I hope I am called, and therefore elected, and therefore shall be assured in due time.   

CHAP. X. Excitation and encouragement to labour for the experience of this work.  
IN the next place how effectually should this stir up all of us that are converted by way of a Spirit of Bondage, to labour after a Spirit of Adoption, in its witnessing act.  
1. You see that the Spirit of Adoption is attainable, and especially by you of all other men. You are under the qualification of those to whom he doth especially belong. See Isa. 61. 1, 2, 3. To you is the word of this salvation sent. Christ was anointed with the Oil of gladness for your sakes.  
Are not your hearts broken, are not you mourners in Zion, are not you the subjects of a spirit of heaviness, a wrinkled, a contracted spirit, as the Word signifies, a Spirit even grown old and wrinkled with grief? Here then is a word of encouragement for you, let it not fall to the ground.  
What striving is there for places when they fall in the Universities under such and such qualifications, how doth every one within the qualifications bestir himself for his interest? And will you (being in such a capacity) lose the privilege of that capacity?  
2 The Spirit of Adoption in its assuring act is a precious mercy. Friends, do you count it a great matter to be assured of such a temporal inheritance? Will you think it worth your time to search Deeds, and Records, and Offices to confirm a title to yourselves and your heirs; and is it worth no pains to assure your immortal souls of an eternal inheritance? When a Merchant adventures a ship to the sea, if he adventure much in the Vessel, how doth he hie him to the Assurance Office, that if he can he may be no loser by his Adventure, what ever chance befall him? O Friends, you are every day launching forth into the Ocean of eternity, your Fraught is your precious souls, that are more worth than all the world. The Spirit keeps an Assurance Office, hie you to the Spirit, and never leave till you have assured your present Adventure.  
1. I am assured of this; Without the witness of the Spirit, that you are the children of God, no soul here deliberately dares to die. Possibly a Roman Valour may carry men on upon desperate dangers, when the temptations of honour, etc. are present, to put out of their minds the thoughts of an adventured eternity with the hopes of the present life. Those Parents that sacrificed their children to Moloch, could not have endured the cries of their dear little ones, roasted alive in the Arms of the cursed Idol, had not the Drums and other loud Instruments drowned the noise. And truly no man can deliberately sacrifice his soul to Satan, or adventure his soul near the borders of hell, whiles his ears are open to the fearful yell & scrieching of damned spirits; and therefore Satan makes a terrible din in their ears, jingles the fine things of this world, and makes such a noise with them, that he leads them first into a fools Paradise, and from thence into utter darkness.  
Friends, Did such thoughts as these possess any of you now and then, Here I crawl up and down in the world, a poor worm of two or three cubits long, and after a few minutes more be spent (it may be this night) this hour the foot of death may tread me into the earth; I carry a Jewel in this earthly Cabinet, that is more worth than all the world. If Satan lay hands on it, I am infinitely miserable to all eternity; and whether (if I die this night) the devils may not come to fetch away my soul I know not. O if I could die into another world once, and have hopes to live again and recover my condition, if it proved worse than my expectation, I might adventure one of those lives upon an uncertainty; but when as I must die into eternity, that my Sun must set and never rise again; that what is said of a war is more true of death; that in it, non licet bis errare; that (though the tree that is cut down through the sent of water, may grow again, yet) when a man dies, he cannot live again in this world, 
Job 14, 9, 10. 14  but must measure out either woe or happiness by the minutes of eternity. O what is it worth to have the Spirit of God testify, that we are his children, new born to the Inheritance of the Saints in light? O how precious a mercy is it to have the zeal and earnest of that Spirit to assure it beyond Question.  
2. I am assured of this also, that without the witness of the Spirit you cannot so fully have your hearts untied from worldly encumbrances. It is true indeed, that a soul that hears of the excellency of Christ, and the glory of those things that are within the Veil, may be convinced by the Spirit of God, to adventure all that he hath for them; but 'tis still with fear, lest he should miscarry in the loss of both. As a Merchant that is fully assured that there is Merchandise in the Indies that is more precious than those English Commodities that he adventures for it, may be drawn to put his whole estate in hazard, that he may make a voyage thither: but still there are misgiving and distracting cares attend this adventure. O (saith he) I have put all I have into such a bottom, indeed if it return safe, I may be a hundredfold gainer; but sea and Pirates may rob me of all my hopes, and then I am lost both in my present estate, and future expectations. So a man to whom the Gospel is preached, upon the presenting Christ as infinitely precious to the soul, may be brought to deny himself, and forsake all to follow Christ, out of hopes to enjoy him, but 'tis with much fear. True (saith he) if I get Christ, I am an infinite gainer. But if Satan cheat me, or if Christ will not entertain me, than I am of all men most miserable, I have lost all my comforts, my portion of this life, and eternity too. And therefore till the soul be sure of Christ, it ever casts an eye backward as Lot's wife on Sodom; though Grace check those fears, and keeps the soul on in its course yet still I say, it meets with many temptations to think upon its adventure (especially if Christ frown a while) and to wish that it were to do again, and many sad struggling of spirit it hath with these temptations. 'Tis an hard thing for a poor soul to adventure all the world, and have nothing in hand for it, but only to expect its returns hereafter. What says the worldling? A bird in the hand is worth two in the bush; and that Cardinal, Give me my part in Paris, and take who will my part in Paradise? And as some say now, as well as in the Apostles time, Let us eat and drink, for to morrow we shall die, 
1 Cor. 15. 32  and after death we know not where we shall far better. But a man that gets the witness of the Spirit, is like one that adventures for a present Commodity, a Commodity in hand, a thousand times beyond his price; or hath the earnest of his bargain put into his hand, & is certainly assured of the faithful delivery of the whole at an appointed time. He never looks back upon his bargain so as to be tempted to repent it, but rather as rejoicing that for so little he hath gotten so much. See how the Apostle triumphs in this, Phil. 3. 7, 8. and 2 Cor. 4. 17. and those Saints, Heb. 11. 9, 26, 35, and 10. 34.  
3 I am assured also that you cannot be assured of your state of Adoption, but by the Spirit of God. The Arguments from which carnal men draw their evidences for God's love, how weak, how fallacious are they?  
God l●ts me thrive (saith one) therefore he loves me. Ah fool, so doth the Grazier fat his beast for the day of slaughter.  
My conscience never troubles me, saith another. O mad man, 'twere thy happiness if it did. No more doth the man in a Lethargy complain of pain, and yet he is the nearer to death for it.  
But I live under the Gospel, and go to Church etc. Thou shalt lie the deeper in hell for that, if it prevail not with thee to conversion.  
But I pay every one his due. So did many millions that are now in hell, Heathens and Pharisees.  
But God is merciful, and I hope will have mercy on me at the last. Though he be so, he hath damned many millions in hell already, that had as much confidence in his mercy as thou.  
But I am not such or such a sinner. So said the Pharisee, Luke 18. 11. and yet was unjustified. The Angels sinned but once, and that (it is likely) in thought, and are in hell; and many thousands are there, that have sinned far less than thou.  
But Christ hath died for all men, and so I have a share in his blood. O desperate Delusion! Doth not Scripture say, He laid down his life for his sheep? and are all his sheep? are not the most of men goats, and shall be set at his left hand? Might not all the damned in hell have hoped for heaven upon that ground as well as thou? And are they not disappointed?  
But I have gifts more than ordinary. I can pray and expound Scripture, and convert and build up others. And yet thou mayst be like sounding brass or a tinkling Cymbal, 1 Cor. 13. 1, 2.  
Those that are converted, they seek Assurance in unlikely ways too till they receive the Spirit of Adoption.  
One resolutely cheers up his heart, and (as it were) enforceth himself to take comfort, and to be at peace in the assurance of his good condition) without following God in Duties and Ordinances for it.  
Another gins to idolise his Duties, etc. and now sure (saith he) my estate is good, for I hear attentively, pray affectionately, shed tears over my sins abundantly, etc.  
Another reasons himself into this persuasion, fetching from the Word such and such grounds which he persuades himself suits his condition, and thence concludes all well. And you shall see hereafter how fallible these are.  
3 The longer you go without the Spirits testimony, the more difficultly will you obtain it: the more will your hearts be instructed in Satan's Sophistry to elude Arguments of comfort (if you be such as look towards God;) the more experience will you have of your own hearts deceitfulness; sothat you will deal with them as we ordinarily do with common liars, hardly be persuaded to believe their Testimony, when they speak the truth concerning you.  
If you be such as neglect both grace and assurance, know that the more difficultly will you bring yourselves to accept of grace, the longer you delay it; the heart will be hardened by the deceitfulness of sin, Heb. 3. 13. The Spirit grieved, etc. And if you get grace, a thousand to one if you get the witness of the Spirit to testify that you have it. Though God give such men grace as put it off to the last, yet it were too great an encouragement to others to delay in like manner, if he should ordinarily let them know it. 'Tis no easy matter at any time to get it, much more difficult when delayed: Many souls for many years together eat no pleasant bread, and when they drink mingle their drink with weeping, their sleep departeth from them, and all the comforts of their lives are overcast with a sad cloud of darkness, they go from sea to sea, to wait on the Ordinances, rise many a night to pray when others sleep, chasten their souls with fasting, and go heavily all the day long; and this, (as I said) for divers years together, and this in the flower of their years and strength and yet with much ado can get little more than some flashes of comfort now and then, some gleams of light (as I told you before) to save them at a desperate pinch; and after long exercise in a doubtful medley of hope and fear, a sad twilight of sorrows and supports, at last recover this testimony in and to their hearts, that they are the children of God. And therefore 'tis not to be thought, that persons who out of wilfulness or spiritual sloth put off the procuring this blessed certainty to themselves till old age or the approaches of death, should suddenly leap out of a certain damnable estate, into an assured certainty of salvation. Sure the stream of Promises in the Word is least favourable to such persons, and it is a thing most righteous in the eyes of reason itself, that God should be as slow in giving, as they are in seeking this assuring testimony.   

CHAP. XI. Certain Hindrances of getting Assurance of our Adoption, removed.  
Quest. BUt how shall I get the testimony of the Spirit, and thereby be assured of my Justification and Adoption?  
Answ. 1. There are divers Hindrances to be temoved, and then divers Directions to be followed. Hindrances are  
1 A secret murmuring frame of spirit against Gods present dispensations towards thee; as if God dealt very hardly, and contrary to his wont course with thee. As if God had set thee up as the only mark of his displeasure; which discontent is secretly augmented by the enjoyments and attainments of others. Such and such have attained such and such comforts, and walk cheerfully, but God keeps me in the dark, like them that art dead long ago. And then, (as the children of Israel in the wilderness) the soul many times quarrels at God for doing what he hath done, and wishes any change, even to what it was, or the worst that can be, Would God (say they) we had died in Egypt; nay, would God we were out of the world, any way rather than to be thus tossed up and down in these tempests of spirit, to be made Satan's Tennis-bals, the gazing stocks of the world, and a terror to ourselves, etc.  
Friend, who ever thou art, that art in this frame of spirit; know, the Holy Spirit will not be wrought to smile on thy heart by these means. Such a dogged, sullen frame of spirit will but procure thee the more lashes, and continue thee the longer in the wilderness. Israel's murmur kept them forty years in the wilderness: hereby they vexed Gods holy Spirit, Isai. 63. 10 and so dost thou, and thou mayst expect a proportionable dealing at God's hands.  
2 A kind of delight in complaining against thyself, and taking Satan's part many times in bearing false witness against thy own soul. Sometimes a kind of sinful humility, sometimes an apprehension of ease, in venting the causes of their trouble, and sometimes a design of provoking others to humour them in applying those corrasives and terrors to them which they think are their portion; makes many persons liberal in charging themselves in this sort. And sometimes (Satan helping them) they are apt to lay more load upon themselves then indeed belongs to them, aggravating their sins beyond measure, and condemning themselves for the vilest creatures upon the face of the earth. And (by constant use) I know not what kind of pleasure, grows out of such libelling themselves, and they are never so well, as when they are in that tune. I grant, a serious, moderate, and discreet complaining of our sins, and wants, to such from whose advice and prayers we may expect good, and for this reason, that we may get their advice, and prayers, they knowing our condition particularly, and being thereby enabled to help us, by such a through knowledge of our case; is not only lawful, and expedient, but necessary. But to be always, in season, and out of season, urging these indictments against one's self, and merely for this reason, that we may put from ourselves those comfortable truths which are endeavoured to be fastened upon us, doth but more indispose us to peace and satisfaction of spirit, and teach Satan an art of troubling us everlastingly with our own liking and approbation. Take this for a certain rule. That soul that will not open to the Spirit of Adoption, till he can find no matter of complaint against himself, may go mourning all his days, and thank himself for it.  
3. An unthankful denial of the works of God's sanctifying spirit in the heart. Which are the material ground of all regular assurance from the Spirit of Adoption; or (at least) mitigating, qualifying, and extenuating them. This ordinarily accompanies the former. A soul that delights itself in picking quarrels against its own peace, will not be easily brought to own any good concerning itself. Tell a man in this frame, Sir, you are one of Gods called one's, for you have had experience of a gracious change upon your heart. You now hate sin, & count it your greatest burden, which once you loved and judged it your greatest comfort; you have an unsatisfiable longing after Christ, not only in his merits, but in his graces, and the communication of his holiness, and all the World will not satisfy you without him; you have an heart perfectly broken off from all your old company, and all your delight is in the Saints that are upon earth, and them that excel in virtue: you have a tender heart, that is deeply affected with every known sin, etc. O sir, (will such a person oftentimes say) I find no such things in me, and if there were, I fear it is all in hypocrisy. Friend, you do well in fearing hypocrisy: but you do not well in not owning what God hath wrought in you for fear of hypocrisy. Indeed it is not good to boast of the good that is in us, when we have temptations from the approbation of others, to glory in it; neither is it good to deny what is in us when we have a call thereunto by those who are sent by God to examine our estate; which they can never do, nor can they know how to deal with us, if we deal not plainly in confessing what we know and find in ourselves.  
And it falls out too often that such denials (as I said before) are the fruit of unthankfulness, which oftentimes causeth us to overlook, and (in a kind of comparative way) to deny what we have received, because we have not as much as we would have. As it falls out in the covetous men of the world (and there is a sinful spiritual covetousness too) that are ever complaining they have no money, no bread to put in their mouths, etc. whereas indeed they mean, they have not so much as they would have. This is an unthankful denial of God's providence towards them, in bestowing on them what they have. And thou mayst judge the like of thyself in this case. Saint Paul was of another temper, Rom. 7. he makes many sad complaints of himself, I am carnal sold under sin; in me there dwelleth no good thing; how to perform that that is good I find not; when I would do good, evil is present with me; I see a Law in my members warring against the Law of my mind, etc. O wretched man that I am, etc. yet still he mixeth acknowledgements of the grace that he hath received, I am carnal (saith he) sold under sin; yet (saith he) I bless God my judgement goes with the Law, I think it holy just and good; whence though I am over-byassed many times unto evil, yet I allow it not; I would do better than I do, and I hate the evil that I am captived unto. In me there dwelleth no good thing; but mark the Epanorthosis, or correction of himself, as if he had spoken a word too large; What said I? there is no good dwelling in me? let me not be mistaken, I mean, in my flesh, (for so much the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 18. will bear) for though I have no power to do, yet I have some good in my spiritual part, I can will that that is good, and that will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is always at hand; I have good wishes and desires in readiness upon all occasions. I do not the good that I ought to do, yet I would do it, I delight in the Law of God in the inward man. Sin laws it, and lords it in my members, but I have another Law in my mind, so that with my mind, i. e. in my judgement, and resolved bend of will, I serve the Law of God; and there is a special Emphasis in that pronoun, [my self,] that follows, for 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I [my self] serve the Law of God, that is, even I, though I complain so against myself, yet must needs say so much for myself, to the praise of God, I thank God through Jesus Christ our Lord.  
Here is an excellent example for thee that sittest in darkness, and art ever complaining against and defying thyself; do not deny the grace of God, that is not so much a denial of thyself, as God's goodness, and the Spirit of Grace. If thou witness against the Spirit, dost thou think the Spirit will witness for thee? Thou deniest the Spirit, the very medium by which he would testify to thy good condition.  
Take notice also of the peevishness of thy spirit. Thou hast long wooed Christ to accept of thee, and be married to thee, and Christ hath sent thee Love-tokens by his Spirit to assure thee that he owns himself to be thy busband. Now Christ expects the duties of a wife from thee, now thou questionest whether thou art married or no, and not only questionest, but peremptorily deniest all his Love-tokens, or at lest extenuatest them and settest light by them. Think what a sin this is. No wonder now if the Spirit, that Messenger that brought them, take offence at such dealing, and refuse to testify to thee, who art resolved to question his testimony, be it never so clear.  
4. An unwarrantable thrusting off those Promises and comfortable truths which God in the Ministry of the Word or otherwise brings home to our condition, and snatching greedily at all the terrible places of Scripture and denunciations of wrath as our portion. I have known those that have thrust away with both hands all that might make for their comfort, as that that belongs not to them. O the cursed pride of our hearts! When will men leave prescribing to the infinite wise God? When people please themselves in their sins, than they will hear no Minister except he sing a cursed requiem to their spirits, preach pleasing things, and cry, Peace, peace. And when the soul is under trouble for sin, than God must denounce judgements in every Sermon, speak to them in thunders and lightning from Mount Sinai, answer them cut of the whirlwind, or else they will not hear him. Believe it, no soul receiveth good by the Word, but that soul that thinks every Word of the Lord good; and labours, as it is proper to its condition, to apply it. Satan in times of unregeneracy hath an Art to make the Word unfruitful, by causing a man's heart to stand lose from the Law, to rub off the eating, corroding plaster, and say, This concerns such an one, and such an one, but not me. And after our conversion, he keeps the Word from fastening comfort to the soul, and assuring the heart by a like Artifice. True, these are comfortable truths, and concern such and such, but not me. This was the Psalmists case in desertion, and is thine in the present darkness: My sore ran in the night, my soul refused to be comforted, Psal. 77. 2.  
Indeed friends, if you refuse to receive comfort when the Spirit offers it, no wonder if when you would have it, the Spirit refuse to offer it. None of God's offers are refused by the creature gratis. God will stand upon other terms when we come to his shop after we have once refused a good bargain once offered.  
5 A groundless surmising of an irrecoverableness in our condition from such and such threaten of Scripture as concern us not. This follows from the former; When a soul is willing to hear all Thunder and Cannon shot from the Word, ordinarily the devil hath two or three places of Scripture from whence he plays thick upon the soul. Those are two places in the Hebrews, 6. 4, 5, 6. and 10. 26, 27, 28, 29. And one in the second of Peter 2. 20, 21. In the ambiguity of some dark phrases in those Texts of Scripture, doth Satan perplex the soul, and this is a strong hold that he will not presently surrender. Thus he persuades them, that every neglect of duty, every vain thought or wicked action after illumination, and the work of conviction, utterly, and totally excludeth them from repentance or pardon; and therefore it is in vain to endeavour their comfort, who have sinned against the Holy Ghost that should comfort them, and that unpardonably, and irrecoverably.  
I have spoken to this already in the second point, and shall again hereafter. And therefore it shall suffice at present to warn you of this rub which Satan lays in the way of your peace, and to entreat you to take no heed to it, when it is obtruded to bar you from laying hold of the promises of mercy and pardon, which are proclaimed unto you. For take this for a certain rule, God never intends any terrors of Scripture, as bugbears to affright any sinner from Christ who earnestly desires him, (the severest scorpions of the Law are intended only to drive us to Christ, Gal. 3. 24.) much less doth he intent that any of them should conclude any soul under an apprehended impossibility of pardon; for than he would be chargeable with all those desperate conclusions which men usually draw from such premises. But he always encourageth the greatest sinners to believe, and (supposing that) to take comfort from the boundlessness of his mercy in pardoning all manner of sins. Isay 55. 7. and 1. 18.  
How frequently doth he (for their sakes) display his bowels of tender mercies, as if he foresaw that the greatest difficulty of his work would lie in persuading them of those?   

CHAP. XII. Certain other Hindrances removed.  
A Sixth Hindrance is, 6. Keeping Satan's counsel. Many a soul bears sad burdens in this kind oftentimes, because he is ashamed to utter what it is that troubles him. As many a man bears a Disease in some part, which he is loath to discover, and will not be known of it till there be no remedy but he must die of it. This is Satan's policy, to represent the soul before conversion as beautiful in all the ornaments of civility and good nature (as we say) and formality as is possible. But after conversion, when the soul pants after Assurance of God's love, then to show it its own face in as black a glass, as hell, or (its Landscape) an accusing, terrifying conscience can afford. And therefore he enlargeth ordinary infirmities into monstrous Apostasies, and sins against the Holy Ghost; and if the soul be satisfied that its sins are not of that dye, because it never entertained a thought of malice and envy against God or his ways, (which is required to that sin) Then he will inject fearful suggestions into the mind, horribilia de Deo, etc. horrid thoughts of God, Christ, Religion, Scriptures, etc. And then he acts as a wicked Whore; when he hath laid these brats of his at a Saint's door, than he pursues him as the father of them for maintenance, solicits Reason to defend them, or at least to dispute them; and if a soul throw them out as fast as he casts them in, than he makes it his next business to persuade it to keep his counsel in these thoughts and temptations; for (saith he) what will godly people think of thee, if thou shouldst discover such things as these? No one that fears God would ever come nigh thee any more.  
So concerning thoughts of self-murder, temptations to fearful and horrid pollutions, etc. If he cannot fasten them upon the heart, he will labour (at least) to prevail for our secrecy in them. And then he knows he can make great advantages of those concealments. As a lose companion when he hath tempted an honest woman to uncleanness, and cannot prevail, his next design is to persuade her to keep his attempt close, and to allow him her company still; which if he can do, he will afterwards (as being one that regards not his own reputation) blast her, as if she were really guilty of the Fact, and endeavour to make her concealment of his temptations, and continued converse with him, the Argument to prove her so: So if Satan can prevail so far, he will quickly persuade a soul that he hath consented to what he hath concealed, and so lay all that load of desperate conclusions which would follow from the sins themselves upon the suspicion of them. And therefore as a woman that is honest and wise, will discover such solicitations to an husband or near friend, and desire them to watch over her, lest she be overcome by importunity to an act she so much abhors, and if need be, will reveal them more publicly, by way of Caution, for her fuller Vindication: So in this case it is the best way to deal with Satan. Let no such thought arise, but away first to God, and then to a godly Minister, or a godly friend, and unbosom thyself, for hereby thou shalt be able to call witness against Satan upon every occasion, and take away the advantage from him of suggesting many desperate thoughts to thee, which if he have so much footing as thy bare silence, he will inject with a great deal of vehemency. On the other side, he will quickly be discouraged from tempting, if what he speaks in secret, were published upon the house tops.  
7 Secret tempting of God, and dependence upon such means and such men for peace, and limiting God to such and such a time, and resolving not to wait on God beyond that time, or not to expect it from any other means. It may be slighted means and an unexpected time shall bring thee that comfort which thou hast in vain looked for from more likely instruments, and more probable seasons. Truly friends, God will have peace as well as grace to be every way free, and unconfined. Say not, such a Minister indeed is an honest man, and preacheth well, but I shall never profit by him; if ever I have comfort it must be from such or such a mouth. Say not, if God answer me not in such an ordinance, or such a duty, I am hopeless, etc. It oftentimes falls out here as it doth in dangerous diseases among great personages; They persuade themselves that such or such a plain, honest Physician, whom they vouchsafe to consult with in ordinary cases, is able to do them no good in their present distempers; he is not studied, or hath not experience enough, and therefore they must advise with such or such a Court Doctor of eminent practice, and then they think they cannot miss of a cure.  
But many times it so happens, that after they have spent their strength and estate on fees and bills, and are come down into the Country to die, a plain country Physician, and a little Kitchen-physic hath restored them. Truly friends, 'tis so in the case of assurance from the Spirit, Because some godly Ministers cannot preach so every way experimentally as others can, many troubled spirits decline them, and their ministry, and will scarce vouchsafe to discover their cases to them. None must be supposed able to do them good, but such, and such: Well, such men's ministry is tried, and it may be (not out of any deficiency in them, who it is possible may preach truths, and apply medicines of sovereign value and virtue; but merely) through a secret hand of God rendering them unsuccessful, that he may keep the meanest of his Eembassadours from contempt, and the most eminent humble, and let people know, that the Spirit of consolation and Adoption, as well as that of grace and supplication, bloweth where, and whence, and when, and how he listeth▪ the soul-patient finds no recovery, but it is fain at last to be beholden to a man of very mean abilities, and to a word which seemed empty and barren before, for comfort and assurance.  
So, for time. A soul enlarged in prayer, steeped in tears, inflamed with desires, thinks, now verily the time, the set time is come, God will be found of me in a way of peace, and satisfaction. No friend, no such matter. God (it may be) will make thee stay till thou hast even doubted thyself out of all hope, because of thy barrenness, and deadness, and inability to perform any service as thou oughtest, and then he will send his Spirit to shed abroad his love in thy heart: thou shalt bring forth this child of comfort, when, as Sarahs' womb, thy soul is dead, and almost hopelessely barren.  
8. A sinful ambition of self-preparations for comfort and peace: were I so much humbled, saith the poor soul, so kindly and ingenuously affected with my sins; could I recover of this deadness, and flatness of spirit into any measure of liveliness and spiritualness in my performances; then I would believe comfort, and assurance of God's love belonged to me; but that a soul so little, so legally broken as I am, so barren, sapless, lifeless, spiritless in all my services should have any share in Christ, any title to the Covenant of Grace, any part or portion with the Saints of God, I cannot, I will not believe. This is just like Peter's unreasonable motion: Depart from me, for I am a sinful man, O Lord. Luke, 5. 8. Foolish man, to whom should the Physician come but to the sick? 'Twere a fond thing to imagine the patient must be recovered, before he comes that he may be sit to entertain him. So here; Thou wilt not entertain any persuasion of an interest in Christ, till thou attain such and such proportions and measures of grace. Alas! man, till thou have some evidence of thy interest in Christ, thou wilt never a tain them: 'tis want of that evidence occasions thy defects in humiliation, thy deadness and sapplessenesse in duties, etc. Men travel heartlessely in the dark, because they know not whether they go backwards or forwards, whether the next step may not be a precipice to ruin them. But when the daylight ariseth, and shows them by the coast of the country, that they are in their way, this puts new life and spirits into them. The joy of the Lord is a Christians strength. Neh. 8. 10. Nor is it meet, whiles thou art in this frame, that thou shouldst have this witness in thy Spirit, For if thou shouldst recover more life and vigour of grace and duty, and thy assurance therein, thou perhaps wouldst be proud of thy attainments, and attribute thy assurance to them, and so God would have less honour and thou less certainty of it. God would have less honour, because (as I said) grace I would scarce be seen through such qualifications. The smell of some delicious fields (they say) so takes the dogs, that they forget their prey, and follow it no more: such delicious fields of duties may d●aw off the soul from the sent of Christ.  
And thou wouldst have less certainty of continuing it. For it would rise and fall according to thy own qualifications and ablities. For water in a watercourse will never rise above its spring; if the spring of assurance be your own perfections, then as that is higher and lower, so will the assurance be. You that one time find your graces at a spring tide, another time will find them at the lowest ebb, and then your assurance will ebb with them, as it flows with them.  
9 Giving too much way to prejudices against God, and his love, from present sense and feeling. For hereby we make the spirit double work: First to untie and untangle our own knotty, and snarled reasonings, and then to build in us a new persuasion upon new arguments of his own. A man had better Catechise a child or a rude ignorant heathen, then endeavour to reduce an heretic, because the one (as he knows not the truth, so he) is not prejudiced against it; the other is not only ignorant of it, but he is possessed with contrary principles, and hath subtlety of argument to resist it. So a builder that is to lay foundataions where the ground is clear, and hath not been occupied that way before, will not need to do much ere he set upon his work. But he that is to lay new foundations, and build a new house where the ruins of an old Abbey are already, must have double work, digging up the old, and then laying the new. Now 'tis strange to hear, what arguments Souls in this darkness are prepossessed withal, that God doth not love them.  
1. Present smart. Can love consist with such blows? Those strokes sure are the strokes of an enemy. To deliver me over to Satan, to be buffeted by him in such a manner, to set me as a spectacle to Men and Angels, and shut me up in such a dungeon of horror as none besides me ever came into. Is this consistent with love? 2. Past obstinacy. God hath said, he will not hear me, and justly: for he hath called many times, and I have turned the deaf ear to him. Yea, this is that the Lord hath said, Prov. 1. 24. etc. Be sure to stop the mouth of these prejudices by, Heb. 12. 6. and Isay 55. 7, 8, 9 Jo. 6. 37. and other such places.  
10. Slackness and remissness in (occasioned by successelessenesse of) Ordinances and Duties. When once those prejudices cause a soul to cry out, there is no hope, God 
Lam. 3. 6, 7, 8.  hath builded against me, he shutteth out my prayer; then there is no temptation more likely to succeed then this. Why man, what dost thou labour for? Why dost thou sow thy precious prayers on the sand of the sea shore, whence there can no harvest be expected? And hereupon the soul is, if not taken off from duties, yet for want of faith (which is the l●fe of duties) the chariot moves slowly when the wheels are taken off Hope to speed is the greatest encouragement to duty. You clip the wings of duty, if you present unconquerable difficulties before it. And when once the wings of duty are clipped, that it cannot fly abroad to gather sustenance for faith, no wonder if that pine away and die too. And if faith die, assurance is hopeless.   

CHAP. XIII. Another Hindrance removed.  
THere remains yet one Hindrance more to be discovered in this Chapter, which is (eleventhly and lastly) over-scrupulousness, and scepticall-question-fulness in the business in hand. Satan's policy in troubling souls is like that which he useth in deceiving them.  
First, He sets them a gogge (as we use to say) persuades them they must try all things, therefore they must question all things they must hold no principles, merely by a tenure of faith, but of their own reason; and then he inveigles their snarled apprehensions, and makes their entangled and immethodical reason to find knots in every bulrush, and those knots being too difficult to be untied by their weak heads, he brings them at last to condemn all truth upon mere suspicion of error, and renders them so confident of the justice of that sentence, that they become obstinate and irrecoverable heretics.  
So in troubling the conscience, or continuing it in trouble, he persuades the soul in the first place, to question every thing that ever it hath had experience of from the first moment of conviction; nay, those things that have been as sensible and palpable as can be, yet they must now be suspected whether in point of past and present practice, or in point of comfort. In point of past practice, whether it have not sinned in such or such things, which when done, were done with the fullest assurance possible of their lawfulness. And so in present practice, he will scarce suffer a poor soul in such a troubled condition to eat, drink, or sleep without scruple.  
A tender conscience is a great mercy, but a scrupulous conscience is a great affliction. Such a conscience doth not only hinder a man from that which is evil, but abates much of the life, activity, and comfort that is in good actions.  
And so in point of comfort. Urge to a soul in trouble, Such and such gracious works God hath wrought in you therefore sure you are one of his: Such experiences you have had, with which you have been formerly satisfied. I question that, (saith the soul) whether there were any such things or no. I once believed that there were, but I doubt I was then deceived, etc. and so I may be now, if I grant any such things as you say. A soul under this frame, although very well experienced in the School of Christ, and who hath been banqueted in Christ's own Parlour many times, may be turned quite off the hinges merely by his own over-scrupulousnesse. The Disciples were well acquainted with Christ, yet when he came to them upon the sea, they were afraid, thinking it had been a spirit, Matth. 14 26. And the reason was, they were then in such a Tempest, that they feared every thing, and so suspected Christ himself, when he came to relieve them.  
Quest. But what shall I do in such a case? If I be over-credulous and too easy of belief, I may ruin myself that way; and if I be too scrupulous, I may undo myself that way too.  
Ans. (1) Labour for a distinct knowledge of the nature of grace in general, and the known Marks by which it is distinguished from hypocrisy. And although you labour for the greatest means of grace, yet inquire diligently into the Signs and Tokens by which you may know the least. I confess, this would be better done before trouble of mind comes. There is a great advantage that a well catechised Christian hath of an ignorant person in this present case; viz. the discrimination and distinguishing true grace from counterfeit. 'Tis bad laying principles in a mind full of confusion, that (by reason of darkness) can see nothing distinctly. Those should be laid before in tender years, or at least calmer seasons. But if there have been a neglect either in the person, or those under whose inspection he hath lived; so that he be to learn to spell now, when he had need be able to read the works of the Spirit of God distinctly; then I would advise such a soul to search into the Word with the advice of godly Ministers and Christians after those proper distinguishing Marks between sincerity and hypocrisy, upon which he may ground his own enquiry after his own condition. If I should make an Hue and Cry after a man, or cry an horse or cow in ●e Market, and know not by what marks to describe him; or if I search among many other  for mine own, and know not what Ear-mark, or Flesh-mark, or Hair-mark they have, I cannot hope but to spend my labour in vain. I might say the like concerning thy spiritual condition. If thou be to seek what grace is, under darkness, no wonder if thou be scrupulous to own it when it is presented to thee.  
But thou must take heed here that thou do not inquire after the tokens of the least measure of grace, that thou mayst rest in it, and think thou art well enough secured to eternity, if thou have but just so much as denominates thee a child of God. For this is a shrewd sign that thou dost not desire grace, for its own sake, but merely as a bridge to heaven; and if thou do so, 'tis a thousand to one but (partly by God's just judgement, and partly by thy own spiritual sloth,) thou wilt be endangered to cut it an inch or two too short to reach the other side of the bank. But if thou desire to know the least measure of grace merely for this reason, that thou mayst not (like an unskilful Gardiner) weed it up when it is tender, for a weed of hypocrisy, but cherish it, and water it, and improve it to greater measures of perfection, this is a good design.  
2. Give way to no Scruples without a word. Inquire of thy own heart what word occasions such a doubt, such a question; and where thou findest no word lay it by. This is a good rule in our actings. There is much superstition oftentimes in Scruples, (if that may be taken for superstition, which is supra institutum, over and above Gods revealed will) and the ground of superstitious fears, is fancy. The way to confute a superstitious Worshipper, is to require a word for his practice; so the way to silence a superstitious Scruple, is to demand a Scripture reason for it. Why art thou cast down, O my soul, and why art thou thus disquieted within me? Psa. 42. 5, 11. and 43. 5. q d. Soul, you are troubled, but is that trouble a warrantable trouble, is it a trouble that God allows? if so, show me his warrant for it. So when Satan pursues thee with Scruples and Fears, and arrests thee as a prisoner in God's name, ask him presently Quo warranto? (as Lawyers say) Satan, let me see your warrant: 'tis not enough here for him to reply, Thou hast a deceitful heart, and thou hast had great experience of it, and there be many hypocrites, and there is much counterfeit gold, etc. These are generals. Ask him by what warrant from the Word he bids thee doubt whether thou be an hypocrite, and thy gold be false. If he show not his warrant, fall pell mell upon him, spare him not, for an illegal Assault and Battery.  
3 Wordless Scruples must be silenced; especially if I either have, or have had (to my best and most deliberate judgement) sufficient ground to convince me of the contrary. In such a case, if I have been formerly satisfied upon Scripture grounds, I am to rest in that satisfaction; if not, yet if now such grounds be presented to me, I am bound to receive it, and (at least) to silence all Scruples to the contrary. Otherwise, the Authority of God's Word, would be far less with me then that of mine own groundless fancies or Satan's vexatious suggestions. Conscience is an Officer of Gods, his Deputy-Iudg in the soul, and therefore it must determine from, and according to the most preponderating evidence from the Word of God. As in matters of Law, a Judge is not to hearken to every litigious Lawyer, that puzleth and perplexeth a cause, farther than he speaks Law to justify his allegations; but if he can bring none, may and aught to proceed to sentence, upon those rules of Law and Justice, upon which he hath formerly judged in the like cases, or such as being now urged on the behalf of the Defendant, have nothing of moment objected to the contrary. I know Satan can, and doth often tempt with a Word in his mouth, as he did our Saviour with [It is written,] and so without all question doth (where he sees the soul will not be taken with chaff, or baffled with mere scare-crows of groundless suggestions) urge Scripture in troubling the conscience. And in such cases we had need of a Spiritual palate exercised to taste words, as Elihu lays the comparison, between inward and outward sense, Job 33. 3.  
But if all the Scruples of our spirits were reduced to this trial, not one to a thousand but would let fall its suit rather than discover its weakness by the impertinency of its allegations.  
Object. But if I have never so plain word urged upon me to satisfy me, yet (if the Spirit do not make the word satisfying) Satan is an impudent Accuser, and mine own heart is full of darkness, and it will question whether it be day when the Sun shines, and (with those that are resolved to conclude snow black) rather condemn the most certain of the senses for a mistake in so clear an Object, then acknowledge an error in its own reasonings.  
Ans. I grant it: Yet this I must do in the case in hand.  
(1) I must acknowledge that I ought, or that I see no reason (at least) why I ought not, to be satisfied with such clear evidence, there being so little objected that may reasonably disparage it.  
(2) I ought to condemn, bewail and pray against such unwarrantable slowness of believing, where I have so much apparent ground.  
(3) I ought (at least) to suspend those groundless Scruples for the present, and act upon the conclusion which I am convinced, appears most justifiable from Scripture, (though I cannot apprehend it altogether, beyond question at present) as if it were unquestionable, till some new grounds of more considerable weight are urged to obstruct my proceed. As in a case of Law among men is clear; A man hath a Title to such Lands, as by the advice of Lawyers, and from Law he conceiveth to be good, or (at least) after many debates with an adversary that obstructs his quiet possession, he sees not by any thing that can be urged to the contrary, but that his own is the most likely Title. If this man enter upon this Estate, and use it as his own, till the Advarsary produce a more legal evidence than his, and justify it in Court, the man offends not.  
So in conscience. God's Ministers that are the Counselors in its cases, tell thee according to their best knowledge in the Scriptures, that thou art a child of God, and hast an unquestionable Title to him; this they prove by Scripture, compared with the operations of God's sanctifying Spirit in thy heart. Satan says not, and thy own misgiving heart fears lest he say true. However thou seest no reason he brings from Scripture, or at lest none so weighty as that thou seest sufficient cause from his allegations to reject those other that make for thee; nay, it may be thy judgement inclines to them, but thy heart is yet fearful and trembling: in such a case thou mayst safely practise, as occasion serves, upon that conclusion which thou seest least to weaken. I mean, thou mayst act as a child of God, apply Promises, urge them in Prayer, etc. as if they were thine, till some more considerable grounds be offered to weaken the former upon which thou actedst. This I say, because I know it is the doubt of some precious souls, whether they may pray or apply any Promises, till they be altogether out of doubt that they are the children of God.  
(4) Nay let me say more. If thou have but the least ground to hope, that though thou be not a child of God for the present, yet thou art not where excluded from a capacity of being so; thou mayst lay hold upon the Promises which belong to Saints, so far as to improve them to duty, though thou mayst not so far as to build an Assurance upon them. And the reason is, because the Gospel becomes mine by my laying hold upon it, and claiming it as mine. And God allows a Christian an holy violence in entering upon the precious possessions thereof; the violent 
Mat. 11. 12  take it by force. If a man should never lay hold of a Promise till he be assured that it belongs to him, he would never lay hold of any: because (as I shall tell you more hereafter) Assurance that the Promises and the things promised in them are mine, depends upon my laying hold of them, and claiming them as mine, and therefore cannot go before, in an orderly and ordinary way.  
4. Sometimes when mine own scrupulous heart will take no satisfaction, I ought to lay some weight of confidence upon the judgement of others, godly Ministers, and experienced Christian friends. A slander by (say we) oftentimes sees more than the parties in action can see themselves. I believe my Physician concerning the state of my body, and my Lawyer concerning the state of my Suit, though (it may be) I have strong inclinations of myself to make a contrary judgement; and upon their judgement, I follow the one's Physic, and the others counsel. 'Tis not a matter of small moment, when upon the sight of thy serious humiliation and sorrow for sin, earnest and restless desires after Christ and holiness, and the like signs a Minister of Christ in his name shall declare, that (as far as the Word gives him ground to judge of thy case) he fully persuades himself that thou art a child of God. The Lord hath promised to confirm the Word of his Servants, and perform the counsel of his Messengers, Isai. 44. 26. And it is not for nothing that he hath promised to lose in heaven what they lose on earth, Mat. 16. 19 'Tis true, they may err in the Application; and God is not bound to justify them in their mistakes. But yet it is as true, that seldom doth a godly knowing Minister (and such an one only is fit to be consulted in such cases) so grossly mistake the case of his Soul-Patient, as to misapply comforts, but upon such grounds as will hold water according to the Word; and he cannot be so much an enemy to thy soul and his own, as to go about wilfully to deceive thee.  
So may it be said of the judgement of serious and experienced Christians, that although they cannot absolve the troubled soul Authoritatively (as Ministers can) and charge you to rest in their word in the name of Christ; yet they may pass a private sentence upon your condition from the Word, and their own experience; and you are bound not to reject it rashly and inconsiderately, but to allow it some weight in your serious thoughts.  
The least that you can allow to the testimony of such persons of both sorts concerning your estate is, (1.) A charitable Interpretation of it, and the grounds upon which they give it; so far as to think thus of it; Why may not I (in darkness and confusion of spirit) be rather deceived in my judgement of myself, than such persons, who (as they are free from my distempers, and entirely love my soul, so) have more intimate acquaintance with God, and the light of their own experience to keep them from mistaking? (2) Hearty prayer to God, that he will make good the words of his servants, and open your heart to receive them. (3) A suspension of any severer determination or sentence concerning yourself, seeing you find so many (supposed abler than yourself) to be of another judgement. (4) A striving and labouring with your own hearts by meditation upon the grounds upon which they pass their judgement of you, to incline them to receive it. (5.) To follow their advice and counsel (grounded thereupon) as far as possibly you can, and to blame yourselves before God when you do not do so. Isai. 50. 10. Who is there among you that feareth the Lord, and [obeyeth the voice of his servant,] that walketh in darkness? etc.   

CHAP. XIV. The first Direction to the attaining of a Spirit of Adoption in its witnessing Act. And first concerning exercising frequent Acts of Reliance. As also a Case concerning the exercise of Reliance in want of Assurance; How it can be. Faith in four noble Acts described.  
AFter the removal of Hindrances, follow these Directions.  
I. Exercise frequent Acts of Reliance upon the free grace of God in Christ, and the Promises in which it is held forth unto thee, together with the offers and invitations of the Gospel backing them.  
Quest. But how can I rely upon that grace which I am not assured belongs unto me? If I rely upon a friend in a matter of moment concerning whom I have no certain evidence that he ever intended me any good▪ I may deceive myself, and thereby undo myself, while I lean to a broken reed.  
Answ. 1. The being assured that God is mine in particular, is not the only ground of my reliance upon him. 'Tis true, there be acts of reliance that follow Assurance; when a man relies upon God as a, known friend. But yet there are acts of Reliance that precede Assurance, as when I rely upon God as one that hath offered to be a friend to all that will duly make use of him. Such a friend I am not assured is my friend in particular, before I go to him; but I go to him, take hold of his offer, claim his Promise, and resolve to adventure myself thereupon, and thus at last I get a good word from him that gives me a particular assurance that it shall be with me according to my faith, Mat. 9 29.  
That you may understand this the more clearly, know, there be these four acts in faith, and they are like so many stairs one above the other, the one being the ground of the other. I deny not but they may all be brought together in time. But in nature (I apprehend from the Word) they are produced in this order: Those are  
1 Acceptance. The Gospel reveals life and salvation to poor undone sinners through Christ, who abandoning and renouncing their own sins and righteousness, are contented to receive it from him in his own way. The answer of the heart to this Truth is, It is a saying worthy of all acceptation, 1 Tim. 1. 15. And (accordingly) I accept of these terms and resolve in God's strength, I will not seek salvation in any other name. Lord Christ accept of me, I surrender myself into thy hands, I beseech thee discharge all thy Offices on, and for me. This is called receiving, John 1. 12. It is sometimes expressed by a term of motion, coming to Christ, John 6. 37. yea, flying for refuge to him, Heb. 6. 18. Both which imply, renunciation of other security, and accepting his alone.  
2 Claim. The next thing apprehended in the Gospel, is the general offer of these terms, and salvation by them, unto all that come unto Christ, and Gods earnest invitation to accept of it. The first is the discovery of the way of life, and that the soul likes, and accepts and comes. This is the discovery of the persons to whom this way is passable, and those are all that exclude not themselves. Ho, every one that thirsteth, come, Isai. 55. 1. Apoc. 22. 17. Let whoever will, come. The Answer of the heart here, is, Lord, I come; Lord, I put in for a share in this Offer. This is called, Laying hold upon the hope that is set before us, Heb. 6. 18.  
3 Reliance or dependence. This is a gracious Offer indeed (saith the soul) and I have put in for a share in it: but may I depend upon it. Yes, saith the Gospel, and (there comes in the Promise seconding the Offer and Invitation) thou mayst adventure thy soul on it: for God hath said, that who ever comes to Christ he will in no wise cast out, John 6. 37. That he that thirsting comes, shall eat that which is good, etc. Isai. 55. 1, 2, 3 Matth. 11. 28. The answer of the heart here, is, Sink or swim, I will adventure my soul upon this Promise; I will carry it to hell with me in my dying gripe, if I must perish. Though he kill me, yet will I trust in him (as Job saith under affliction) Job 10. 13. This act is usually expressed by trusting in God, Ephes. 1 12, 13. Trusting and staying a man's self on God, Isai. 50. 10.  
4 Assurance. A soul having gone thus far, the next question is, But what if (seeing there be many that come and claim an interest in Christ, that shall at last be cast out, because they do not indeed come and claim Christ as they should) I say, What if I be found among them; and then I shall be ashamed of my hopes, and my reliance at the last, when I have expected so much from it? Now to this the Scripture says, There is no condemnation to them that are in Christ Jesus, Rom. 8. 1. John 3. 16. Whoever believeth shall have everlasting life. etc. Hereby shall ye know that ye are passed from death to life, &c, 1 John 3. 14. John 14. 21. Then shall I not be ashamed, when I have respect, etc. Psal. 119 6. The answer of the heart to this, is, Such an one am I; therefore my faith is true, therefore I am under this condition or state: I know that I am passed from death to life; I know that I am of God, 1 John 5. 19 I need not be ashamed.  
Now the third of these Acts, to wit, Reliance, is an act to be exercised perpetually, in order to the getting the Testimony of the Spirit in the last, viz. Assurance; when Assurance (as most ordinarily it comes to pass) is not enjoyed at the same time together with it. For  
1 This is the advice. Isai. 50. 10. Let him trust in the Lord, and stay himself upon his God. Who is he that is thus advised? One that walks in darkness and sees no light, and therefore is not assured that God is his God (though he be so;) he must stay upon his God; first he must lay claim to him as his God, and then stay, and depend, and rest upon him. I illustrate it thus, Suppose such a friend as I before mentioned, that offers the highest acts of real friendship to all that come to him, accept of it, upon such and such terms, claim his favour, and rely on his promise. Which is the way for me to be assured that this man will be my friend in particular? Is it not this? to go to him and tell him, Sir, your publication of your good will encouraged me to accept your offer, emboldened me to claim an interest in your friendship, though neither your Proclamation, nor offer, nor Promise named me in particular. And now (Sir) I rely upon your Promise to interpose for me between me and Justice, to pay such a debt for me; if you fail me, I am an undone man. I have such an esteem of your word, that I am resolved I will adventure myself upon it, and all that I am, though I know your mind no farther concerning me in particular; yet I cannot withal but desire, that if you think fit, you will give me a particular assurance that I am accepted by you as one of those to whom you stand so engaged, that by the knowledge of my particular obligations to you, I may be encouraged the more cheerfully to serve you, and to be the more hearty thankful. I appeal to all men, whether this be not the likeliest way to get a particular engagement from this man.  
Apply this to the case in hand, and you will see reason in my Direction to act reliance in order to Assurance.  
2 Besides, Reliance frequently exercised will yield Arguments of Assurance; especially, being acted in particular cases: as suppose temptation, corruption, straits. As though a man have no particular obligation from a friend, yet knowing his principles, that he never fails those that depend on him, and having relied upon him often, and found he hath not failed him at any time, at last he becomes assured that he will not. So seeing I know that God never faileth them that trust in him, and I have found that he hath stood by me in many a sad plunge of spirit, in pursuance of that and the like obligations, I hence argue, sure he will never fail me. So the holy Prophet argues, 1 Sam. 17. 37. And so the Apostle Paul, 2 Cor. 1. 10. God hath delivered, God doth deliver, and God will deliver.  
3 Assurance is recovered the same way when it is lost, wherein it is to be gotten when a man is utterly a stranger to it; and this I evidence thus. A soul in desertion looks upon himself as having no grace at all, and therefore he doth act, and (if he can act no higher) we advise him to act as if he begun all anew. This course were in vain, if not the same in both.   

CHAP. XV. Another Direction concerning seeking Gods face in Ordinances; Such as the Word and Prayer.  

Direct. 2.  II. SEek diligently in all Ordinances after the testimony of the Spirit. The way for recovery of lost evidence is that (as was said before) which is most proper for getting it at first. The Church in Cant. 3 1, 2, 3, 4. had lost her Beloved, 'twas night (a night of desertion) and he had slipped away in the dark; what doth she then? She seeks him first upon her bed, lay still (its likely) and sent some sleepy calls after him. But Christ will not be found at that rate, I sought him, but I found him not. What then? See what follows, I will rise now; yea, that is a more likely course, shake off that sinful sloth, and seek him in good earnest. So she doth, I will go about the City in the streets and in the broad ways. In the City, that is in the Church (set out by a City often in Scripture, because of communion, defence, order like a City; and often by the City of Jerusalem in particular) In the streets and broad 
Apoc. 21. 2.  ways; i. e. the places of concourse, the Assemblies of the Saints; there Wisdom uttereth her voice, Prov. 1. 20, 21. there she meets with the Watchmen, and she asks them, etc. and then when she had advised with them, and followed their Directions, see what follows, ver. 4. It was but a little that I passed from them, but I found him whom my soul loveth. I found him; that is, in the evidences and refreshments of his Spirit.  
1 Seek in the Word. If God give any soul peace (in an ordinary way, and who are we that we should put God to the charge of extraordinaries?) 'tis the fruit of the lips, Isai. 57 19 The fruit of whose lips? even the lips of those whose lips are appointed to be the Treasuries of saving knowledge for the Church. The Priest's 
Mal. 2. 7  lips shall preserve knowledge, and the people shall seek it at his mouth. But (may the soul say) what can he do towards that work? 'tis not in the power of man to ease me; Man cannot heal the wounds that an Almighty God makes. Yes, such a man may do much (ministerially and instrumentally) for he is the Messenger of the Lord of Hosts, Mal. 2. 7. Certainly God could have given Cornelius direction what to do without sending him to Peter; it was as easy for him to have said, Cornelius, do this or that, as to say, Send for Peter and he shall tell thee what to do, Acts 10. 6. But God sends him to Peter, and Peter must come, and direct him in a set Sermon, that God might keep up the credit of his Messengers, and his standing Ordinances. There are special promises to this purpose to be fulfilled to the people of God in public Assemblies of the Church. Isai 56. 7. I will make them joyful (saith God) but where? in my House of Prayer; which was (among the Jews) the Temple, and among the Gentiles any place of public Worship. Isai. 60. 7. I will glorify the House of my glory. And 'tis remarkable, that in both places the Promises are made to the Gentiles when they should be converted, as appears by the Context. God would have an house of Prayer, places of public Assemblies, in the Gentile Church, and in them, God hath promised to make his people joyful. Come forth here all ye old Disciples, experienced Christians, and give in evidence from your experience. Cannot you say, that the banner of love which God hath spread over your souls, was lifted up in these Banqueting Houses? Hath he not here stayed your souls with flagons, and comforted you with apples? Cant. 2.  
2 Prayer. There is an holy Conference and Dialogue between God and the soul in holy Duties. This of Prayer is the Duty in which we speak, and the Word and Seals are the ways in which God speaks. We ask Counsel in Prayer, God answers in them; We ask strength and peace in this, God returns answers of peace in them, and we reply in thanksgiving again. God in the Word tells us what he is offended at in us; we confess it in Prayer, he assures us we are pardoned in the Word, etc. We return thanks in prayer again. And indeed, this is the way how to know God's mind; as we know man's mind by desiring a conference and proposing our doubts or dissatisfactions, and receiving his answers when he gives them, or pressing for them, when he denies or estrangeth himself. Thus David used to inquire of the Lord. Psal. 27. 4. And when he had enquired in prayer, than he holds his peace, and waits to hear what God will say, Psalm 85 8.  
1 Neglect not this way of conference with God. Especially in the set seasons thereof. They have a fancy among the Philosophers, of two needles touched with the same Loadstone, which being set in two Compasses, written round with the letters of the Alphabet, will convey intelligence from one friend to another at the greatest distance. Thus each friend having recourse to his own Compass at fixed times, shall find that as his friend at distance moves his needle to any letter, his own, (without any touch of his) will turn to the same; so that by putting together those letters, he may read his friend's mind. I have not faith enough to believe the conceit; but I can make a good use of it in Spirituals, wherein I am sure it is true. God's heart and thine are touched with the same Loadstone of love, and if thou at seasons of conference shalt have recourse to the needle 
1 John 4. 19  of thy heart, and by the experience of holy affections in prayer, shalt point out to God thy wants and burdens, the heart of God by a sacred sympathy, will work the same way, and copy out thy case in his own bosom; and than it cannot be long ere his fatherly compassions set the needle of his affections a turning towards thee again, to produce a reciprocal assurance in thy heart by a like secret sympathy. This the Scripture holdeth forth clearly. See Jer: 31, 18, 19, 20. There Ephraim's needle first turns in confession, Thou hast chastised me, etc. Then God's needle falls to work presently, to give him intelligence of Ephraim's complaint, Surely, I have heard Ephraim bemoaning himself. And when Ephraim's story is done, than God falls to turning his needle by way of answer to Ephraim, My bowels are troubled for him. Is Ephraim my dear son? Yes that he is, and he shall know it too, For since I spoke against him, I do earnestly remember him still. Then comes the answer to Ephraim's heart, I will surely have mercy upon him, saith the Lord.  
Thence in the Text the Spirit, that is the witness from God to us, is the Solicitor within us to God. The same Messenger that carries our Letters, brings our Answer, ver. 16.  
Oh Friends, you know not what mischief Satan doth to you by cooling your hearts in prayer; nay, by prevailing with you only to neglect a set time of prayer, public or private. If you appoint a friend a set time of meeting and conference so often every day, and you fail him twice or thrice together (especially when he knows you have none but trifling businesses to hinder you) how can you expect but that he should serve you in the same kind? True, a man may lay bonds upon himself in appointment of times of duty, which (as he may order the matter; that is, if he lay them so upon himself as to pronounce it absolutely unlawful upon any occasion to overslip that very time) may prove but snares to entangle his conscience: but yet on the other side; to set apart appointed hours for this duty, as a convenient means to keep our heart from framing petty occasions from hour to hour to put off the duty, and that with resolution not to fail at the appointed time, but upon very weighty occasions, and upon such failing at any time, to resolve to make up that defect doubly, as soon as the occasion is over, sure, is a very profitable way for the getting and keeping acquaintance with God. And no question if God find (as he knows) that very slight occasions divert us from meeting him at fit or set times, but he will be out of the way at other times, when our leisure will serve us to seek him.  
But this by the way concerning set times of prayer. 
2.  2. A soul that wants the witness of God's Spirit, though he neglect not those, yet he will not content himself with them; but he must now and then visit the Throne of Grace in extraordinary ways of duty, adding fasting to prayer, and spending whole days in following hard after God. Certainly, this duty is much neglected among Christians in these days, to what it hath been formerly, both in private and public. Surely, when God's Saints were more acquainted with it, there was far more acquaintance with God then (I fear, if I may guess at others condition by mine own) there now is.  
There be some Devils (saith our Saviour) that will not be cast out without prayer and fasting, Mar. 9 29. so may I say in this case, there be some doubts that will not be cast out of the soul till a man try this way? Not that fasting adds any thing to prayer in itself, or by any proper efficiency of its own; but it disposeth a man to humiliation, and humiliati●… disposeth a man to partake of the secrets of God's counsel, and especially in the matter of particular assurance. Isai. 57 15.  

Caution  Yet is not this help so absolutely necessary as that I should put it in practice under every condition of body: if I am not able without prejudice to my health to bear fasting, I shall thereby more distemper my body, and (consequently) more weaken my spirits, then is convenient or indeed lawful; and thereby give greater advantage to Satan to trouble my tired mind, than he had before.  
In such a case, commend thy condition to the public prayers of the Church, especially upon days of solemn seeking God. If persons be sick, and in danger of death, than a Minister shall have a bill handed to him to pray for their bodily health, (and that is good, that in these days wherein every Ordinance of God, and Duty of ours grows into disreputation, men show they value the prayers of the Church:) but I wonder that among all our bills, there are no complaints of soul-sickness. Oh Beloved, it would do a Minister's heart good (as we say) to receive a score or two of bills upon a Sabbath day to this purpose. One that hath an hard heart, that hath been often heated and is grown cold again, one that hath been long under conviction, and finds no gracious issue of it; one that cries aloud after God, & can have no Answer; one that is assaulted with fearful temptations, that cannot get any evidence of God's love, and goes heavily all the day long, etc. desires their prayers.  
It may be God expects you should thus make many friends to speak to him, that thanks may be rendered by many on your behalf, (as the Apostle expresseth himself in a like case, 2 Cor. 1. 11.) And neglect not to be present as often as possibly thou canst at the public prayers of the Church, especially such as are put up in relation to thy case. There is a remarkable story of one out of whom by the prayers of Mr. Rothwell, an eminent Minister of late years in the North, 
See Clark in the life of Rothwell.  and some faithful Brethren, a Devil was cast; the man yet continuing dumb for some years after, till he being present in a Congregation where he was particularly prayed for, at the close of the petition God opened his mouth, and he said, Amen publicly, and spoke to God's glory ever after.  
So in thy case, who knows whether God reserves comfort for thee to be dispensed in such a way?  
Lastly, Every day the Saints of God (especially under bondage and darkness) can find occasional times; to knock at the door of grace, when they are at leisure from necessary employments. There be some haunts where most men bestow themselves, in the intervals of business, in the breathing times between one employment and another. One man fills up these breaches, parentheses, and odd ends of time with idle discourse, another with such and such pastimes (losetimes we may better call them, as commonly they are used;) a third haunts the Alehouse, or a worse place, it may be: but such a souls usual haunt as I am speaking of, in those fragments of time, is, the throne of grace; and prayer, and holy conference with God in other private Duties, that is his pastime. Will you know where David haunts at midnight, when he cannot sleep? At midnight will I arise and 
Psalm 63. 6.  praise thee, 119. 62. Will you know where his haunt is after meals? Not only evening and morning, but at noon also will I cry unto thee, Psal. 55. 17. If you inquire what time he gins in the mornings, see Psalm 119. 147. I prevented the dawning of the morning, and cried. In a word, (to shut up this head) some people (I know) charge this way of seeking assurance, with trusting in Duties, and the persons that so seek, with pride in them. But sure there is more pride in not condescending to beg, then in begging. 'Twere an unheard thing that a beggar should be proud of his trade: He that prays feelingly, hath the greatest security against pride.   

CHAP. XVI. Concerning seeking Assurance in Sacraments. Where a practical Question, whether and how Baptism administered in Infancy, can be helpful hereunto.  
THis assurance is promoted by Sacraments.  
These we call by the warrant of St. Paul the Apostle, seals, Rom. 4. 11. Now the Spirit that is the personal seal, may make use of the Sacraments as the instrumental seals of this assurance.  
1. Baptism. I mean not the repetition of it, which is a course some vain people are seduced unto, in hope to get comfort by it; but many have found it hath been an occasion of many sad and fearful Apostasies from the standing Ordinances of Jesus Christ, and so hath eaten out the heart of their love to, and zeal in following God in them, whiles their prejudices to their former baptism, have caused prejudices against the Ministers that dispensed it, and the Churches wherein they received it, and so they have proceeded by degrees, (as finding no persons or administrations free from exception) to throw off all ways of worship and duty altogether, which when they have been made to see the evil of their way (as it may by God's goodness come to pass, though seldom it do) they find all the peace they got in those ways was but mere imposture.  
But I mean, the renewed meditation of the spiritual signification, and end of that seal of the Covenant, which (having been applied to thee in thy infancy) becomes of force to thee as soon as thou comest to know and to accept of the Covenant in the serious choice and intention of thy heart.  
One main intent of Baptism is, to work an assurance of the pardon of sin, by the sprinkling of the blood of Christ: And herein it answers to Circumcision. Col. 2. 11, 12. compared with Rom. 4. 11. Which Circumcision was a seal of the Righteousness, which is by faith, i. e. of the righteousness of Christ made ours by faith for justification.  
'Tis called the baptism of repentance, for remission of sins; that is, signifying and sealing forgiveness of sins to the conscience of a penitent sinner. Now if a man 
Mark 1. 3.  have not only a great Landlord's word, but his seal. to assure him of such an estate, he is confident thereupon, to abide a trial at law before a just Judge: so if thou make a right use of this seal, thou mayst plead it whenever Conscience shall sit upon thee, and call into question thy Spiritual or eternal condition.  
Think now and then upon thy baptism and the end of it, and labour from thence to rise to a belief of the performance of that to thee in truth, which was sacramentally exhibited to thee in the sign. And know this, That laying hold of the graces promised, and sealed in Baptism, upon the terms convenanted, gives thee a just and legal claim to them.  
Object. But this Sacrament was administered to me in my infancy, and therefore I want the lively, and sensible application of the element to me, which might possibly (if it were now to be done) prove effectual to give me this assurance. What use can I make of such a past Sacrament? Were it not  to re-new it?  
Answ Thou mayst make the same use of it as the Jews did of circumcision, although many years after. The Jews children no more saw their own circumcision understandingly, than thou didst thy Baptism.  
Object. Yea: but the mark of Circumcision (say Anabaptists) was visible afterwards, and so though they were circumcised in infancy, yet they might know that they were so, otherwise then by bare relation. But I know that I am baptised merely by the relation of friends or the Register.  
Answ. The Jews, when men, might see that their foreskin had been cut off: but that it was done in a sacramental way, they knew only by relation, as we have our Baptism. For how did a Jew know that he was borne of Jewish Parents, and not of Ishmaels' posterity, or Esau's, among whom circumcision continued, when the Covenant was removed from them, but by tradition? But I will rel thee how thou shalt improve even thy Infant Baptism. Whenever then thou seest that sacrament administered upon others, reflect upon thyself, and draw an Argument of Assurance from it thus. Lo here (my soul) the blood of Christ (in the element of water) not only poured out, but applied to yonder little one. And hath not God done as much for me? And hath he thus sealed to me the promise of pardon, and shall I not believe it? Have not I performed (by his grace) my 
1 Pet. 3. 21. Anima non lavatione, sed responsione sancitur. Tert. l. de resurrectione carnis.  part of the Covenant, in the answer of a good conscience, seriously desiring and resolving to take him for my God, and do my duty to him to the utmost, in the strength of Christ? And shall I doubt his performance on his part? Did not God show his willingness to receive me into his favour, and pardon my sins, when he was so gracious as to seal his Covenant to me in my very infancy? Sure, that was a great mercy to me, that God afforded me that seal then, whereas if I had lived unbaptised to these years, possibly my scrupulous spirit would have kept me from it altogether, as being unfit to receive it (as now it 
See more of this in another Treatise of the same Author concerning the practical use of Infant Baptism, lately published.  doth from the other Sacrament.) Now, seeing the Lord hath prevented me with this mercy, and claimed me before I could claim him, let me not think he will not hold his claim to me now I do claim and lay hold upon him; and let me not doubt but if I follow after him, I shall in time apprehend that for which I am apprehended (in this visible way of claim) by Christ.  
2. The Lord's Supper. This is an Ordinance in which (rightly received) Assurance comes on horseback to the soul, if I may so speak. so many speaking actions, and so many special applications, in the name of Christ, by a Minister standing in the stead, and representing the person of Christ, may probably be the means to convey this blessed message to thy soul from Jesus Christ. Son or Daughter, be of good cheer, thy sins are forgiven thee.   

CHAP. XVII. Containing some practical cases concerning the Lord's Supper with relation hereunto.  
BUt here ariseth an objection.  
Object. I am not a fit receiver, without this Testimony of the Spirit, which you speak of: and therefore 'tis improper to bid me seek that testimony this way, whereas I cannot apply myself to this way, till I have it in actual assurance.  
Answ. Hereto I answer Negatively. That proposition which is the ground of thy mistake is but mistaken for truth; to wit, That none is a fit receiver of the Sacrament of the Lords Body and Blood, but one that is certified by the Testimony of the Spirit that he is a Child of God. This is that that puzzles and embroils many a poor soul, that he knows not which way to take, between sinning against God's invitation in refusing to come, and against the institution in coming unworthily.  
But I hope to speak a word satisfactorily in this case. That this is a mistaken principle I prove by this Argument.  
The actual assurance mentioned, is not required under any of those things wherein we are to examine ourselves before we come, therefore 'tis not necessary to make a fit receiver.  
The graces to be examined (among the Protestant Divines) are usually these four, Knowledge, Faith, Charity, and Repentance.  
Under Knowledge, Charity, and Repentance, I believe no man comprehends the certainty of his interest in Christ; they being graces (in their natures) quite different from it, though possibly in some higher actings of them it be supposed. I dare not think there can be none of these without Assurance.  
All the doubt is concerning Faith, whether the Faith required to the receiving the Lords Supper, be not Faith of persuasion, that I am a Child of God, from the Testimony of the Spirit?  
I conceive the Faith required to my coming to the Lords Supper, is no more but the having accepted the terms of Salvation revealed through Christ, my having claimed my share in the free offer thereof in the Gospel, and my reliance and dependence upon God's faithfulness in the making that claim good unto me. And if I can find these acts have seriously (to my utmost knowledge and search) been performed by me, I need examine no further whether I have sufficient Faith to fit me for the Sacrament And my grounds are.  
1. Because by these acts there is a real application of the soul to Jesus Christ for justification, which the Scripture expresseth by coming to Christ, believing and trusting in him, as was before shown: and of Christ to the soul, which is expressed by receiving him; and 
Psalm 2. 12 John 1. 12  in these acts the nature of faith, as it applies Christ for justification is sufficiently expressed. Now those that come to Christ cannot be supposed to have the witness of the Spirit in their heart that they are Christ's.  
For rest, or peace of Conscience (which is the immediate fruit of that assuring Testimony of the Spirit) is promised as the consequent of coming to Christ, Mat. 11. 28. and becoming the children of God, (which is less than knowing we are so) is set down as the consequent of receiving Christ, Joh. 1. 20 And therefore (by the way) to receive Christ, is not to know that I am a child of God, but to apply myself to him, that I may be so. And as for trusting or believing in Christ, that it is truly done without actual assurance, is clear, because trusting in Christ the object of the Gospel, is spoken of by way of distinction from this sealing or assuring act of the Spirit, as that which goes before it, Ephes. 1. 13. In whom after ye heard, ye trusted; and after ye believed 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aor. 1. Postquam credidisseti● not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dum credidistis.  (or trusted) ye were sealed with the holy Spirit of Promise; and received its earnest See also 1 Joh. 5. 13. Now coming to Christ, receiving Christ, applying Christ for Justification, is sufficient qualification to enable a man to receive the Sacrament with profit, Because where spiritual life is, there is a right to all such food as may strengthen it  
2. The Sacrament is a Seal of the Covenant in all its promises. Now Promises become mine by claim and reliance. If then I have right only to one Promise; nay, if I can but lay claim to one, I may come to the Sacrament to have that sealed to me. Suppose this; I find my heart made weary of sin, and account it the greatest burden in the world, I apply myself to Christ to ease me of it: hereupon I lay claim to the Promise thus, Lord Jesus, thou hast done thus for me, (blessed be thy name) whereas I accounted sin a pleasure once, now I account it a burden; make good thy Promise to me, ease me, I claim this on the credit of thy Promise; Mat. 11. 28. If hereupon I come to the Sacrament, desiring God to seal to this Promise which I lay hold upon, I cannot be said to come unworthily, though I have no witness in my heart from the Spirit that I belong to Christ. I told you before, that it is the claiming of Christ, and standing to that claim, and being resolved to adventure my soul upon it, that entitles me to him, and that that entitles me to Christ, gives me a right to the Sacrament, as I said but now, upon the former head.  
Object. But let this faith be what it will; I must know that I have it, ere I come: else it is in vain to require Examination before I come. And if so, then 'tis all one (for substance) to be assured that I am in Christ, and to be assured that I believe in him, because believing in him necessarily implies being in him.  
Answ. Sacramental Examination doth not presuppose a necessity of a certain or assured knowledge, that I have the graces which I examine myself for. But only a finding those acts in myself which ordinarily those graces appear in (my heart dealing plainly and faithfully with itself in the search) and my earnest desire and endeavour that they may be true, though at present I see not that they are true, supposing that I see nothing of weight (according to the rule of the Word) to judge them false. Nay, if I should see cause to condemn those former acts, which I took for gracious, as false and unsound; yet upon that conviction, if I seriously labour to set them right now, I ought not to keep from the Sacrament for that, but to draw nigh, and from thence to expect strength to prosper my endeavours, and give me evidence (in God's time) of the reality of them. If this were not true, than every Christian under desertion and doubting must be excluded from the Sacrament. And surely, if so, the fittest persons that can be will be debarred; there being none more fit for a strengthening Ordinance then such souls. To exemplify the present case. A man examines his faith, repentance, etc. he finds some such acts as look like the acts of those graces yet he doubts whether they were true or no; he therefore examines faith by the rule of the Word, purifying the heart, working by love, overcoming the world; Repentance, by hatred of sin, of all sin, sincere endeavours of future obedience; some such things as these he sees no sufficient ground to conclude he hath not; and yet he thinks he may deceive himself in thinking that he hath them.  
Here is his case: What shall this man do? Shall he come to the Supper or no?  
I answer, Yes. For I am fit for the Sacrament, when my heart doth not upon good grounds condemn me: Unwarrantable Scruples do not unfit me: it is not required that my heart do always clearly absolve me. See what John faith in this case, 1 Joh. 3. 20. If our hearts condemn us not, (he doth not say if they actually absolve us, many needless Scruples may hinder that) but if they condemn us not, (it must be meant of the conscience enlightened by the Word: An ignorant wordless conscience its absolution or condemnation is nothing in this case, but an enlightened conscience) then have we confidence; i. e. ground of confidence, towards God. And by consequence ground of approach to those Seals in which this confidence is bestowed, and increased.  
2 It is not necessary to a worthy participation of the Lords Supper, that I be able satisfactorily to evidence to my own heart the truth of every grace required thereunto. One grace sometimes may be more conspicuous than another. And it is sufficient it I can see any thing in myself of the new creature, though I know not how to improve it by Argument, to prove such or such a grace thereby. For example, sometimes repentance may be more conspicuous to a man then faith, sometimes love more visible then both. sometimes a man may be able to see neither of them all distinctly, yet he sees something which he cannot but acknowledge is a fruit of a mighty and supernatural change; and this change, he finds, he cannot rest till it be increased and improved to greater perfection If he can see nothing else, yet he finds earnest and hearty desires after Christ, not only as a fountain of pardoning, but also of purging grace. These desires (as far as he can judge) are not counterfeit, though many times weak. Now in such a case as this, the soul must consider, that Christ hath promised not to break the bruised reed, nor quench the smoking flax. Though a man's grace be very infirm (if it be not a staff but a reed, and a reed too not firm, but bruised,) and though the kindle of grace be but in smoking flax, (a Metaphor taken from those that kindle a fire, that put some peeled stalks of flax or straw, or some such combustible thing under the wood to make it burn, which if it be moist will not flame out by and by, but smoke a while, and then kindle) though grace be but yet an embryo, as fire in smoking flax, which a man can scarce tell whether it will burn or no: yet God will not quench, that is, he will make much of it (as a servant doth of a little spark of fire in a wisp of straw) and gently blow it up till it flame, Isai. 42. 3. He is to consider, moreover, that he ought to conclude from these small measures (as far as he is groundedly persuaded that they are true) that though he cannot see faith, repentance, love, yet where these desires are, they are good signs of a gracious change, though yet but in the beginning, and a gracious change comprehends every grace in kind; and it concerns him to come to the Sacrament to promote it.  
Caution. Yet let me add (lastly) that I speak not this to encourage a lazy credulousness by which we are apt to be easily persuaded (without any sufficient enquiry) to take it for granted that we have grace, because we have now and then some good wishes, when as our own hearts, if they were well searched, would witness to us, the faintness, coldness, inconstancy, laziness of our affections towards heavenly things (especially in comparison with those large measures of earnestness, importunity and diligence with which they are attended in the things that concern this present life) which might be a sufficient confutation of all our good conceits that we have of ourselves. Friends, take heed that you do not make such truths as these a protection for your supine negligence to examine yourselves more throughly and exactly. The truth is, the persons to whom this cordial is intended, are only those, who after earnest enquiry after their own estate from other evidences, are driven to this Sanctuary as their last refuge; not to those who because they will spare their pains to inquire more at large, and particularly fly to this as the most compendious way, and that wherein least pains is required, to satisfy themselves concerning their condition. Yet I fear such truths, by God's just judgement, accidentally stumble many souls: and no wonder, the Doctrine of free grace, I dare say, accidentally, damns millions.   

CHAP. XVIII Three other Directions, And a Case of Conscience concerning the discerning the Motions of the Holy Spirit from tentations, and the inclination of our own hearts.  
3 TAke notice of the least approaches 
Direct. III.  of the Spirit of God to the soul in a witnessing way, and follow them by Meditation and Prayer. Sometimes the witness of the Spirit is not full and through to the satisfaction of all our doubts, yet it speaks something tending that way: it speaks many things severally and by parcels, which laid together would amount to a full Testimony. Now in such cases a soul must be very watchful to take and improve the least hints of the Spirit. As in an humane Testimony, the witnesses that witness in a case before a Judge, do not all speak point-blank to the case in question, but sometimes very faintly, brokenly, and imperfectly. Now a good Judge in such a case, doth not slight such Testimonies, as come not full up to a business, but observes and retains in memory every thing that is deposed, though very defective as to a full proof; and at last, what one testimony did not sufficiently clear in terminis, many testimonies will make up a full proof of, if laid together by a skilful and judicious Lawyer.  
This Art we find the Church using in desertion. Cant. 29. There she discovers Christ first at a distance, leaping upon the Mountains, removing the great impediments to the manifestation of himself; suppose conquering mountainous corruptions, and mountainous temptations; suppose, deadness and flatness of heart in duty, etc. which looks like a mountain of separation between Christ and the soul, ver. 8. she finds herself unexpectedly enlarged and opened in her addresses to him: Thence she concludes, he is a coming, he prepares his way (as 'tis said in another case of John) he makes every mountain and hill low. Isai. 40. 4. and every valley he exalts, that he may make his way smother; then she espies him behind the wall, looking in through the lattess; nearer than he was, but yet he stands much undiscovered: the wall and the lattess here (it may be) are the obstacles of prejudice, and doubting, and distrust in our own hearts, which keep us from seeing Christ clearly when he comes to us; but yet something of Christ shines through them, and the Church takes notice of these dark approaches, putteth a [Behold] upon them all. Behold, he cometh, behold, he standeth behind our wall. And at last he calls her forth into a pleasant converse and walk with him, v. 10. 11. and there fully manifesteth himself to her.  
If God writ thee a love-letter, though the hand in which it is written be but uneven, and it be not to be read but by spelling every word; wilt thou not take that pains, that thou mayst understand it? The spirits testimony when it comes under God's hand and seal to the heart, is oftentimes so obscurely written, that a man is fain to spell and put together many words, experiences, providences to make it up. However, the evidence may be sufficient, that is picked out of them altogether. Think then, such a time, I was refreshed at a sermon, enlarged extraordinarily in such a Prayer, my heart was affected with an extraordinary measure of tenderness in such a Sacrament. I was even ready to despair, and God stayed me by a promise; even ready at another time to make away with myself, and God stayed me with an unexpected providence, etc. All these put together, may perhaps make up as much as this. Fear not, I am thy Salvation, etc. Thy sins are forgiven thee. God answers sometimes 
Psalm 85. 8  in a soft voice, in a whisper, and it concerns us to observe narrowly, as Benhadad's servants, 1 Kings 20 33  
4. Labour aft●r more of the Spirit of sanctification, and that is the way to get the 
Direct. iv  witness of the Spirit of Adoption. The spirit that seals us up to an holy assurance, is an holy Spirit, Ephes. 1. 13. This is certain, the more holiness, the more assurance. The promise runs so. Isai. 32. 17. The work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever. I conceive the place intends inherent righteousness, comparing it with the former verses, where it is attributed to the Spirit, as his work in barren hearts. The like promise we have from our Saviour, Jo. 14. 21. He that hath my Commandments, and keepeth them, he it is that loveth me, and he that loveth me, shall be loved of my Father, and I will love him, and manifest myself unto him. I am confident, the reason why many persons do not recover an evidence of the Spirit assuring their consciences of their good condition, is either that in their judgements they prefer peace before grace, ease before holiness, and pour out many more prayers and tears for those, then for these: or else, that they content themselves with finding in themselves some generalities of good desires, and sincerity in the main, and so sit down in a form of godliness, contented to stand at that stay. Beloved, it will concern us, to press hard after the Lord, to follow after, reach forward, and press on (they are the phrases of the Apostle, Ph. 3 12, 13, 14.) that we may apprehend that for which we are apprehended.  
1. If an evidence be never so fair yet if we be careless of it, and let it gather dust, or dirt, or filth, we may not be able to read it. And certainly such a defiling, sullying thing is the guilt of sin. For sin making a man obnoxious to the Law, occasionally engenders to 
See in the case of David, Psalm 51. 12.  bondage, Gal. 4. 24.  
2. Nor will the glory of God permit him to seal assuring evidences of his love to such, whose conversation would reproach him, for admitting them to so much intimacy. As to a Covenant-interest in God, so it is in Covenant peace when a wicked man claims it, God stands upon terms of defiance, Psal. 50. 16. What hast thou to do to take my Covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thy back? To whom then will God indulge such a boldness? See ver. 5. Gather my Saints together, and vers. 23. who so ordereth his conversation aright, to him will I show the salvation of the Lord.  
3. Regular assurance (as I have told you before) ariseth from the discovery of grace. Now the more large the matter of my assurance is, the more must my assurance be. Me thinks the connexion of these four verses, in Tit. 2. 11, 12, 13, 14. shows this. When grace that appears to us, teacheth us to deny ungodliness and worldly lusts; etc. See what follows, than we are most likely to look for the blessed hope and glorious appearing of our Lord and Saviour Jesus Christ. And that prayer of the Apostle for his Ephesians speaks it as loudly. That God would grant them to be strengthened by the spirit, etc. to be rooted and grounded in love. And what then? That 
Eph. 3. 16, 17, 18.  ye may comprehend with all Saints, the length and breadth of the love of God.  
5. Fellow the guidance and conduct of the 
Direct. V  Spirit in all things. Stifle not any motion of the spirit. Quench not the Spirit. 1 Thes. 5. 19 Grieve not the Spirit, by unkind repulses. And that is pressed upon this ground. Eph. 4. 30. by which ye are sealed to the day of redemption. Certainly if we sadden the Spirit, the Spirit will not comfort us. And there is nothing that saddens the Spirit of God more, than the dishonour, and unkindness of a repulse. Great men, if they show extraordinary favours to us, they expect we should observe them and be ready to serve them at every nod and beck.  
1. He that will be a favourite in a Prince's Court, and enjoy his constant smiles, must be very careful of all punctilios of observance. If you will obtain the holy Spirits smiles, you can (surely) do no less, then observe every breathing of the Spirit, and follow him where ever he leads. See v. 14. of this Chapter in connexion with my Text. They that are led by the Spirit of God, those are they that receive this Spirit of Adoption, to call God Father.  
2. The Spirit best knows the mind of God towards thee, and the season and way wherein the Love of God will break out to thee: and if thou miss of following any motion of the Spirit, thou mayst put thyself out of that very way wherein thou mightest have found comfort, and assurance. The Spirit (it may be) urgeth such or such a duty, and thou neglectest it. How knowest thou, but hadst thou been guided by the Spirit in such a motion, thou mightest have obtained that that thou longest for? When the Spirit blows, thou must hoist thy sails, and be assured, that gale can carry thee not whither, but to the region of peace and comfort.  
When the Angel conducted Peter out of Prison, he follows his deliverer, step-by-step: So when the Spirit comes toward thee, to deliver thee from the Spirit of Bondage, take heed thou leave him not one step. And the caution which God gives to the Israelites when he brought them out of Egypt is very useful here. Exod. 23. 20, 21. Behold, I send an Angel before thee to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, povoke him not, etc. Apply it to the present case. If God send his Spirit before you, beware, obey his voice, etc.  
Qu. But how shall I know the motions of the Spirit of God from temptations, and the motions of my own heart?  
Answ. 1. Thus, The Spirit of God always moves according to the Word. If I leave the word in any thing, I cannot follow the Spirit.  
'Tis clear, that that Spirit is a Spirit of truth, and therefore cannot contradict 
Joh. 14. 17.  himself; and those things which he delivers in the Word, he cannot deliver 
2 Pet. 1. 19, 20. 21.  the contrary to them in my heart. The true evidence of the Spirit of God in the heart, is dependence on the Word of God. 1 John 4. 6.  
2. The Spirit of God always presseth to some Duty or other, some exercise of holiness or other. And when any motions arise in our hearts, prejudicing it against any ordinance or duty of Religion, this prejudice is no motion of the Spirit. We receive the Spirit in hearing, Gal. 2. 1, 2. Pray by the Spirit, Eph. 6. 18.  
3. The Spirit moves regularly, and orderly, makes not duties and ordinances to clash and enterfere. The present opportunity of an ordinance, is the season of the Spirit. If the Spirit come in a private ordinance, it is in its season; if in a public, in its season. Public ordinances separated from, are not the badge of the persons that have, but that want the Spirit. Judas 19   

CHAP. XIX. A Case. What is to be thought of a man that (as to his own sense, and other men's) lives and dies without any experience of this Testimony?  
Qu. SUppose I never attain the Testimony of the Spirit, but live and die in a state of darkness, (as to assurance of God's love) what think you of my case?  
Answ. 1. I suppose thou labourest after it diligently, and constantly, in the use of all the means prescribed, and other such. Otherwise I have nothing to say to thee in this case, but this; that that man is neither fit for assurance here, or glory hereafter, that thinks much of his pains to attain them. But supposing (as I said) I say to thee farther.  
2. I know no place of Scripture that says, No man shall enter into the Kingdom of God, that knows not of it before hand. I readily yield, the Papists teach all believers a doctrine of desperation, when they tell us, that no man can be assured of Salvation till he come to heaven: and I am confident that occasioned many of our Protestant Divines, engaged in the Controversy against them, to make persuasion of salvation of the essence of justistifying Faith: But I conceive they needed not to have bended the bough so much that way, to set it strait. 'Tis no good rule for Christian disputants, which is observed by cunning tradesmen, Iniquum petere, ut aequum ferant, to ask double, that they may persuade those with whom they deal, to give a sufficient price. I believe this proposition, [Some believers are, and all believers may be assured of their Salvation in this life] well proved, sufficiently confutes the Papists erroneous Thesis, that no believer can be assured. And I fear, the maintaining the universal necessity of actual assurance to Salvation will trouble more tender Protestants, than it ever confuted Papists. But to return where I left. I say to thee, that propoundest the Question. Thou needest not fear exclusion from heaven for want of that which Scripture requires not as necessary to Salvation. I must tell thee, that I verily believe, if any of God's Saints die without some glimpse or other of God's love, it is a rare case, and I persuade myself God seldom takes a Saint of his away in such a sort, except such an one as hath so shamefully fallen, that it concerns God in point of honour if he save him, to let no body know of it. Yet I dare not bar the door of heaven against such an one as living holily, dies comfortless.  
3. Labour to accept of, claim, and rely upon the Lord Jesus for Salvation, on the terms of the Gospel. 'Tis impossible a soul should go to Hell, that can cling fast to any promise, truly apprehended according to the intention of the Gospel. There are three or four promises, I persuade myself, the reliance whereon hath ferried many humble souls to heaven, who have been afraid to say in all their lives, I know that I am a child of God: those are, Mat. 11. 28. Jo. 6. 37. Isai. 55. 1, 2. Apoc. 22. 17.  
4. Lastly, (If thou think this will not serve the turn in such a case; I think such a thought may condemn the generation of the Righteous. Are there not some in the fruits of whose holy conversation both public and private, we see abundant cause to pronounce them (by a judgement of charity) children of God, would be by this judgement, condemned to Hell? concerning whom it cannot be affirmed, either in their own knowledge, or the knowledge of others, that ever they received this witness in their spirits to the last moment of their lives. And truly (for my part) I humbly conceive this assuring Testimony of the spirit to be part of our reward (as the Apostle calls the Spirit the earnest of our inheritance, Eph. 1. 14.) and therefore God may choose whethe he will give any part of it here or no, as he sees most suiting his glory and our good. 'Tis for his glory sometimes that his people are in Jobs case, Job. 13. 15.   

CHAP. XX. The second Thesis, cleared by Scriptures and Reasons. A Case from the first branch of the reason. Whether a man may be assured of his sonship à priori, from the first Acts of Faith and Repentance in conversion.  
COme we now to the second Thesis or proposition, which is.  
The witness of the Spirit of Adoption, is a certain evidence of a state of Adoption. [This ariseth from the connexion of this verse with the former. In the former, the Romans are told by the Apostle, that as many as are led by the Spirit of God, are the Sons of God: this he confirms in my Text, and the verse following. For saith he, they that are led by the spirit, have ordinarily the witness of the Spirit (who never witnesseth to a falsehood) witnessing with their own spirits, and upon that testimony enabling them to call God, Father.] So much for the ground of the proposition. It amounts to no more than this,  
That man may be certainly assured that he is a child of God, to whom the spirit testifies, that he is so.  
I shall not need be long in the proof of this point, but only lead you into the consideration of some particulars; not so much for evidence of this truth (although they will also make it out abundantly unto us) as for the clearer opening to you some points by the way, which will yield some special use or other, that will not so orderly fall in any where else.  
The proof is partly 

Scripture; and partly  
Argument.    
1. Scripture. The Spirits Testimony both concerning sin, righteousness and judgement is a convincing Testimony John. 16. 8, 9 10, 11. that is, such a Testimony as will not suffer any scruple to remain, but as soon as any appears, it presently falls before the light of its evidence. There are also two expressions, Eph. 1. 13, 14. very full to this purpose. The Spirit seals the Saints, puts a mark upon them, by which he knows them, and gives them ground enough to know themselves to be the Children of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Spiritu ilso qui non adfert legis & servitut is terrorem, sed promissionem gratuitae adoption is obsignat in credentiu animis. Est autem hoc loco triplicatus Articulus diligenter observandus. Beza in locum. And to this purpose it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is the earnest of our inheritance: So that it is clear, it is not merely a privy seal known to the Spirit alone, as that, 2 Tim. 2. 19 but a public seal, by which the party himself, as well as others, may and ought discern him to be an heir, and such an one as may sue for his inheritance as a debt. For an earnest is nothing, if it be not a security to the receiver: the principal intent of an earnest is to assure the party to whom it is given, of the full payment. The mere giving of grace, (although it be materially an earnest from God of eternal happiness, yet) is not a formal evidence to me, till it work certainty in me; because I can no farther plead it, than I can adventure my estate upon it.  
To this purpose, and in the same expressions, the Apostle also speaks to the Corinthians. 2 Cor. 1. 21, 22. (where you may also take notice of one clause that confirms the exposition before-given of Eph. 1. 13, 14. and that is this.) v. 21. He tells them that the confirmation of all the promises, both as preached by Ministers and received by hearers, dependeth upon the merit of Christ. He stablisheth us in Christ, i. e. by uniting us to him, by the communication of the Spirit in and through them, from the Father. Now from the Spirit, the Apostle draws two Arguments to assure them; the first is its renewing work, (and that is the matter of our regular assurance, as I told you formerly) in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who hath anointed us. Now although there be an anointing with gladness as well as grace, yet the anointing with grace is here meant, because it is distingnished from that anointing by an [also] [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. v. 22.] who [also] hath sealed us, and given the earnest of his Spirit in our hearts. This is the second argument; it's witnessing work, which is on God's part a sufficient assurance, and the reception of it renders it so also on our part. So then the witness of the Spirit, is the seal and earnest that confirms all the promises to us: they are yea & amen, sure and firm in Christ, by virtue of his purchase, propter pretium solutum, as a bargain is to the purchaser upon consideration of the price, whether any man think them so or no: but 'tis the Spirit that makes them sure to the parties for whom they are purchased, per possessionem inchoatam, by an inchoated possession, as the Jews were put in possession of the lard of Canaan by a few clusters of grapes; and a man enters upon a great estate by the cutting of a turf upon the land. Assurance is a turf of the land of promise, and this is put into our hands by the Spirit. I could add many more places; I will name at present only one more, and that is Rom. 5. 5. The love of God is shed abroad in our hearts by the holy Ghost that is given to us. And what is the fruit of that abundant shedding abroad of the Spirit? Hence it comes to pass, ver. 4. that our hope makes not ashamed. If one man build upon the Testimony of another in businesses of concernment, and when he comes to produce him in open Court, his Testimony come not up to the business in hand, or his Testimony appear suspicious, a man doth not only lose his Cause, but his Hope also, and is publicly shamed for his confidence in such a Testimony. But (saith the Apostle) if the Holy Ghost shed abroad the love of God in our hearts, i. e. plentifully assure us of it, the hope that is grounded thereupon, will never make us ashamed. His Testimony will bear a man and his cause up before the Judgement Seat of Christ, or his Deputy, Conscience, whenever it shall be called in question, whether here or hereafter, at the great day.  
2. Reason. And herein consider two things,  
I. The matter of the Assurance, which the Spirit gives regularly, is a Demonstration. A Demonstration (say Logicians) is, Syllogismus Scientificus, an Argument that produceth a certain knowledge of the thing concluded. Demonstration is of two sorts; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That, and Why.  
(1) That a thing is. I can certainly prove, that the tree lives, because it grows, and brings forth leaves and fruit; that a man is in a present good temper of body, because he hath a good pulse; and this is called Demonstratio ab effectu, or Demonstratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus the Spirit certainly proves that I am a child of God by the Effects of Adoption; thus, He that is led by the Spirit of God, is a Son of God: But this man is led by the Spirit of God; Therefore he is the Son of God. Here is a certain Testimony. The Major of this Argument, [He that is led by the Spirit of God, is the Son of God] is plain Scripture, and sets forth the proper effect of being the Son of God, to be led by the Spirit, or to endeavour to be holy in all manner of conversation. The Minor (or second Proposition) is true by experience, which I see by the spiritual sense which, the Spirit gives me; and therefore the conclusion is demonstratively true, Such a man is a Son of God.  
(2) Why it is. And this also hath place here. I can certainly and demonstratively prove, that 'tis day, because the Sun shines, that makes day. So if the Spirit conclude thus, He that is begotten of God, is the Son of God; But such a man is begotten of God; Therefore, etc. The Argument is Demonstrative, and producing (where the Spirit sets it home) a certain assent. This is Demonstratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that concludes the Effect from the Cause.  
Quest. But here is a Question, Whether a man may be assured of his good estate by an Argument, à priori? that is, by that which constitutes him in such an estate; as (suppose) Whether a man may know that he is a child of God from the very act of his conversion which constitutes him such? or rather, Whether his only evidence that he is a child of God, be not from the effects of his relation to God, and that converting grace that made him so? because grace in its first generation is dark.  
Answ. Hereunto I answer in a word,  
1. If the Spirit may and doth sometimes immediately testify, or mediately but not by Argument; (as hath been declared heretofore) than he can assure a man without the present use of either of these means to prove it so, that he can (if he please) work an immediate consent to this Proposition at first conversion; I am at this instant begotten of God, which is the Minor Proposition in the Syllogism, which is an implicit assurance, that such an one is a child of God.  
2. The Spirit testifying, as he ordinarily doth (i e. by Arguments) is at liberty to use his own Arguments to satisfy the conscience; and the evidence or in-evidence of the Propositions shall not hinder the assent of the soul to the conclusion, if the Spirit give light to them. If the Spirit will tell a soul under his own vis plastica, in the very womb of renewing grace in the act of Regeneration, This work I am now working is a regenerating work, God is now begetting true grace in thy heart, therefore thou art a child of God; I know not why it should not be a demonstrative evidence; because the truth of this Conclusion, Thou regenerated person art a child of God, depends on the truth of this Proposition, Every one whom God begets to a life of grace is a child of God. And so certainly from Scripture, The Assumption, But thou art one whom God at this instant hath begotten to a life of grace, is true, by the evidence of the Spirit, testifying to a man's own spirit, who by spiritual sense is enabled to feel that work upon himself. And therefore this evidence may be a sure evidence, though it be à priori.  
Yet would I be understood warily in what 
Cautions.  I say herein. 1. I only affirm a possibility of receiving Assurance this way, not an usual or ordinary course of the Spirit towards all or any that I know in particular; because it is that which I hear oftentimes pleaded for by some of God's precious ones, whose experience in this secret work of the Spirit may be more than mine; I cannot say less than this: Yet for the sake of others of an Antinomian spirit, that reject all trial by the effects of Regeneration, which I still affirm to be the usual road. way of the Spirit in giving Assurance, I dare not say more.  
2 Remember that before I told you, that habitual and fixed, settled, permanent, actual Assurance, is collected from the fruits of the Spirit that follow the first act of uniting grace; though a present, temporary, actual Assurance, may possibly be given in the very moment of actual union between Christ and the soul. And therefore it concerns every one that hath been so assured at first, not to rest there, but to endeavour to ratify and habituate that assurance to himself by Arguments à posteriori, from the effects of that converting grace which he hath for the present had actual Assurance of.  
II. The formal act of Assurance (as it is the work of the Spirit testifying our Sonship from such Arguments as have been mentioned, or without them) is likewise certain, and evidencing, if we consider the witness who thus testifies, the Holy Spirit of God. In whom there are these things considerable, which make a witness credible. 

1. Knowledge.  
2. Faithfulness.  
3. Disengagement.    
1 Knowledge. This testimony is between two parties, God and Man; therefore 1 Joh. 5. 6, 7. The Spirit witnesseth in heaven and in earth too. The Spirit of God knows both throughly, and not only the parties, but all their thoughts and actions; he knows the Scriptures, he knows the mind of God, yea, even in the deepest ●hings, Gods secret decrees and intentions concerning men, and their final and eternal condition, which are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the depths of God, 1 Cor. 2. 10. even those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of which the Apostle speaks, Rom. 11. 33. concerning which, in a way of admiration and amazement, he pronounceth an utter unsearchableness by all power of nature, and these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he searcheth out, i. e. enables his people to search out: he can enable his people (for he is God, and needs not himself search for that knowledge) to search into the very decree of God concerning their eternal predestination to life. And no wonder, for all those secrets of God come through his hands (as we say.) He had the drawing up of all the eternal Records of God's Decree. He is (let it be understood with reverence) the Secretary of God, as a man's spirit is his Secretary, and only knows what is in him, 1 Cor. 2. 11. See how the Apostle enlargeth upon that Subject in the former place; compare for, 4, 7, 8, 10, 11, 12. And all those things that are done in nature or grace, they come through the hands of the Spirit. See in Creation, Gen. 1. 2. Redemption; He miraculously operates in the Conception of Christ, Luke 1. 35. in the anointing him, Isai. 61. 1, 2. Luke 4. 18. Regeneration, Job. 3. 5. Sanctification, 1 Pet. 1. 2. He must needs be an able witness to the works that he doth himself. Then (for the knowledge he hath of man,) See Psalm 139. 7. compared with the preceding and the following verses, Rom. 9 1. Thou knowest no good in thyself, but the Spirit of God knows it, because he is the Author of it. He knows all thy sins, and therefore when he brings under Bondage, he can and doth set all our secret sins in order before our eyes. A man sees himself by a new light, Psal. 50. 21. So in Assurance, he gives a man a clear sight of that in himself, which before he could not see. The Spirit knows thy secret groans, because he makes supplications in them, Rom. 8. 26. Thy secret graces are his fruits, Gal. 5. 22. He knows the meaning of the Scriptures, and can apply comfort sound, according to the mind of God, 2 Pet. 1. 21.  
2 Faithfulness. A man that is not known to be of sufficient credit for honesty and faithfulness in his words, is not admitted for a sufficient witness; but an honest man that makes conscience of his words, is credible in every Court and case. The Spirit is such a witness, John 15. 16. He is called the Spirit of Truth. Indeed Truth is his Essence, for he is God, and he cannot lie but he will cease to be God. 1 Joh. 5. 6. The Spirit beareth witness of the blood of Justification, and the water of Sanctification; but how are we assured his witness is true? He answereth, because the Spirit is Truth. The Spirit will never be induced to give a false evidence. He never calls good evil, or evil good. The strength of divine consolations lies in this, that it depends upon the credit of God, who cannot possibly lie. Heb. 6. 17, 18.  
3 He is disengaged. And that adds a third particular.  
1 To the value of his Testimony. The Spirit is no way a party with them for whom he testifies; stands in no relation to us farther than he assumes us into communion with himself of mere grace, gets no benefit to himself by his Testimony, even the glory that he gets by it adds nothing to him. If our own hearts witness alone, they are parties, and may flatter themselves. If Satan witness, he is also a party, in that he seeks his own end; viz. the eternal undoing of poor souls with himself by such a delusive comfort.  
2 Nay more, the Spirits Testimony is the Testimony of one whom we have often resisted, grieved, vexed, quenched. Now though a persons testimony whom a man hath offended, avail not against him in Law, yet a discontented persons Testimony for him with whom he is offended, is of great force. And yet is the Spirits Testimony even against a man no less true, because the sinner stands as an enemy against the Holy Ghost, because partly, that Testimony is for his good; and partly, because (though an enemy, yet he hath often laboured to persuade the sinner against whom he witnesseth, to be reconciled, which takes away all suspicion of malice from the Spirits condemning testimony.) But I here show only this, that if notwithstanding a state, and acts of enmity, the Spirits Testimony be valid against a man; it must needs be more probable when it speaks for him, though actually offended by him. So much for the proof.   

CHAP. XXI. A Case, Whether this Privilege be so certain, as it excludes all doubting?  
HEre it will be needful to handle a Question before Application; that is,  
Quest. Whether this Evidence be such, as to admit no doubting?  
To which I answer.  
1) The Testimony of the Spirit is sometimes full and plain to the point; sometimes it is but partial, and speaks something towards it, but not throughly to satisfaction. A full Testimony is a satisfying testimony, and cannot at the same time admit of partial doubting, This is called full assurance. But 
Heb. 6. 4.  a partial evidence may admit partial diffidence There is therefore a rejoicing with fear and trembling, Psal. 2. 11. though the matter of it may be sufficient at another time to evidence; yet it will not do it then.  
2) Full assurance, arising from an entire and home-testimony of the Spirit at one time, may admit such measures of doubting and diffidence at another time, as may raise strong prejudices against itself, Sometimes a Saint is at the top of the ladder of Assurance, ready to put his foot on the threshold of heaven itself; and at other times under such a sad pang of doubting and diffidence, as brings him to the very brink of hell. See David, Psa. 27. 1. & 4. 6. & 51. 8, 11. & 42. & 43. ult. & 13. 1. and Job, Job 19 25. & 6. 4.  
But this ariseth not from defect in the evidence, but in the man's use of it. If I have never so good an evidence, and lay it out of the way, or blot it; the fault is not in my Evidence, if the Title be questionable again which it confirms. And the truth is, very few of God's people enjoy an uninterrupted actual Assurance. Indeed 'tis such a sparkle of glory that a soul cannot bear it. And as a Testimony, though never so full to a Cause, so that in one Court it carries the judgement without farther ado, may be upon review in another Court called into question again, and be perplexed so by a cunning Lawyer, that it may seem questionable again: So the evidence of the Spirit, that once gave full assurance in the conscience, may by Satan be brought to the Court of sense and reason, and made disputable again. Yet as to habitual assurance, it is true, that it can never be quite extinguished by doubting. It may be dipped, but not drowned: It may be in a swoon, but not die. A Saint may say to Satan when he triumphs most over his assurance, as the Church, Mic. 7, 8 9 Rejoice not over me, etc. when I am in darkness, etc. God hath promised it, Isa. 57 15, 16, 17. Heaviness may endure for a night, but joy cometh in the morning, Psal 306.  
And indeed, Assurance being God's Seal and Earnest, if this gift of God be not without repentance, neither is his Covenant for eternal life and glory irrevocable. If God recall his Earnest, he recants his bargain; as the taking an earnest back again among m●n makes the bargain void, and the pu●ling off a Seal cancels the Deed.  
Yet let me not herein be mistaken I would 
Caution.  not be conceived to affirm, that a child of God always recover his Assurance again after loss, in this life, in as full a measure as he once had it. A man may lose his Assurance for his ill managing of it, and possibly such may be the heinousness of such a miscarriage, as may provoke God to let him lie long under broken bones; and whenever by renewed repentance he recovers it, he may justly withdraw from him some measures of that boldness and confidence in his presence, which he had before. Nay, I know not why a true child of God, may not after lost Assurance (if lost in such a way of provocation on his part) go mourning all his days, and hardly ever be able to 
Isai. 3●. 15.  act it again directly and formally; yet the habit of it may be still firm and unmoveable, and in itself still capable to be reduced into act, but that he is by reason of those obstructions which he hath laid in his own way incapable of reviving the Acts of it. Now that even in such an one the habit of it remains still, is evident from hence, that he still produceth some visible fruits of it, keeps up a contest, though but a weak and faint one, with doubting, and doth not quite lay down the weapons to despair; that though he apprehends his hopes exceeding small, yet he will not be bought out of them by all Satan's offers, and even in this darkness many times chooseth affliction for righteousness sake; as that holy Martyr, that under those sad desertions was going to the stake, and re●olved to die, though he had not received that actual assurance again, which made him cry out. He is come He is come. But 
Glover.  all these acts are not the direct acts of Assurance, but indirect and virtual acts, such as suffice to keep the life and soul of Religion together (as we use to express ourselves;) but such as discover much of the vigour of a Saints spiritual constitution to be impaired.  
Other Questions there are that might be pr●mised here; but I shall find time to take them up in the Application.   

CHAP. XXII Popish Doctrine concerning doubting and uncertainty, confuted. Our own certainty and Assurance of Salvation examined. Where several Cases concerning the distinction of the Spirits testimony from Satan's or our own hearts.  
THis affords us matter of Confutation of the Erroneous Doctrine of doubting 
Application.  and uncertainty which the Papists, and persons among ourselves un-experienced in the things of God, take for truth; viz. that a man cannot in this life, be certainly assured of his own salvation. These persons rob the Holy Spirit of one of his special Offices, that of being the Comforter; the Lord Jesus, of one of the glorious fruits of his Ascension, which is the sending the Holy Ghost to his people to that end; God the Father of a great deal of glory and service, at least of the most noble and generous part of it, that that proceeds from love and thankfulness; the Saints of their greatest encouragement to obedience, support in tribulations, comfort in sufferings, and hope in death; and lastly, evacuate one main end of the very Scriptures themselves, which were therefore (at least) a main part of them, written, that the Saints may know that they have eternal life, 1 John 5 13. And if there were no other reason why we should abhor the Romish Synagogue, yet were this sufficient, that they professedly hold forth a Doctrine of despair, that is, such a Doctrine, in which a man can neither comfortably live nor die. But 'tis no wonder that those that preach up the merit of works, should preach down certainty of Salvation; for if God love me or hate me, as I believe or not believe, obey or not obey, persevere or not persevere, it's no wonder if from the sight of my own frequent failings, I be in a perpetual hesitancy as to my estate. No certainty in the conclusion can be gathered from uncertain premises.  
Use 2. This lets us know, whether the persuasion that we have of our own good condition, and the peace and joy that possibly we get therefrom, be sound and certain, or no. If the Spirit witness it, it is sound; if the Spirit witness it not, it is suspicious, and can afford no sufficient and satisfactory peace unto our spirits.  
Quest. But how shall I know whether the persuasion that I have, that I am a child of God, do proceed from the Testimony of the Spirit, or no? May not Satan be the Author of such a persuasion, and may not I reason myself into it? and if so, how shall I know the Spirits testimony from these?  
Answ. This is a very difficult Question: And therefore I shall take up some time more than ordinary to sift the difficulty to the bottom, and then take it away, as God shall enable me.  
Somethings I shall premise by way of Concession. As,  
1 It is undoubtedly true, that Satan may so transform himself into an Angel of light, as to suggest to a man a certain persuasion of his own good condition. He is a lying spirit in the mouth of false Prophets and inspires them with plausible Doctrines and comfortable dreams, where with they pronounce peace to those to whom the Lord saith, There is no peace. And this he doth not only by stupifying the consciences of profane wicked men, which occasions their crying Peace to themselves, though they walk in the ways of their own heart, but even in civil and moral men, he can many times sergeant the work of the Spirit of God, and give a false peace in a serious and seemingly regular way.  
1 I shall not here speak much of those sudden irradiations of joy and comfort wherewith he can fill men: only thus much, that in all ages he hath had advantage over credulous spirits by sudden raptures and exstasies. It hath been an old Art (as the stories of the Anabaptists will sufficiently inform us) by which he hath deluded millions of souls. Now those exstacies proceed originally from disturbing and discolouring the fantasy, that it may apprehend objects as he thinks fit to represent them. And no question he may thus abuse the fantasy by the representation of false matter of comfort and joy, and set it home with so strong an appearing evidence, that a man may verily think that it comes from God himself. Certainly, Satan, if (as was abovesaid) he can transform himself into an Angel of light, can second these delusions with visions of an heavenly appearance: possibly he may usurp the name of Christ himself. I knew such a case once in mine own experience. A woman not till that time noted to have had any ordinary 
At Pool about ten years since.  proportion of knowledge, on a sudden in child bed, is taken with abundance of joy, and Christ himself (as she fancied) appearing to her, giving her a revelation against Infant Baptism, and perfuming her, of which she was so confident, that she would ask those that were about her, whether they did not smell those perfumes? I that had a little before spoken against Anabaptistical revelations, was sent for to be confuted by so pregnant an example, and she told me as much. I gave her good advice; told a friend, I suspected an imposture, and departed. Within a few days after, the woman was grown perfectly distracted, and then the Devil put on his own blacks, and appeared in his own colours, and she smelled him in every thing, and her sweet perfumes ended in filthy stenches, etc.  
I have before shown you the rules by which you may judge of such immediate, and reasonless raptures of assurance. I shall only add here, If you will discern them, mark the end of them for which they are given.  
Que. How shall I know that, will you say?  
Answ. Thus. Observe what is infused with them. Satan seldom useth this Art to any soul, but he withal infuseth some erroneous doctrine or other, or stirs up to some or other irregular practice. The End of that dealing of his with the party before mentioned, was to scruple her in point of Infant-Baptisme (as she confessed to me;) and his end, in others, is to propagate one error or other, as appears in these days of delusion by ordinary experience. A like revelation there was in these parts lately (concerning which more may be said shortly in print) to persuade a woman to leave her husband, who by that very suggestion discovered it to be a delusion, because it was quite contrary to the word.  
Now a Christian must be so confirmed in the fundamental points of Religion, and so well satisfied in all things that concern the practice of Godliness, that he should be able even hereby to discover Satan's impostures, by the Rule before I laid down, [The Spirit of God always moveth according to the Word.] In a word, you may do well to demur to such an evidence. 'Tis not good to be too hasty in owning such extraordinary persuasions at the first dash, as we say. A man offends not, that rejoiceth under them with trembling. If they come in seasonably, to encourage me to any unquestionably good duty. I may (at present) act in the strength of them. But afterwards, I may safely desire an evidence from a known rule, whereby I may regularly be certified that they are indeed from God. Nor will such a suspension of my full assent to them, be charged upon me as any affront to the Spirit of God (supposing him to be indeed the Author of them) or as an act of unbelief; but will be kindly taken, as an act of holy wariness, proceeding from a soul, that puts a due valuation upon the word, and desires (as it ought) to make it in all things a light to its feet, and a lantern to its path. Psalm 119. 105.  
God himself hath told me, that the written word is a surer word of prophecy then immediate Revelations, 2 Pet. 1. 19 and he tells me moreover, that I do well to take heed to it, as to a light shining in a dark place.  
2. Nor shall I tell you at large, How far Satan may concur in giving assurance from marks and signs (though certainly he may do much this way:) or how far he may misapply Scripture itself to delude men into a false peace (though this he may do also:) The joy of the close Hypocrite, and of the mere civil Justiciary, are evidences of this imposture every day to be found, almost in every Congregation where the word is preached in a convincing searching way; every such person hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his preservative or Antidote of this kind, by which he keeps the word of God at a distance from his heart, when it approacheth with conviction of sin. Most of both sorts can plead good desires, love to the brethren, strictness in religious duties, and moral conversation, etc. And though in all these they be miserably mistaken, yet (how ever) for the present these grounds stop the mouth of conscience, and give a present repulse to the power of a shaking sermon: we will take these things for granted  
2. It is as undoubtedly true, that (Satan thus misrepresenting Arguments) a man's own spirit may consent to him and make use of them, and so by deluded Reason argue himself into a strong persuasion that he is a child of God; when there is no such matter. Nay, I doubt not, but the very same Arguments which delude one man in this case, may truly satisfy another, and the application of the same Scriptures, (Satan playing the Sophister  his reason) may give a false persuasion to one man, which by the convincing evidence of the Spirit may give a sound assurance to another.  
But let me not here be mistaken. I say not that these Arguments, and Scriptures may 
Caution.  be managed the same way in both. For seeing the conclusion is false, which in a delusive assurance is to be inferred, there must also be some falsehood in the premises. As in Temptation, when Satan came to Christ to tempt him to break his neck; the conclusion which he would persuade him to entertain from that place in the Psalm, was wicked, and false, viz. that it is lawful for a man wilfully and without a calling to endanger his own life; therefore he must needs juggle in the premises, which he doth, by leaving out [in thy ways] out of the Scripture cited: so in Assurance, if Satan delude a man's reason into such an Assurance, to whom assurance doth not belong, there is some fault or other in the premises whence the conclusion is deduced.  
3. There may also (I conceive) be a rational assurance, whose conclusion is true (as to the state of the person whom it assures) and yet it may not be the special Testimony of the Spirit, but merely the Testimony of a man's own reason enlightened by ordinary illumination. For as the Spirit when he testifies, testifies with our spirits, Rom 8. 16. So sometimes our spirits may testify, when the Spirit doth not. As there may be in a man that is convinced of sin, a true conviction by the common illumination of the Spirit, which differs widely from that special and effectual conviction which ushers in saving conversion. So in this case the child of God may be let alone to frame to himself a peace by arguing and reasoning his case from the Word of God, and the Spirit may accompany this endeavour of his by common illumination; wherein the conclusion may be true, and truly inferred; nay, sometimes the Spirit may leave a man that is truly converted, even in the business of illumination, and suffer him to conclude his good estate irregularly, though truly. As (I will give you this case for explication) A man that hath prayed and waited long for Assurance, and cannot obtain it, grows weary, and can wait upon God's pleasure no longer; nay, I shall suppose, that the man may be unwilling to be assured without the Spirits own Testimony, ye he thinks it's long a coming, and therefore desires to hasten it. In this case, the Spirit of God may justly let him weary himself in a maze of his own reasonings for a time, and permit him to persuade himself that he is in a good condition; and afterwards, because though this conclusion were true, yet it was not gathered in a right way, may suffer him to fall into such a sin, or such darkness, as may make him see a need of farther evidence. And in this case God may deal with a man as he did with Israel in the wilderness; God had promised them Canaan, and they thought long ere they had it, were loath to stay till God's time; and therefore whiles they think to hasten the time, they are many of them destroyed at Hormah, and all turned back into the wilderness 
Numb. 14.  for forty years.   

CHAP. XXIII. A Case, how to know a false Scripture Assurance from a true.  
THese things being premised, I come directly to answer the main Question in both its parts.  
Quest. 1. How may a man know a false Assurance gathered by a man's own heart, with the concurrence of Satan, from that which comes from the Spirit of God?  
An. (1) Regular Assurance, from the testimony of the Spirit, is an heart-purifying Assurance. 1 John 3. 2, 3. We know (saith the Apostle) that when he shall appear, we shall be like him; i. e. in glory (for of that he speaks) his glory shall reflect its image upon us, as the Sun doth upon a glass or the water, for we shall see him as he is: A blessed hope this. But what kind of people are we to be on this side glory, who have this assured hope of being so glorious hereafter? It follows ver. 3 He that hath this hope purifieth himself as he is pure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (a Metaphor taken from the legal purifications of the Jews, wherein as soon as legal uncleanness was contracted, they washed their bodies, and their garments, and vessels, that they might be sure nothing they had to do withal, might defile them again) he is ever washing himself from sin, and watching against it, and takes all possible care to keep himself unspotted of this present world, James 1. 23. Hates the very garment spotted with the flesh, Judas 23. (alluding again to the Levitical Law, in which the very  of a Leper, one that had an Issue, a menstruous woman, were unclean) he doth not only avoid the sins themselves, but the very garments of them, not only all besmeared with the flesh, but garments spotted by the flesh. In heaven, where enjoyment is greatest, purity is so too. The grace of God when it appears to us as a grace bringing salvation, teacheth us to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in the present world, Tit. 2. 12.  
It teacheth all men so Doctrinally, in the publication of it, (no Doctrine in the world such an enemy to looseness as the Doctrine of the Gospel) but it teacheth the Saints to do so powerfully and despositively, it inclines and enables them to it.  
(2) Regular Assurance in not only a heart-purifying, but an heart sanctifying Assurance. Holiness (in the nature of it) is the Dedication of a man's self, and all that he is to the honour, glory, and service of God alone. So God is infinitely holy, because he is in all things most entirely and inseparably addited to his own glory; (which (because he is the most excellent Being,) he may not only lawfully do, but he must naturally and necessarily do) and therein consists the perfection of his nature: as the perfection of every being consists in the end to which it is; so God's perfection lies in this, that he is to himself, seeing he hath no nobler end to which his affections and actions can be referred: wherefore if God could deny himself so far, as to prefer any thing else above himself for a moment, he must needs sin, and cease to be happy for that time, because he would be so much removed from his end, which is his happiness. And of the same nature is holiness in a Saint, an entire devoting of himself, and all to God, Now a Saint assured of God's love, must needs be holy, because knowing the infinite excellency of God in his own light, he cannot but conclude him the most worthy of all love, and service, and so be taken up in contemplating and conversing with him, and acting for him, which is holiness; and so far as he at any time lets God fall low in his eye, so far he chargeth himself with unholiness. This we find the Saints frequently promise upon such discoveries, Psal. 23. ult. Psal. 116. 11, 12, 13. Indeed this is that which (as it comes from us, and proceeds from the consideration of God's goodness to us) is called thankfulness; as it respects his own excellencies, it is called praising and glorifying him. Whence also take this Note by the way, The more thankful, the more holy. Thankfulness and holiness are the same things understood in a different conception.  
Now how large praises doth God get every where in the Scriptures from his people under the light of such Assurance! How many such whole Psalms did David pen under such Discoveries of God's countenance!  
But false Assurance, begotten by the collusion of Satan with our hearts, let's men more lose from holiness, remits a man's love to, and zeal for God. A man that was diligent in Duties and Ordinances (the exercises of holiness, in which there is a peculiar Sequestration of the soul to God) gins to grow remiss and careless, he that was contriving and plotting for God's glory and honour, now can spare the busying of his brains that way any more, and gins to open shop and set up for himself, which is a sign that his former activity was but selfish, intended merely as a bribe to God for the light of his countenance and peace of conscience, and therefore when that seems to be attained (in any how, as we say) God hears no more, or very little more from him.  
(3) False Assurance makes careless and secure, true Assurance makes watchful, and solicitous how to keep it. A man that hath recovered true Assurance, he knows the worth of it, and how many enemies he hath that watch all opportunities to rob him of it, and he is perpetually fortisying against them. Whereas to another it is not so precious but that he is exceeding apt to adventure it upon every slight occasion; Light come, and light go, we use to say. His design is only to satisfy his conscience, and when it hath done the present turn, he looks no more after it. A man will not care to manure or improve Lands to which he hath but a cracked Title. Tenderness of conscience 
1 Pet. 1. 17, 18, 1 Pet. 2. 16  attends true Assurance; one that hath it indeed, takes no more latitude than before, he presumes not upon it to embolden him to make the most of his liberty which he hath by Christ. False Assurance lets a man more lose to suspicious practices, it may be sinful ones presumingly. 2 Pet. 2. 19 compared with ver. 1.  
(4) False Assurance is attended with a great eagerness after the things of the present world. And this is the ground of dangerous Apostasies to divers persons, after they have been thus assured, the world & worldly principles get an entire possession of them, and therefore the joy which they have, is not so strong as to fortify them against a time of trial, when their outward enjoyments are endangered. See in the case of the stony ground, Matth. 13. 20. This is clearly affirmed in 2 Pet. 2. 14. They speak great swelling words of vanity; great joys and assurances they speak of, they profess the Lord Jesus hath bought them, ver. 1. and 18. yet they have an heart exercised with covetous practices, ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; trained up in all the Palestrae the fencings and wrestle of a worldly mind, (that Metaphor is taken from such as contend for victory, who are trained up to all those Arts by which they may foil an Adversary; or from a School wherein the Students are trained up in an Art or Science) these men are most profound, subtle worldlings, Masters of that Art, can make the best advantage of their worldly enjoyments, are able to lay most men upon their backs in those contests; and they have all excuses and evasions at hand, by which they may justify their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which word we render [covetous practices,] but it is covetousnesses; i e. all sorts of scraping and penurious ways to advance their worldly estate, by heck or by crook, as we use to say.) Self seeking and covetousness (let men make what pretences they will) is a sure evidence of a false profession, and false evidences of salvation. But true Assurance of God's love is a mighty means of bringing the soul off from self and the world. How liberal Jacob was to his Brother, Gen. 33. 11. Nay, take my present, Brother, for I have [All] Heb.  
I have told you above, that faith of Assurance yields the strongest Arguments to contempt of the world. What need hath he to make much of a few perishing enjoyments, that is assured after a short term of life, to enjoy an Inheritance that fadeth not away? What need he care for an house made of clay, to provide so much to keep it in repair, that hath interest in one without hands, eternal in the heavens?  
5 False Assurance is a principle that will not bear a man out in time of trial. Thence so many braving spirits faint in a day of trial, Mat. 13. 20. Thus it comes to pass that persons that have tastes of the powers of the world to come, (which tastes I conceive may include the joys and comforts that arise from pretended Assurance) may and do fall away, Heb. 6. 5, 6.  
Thence in times of Error such persons are quickly brought to deny the Lord, that they pretend to believe hath bought them, 2 Pet. 2. 1.  
But true Assurance will bear the trials of persecutions, and false Doctrines. As for Persecutions, see Heb. 10. 34. 2 Tim. 4. 6, 7, 8 & 1. 12.  
And as for the trial of false Doctrines, undoubtedly, seeing Assurance is founded upon truth, such as truly enjoy it, will preserve Truth as its foundation  
Not as if a soul that hath had true Assurance 
Caution.  may not fall foully in a day of temptation; but he doth not so contrive, plot, and lay out for ways of escape as other men do; doth not invent evasions and distinctions to justify unjustifiable defections, and compliances. An assured man does his Duty, and if a cross meet him in his way, he steps not out of his way to avoid it (except possibly the violence of a sudden temptation make him yield a little to a present storm, which infirmity yet he allows not in himself, but quickly recovers out of it with taking shame and confusion to himself) but is prepared (in the constant frame and standing disposition of his spirit) not to choose sin before affliction. The Apostle Paul's temper is such a temper, Acts 21. 13.  
(6) False Assurance makes the soul light, and vain, and frothy, carries it out into notions 
Tit. 3. 9 2. Tim. 6 3, 4  and speculations. They that have no better fare to entertain their own hearts and others ears withal, 'tis no wonder if they lay out the strength of their time and spirits upon chaffy disputes. And the reason is this, false Assurance is founded on some mistake or other: for (as I have showed) if there be an error in the conclusion, it must be grounded on some falsehood in the premises. Some Scripture misinterpreted, or some heterodox opinion or other found'st it; & because there is a chain that links errors together, and one cannot maintain itself without company, rather than men will have their main copyhold touched, or that error weakened which found'st their Assurance, they care not in what disputes they engage, to secure the main chance. This I am confident is the foundation of the Antinomian disputes generally; and it were easy to show how it comes about. men's own false experiences lay the first stone in an erroneous frame, and then the Word must be interpreted so, as it will suit those experiences (whereas men should bring their experiences to the Word, and not the Word to their experiences) and then one misinterpretation draws on another, and thus they multiply into vain janglings and unnecessary disputes.  
But true Assurance is a serious, solid thing, & brings along with it a general, experimental knowledge of all necessary truth, which once learned out of the Word, it seals unto, and so it confirms a man in a practical, savoury acquaintance with it; whence such a sonl is full of the hidden treasures of divine truths savingly digested, and is to seek for nothing but freedom of spirit from heterogeneous employments, and a little serious affective preparation of heart to ruminate upon them, to dispose him to make a constant feast upon those dainties in his own private retirements, and to communicate liberally of the same fare to others. Thence there is nothing more grates his ears or afflicts his spirit, then to have the strength and fervour of his zeal drawn out into Controversies, seeing he can tell how to spend his time, and that better.  
As a studied Scholar, that by long study and experience hath digested all manner of learning, and can upon all occasions make profitable use of it, will think his time lost to hear a company of fresh men maintain a Dispute about Grammatical and Logical trifles. But a young raw headed fantastical Novice, that hath gotten a little flashy learning in his brain, looks upon them as matters of weight and moment, and thinks himself the bravest fellow in the world, when he can wrangle out such an inconsiderable Dispute.  
(7) And last, True Assurance is a constant spring of humility & lowliness of mind, it being impossible that so intimate a converse with God, and the light of his countenance, should not reflect low thoughts upon a man's self, concerning himself, such a man cannot but say, Lord what am I that thou hast brought me hitherto? what? for such a peevish unbebelieving, impatient soul as mine, that have tempted thee by abundance of murmur, and other sinful provocations even in the wilderness, and at the red sea, to be notwithstanding, so carried in thine arms, and cheered with thy smiles, and enjoy the comforts of thy Spirit? O what am I, vile wretch, that God should deal thus with me? False Assurance (on the other side) makes proud, boasting, selfconceited, etc.   

CHAP. XXIV. A Case, how to know whether a true Assurance be merely rationally gathered, or from the witness of the Spirit.  
NOw come we to the second branch of the Question.  
Quest. How may a man know whether a true assurance (as to the substance of it) be gotten merely by rational deductions, or from the Spirit of God? Wrought out of a man's brain, or wrought into his heart by the Holy Ghost.  
Answ. I can but help you to guess at the difference. These works though they really differ in themselves, yet to appearance are very like: and therefore I shall speak warily in a few particulars.  
1. Most of the former distinctions between the Testimony of the Spirit & a false assurance from Satan and a man's own heart, may be repeated here. A true assurance gotten in an irregular way, wants the advantage of a supernatural assistance to elevate, and improve it; for as it was gotten in the strength of reason, so it must act only in the strength of the principle from whence it had its being; and by consequence, can have no influence but moral and rational to the production of those impressions of purity, holiness, watchfulness, heavenly mindedness, patience, seriousness and solidness of spiritual self-entertainments, humility; and so all these must needs be thin and scanty, and superficial in comparison of the same effects when they proceed from a divine assurance. Thence 'tis that you shall ordinarily find in the world a kind of formal, cold, thin-spread honesty, just enough to keep life and soul together (as we say) in many persons that are really godly, of whom a man may say as the Apostle Paul of divers of the chief men in the Church of Jerusalem, Gal. 2. 6. Those who seemed to be somewhat in conference added nothing to him.  
And therefore let this be the first difference. There is a mighty odds between a man divinely assured and rationally assured, in the vigour and activity of all those fruits wherein it shows itself. As you may see in matter of knowledge. A man that is assured of a Truth, teacheth it with far more life, and authority, than a man who sees it only in a rational probable light.  
2. In a mere rational assurance there is formido oppositi. As in an Opinion that a man holds merely on probable grounds, though a man may stiffly adhere to it in comparison with the contrary conclusion, yet the grounds of this confidence being but probable, and therefore such in which he may be deceived, he is ever and anon subject to say, but what if it be not so all this while? And though this opinion be truth, and a great many other useful conclusions as branches grow from its root, yet so long as he is but probably persuaded of it, he gives his Assent to it merely with a reserve. This is true to me, in the mind I now am in. But I may possibly see grounds to alter my judgement.  
Thus in point of assurance. Rational assurance, be it never so full, excludes not haesitancy. Thence you shall find when you have reasoned with a doubting Christian a long time, it may be when you go away from him, you leave him (to appearance) well satisfied, and pretty comfortable (as we use to say) but a while after, when Satan and his own heart have had a little time to unravel the web of your reasonings, he gins to think he was in an error, As an unstable man in matters of judgement, Let an Orthodox Preacher speak an hour with strength of Scripture and reason upon a controverted point, the man seems to be fully satisfied, and altogether of his mind. But this holds only till the next cunning seducer assaults him with counter-reasons, and then the man wavers and cries, why may not this be the truth? And so if twenty come one after another, he shall still suspect what the former hath said, by means of the Sophistry of the latter.  
Thence a man rationally assured, can (to the most) say no more for himself then the Apostle Paul (to allude to his expression in another case,) 1 Cor. 4. 4. I know nothing by myself. I confess, I cannot but incline to think better of myself then formerly; yet am I not thereby justified: I dare not stand to the persuasion that I am a child of God, before the judgement seat of Jesus Christ. I would not willingly be deceived, but I may be deceived. What if that that I take for love of God be but lelfe-love? and what if that that I take for repentance be but legal sorrow? and what if my hatred of sin be but a mere falling out with sin without a total alienation of mind from it? It may be so, though at the present, I cannot but think it is otherwise with me.  
Now it is true (as I before said) that divine Assurance, if it proceed not from a full Testimony of the Spirit, excludes not doubting; but the difference between divine and rational Assurance, in point of doubting, is very great. For when a man divinely assured doubts, it is only so with him because, and whiles his evidences are not full and clear. But let a rational assurance (that is merely so) be never so full, yet its utmost height and perfection, is thus encumbered with haesitacines, and unresolvedness of spirit.  
In a word, he that observes in his own spirit the differences between an Opinion, and a certain Knowledge, may give (by the same rules of difference) a very probable guess at the difference between a merely rational and divine Assurance.  
But there remains yet a third and fuller mark of distinction, which is,  
3. The way in which a rational assurance comes. And this may give some farther light to discover it. As for example, Judge by these six things.  
1. If assurance be ushered in with an impatient weariness of soul-troubles. This is apt to put a man upon contriving his own escape, and therefore may be a temptation to an endeavour of reasoning them out of the soul.  
Now it is true, that the soul may, and aught in cases of desertion and discomfort, to put itself to the question, as David doth (more than once. Psalm 42. and 43.) why art thou cast down (O my soul) and why art thou disquieted within me? And the reason is, because the soul-Troubles of God's Saints (after assurance had, are mostly grounded on fantasy, and not reason; so that if he put that question many times to himself, he will find he is able to give very little reason why he is troubled; and therefore he may lawfully endeavour to reason down reasonless Scruples (although possibly it may be safer sometimes to cast them off without vouchsafing them so much respect as to spend reason upon them) But in this case, I must take heed how through weariness of staying God's leisure for a release, I betake myself to these reasonings; for this is to abandon Jordan, and fly to Abana and Pharphar; to forsake the waters of Siloah because they run softly, and 
Isaiah 8, 6.  make not so much speed towards us as we desire, and labour to quench our thirst in muddy streams of our own. This is to endeavour to break the Spirits prison (as I have before told you) rather than to stay his leisure, till He turn the key. And when a man seeks his Assurance only from his own reasoning, 'tis just with God to leave him to try it out what he can do in that way.  
2. If it be attended with a low esteem of prayer, and other Ordinances of God, as those which begin to appear bootless and unprofitable, after so long trial to so little advantage. Reason managed by prayer, and by holy plead with God in prayer, is a special means in the hand of the Spirit to work assurance; but it is dangerous when it comes in the stead of prayer. The nearer a soul is to a divine assurance, the more he values these divine duties and Ordinances of God's appointment: but when he grows slacker in these, and flies to Reason, out of a distrust of these, the more he is endangered to a rational Assurance.  
3. If a man, when he sets upon reasoning out his evidences, find himself overwilling to receive satisfaction, and to take every small hint as sufficient to bottom his confidence upon, is willing to think the best of himself, and so ready not so much to answer, as to silence material doubts, with general salvoes of the freeness and fullness of God's grace, the general offers, invitations, and promises of the Gospel (which (as I have told you) are rather foundations for reliance and hope, than Assurance and evidence) and apt to sit down upon these, without descending to more differencing and distinguishing inquiries; this is suspicious, that the peace that ariseth thence, though it be suitable to the estate of such a soul, and so (he being within the Covenant) materially true, is but rational Assurance.  
4 You may guests at it from the frame of your spirit under after-desertions. A man that hath been assured by the Spirit, is much maintained in his dependence, by a reasonless support. I call that a reasonless support which keeps up a soul in a way of reliance and dependence when he sees no reason why he should do so; nay, it may be, sees reason why he should not do so. As it is said of Abraham in another case, That he believed in hope, against hope, Rom. 4. 18. that is, Faith told him there was hope that he should be the Father of many Nations, when Reason told him there was none. So, a soul after Assurance received from the Spirit, can appeal to his former tastes and experiences, and believes himself out of a plunge, when Sense and Reason tell him, there is no hope.  
But a mere rational Assurance when it is counterbalanced by reason as probable on the contrary side, affords no prop at all; but (says such a sou●) I perceive now all my former hopes were but delusions and dreams of golden mountains, for I am yet in the gall of bitterness, and the bond of iniquity.  
I shall easily grant in this (as in most of the preceding differences) that the distinction between the Spirits evidence, and reasons to be gathered hence, is not always certain. For possibly the Spirits evidence may afterwards be called to the Bar of suspicious reasoning; and a soul that hath had it may (by Satan's Sophistry) be at a loss; but sure a man is not so liable to be reasoned out of that Assurance, as one whose Primitive and Original Assurance was merely rational. As a man will easier be baffled out of the dictate and conclusion of his reason, then of his sense. And the Assurance of faith or divine Assurance is something in the soul like sense in the body.  
5 Ordinarily, the Assurance that the Spirit gives, surpriseth a man unexpectedly. God therein loving to endear himself to his Saints, comes upon them when they look least for him. I mean, as to the particular time of his coming (though they look for him indefinitely every day) he takes them at unawares. There is little of man's plotting or contrivance in the bringing it about; it may be in a Sermon that a man came accidentally to, in a Prayer or Sacrament, whence (if a man might judge by the frame of his own spirit) he had least cause to expect good, it may be in casting a transient glancing eye upon a Scripture, without a man's predetermining such a means (at least in a way of special confidence upon, or expectation from it) to such an end. In rational Assurance a man lays the whole design in his head before hand. Now (saith he) I will go meditate on such or such a subject, and methodically discuss with myself such doubts and objections, and labour to answer them; and as he expects satisfaction from so doing, so in the close he finds it, God lets him alone to hammer himself out a peace upon the anvil of his own thoughts.  
6 Lastly, Mere rational Assurance (though it may be from true, yet) oftentimes is drawn from mistaken Scriptures. And this ariseth from the willingness before spoken of, to receive 
Quod volumus, facilè credimus  satisfaction, which makes a man easy to believe that which he would have so. As in the maintaining of an opinion, it many times falls out, when a man takes up an opinion first, and then seeks for Scripture to maintain it, 'tis wonderful to think, how plain he presently is persuaded to think, the whole Scripture speaks for it: so here, when this is laid down before, I must have peace; and hereupon a man searcheth the Word of God, many times dark Scriptures, that another man can see no such thing in, shall serve the turn; Prophetical Scriptures, and Historical, and it may be Doctrinal, but grossly mistaken. Now spirtual Assurance is usually grounded upon Scripture rightly understood, (and if habitual, is certainly so) and the clearer the Scripture is, and the more plain the deductions from it, the better it is. For the Spirit of God understands Scripture perfectly (as being the Enditer of it) and so it cannot be supposed he will ground his Testimony on a Mistake. Yet we must not think that it is every mistake of Scripture that is sufficient to annul a Testimony; such as is circumstantial, and not of moment to cast the conclusion this way or that way, will not weaken the Testimony, but only that which hath a material influence upon the deductions which I build upon it. So a small circumstantial mistake in a witness in Court, is often overlooked by the Judge and Jury, and the Spirit himself often quotes the sense of Scripture, and omits inconsiderable circumstances. As in many instances it were easy to make appear, Micah 5. 2. Matth. 2. 6.  
Understand what hath been said with these Cautions.  
1 Think not I condemn the matter of such 
Cautions.  an Assurance, as either hath all or most reason in it, for false; so that a man who hath reasoned himself into this persuasion, must now question the persuasion itself as false. For a true conclusion may be drawn from false and incongruous premises; and it may be (as to form) in the deduction there may be no error: and a conclusion that a man receives only in a way of opinion, may be certain in itself. All that is in this case to be done, is to hold the same conclusion by the strength of the Spirit drawn in by Faith in Prayer (for the Spirit may testify to that singly (as I have before shown) and immediately;) and having so done, to improve it to all intents and purposes, as if it were never so unquestionable. So a man may hold his land by a true Title, but his evidences for it may not be as clear as he could wish; now in this case, he will not presently cashier himself out of the possession (as soon as he discovers it) but keeping that, will labour by Act of Parliament, or some other way to strengthen his evidences. So when thou hast examined thy Assurance by the Marks of distinction between false and true, before mentioned, and findest it true, though but rational keep thy hold, and apply thyself to the Spirit to superadd his Testimony to the confirmation and improvement of it.  
2 Think not that I utterly exclude, the help of the Spirit in drawing a rational evidence from the Scriptures. I am so far from that, that I rather judge, that he helps in an ordinary way (when the deduction is proper, and the Scripture that grounds it, is not in any material point mistaken) as he doth in other works of common illumination, (as it was before hinted in the beginning of this last Discourse) To add only a few words to the farther illustration of what was there affirmed. A man may be said to preach or pray by the Spirit (in a general sense) when he doth those duties by the strength of common illumination (and so sometimes even godly men do,) and the Doctrine he preacheth is the Doctrine of the Spirit, and the prayers he puts up, they are inspired by the Spirit, in a way of common assistance: But there is another kind of praying and preaching by the Spirit, which the Scripture so often speaks of and calls the Spirit of Supplication, and the demonstration of the Spirit, performed by a special and peculiar assistance 
Zech. 12. 10. 1 Cor. 2. 4.  of the Spirit. Of which more hereafter in the handling of the last point. And the like twofold influence of the Spirit is there in putting forth acts of Assurance in the heart, even of a godly and sound Christian. The very same man may act Assurance sometimes rationally, and sometimes he may be acted to act it spiritually. And yet in the former the Spirit acts too in a common way; the latter only is that which because of special assistance, is peculiarly said to be the Witness of the Spirit. For denominatio sequitur partem potiorem (though sometimes the denomination follow the best part in a thing composed of divers parts (as a godly man is called a spiritual man, though he have a carnal part, and that may be possibly most prevalent, yet) most commonly the name is given from that which is most in the mixture or composition; as we say an heap of barley, though there may be many grains of other grain in it; and in this sense the Apostle Paul calls Babes in Christ carnal, 1 Cor. 3 1. So when the Assurance in the specialties of it, is rational, though there be some common work of the Spirit accompanying it, I call it justly, by way of distinction, a rational Assurance.  
Thus have I both answered the cases before emerging concerning a rational Assurance, and withal, let you know, what use may, and may not be made of it. I add, for a close, that it is well for the standing peace of the Saints, when their spiritual evidences are rational, because Assurance that is preternatural to a man, is so far violent, and so cannot be perpetual; and therefore the Saints will do well to endeavour to make even the Spirits evidence rational; and on the other side, it is well for the certainty and security of their evidences, that they labour to elevate the Evidence of reason, into a Testimony of the Spirit.   

CHAP. XXV. The Duty of keeping the Evidences of the Spirit, pressed with several Motives.  
THis also affords us an useful Exhortation in several branches.  
I. Labour to keep and maintain this evidence when you have it. For  
1 It is the surest evidence of the best inheritance in the world. If a man lose all his evidences for an unconsiderable part of his Estate, or the weakest Evidences for the best part of his Estate, it troubles him not much, so long as he hath still the firmest Evidences of the best part of his Estate remaining; because those he may bear the loss of without undoing. But if these be lost, he is losttoo. You may lose your Evidences of your earthly estate, and if heaven be sure, you may not only not grieve, but even rejoice in the loss. But if you lose your Evidences of heaven, you are (as to all the truest comfort of your lives) undone men.  
And yet if you lose but some of these, and retain the main, you are in a happy condition. It may be you lose the evidences of Grace, the spirit of Prayer in its sensible assistance, the verdure, life and activity of your souls in the ways of God; nay, you lose the Promises, you cannot find one Promise in the Word of God that you dare own. Now stick to the Testimony of the Spirit, keep that and you have an Evidence still in stead of all, and that will recover them all again.  
2 It may easily be lost, as to the actual enjoyment of it, though the Habit cannot be lost. The check of one holy motion may grieve the Spirit, Eph. 4. 30. the commission of one sin (especially by way of presumption and back-sliding) may remove him. See in David, Psalm 51. 12. Lust's be cunning Thiefs, and if they get into your heart again, the thing they most rob you of, is your Deeds and Evidences for glory, and then they know you are prone to be persuaded to take a portion here, seeing you have lost all certain grounds of expecting a better.  
3 Satan is always at hand to deprive you (if possible) of the influence of the Spirit this way. He knows what a mighty rub it is in the way of all his Temptations, that God's people walk in the light of God's countenance, and in the comfort of the Spirit. Therefore the greatest and most desperate temptations of converted souls, tend to the hindering or weakening of Assurance. As a cunning Adversary in Law, lays plots, if possible, to weaken the validity of his Antagonists strongest evidences, or to get them into his hands, and suppress them.  
4 The Evidence of the Spirit lost, will not easily be recovered again. It cost David many a tear, and many an heart-pang ere he could recover him again, Psal. 51. 11, 12  
Satan having gotten your deeds into his hands, or made them suspected in the Court of Conscience, or it may be damned in the Starchamber of a man's own deluded heart for counterfeit; it will be an hard matter to prevail for their admission ever to appear in Court again. The greater intimacy and secrecy of communion there hath been between thy soul and the Spirit of God, the more difficulty will there be to make up a breach if it fall out between you. See Prov. 18. 19  
5 Lose that, and you lose all the rest. Grace's will not shine, Duties will be cold and dull, Promises will speak nothing, our own spirits when they are called forth will bear false witness, if the Spirit be dumb. They will all say as the King to the poor woman, How can we relieve thee except the Lord help thee? 2 King. 6. 27. Thou mayst go to the Word, and not one syllable of it, but will witness against thee; to thy own heart, and that is possessed by Satan and dismal despair, and there is nothing but blackness. Call forth thy Graces, and ask them, and there is not one will answer to his name. If thou say, Come forth Love, and evidence for me. I am miscalled (saith Love) I am but selfishness. Call forth Faith, that is not my name (saith Faith) I own no name but Presumption. Repentance will be called by no name but Legal sorrow; Zeal will be called fury and rashness; new obedience, hypocrisy and formality, etc. Call to Duties, and Prayer will say, I am tonguetied, and cannot speak; Hearing will say, All that I can meet with in a Sermon is terror; the Sacraments will say, thou hast eaten and drunken damnation, there is not a dram of comfort for thee in us. If the Sun hid, the Moon and Stars give none, or a very obscure light.  
All haman's intimate friends, when the King but frowns, are so far from daring to speak for him, that they cover his face, and are all ready to have him away to the Gallows: whereas on the other side, every grace, duty, providence, ordinance, hath something to say for a man, when the Spirit of God is the foreman of the Jury; they all say as he says.   

CHAP. XXVI How this may be done. And first concerning keeping Records of them.  
Quest. BUt how shall I keep the Testimony of the Spirit when I have it?  
Ans. 1. Record it carefully. That is the way for a man to secure an Evidence of his Lands or estate to serve him at all turns, to record the Deeds of bargain and sale, or Donation, or whatever other way the Title is secured, with all the formalities of Law, etc. that may illustrate or confirm them.  
There be two Courts in which these evidences are to be pleaded or impleaded. And therefore it will concern you to have a Duplicate of this Evidence, that there may be a copy in each Court.  
1 The Court of Heaven. Now it is true, that God enrolls all such Acts of his Spirit there; but this is but a private record (as I may say, with reverence) for Gods own use, The Lord knows who are his, 2 Tim. 2. 19 This private record I cannot produce at any time, because Secret things belong to God, Deut. 29. 29. But there is another way of laying up a more serviceable Record in Heaven; which a man may have forth coming, (as we use to say) upon all occasions; that is, by commending our Evidences to God in Prayer, desiring his own Spirit that gives them to be our Remembrancer of them in times of need. This is one of the Offices of the Holy Ghost, not only to be the Comforter of the Saints, but their Remembrancer and Recorder too. John 14. 26. Christ had told his Disciples many comfortable things in the whole preceding part of the Chapter, and now towards the upshot and period of all, the great comfort with which he interlines all the rest both in this and the following Chapters, is, I will send you another Comforter: And the Comforter shall come, whom the Father shall send in my name. But what shall he do when he comes? Why, he shall first be their Instructor, and the Promoter of their farther progress in saving knowledge, wherein they were but Novices till Christ's Ascension; He shall teach you all things; and he shall be their Recorder or Remembrancer, he shall suggest, (so Beza renders the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suggeret) or prompt your forgetful memories in all things which I have told you. True, there 'tis not spoken barely of the things immediately preceding, but of all the Doctrines of Faith, etc. which he had acquainted them withal from their first vocation; but it includes even those Doctrines of comfort which precede, in the number of those Truths, they being part of what Christ had told them.  
2 The Court of Conscience. It will be needful (having once verified the evidence by the test of the Word) to lay it up against a day of trial. Divine Truths must be laid up in the heart for Direction, and divine Experiences for Consolation in an evil day. This Court's Recorder is Memory, and its Records in such a day are of especial use and importance. Records of Gods dealing with others formerly, see Psalm 119. 52. I remembered thy judgements of old, and have comforted myself; i e. Those judgements by which thou hast caused thy people to triumph over their enemies in former times. So also of our own experiences; see both together, Psal. 77. 5, 6 The holy man had been utterly at a loss, had it not been for this Recorder; and yet it seems he had been too to blame in the laying up his evidence, so that it cost much search before he could find it. I communed with my heart, and my spirit made diligent search; the Septuagint reads, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] my spirit digged, as we do for hidden treasure, that must have much rubbish removed ere we can come at it. But their sense is grounded upon a different reading of the word in the Hebrew.  
Others read Scopabam, I swept; it seems by his careless keeping, he had suffered his evidences to be thrown in●… dusty corner among waste papers, and he was fain to sweep for them ere he could find them; but however, when he found them, he made excellent use of them, for by them he recovers strength to check his present unbelief, I have considered the days of old, ver. 5. and I call to remembrance my song, ver. 6. I will remember the years of the right hand of the Most High, ver. 10. and I will remember the works of the Lord, etc. v. 11. And these remembrances prove a great strengthening to his Faith in that hour of temptation. David hath some Psalms to bring to remembrance, Psalm 38, and 70. And Christ hath left Ordinances for this end: The Word, 2 Pet. 1. 12, 13. and Sacraments: Do this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 22. 19 in remembrance of me. And there is the same use of the communion of Saints, which is the special means of keeping fresh one another's experiences by conference and communication. Therefore it will be a very good course to charge memory to record carefully all the visits, and smiles, and embraces of God's Spirit, together with all the passages which may confirm the truth of them afterwards. As we do in Evidences concerning a temporal estate, we record the Sealing days, and the Witnesses, and the considerations of the conveyance. So in this case, bid memory put down, At such a time, in such a place, upon such a Prayer, Sermon, when I was in such an exigency, and there was but an hair's breadth between me and despair, such a sad cloud was scattered, the Spirit of God by such a Promise gave me as much comfort and joy as my heart could hold, and I then set to my seal, that God is true by believing. Joh 2. 33 And I was confirmed in the reality of these experiences, by a following assistance against such corruptions, or strength against such temptations, or power more than ordinary to walk in ways of spiritual communion with God, etc. This course being carefully taken, it cannot be imagined how great an awe it will cast upon a man's jealous and suspicious heart, that it will scarce dare to entertain a doubt against an Evidence so clear, and so carefully recorded. Except Satan can imbezel the Records, or corrupt them by the concurrence of our treacherous memories) in some considerable passages, 'tis in vain (he knows) to commence a fresh suit against the soul. The soul in such cases will (as the Psalmist) have recourse to those Records, and clear his Title against such disturbances. Psal. 77. suprà.   

CHAP. XXVII. The Means to strengthen these Evidences.  
IN the second place,  
2 Strengthen your Evidences daily.  
1 By strengthening Ordinances.  
1 The Word heard, read, meditated upon, (all these in their proper place and time are to be used with care. David always keeps up a fainting Assurance with a word. My soul melteth for heaviness, strengthen thou me according to thy word, Psal. 119. 28. This is my comfort in my affliction, for thy Word hath quickened me. Psal. 50. Uphold thou me according to thy Word, etc. Psal. 116.  
Promises are the food of Faith, Cordials of Hope, the crutches of Patience, the principal feathers in the wing of Prayer.  
Threaten caution us against those courses as will weaken Assurance, Precepts direct us in such ways as will continue and improve it; Examples are so many ruled cases (as they say) in Law, which may add light to a man, when there is need to search records, as before said.  
The whole Word is the fuel that maintains the fire of Assurance and Meditation blows up the coals.  
2 Prayer. And this applies the Word: it is a souls perpetual plea against all litigious molestations. If Satan or a man's own heart at any time call his Evidences into question, away flies Prayer to God, and pleads Promises and Examples, holy Precedents, and stops the mouth of Temptation this way. 'Tis that way of continual intercourse with God, that brings a man daily returns of holy familiarities, which cannot but nourish a constant persuasion of his unchangeable Love; as mutual Letters, maintain a good intelligence among friends.  
3 Sacraments. As they are remembrancers of the death of Christ, and Ordinances appointed for the Sealing of the benefits thereof to the soul, by particular applicatory signs and tokens, must needs be means not only to give (as hath been shown before) but also to confirm and continue it. And upon this account, 'tis no wonder if Christ in the Institution of the Lords Supper require a frequent attendance upon that Ordinance. 1 Cor. 11. 25. As oft as ye drink it, implies frequent drinking it. All our faith is grounded upon the death and satisfaction of Christ; and the frequent reduction of those grounds of faith to our consideration must needs strengthen it; habits of the mind are strengthened by a frequent repetition of those actions by which they were first begotten and produced. Now though gracious habits are not gotten in the strength of natural or moral powers, as natural or moral habits are; yet they are produced, as I before have showed (by a supernatural power) in a natural method and order. And therefore though no grounds apprehended by the understanding, can of themselves beget faith, yet a divine power never produceth them, but by the representation of some grounds. And therefore the representation of the death of Christ, as it is held forth by God in all its benefits, to be laid hold on by me, being the ground of faith; the frequent repetition of that representation, especially by such visible signs, must needs feed it. And suppose it feed merely a faith of Applicatory reliance and adherence, yet (as you have been also before taught) Acts of Reliance frequently exercised will grow into Acts of Assurance.  
4 Conference with the people of God, especially those who have & maintain a constant communion, and familiar acquaintance with God; such as walk in the light of his countenance, and the joy of the holy Ghost all the day long. A man that will keep a good constitution of body, will sometimes converse and discourse with an aged healthy father, & know of him how he hath ordered himself to live to that age, and maintained a constant good temper of body so long. And it would be much for our advantage to converse with such persons as are most commonly in the Sunshine, to learn from them how they maintain such a constant light upon their spirits, whereas others have it but as a flash of lightning, and it vanisheth away again: how it comes to pass that God, that is to others but like a sojourner, or a Traveller that tarryeth but for a night, becomes their constant Inmate.  
Besides, such persons mouths are usually full of the high praises of God, they speak of 
Psal. 149. 6  the righteousness of God, and make their boasts of God all the day long. They will tell 
Psal. 44. 8 and 71. 24  you what God hath done for their souls, Psal. 66 16. and glad they will be that you will give them the hearing with any delight. Now it must needs feed the same gracious assurance in you, to find others record the same great things of God working for, and towards them, which you find in yourself. As it increaseth & confirmeth a man's knowledge to talk with knowing men concerning their experiences in that way of learning in which he himself is a Practitioner. A melancholy man is affected more deeply with the sad stories of a melancholy companion: and no question but there is a like sympathy in the affections of joy and confidence, etc.  
So it is in way of Duty. As iron sharpeneth iron, so doth the countenance of a man his friend, saith Solomon.  
And no question, God will bless that means which he himself hath bestowed upon others, that they may administer upon occasion 
2 Cor. 1. 5.   
2. Strengthening Exercises. Exercise of Acts of assurance strengthens the Habits. Renew the Acts of that faith of evidence which thou hast, every morning and evening (or oftener (if it may be, frequently, every hour) as God gives occasion.)  
Get renewed experiences of the love of God often, by trusting him often in particular cases. David often doth so, for the conquering of such or such a corruption, for the resisting such or such a particular temptation, etc. Adventure yourselves now and then upon the credit of particular Promises, which are so many Specimina, so many exemplifications of our interest in God. Answers of Prayers in particular cases, are a great strengthening to Assurance. Saving gifts and sanctifying gifts, are in themselves evidences of God's love, much more when particularly asked.  
Yet take need of tempting God: Which I do,  
1 When I oblige him absolutely, where he is bound but conditionally As in temporals and in spirituals, not absolutely necessary in themselves, or not so necessary as some other thing may be, which possibly we ask not.  
2 When I put too much weight upon my desires, as resolving to make experiments of God's love by them; and to conclude in case of suspension or denial, that it is an answer from God that he loves me not. God will not have them made trials of his love. A Father will not allow a child to say, Father, if you love me, give me this or that. But when a child submissively begs and receives them, he will allow him to say, Now I know my Father loves me, by his giving such and such things.  
3 When I tie God up to circumstances of time, manner, measure. Let me ask the things believingly, according to the rule of the Word, as far as they are good for me; i. e. may not hinder some better design of God, or a greater good to me; and if I receive, take comfort in my Answers from God, as those that are so many pregnant examples of his care for me.  
3 Strengthening Providences. Providence alone is no evidence that God loves me; but when he doth love a man before, and a man knows it by more certain rules, this is a good confirmation to our faith, Psalm 41. 11. such a one David calls a token for good, Psal. 86. 17. Some passages of providence have a stamp of some immediate interposition of divine grace and power for a man's good.   

CHAP. XXVIII The discovery of several moths that eat out a Christians Evidences.  
3 TAke heed of several things that tend to the weakening of Assurance, that promote Satan's malignant design against it.  
1 Of spiritual pride. This is a sin which is fed by the highest attainments of a Christian in this life. It is thought it got into heaven in the falling Angels. 'Tis a hard matter for a poor contemptible worm to be taken up into the bosom and familiar acquaintance with God, and not to be proud of it. The proudest persons in earthly Courts are those, who from a mean estate are raised up to be Favourites. The stronger the liquor is that a man drinks, the sooner it will fly up into his brain and intoxicate him. Temporal distinctions between Saints and others, find matter enough in our corrupt natures to blow up our hearts with high conceits. And certainly then, that which makes great difference, if it find an heart apt to kindle, will make the fire of pride and self-conceit flame much more. But this is a dangerous sin in such a case. 'Tis the ready way to procure an abatement (at least) if not a total withdrawing of the fuel that kindles it. This is a continual smoke in God's nose, a thing that will make him turn away his face, Isai. 65. 5. See a remarkable example in this case, 2 Cor. 12. 7. The Apostle Paul had been taken up by a special rapture into the third Heaven, and had abundance of high revelations, and (likely enough) he was apt to be lifted up with them in his own spirit. But lest it should be so, God graciously prevents the kindling of spiritual pride by a Messenger of Satan which was sent on purpose to buffet him, to prevent it, and he was in such a case, that he was feign to pray hard and often, I petitioned the Lord thrice; and yet he could not prevail for the removal of it. If God give such harsh potions for the mere prevention of this Disease; how bitter (think we) will he give for the healing of it? Sad temptations, sad falls, and sad desertions ordinarily attend spiritual pride.  
(1) This occasioneth the devil to be more busy than ordinary, from a principle of envy to endeavour to supplant you. This moved him to tempt Adam and Eve. As a proud Favourite shall never want enemies who will endeavour to lift him out of the saddle.  
(2) This makes us neglect our walking, and whiles we build Castles in the air by our high conceits, we fall into many an undiscerned 
Prov. 16. 18  ditch that is digged by the cunning Tempter for our souls.  
(3) last, This so offends God, that it provokes him to change his countenance towards the soul, and endeavour the cure of the Disease by withholding those dainties which feed the humour. Nothing more provokes a Prince, then to see a Favourite grow insolent upon the encouragement of his smiles. So God, Psalm 138. 6. He knows the proud afar off. before he brought them into the Banqueting house and kissed them, etc. but now useth them slightly.  
3 Take heed of security. You are upon an high pinnacle, and you bad need look to your standing. You have a charge of precious Jewels about you, and it becomes you to have an eye in every bush and by-lane; you have many thiefs lying in wait for it. No head is more thoughtful, no person sleeps less no man's brains work more, than a great Favourites. To such a man to be secure and free from jealousies, and suspicions, will quickly be ruining. The sleepiness of a soldier upon the Guard may rout an Army, more than all the assaults of an Adversary, if the Guard give timely notice of their approach. If God speak peace to thy soul in the assurance of his love, 'tis a blessed thing to fear always, lest thou be rob of it. Holy Fear is the best Sentinel that thou canst employ to secure thy Treasure. 'Tis an excellent thing to rejoice before the Lord with trembling, Psal. 2. 11.  
Hezekiah had a bitter time of it when he was at once sick in body, and afflicted in mind too, Isai. 38. and when came this upon him? See v. 17. Upon my peace I had great bitterness; it surprised him when he was at peace, and expected no such thing. The example of David would seriously be thought upon by an heart that loves to keep acquaintance with God, Psal. 30. 6, 7. He had been when he penned that Psalm, under a grievous affliction, and (whether it were principally that, or whether it grew to that, it matters not much, but) it seems the hiding of God's face was a main matter in his trouble. But that I would have you observe. is the occasion of this withdrawing on God's part, which was so sadly resented on his, see for, 6. In my prosperity I said, I shall never be moved: Why so? What security had David that made him so secure of his estate? why, the sense of God's extraordinary favour, Lord, by thy favour thou hast made my mountain to stand strong; I built upon the favour of God, and thought I had such a settled patent of it, as nothing should ever bring my Title into question again. But whiles David was secure, God gins to alter his countenance, Thou didst hid thy face, and I was troubled, v: 7.  
2. Beware of carnal boasting of your spiritual enjoyments. This ordinarily is the breath of spiritual pride. I caution you against carnal boasting. I know there is an holy, thankful boasting of God, which the Saints of God are allowed and called unto, Psalm 34. 2. 1 Chron. 16. 10. Psalm 64. 10. 1 Cor. 1. 31. But this is a serious, grave thing, intended principally for the glorifying of God, by procuring praise from serious Christians on our behalf, or for the encouraging and drawing on of others to choose and trust in God upon the inducement of our experiences, and it is mainly and principally accompanied with a lowly and humble esteem of ourselves.  
That which I here condemn and caution you against, is a slight, vainglorious, and useless boasting of spiritual experiences in any frothy vain company, with a design to advance a man's self or his party, or draw Proselytes to his new ways; which is very frequent in the tongues of many vain persons in these days. Believe it, if there were truth and reality in those experiences, as they pretend, they would be more sober● and selfdenying, and modestly sparing in speaking of them. I am sure the Apostle Paul when he had been disciplined against spiritual pride in his revelations, is so modest, that he speaks of his own experiences in a third person, [I know a man in Christ that was taken into the third heaven, etc. 2 Cor. 12. 2.] he doth not say, it was I Paul, but leaves us to gather it was himself, by some intimations. which he lets fall by the by. A man that travels to London with a great Treasure, will not boast and crack of it in every company where he comes, lest he invites thiefs to rob him of it.  
Indeed, when we consider who made us to differ from others, and that he that made us differ, can easily take away that difference again, and shake us together into the same bag with others; and that there is nothing more likely to provoke him to do so, than such a foolish magnifying of ourselves, from the mere Liveries which his goodness gives us to wear; it were enough to ingenuous spirits to allay all the vaunt and crackings which they may be tempted to.  
4 Take heed of presumptuous sins. Sins of infirmity and ordinary incursion, if they grow upon us by our want of watchfulness, are enough to provoke God to withdraw his presence from us. But if we adventure upon sins of presumption and wilfulness, 'tis no wonder if he shoot our hearts full of poisoned Arrows, and break our bones on the rack of his heavy displeasure. David adventured so once, but he paid dear for it, he lost the light of God's countenance so, that he began to fear he should never recover it again. If the greatest Favourite that is, abuse a Prince's favour, and presume upon it to bear him out in extravagant and irregular practices; 'tis the ready way (when his Master comes to know it) to bring him under his severest frowns. And the reason is, because people are apt to think, that those who do such unjust things, would not dare do them, but that they have encouragement from the Power that countenances them; and so the miscarriages of Instruments redound to the dishonour of the Prince that employs them.  
Thus, if persons that pretend, and bear the world in hand, that they live high in the light of God's countenance, and are special Favourites in the Court of Heaven, shall adventure upon such practices as the wicked and profane wretches of the world do; if they shall lie, and steal, and commit Adultery, and use all means of indirect courses to make them great, and feather their nests in the world; the dishonour of this reflects upon God: the world will think, that (sure) God loves such things as these well enough, however (for state and form) he must speak great things against them in his Word: Else why doth he lodge in his bosom, and entertain intimate familiarity with such persons as he knows are thus notorious? And can the Lord bear this? It was heinously taken at David's hands, that he had caused the enemies of God to blaspheme, 2 Sam. 12. See how God complains of such Boasters of God, that they made their boasts of God, and the Law, and yet by the transgressing of the Law, dishonoured God, and caused his name to be evil spoken of, Rom. 2. 24. and Psal. 50. 16, 17. God threatens such a person that he would terrify his conscience to the purpose, and set all his sins in order before his eyes, as took his name into his mouth in a boasting way, and yet cast his Law behind him. And truly (friends) I even tremble to think what a sad time, not only in respect of spiritual desertions, and terrors of conscience, (which I am persuaded will eminently haunt such professors one day) but even in respect of temporal judgements, hangs over the heads of many hundreds in this Land (if not on the Land itself for their sakes) who have given up their names to Christ, and make great boasts of God, and special intimacy with him before the world, and yet have plunged themselves into such notoriously scandalous practices, as amaze the very Turks and Infidels, that are any way acquainted with the state of our affairs.  
Truly friends, (if ever God recover the credit and reputation of his Ordinances among us, especially of a strict and severe Discipline in the Church) I look to hear of roaring consciences good store abroad in the Land: for surely, God must (if he spare us in temporal visitations) have some way for the reparation of his honour upon such persons, as having eaten of his bread, have thus lifted up the heel against him.  
5 Take heed of formality and spiritual sloth in the Duties of Religion. Labour to keep your spirits as high and vigorous in Duties, when you have attained Assurance, as they were when you sought it. Let not your Devotion (as the Popish Mariners in the Story) fall from a candle as big as the Mast of a ship, to a candle of twelves in the pound, when the Tempest is over. Remember and pay the vows that you made in the day of your distress. The truth is, you that could pursue so eagerly after God in the dark. when you were fain to grope out your way, are utterly unexcusable if when you have the noon-day-Sun of his countenance shining upon you, you cannot walk as freely and zealously in the strength of communion with him. I have often told you of that of Neh. 8. 13. The joy of the Lord is a Christians strength: sure I am, it should be.  
Princes expect that their Favourites should be more zealously at their devotion when they have advanced them, than ever they were before. Their former services are looked on as stairs for their ambition to climb by; but their after services are looked upon as a tribute of thankfulness. 'Tis true, the affections of the Saints may, and do flag after the completing of their Assurance of God's love in some passionate heats; as the Affections of an husband, are not so wild and impetuous as the Suitors are: but yet there is still a steady fire burns in faithful yoak-fellowes, by which they as really endeavour mutual satisfaction as ever they did before, and their real impressions of affectionate love are constant, though the over eagerness of them be allayed by mutual enjoyments. All those flames which hope and fear added before, are now extinguished; but those of love and good will, still continue as high or higher than ever.  
Do not look therefore so much at the heat of your affections, as at the reality and seriousness of your expressions of them. But 'tis a sad thing, when any slight matter is good enough for God afterwards, whereas before we thought our best too bad. See how God abhors this dealing. Mal. 1. 8, 14. 'Tis a thing would much discontent a wife, if a hot Suitor, afterwards prove a cold Husband.  
6 Take heed of mixing the comforts of the Spirit of God with carnal contentments. There is no greater contradiction in the world, than Assurance from the Testimony of the Spirit, and a covetous prosecution of the things of the world. Will any man believe, that he is certain heir to a Crown, and infallibly knows he shall enjoy it; whom he sees gathering rags out of a dunghill to get a penny? Nothing (as I have told you) in the world makes a more generous and noble spirit, and less engaged to things below, than the assurance of God's love. The Apostle Paul calls them, Eph. 3, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dog's meat, dung. And of Luther, the Pope was used to say, The German beast would not be tempted with Gold.  
And indeed there is no greater damp upon Assurance then this. Because  
1) The good things of another world and this, are of a nature utterly inconsistent, and the pleasures that are taken in them are utterly incompatible, I mean, in any eminent degree. As to be conversant among base Drudges, abaseth the spirit of a Prince, and unfits him for taking contentment in noble and generous employments.  
Certainly, the joys of the Spirit are too serious, spiritual, and heavenly, to suffer themselves to be mixed with vain, and frothy, and earthly contentments. The light of the Sun will dim and put out the blaze of a fire, or candle. This Oil of gladness will not incorporate with any thing, though never so rich in the composition, which is not of the same nature with itself; It will swim at the top, and if you will come at the inferior liquor, you must first skim that off. And therefore if you descend to these meaner satisfactions, you must first lay aside the severity and seriousness of your spiritual contentments, and let fall your spirits to a level of vanity, and slightness, suitable to the refreshments you seek after.  
2) And when God sees us so undervalue his favour, as to proclaim to the world, that is not sufficient, (of itself) to fill the desires of the soul (as all going out after the Creature doth; see how God complains, Jer. 2. 31. it proclaims to the world, that God is a barren wilderness;) 'tis not wonder if God desire not to bring his grace and favour down to so low a Market, as such customers expect. This is spiritual Adultery; and that must needs breed strangeness, and a temporal separation, if not divorce. The Law is, Prov. 5. 19 Let her breasts satisfy thee, and be thou always ravished with her love. So doth God when he is married to the soul, expect that his breasts should satisfy us; and when they will not, can you blame him if he grow strange? This is to proclaim to all men, that a man was mistaken in the choice of God, that he finds he is not that God he took him for, that there was error personae in the Match.  
7 Beware of (that which I have often before warned you of) vain, unprofitable, Erroneous, or ungodly company. This will not only damp convictions, (I have showed you so much before) but comfort also. Ordinarily, our spirits by sympathy become much-what of the temper and alloy with those with whom we converse. 'Tis a difficult thing for a man's spirit to continue free from impressions of sadness, that converseth with a mourning company. And 'tis no less difficult for a soul to be seriously affected, though he have never so important business in hand, when the persons he is most familiarly conversant with, are all set (as we say) upon a merry pin.  
(1) Vain and unprofitable company have not weight enough in them to add any ballast to a spirit under the full sails of gracious Assurance; nay, they subtract and withdraw that which it hath before within itself; and than it is no wonder if it be overturned, whiles the heavenly gale that fills those sails (for want of a serious care to manage it) leaves the soul to a blast of frothy, carnal delight, which will soon over-set it.  
(2) Erroneous, and (for in this case we may very well put them together) ungodly company, on the other side will make it their business to boar holes in the vessel itself, to corrupt a man's principles, and let in upon him such a flood of brackish and unsavoury waters, both opinions and practices, as will so mar all the precious lading of the soul, that the Spirit (in just discontent) will refuse to fill its sails any more (it being not worth the labour to bring that vessel to harbour which is laden with mere trash and rotten Commodities.) Erroneous company will endeavour to break the chain of Truth in which Assurance hangs. One Truth lost, loseth it.  
In a word, The holy Spirit of God will not partake in the scandal of such an Association. If I be never so much an acquaintance, or intimate friend to a man, yet I will not accompany him into all Societies, which possibly he may be engaged unto. If he will converse with me, I expect that he should do it either in a way of privacy, or (if in a more communicative way, yet) in such company only, as may suit my genius or disposition, my quality and reputation, or else there I will leave him; and if I see he intends to make a consolidation of acquaintance and converse between me, and such as I cannot comfortably converse withal, I will break off familiarity with him altogether. And surely, I cannot expect that the Spirit of Grace, truth, and holiness should serve me otherwise, if I abase him so far in my esteem, as to endeavour to draw him into Partnership with me in the Society of empty, erroneous and wicked men. No question but such an affront will cause him to withdraw.   

CHAP. XXIX A fourth and fifth Direction, concerning the use of our Evidences.  
4. BE much in the Actings of Love and Thankfulness.  
1 Love. Coolings of affection on our part towards God, God cannot bear. It were an unnatural & monstrous ingratitude at such a time to flag in our love, when we are under the fullest and most enlarged enjoyments of his love to us. Then (if ever) when God's countenance shines upon us, will it make our faces reflect the same smiling beams of love upon him again.  
Surely, such enjoyments act much beneath themselves, if they produce not a love stronger than death itself. If the Saints of God use to love God, (and 'tis their duty so to do) even then when he breaketh them in the place of Dragons, and covereth them with the shadow 
Psal. 44. 19  of death: if when he will not vouchsafe them one smile upon their souls, will not speak one good word to their aching hearts, but all they see from him is ghastly frowns, and all they fear from him is chiding and thunder: How much more may we think it reasonable and just, they should do so, when he spreads his own banner of love over them, when he brings them into the Banqueting 
Cant. 2. 4.  house, when he lays his left hand under their heads, and his right hand embraceth them, 
Cant. 8. 3. 1. 2  when he kisseth them with the kisses of his mouth and paves all those Chariots of Ordinances and Duties, wherein he conveys himself to them, and them to himself, with love?  
And 
Cant. 3. 10.  therefore if at such a time your love kindle not beyond the ordinary proportion, you cannot but provoke him to withdraw in displeasure. See what one cold entertainment of a visiting Christ cost the Church, Cant. 5. I opened to my Beloved, but my Beloved had withdrawn himself, and was gone. His love was hot in the visit, but hers was too cold that gave him such an entertainment; and therefore when she opened at last, he was gone. v. 6. And then when the Scene was changed, and the visit fell out to be on her part, he served her in the same fashion, he would not be within, She sought him, but she found him not.  
(2) Thankfulness. I cannot imagine, if a soul were to wish a good thing on this side heaven, and have it, what it could desire like spiritual Assurance of God's love. It is as near of kin to heaven itself, as possibly can be. It is a kind of beatifical vision, proportioned to the capacity of a mortal creature. And certainly the more we are admitted to the life of heaven, in happiness, the more near we ought to come to the life of heaven in thankfulness. Because an heavenly life is a life of the greatest fruit ion, therefore it is a life of greatest thankfulness. To receive extraordinary mercies with an ordinary spirit, a spirit not warmed into extraordinary sensibleness of it, and thankfulness for it, is among the greatest provocations of God the giver of them that can be.  
Discoveries of God's love have used to nonplus the utmost abilities of a thankful heart, Psal. 116. 11, 12. What shall I render (saith David) to the Lord for all his benefits towards me? And then is thankfulness greatest, when (like the peace of God which occasions it) it passeth all understanding.  
5 Let love and thankfulness carry you on with delight in all the ways of Duty and obedience. The truth is, this is the proper use of divine discoveries. Why doth the father smile upon, and make much of his child? is it not that he may be thereby encouraged to dutifulness and obedience? Why doth the Sun shine upon the earth, except to make it fruitful? Upon these terms the Church is engaged to run after Christ, Cant. 1. 2. 3, 4. If Christ draw with Ointments and kisses, the fragrant allurements, and temptations of his love, 'tis an addition of strength and agility to a poor crippled soul. Now if Christ find that you receive his favours, but reject his commands; that his countenance is delightful, and his embraces welcome to you, but his Commandments troublesome, and his yoke intolerable, (especially considering that he affords you those refreshments that they may oil the wheels of your spirits, and make them go the more nimbly in his ways,) Is it not just with him to withdraw the encouragements, and leave you notwithstanding to your tasks of duty, to toil in the brick-kilns, and work out your very hearts in an uncomfortable drudgery, without the least refreshment at all to quicken your spirits thereunto? These are the terms upon which God will manifest himself so to his people, as to dwell and abide with them, John 14. 21, 23. If a man love me, he will keep my words. And my Father will love him, and we will come to him. So it may be (will a soul say) but how long will he stay when he comes? Why? the next words show, We will make our abode with him; We will dwell with him for continuance. That expression of our Saviour Christ's, seems a strange expression, When ye have done all those things which are commanded you, say, we are unprofitable servants; why? Because we have done but what was our duty. As if it were to be the complaint of a Saint, that he can do no more for God than he should.   

CHAP. XXX. An Exhortation to improve Assurance received, by (1) living upon, (2) pleading our Evidences.  
II. LAbour to improve and make use of 
Exhortat. 2.  Assurance had, to the utmost. You need not forbear this duty, because your Title is but weak and disputable. This makes a man many times careless of bestowing cost upon a piece of Land, because there is a flaw in his Evidences. But here you need not withhold your hand for that, because yours are as sure as heaven and earth can make them.  
Quest. But you will ask me how? I answer,  
Answ. (1) Live on it at all times. A Christian hath a threefold life here by faith, The Just lives by faith.  
1 A life of Justification; and this life he lives by faith in an applicatory relying Act, in its adhering, depending act, John 5: 40. Rom 1. 17.  
2 A life of Sanctification. And this we live by the same Act of faith radically & originally; Because it is that grace which on our part makes application of Christ to the soul, and the soul to Christ, and so the Instrument of union. Now from this union and engrafting into Christ for Justification, Christ becomes to us a root of Sanctification, John 15. 5.  
But we live a life of Sanctification, quoad actus exercitos, in the fruits and streams of actual holiness; not only from that act of Applicatory reliance, but also, (because these fruits are moral acts, and so must be brought forth in a moral way, by Motives and Encouragements, and in their most noble actings they are always so) from the Faith of Assurance or Evidence (as was before shown.) So Gal. 2. 20.  
3 A life of Consolation. John 14. 1. And this life we live by improving a Faith of Assurance only. Faith of Reliance (as I have shown) may give support, but it cannot give comfort. But faith of Assurance gives comfort in the saddest cases, 2 Tim. 1. 12.  
Improve your Assurance then to a life of Sanctification and consolation.  
1 Improve it to a life of Sanctification. Believe up your graces when they are low, believe down your corruptions when they are high. Believe into your Judgements light in darknesses and doubts; into your Wills, strength and resolution in temptations and assaults. Every grace that is purchased by Christ, promised by the Father, wrought by the Spirit you may challenge. You may, if you want any materials for the spiritual Edification of your souls, have recourse to your Evidences, and they warrant you to take it upon the Lord's soil wherever you can find it. Go to the Lord boldly, and say, Lord, I am troubled with barrenness, and deadness, but I find in my Evidence a Promise that my soul shall be as a watered garden, Isai. 58. 11. that the desert shall blossom as a rose, etc. Isai. 35. 1. I find a great deal of weakness, faintness and weariness upon my soul in holy Duties. But I find upon my Deeds, that the yoke of Christ shall be easy, Mat. 11. 30. That they that wait upon the Lord shall renew their strength, that they shall mount up with eagle's wings, they shall run and not be weary, they shall walk and not be faint, Isai. 40. ult. That the way of the Lord shall be strength to the upright, Prov. 10. 29. I am fickle and fleeting in my resolutions. But my Copy saith, Be strong, and God shall strengthen your heart, Psal. 31. 24. That God will strengthen me with the right hand of his righteousness, Isai. 41. 10. That he will write his Law in my heart, and his Statutes in my inward parts, that I shall not departed from him, Jer. 31. 32, 33. and 32. 40. I am very subject to powerful and domineering lusts and corruptions; but I find in my writings, that my old man is crucified with Christ, that the body of sin may be destroyed, That sin shall not have dominion over me, Rom 6. 6, 14. That God will subdue mine iniquities, Micah 7. 19 I want particular graces, I cannot believe; But my Evidence runs by way of Promise, The just shall live by his faith, Hab. 2. 4. That thy people shall say, My God we know thee, Hos. 8. 2. I want Repentance, but Lord it is written, Thy Saints shall look and mourn, Zech. 12. 10. Patience, but I find, that thou art my God, and thou art the God of patience, Rom. 15. 5. 1 Cor. 10. 13. I am under Affliction, and I desire it may be sanctified. And 'tis written, That all the fruit of Affliction shall be to take away sin, Isai 27. 9 That it shall make me partaker of thy holiness, Heb. 12. 10, 11. Say; Lord, I find those in my Deeds, sealed in the Sacrament, and I know they are growing on the soil of thy love, and Christ's merit, Lord, give them me.  
2. Improve it to a life of Consolation. There is no condition, but thou hast peculiar comforts to live upon. 

For Spirituals, Isai▪ 40. 1.  
Against sins, Isai. 1. 18. Mic. 7. 19 Hos. 14. 4.  
Against sufferings spiritual, Isaiah 50. 10.  
Against Temptations, 1 Corinth. 10. 13,  
In Temporals, as far as they are good, Psal. 84. 11.  
Against poverty, Psal. 34 9, 10.  
Against sickness, Psal. 91. 3, 4, 5, 6. and 41. 3.  
Against reproaches, Math. 5. 11, 12.  
Against persecutions, Math. 5. 11, 12.    
And abundance more of all sorts you may find in that excellent Treatise of Mr. Leigh, concerning the Promises.  
There be some special comforts which are depending upon the doctrine of the Assurance of the Saints by the Testimony of the Spirit, and you have several of them in the following part of this 8 of the Romans.  
1 That however low your condition be for the present, and how sad soever God's dispensations of providence may seem toward you, yet you are sure of a glorious and happy condition hereafter. This you have ver. 17. And therefore that the present sufferings which you undergo are no way worthy to be laid in the balance to abate the least dram of your joy, ver. 18. for you are heirs, not younger children, or servants, to be put off with gifts (as Abraham did the rest of his children besides Isaak) but heirs to the estate; and what is that estate? Heirs of God, of all that God hath, and is; and you partake of the same inheritance with Christ himself, coheirs with Christ.  
2 That in the greatest dejections, deadness and decays upon your spirits, you are sure you shall have assistance enough to keep the intercourse between God and your souls alive, verse 26, 27. It may be (Soul) thou art in a strange stupidity of spirit, that thou knowest not what to desire; the Spirit shall teach thee what to pray for. But (though 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bears, or lifts against, as a partaker of the same burden.  thou know what would do thee good) thou canst not ask it; the Spirit shall help thy infirmities. But it may be thou canst not speak a word when thou goest to seek God, yet the Spirit shall help thee to groan. But will God understand those groans? Yes, for he that searcheth the heart, knows the mind of the Spirit.  
3 That you shall receive benefit to yourselves from the saddest of Providences, ver. 28. All things shall work together for good. All things; Ordinances, Providences, Prosperity. Adversity, sins; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, work together. They are at work, it is their bussnesse. All the business of the Creatures (being servants to God) is for the good of his children, and they work together for their good. Things never so different in their natures and operations conspire for their good, as several contrary ingredients in the same Medicine, 
●ee Ver. 31  correcting each other, and one doing what the other cannot.  
4 That you shall want nothing, that you had not better want then have, ver. 32. He spared not his Son. Had he exercised that severity on an Angel, it had been much. But he spared not his Son; not a Son by Adoption, but a Son by Nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; But delivered him up for us all. Delivered? to whom? to Herod, and Pilate, and Judas, and Satan: to what? to the curse and wrath of God, to the death of the Cross; for us, in our stead. And how shall he not with us give us all things; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall he not gratify us with a free grant of all our desires? A Saint assured of God's love, hath all the treasures of heaven and earth at command. He is assured, if God or creatures can supply him, he shall never want any good thing. Psal. 23. 1. Psal. 84 11.  
5. That whatever your own misgiving heart tells you, or Satan maliciously suggests, you can never (by all the power of earth or Hell) be deprived of any of these privileges; nor lose them by your own sinful miscarriages. Sin's cannot deprive you. For this would destroy the satisfaction of Christ, either Christ suffered for all the sins of Gods elect, or for some only; if for some only, than none can be saved of all Gods elect, seeing he cannot satisfy for that himself which Christ hath not satisfied for. If for all, than none of them can be condemned. Sin may trouble them, sadden their Spirits (as it ought) hid God's face, but it cannot condemn them. The Apostle challenges sin and Devil, and all in that case. v. 34. And all creatures in the following verse.  
2. Plead it at all times.  
1. Before God. In all those things which you come to God for, you must plead Title. If you come to God for any good thing, you must plead some engagement upon him, and the ground of your plea must be either a general, or a special promise. 'Tis true, general promises are a good plea, when a man hath no other. But God loves (and 'tis much for the comfort of Saints) that we urge him upon special bonds; Therefore the Saints are bid to say Father, and our Father.  
2 Against Satan and his suggestions.  
1 Sinful. 'Tis a good Argument against temptations to sin. How shall I, that have had such tokens and tastes of Gods special love, do this great wickedness, and sin against such a God? Gen. 39 9 And if God makes it an aggravation of sin, as he doth, 1 King. 11. 9 why may not we make it an Argument against sin?  
2 Troublesome. When Satan molests the soul with fears and doubts of thy condition, have recourse to thy Evidences. Tell him, thou wilt plead against him before God as a common Barretor, for molesting thee in so clear a Title.  
3 Against the unbelief upon thy own heart: This David keeps up withal; Psal. 73. 26. I confess (saith he) I am at an utter loss both without and within, yet God is the strength of my heart, and my portion for ever. Psalm 42. ult. and 43. he checks his heart in sadness upon this account, Why art thou cast down, etc. Trust still in God, who is the light of my countenance and my God.   

CHAP. XXXI. An exhortation to recover the lost evidence of the Spirit. And some advice how to do it in two particulars.  
HEnce be exhorted (thirdly) to labour to recover it, if lost.  
Qu. How shall I do that?  
A. 1. Sat not down quietly, rest not in that condition. If a man have lost the evidences of his land, he will look over all his boxes and chests, and rummage every corner (as we say) and will not leave, till he hath found them again. Thus (in the place before quoted) did the Holy man, Ps. 77. My spirit made diligent search.  
The Saints of God in the Scripture could never sit still under such a dark condition. It was death to them, Psalm 13. 3. and 143. 3, 4, 7.  
And no wonder; for the darkening of their evidences, is a suspension of all influences. As during the darkness of the night, or the eclipse of the sun by that interception of light, there is a suspension of that quickening influence which the sun hath in things below. All graces will whither when God thus hides his face, all Duties will be dead, and barren, all comforts clouded, and embittered, as I before also shown you.  
A woman that loves an husband, & is reassured of his affection to her, cannot endure long absence from him. If ever you have been ravished with the love of God, you cannot bear his absence long.  
Here I do not advise you to an impatient 
Caution.  restlessness under that condition. No, that is too often the fault of Saints. But I caution you against a slothful resting in such a condition. I must be contented with it as it is God's pleasure, but I must not be contented with it, as it is occasioned by my default.  
(To know this) you must.  
2. Inquire where, and how you lost it. I have before shown you what duties will preserve it, and what sins will forfeit or obscure it. Examine your memory now: what duty have I failed in of all those, or what sin have I fallen into, which is before discovered? In the day of adversity, consider, Eccles. 7. 14. Examine the particulars. Have I not been careless in recording my evidences, either in mine own memory; or if I have not, have I not entrusted them more with my self then with God; have I not relied upon my own strength to preserve them? Have I laboured in the use of all means to strengthen them? Have I not been guilty of spiritual pride in them, carnal boasting of them, security and carelessness in preserving and maintaining them, presumptuous sinning because of them, formality and spiritual sloth in the duties of Religion, earthly-mindedness, keeping cooling company? Have I lived a life of love, thankfulness, and obedience under them? In a word, have I carried myself as became the receiver of so great a mercy, the possessor of so rich a treasure?  
If you find where and how you lost it, seek it there. It may be it was but mislaid by carelessness. Think then what duty thou hast been careless in; remember whence thou 
Apoc. 2, 5.  hast fallen. Or if by some sin thou hast lost them, find out that sin, and when that is removed out of the way, it will be found again.  
David had laid two great blocks upon his box of writings, and they were even lost for a whole year, or very little less, till renewed repentance removed them, and he re-enjoyed them. So Peter by denying his Master, lost his comfort, but repenting, he recovers a favourable respect from Christ again. Go tell the Disciples, and Peter, saith the Angel, that he is risen, Mar. 16. 7. Tell Peter in particular, by way of peculiar favour.  
Qu. But how shall I know what sin it is that obscures, or mislays, or steals away my evidence? How shall I know why God denies me the wont influence of his comforting Spirit?  
A. First, Inquire or God, Job 10. 2. And then,  
Secondly, search by these Rules.  
1. Ordinarily, that sin which (upon serious search of thy heart and ways) first presents itself to the eye of conscience, is the sin, whether it be of omission or commission. God is not a little seen in the experiences of his people this way. The voice of conscience is the voice of God, not only in those things for which it hath a certain rule, but in those things where its knowledge is but conjectural (many times) it speaks by an immediate suggestion from God's holy Spirit: certainly jacob's sons had other sins upon them, when they were in that straight in Egypt, which we find recorded in Gen. 42. but of all their other sins, they are directed by the Spirit in a special manner, to their former unnatural cruelty towards their brother Joseph, committed about twenty years before, and they take this voice of conscience as the voice of God, and fasten on that particular sin. v. 21. Therefore (say they) is this distress come upon us. The soul will bleed afresh (as dead bodies do) at the approach of that sin, which is guilty of occasioning its spiritual trouble.  
2. Ordinarily also (though it were not so in the case of joseph's Brethren before mentioned, nor is it always so in the present case, with divers others, yet) I say, ordinarily, the sin that is most freshly committed, before God's withdrawing from the soul, is that which that affliction points at; and that (being last committed) is ordinarily also in the eye of Conscience. Conscience immediately after the fact committed, useth to blush, and thereby betrays its guiltiness, if it have not, by a frequent repetition of sins, lost all modesty and shamefastness altogether, and contracted an whore's forehead, which a soul acquainted with God cannot easily do. If an Officer come in upon the sudden after a murder is newly committed, 'tis no hard matter for him to find (in a throng) who did the Fact, by the fresh circumstances which he cannot easily overlook. So (though all other sins have an hand in this fact, yet) a man shall commonly observe in the sins newly committed, some tokens and indications more than ordinary, which may provoke the soul immediately to lay hold upon them in an especial manner, and indict them for the Fact.  
(3) Examine what sin thou didst (when (as yet) thou didst walk in the light of God's countenance) most fear and suspect, as laying wait for the life of thy Assurance. Commonly the Saints observe in themselves some one constitution-sin, or other darling corruption, which at all times they find themselves most inclined to, and that sin (if they manage their comforts as they ought) they set a special guard upon, as suspecting it more than ordinary, Psal. 18. 23. Now if it chance at any time that this guard be slackened, it is ten to one if a backsliding into that sin do not murder their spiritual peace. And if so, 'tis no hard matter to find it guilty of the fact by strong circumstances and probabilities, if not by certain and convincing Evidences; because God puts a special Mark upon such sins, as enemies to the peace of his Saints. Psal. 85. 8. God will speak peace to his people, but (then) let them not turn again to folly; let them take heed of Apostatising and falling back to their former master sins; q. d. if they do, they will quickly lose their peace again. I kept myself (saith David) from mine iniquity, that sin which I was peculiarly prone to.  
Now this is a good rational and probable ground of proceeding against such a sin, that there are such suspicious against it. If a murder be secretly committed, and the Author of the Fact not presently apparent, yet if from certain evidence it can be gathered that such a person threatened him often, and laid in wait to take away his life formerly, and the murdered party had a constant jealousy of him, it is as great evidence as circumstances can make, that such a person did the fact; and therefore the Judge will examine such a person narrowly, where he was when the Fact was committed; and if he cannot give a probable account of his distance from the place at that time, 'twil go hard with him. Now take thou the same course: Some sin or other hath taken away the life of thy soul, which is the comfortable presence of God, Psalm 30. 5. If thou canst not find the murdering sin presently, and upon the place; then examine that sin which hath often threatened it, and hath watched frequent opportunities to do it, and inquire whether that sin were so far from thee about the time of God's departure, as may excuse it from the suspicion of the Fact: and if not, but that thou hast (at least in thy heart) near that time, taken acquaintance with it again, there needs no farther evidence. Take it and crucify it.  
(4) Possibly it may be a sin of ordinary incursion, which thou hast been most secure of, and madest (ordinarily) the least account of, when thou hast at any time fallen into it. Sometimes, whiles a Saint watcheth diligently against the incursions of greater sins, or such as are more suspicious to him, some sin that he makes little account of, lies lurking in the throng to do him a mischief, like the Adden in the path (as Dan is described) Gen. 49. 19 biting the horse heels, so that the Rider falleth backward. Now the truth is, no sin is small in itself, and a small sin (in comparison) frequently admitted, either by wilfulness or security, may (like a little thief) as well steal away such a Jewel as thy spiritual Assurance is, as a greater; nay, because thou thinkest it small, it thereby becomes great by customary commission. It may be thou hast not repent for it in particular (though often fallen into) as thou hast of others; and that hath made thee so easy to admit it again into thy heart of late, that now it is grown a familiar sin, and thou beginnest to regard it in thy heart. It need not amaze thee, if (in this case) God withdraw the light of his countenance from thee; and that small sin may do thee that mischief, which a greater (of which thou art more jealous) cannot. As a Pickpurse in the habit of a Gentlewoman, is least suspected in a Fair, and can more securely steal, then in ragged beggarly accoutrements. That sin which is most unlikely may do it the more easily, because it is so unlikely.   

CHAP: XXXII. Seven other particulars of Advice in this case.  
3 IF you find that you lost it by such or such a miscarriage of your own, you must speedily labour by proceeding in an holy severity against the Malefactor, to turn away wrath from you. The longer thou delayest, the harder it will be to recover the clear sight of thy evidences when thou hast suffered them to lie long under the dirt and dust of such sinful pollutions. Take this course then.  
1) Lament and bewail both your loss, and the cause of it. When sin provokes God to hid his face, there is a double cause of mourning. If a man could (notwithstanding sin) enjoy the smiles of God's face, yet it is the duty of God's Saints to mourn for sin; and certainly the Saints never mourn more kindly than when the warm beams of Gods love distil the soul into tears (as they will do, and that upon this account, that it is a thing directly contrary to God's holy nature and Law, and therefore displeasing to him, though he do not always testify his displeasure against it.) But now, when to this shall be added the actual manifestation of his high displeasure in the turning away of his face from the souls of his dear Saints for its sake; here certainly, their sorrow hath a double occasion, and they are inexcusable, if they shall (in this case) rejoice as other people, Hos. 9 1.  
Those persons are vain talkers (as the Apostle speaks, Tit. 1. 10.) who deny the Saints of God the exercise of so necessary an affection as godly sorrow in such a condition, which is (in effect) to expose them to a continual darkness & uncomfortableness under the absence of God, seeing God hath professed, that he will withdraw till men acknowledge their offence, Hos. 5. 15. and hath annexed comfort to a mourning condition, Mat. 5. 4. and promised to dwell with the contrite spirit, and to revive their hearts, Isa. 57 15. and 61. 2. and anointed his son with the oil of gladness, in especial manner, for the sakes of them that mourn in Zion, and especially confines his healing grace to brokenness of heart, Isai. 61. 1, 2, 3. putting so honourable a name upon it, as to own it for his chiefest, and most acceptable sacrifices, yea to account it in stead of all other sacrifices. For so the expression imports, Psal. 51. 17. Friends, will you lament the loss of your temporal evidences, and vex at your own folly in mislaying them, or parting with them? and can you so easily bear the loss of eternal ones?  
(2.) Repent, and do your first works. Except 
Apoc. 2. 5.  the cause be removed, the effect will still remain. Till the sin be removed for which God hath withdrawn himself, God will not return. He that avoids a place, because of the infectious air, or any other inconveniency in his habitation there, will not (in reason) return, till the cause of his removal be removed. If thou wilt have God's face towards thee as at former times, thou must set thy face towards him as at former times. I have formerly enlarged upon that remarkable place, Jer. 31. 18, 19, 20. Where as soon as Ephraim's heart turns, Gods bowels are turned too. Is Ephraim a pleasant child? etc. therefore my bowels are troubled for him, etc. It is no boot for men to bewail their loss, except they remove the sin that causeth it. God may say in this case as he did to Joshua, Why liest thou upon thy face? Israel 
Josh. 7. 12.  hath sinned, and I will be with you no more, except you destroy the accursed from among you. So he may say to thee, why dost thou lie whining at my feet? Up and destroy the accursed thing, take away the sin that makes me leave my habitation, and I will return again: but till then I will not be drawn to rteurne by all thy prayers and tears. Mourning for sin, pleaseth God no farther than it turns us from sin.  
(3.) This and some other special duties, which may tend to God's special glory, you may bind yourselves to by vows, Psalms 51. 13.  
4. But if you cannot find any thing extraordinary in yourselves (as to matter of sin) which may move God to withdraw, and the Spirit to detain from you the clear sight of your evidences; it will yet be good to wait upon God in all duties of Religion with double diligence at such a time, and to labour at adventure (in the exercise of those duties) to affect your hearts with the farther sense of your inclination to those sins which are more peculiarly hinted out to you before, as especially active in procuring all such sad days to the people of God; to wait patiently upon God without those usual distempers of spirit, which oftentimes the people of God prolong their troubles by during this time of expectation.  
5. Labour as much as possibly you can, to grow in selfe-abasing humility, and an high prising and precious esteem of God's presence, that thou mayst thereby answer God's expectation in his present cloudy walking towards thee, seeing perhaps he withdraws his witnessing spirit, merely by way of prevention, as oft times he doth. God may foresee the inclination of thy heart to spiritual pride, which thou dost not see. God may foresee that too much familiarity with him, may be apt to be answered with contempt on thy part; and if so, he may in pity and prudence withdraw the matter of such a temptation before hand, as a Physician keeps that body low in flesh, which he sees inclined to evil humours, though it be not actually distempered by them. Now if thou cooperate with God in this design (as possibly it may be this, he aims at) surely thou wilt hasten thy deliverance from thy present darkness.  
6. Labour to live by faith in the mean time. For (as I told you before in the directions to the getting of Assurance, so) I tell you now in the way of recovering lost Assurance, the main work is to exercise an holy reliance upon God, in a condition so sad and uncomfortable as this must needs be. This we find hath been the practice of the Saints of God in the like cases, Psal. 27. 13. David had been in a great strait, not only in regard of his Exclusion from Ordinances, but even in the sad conclusions which he drew thence, to the distempering of his spirit. See how he closeth all; I had fainted (saith he) except I had believed to see the goodness of the Lord in the Land of the living. Job speaks bigger words, Though he kill me, I will trust in him. Job 13. 15. q. d. Satan tells me, (and my own misgiving heart many times seconds him) that these troubles will make an end of me, I shall never come alive out of them. Well (saith Job) be it so, let him kill me if he will; if I were now a dying, and dropping into Hell, yet I will hold fast for all that: he shall not be rid of me so. If I go to hell, I'll pull him after. Our Saviour Christ also in his Agony, cries, My God, though he were a forsaking God. This is a sweet frame of Spirit, when God seems to hold lose, and man holds the faster for it; God spurns at a poor soul, and he lays hold of his foot; God says, Jacob, let me go; and Jacob saith, no, I will not let thee go▪ except thou bless me. Gen. 32. 26. The advice is plain, Isa. 50. 10. I urged this place before in the directions for procuring Assurance, and there told you that there is a parity of cases, and so a proportion in the means which are to be used for recovery, in the soul that never had, and the soul that hath lost assurance.  
This must needs be a special way: For,  
1. This frame of Spirit speaks strength of faith. A small strength will serve to hold one that is willing to stay, but when a strong man putteth out all his strength to wrest himself out of a friends importunate embraces, it had need be more strength then ordinary that holds him, or fetcheth him back then. This is that by which the strength of Abraham's faith is discovered (in another case:) he was (saith the Apostle) strong in faith, [he was mightily enabled by faith] what to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  do? to believe he should have a Son when he was past all probable hopes of one. Rom. 4. 18, 19, 20. And thus it is in thee, it is an evidence of strong faith, when thou canst say, let my heart tell me never so much, God hath cast me off, and there is no help for me in God; yet I will not let go my confidence, and the hold that thereby I have upon him; here is strong faith. See Mat. 15. 24, 25, 26. The woman's faith was admired by Christ upon this account, that she would play the dog, and fall at his feet, when he rated her away. O woman (saith he) great is thy Faith. Persons are apt to think that Assurance of God's love, when a soul walks in the clear light of God's countenance, and lives high thereupon, is a strong faith. But, I tell thee friend, there is more strength by far in that faith that depends upon God in darkness and desertion, that trusts when a man can see no light. The truth is, the life of Assurance is (in a sort) a life of sense and feeling, and it is rather a life above faith, a life of enjoyment. Faith is the evidence of things not seen, saith the author to the Hebrews, Heb. 11 1. Assurance (in proper speech) is the first fruits of heaven, and its life is a life of sense and fruition, not of faith. As the Apostle saith of hope, in this Chapter, Hope that is seen, is not hope, ver. 24. So say I of faith; faith that is seen, is not faith. Faith is a friend made especially for a time of distance between the soul and its comforts; and is appointed as a means to derive the benefit of them to the soul, during that state of distance.  
2 Besides, 'tis no wonder if God be taken with the actings of faith in such a season, seeing strength of faith gives glory to God. Rom. 4. 20. And he cannot long withdraw from a soul that so much glorifies him upon so little encouragement. I may say to thee as Christ to Thomas, Hold this course and thou art a blessed man. Others see, and believe. But blessed are they that have not seen, and yet believe. Joh. 20. 20.  
3. Besides, (lastly) this frame of spirit must needs keep down many of those murmuring, despairing, and (in a sort) blasphemous misapprehensions concerning God and his promises, which length of soul-troubles is apt to plunge a man into. And certainly, the less iniquity there is breaking forth in our desertions, the sooner they will be over. Now faith, in such a season, maintains good thoughts of God, and defends him, and takes his part against the calumnies of Satan. And God that sees and knows this, (therefore) how can he but take this kindly? If an husband absent himself a while from a wife, and she be ready, upon every whisper of slanderous gossips, to suspect her husband's fidelity in his absence, and give out speeches tending that way, can it be expected that any husband should take pleasure in such a wife? Will he not rather choose to stay away still, and be suspected for something (as we say) rather than live under constant suspicions for no cause? But when the heart of an husband may be secure of this, that his wife is confident of his faithfulness, and her heart quietly rests in him, absent as well as present, let suspicion suggest what it will, surely, he cannot but be exceeding tender of such a wife, and much taken with her company. God sees your jealousies of him in darkness, and observes how apt you are to censure him in his absence. Do not think this is the way to bring him back again. He will make you entertain better thoughts of him, ere he return.  
Quest. But how shall I exercise faith in desertions? What shall I believe?  
A. Believe (in general) most things that seem most contrary to thy present sense, and moral probabilities. For in soul-troubles, the fancy is the principal part possessed by distrustful imaginations, and Satan in that, fortifies himself against all the power of those truths that might be means of consolation to the soul. And therefore the way to get out of them, is to believe the quite contrary to those apprehensions which we are most apt to close with.  
More particularly.  
(1) Believe this condition is good for thee; yea, so good, that thou mightest be much the worse, if it were not for it. This is an hard matter to persuade souls in such a condition to believe. But the Scripture affirms it Rom. 8. 28.  
(2) Believe that God loves thee never the worse for this dealing with thee; that when he thrusts forth his foot to kick thee, he puts forth his hand to embrace thee; that when he calls thee dog, he owns thee for a ch●ld never the less for that. This is an hard lesson too, but take it from Heb. 12. 6.  
(3) Believe, that if God could tell what other course to take to do thee good, he would not afflict thee this way. For (surely) as he doth not afflict willingly, Lam. 3. 33. and therefore forbears the rod altogether, till he cannot tell what to do more to do his people good, Jer. 9 7. So he never chooseth one affliction before another, but upon the same exigency and necessity. And therefore believe this is the most proper Physic for thy constitution of all other, because so wise and indulgent a Physician chooseth it for thee.  
(4) Believe that he will not hid himself from th●… always. I cannot tell how to commend to thee (absolutely) a belief that he will return to thee in this life, as formerly. Thou mayst perhaps guess whether he will or no, by the present strong prejudices that Satan casts into thee against it; a distempered spirit, as thine is, is seldom strongly possessed or haunted with a true fear; and therefore (as I said before) cujus contrarium verum est, is a good rule for thee most commonly to judge by. That which Satan and thy own mis-giving heart most strongly endeavour to fasten upon thee, (if the Word do not clearly back it) 'tis safest to believe the contrary thereunto.  
Thou mayst guess at it (also) by thy ends why thou desirest the light of God's countenance here, which the more spiritual they are, and remote from self, the more confident thou mayst be of re-enjoying it here. Are thy ends these, that thou mayst glorify God more on this side the grave; strengthen others by thy experiences, draw others to God by the discovery of the satisfactions that thou findest in his ways? These were David's ends, and David recovered out of such a condition as thou art in, by pressing Gods return to him, upon these grounds, Psal. 51. 12, 13, 14. And Hezekiah, Isai. 38. 18, 19  
Thou mayst guess at it, by the judgements that carnal men make of thy condition: By the use that they are apt to make of thy troubles, to reproach Religion, or the like.  
Bp thy freedom from notorious scandalous sins since conversion.  
By the stream of the prayers and desires of the people of God for thee; God doth not usually gratify his enemies, or deny his friends in such things as they put much weight on.  
By the considerableness of thy condition towards the furtherance of the peace or disquiet of other Saints of God, who look upon thee as a blazing Star, portending some great thing or other towards them and their condition, and resolve to judge of themselves by thy case, etc.  
But these things I look on as no sufficient grounds of a particular faith in this thing. Neither do I know any Scripture that will bear the weight of such a particular confidence, except with these limitations.  
That if God see and judge that thy comfortable condition will be more for God's glory, thy own good, and the spiritual benefit of others, it will return again; otherwise thou hast no ground to expect it, whatever grounds thou thyself hast to think so. And this I affirm, because it is a thing not absolutely necessary to thy salvation, or God's glory, or the good of others: he can carry thee to heaven in the dark, and work holy ends of his own upon others, out of it also, though thou die without comfort.  
And yet I must add, that divers of God's Saints have been confident of this; as David Psal. 27. 13. and 42. 5, 11. and 43. 5. I shall yet praise him who is the health of my countenance and my God. And the Church, Micah 7. 8, 9 When I fall I shall arise, he will bring me forth to the light, and I shall behold his righteousness. Though (as to the grounds of that confidence) I confess I am ignorant.  
And (let me add once more that) there are Promises even in this thing, which (although we must interpret with the forementioned limitations, yet) may be great encouragements to us to ask in faith, and grounds upon which we may comfort ourselves even in the present exigency with some intimations of an hope of release. Isai. 57 16. is an excellent place, and hath relation to this life, because of the reason that is annexed, I will not contend for ever, lest the spirit should fail before me, etc.  
And lastly, (let me add) Few of God's Saints surely, have died without sensible returns of God's love and favour to their souls, in some competent measure, enough to bear up their souls against desolating tentations.  
But (however) suppose thou have no certain ground to believe a return of comfort here; yet believe that thou shalt see his face in glory hereafter, and that no troubles shall be able to separate from God's love, though they may from the sense of his love, Rom. 8. 35, 38, 39 And eternity of enjoyment is a duration large enough to make up the want of God here.  
(5) Believe, that the likeliest time of re-enjoyment of his countenance, is, when thou art most in danger of being swallowed up of despair. And truly; when the violence of temptation doth most importunately put the soul upon desperate thoughts, against all the strength of Meditation, prayer, resolutions to the contrary, then is deliverance at hand. Cum duplicantur lateres, venit Moses, say the Rabbins; Moses, the Deliverer, comes when the Israelites bricks are doubled. Man's extremity fits God with the best opportunity, to advance his own glory in his deliverance. In the Mount of the Lord it shall be seen, Gen. 22. 14.  
Object. True (may a soul say) a man that can yet lay claim to God, may believe all these things, and rely upon them: but how shall a soul act faith in such a condition, that questions his interest, as much as ever he did; such an one as is beaten off from daring to lay any claim to God at all?  
Ans. This is a weighty Question, and therefore I must not let it go without an answer. And the Answer is briefly this, Suppose that thou art Godless (as yet) in all thy soul troubles; (take (for once) the devil's suggestion, and thy own hearts deceitful collusion for true) and what then? Are there no encouragements given to persons that want a present interest in God? How comes any (then) to get an interest in God? Is it not by laying hold on him under some Scripture encouragement? The absolute promises (as we usually call them) of the first grace and acceptance in Christ, belong to any that can lay hold of them. Friend, begin again, and lay hold upon such Promises as thou didst at first fasten upon, and do not let them go. And never dispute whether thou hast an interest or no: But if thou think thou hast not, labour to get an Interest by laying hold on them. Tell Satan and thy deceitful heart, that God never says, I will give a new heart to you, provided you be in Christ; or I will give you Christ, upon condition you be first in Christ. Were not this an absurd condition? Were it not a contradiction? Doth Christ say, Whoever comes to me, I will in no wise cast out; (that is) if he be in me before he comes?  
Object. Yea, but thou wilt say, All these Promises are conditioned by God's Decree of Election; and if I be not in Christ (by Election at least) none of them belong to me.  
Answ. True; that is, thou shalt never have the  
1. Real and actual benefit of them. None can have grace, but whom God hath given to Christ. As many (and as many only) as the Father hath given to Christ, shall come to him, Joh. 6. 37. But yet thou hast a Legal Right, such a right as will ground a plea in the Court of Heaven, from the general Terms in which they are delivered; and thou canst not exclude thyself, nor can the Devil or thy own misgiving heart exclude thee justly, except thou or he could see God's book of Life and Death. Plead then the Plea God hath put into thy mouth, and in so doing God will show thee thy interest in them from eternity, by giving thee assurance of thy present actual title to them, in his own time and way.  
2. The decree of Election is the Devil's usual common place, whence he draws his most effectual Arguments of trouble and disquiet to the Saints of God. And thou may'st (if by no other mark) discover the roaring Lion by his paw, in this common beaten path, and haunt of his. And so much the more palpably is he to be discovered, by the peremptoriness of his suggestions in this kind: when ever you find yourselves under a strong and preremptory persuasion of your nonelection you may be assured, the Devil hath an hand in it. Because the Spirit of God never peremptorily discovers to any man his reprobation. For if he should, he would defeat his own ordinances and motions upon the hearts of such men, and by consequence be the proper Author of all such sin, as is the proper issue of such a desperate conclusion.  
7. Cease disputing over thy evidences, and turn disputing into praying. The longer thou disputest in this case the more thou wilt entangle thyself. Hardly ever did a soul in desertion, recover his assurance, by disputing over his evidences. Satan is so subtle a Disputant, that he will perplex an Argument, when it is clearest. He is a juggler, that can cast a mist before the eyes of Saints many times, even by clear daylight, much more can he do it by candlelight or starlight. But of this more hereafter.  
8. Set upon a serious endeavour of advancing in holiness. If thou canst not enjoy the face of God, yet, in his absence, make much of his picture; follow the work of mortifying corruptions, and growing in grace. It is true, it is an hard matter to make any considerable progress in holiness, as to the practice and exercise thereof, in a day of desertion: but a man may grow in the principles and grounds from whence holiness is derived into the practice.  
A man may fortify his resolutions, and lay new engagements upon his heart to the practice of holiness, when God shall give him enlargement.  
A man can do little work in the night, yet he may contrive and methodise his work, and consider, and resolve what to do, when the day appears. And God will the sooner come again, when he finds there is so much preparation made for him. When David had set his heart and house in readiness, Psalm 101. he expects a visit from God. O when wilt thou come to me! ver. 2.  
God's promise herein may be our encouragement. To him that ordereth his conversation aright, will I show the salvation of God. Ps. 50. ult.  
9 (And last) be industrious in comforting others. In discourses with others under soul-troubles, labour always to defend God's cause against Satan's. See what thou canst ●ay to others, on God's behalf; how thou canst answer their objections, satisfy their doubts, encounter their tentations. As he that teache●h another, teacheth himself; so he that supporteth, comforteth another, may find himself supported with his supports, and comforted with his comforts ere he is ware.  
Those doubts and objections, which are seemingly unanswerable, when a man deals with them in his own heart, will appear many times very slight and inconsiderable, when urged by another. We are all apt to admire that in our selves which we slightly esteem in others, from self-love: and are no less apt to terrify ourselves with those fancies which we easily see to be ridiculous in others, through the confusion of our spirits, and the mist that Satan casts before our eyes. Now when a soul finds that pleading for God against his own doubts in another, He is able to deal with them successfully; he will see cause to reflect upon himself; and say, Why should not I yield to the evidence of that Truth, which I expect should satisfy another? Why should not I follow mine own counsel? Why should I not conquer Satan in mine own, as well as another's behalf? If I expect the cordials I administer to another, should cure mine own distemper in him, why should I not try their efficacy upon myself, in the same case? These directions being duly followed, will (in God's time) recover thee that Assurance, which Satan, or thine own corruption, and Gods just displeasure have deprived thee of. And thus much for the second Thesis.   

CHAP. XXXIII. The third Thesis laid down and explained.  

Thesis' 3.  NOw come we to the third Thesis of this part of the Treatise, and that is, That When God's holy Spirit hath once been a Spirit of Adoption to any soul, he never more becomes a Spirit of Bondage to that soul. For (saith the Apostle) ye have not [again] received the Spirit of Bondage.  
For the explaination of this point, know that this Doctrine holds true of all the works of the Spirit of Adoption mentioned in the first Thesisof this part. Any work of true grace or peace in the soul, for ever dischargeth the soul out of the prison of the Holy Spirit.  
But I shall handle this principally in reference to the witnessing work of the Spirit, which hath hitherto been drawn through the whole web of this discourse. Only (in the beginning) I must give this short hint for the sakes of those who else might occasion some trouble to themselves hereby, as conceiving themselves excluded from the comfort of the Doctrine, because (though they have other works of the Spirit that accompany salvation, yet) they have not had experience of this assuring act. For their sakes therefore, let it suffice once for all to tell them, that if the Spirit of God have wrought in them any work that accompanies salvation, all that which shall hereafter be said concerning the privilege of Assured souls, is no less proper to them. 
R. 1.  For if there be but the least spark of grace in the soul, the Spirit that works it, will not undoubtedly go so ready a way to quench it, as this (in all likelihood) would be. 
2.  Besides, if the Spirit should do so, it would testify contrary to the Scripture, which says that there is no condemnation to them that are in Christ Jesus, etc. Rom. 8. 1. Besides it were a flat counteracting of himself. 
3.  For he would divide peace from grace, when that is the fruit of this.  
To understand the point in the sense propounded, farther take notice (by way of explication.)  
1. That this Doctrine denies not, but the best Saints of God after assurance, may be under troubles of conscience again. I told you upon the last Doctrine that a Saint may lose the actual Assurance of God's love; and there is nothing more frequent in Scripture then the sad complaints of precious people of God, under such darkness. The Lord to take off all ground of expecting such an exemption from his people, was pleased to hid his face from his own natural son, and to withdraw from him the sensible comfort of his divine nature, upon the cross, and (before that) left him to grievous temptations from Satan himself. True there is difference in our Saviour's case & thine; for Christ under his desertion, was under part of that satisfactory punishment which Gods justice inflicted upon him for sin. Thy after troubles are not of that nature. But herein the parallel holds; that height of enjoyment of God, and height of communion with God are no sufficient security to a soul of never losing the sense and comfort of them. A prisoner many times may be detained, even by the keeper, after the Judge acquits him, till he pay his fees. And it may be the holiest man may be unthankful, and so be clapped up again in the house of Bondage.  
2. That the dearest Saints of God, after Assurance, may fall not only into trouble of spirit again; but into bondage of spirit also. They may fall so low out of the assurance of God's love, that they may conclude him an Enemy, and feel all the Terrors of GOD, in the same kind as they did under the Spirit of Bondage at the first. They may come to question all again, and their Consciences may be as full of horror and blackness, and as full of the hell of anguish and confusion, as ever before. I am persuaded David after his great falls was under as great fears of Hell, as ever he was in his first conversion. The answer of Nathan to him, implies so much, The Lord hath put away thy sin, thou shalt not die. If David had not been afraid of death eternal. (which is the proper wages of unpardoned sin) 
2 Sam. 12. 13.  why doth Nathan add that promise from God to encourage him! Beside, when he speaks of the horrible pit out of which God pulled him, where he stuckfast in mire and 
Psalm 40. 2.  clay, and could not lift a foot to relieve himself, certainly we can rationally understand no other than the dungeon of Terror, of which we are speaking. A man whom the Judge and Jury acquits at the Assize, may be arrested at another's suit, and laid up again. And so may a child of God after a discharge from the suit of conscience in his first conversion, be arrested again, and as much fear the Law as ever.  
3. Nay (possibly) his after-terrors may be greater and longer than the former. He may have a far more hideous dungeon and heavier chains than ever he was in before, and lie longer by it.  
For it may be,  
(1.) God intended (providentially) such a condition to him before, but saw his weakness at the first conversion for the under-going of so heavy a burden, and therefore (in pity) forbore that rigour then, till by the warm influence of some glances of love from his countenance, he had fitted him with a proportion of strength to glorify him in greater trials. In measure (saith he) when it shooteth forth, will he debate with it. He stayeth his rough wind in the day of his east wind. Isa. 27. 8. He spares a tender bud when it first buds forth, that he may exercise it with more hardship afterwards when it is able to bear more. He will not put new wine into old bottles, 
Matth. 9 17.  i. e. proportion our work and strength.  
(2.) Such souls, come out of light into darkness, and so their last enjoyments make their present troubles more intolerable. Bitterness upon our peace is mar, mar, Bitter bitterness. Isa. 38. 17. Had they continued in a dungeon of horror still after conscience had first committed them, their continued experience of that condition by long acquaintance might have made it lighter. But to be taken out of prison, and cherished with some flashes of liberty, and then shut up again, is an addition to their present Torment, from (the most grievous torture, of all others, in such a case) the fresh remembrance of the comforts last parted withal. Eclipses of the Sun, because they come but seldom, appear more terrible.  
(3.) Conscience (in such a case) is apt to take all former experiences for mere dreams and delusions, and is more difficultly brought to accept of any comfort now then formerly, for fear of being so deluded again; and so bolts the door of the prison faster upon the soul, then formerly. Aprisoner that hath once had his prison-door set open to him, and been permitted quietly to departed, if after he hath enjoyed a shadow of liberty, an Hue and cry fetch him back again, will scarce adventure to go forth again when the doors are set open to him a second time: for saith he, I had better stay whiles I am here, then go forth, and be fetched back again; So saith a poor soul in such a case. Surely it is better for me not to receive any comfort, then to take it and lose it again, as I have done once already. I was deluded then with a fallacious liberty and peace, and I may be so again.  
(4) Sins which trouble the conscience in such a second bondage, are aggravated by the evidences of Gods love formerly enjoyed, and so terrify the soul more under their guilt. Then, every sin loo●… like a blasphemy against the Holy Ghost, an unpardonable sin. A man can tell what to plead before, but now his mouth is stopped. Ezr. 9 10. Psal. 51. 15. & 40. 12  
(5) Then, supports from God are less sensible. Because God permitts this darkness in design, for some special ends of his own. Now the person a man puts on upon design, commonly he useth to overact, even beyond what he would, if he were real. So, although when God was really an enemy (as before conversion) he carried himself (by secret supports, and encouragements of the soul) as one that was not utterly irreconcilable: yet when he merely intends to appear so, he carries himself so strangely, that the soul really believes he is in earnest, and intends its ruin irrecoverably. Lam. 3. 5. 7, 8, 9 The church aggravates her sad condition from extraordinary appearances of Gods dealing with her. God in such a case leaves the soul alone like a sparrow on the house. Psal. 102. 7. And woe to him that is alone, Eccles. 4. 40.  
4 And thus fourthly. The grounds of the horrid troubles that God's Saints fall into after assurance, may be, and are, occasionally from the Spirit of God: though immediately, and by way of an efficient cause they are not from that spirit. Thus the Spirit led Christ into the wilderness Mat. 4. 1.  
(1) By an active suggesting to the soul such considerations as may start a soul-trouble. As when it makes a fresh discovery of New committed sins, and stirs up the soul to renew repentance for them. Such motions may be the occasion of farther inquiries into a man's own heart, and so of questions concerning his estate. And thus by degrees, they may grow into as palpable Legal Terrors as any ever the soul groaned under.  
2 By withdrawing that assistance from the soul which should maintain the soul in peace, and joy of the Holy Ghost. When the Sun hides behind a cloud, or is under an Eclipse, it must needs be dark. If the Father let go the little child's hand, in a dark and dangerous place, he will surely fall. And thus is the Spirit the negative cause (if I may so express myself) of the saddest bondage that comes on the people of God after Assurance.  
5 But (Lastly) the Spirit (to be sure) doth never cause and work a fear of bondage in the soul, after Assurance; as it did before, and that may be seen in these differences.  
1. Before, there was a time when he convinced the sinner of a state of sin, and enmity to God. After, it never doth tell a man so any more.  
2. Before, there was a time when he convinced the soul of a state of wrath and condemnation arising from that enmity; but having once effectually converted, and assured the soul of reconciliation, he never presents hell and wrath any more to the soul as its portion.  
3. Besides, He sometimes presented every act of sin as unpardoned. Now he never doth so any more, (in that sense wherein he did so formerly:) That is, (that I may not be mistaken) He never presents Gods vindictive or avenging Justice unto the soul as unsatisfied for such a sin; though he may present Gods fatherly Justice as displeased at it.  
4. Before, he sometime presented every suffering of this life to the soul as a part of the curse of the Law, and the earnest-penny of Hell; Now he never leads the soul to the view of sufferings under that notion; but only as fatherly corrections and chastisements, by which God endeavours to quicken the soul into a speedy return unto him by renewed repentance and humiliation.   

CHAP. XXXIV. The proof of the Thesis, from 1. Scripture. 2. Reason.  
THe truth of this point is abundantly clear 
Proof.  from the Scripture, and Reason.  
For Scripture. Take notice of the names by which the Spirit is set out to us in the Word.  
(1) He is called the Comforter, John 14. 16. And this in his peculiar Office to the Saints. Now he would fail in the discharge of it, if ever he should bring God's adopted children into bondage again. Therefore when our Saviour promiseth the Comforter, he also engageth that he shall abide with the Saints, John 14 16. 'Tis true, their comforts are many times fleeting comforts; But the Spirit of God is not to be blamed for that. Ordinarily 'tis their own fault, and oftentimes Satan's temptations eclipse the comforts and refreshments of the Spirit to the soul: Though their comforts be fleeting, the Comforter is not. To debase himself from being the Comforter, to the Devil's employment, the Accuser of the Brethren, is dishonourable to the Holy Spirit.  
2 Besides, he is called our Seal: and how long doth he continue so? unto the day of redemption, Eph. 4. 30. He will not to day scale an evidence of heaven to the soul, and tomorrow seal its Mittimus to hell.  
3 Moreover, he is called our Earnest: and can we think that God will give us an earnest of heaven one day, and revoke it again the next; or ever deny the bargain which that Earnest secures unto us? An honest man will not do so; far be it from God to do what common honesty will keep man from. Rom. 11. 29.  
4 He is the Spirit of Adoption, testifying to us that we are the children of God, ver. 16. of the chapter in hand. And can it be imagined, that he will ever tell a child of God, that he is become a child of the Devil?  
There is no less Reason: For,  
Reas. 1. (I have showed before, that) The Spirit and the Word never cross each others Testimony. Now the Word never pronounceth bondage to any one that hath received the Witness of the Spirit; nay, not to any one that hath the least grace of the Spirit. The Word every where speaks comfort to such: Isa. 40. 1, 2. Rom. 8. 1, 34.  
Reas. 2. That which is the badge of a false Prophet, and which God dislikes in such. cannot, without blasphemy, be attributed to the holy Spirit of God: But to make the heart of the righteous sad, is a badge and sin of false Prophets, Ezek 13. 22.  
Reas. 3. That ought not to be supposed to be wrought by God's Spirit, which (as often as it is on our spirits) is our sin and infirmity: but to doubt of the saving love of God, after enjoyment of the manifestation and feeling of it, is our sin and infirmity, Psal. 77. 20. And therefore the Spirit cannot be the Author thereof: because the Holy Spirit cannot be the Author of sin.  
Reas. 4. That which hinders the most proper and peculiar work of the Spirit of Adoption, cannot be the work of the Spirit (except we suppose the Spirit so indiscreet, as to counteract himself.) But if the Holy Spirit ever become a Spirit of bondage to the soul after tastes of Gods love communicated thereunto, the Spirit would be guilty of counter-acting its most proper and peculiar work; which (as the next Doctrine from the last words of the Text shows you) is to embolden and enliven the heart in Prayer. For how can he call God Father with confidence, to whom the Spirit witnesseth that God is an enemy?  
Reas. 5. The Spirits Testimony (if it could ever become a Spirit of Bondage again to an assured soul) would not be a sure and infallible Testimony, contrary to the truth of the preceding Doctrine. When a man is found in two contrary tales, we know not which of them we may believe. A man could never, (this supposed) have solid comfort from the Testimony of the Spirit, seeing he knows not how soon he may recant it, and testify the quite contrary.   

CHAP. XXXV. The causes of Legal Terrors in Saints.  
Quest. WHat then is the cause of those Legal terrors which after Conversion and Assurance many times surprise the hearts of God's people?  
Answ. The main and principal cause is Satan, who combining with our own suspicious, and distrustful, or melancholy spirits, or by divine permission, or (lastly) by taking the work of God's Spirit out of his hand, brings us into this darkness, Psal. 143. 3. The enemy hath persecuted my soul, he hath made me to dwell in darkness like those that have been long dead. I have long ago buried all my comforts, and they are almost quite out of remembrance. And the great cause of all this is the enemy of my soul; called [the enemy] by a special Emphasis, because the most deadly malicious enemy the Saints have. He sows all manner of Tares of corruptions, tentations, doubts in God's field, the hearts of Saints. Now this he doth (as but now I hinted)  
(1) Partly, by combining with our own suspicious hearts, and increasing jealousies when there is no cause of sadness, as many times he doth. The heart that knows its own wickedness and deceitfulness, many times rejects sound and solid joy in the Holy Ghost as a delusion, merely upon suspicion and wariness, occasioned by its former experienced liableness to self-deception. Now here Satan strikes in, and increaseth the jealousy that the heart hath of itself. As a malicious tale-bearer, that finds suspicions ready to break out ever and anon between friends, is at hand perpetually to blow the coals, and hinting to them both severally, such and such presumptions of each other, till at last he have weakened all mutual confidence, and made an irreparable breach between them. Fie, fie, (saith the old Serpent) wilt thou believe these comforts and joys are real, and from the Holy Ghost? Dost thou know thy own heart no better? Dost thou not remember how it spoke peace to thee heretofore, and all the Ministers in the Country could not persuade thee that thy condition was not safe then? and since, dost thou not remember how when thou goest to examine and search thyself, it hide sins by pretences, and excuses, and Apologies? And why should it not deceive thee now, as well as then? Now here, many times the soul gives up, and yields to Satan's suggestions, and damns all its comforts for mere fantasies and dreams, and all its Assurance for an imposture. Nay, it may be, if the soul plead the marks and tokens of the Spirits concurrence in that Testimony, than Satan gins to take the matter upon himself. Alas, (saith he) and dost thou not know that Satan can turn himself into an Angel of Light, and by 
2 Cor. 11. 14.  consequence easily cheat a credulous heart into a belief that his delusions are the testimonies of the Spirit of God? etc.— Sic not us Ulysses? Art thou so unacquainted with that subtle enemy, that thou canst take every fair pretence of his for Gospel, and adventure thy soul upon it?  
(2) Partly, by combining with a mere melancholy distemper. Melancholy is musing and thoughtful. 'Tis a temper of body which is the Devil's Anvil, whereon he hammereth all manner of temptations, all manner of deadly weapons to wound the soul. He hath a mighty power upon the fantasy, and can suggest things to it, as he pleaseth. The fantasy or imagination, is the Looking-glass of the soul, in which all things by reflection, are first discovered to it. Now 'tis easy for Satan to represent in this glass what bugbear shapes he pleaseth to affright the soul withal, & by a kind of fixed entertainment of the thoughts with such objects of terror and affrightment, to make such strong impressions upon the whole soul, abused by mere fantasies, as no reasonings or persuasions whatsoever can remove. That strange affection of the fantasy, which (some say) persuaded Nabuchadnezzar that he was a real beast, 
Dan. 4.  (and the frequent parallels to this in 
Wierus de praestigiis. Virg. Eclog. 8.  humane Writings, render such an Interpretation not incredible) many times is the infirmity of good souls, that dwell (as was said of Galba's wit) in the bodies of the most 
Ingenium Galbae malè habitat  dreggy part of living earth, of a melancholy constitution. So that 'tis no wonder, if Satan, acting the fantasy many times, the soul really be persuaded into horrid apprehensions of its own condition. And to strengthen the belief of the soul in such delusions, he can present strange spectra, images and representations of terror to the very outward senses, by which such inward apprehensions are oftentimes fortified and increased. He doth (like a cunning Fisher) mud the water, that his nets may be less discerned. And thence (in such cases) persons under such a condition, are  
1 Many times to believe others more than themselves, as suspecting such delusions of their own fancies.  
2 To labour after means of removing bodily distempers, that the soul may be more itself, being less clogged with a distempered body; the body in such a case is the souls prison  
3 To admit of lawful avocations from the continued meditation of such subjects, as by their fixing on the fantasy are hard to be removed. The very humour of melancholy is a dull, heavy humour, that must be stirred as much by exercise as Physic. And so must the fantasies that it begets be cured by avocations.  
(3) Partly, by the permission and allowance of God, (God giving the soul over in some cases into his hands (as he did Job once) to do with him what he will, only sparing his 
Job 2. 6.  life) for some notorious affronts offered to his Spirit, and abuses of his favour to some bold intrenchments upon his Majesty and Authority, or some other like cause. And in such a case (God withdrawing) it is no hard matter for Satan to improve such a sensible defect and decay of influence, to infer a souls utter rejection by God. The truth is, we live much by sense as well as fantasy, not only in humane affairs but even in Divine. And when faith is at low water (as ordinarily it is upon God's with-drawing) than is sense most predominant. Now the Devil can make strange conclusions appear undeniable in such cases, if you will allow him to argue from what you feel. Dost not perceive (will he say to the soul) that God casts out all thy prayers, regards not the voice of thy groan, how he will not be persuaded to give thee one smile, though thou woo him never so much? And wilt thou (contrary to all sense and experience) still believe that he loves thee? Did he ever crush any soul under his feet, that he did not kick into hell at last? And no wonder if Satan when he hath the command of all the Ports and Advenues of the soul, will let it receive no intelligence but what he pleaseth, and use it to such daily objects as augment its Terrors, if he raise such mists as hinder it from discerning any thing distinctly.  
(4) Partly, by taking the work out of the Spirits hand, as sometimes he doth (the Lord permitting it also for secret Reasons of his own.)  
And hereof I shall show you some instances by which you may judge of his dealing in other the like cases.  
1 Many times the Spirit stirs up the soul to examine its growth in, and improvement of grace (possibly upon occasion of some late notable delays) and to endeavour a recovery of lost strength, a quickening of what is ready to die. This motion being from the Spirit thus far; now Satan takes it up, and from felt barrenness and deadness, stirs up the soul farther to inquire afresh whether ever that were true grace that is now so barren; whether such a tree had ever any life, that manifests so little growth?  
2 Many times the Spirit sets home the consideration of some affliction, and puts the soul upon enquiry why the Lord thus contends with it. Now comes in Satan and altars the Question, and puts the soul upon the enquiry, Whether such afflictions may stand with God's love or no?  
3 Many times the Spirit stirs up to repentance, and recovery from grievous falls. Satan takes up this work, and puts the soul upon questioning, whether ever it had any grace, seeing there is yet in the heart a liableness to such great corruptions? This I touched before.  
Thus you see whence the terrors that surprise Saints after conversion and Assurance do arise; and so the Thesis cleared from mistakes. Proceed we now to the Application of it.   

CHAP. XXXVI. Saints convinced of folly, in giving way to troubling thoughts after conversion and Assurance.  
I. THerefore (for Application)▪  
(1) Hence the Saints of God may see how little Reason or Warrant they have to justify themselves in admission of s●ulfetters after conversion, but especially after Assurance.  
1 Will a man think it were a discreet act in himself, to be afraid of every leaf that stirs, and startle at every reed that shakes? A wise man when he is in quiet possession of what he enjoys, will see good Authority ere he will be dispossessed upon any pretence whatsoever. The Devil never brings a true Authority for the disturbance of any Saint's peace. I am bound to take notice of no Authority in matter of inward trouble and peace but that of God's Spirit. My Conscience is his Throne; and I cannot answer it unto God if I permit Satan to usurp it. I ought to be able to discover that counterfeit, and oppose him, though he come as an Angel of light; how much more when he comes like a Prince of darkness?  
2 What account can I give to the Spirit of God, the Comforter, for resigning, so slightly, the Garrisons of strength, the grounds of gracious Assurance which he hath put into my hands? Saints must make as much conscience of parting with their comforts without sufficient cause, as of embezelling any thing else, with which God entrusts them. Friends, we are accountable for our Comforts, and therefore it will concern us not to be easily cheated of them. They are precious things. The joy of the Lord is our strength. 
Nehem. 8. 10.  If we betray our strength by losing our comforts, how shall we answer the robbing God of so much service as he may lose from us thereby?  
3 How shall we answer the mischief that may accrue to others, who used in troubles and distempers of mind to have recourse to our counsels and experiences? See Job 4. 2, 3, 4, 5, 6. If I must not prodigally throw away my estate, nay, if I must labour with my hands that I may have to give the bodily food to him that needeth. Certainly, I must (even in mere charity to others) endeavour to maintain that spiritual joy which is their refreshment.   

CHAP. XXXVII. The way how to discard them.  
THis also gives a standing Rule to us concerning the entertainment of soul-terrours after Conversion and Assurance. If they have no warrant from the Spirit of God, then why wilt thou entertain so much as a conference with them? I think, uncomfortable thoughts ought to be cast out without dispute, as blasphemous and atheistical suggestions in some cases.  
Q. But how far, and in what cases may it be be lawful to reject such thoughts as tend to the questioning of Assurance formerly received, without dispute? For it seems, the case of blasphemous and atheistical suggestions, and these we are now speaking of, differs very much. Those being at first blush (by any soul competently enlightened) to be discerned to be contrary to the express word of God, and so matters out of all dispute: these (it may be) pretending ground from the Word; and being in their own nature such as I am allowed to dispute.  
A. It is true, there is some difference between the matter of the suggestions themselves: but yet as to me and my case, they may be (in effect) the same. For I may by a preceding Assurance from the Spirit of God, be as much ascertained that I am a child of God, as I am, that there is a God, or concerning any other fundamental point of Faith: So that I may be very well allowed the same way of proceeding in the one case, which I am prescribed in the other.  
And I conceive I may do so in these cases.  
1. When the present Doubts or Disputes concerning my condition, are not handed to me in the way and method of divine motions. God's usual way of putting the soul upon enquiry concerning its own condition (to such as enjoy Ordinances) being under the administration of them. If therefore without any such ground, whether from the private working of my own thoughts, or from such injections, as I can give no account of, I begin, after assurance, to fall a questioning mine own condition; I may well fear the hand of Satan is in this, and I may silence them for the present, as coming to trouble my peace without a warrant. As if an Arrest should be laid upon me, out of the ordinary way of Law, I may defend myself by force, or escape by sleight, and the Law will judge me in so doing to have done no more than what I might lawfully do.  
2 When the present Dispute concerning my state and condition is imposed upon me under such circumstances as render it unlikely to be managed candidly, clearly, and impartially; so that there is no likelihood but it should rather end in confusion, and further disturbance, than peace and solid satisfaction.  
If I should be provoked to dispute with an adversary concerning such or such a point, at a time when I am not furnished with such helps as a disputant in that case may lawfully require, at such a time when my mind, by reason of some great oppression, or other business is not at liberty to recollect its strength, or before such Judges as are already prepossessed by him, and strongly engaged on his side, etc. I may very justifiably decline it, and answer his challenges with silence, and provocations with slighting, seeing so disingenuous a carriage on his part deserves no other: So, when I am solicited to put my evidences for salvation in dispute, at such a time when I want my wont influences from the Spirit of God, when (as the Church 
Psalm 74. 9  complains in another case) I see not my tokens, when my spirits are overwhelmed, and swallowed up with the oppression of soul-troubles; when lastly, I perceive, I must plead my cause before sense and reason, who are already prepossessed, and feed on the adversaries side, I may very justly refuse to enter the lists upon such terms, and reflect the disgrace of so dishonourable a challenge upon my adversary, before God and conscience.  
3. When I find such doubts concerning my condition injected, or suggested upon Design, to hinder and disturb me in some present service▪ wherein I have special use of Assurance. To put them off, at least, till a more convenient time (in such a case) is a special part of spiritual wisdom. It is found by the usual experience of God's Saints, that when they have most to do for their Assurance, they shall have it most to seek. Suppose when they go to pray, especially upon any extraordinary occasion, when they address themselves to the Sacrament of the Lords Supper, when they are under some heavy affliction, it may be when they are in some sort called forth to suffer for God. Now it is plain, that when our doubts and troubles of spirit (in our observation) usually return upon us at such seasons; they are then injected upon a special design to hinder us in the present services. Wherefore, seeing by admitting so much as a dispute upon them, at such a time, I yield the Devil his known design, I may very safely reject them; except I think it a course more eligible, to gratify the enemy of God's glory, and mine own good, with the neglect, or heartless performance of a duty, then to break through a bug bear impediment purposely laid in my way, and set about it with that furniture which God hath graciously vouchsafed to enable me thereunto.  
And so much shall suffice for the Answer of this case concerning the way of turning a troublesome incruder out of doors.  
But it may be farther objected.  
Object. But they pretend still they come from the Spirit, & (seeing you tell me the beginnings of them, & occasional grounds of them may be from the Spirit of God, and I find withal that they have grown out of such works of the spirit as you have but now described) how shall I know how fare the Spirit of God leads me, and where Satan's work gins, that I may submit to the one, and resist the other?  
Ans. In general (seeing I have before given you some non-ultra's beyond which the Spirit cannot go, and therefore must refer you to those for particulars) (I say, in general.)  
That whiles nothing is pressed upon you, but what may stand with the supposal of a renewed estate; what ever motions yield you your title to God and grace, and (neither in their nature or in their grounds) tend to weaken your evidences, must be obeyed as the motions of God's Spirit, though never so harsh or unpleasing, as fare as they have any command or allowed example in the word. You must not take it for a motion of Satan, that bids you repent of, confess, mourn for renewed sins, that bids you examine your heart and ways, and turn to the Lord under afflictions, etc. But if such motions be improved to the questioning of the whole work of God upon the soul, this is suspicious, and so fare you must not go along with it.   

CHAP. XXXVIII. Some grounds upon which Satan useth to reduce converted, and once assured souls into trouble, answered. Wherein also are some cases concerning falling into sin, after these mercies received.  
Object. YEa, but the grounds (methinks) upon which these thoughts are pressed and urged upon my soul, are such as seem to come from the Spirit of God; and therefore, (although the Spirit of God never become a Spirit of Bondage again, where he hath been a Spirit of Adoption, yet) he may, by such grounds as these, convince me of my former mistakes in apprehending him to have been a spirit of Adoption when he was not. And 'tis good to lay a sure foundation.  
Answ. 'tis good to lay a sure foundation, but if (upon every slight suggestion, that it is amiss) I must be bound to remove it, and new-lay it, I shall neither ever lay a foundation to the purpose, nor build upon it as I ought to do. Suppose thy foundation rather to be good, and strive to build holiness upon it, and thou wilt thereby be satisfied in the truth of the foundation.  
But what are those grounds upon which thou conceivest God's Spirit tells thee thou hast been formerly mistaken in thy condition.  
Object. 1. I am told, that a child of God, (especially after sound assurance had of his salvation) cannot commit such sins as I have done since the time of my supposed Assurance.  
A. I answer.  
1. No child of God is either by converting or assuring grace, secured from the acts of any sin, while he lives here below, but from the love, custom and trade of sin.  
That in many things we sinne all, (the Apostle James tells us, and puts himself in the number, though certainly he was a Saint of the highest attainments in point of assurance and comfort, James 3. 2.) I need not tell you of the dangerous fall of Peter afer conversion, nor of the fowl falls of Noah, Lot, and David; It is strange that mere pretenders to Religion, should be able to urge their examples to harden themselves, and you cannot make any use of them to support yourselves.  
2. It may make for God's greater glory and your greater good, that you have fallen so foully, if (in stead of drawing discouraging conclusions from thence) you make your repentance as visible and eminent as your falls; if you learn hereby▪ and show hereafter a professed distrust of your own heart, carefully watch against temptations and occasions of the like sins, and renew your addresses to God for fresh assistance of strength to fortify your renewed resolutions against them. A Saint gets ground by stumbling, whiles he hastens to recover his pace the more for it.  
3 You can never bring either of those blessed fruits (Gods glory or your own good) out of your present condition, in the way wherein you now are. For God is not glorified in your unbelief (supposing you the greatest sinners in the world) but rather in this that you dare adventure an hideous guilt upon his mercy; that notwithstanding so deep an Engagement in the way of sin and Satan, you are so persuaded of the beauty of his ways, as to come off to his col●urs with an heart willing to take up his yoke, etc. And as for the good which yourself may possibly reap by aggravating sins to the loss of your peace, I cannot possibly conceive. If you think it will humble you more, work repentance in you more kindly, etc. you deceive yourselves. Those gracious streams never run so full▪ and never over flow their banks so abundantly, as when they spring from a fountain of fullest Assurance; Zech. 12 10.  
4 But what are these sins? Dost thou not aggravate them beyond measure? Before grace the soul useth to diminish and extenuate sins, and so deceive itself that way; After grace, it is as apt to aggravate them beyond measure. Such a soul thinks he can scarce sin under a Blasphemy against the Holy Ghost, and thence affrights itself not only into darkness, but despair. I have spoken enough before to satisfy in this particular, to which I refer you; only take notice of it as an usual weakness in the Saints, that out of a desire to do God right, they make little conscience of doing themselves wrong.  
Object. But (Sir) is it possible for a child of God to fall often into the same sin after conversion, or comfort sound wrought?  
Answ. Oh friend, how shall I answer thee this Question, and not put a plea into the mouth of hardened sinners? How shall I fortify against their usurpations and encroachments, and yet give thee thy due comfort and encouragement? Well, the Lord see to it. I cannot avoid such Doctrines when they come clearly in my way. Sinners, if they harden you, I cannot help it. Only I warn you before hand, Gospel Cordials to a fowl heart are the deadliest poison. (But (for Zions' sake) I cannot hold my peace,) He may. But  
(1) First, He cannot with so full and free a consent, as before conversion. For before, all the stream of nature carried him that way. Good actions went (before) against the hair with him, and though he many times performed them, yet it was like swimming against the stream. Now the principle is altered, and that which then was the condition of good actions, now is the condition of sinful ones; they go as much against the grain of a renewed spirit as evil ones did before, Yet you must know withal, that there is not the like violent opposition always against sin in a gracious heart, as against good in a natural heart; because the stream of corruption in a natural heart, is broken by no opposition, but is whole and entire, Nature is wholly corrupted. But (on the other side) the stream of grace in a gracious heart, is much abated by dams of natural corruption. We are gracious but in part; yet this know, a natural heart commits and recommits sin with greediness, as a Glutton eats at a Feast, cuts, and cuts again, and is not satisfied. A godly man may commit and recommit sin, but with imperfect consent at the time; and regret and displicency afterwards. As a sick man tastes of a forbidden dish, and so cannot take a full comfort in the sins he acts, as he gives not a full consent to them.  
Ob. But so (will you say) a natural man may (from conviction of conscience) eat sins delicates with regret and fear, and that may hinder him from taking a full content in them; may he not?  
Answ. Yes; but herein is a second and farther difference.  
(2) The regret and displicency that is in a natural heart, is a burden to him, and he would fain persuade his conscience to be quiet, and let him feed hearty upon his sinful sweetmeats. A godly man's sin displeaseth him, as far as he knows it to be so; and his tenderness and fear is so far from wearying him, that he loves it, and wishes more of it, and cherisheth that which he hath already.  
(3) As a wicked man (suitably to what hath been said) is displeased more at the terrors of his conscience for sin, so is he angry at the sins for the terrors sake, when he is displeased at sin at all. But a godly man's displeasure against sin, which imbittered such sinful acts to him, is against the sin principally; which appears in that he is many times displeased at it (and never more displeased at it then) when he is most assured of freedom from those terrors.  
Object. Yea, but the Law may be the principle in such a stirring of spirit by which a full consent to sin is hindered. And so it may in a wicked man.  
Answ. The Law is either Regula or Judex, either a Rule or Judge The ruling power of the Law discovers sin, the judging power of the Law condemns sin. The wicked man mostly looks on it in the latter act, the godly man in the former. If the wicked man ever consider the rule of the Law, it is to wish it away: the godly man to approve it, Rom. 7. 16   

CHAP. XXXIX. The Case of afflictions as it influenceth upon the Doubts of a gracious soul concerning his Estate, answered.  
Object. BUt I am under sad afflictions, and I am haunted with fearful and horrid temptations, such afflictions as (I am told) no child of God can be under; and such temptations as never assaulted any Saint.  
Answ. 1. What afflictions are those that any child of God may not fall under?  
1 Is not the rod part of the child's portion, whiles under nonage, whiles in the School? Heb. 12. 6, 7, 8. And who art thou, that wilt argue thyself a bastard, from that which is not only the lot, but the happiness of sons? Psal. 94. 12.  
2 Doth God make any bargain with his sons, wherein he makes a difference of rods? Is there any place in the Word of God, that saith, I will use this or that rod only to my sons?  
3 Canst thou name any affliction which God did not lay upon his own natural Son? And who art thou who desirest gentler usage from the hands of God than Christ himself?  
Obj. Wilt thou say, Christ stood as an enemy under the sins and curses of God's Elect, and his wounds therefore were the wounds of a cruel one, and his chastisements the chastisements of our peace? But all God's children are 
Isai. 53.  privileged from all such sufferings as Christ underwent, because he underwent them: so that it is no Argument that any one's afflictions are not beyond the line of fatherly chastisements, that Christ underwent the same? It will rather follow that they may be the strokes of an enemy, because God's strokes upon Christ, standing in our stead, were such.  
Answ. Christ's sufferings (it is true) as to the causes, were different from those of all Saints. But as to the substance of them, they are common to all others of God's children: Thence we are said to fill up the sufferings of Christ, Col. 1. 24. To be conformable to his death, Phil. 3. 10. To drink of the cup of which he drank, and to be baptised with the Baptism wherewith he was baptised. Mat. 20. 22, 23. Besides, some of the causes of Christ's sufferings are the same with those of his members, although in all there be not a parity. For our Saviour Christ was under the Discipline of the rod, and a learner by it. God opened his ear with a rod, as he doth the Saints, Isai. 50. 5. He was made perfect by sufferings. Christ's graces had an additional perfection of degrees, Luke 2. 52. and in them he grew (as other Saints) under the Ordinances, and among other Ordinances under the rod, Heb. 2. 10. 17, 18. He learned obedience by the things which he suffered.  
2 As for Temptations; consider  
1. The Policy of Satan, who first disturbs thy peace, by unlawful and vexatious clamours, and then persuades thee thou hast no right to it, because he hath unjustly rendered it litigious; which is, as if a vexatious Lawyer should call my  in question unjustly, and then endeavour to persuade me to quit my Title to him, because he hath made it disputable.  
2 Is it reasonable for me to conclude that God is not my friend, because the Devil is my enemy? Or rather, is not the Argument more true on the contrary side, because [God is my friend, therefore Satan will be my enemy? What is Temptation, but a malicious persecution of the soul by Satan, tending either to foil or defile the soul, and in both to work its discomfort? And shall Satan's malice be a ground sufficient for me to dispute God's love upon? If Satan could by temptations render such a dispute rational, what child of God should ever sit quiet in the possession of God's favour or countenance, whom he hath either malice or power enough to tempt?  
3 Is not Christ's example in this case of sufficient weight to carry this conclusion in it, that no child of God is free from the worst of temptations in this life? seeing our Saviour himself had the most monstrous black suggestions that hell could yield, presented to him, such as Idolatry, the worst of Idolatryes, worshipping the Devil himself, Infidelity and distrust of God's providence, and the use of unlawful means for necessary supplies: and lastly, self-murder, though not in the forehead, yet in the bosom and inside of that temptation, Cast thyself down▪ &c Mat. 43, 6, 9  
4 The way to be free from temptation, is not to yield them the victory in the cause they contest for, but to resist them steadfastly in the faith. If they weaken thy faith in the Assurance of God's love, they will quickly lay thee on thy back in more fowl failings & miscarriages. When Satan is winnowing, than a Saints faith should be most weighty, that it may not easily be blown away. No temptation ever got the field till faith qui●ted its ground. Faith is the Bulwark of all other graces: if Satan batter down or blow up that, or any way can but make a breach in it, he will quickly enter with Legions.   

CHAP. XL. The Case of not hearing Prayers, and ability to pray, as it occasions the like Questioning, stated.  
Obj. BUt what if I have long cried to God, and he will not bear me, nor vouchsafe me an answer? I am told, that God hears not sinners; and 'tis because I am such, that God will not hear me.  
A. Surely God hears sinners, (in a sense) or else he hears not Saints: or (which is more absurd) Saints are not sinners. The truth is God hears not men in a sinful state, under the guilt and power of sin; but he hears men guilty of sinful acts; otherwise it were sad with all the best men on earth. If thou doubt thou art in a sinful estate, because God hears thee not, than I inquire,  
1. Did God ever hear thee formerly in the days of thy peace? If he did, then either thou wert not a sinner, or else God did hear sinners. And if he hear thee not now, then either Satan must prove that thou art now a sinner otherwise then thou wert then, or else (if thou be as formerly) that is not the cause why God hears thee not now, as he did then [because God hears not sinners.]  
2 But (the truth is) the Argument is fallacious; God hears not sinners, the Tempter saith, and therefore seeing he hears not thee, thou art a sinner. The consequence is invalid: He should have framed it thus; God refuseth to hear none but sinners; therefore (if he hear not thee) thou art a sinner. But whereas he saith merely, God heareth not sinners: This Proposition may be granted: and so may this also, God hears not some that are not sinners: and so it will not follow more, that thou art a sinner, then that thou art not a sinner, from Gods not hearing thee.  
3 How many Saints have complained of this usage from God, That he covers himself with a thick cloud, that their prayers cannot pass thorough? That he fortifies against them, and when they cry and groan, he shutteth out their prayer, Lam. 3. 8, 44. That he is fare from helping them, and from the words of their roaring? Psal. 22. 2.  
4 Gods delays, are not denials. Except we could set down the time, how long God may delay the suit of a child of his, we can never draw conclusions of enmity from that delay.  
5 Are the things thou askest necessary to thy being here in grace, and hereafter in glory? or are they but things additional, and convenient? In such things as are not necessary to the being of a Christian, many times delays are mercies, and denials more. Hasty grants (even in very useful and necessary things) might lose God much in point of honour, and thee in point of patience, faith, humility, etc. How much more than in unnecessaries?  
Besides, sometimes thy petitions may be improper to thy condition, and good things ill applied, and not administered with due respect to the patients particular case, may be poison. In such a case denials are acts of tenderest love and affection. No man but accounts it an act of truest love to deny a friend a knife when he is mad.  
Object. But now in comes another objector, and he may plead thus, Indeed, were my case such as the last you answered I could from those answers rest satisfied. But my condition is yet worse: For I cannot pray, nor be heard, because I cannot pray. And I know God's Spirit is a Spirit of supplication.  
Ans. Thou canst not pray. Couldst thou ever pray? A child of God may be smitten dumb, who was able to speak [Father] plain, and tell large stories of his own condition. And, in such a case 'tis evidence enough that thou hadst once the Spirit of Adoption, that thou once couldst pray, though now thou canst not.  
2. Thou canst not pray: Nor ever wilt again as thou hast, so long as thou wilt own no relation to God. If Satan can make thee question thy relation from thy impotency in this particular, he hath thee sure enough (for one while) for recovering either thy evidence of that, or thy ability in this. For thou shalt never want lets to prayer, if those will make thee doubt thy sonship; and thou shalt never but doubt thy sonship, if thou wilt take those lets for a sufficient confutation of thy relation, and wilt thereby be kept from prayer again, which is Satan's aim, to lead thee in a ring of mistakes everlastingly.  
3. Thou canst not pray. But canst thou not groan neither? If thou canst, the Spirit of Adoption may be in a groan, as well as in a prayer, Rom. 8. 26. I shall have occasion to add more concerning this on the last point.   

CHAP. XLI. The Case of decays in spiritual affections, deadness, burdensomeness of duty, and several others, occasionally (thus far also) stated.  
Object. BUt if it were well with me, I should love, and delight in holy things more than I do. I find it a burden to me, to draw nigh to God in any Ordinance: my affections, that should be lively, are dead, and I know not how 'tis with me: but I find I am an unprofitable lump of clay, and there is little difference between a mere block & me.  
Answ. This case, I confess, hath much discomfort in it. But (as uncomfortable as it is, yet) it is not unsafe. Indeed, were a Saints foundation of his own laying, there could nothing more weighty and considerable be objected, to shake it. But our foundation is the foundation of God, and that stands sure, under our greatest deficiencies & uncertainties. But to answer that which occasions thy present trouble.  
1. Troubled spirits have not so much distinct, and undisturbed reason in them, as to find fanlt with the Devil's Logic, else I could tell them 'tis a mere inconsequence that, such or such a soul is now dead, & lumpish, therefore it was never truly assured of the love of God. For the allowance of this consequence, affirms this falsehood [that it is impossible for one that hath had true assurance, to be afterwards in a spiritual swound as to the excercise of grace or gifts in duty] which, that it is a falsehood, as black as Satan himself that suggests it, the Saints of God from their own experiences abundantly testify: and the Scriptures in the exhortations that they give to the Saints to blow up the gifts of God that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are in them, suppose they may be like fi●e covered with ashes, and may look as if their fire were quite out: 2 Tim. 1. 6. And when they bid us quicken the things that are ready 
Apoc. 3. ●.  to die, they suppose some life, even where graces are most languishing. 
Apoc. 3. 2.   
Object. Yea Sir, could I be assured it were but a swound, I should take comfort: but I fear I am quite dead, dead and buried, and a great stone upon the graves mouth, that will never be removed, and Gods seal upon it too, that it may not be so.  
Answ. If thou wert quite dead, thou wouldst be passed fearing it. But the present fear demonstrates that yet there is life. Fear is a passion, that ariseth from apprehension of an imminent danger. If a tower be tumbling upon a dead corpse he fears it not, because he apprehends it not, and apprehends it not because he is dead. Nay, thy fear discovers that it is not so much as a complete swound, that thou art in; but a palsy rather, seizing upon thy outmost parts, whiles thy heart is still sound and sensible. 'Tis such an half-sleep as the Churches, when her heart was awake all the while, Cant. 5. 2. Methinks there are certain pretty contradictions in the apprehensions of a troubled spirit. You shall hear him complain he is not humbled, when the very visible brokenness of heart in his complaints, confutes him: and he is dead, when he gives evidence against his conceit, by his passionate sense of his condition. I shall as soon believe a child when he lays his head in his mother's lap, and says I am asleep as thee when thou sayest I am dead, and yet complainest.  
Object. But my complaints signify nothing, and my fears just as much as my complaints. I complain out of form, because I know not what else to say, when I am examined concerning my condition; I must maintain discourse: and I am a notorious hypocrite in all this, therefore I pray you think not better of me then I am, for any thing you hear from me.  
A. 1. Yet more contradictions! Thou art afraid men should think too well of thee, and thou endeavourest to make thyself as vile as may be, lest they should do so: and is this a sign of an Hypocrite?  
2. Besides, friend, let me ask you (and let your conscience deal, faithfully with yourself and me) do you not come unwillingly to make these complaints to any body. Is it not the mere sense of such burdens, as, if you should smother, would oppress you utterly, that drives you to speak these things of yourself; and which (also) had not they been drawn from you by discourse, you rather resolved to have kept to yourself? And call you this hypocrisy, for a poor slave under an intolerable burden to groan to save his heart from breaking, by giving it some vent?  
3. Take heed of hypocrisy rather in this evasion, and others of the like kind. If it be hypocrisy, to endeavour to seem what we are not, than I fear complaints of hypocrisy many times are not altogether free from it. It may be it is not intended by thee to deceive God's Ministers and people, into a worse conceit of thee, but it is materially no less than I tell thee. Beware of it.  
4. Tell me, dost thou not tell God the same stories, as well as thou canst, which thou tellest thy Minister or fellow-Christian?  
Object. Yea, But may I not play the hypocrite with God too?  
Ans. Take heed of hearing false witness against thyself, and tell me again, Dost thou not complain to God with an hearty and earnest desire of being relieved of the burden of deadness that oppresseth thee? Wouldst thou not purchase deliverance from it (if God would put thee to it upon those terms) at any rate?  
Ob. Yea but 'tis but form still: 'tis but a discourse for want of another subject to speak of. And so 'tis in prayer to God, I must say something, and I know not what else to say.  
Answer, But why should such discourse be more frequent in thy mouth then any other, both to God and man; were it not, that the matter of it is much in thy heart? out ●f the abundance of the heart, the mouth speaketh. Mat. 12. 34.  
2. Discourses that are of mere form, are most commonly form discourses. But thy complaints, both to God and man, are rough-hewed, confused, distracted, misshapen things; it appears there is no Art in them, by the discomposure of them, no form, by their confusion.  
3. Either there is really in thee, that evil which is the matter of thy complaint, or it is not. If not, then 'tis worse than a matter of form, to complain against thyself. It is a sin, disparaging to God's free grace, and injurious to thyself, and may be prejudicial to thy brethren. Soul-complaints are contagious.  
If the root of the matter be ●in thee, 'tis well thou discoverest it, though in such a way. God may have a plot upon thee, to force thee upon such a discourse, as may tend to thy ease, and satisfaction. It may be God's hand on thy spirit, not formality in thee, which produceth it now. It may be, he restrained thy spirit, and straightened it to other discourses, that he might draw this from thee.   

CHAP. XLII. A Case, concerning the trial of spiritual life or deadness under such supposed decays. And another (occasionally) concerning an hypocrites delight in tidings of comfort from God.  
Quest. BUt do you (indeed) think I am not quite dead? How shall I know whether I am or no?  
Answ. Well then, I will adventure to be thy Physician, and examine the state of thy soul: first then, put this lookingglass to thy mouth, and let me see, dost thou breath, or no? Friend, tell me, what do you wish for? Are your heavenly desires all dead? Is there no hungering, and thirsting after God? is there no longing after his presence and Image? No pant after holiness, and the total mortification of sin? I believe, many a Saint is often at that pass, in desertion, that he dares say no more, then, Lord, thou knowest the desire of my soul is to thy name, and to the remembrance of thee Isaiah 26-8. And (with Nehemiah) Lord hearken, and be attentive to the prayer of thy servant who desires to fear thy name, Nehem. 1. 11. And yet in these desires are the breathe of a quickened and quickening Spirit, even the breathe of Gods Holy Spirit in thine. Thou drawest in the breath of heaven, or else thou couldst not breathe it out.  
2 Let me see thy tongue, how is thy palate affected? Thou sayest thou tastest no sweetness in the ways of God; why dost thou not leave them then? Dost thou find any thing sweeter? It may be thy mouth is out of taste to every thing else, as thou thinkest it is to them. But, tell me, is it not the dressing of a Duty that makes thee dis-relish it, and not any thing in the Duty itself? It is because thou art dead in duty, that thou art not delighted with it. It may be (if the Duty or Ordinance be public▪) thou mayst upon this account not be affected, because it may not be managed with life and power, or it may not be managed suitably to thy condition, and thou dis-relishest all things that do not meet thy particular case. Herein (it is true) there is a failing, but it seems still hereby, that thy disaffection is not to the Duties and Ordinances themselves, but only to the dressing of them. And this appears, in that thou waitest on them still, and expectest when God will make a match between thy heart and the Ordinance, by directing himself more particularly to do thee good. Thou art not of the temper of them who leave the use of all Ordinances because they disrelish them in such and such a way of Administration.  
3 Let me feel thy pulse, how beats it towards the world, how towards sin? that will tell how 'tis with the heart: if thy heart be alive, there is no fear. What thoughts are those that stir when a temptation to sin is presented, when a temptation is offered to re-enter upon the enjoyments of the present world? Doth the heart beat then, and doth the pulse beat quick by way of anger and indignation? It is a true sign of life, when minus grata, things that are against nature, cause an alteration in the body. One that will start at a pinch, or show any other alteration on the apprehension of an unpleasing Object, is alive. For (as I shown you before) fear is a living affection, and such abhorrences arise from fear. I never knew any soul in the case of the complainer, but if sin were presented to him, his very hair and heart would rise against it. And surely, the Antipathies of such a soul show a life suitable to them Surely, 'tis the divine Nature that stirs up a loathing of sin. 'Tis the love of God that inclines to the hatred of evil.  
4 Let me pinch thee a little. Friend, if you be quite dead, as you say you are; then surely, if God be dishonoured never so much, if his Church and people be trodden under foot, if his Gospel be carried away to another people, if sin be committed round about the place of your residence with never so high an hand, and with never so public approbation, 'tis likely you are sensible of none of this. Let me try, are you so? Come hither Julian, and blaspheme God and Christ. Come Bonner, and make havoc of the Saints. Come Swearer, Drunkard, unclean person, and act over your horrid impieties before this person freely: surely, if he be dead▪ there are no reproofs in his mouth: Mortui non mordent, Dead men by't not. How like you these things? Oh Sir, do you startle, do rivers of tears run down your eyes, because men keep not God's law? Psal. 119. 136. Do the reproaches of them that reproach God fall upon you? Psal. 69. 9 Is it as a sword in your bones to hear men blaspheme God, and dispute down 
Psalm 42. 10.  truth, and profess horrid iniquities under the name of perfection? etc. Surely, here is life; pinch a dead man whiles you will, and you cannot make him start.  
5 You say you are dead, if you be dead, then what make you among living company? Do the dead use to converse with the living? Get thee hence from the society and communion of God's Saints, from the exercises and employments of living men▪ and converse with the men of the world, the men of this generation, and put in thy lot among them, discourse of Oxen, and Farms, and Merchandise; but as for the things of God, and persons that converse with him, spiritually dead persons do not use to have much to do with these. Is this harsh to thee? Dost thou disrelish this exilement from God and Saints? Is all thy delight in the Saints that are upon earth, and in them that excel in virtue? Psal. 16. 3. Dost thou defy the wicked, and chase them from thee? Psal. 6. 8. Surely, there is life in thee. A dead man is fit company for none but those in the same condition. They that are dead are free from the relations, company, and employments of living men.  
6 Thou sayest thou art dead; I will try thee once with good news, Comfort ye, comfort ye, my people, saith the Lord: tell them that their warfare is accomplished. Isai. 40. 1, 2. My salvation is ●eer to come, Isa. 56. 1. Yet a little while, and he that shall come, will come, and will not tarry, Heb. 10. 37. Suppose I could say to thee by a certain Revelation from heaven, The next moment (O sad soul) the Lord will smile upon thee, and sorrow and sighing: shall fly away. How would this affect thee? Would not this make a sudden alteration in thee? Would not faith, joy, and love, and thankfulness strive which sold break out first? surely they would. But if thou wert quite dead, this would not affect thee. A natural man takes no pleasure in the approaches of God, he had rather have him farther off, They say to God, depart from us, Job 21. 14.  
If the Sun be never so near the earth, yet the dead tree is not sensible of its influence: it causeth no alteration therein, no leaves, no buds, no fruits testify its approach.  
Object. But may not a wicked man delight in the approaches of Gods comforting and refreshing presence, especially under troubles of conscience, although there be no spiritual life in him at all?  
Ans. He may delight in the removal of his present terrors, by application of comfort. But 'tis not God, in comfort, that he looks after. Let him have comfort or peace any way, he is well pleased, whether God draw nigh to him or no. If the Devil will conjure down his troubles, if the world will choke them, if music will fiddle them away, if the cup will drown them, it is all one to him, shall I say? nay, it is more than if God spoke them away. But a living soul says, If God will not let me out of this pit, this dungeon, I will never go out; it is less to me to be free, then to be freed by him; that he is the Author of my liberty, endears it to me. To enjoy a quiet conscience, and not enjoy God in that quiet of conscience, is a worse hell to me then my former terrors. Lord, restore my fetters and chains te me, give me my horri●l● pit, my mire and clay, my watered bed, my broken bones, my distracted spirit again. I had rather choose them all, than not receive my liberty from thy single hand. Any chains are easy if they be compared with a godless liberty.  
2 But grant that a wicked man may (possibly) desire the comforting presence of God too, yet he cannot delight in the approaches of God's sanctifying presence. Friend, could I tell thee, that God is approaching to thee as a Refiners fire, to purge out all thy dross, and take away all thy tin, Isai. 1. 25. that the comfortable presence of God, will be the death of thy dearest lusts: Surely thou wouldst say, Yea (Sir) let him come and welcome. 'Tis a day I have prayed for, longed for, wept for, waited for. O I will not accept of the Monarchy of the whole world for my share in this tidings. I would not take heaven upon terms of reconciliation with my lusts. Is it thus with thee? My life for thine, thou art not dead.   

CHAP. XLIII. A Case, Whether (instead of growing) a real Saint may not decay in the actings of some graces, and yet either the universal habit of the new Creature, or the same very graces grow more habitually strong in him?  
Obj. BUt I was once more quick and lively than I am now, and therefore I find sensible decays of what good I once thought I had. Now true grace, where ever it is, will be ever growing. The path of the Just is like the morning light, which shineth more and more until perfect day, Prov. 4. 18.  
Ans. I shall satisfy this Doubt by answering two Questions.  
Quest. 1. Whether a Saint may not decay (in stead of growing) in the actings of some grace which appeared more visibly in him before? whiles yet he grows in the habit?  
Quest. 2. How a man may know that he grows in grace, when he is under such sensible decays?  
Answ. To the first I answer.  
1 The graces of God's Saints in the actings and operations of them, are not always alike high. So we see in the holy men of God throughout the whole current of the Word. The faith of Abraham, how high was it upon the Mount, when he would have Sacrificed his Son? but how low, 
Gen. 22. 1. etc. Heb. 11. 17. 1 Sam. 20. 2  when he cowardly denies his wife? David one while dares fight with a Goliath, and another, throws his Gauntlet, and challenges a whole Army; another while he quakes and 
1 Sam. 16. Psal. 27. 3  trembles through distrust, and cries out, I shall one day perish by the hand of Saul. One while 
1 Sam. 27. 1.  Peter is so valiant that he draws a sword in Christ's defence, and that against a whole Band of men, and follows him into the High Priests Hall; a little after, a silly maid dasheth his faith out of countenance.  
(1) The truth is, the continued high actings of some graces are not fit for a mortal condition, and those that wish them such, 
Job 4. 19  are unmindful that they dwell in Tabernacles of clay, and that their foundation is laid in the dust.  
Such is holy joy, which if kept up perpetually to the height of ecstasy, must needs overspread the spirits, and dissolve nature.  
(2) Some Graces are of a mighty uniting nature, and bind the soul to the Object so, that it can mind nothing else during their impressions. Such are faith and love. Now God hath other graces to be acted; and works to be done by us, wherein we may glorify him; and therefore allows them their time also. Nay, a godly man is described by this, that he is a tree that brings forth fruit in the season proper to it, Ps. 1. 4.  
3. All the graces of God's Saints, are, now and then, assaulted with stronger temptations, and powerfuller corruptions then at other times. And grace that will act high, when 'tis free from opposition, or under slender opposition, will not act so under greater. That strength that will bear a hundred weight, will appear little or none at all when it comes to lift a thousand.  
4. It may be thy condition is altered, and thy grace is yet unacquainted with the way of managing a new condition. As an able scholar put out of his way of study, may be outgone by a meaner, because those studies to which he is disused must needs be entertained strangely, and 'twill be some time ere he can get their familiar acquaintance. Here the fault is not in the abilities of the man, but in the newness of the employment: so in point of grace; a very gracious man, and one who in some conditions and employments, is excellent; in others is to seek, not for a tool to work with, but for skill to manage it. As a tradesman when he changeth his trade, loseth not his skill of dealing in the world; but is unacquainted with the mystery of putting it forth to present service.  
5. Many times God suffers decays, and not only so, but inflicts them as chastisements, upon his dearest people, that he may make them,  
1. Humble. So he useth sicknesses of body to mind us that we are men, and our breath is in his hand, and his only. So in our graces, we are apt to be lifted up with high actings of grace, and in such elevations we despise our weak brethren, and censure them, if they walk not up even with us, or if they fail, especially in any grosser way, we forget (against the rule) that we also may be tempted. 
Gal. 6. 1.   
2. Dependent, not only upon public ordinances (where God hath promised his especial quickening presence, and where the Saints have used to find recovering remedies under spiritual decays:) but also, on private communion, even with weaker brethren, and principally upon himself in the use of both, Psal. 30. 6.  
3. Wathfull: lest the strength, and lustre, and glory of our graces be lost through our default; lest the Devil throw in diversions from unnecessary things, to cool and abate our zeal in those that are more necessary, and momentous, lest the world and its allurements inveigle us into its embraces, and (like Samson in Delilahs' lap) we lose our strength by our dalliances: Lastly, lest by the misemploying gracious opportunities we suffer our graces to starve for want of that food that should sustain them, our strength is maintained by watchfulness, Rev. 3. 2.  
(6.) Oftentimes a contemptible temptation foils a strong grace, for want of preparation & managing it in a regular way, drawing strength in from God, etc. Soldiers say, 'tis not good to despise an enemy, be he never so small, and contemptible; such many times do much mischief by being neglected.  
(7) Many times decays may not be the abatements of the actings of grace, but of our own over-actings. It may be, I may have had more seeming zeal formerly then now I seem to have. But was not my zeal more rash, heady▪ & inconsiderate, more mixed with self etc. and so heightened by its imperfections and blemishes? If so, to continue it so, were to grow in sin, rather than grace. So my faith in some of its preceding actings might possibly make too bold with God, depending on him besides the rule of his word, and (it may be) occasioned by a neglect of means, etc. there might be much of presumption in it. Now (it may be) I trust God, and am as zealous for him as formerly, but those grace's act more regularly, and not with so much disorder and distemper as formerly. So in repentance, and godly sorrow for sin, many times worldly and selfish considerations mix with it, to heighten it; many times the shame and disgrace that accompanies sin, the afflictions and crosses that attend it, may be some of those things, whose influence may heighten it. etc.  
2. The habits of grace may not only stand at their former pitch, their bow may not only abide in strength, but may grow more radicated, and be more strengthened and disposed for more operations under the most sensible decays of the actings and operations of them. As many times in the winter, a man's hands and feet may be benumbed with cold, when his stomach and entrails are most hot. Now to understand this, you must know,  
1. That there is an universal habit of grace (allow me the expression) which is called the new man, the new creature, etc. And this universal habit of grace is like the habitual life and heat that is in the heart of a living body. There are also special habits of such and such particular graces, which symbolise with the heat and life which is in the particular members of the body.  
2. Now, as in the natural body, if the heart be strengthened in a disease, though the out most members languish, the patiented is in a hopeful way of recovery, and never the nearer death for losing the flesh off his ribs and face: so if the heart of grace, the main frame of grace in the soul, be strengthened, the decays in some actings of particula graces matter not much.  
3. The increase of any one particular grace strengtheneth, and so fare improveth (in a sort) the general habit of grace, though other particular graces increase not. As the addition of a bucket of water to the Thames, makes the whole body and bulk of waters so much the bigger. And the tree is greater by the growth of one branch. A man is more gracious by the growth of humility, meekness, though (it may be) he is not more believing, etc.  
4. There are particular habits of grace, and they (in themselves) never decay, but they may be obstructed and clogged as to their operations. Indeed, no gracious habit can properly be said to grow or decay, but only with respect to the acts that flow from it. For the nature of these divine qualities is not as that of moral habits, which are gotten by acts, and lost by the disuse of them: these, being infused of God, and never to be lost, cannot decay, for than were they to be lost also; all corruptibleness tending to corruption. That Soldier, that may be beaten from his first ground, if the assault be followed, may be routed, and utterly beaten out of the field. Now that these things are so, appears; because do but remove the obstructions, and grace in such persons will act as vigorously as ever it did. Samsons strength appeared not to be abated by his binding; for when he was lose, he laid the Philistines heaps upon heaps, as ever he did before.  
5. Thou mayst be strongest many times in that particular grace where thou thinkest thou art weakest. As that part of a garrison may be best lined with men, where the bulwark is lowest. So the poor man that cried out, Lord, help my unbelief, had then a greater faith, than he was ware of. And the poor woman of Canaan, when she dared not claim a child's portion, but ranks herself with the dogs, yet relying still on Christ for an answer of grace, was so eminent in faith, that Christ himself admires her for it, Mat. 15. 28. O woman, great is thy faith.  
There is a mystery of godliness in this which is not easily understood but by those that have their spiritual senses exercised, by frequent combats and conflicts.   

CHAP. XLIV. A Case, how a Saint may in the midst of the most sensible, actual decays know whether the Habits of grace grow or no.  
Quest. I come now to the second Question last propounded. How a man may know whether he grow in grace, notwithstanding his present, supposed sensible Decays?  
Answ. I answer,  
1. In some general rules for the managery of this examination. Those are,  
1. Take heed you inquire not too rigorously after a too sudden improvement. If a man cast his grain into the ground, it were unreasonable, he should complain it is dead, because it appears not above ground the next day: or if he should (walking in his field) every day, complain to day that it is grown nothing since yesterday, because he cannot discern it. Had the man patience to look on it, at convenient distances of time, experience would confute him: many a man compares his inward frame to day with his frame yesterday, and if he be not sensibly advanced in spiritual growth every day; he presently cries, I grow not, but decay. Man, if thou wilt compare thyself with what thou wast, (to try thy growth) thou must not examine it, but by convenient distances of time. A man will be conceited, a child grows nothing, that measures his height every day. Grace grows pedetentim, by little and little, by small and undiscernible accessions. An elegant discourse upon this subject you have, Mark 4. 26. 27. The Kingdom of God is as if a man should cast seed into the ground, and should sleep, and rise night and day, to wit, to examine its growth, but it grows, he knows not how: i. e. insensibly. So when grace is sown, and wrought in the heart, set a man compare himself with what he was (allowing such a competent distance of time as may render his growth discernible) he shall find it grows, though he know not how, that is, can give no account of every particular day's improvement. A man would be too ripe for earth too soon, if he could sensibly recount his daily improvements.  
2 Compare not yourselves too much with others, no not of the same standing in the School of Christ with yourselves, except it be now and then to shame your sloth, and quicken your industry. But if you examine your growth by that rule, you may deceive yourselves very easily. Rye and Wheat are sown near the same time, yet the one is but in the blade while the other is in the ear, and (notwithstanding) both may be ripe together. Some children shoot up mightily at first, and over-top all their contemporaries; but a while after a fit of sickness pulls them down; and they fall as much behind them, so that those that they once outstripped, again come to outstrip them, and may be at full growth as soon or sooner. It may be thy sicknesses keep thee down at present, whiles others out-grow thee: labour to recover them, and thou wilt quickly top them again. The truth is, [slow, and sure] is a good rule in this case, as in divers others, praecox ingenium, an over-ripe Infancy, many times is attended with a sottish old age. Slow parts, followed with industry, hold out longer.  
Besides, thou wouldst want the spur of holy emulation to quicken thee, if none should outgo thee; thy being cast behind, may win thee the Goal. That horse (in a long Race) that is cast a mile behind by the hot metal of a fiery Competitor, many times outruns him at long running, when his metal hath a little beaten him off his legs. Lastly, it may be that thou hast no less grace, but thou art not cast upon the same exercise with others. Now it is exercise which makes gifts, and parts, and graces also, to be more ready, and vigorous too.  
3 Examine not your growth in winter, which is not the growing season. The state of spiritual darkness and soul troubles, is a very improper condition to examine one's growth in. 'Tis enough for grass, and corn, and trees, to keep life in their roots in an hard winter; it is growth enough that they are not dead. So whiles thy soul-troubles last, 'tis well thou maintainest any spark of spiritual life, that thou art not quite killed with the extremity of the season. In such a time spread the roots of faith about the Rock Christ, by acts of reliance in all Duties, and stand fast, be not blown down by temptation: this is growth enough in such a time. A more warm season will come, and then the Sun will draw forth the sap from the root into leaves and fruit too.  
4 Examine not your growth or decay of graces, by the growth or decay of your Gifts. This were as if I should examine a man's growth and improvement in a temporal estate by the fineness or plainness of his habit and outward garments. Gifts are but the garments of a Christian. That man's purse may be full of gold, that goes in plain russet, when another may have less in his pocket then on his cloak. It is too frequently our fault, we judge our graces grow not, because we cannot pray so fluently as we could, are straightened in meditation, etc. A dram of grace is worth a pound of gifts. Many a man is like that Cardinal in the Book of Martyrs, that would needs (for state) march through London, with so many mules loaden. But by accident one of his beasts fling off his burden, and discovered his Master's affected pomp to be a mere pageantry, by the lumber that was scattered about the streets. So many a man makes a great show with gifts, but at last death comes, and knocks the trunk to pieces, and then he discovers, that how gaudy soever the outside was, the inside is as bare. A Christian is like a Preacher. A young Scholar from the University preacheth higher strains, but afterwards sounder Divinity.  
5 Judge not of your growth or decay in grace, by your frequent and strong temptations, the assaults of strong corruptions, or your sometimes falling under them.  
I put these together, because they are handled more at large in an excellent practical piece of a late early ripe labourer, who knew how to judge of growth by his own experience, being so exceeding tall at so young an age, 
Mr. Christopher Love of Grace and its different degrees.  as makes many of his reverend Fathers emulate him. You have (if you will needs judge by this rule) more ground to conclude your graces strong and thriving; Because God doth not use to lay great burdens upon weak shoulders, nor call forth a Pigmy to encounter with a Giant.  
6 Judge not of your growth and decays in grace by your ability or disability to present service. Nay, though you find it short of what it was formerly. For present abilities many times run low in the most high-flowne Saints that are. The men of might (saith David) could not find their hands, Psa. 76 5. A Saint may be unable to find his hands when he is put upon a work; not that he wants them, but that he is by distemper disabled from using them. A man of one and twenty years old, in sickness and distemper, may not be able to do what he could at thirteen, and yet is grown for all that.  
2 In special, I answer  
1 A growth of self-denial and humility, discovers an universal growth. Dost not thou daily grow more and more out of conceit with thy own righteousness? Art not thou daily more and more ashamed of thyself in the presence of God? Dost not thou see daily more and more vileness and selfe-abhorrency in thyself? The nearest approaches to God use to breed this frame. Isai. 6. 5. The more a man improves in knowledge, the more he sees that he doth not know. And so the more any one grows in grace, the more grace he sees he wants.  
2 A growth of alienation of the heart from sin. How do thy old garments fit thee? Dost thou more and more grow out of love with sin, and more and more put it off (at least in the love of it?) This growth the Apostle saw, when he could see none else, Rom 7. 20. This is most discernible in the combats between the heart and Original sin; when a man clubs it down in its first motions, 'tis a good token of growth.  
A moral man may forbear those sins in act, which a godly man may fall into: but a Saint labours more at the root of sin, when moral men pair off the branches.  
3 A growth of heavenly mindedness. These toys and trifles of the world, how do they take with thee? That which the Apostle saith of childish knowledge. etc. I may say of childish desires, 1 Cor. 13. 11. A Saint than grows a man, when he throws away childish things. Dost thou grow more liberal and open hearted? The more a man's heart is loosed from the earth, the nearer it grows to heaven. Grace here is glory in the cradle; and it daily grows heavenward.  
4. A growth of aims and desires. What dost thou purpose to thyself? Will not small things content thee? then thy appetite is grown. The more manly we grow, the more manly our aims are. See how the Apostle calls this growth of aims, perfection, Phil. 3. 15.  
So that thy trouble that thou growest not, and thy aims at farther improvement, discover that thou art improving.  

Use 3.  This Thesis (also) is three ways for Consolation to Saints, For  
1. This confirms us in the Doctrine of the Perseverance of the Saints. For if a true Saint might fall away from grace, the Spirit might justly again become a Spirit of Bondage to him. For he that falls from grace, falls under the Law: and he that falls under the Law, is liable to all its terrors as his proper portion. For all that the Law speaks, it speaks to them that are under the Law, Rom. 3. 19 If a child of God to day might prove a child of the Devil to morrow, surely, the Spirit might safely tell him so.  
2 This scatters and dispels the greatest venom that imbitters Saints second troubles. When a man looks on God as leading him into temptation, it is far more bitter than when a man falls into it by his own neglect or Satan's malice. When a man apprehends the Spirit of God, whom he expects as a Comforter, to become his Tormentor, this is a double torment. Now against this, the Lord gives us this cordial assurance, once for all, that to a Saint no such thing ever can be the work of the Spirit.  
3 This shows Saints a ground upon which (if it be not their own fault) they may live in constant peace; to wit, by maintaining continual correspondence, and uninterrupted amity with the Spirit of Adoption.  
Surely, he that never speaks Bondage after he hath spoken peace, may be heard speaking peace always, were it not our own fault: Did we heed what he says, and acquaint ourselves more with his voice, we should find him a Comforter still. But we are apt to give more ear to our own carnal reason, and Satan's tentations, then to his gracious and comfortable tidings. Few Saints, should they put their souls to David's question. Psalm 42. were able to answer it satisfactorily, except there be reason why men should trouble and distract their own spirits, whether God will or no.  
And thus much shall suffice for this third point.   

CHAP. XLV. A fourth Thesis, with its explication.  
NOw come we to the last Thesis from the Text, which is the fourth in this Treatise.  
Doct. That one principal work of the Spirit of Adoption in the soul that hath received it, is to enliven and embolden it in prayer.  
That we may not mistake in the sense of the Proposition, observe with me first a few things tending to the Explication of it.  
When I say, a principal work, I mean not to compare the assistance he gives to prayer, with his work of uniting the soul to Christ in justification, of quickening the soul with habitual grace in Sanctification, or the work of Assurance itself. For no stream can rationally be admitted into comparison with its fountain. Now the Spirit of prayer is but an emanation of grace and Adoption, first a Spirit of grace, and then a Spirit of supplication, Zech. 12. 10. And therefore this must be understood of those operations which flow from habitual grace and Assurance, that of them there is no nobler act of the Spirit of Grace and Adoption (enabling us to, and in them) than this.  
Qu. 1. What act of the Spirit of Adoption, thus works?  
Answ. When I speak of this particular boldness as the work of the Spirit of Adoption, I would be understood, of the Spirit of Adoption, chief in his witnessing Act (of which we have hitherto principal treated) though I shall not here (more than in the former point) exclude him in his other acts: only I shall show from which work of the Spirit of Adoption this which we treat of doth more immediately arise. For whereas, I before told you twice, of four works of the Spirit of Adoption, to unite, to witness, to intercede, to direct: whereof the uniting act is the most noble, and the fountain of all the rest, union with Christ being the source of all communion: you must farther know, that the rest of these Acts do not alike primarily flow from the first, but by the meditation and interposition of one another. The spirit intercedes in us, but by the help of his assuring work he produceth its most fervent, and confident petitions. And (the last work) his guiding work, he performs by both the former; viz. persuading the soul upon assurance of success to fetch direction, and assistance from God in all its ways by faith in the promises and prayer.  
Q. 2. Doth the Spirit work thus in all Saints?  
Answ. 1. When I say, it is the work of the Spirit of Adoption, I must not be understood to affirm a constant and perpetual assistance of the witnessing Spirit in all the Saints, to the performance of this Duty, in a like high, spiritful, and confident way. For the dearest Saints of God, whiles they enjoy the Spirit of Adoption, may be under strange deadness, distraction, and indosposednesse in Duty; and under no less doubting, suspiciousness, and jealousy of God, and his affections to them, which must needs hinder their boldness in calling him [Father.]  
2 Thus (accordingly) as we must distinguish times, so we must distinguish between degrees of liveliness and boldness in praying. Between praying to God as to a [Father,] and calling him [Father] aloud in Prayer; or (as in the words of the Text) crying, Abba, Father.  
For the Spirit, as He unites the soul to Christ, is a Spirit of Supplication, helps us to pray, and that with life and boldness. But because he may (possibly) not always act in his witnessing way, (although even then, the soul is enabled to pray acceptably) it may not always be the condition of a Saint to call God [Father,] with alike confidence; whiles yet he may pray with abundance of holy importunity.  
(3) Distinguish therefore between that liveliness and boldness of the soul in prayer, which flows from the actual witness of the Spirit, and that which ariseth merely from the gracious influence of the same Spirit, as he unites us to Christ.  
(1) As for liveliness in prayer, it may in a godly man proceed not only from the Spirits witness, but sometimes from  
1 Conscience of Duty. When a man quickens up his desires and other affections, upon this consideration, that he is in the presence of a living God, and therefore it becomes him not to offer dead services to such a God.  
2 Or from sense of want. That is it which usually adds life and activity to our endeavours. Beggars, when ready to starve, are importunate.  
3. Or thirdly from hope to speed. Now this hope to speed is either positive and particular, which I receive from a paricular assurance of God's engagements to me; or more general and negative, taking away all discouragements which I may fancy to myself. Now the former hope, a man under the witnessing act of the Spirit prays by, the latter quickens every godly Christian, whether he have actually, or ever had the testimony of the Spirit, or no.  
Now the hopes of a Saint are grounded either on certainties, or probabilities: probabilities remove discouragements, certainties only give a positive and particular, well grounded hope. And yet probabilities may enliven, though certainties do fare more. A soul may come upon the general encouragements upon which God inviteth sinners to come to him, and may thereby be much enlivened in prayer, although not with so great life and vigour as a man that can plead a particular right and title to God.  
(2.) So concerning boldness of the soul in Duty: A soul that walks in darkness, may be bold, in some sort.  
1. Upon sense of want, which dispels all shamefacedness. A man in necessity, though he dared not open his mouth before to ask relief of a great personage, through shame, keeping him back from it; yet when there is no help, he will put a good face upon it (as we say) and embolden himself to adventure to solicit supplies. So the soul says in such a case, I must beg my life or perish, ask or starve for want of supply; I will adventure into the presence of God (as Hester into the presence of the King) and if I perish, I perish.  
2. Upon the discoveries that the Scripture makes of the nature of God, that he is a God of infinite mercies, that waits to be gracious, & expects opportunities to manifest it. A man will (when he is in want) more boldly adventure to ask of a man who is reported to be propense to acts of bounty, and ready upon all occasions to manifest it, then of another, whose disposition is not so known. Thou art a God that hearest prayer, unto thee shall all flesh come, Psalm 65. 2.  
3. Upon encouragements of invitations, promises, examples. Such as, Call upon me in the day of trouble, and I will answer thee, Psal. 50. 15. And that, Psal. 32. 6. Although a man have no particular ground to conclude, that he shall be heard, yet upon these general grounds, he can many times urge God very confidently.  
But a soul under the actual Testimony of the Spirit of God may embolden himself from a particular interest, as David doth, Ps. 119. 94. Lord, I am thine, save me. And the Church, Isa. 63. 19 and Psal. 86. 2. Preserve my soul, for I am holy, or one whom thou favourest. And can urge his own experiences; As the Church, Lord thou hast been our habitation, etc. Ps. 90. 1. etc. Thou hast been favourable to thy Land, Psalm 85. 1.  
The point, therefore, is to be understood thus, where the Spirit of God is actually a witnessing Spirit of Adoption, there he mainly discovers himself, by enlivening and emboldening the soul unto special importunity, to a particular claim, and especial confidence in prayer.   

CHAP. XLVI. Some Proofs thereof.  
THat this is a principal work of the witnissing Spirit of Adoption, to raise the fervency and boldness of the soul in prayer, may be evidenced to us by the parallel place of Scripture, Gal. 4. 6. Because ye are sons God hath sent the Spirit of his son into your hearts. It is to be understood of the witnessing acts of the Spirit, because this gift follows upon sonship, [because ye are sons:] He saith not, [that you might be sons:] then (indeed) it must have been understood of the sanctifying and uniting grace of the Spirit, which makes sons; but [because ye are sons] which supposeth their present standing as children, to be the ground of this gift, and therefore it is understood of the witnessing act of the Spirit. And what follows from it? What get they by this Spirit of Christ administered in this way? what doth the Spirit there? He cries, not [enables them to cry] (though that be true;) but he cries (in them) Abba, Father: cries, (with earnestness) Father, (with confidence;) and Father, Father, (with holy importunity.)  
And this appears farther,  
1. From the nature of the witnessing Acts of the Spirit of Grace. The Spirit is a witness to all God's promises and obligations to us: and he puts God's seal to all the Covenant of grace. Now to the vigorous and confident putting a bond in suit, an express witness to the sealing and delivery is a great encouragement. By prayer the soul puts Gods bonds in suit. The Spirit comes into Court at the same time whiles the bond is pleading, and saith, Lord, I witness this bond to be true, I did put thy seal to it by thy own appointment. And to the soul he saith, Soul, do not be nonsuited, do not let thy suit fall; I will witness for thee, plead thy bond ● the utmost, I will justify it; what an encouragement is this?  
2. From the comparative straightness and flatness of spirit, and that cowardliness and dauntedness of spirit, which possesseth the Saints when the Spirit is withdrawn from them. David when he had lost the joy of God's Salvation, his mouth was shut, his heart was straightened, and he is fain to go to God for enlargement by his free Spirit. He complains of casting away from God's presence, etc. Psal. 51. 11, 12. Uphold me (saith he) with thy free Spirit, that is, prop up my zeal and confidence, which is even falling to the ground without such a support.  
3. From the removal of all discouragements to a fervent and confident address to God. The great discouragement of the soul is either a distance conceived between God and the soul, or the guilt of sin that makes it.  
The Spirit assures us, that sin is pardoned, and that breach made up, and that we may come when we will, and be as bold with God as if there had never been any occasion of breach on our part, or act of displeasure on Gods.  
4. From the manifestation of our relation to Christ. Christ's name being the only ground of all gracious boldness and fervency in prayer, Heb 4. 15, 16. and 10. 20. The Spirit shows us Christ, as our mediator at the right hand of God, assures us we have a mighty powerful advocate, the Father's favourite, at his right hand, one who hath his ear (as we say) at command, and his heart too, who pleads strongly on our behalf, and therefore under the wing of such a mediator, we may come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with assuming a liberty to speak any thing we will (keeping within the bounds of reverence) in the ear of God the Father: As the Author to the Hebrews affirms in the place but now quoted.  
Before the application of this point, it is needful to answer a question or two, hinted at before, but now particularly to be handled.   

CHAP. XLVII. Two Cases stated; whether Saints are at all times alike heightened in their spirits in prayer. And if not, whence the difference that is in them at several times, proceeds?  
Que. 1 ARe all that have received the witness of the Spirit, at all times alike bold in prayer?  
Que. 2. If not, how comes it to pass, that there is such an alteration in the spirits of God's people? That at one time they are more bold, and fervent in prayer, then at another?  
Answ. For answer to the first of these; you are to know.  
(1.) That the boldness of God's people in prayer depends not upon the reception of the witness in themselves, but upon the actual improvement of that testimony. If a man have never so good an evidence lying by him, and he have it not ready to produce in Court, when he is pleading his cause, he cannot be so confident in his plea, as at another time when he hath it in his hand. And therefore,  
(2) The best of God's Saints (as I have showed you before) may not at all times have his Evidences at hand to plead. Many a Saint dares not sometimes to own his relation to God, and their Assurance admits of actual ebbings and flow.  
(3) Thereupon (not doubt) there must needs be less life and confidence in drawing nigh to God. For at such a time  
1 All the Promises are like a Book sealed to the soul. In all the word of God, it cannot find one Promise that it can urge with confidence.  
For the Spirits Testimony is the only light in which we can challenge and lay claim to any Promise.  
Now the Promises are the very spirits and life of prayer. Because they are the only obligations upon which the Soul can claim any thing from God.  
2. In such a season, the relations between God and the soul are clouded. The soul thinks God an enemy oftentimes, and always (in such a condition) questions (at least) whether he be a friend, or rather whether he be not a mere stranger.  
Now surely a man will have little heart or face, to prefer a petition to one whose love he suspects; much less, to one whom by all probabilities he judgeth to be an enemy.  
3 In such a season all graces (that are the very lungs whence prayer is breathed) are very low and flat in their actings. The absence of the Sun in winter makes the plants cast their leaves, and pluck in their blossoms; and the absence of the Spirit must needs make graces look dead, and withered, and sapless. True, there is life in the root, but little appears; graces are benumbed in such a season, and cannot act so freely as at other times. As Samson, when his spirit of strength from thr Lord had left him, thought to have gone forth and shaken himself as at other times, but he could not. A man thinks under spiritual with-drawing of God, Now I will rub up my graces, and bestir myself in prayer as at other times, but he is deceived, the Spirit of God is with-drawn from him.  
Quest. 2. But show more particularly from whence this variety of tempers in prayer proceeds.  
Answ. What ever clouds the testimony of the Spirit (and I have spoken much to that Head before) must needs cause this difference in the frame of God's people in prayer.  
But to answer more particularly.  
1 It may be neglect of our frequent applications to God in that way. A friend that a man converseth with every day, he can speak more boldly and familiarly to, than one that he sees but now and then. When a soul visits God but now and then, there grow strangenesses and jealousies between God and him; and a man is to seek whether he be the same to him as he was in times past, and so speaks to him with more faintness and flatness of spirit.  
2 It may be a fresh guilt of sin admitted into the conscience. This, as it weakens Assurance, so it faints prayer. A child scarce dares come to ask a favour from a displeased Father. And how unwilling we are under such consciousness of guilt to come to God in prayer, see in two examples. Of David, Psal. 40. 12. Innumerable evils have compassed me about, mine iniquities have taken hold upon me, so that I cannot look up. In former times, I could have looked up with life and confidence in prayer, but now they force me to hang down my head: yea, they are more than the hairs of my head, therefore my heart faileth me. I have neither the face, nor the heart to come to God which I have had.  
The other example is, that of the Prodigal, when he had been sowing his wild oats, and began to return towards his Father: see how low he speaks, Father, I am not worthy to be called thy Son, etc. and yet he still had the comfort of his relation in some measure: he could say, Father still. How much lower must a soul speak, that hath sinned away the remembrance, or (at least) present sense of that dear relation?  
3 Many times the stream of life and confidence in prayer runs low, for want of an endeavour to quicken our graces; and this even under the sense of Assurance. For a man may live in the light of God's countenance, and that may prove a temptation to him to walk more slightly, and not make such preparations for communion with God in a Duty as formerly. When a friend grows a daily guest, we do not feast him as when he comes but seldom; we then entertain him with household fare; whereas if he visited us but now and then, we would (as we say) make a stranger of him, and provide for him of the best. So when God grows a daily guest to a soul, he is apt to grow bold, to address himself to him with an ordinary frame and temper of Spirit; to make no extraordinary preparations, by trimming up his graces, and laying out his strength in Duty: and when God sees this, he frowns, and we hang down our heads when we come to him afterwards.   

CHAP. XLVIII. A third Case, Whether the Spirit furnishes the Saints at all times with like life and vigour of expressions; and other Cases occasioned hereby, stated.  
Quest. 3. DOth the Spirit of Adoption use to furnish the soul alike at all times with life and vigour in expressions.  
Answ. 1. Undoubtedly, he doth not. And of this we have a very remarkable proof in this very Chapter, vers. 26. The Spirit helps sometimes in words at large, but sometimes he supplies us with groans only. Nor is it need he should. For  
1 These are but the outward gaiety, pomp, and hang of Devotion. Now garments themselves are no part of the man, nor things absolutely necessary to the life of man; much less are the state and magnificence of trimming and fashions necessary. The outward garb of the body, & the outward garb of duty, prevail alike with God, that is, just nothing at all.  
Yet let me not hereby occasion in any one a lazy, and supine neglect of expressions. Though utterance be not a grace, (and God accepts and delights in nothing but grace,) yet it is a gift, and God will not have gifts slighted, or wilfully neglected, and so suffered to decay for want of blowing up. But however, if (by no neglect of mine own) I am shut up, that I cannot express myself, I must not presently conclude, that my prayers that I offer up with broken sighs and groans, have not all things necessary to their acceptance.  
2 These are many times the fuel of our corruption, the matter of our pride, vainglory, and self-advancement in the presence of God, and it is oftentimes a very great mercy, that God's Spirit withdraws the actual exercise of that gift from us, which we are apt to abuse so much to his dishonour, and our own disadvantage. How many persons are there, especially in these days, that make elegancy and fluency of expressions in prayer, a matter of emulation?  
3 These are many times the excellencies of unsanctified men. No real friend useth to be so liberal in words of Ceremony and formality, as a complementing Courtier, that intends not a word of what he says. The Pharisees could make long prayers, Mat. 13 14. but the Publican that was more in earnest, is quickly at an end of his Devotion, for want of expressions or boldness to speak more. 'Twas short and sweet, (as we say.) I am persuaded the Devil may be a false Spirit of prayer in the mouths of many Heretics and Seducers in these days, as well as a false Spirit of prophecy (of old) in the mouth of Ahabs' Prophets, 1 King 22. 22. Men shall never want tools, that do the devil's work. Some men pray like Angels, as Parrots speak like men, and yet both say least of what they say.  
4 These may be an occasion of greatest formality in prayer; if continued. We ordinarily account a form of words to be a form of prayer. I tell you friends, there may be as much formality, in an unstinted fluency of expressions. That is the form of any Grace or Duty which most resembles it, and yet is not what it resembles. Assuredly, fluent and fervent expressions in prayer, carry the most glorious appearance, and form of a spiritual Duty that can be. Many a man therefore sits down in them, as other persons do in an external Leiturgy, and places all Religion in a few spiritual Compliments with God.  
Yet would I not have these expressions of mine any way abused to the justification of the stinted formalists Devotions, in which usually persons of that strain place their whole Religion. Undoubtedly, we may lawfully use a crutch when we are lame, and a go-cart whiles we are children. Young beginners may find help in the matter, method, and language of prayer from a good form; and I know not but under extraordinary deliquys & swoundings of spiriti, n which the soul cannot put forth its operations as before; a godly man may (as Christ did in his Agony) go, and repeat to God thrice and more the same 
Mat. 26. 44.  form of words. But to keep the fashion, or the size of garments when I am one and twenty, which I used when I was a child; or to use the crutches when I am whole, which supported me when I was lame; or crawl about by chairs and stools when I am a man, is a piece of ridiculous absurdity.  
A. 2 Add moreover that Elegancy and fluency of expressions, though sometimes they are, yet are not always the work of the Spirit of God. I dare not say the Spirit doth not many times suggest the very language of prayer; as well as he suggested the very words of the strange tongues with which the Apostles spoke, Act. 2. 1, 2, 3. etc.  
Yet I know also, that much of the life and vigour of expression in prayer is from our own parts. There is much Art in expression, and (so) much of our own; flourishes of studied or elaborate Oratory, Rhetorical terms, a natural heat of affection, from the affectionateness of our own expressions. Some things of this nature may appear in prayer, which would be the same, if I were making a serious speech about a matter of concernment before a mortal man.  
Now you may distinguish supplies received from the Spirit in this kind, from others, by these probable signs.  
1 Supplies of language from the Spirit, are more natural, and less strained for. That that a man speaks from a principle within, is ordinarily delivered in a kind of natural eloquence. But what is merely lip-labour, is overdone; expressions are more forced, and there is more of invention in them: And so it is in prayer; the Spirit is the most inward principle of prayer to a gracious man. He follows in nothing so freely, as when he is led by the Spirit; his own natural and moral actions are not freer and more unforced than gracious actions are. The more study there is for terms to express a man's self; the more of the head there is in prayer, most commonly, the less there is of the heart.  
2 The more humble acknowledgement of your own impotency to pray, you enter upon the duty withal, the more of the Spirit is in your after enlargements. A soul that goes to duty in its own strength, is not acquainted with such self-abasing thoughts, but out of the experience of former abilities, thinks as Samson, I will go out now and shake myself as at other times, Judg. 16 20. Such an one goes to prayer, as a Scholar to study a speech, out of the strength of his reading and invention.  
3. The enlargements of expression which proceed from the Spirit, are not a constant supply. When men pray always with the same fluency of expression, 'tis a sad token there is much of nature and art in such prayers. The Spirit (I confess) may give ordinary supplies, but yet the soul shall observe, now and then, the stream runs more low and still, especially upon some such occasion, as (I have before shown) may make the Spirit withdraw his influences that enable in duty.  
4. There is as great an height in affections, when the Spirit suggests matter of prayer, as in expressions. Without all question, the Spirit, when he supplies, will not supply the less material part of prayer, and not the more principal and momentous. A man of a nimble invention, and a fluent tongue, may be able to speak high strains of Rhetoric in prayer; but is the heart warmed suitably to the expressions? If the stream run only from the teeth outward (as we say) 'tis not supplied from a divine spring.  
5. If the heart be warmed also, yet, I ask, doth its warmth produce the language of prayer; or rather, the language, it? Some good natures (as we call them) will weep at a passionate discourse, either of their own or another man's. The heart is first hot, where the expressions are from the Spirit. It may be, expressions may add to the quantity of heart-affection in duty: as (on the other side) dull expressions will much take off from the edge of a good affection. But whence was the rise of thy heat, in the substance of it? from without, or from within? A natural man's expressions in prayer, are the spring of his affections: a godly man's affections, are the spring of his expressions.  
3. Add also, that the failing of expression in prayer, is much our own fault.  
1. Sometimes, we overprize it; In desiring it too solicitously when absent; in rejoicing and pleasing ourselves too fond, when present; discomforting ourselves when we want it, as if we wanted the Spirit, because we have not a wished supply of the gift: and laying the foundation of our hopes of acceptance upon that when present, which we may be accepted without.  
2 Studying more to pray, then praying that we may pray. Spiritual abilities for prayer (of whatever kind they be) are usually fetched in by prayer, Luke 11. 13. as water in the well is fetched up by putting water into the pump Whiles we are ask, God hears, and that he may, enables us to ask. He giveth the Spirit to them that ask him.  
3. Want of meditation, I mean, not of expressions, but things. Well studied matter yields plentiful expressions, the Poet observes.  
Verbaque praevisam rem non invita sequuntur. 
Horat. art. Poet.   
Well-conceived matter is never stifled in the birth for want of the midwifery of apt expressions.  
4 Want of acquaintance with the Word of God. Many people complain they have a great dearth of expressions in prayer; but the cause of it is in themselves. They do not study the Word of God, which as it is a complete magazene of matter, so it is the best, and most genuine spring of expression in prayer. The language of confession, petition, thanksgiving which the Saints of God use in the Scripture, is (in a sort) a supply from the Spirit, fetched in by industry. For it is (all of it) indicted by the Spirit to our hands. Those are surely (therefore) the most acceptable, & meet expressions to send up to heaven, which first descended from heaven. There is a strange vein of expression in prayer that conceited persons affect in these days; which a man, if he compare with Scripture, will easily conclude to be a gibberish of a wanton age, unknown to the Saints of God in former times. The Spirit of God loves to indite your prayers, (when he doth supply your defects that way) in his own familiar expressions, which are those of the Scripture.   

CHAP. XLIX. Saints are informed what deadens them in prayer. Where also, a case, what to be done when a Saint cannot call God Father, and in case some sin straighten him. As also how to maintain boldness and fervency in prayer.  
NOw to apply this useful point.  
1. In the first place, this lets many poor souls, under darkness, know whence that deadness and flatness of spirit which they are ever complaing of in prayer, doth proceed. They do what they can, to darken their evidences, and take delight in finding matter of charge against themselves, to the shaking of them, and yet take it ill, that they cannot have that freedom, and liberty, and liveliness in prayer, which they desire. This is as if they should cut off their own legs, and then complain that they cannot go. They clip the very wings upon which prayer should raise itself heaven-ward, and then they complain they cannot fly so high in duty as they would.  
Qu. But what shall I do if by reason of this darkness I cannot call God Father, with confidence?  
Answ. 1. Acknowledge, with sense and feeling, that unworthiness of thine which discourageth thee. Say, Lord, I confess, I am unworthy to be called thy son (as the Prodigal doth) and endeavour (as much as thou canst) to fill thy face with shame and confusion in the sense hereof.  
2. Acquaint him with thy particular straightness of spirit, and the cause of it; tell him what ties thy tongue, that thou wouldst pray, but thou darest not own any relation to him; desire him, for his own glory, to discover that relation to thee, that may embolden thee to his service.  
3. Maintain (notwithstanding this) thy claim to God, as thy Father, upon those promises upon which at first thou didst believe. God warrants every soul to call him Father, that is brought to a desire to become his child. None ever called God Father, out of a sincere desire to that relation, and the duties of it, from whom God refused to accept of the title. We never find God quarrel with any, upon this account, for calling him Father, except they were such as denied him filial duty, and reverence. Supposing then that thou canst not call God Father, upon evidence of particular faith, yet do it upon grounds of reliance, such as his offers, invitations, promises: plead that promise of Relation, 2 Corinth. 6. 18.  
4 Ask spiritual good things of him under the obligation of that relation. And urge him with his Fatherly bowels in Jesus Christ, to all poor souls that come unto God through him. Call him Father at adventure, upon Christ's score, and see whether he can disclaim the name. The advantage of this will be the hearing and granting of thy petitions; and the Answer of prayer, will be an evidence of thine Interest. No greater foundation of Assurance, than the Answer of our Prayers, Psal 66. 19 See what a kind of Argument the holy man draws Assurance from in that place, If I regard iniquity in my heart, the Lord will not hear my prayer. But verily God hath heard me: That is, the Minor Proposition; the Conclusion is natural; therefore, I do not regard iniquity in my heart So in this Case, the Argument will be undeniable. 

God heareth none but sons.  
But God heareth me:  
Therefore, I am a Son.    
Quest. But suppose some Sin of a deeper die then ordinary, straighten me, and weaken my confidence in approaching to God.  
Answ. (1) Then sensibly confess and bewail that sin before God. Acknowledge that thou dost not only deserve the darkening of thine own faith, but also the darkening of his face, and that not only here, but hereafter for ever. That thou canst not tell with what face to call him Father, having so mis-behaved thyself towards him.  
(2) Apply thyself to his Throne of Grace, for renewed pardon, and that the sense of that pardon may open thy mouth again, Psal. 51 12, 13, 15.  
(3) Consider, thy acceptance depends not on thine own worthiness, but on his mere mercy and goodness in Jesus Christ, who is an Advocate for sinners, and a Propitiation for sins, 1 Joh 2. 1, 2.  
(4) Put a bold face upon it, (as we say) and adventure (as before) upon the claim of that relation, and use it in order to the obtaining of all necessary grace from God; resolving in case thou ever see his face again in love, (yea, though thou shouldst never see it again) to watch against thy corruptions for time to come, and walk more carefully under the Obligation of that relation then ever before. Fellow on this course though against the grain of thy own jealous heart, and thou wilt find thy heart grow warm, and thy pulse more quick by a sensible recovery of lost spirits and life to thy prayers.  
II. This lets us know how we may maintain, when we have; and recover when we have lost, the heat of our affections, and confidence of our hearts in Prayer; to wit, by maintaining our Assurance of God's love, 1 John 5. 14, 15. The Apostle writes to them whom he endeavours by several tokens to assure that they are the children of God, and then draws up the advantage of that Assurance. And this is the confidence that we have in, (or concerning) him▪ that if we ask any thing according to his will, he heareth us, etc.  
The way then to keep present, and renew lost boldness, is to keep and renew assurance of God's love by the Spirit: How you may do that, I have shown before at large, and so shall spare repetition here.   

CHAP. L. Three Duties pressed on all Assured Saints. The first, to be much improving the supply of the Spirit in approaching to God frequently-Urged with eight Motives.  
III. THis stirs up all who have the witness of the Spirit, to three Duties.  
(1) To be much in Prayer.  
(1 Those that have it not, are not to neglect it, nor are they excusable for slighting it over, who walk in darkness. Now, if they must drive on in this road, who (because the wheels of their Chariots are taken off,) must needs drive heavily: how are you bound who have wheels, and those oiled too, that you may go on the more cheerfully?  
(2. If God should withdraw (what you neglect) the comfortable refreshments of his Spirit, and make you howl after him under spiritual darkness, in a wide and howling wilderness of desertions and temptations, you will find a difference between sailing in a clear day and a calm sea; and steering the same vessel in a dark night and stormy sea, when neither Sun, nor Moon, nor Star appears to direct the course. And then you will wish you had used days of spiritual peace for maintaining Trade with God. Troublesome times are bad times to trade in▪ The uncertainty of Adventures and returns, must needs cool the Merchant's endeavours.  
(3 Others may, but you must prevail with God. I mean, the arrows of prayer, which by souls in darkness are shot at adventure are not altogether without hope of acceptance; but yours are beyond possibility of miscarrying, and that not only in themselves▪ but to you also, you being in the light of God's countenance, are particularly assured, that whatever you ask according to his Word, he heareth you, 1 Joh. 5. 14, 15.  
(4 Hopes to speed are the wings of prayer. Assurance (as I before have showed) will be maintained by prayer, and weakened by the neglect of it. Let a man be never so intimately acquainted with a friend, and never so certainly assured of his love, yet disuse of intercourse will occasion jealousy and distrust, or at least shyness and fear of being too bold with each other.  
(5 You wrong many others. You are the Favourites of heaven; how many Petitions of poor dark Saints in corners, are put into your hands for dispatch to the Throne of Grace? How many occasions wherein you may serve the Church, come athwart you (as we say) daily? And can you betray all these by your negligence of improving your interest at the Throne of God? No man may do more good, if he attend with diligence and watchfulness, than an honest Favourite to an earthly Prince. You must not pray for yourselves only, but for them that cannot pray too. You that are Gods Favourites may do much good if you bestir yourselves.  
(6 Know this also, that God delights in the Music of your Prayers. Other men always find matter of complaint, but you are more fitted for Sacrifices of praise. And he that offereth praise glorifieth God, and so 'tis no wonder if God delight most in such a Petitioner. I must not be understood, as if God did not also delight in the saddest complaints of a troubled spirit, as they are offered up to him in a way of Petition. But yet surely, (I think I may say) God loves that Prayer most that most carries man out of himself to him, and praises of assured souls are such giving Duties, (if I may so speak) as do not only receive from God, but (in a sort) bestow upon him.  
(7 Add to this, that the very present comfort of communion with God (if there were no other advantage) to a gracious soul, were encouragement enough to Duty. How are the Saints of God wont to rejoice, if God give them now and then a glance of his countenance? How, when they have not had communion with him for a while, do they complain, as if every day were a year, every year an Age? And is the refreshment of that communion so slight unto thee, that thou canst now pass many days, it may be weeks, without any sensible affection of grief and trouble, at the slenderness of intercourse between thy soul and him? especially when 'tis not through his strangeness, but through thine own.  
(8 Consider what this liberty of approaching to God cost Christ for thee. He laid down his dearest blood to bring thee so nigh▪ Ephes. 2. 13. and Heb. 10. 20. He hath consecrated a new and living way through the vail, i, e. his flesh.   

CHAP. LI. A second Duty pressed upon them; viz. stirring up all their graces to pray with life and fervency: upon six Motives.  
(2) STir up the grace of God that is in you; pray with life and fervency. When we are bid not to quench the Spirit, that prohibition stands between two verses, wherein the proper means of preserving the Spirit alive in the soul are prescribed, Pray without ceasing, and in every thing give thanks 
1 Thess. 5. 17, 18, 19, 20  goes before; and Despise not prophesying, comes after. Implying, if our affections be indifferent to prayer and preaching, we need use no other means to quench the Spirit. Fire will be extinguished by neglect of blowing up the coals, as well as by throwing water upon them.  
To move you hereunto, consider,  
1 There is little difference (as to the comfort of grace) between grace lying dead, and no grace at all. A man that hath riches, and God gives him not an heart to enjoy them; wherein is he better, (as to the comfort of his life) than a man that hath not a penny in the world? This is an evil thing under the Sun, saith Solomon, Eccles. 6. 1, 2.  
A man that hath no grace, enjoys no communion with God, sits dull and unprofitable under all Ordinances, makes no spiritual advantage of any enjoyment; and so doth the man that hath grace un-improved.  
2 The less you stir up your graces, the less you will be able to use them, when you have need. If a man's faith, humility, sorrow for sin be away in one Duty or two, he will not find them readily at hand when he would make use of them again. A tool a man useth at every turn, will not be so often out of the way, as one he useth but now and then. Besides, suppose them constantly at hand▪ yet if not employed, they will be rusty and unfit for use; except they be rubbed up by constant employment.  
3 Corruptions will be stirring daily; and Satan will be perpetually blowing them up, especially in the Duty of Prayer. There is no Duty in which the people of God complain 
Ut jugulent homines surgunt de nocte latrones;  teipsum serves, non expergisceris?— Horat.  more of distempers and distractions, than that Duty. The thief is abroad active and vigilant, and shall the Traveller ride on carelessly and not look about him, to keep his weapon in a readiness for every assault. There is no road more infested with Thiefs then the road between earth and heaven; the Traffic is precious, and therefore a man had need stir up and quicken himself to all the cautiousness that may be, and muster up all his strength for a convoy to secure the passage. Now there is no convoy that more secures all our duties in that traffic, and all our returns, than a convoy of active graces.  
4. The Saints of God have used to do so, to call upon themselves, and to quicken themselves unto a spiritual and lively performance of duties to God. David is frequent herein, Psal. 103. 1. All that is within me praise his holy name. Arise faith, humility, self-denial, joy, hope, and be stirring; I am about a duty of importance, and that to a God to whom I stand deeply obliged; do your best therefore to help me to praise his holy name. So Psal. 57 7, 8. My heart is fixed, (or prepared, or ready.) Awake, my glory. Tongue, See you do your duty lively and vigorously, awake my Psaltery, and I myself will awake early; i. e. I will stir up all my graces to bear you company. And the whole Church complains of the want hereof, Isai. 64. 7.  
5 God in all his grants takes special notice of the activity of our graces in approaching to him. Jer. 30. 21. Who is this that engaged his heart to approach to me, saith the Lord? q. d. There are many that approach to me, but who is that (among all the rest) that engaged his heart to approach to me? Of all the rest, I take notice of him, he quickened all his graces, and stirred up all his soul on purpose that he might approach to me. As if a great man come to a Town, and public entertainment be made him; if any one among the rest, be more active than ordinary, he takes especial notice of him; Who is this that makes so much ado above all the rest, I must take special notice of him, and gratify him with some extraordinary favour. God let's pass an hundred lazy Petitioners, and seeks out a fervent one in a throng of Christians.  
6 If you do not stir up your graces to seek God, God will stir them up for you. If an horse that hath metal enough grow dull, the rider puts to the spur to quicken him. If you grow dull and careless in Duty, God will spur up your graces, and quicken you to your pain, and cost too. Indeed (saith God) is it so? Can such a man afford me no better services than so? is every slight slovenly performance good enough for me? Well, I will be served with that that costs him something before I have done with him. Withdraw thy comforts from him (Spirit,) smite him (sickness,) vex him (Satan,) persecute him (enemies:) I will warrant it I shall hear from him shortly in another guise manner. Hos. 5. 15. In their affliction they will seek me early, Take this for an usual rule; Ordinarily, after a continued deadness and formality of Spirit upon a Saint in Duty, comes some sharp affliction or other.   

CHAP LII. A Question, how Saints may recover out of deadness in prayer answered; something about forms.  
Quest. BUt how shall I stir up myself to seek the Lord? How shall I recover out of this strange deadness and formality of spirit which I am fallen into?  
Answ. (1) Use not to set upon the duties in which you approach to God, without meditation. David says of himself, whiles I was musing the fire kindled, Psal. 39 3. Meditate principally upon the most proper moving objects of every grace. Faith acts upon Gods (faithfulness) in his promises; to stir up faith (therefore) meditate upon God in his faithfulness, and that, as declared in some special promise, that concerns thy case, and condition. Love and thankfulness, are exercised upon the goodness of God; Meditate upon the goodness of God to thee in particular, to stir up those graces; humility is most affected with a man's own vileness and Gods glory compared together; here then, set out God in his majesty, as gloriously as thou canst, in thy meditations; then view thy self, and thy own vileness, especially reflecting upon those sins of thine, which have had most vileness and loathsomeness of circumstances, and are attended with the most abominable aggravations. And so in other graces.  
2. Choose the most free and lively seasons for duty. The morning, before worldly business hath deadned & flatted the spirit, is of special use for prayer. 'Twas not for nothing that David so often made choice of that time, Psalm 5. 3. & 59 16. & 88 13. & 119. 147. & 63. 1. 108. 2. etc. If a man will attend any business without distraction or disturbance, that is the time to be beforehand with the disturbances of daily businesses, and occasions. When we slip out of every worldly employment into prayer, or at night when we are half asleep, mix nods with petitions, no wonder if we complain of deadness, and dulness and distraction.  
3. Watch to prayer, Col. 4. 2. Continue in prayer, and watch thereunto, etc. 1 Pet. 4. 7. Be sober and watch unto prayer. Watch against Satan, who will then be busy to disturb you, it may be with Atheistical and blasphemous thoughts and other such distracting suggestions; and you then watch against him, when you set your heart against them, and turn your prayers edge against them, till you have cast them out, and then return to your duty again. Watch against your usual carelessness, and when you find it growing upon you, do likewise. Watch against vain wand'ring thoughts, and throw them out by a speedy laying hold upon some more weighty Meditation, if any such be at hand: if not (but thou findest thyself wholly possessed with such fancies) do as before I advised, turn the edge of thy prayer for that while against them. Watch the kindle of the Spirit, and where thou findest but one little spark of fervency and zeal, glowing, ply that Meditation, that Subject hard that kindleth it. Fellow the Vein, and thou wilt be Master of the Mine at last.  
4 Be much in begging the Spirit of prayer, and calling him in to constant assistance in the Duty. Urge his Office upon him, he is a Spirit of Grace and Supplication. And to enliven and embolden the Saints is his principal work.  
5 Rest not in forms of Prayer. I do no way doubt but that a godly person newly brought in to the exercises of Religion, may be sometimes to seek in expressing himself, before others, and in such a case (if a public person or Master of a Family) I am not so severe as to forbid him the use of a good form, either of his own or others framing: and in the closet it may be good to read now and then for example and pattern, the forms of others, but especially the prayers of the Saints recorded in Scripture (and among them the Psalms, which are (most of them) made up of matter of prayer, either in way of Confession, Petition, or Thanksgiving) that they may suggest to us quickening matter of prayer. Nay, whiles I read another's form, wherein I meet with passages suitable to my condition, I know not why I may not say Amen to such Petitions: But yet I know not by what warrant any one in private, or constantly before others, binds himself to the very same series and frame of words. Nay, I think it is an Argument either of much laziness, in not improving the utmost of a man's own abilities and interests in the Spirit to enable him, or at least it proceeds from a fond and erroneous conceit of God, as if he minded more an exact composure of Petitions, than the real (although immethodical, and less quaintly dressed) desires of a man's heart. The truth is, no man useth a form of prayer much, but finds it (if he know his own heart) a great deadning, to his Spirit. If a Preacher should twenty times in a year preach over the same Sermon, would not the veriest Formalists of his Congregation (and indeed all others) sleep and grow weary under such preaching? And do we not see the same effects generally under a form of Prayer? or (at least) is there not the same reason, why we should expect them? A perpetual use of the same form, is a more tedious tautology, then that which such persons often blame in conceived Prayer; viz. the repeating again and again the same Petitions in the same prayer. For this may proceed from fervency. See Psalm 124. 4, 5. and 116. 14, 18. and 80. 3, 7, 19 The other imports, or begets laziness; at least it gives suspicion of it (and that not altogether causeless) to others, which hath much of the appearance of evil in it.  
Object. But (Sir) will you have us always adventure upon an extemporary way of prayer? Shall I offer to God that that cost me nothing?  
Ans. No, by no means. But you must know that conceived Prayers, upon the variation of a man's condition, or other occasions, are not the same with extempore prayers.  
1 A man may pray extempore in a form; if he come unprepared, and rush upon it, as too many do, as the horse into the battle, he offers up the Sacrifice of fools, and is rash with his lips before the Lord, which is forbidden, Eccl. 5. 1, 2.  
2 And (on the other side) a man may always very as occasions vary, and yet not pray extempore, having before meditated upon the matter of his Petitions, and laid up store of furniture for prayer, though he trust much to present gifts for expressions; I cannot call this extemporary praying.  
3. Neither yet is it unlawful (upon some occasions, and in some cases) to adventure upon this Duty extempore, both for matter and form. As in daily and hourly occasional Ejaculations, in case of a sudden call unto the Duty by any unexpected providence, etc. in which cases, Christian prudence being the Judge, and judging rightly, the petitions are nevertheless welcome to God for their extemporarinesse.  
4 (And last) yet must we use this liberty very tenderly and suspiciously, lest our hearts persuade us that there is a greater frequency of such occasions than there is, and so it prove a snare to us (when we find (it may be) more than ordinary abilities, without ordinary endeavours; as sometimes when God calls to sudden service, he gives in sudden supplies) we may be tempted to expect the same abilities in the same way, without the same call. We must not tempt the Lord our God. And that is done (one way) when we expect extraordinary supplies from him in the neglect of the ordinary way appointed by 
Mat. 4. 7.  him for the attainment of them.   

CHAP. LIII. A third Duty, to come boldly to the Throne of Grace, pressed.  
(3) COme boldly to the Throne of Grace; as Children to a Father.  
1 Under the Assurance of God's love; this is easy. This will make a man talk with God face to face, as a man talketh with his friend, as it is said of the familiarities that passed between God and Moses. Exod. 33. 11. to commune with God, and draw nigh to plead with him, when others stand at a distance, as Abraham, Gen. 18. 22, 33.  
2 We may, under that assurance, claim it as our privilege. A Prince's Son, when others are kept out by Officers and Guards, is admitted at all times, if any Guard stop him, he pleads the privilege of his Relation, So though there be never so much darkness, and fire, and terror round about God, that seems to guard his presence from a Creatures approach, an assured Saint can say, Make way there, and let me come to my Father; guards are appointed to exclude strangers, not sons.  
3. God expects and requires we should come with boldness to his Throne, Hebr. 4. 16. Let us come boldly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taking liberty to speak any thing; so the word signifies in the Original. Not simply, any thing, quicquid in buccam, for Solomon cautions us against that, Eccles. 5 1. (as is abovesaid) but any thing that becomes the reverential duty and honour that we own to God as to a Father. A child may say any thing to a father, that is, that becomes a child to speak, or a Father to hear. Besides, he may speak without fear of being made an Offender for a misplaced word, for a fault of circumstance, as other strangers are.  
Nay, when God doth not hear the Saints voice (as many times when they are under some pressures that overburthen them, he may not.) How he calls for them, and invites them to speak, Cant. 2. 14. O my Dove, let me hear thy voice, for thy voice is sweet; q. d. I wonder I hear not from such or such a child of mine. It may be my little child thinks I cannot away with broken language, the language of a troubled spirit. O, yes, the broken and stammering tongue of a child is sweet. It is a mighty encouragement to boldness; that a man cannot be more bold than he is welcome.  
4 This is the purchase of Christ's blood. We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this bold liberty of speech, through the blood of Jesus, Heb. 10. 19 We may draw nigh (which is an action importing confidence, when we have to do with our betters) but upon what account? Upon the account of Christ's blood, when strangers must stand off, and keep distance. Ephes. 2. 13. And it is the fruit of his Intercession. Therefore Heb. 10. 22. we are bid to draw near in full Assurance of faith, that God will not bid us departed his presence, or stand further off, and the ground of this boldness is the purchase, and intercession of Christ, v. 20, 21.  
He that hath made his way by an acceptable present, or hath the protection of some honourable and acceptable Courtier, will draw nigh and present a Petition to an earthly Prince, with confidence. God never received a present that he was more delighted with, than the active and passive obedience of his Son, nor can we come to God under the wing of a more powerful Advocate. On this last Head I could enlarge abundantly. As by representing to you,  
The dearness of this Son to God. He is his beloved Son, Mat. 3. ult. in whom his heart is at rest.  
The infinite value of his obedience; which we plead; in proportion whereunto, the things we ask are less than nothing. He offered that to God, which by the merit of its worth, might have sufficed to purchase infinitely beyond what 'tis possible for us to enjoy.  
The earnestness, sensibleness, importunity authority, (if I may so speak with reverence, of his Intercession.  
See the former, Hebr. 4. 14, 15. and 2. 17, 18.  
The latter, John 17. 24. There are, in a sort, Verba Imperatoria, words of command (shall I say?) Father I will, that those whom thou hast given me, be where I am.  
5 The Spirit of God is the Framer of our Petitions, and we may then be bold to present them, because he makes Intercession according to the will of God  
If a skilful Lawyer frame a Petition for a man, and put every word in its place, a man will be more emboldened to present it, then if it were his own composure. Rom. 8. 26▪ 27  
6 'Tis for God's dishonour when his children come sneakingly and pusillanimously to the Throne of Grace. If a man should see a Father, that his children did scarce dare to speak to, but in a mumbling, tremulous manner, would he not have cause to look upon him, as a cruel tyrannical father, unreasonably severe to his children?   

CHAP LIV. A Question answered, How a man may procure this boldness; both those that have never had it, (though under Assurance) and those that have, and have lost it, are directed.  
Quest. BUt suppose I cannot come to God in this manner with an holy boldness, how shall I procure it?  
Answ. I answer, either  
1 Thou hast never had this actual boldness and confidence in prayer, though thou hast had a just right to it. Or else  
2 Thou hast had it, and hast now lost it.  
1 If thou hast, notwithstanding thy Assurance of God's love, or at least, some comfortable whispers thereof in thy heart, never had this boldness in God's presence (as it is possible it may be the case of many a child of God. Some children, even of earthly parents, though they be assured of their father's love, yet cannot, for their hearts put on a bold face to speak to them, as some others can: and so 'tis often, according to the different tempers of God's children to be seen in their addresses to God.)  
I say in this case.  
[1.] Thou must look upon it as a duty, so grounded, as before, and such a duty as God is exceedingly delighted withal: and so strive to break the bonds of sinful modesty. There is a sinful modesty, which the very Philosophers condemn as a vice in morality, and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is nothing but a rustic, and foolish weakness of countenance, by which a man is hindered from just and honourable actions, because he cannot look discouragements, and oppositions in the face, as he ought to do.  
This is an infirmity, even in God's people. They come to God many times in Duty, as if they were doing that that they are ashamed to be seen in, and are afraid of being taken in the fact.  
This they must labour exceedingly against as an infirmity, and often remember that they offend against an expressly commanded Duty, if they come not boldly to the Throne of grace.  
[2.] Labour to fortify thyself against all such things, as may weaken thy confidence. Such as,  
(1) The consideration of God's greatness and majesty, with thine own vileness and unworthiness. In which case, consider,  
(1. True, this should stir up a fear of reverence, and caution, that thou do nothing unworthy so great a presence, Eccles. 5. 1. But thou must take heed of a fear of diffidence, a fainting, discouraging fear: and to this end consider,  
(2 That though God be a great God, and a great King, above all gods, yet he is thy Father; and Royal dignities, though they require a reverence suitable to the distance that ought to be between a Prince and a subject, and that, even from a son; yet they stoop themselves exceedingly to relations. Ahasuerus, though none be dispensed with for intruding into his presence without a solemn call by the holding forth of the golden Sceptre, yet remitts of the rigour of that ceremonious distance to Hester his wife: and Solomon 
Hest.  when his mother Bathsheba comes to him upon the throne, he arises and commands a seat to be set for her on his right hand. 1 Kings 2. 19  
(3. That that great God hath promised to stoop and condescend to a way of communion and familiar converse with such vile creatures, under the sense and apprehension of their own vileness, Isa. 66. 2 & 57 15. Psalm. 138. 6. Though the Lord be high, yet hath he respect to the lowly. So that no man hath more right to boldness in the presence of God, than he that is most sensible of his own vileness. God will not upbraid such a petitioner with his vileness, Jam. 1. 5.  
(4. That the Saints of God have married these two together, a serse of their own vileness, and a gracious boldness in the presence of the Lord. David never prays more boldly, then when he acknowledgeth his own unworthiness, 2 Chron. 29.  
And 'tis remarkable, how bold Abraham was, and yet how much humility he manifested in one chapter, Gen. 18. 27, 30, 32.  
5. That the worthiness, in which we are to expect acceptance from the Lord, is not in ourselves, but in the Lord Jesus, so that although in ourselves, we have cause to hang down our heads, yet in him we may lift them up with confidence. We cannot plead, we are worthy; but we may plead, Father, though we are not worthy, yet he is worthy for whom thou shouldst do this. Father, thou canst not be just (I confess) to me, if thou do not punish my sins; but thou canst not be just to Christ, if thou do not pardon them. Thou art not just to me if thou do not reject my person and prayers, but thou art not just to Christ if thou do not accept them. 'Tis no wonder the Priesthood of Christ is every 
1 John 1. 9 Rom. 3. 25. 26.  where made the ground upon which we are pressed to this boldness. As, in the places before quoted, Heb. 4. 15, 16. & 10. 20▪ 21, 22.  
(2) Against the present unfitness and indisposedness of thy heart in prayer, and the unsuitableness (upon that account of thy prayers) to his greatness, majesty, and holiness, (another hindrance) fortify thyself, by considering  
(1. That (although it be thy duty to strive against, and grieve for, and labour by all possible means to quicken thyself from that dead and dull frame of spirit; yet) thy Father knows how to pity and pardon invincible distempers of spirit, and defects in prayer, especially when thou groanest under them. Psal. 103. 13. As the Father pitieth his children, so the Lord pitieth them that fear him. Now a Father will look upon the good will of a child that offers at the performance of a service to him beyond his strength, and accept it with pity to, and compassion upon his weakness. God accepts in this case the will for the deed, and according to what a man hath, not according to what he hath not.  
(2. That our boldness and confidence in prayer is injurious to Christ, if we lay any of the weight or stress of it, upon our own performances. Because our prayers were never intended for such means as procure acceptance by their own efficacy, but mreely as means sanctified by God to convey to us what God gives upon the account of Christ's purchase. So that if I put any prevalency upon mine own prayers, when never so excellent, or make the imperfections of them a ground of distrust, I wrong Christ.  
(3. That Jesus Christ is an Highpriest consecrated by God for this very purpose, to take away the iniquity of my holy things Exod. 28. 38. This was typified in Aaron's plate of pure gold upon his forehead, wherein was written, Holiness to the Lord; which he always wore before the Lord, to signify, that he was to bear the iniquity of their holy things, whose offerings he presented: And thus Jesus Christ stands before the Lord with a plate of pure gold, even the perfection of his own righteousness and merits upon his forehead, and in them is written Holiness to the Lord, upon the account whereof the Saints may be assured of the acceptance of all their services as holy. Compare this with Apoc. 8. 3 The Angel of the Covenant, is there represented standing at the Altar, with a golden censer and much incense; a golden, holy nature, in which there was no sin, and much incense of merit, which he offers with the prayers of all Saints upon the golden Altar of his divinity before the Throne.  
3 Against the guilt of sin (another hindrance) consider,  
(1 Forgiven sins are no sins in the account of God. Therefore, saith God, I will blot out your iniquities as a thick cloud, Isai. 44. 22. The cloud when it is scattered by the wind and Sun, hinders no influences from the heaven upon the earth. Neither do the sins of God's people hinder any intercourse between God and the soul, when God is once reconciled unto them again. The Lord is said also, to put away the sins of his people, as far as the East is from the West, Psal. 103. 12. to cast them into the depths of the Sea, Micah. 7. 19 to blot them out, so as to remember them no more, Isai. 43. 25. So that though sin should be sought for, yet there shall be none, Jer. 50. 20.  
(2. That we have an Advocate to plead with God, that hath satisfied for them, and therefore can answer all objections in that behalf, 1 Joh. 2. 1, 2.  
3. The neglect of prayer, under the guilt of sin, will harden the heart, and alienate thee the more from God. The longer a child keeps out of the father's sight after a fault, the more he dreads it.  
[3] Study promises. Those are the great charter of a Christian; what God hath promised I may boldly ask. O never be beaten from that plea. All thy present discouragements are but Satan's tricks and quirks, by which he endeavours to baffle thee out of thy pleas and claims, to make thee urge promises faintly and doubtingly: and if he can do that, be gets an imcomparable advantage upon thee. When I have an honest man's promise, if he seem to act contrary thereunto, I will never leave urging his promise till I have obtained what I desire: come to God and say, Lord, I confess, hadst thou not promised, I should not have dared (considering mine own unworthiness) to have opened my mouth before thee: but seeing I have a promise, I will never hold my peace, I will not be daunted out of my suit, by any possible discouragements. If thou canst not shake off thine own promises and merciful engagements, I am resolved thou shalt not shake off me.  
[4.] Be frequent in thy converses, and familiarity with him. Acquaint thyself with God. A man that is shy of ask of a friend at first sight, grows more acquainted by use and custom of acquaintance. 'Tis Eliphaz his good counsel, Job 22. 21. Acquaint now thyself with God; i. e. by familiar converse, and it follows, Thou shalt lift up thy face to God, ver. ●6. This will make thee bold to come to God in prayer.  
[5] Study God in Christ more, and take heed how at any time thou viewest God out of him. I have given you some light touches before of the improvement of Christ's name in prayer for the attainment of spiritual boldness.  
I shall here enlarge in some few things more, which do not so properly relate to the particulars which occasioned those touches, and so require a distinct consideration.  
1 Study God in his Engagements to Christ in thy behalf.  
That he shall have the full power of all the Treasures of God, whence any particular souls wants may be supplied. Treasures of Grace, Isai. 11. 2. and these for his people. The Ointment on his head reacheth his garments, Psalms 133. 2. Joh. 1. 16. And strength. I have laid help (saith he) upon one that is mighty. Help? What help? surely sufficient supplies, and means of relief for all his people, in all their wants and exigencies, Psal. 89. 19 Suitable to this is that Phil. 4. 13. And for all supplies. See Col. 1. 19 It pleased the Father, that in him should all fullness dwell. Why so? see verse 18. Because he was to have plenitudinem capitis, the fullness of an head. He is the head of the Body. So that whatever I want, it is for security (if I may so say) already made over to that friend in trust, so as God to eternity can never revoke it.  
2. Study God in his performances to Christ. He never asked any thing, no, not in the days of his humiliation, in which he did not prevail; Father, I thank thee (saith he) that thou hast heard me, and I know thou hearest me always, John 11. 41, 42. Many thousands have made use of his name from the beginning of the World, and never any one failed of acceptance to this day.  
3. Consider the near union between the divine nature and the humane in Christ. That it is not only an union of relation as between friend and friend, father and son, nay, nor husband and wife; (and yet this last is so near an union, that the Scripture calls them two, one flesh.) But a real, personal union, in which God and man make up the same one person, Christ. Now surely this nearness of union between God and our nature, cannot but infer the most entire friendship, and by consequence the most full communion that can be. And as by the relation that we have to his humane nature, now married to the divine, we are emboldened by the relation of our flesh to come to Christ, and he by the relation of his flesh bound to sympathise with us; so by the relation that his flesh in this union hath to God the Father, we may come to God the Father too, with assurance that this marriage into our kindred, must needs derive some more particular respect unto his family, and humane relations. And to encourage thee to this, I add, that no natural relation, that he had in the World, (as such) would be more prevalent with him, than thou, if thou be of his family by faith. No, not his very mother according to the flesh; so that were I of the Papists mind, for praying to Saints to intercede for me to Christ, I should as boldly use any of the glorified Saints as her mediation; and if she were on earth, if she prayed in her son's name, she had no more advantage by the relation of a mother to his natural body, than another Saint by the relation of a member of his mystical body. For as Christ received not his person from the virgin, but his nature, so he cannot be affected with any such personal respects as we are: but whoever doth the Will of his Father, (as himself saith, when his mother and brethren came upon the account of relation to call him off from a work that concerned the spiritual good of other Saints) is his brother, his sister, and his mother, Mar. 3. 34, 35. i. e. As dear as any of those Relations: And for this reason (I doubt not) when his mother, (it is likely upon the account of her relation) spoke to him to work a miracle in turning water into wine; (that she and others might not think that upon that ground he would do more for her then for other Saints) he answers her by the common term of woman, and takes her up so short, Joh. 2. 4. It may be, you may conceive if you had a natural relation to Christ, you might be more bold with his name to the attainment of any thing from God. I tell you again, the meanest woman here, upon Christ's account may ask as boldly, as the Virgin Mary might: because the union between God and man in Christ is not such an union in which he assumed a humane person, but only an humane nature.  
[6] (And last) pray not (ordinarily) but upon a due preconsideration of the wants you are under, with the exigency and necessity of your condition. This (I have before told you) will cause boldness. He that is in want, strains no compliments. This consideration made Hester bold, Hest. 4. 13, 14, 15, 16, 17. she and her people were like to perish by Hamans' plot, and if she went not in, there was no preventing it, therefore (saith she) I will go in boldly, not straining at legal formalities. I can but perish by going in, and I shall perish if I go not in; therefore I will go in, though not according to Law, and if I perish, I perish.  
Ans. 2. If thou be one that hath had this boldness in the presence of God, and hast lost it, my advice to thee for the recovery of it, is,  
(1. Inquire how thou hast lost it, whether  
1 By some renewed sin. This is a thing that will make a Saint hang down his head in the presence of God, Psal. 40. 12. David under the guilt of sin complains, Mine iniquities take such hold of me, that I cannot lock up. And Ezra coming to God in relation to others under a great sin, Lord (saith he) I am ashamed, and blush to lift up my face to thee Ezra 9, 6. Ever since sin came into the world, shame came in with it. Adam, when he had sinned, hide himself from God; he could not endure the presence of God as before, Gen. 3. 8.  
But of this, as of the following Hindrances of boldness, I have spoken before, and therefore shall but touch them now.  
2. By some gross neglect of keeping constant communion with God in Duty. It may be, thou art grown a greater stranger to God then before, God hath not been visited by thee as frequently as he was wont to be.  
3 By some sinful neglect of stirring up the Graces of God in Prayer. Thou hast prayed (it may be) but in a cold, formal, superficial way. If any of these be the cause of it, my advice to thee in the next place is (as formerly.)  
(2 Remember whence thou art fallen, and repent, and do thy first works. Remove the obstacle (as was directed above in the case of lost Assurance) and then thou mayst renew thy confidence.  
(3 Practice all the Helps to the recovering of this holy confidence when it is lost, which are above prescribed to the attainment of it at the first. Look on it as a Duty, fortify against the forementioned discouragements, study Promises, renew thy apprehensions of God in Christ, come with a due pre-consideration of thy wants, and the exigencies of them.  
(4 To these add,  
1 An holy expostulation with God concerning former familiarities. Mind the Lord of the acquaintance that hath been between him and thy soul, entreat him to continue it; Lord, where are thy ancient loving kindnesses? How many hours have I spent in familiar intercourse of love between thee and my soul I but Lord, now thou art a stranger to me, and there passeth little of common courtesy between us. Lord, why dost thou make thyself strange to me? 'Cause thy countenance to shine upon me as in the days of old. So we use to recover familiarity with friends, call old passages to mind, and this occasions discovery of the reasons of that alteration of countenance and carriage, and produceth new mutual engagements.  
2 A renovation of that Covenant of friendship between thy soul and God. Assure him in the strength of Jesus Christ, that thou wilt omit no office of kindness and respect for time to come; but will't every way to thy utmost ability walk worthy of a renewed acquaintance, if he will re-admit thee to such an intimacy. Such a condition (I am persuaded) David was in, Psalm 101. O when wilt thou come to me! ver. 2. And then he vows what he will do to maintain familiarity with him, if he will receive him to the same intimacy as formerly, I will walk in my house with a perfect heart. etc.   

CHAP. LV. A Case, How boldness and holy fear may be joined in prayer? This boldness and fear, wherein each of them consists, explained.  
Quest. BUt I may possibly be too bold, and I hear the Saints of God in Scripture described by a trembling, fearful frame of spirit▪ in the presence of God. How may I bring both these together; this boldness and that fear.  
Ans. To answer this, I will show you  
First. Wherein the boldness that becomes a Saint in the presence of God, consists; and so how far I may be bold.  
2 And then, What this fear and trembling is, that should be joined with it?  
3 That and how these may be joined.  

1. Boldness.  (1) A Saint's boldness before God consists in  
1 The liberty of the exercise of prayer itself; that a Saint may at any time, in any place, upon any occasion address himself to God, and expect visits from him. A man is bold with a friend to whom he is admitted at any hour, whom he visits perpetually, and is visited by him without any exception of times, or observance of seasons; which yet were proper for a stranger. O the invitations and entertainments that an holy soul gives God, and God gives to it back again! Come my people (saith God) enter into thy chambers, 
Isai.  etc. and hid thee. I have gathered my myrrh with my spice, etc. Eat O friends, drink, yea, drink abundantly, O my Beloved. Cant. 5. 1. And (on the Church's part) O when wilt thou come to me! Psal. 101. 2. Why standest thou afar off, O Lord? Psalm 10. 1. etc. When I awake, I am still with thee, Psal. 139. 8.  
2. In the matter of prayer: wherein,  
1) A soul communicates to God all its counsel; and so lays all its burdens upon the Lord, as we use to do upon a friend, that we may make most bold withal; yea, even those things that he would be ashamed, and afraid to utter to the most familiar friend in the world, 1 Pet 5. 7. Casting all his care upon the Lord; and that confidently, tumbling 
Cum pondere curarum nostrarum non debemus diu luctari, sed statim eo nos levare, & in Dominum illud conjicere in Gerh. 1 Pet. 5. 7.  it upon him, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] and that by and by; as soon as it troubles a Saint, he heaves it off presently from his own shoulders upon Gods. So Hezekiah spreads Rabshakehs paper before the Lord, Isai. 37. 14.  
2) A soul begs of God any thing he wants. A man makes bold with a friend, when he fetcheth every thing he wants from him, comes now for money, anon for raiment, another time for food and other necessaries, and all that his friend hath he makes bold to ask for, and hath it for ask: and Christ emboldens us to this, Joh. 15. 7. Ask what you will, and it shall be done to you; that is, whatever is in God's power to give, whatever he hath not bound himself from bestowing, whatever may be for his true glory, and our true good. God saith as one friend doth to another, If any thing I have will do you a pleasure, make bold to ask it, and it is at your service. As we say to a welcome Ghost; Sir, Make as bold in my house as if you were at home. So saith God, Soul, make as bold in heaven, my house, as in thine own, nothing shall be denied thee that heaven will yield. I have read, that Luther made bold upon this encouragement, Domine (said he) fiat voluntas mea. Lord, let my will be done. A bold speech, but (in a clear case, falling under a plain Promise) implying a clear truth. A Saint may expect the performance of his own will when his will is God's will. Both these are in one verse of David, Psal. 38. 9 Lord, all my desire is before thee, and my groaning is not hid from thee. Thou knowest my secrets and my wants.  
3 In the manner of prayer.  
1 A Saint may speak to God in downright plain language, as to a friend. A man need not study compliments when he deals with such an one: If he were to deal with an earthly great man, (especially to whom he is a stranger) he must place every word in order, and scare dare utter any thing but in Court language. God looks not after fine expressions, but warm affections.  
2 God accepts of imperfect and broken expressions, when we can speak no better; lispings and stuttering of children are welcome to a Father, when (through infirmity) the child is able to speak no better. David's groaning, Psal. 38. 9 Hezekiahs' chattering, Isai. 38. 14.  
3 A Saint may use fervency, urgency, and importunity of petitions. So Jacob, Lord, I will not let thee go, except thou bless me Gen. 32. 26. As a man who may be bold with his friend, takes him by the coat when he is departing, & holds him fast, and tells him in a way of familiar power and jurisdiction, (as it were) Sir, you shall not go hence to night, etc. So in the case of Moses, God is fain, as a friend detained by such an importunate inviter, (as is before mentioned) to entreat Moses to let him go, Exod. 32. 10. This is expressed by our Saviour by an elegant similitude, Luke 11. 5, 6, 7. 8. of one friends importunity with another at midnight, an unseasonable hour, and when the friend is in bed at rest, etc. So the Saints use to knock, and if knocks will not make God hear, they call, Where is the God of Eliah? 2 Kings 2. 14. if God seem to sleep, they awaken him, Psal. 44. 23. Give the Lord no rest, Isai. 62. 7.  
4 A Saint may have confidence of audience and acceptance. Hebr. 10. 22. Let us draw nigh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in full Assurance of faith.  
(1 This appears in the Saint's besetting of God with promises, that God cannot any way get off, if he would seem to deny them. See in David abundant proof of this. Psalm 119. 25 Quicken me. ver. 28 Strengthen me. ver. 58. Be merciful to me. ver. 65. Let it be well with me: ver. 76 Let thy kindness be for my comfort: ver. 116. Uphold me: ver. 169 Give me understanding; (and all) according to thy Word.  
(2 In their challenges of God's Justice, Truth and faithfulness, and all his Attributes to make them good. So David, Psal. 31. 1. Deliver me in thy righteousness. And Psalm 35. 24. Judge me according to thy righteousness. Psalm 119. 40 Quicken me according to thy righteousness, Ps. 143. 1. In thy faithfulness answer me, and in thy righteousness.  
So Abraham appeals to God's justice: Shall not the Judge of all the World do right? Gen. 18. 25.  
And they press sometimes upon the very glory of God, and challenge their petitions upon the forfeiture of his glory, Josh. 5. 7. What wilt thou do for thy great name?  

2. Fear.  (2) A Saints fear of God in prayer, consists,  
1. In that conscience of Duty that brings him into the presence of God, if there were nothing else to move him thereunto; though he had no need, though there were no threaten to the neglect of it, no promises to the performance of it, yet because God requires it, he dares not neglect it. This is that fear that God requires as a master, of all his people as servants. Now we must know that all fear of God as a master, that is, all obedience out of conscience of duty, is not servile fear; but then 'tis servile, when it is not so much out of conscience of duty, as out of conscience of wrath or punishment upon neglect. A child is a Father's servant, and obeys him as such; yet obeys not servilely. Therefore God calls for this fear, upon this account. If I be a master, where is my fear? that is, dutiful obedience to my commands? Mal. 1. 6.  
2. In the matter of our performances, it is a diligent care of what we offer to God, keeping the soul from offering strange fire, bounding a man's desires with the will of God. A fear, lest any thing should slip from a man's mouth or heart, that is displeasing to God. As a child, though he may make bold with his Father, yet is careful not to ask any thing of his Father, that he knows will displease him: so in this, a Saint takes care that all his petitions be warranted by a rule, and encouraged by a promise, and beyond these he dares not wish, much less, come into the presence of God to ask any thing. He dares not tempt God, by depending on him for, or desiring at his hands what his word doth not warrant.  
But it is not such a fear as discourageth the soul in ask such things as a man hath warrant to desire. So fare as the promise goes, a soul dares ask, else 'tis not a childlike, but a childish fear; not the fear of a Courtier, but the fear of a clown.  
3. In the manner of performing such duties: it is a deportment of the soul with that reverence as becomes the greatness and glory of God compared with our own baseness, and unworthiness and jealousy of our own hearts, lest we should do any thing unbeseeming such a God or such a duty.  
1. No soul hath more reverend and high thoughts of God, than such a soul as hath most right to holy confidence in his presence. The more acquaintance with God, the more of this fear. None waits upon a Prince with more reverence and observance, than the greatest favourites, the ordinary and standing Courtiers: A man that comes out of the Country, and is not acquainted with Majesty, and State, is not so observant of every punctilio of ceremony, as those that are perpetually about the Prince. This it is, that David speaks of (Ps. 89. 7.) God is greatly to be feared in the Assembly of the Saints, and to be had in reverence of all that are round about him. God's greatest Courtiers, are most observant of him. The more we converse with God, the more we know what becomes his glory, and majesty; and all irreverence proceeds from ignorance, and ignorance from want of converse with God. A country man reuerences a Prince, no otherwise then he doth his landlord, because he is not conversant in the Court, and observes not the state, and ceremony, kept and used there. The Seraphims that are the constant Courtiers of heaven, they cover their faces with a fear of awe and reverence, Isai. 6. 2.  
2. None is more watchful over his own heart in the manner of a performance, than a Saint, that hath most grounds of boldness and confidence in the presence of God. He dares not run rashly into God's presence, and if but a low, mean thought of God arise, how doth his heart rise against it? If but a straggling thought carry him off from his business, how doth he send out post after it, and call it in again? This is a fear of jealousy, This is called watching to prayer (of which above,) 
Carnis enim ingenium est, ut exultando dissolvatur, Musc. in Ps. 2.  and watchfulness proceeds from a fear of wariness, though not from fear of dastardliness. Thus you see what fear a Saint is bound to bring to God in every performance. 

A dutiful fear,  
A careful fear,  
A reverend fear,  
A jealous fear.    

3. Mixed.  That, and how, both these will stand together, we shall show in the next place, in a word. For I have in a sort prevented myself herein already. Only,  
1. That it is so, see one or two places for it, Psal. 2. 11. Even in those services that require highest expressions of joy; rejoice before him (saith the Psalmist) with trembling. A more remarkable place is that, Psal. 147. 11. The Lord taketh pleasure in them that fear him, in them that hope in his mercy. Hope (which in the old Testament is often taken for, and always implies faith) is here joined with fear: one would think, doubting, and fear, might have been better matched: but see, God joins hope or faith, (the mother of boldness) and fear together So Psalm 5. 7.  
2. Concerning the manner how these are conjoined; it is,  
1. By a joint premeditation, and collation, of  
1. God's greatness and goodness; majesty and mercy.  
2. Our own meanness, with our great relations.  
3. Our own unworthiness and Christ's worthiness.  
4. Our own inabilty, and the Spirits supplies.  
These, as they jointly affect our hearts in meditation, so they leave suitable joynt-impressions in prayer.  
2. By a diligent observance of our spirits in the extravagancies of them both ways in duty, and checking them with contrary meditations: as when we find a petulant wantonness of spirit, apt to break out, whereby we are endangered to make too bold with God; a Saint may correct that with apprehensions of God's majesty, Isai. 6. 6. If carelessness and slightness of spirit, a Saint quickens it, with thoughts of God's holiness, and glory, such as Mal. 1. 8. and that of David, 2 Sam. 24. 24.  
So on the other side, if childish bashfulness, come in in stead of childlike reverence, or servile fear in stead of filial awfulness, he considers God's mercy, bounty, truth, Christ's merits, and mediation, his own relations through him, etc. And so balanceth that scale when it weighs too low. Such counter considerations as these the soul hath at hand, to ballast itself even in all the parts of Duty. And this shall suffice for the clearing of these cases.   

CHAP. LVI. Some comfortable informations from this Thesis and (for an upshot) a Case how I shall know whether my actual fervency and boldness be from God's Spirit, or Satan, or any natural principle, etc.  
THis affords matter of abundant comfort to all who have this boldness and fervency, from the operation of this witnessing Spirit in prayer.  
1. In the work itself. Certainly it is a sweet thing to be able in all things to make a man's requests known to God, with confidence. How incomparable an ease is it to a man to have a bosom-friend, and him such a one, as is able not only to hear, but hear, and help to make of ones counsel in the weightiest, and most important businesses, in the greatest, and most unsupportable burdens! especially, to a child to have such a father. This is the happiness ascribed to the Jews above all other nations, merely upon the account of an outward propriety, a visible, Church propriety, and liberty of approach. Deut. 4. 7. to have God so nigh to them in all that they called upon him for.  
2. In the rise of it. This is a main work of the Spirit of Adoption. You are arrived as high in point of communion with God, as you can possibly in this state of distance. The witness of the Spirit is our most comfortable enjoyment, and the prayers and praises that proceed from it, our most comfortable employment that we are capable of here below. And the comfort of it lies in this, that it is an act of influence from the Spirit of the most noble, and heavenly nature of any other; 'tis an evidence of a large and abundant measure of the Spirit.  
3. In the Issue of it, what may not such an one do with God? But that the cause of miraculous works is ceased, and so 'tis a tempting God to put him needlessely to extraordinary expenses, surely (I may say) such an one might (as our Saviour saith) say to this or that mountain, be thou plucked up by the roots, and cast into the depth of the Sea, and that with assurance of success, Mat. 17. 20. & 21. 22. Now if this be true of the least degree and measure of faith (though but reliance) as it is, much more undoubtedly of acts of assurance, and such an one is this spiritual boldness and confidence in prayer.  
Qu. But how shall I know whether my fervency and boldness of spirit in prayer, come from God's Spirit of Adoption, or mine own spirit, or (possibly) Satan's spirit of delusion.  
Answ. This question is weighty, and I must answer distinctly to both parts.  
(1.) For fervency, it is true,  
1. Sometime 'tis but natural. Great wants produce earnest entreaties. Beggar's ready to starve beg in earnest. Terrors of God and frights of conscience many times make fervent.  
2. Sometimes it may also be the work of a deluding and prestigious spirit, who I know not why he may not counterfeit the Spirit of prayer in this operation, as well as the Spirit of grace in many others.  
But 3. The discovery of the difference lies in these particulars.  
(1.) In the nature of this fervency, and that consists in these things.  
1. In the lively actings of all our graces in prayer. This I have showed you before, is the course of God's Saints to stir up all within them to the performance of the duty. The bow that is serviceable must be bend in all parts alike, else it will fail the expectation of the Archer. A counterfeit fervency or a mere natural fervency is partial. Desire, may seem to be fervent in prayer, but humility, and sorrow for sin, and thankfulness, are cold. Many a man asks what he wants with great earnestness, but confesseth sin, and gives thanks for mercies received, superficially. This puts a great suspicion upon the Duty.  
2. In a zealous watchfulness over a man's heart against all those things that may cool, deaden or distract it. And thus a gracious soul is not only then fervent, when (it may be) a landfloud of affections drowns (for the present) the actings of formality, wand'ring thoughts: etc. but even when these are most stirring, it shows its fervency by labouring, and wrestling against them: Another may be fervent now and then, upon such or such a particular impression of spirit, (as suppose in the sense of some imminent danger, some extraordinary conviction) but he doth not keep his watch, or stand so upon his guard, as to preserve himself in that temper, but suffers himself to decline into formality, and deadness again as soon as that impression is a little laid by the vent it finds in a Duty.  
(2.) In the matter wherein one is fervent. A man may be fervent in such things as concern his own present necessity, Isai. 26. 16. They poured out a prayer, when thy chastening 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was upon them, [effuderunt or liquefecerunt orationem] they seemed to be meltingly fluent, as metal when it runs by the force of fire; but that is a fervency that holds no longer than the fire lasts. In those things that concern the glory of God, and are more remote from a man's private concernment, there is more coldness and indifferency. In petitions for pardon of sin, much heat; little in petitions for grace etc.  
(3) In the concomitants of this fervency. It doth beget a suitable frame of spirit,  
1. In all places. Many an one is very appearingly fervent when he prays before others. But is there the same heat in private, or rather, are our private closet prayers cold and formal? Satan's spirit, a spirit of vainglory, etc. may make a man fervent before others; but the Spirit of God only supplies a private fervency; to wrestle with God in private (as Jacob did by night) and alone, is likely to be gracious fervency.  
2. In all duties. A man that hath a kindly heat of affections in prayer will not be without some impressions of it in other duties. In the hearing of the word, a man's heart will burn, Luke 24. 32. In his place and calling there will be a zealous endeavour to do good, a zealous anger against sin, a zealous grief for sin. This is seen in David, Ps. 119. 32. 139. & 102 Ps. throughout: a zealous and fervent love to all the Saints, 1 Pet. 1. 22.  
4. In the rise of it.  
(1.) It is gotten in the Saints by industry, kindled by meditation, and most commonly they know how they come by it, how much ado it costs them to raise their heart to such a pitch. When fervency of spirit comes in, with a gross neglect of quickening endeavours, its suspicious. Not that a child of God may not now and then find an heat kindled in prayer, which he can give no account of. But he constantly seeks and labours for it in the regular way.  
(2.) It is grounded on a promise. A natural man seldom eyes a promise, but his wants.  
Ob. Yea, but I can draw no comfort from this, because all this concerns such as have the Spirit of Adoption in its witnessing work. In me that have it not, it may be still a fervency of a natural impression, from mere necessity, or sense of want.  
Answ. 'Tis true, that this work eminently proceeds from the Spirit of Adoption in its witnessing Act: but it also proceeds from the Spirit of Adoption in its renewing Act. The Spirit is a Spirit of Supplication, not only as a Spirit of consolation, but also as a Spirit of grace Ze. 12. 10. And therefore although such persons, who have the witness of the Spirit may take comfort in seeing this fruit of it; yet we must not think that there is no such fruit, where there is not such a witness. And therefore if thou find this fervency that is above described in thy heart (if it do not proceed from the Testimony of the Spirit (as possibly it may, from its more obscure and remiss Testimony (of which I have spoken before) although thou dost not know, or at least not for the present observe it;) yet) it always proceeds from that Spirit that is in all the children of God, the Spirit of grace and supplication, if so qualified as is said. Indeed that that is most sensible in the fervency of an unassured soul is sense of want. But they may also observe in themselves, that they are not fervent only in such things; (at least) that they labour for it in other things.  
(2.) As for boldness in duty, 1. I have before shown you wherein. it consists, and how it joins with fear. And that which is not of the right stamp commonly fails in one of the forementioned particulars; it is a boldness that allows a man as much to neglect, as perform duty; that tempts God by petitioning and expecting what is not according to his will, or at least not in his way, etc.  
And here I shall shut up this Treatise, earnestly desiring that God will give all that read it experience of these works, that they may be able to seal to the truth of it. Amen.   
FINIS.   


A SAINTS DIRECTION IN AN AFFLICTED CONDITION.  
By SIMON FORD B. D. and Minister of the Gospel in Reading.  
London, Printed for Sa. Gellibrand at the Ball in Paul's Churchyard, 1655.   

To the noble and worthily honoured, Ladies and Gentlewomen, The Lady CECILIA KNOLLYS, the Lady LETICE VACHELL, the Lady AND PIE, Mrs. LETICE HAMPDEN, Mrs. ELIZABETH, MARGARET, and MARY HAMMONDS, Mrs. TREVOR; and all the rest of the noble Families, concerned in that late sad stroke of providence, the death of that much bewailed Gentleman, Colonel ROBERT HAMMOND.  
TO you (much honoured and beloved in the Lord) I make bold to present my Meditations upon this Subject, not long since delivered in the hearing of most of you, upon a double account. Partly, that I may testify the sense I have of those many obligations which you have laid upon me, since God's providence cast me into these parts; and partly, that I might add a few mites of advice and direction to your store, concerning the improvement of the late sad stroke upon your noble Families, and these Nations, in the decease of that great prop of all his Relations, and eminent Instrument of the public good; whom both you, and I, and this poor Town, and all the Country hereabout have abundant cause to mourn for. This I am sure is an affliction to us all of an high nature, and so much the greater, because befalling us in a juncture of time wherein our hopes from him, by reason of his public employments newly entered on (being called but immediately before, to an eminent civil, and military Trust in Ireland, and chosen High-Steward and Burgess in Parliament for this Corporation) were as the highest. I know you are not ignorant what use to make of such a blow. But give me leave upon this occasion, to leave this monument in your Cabinets, to be your Remembrancer of, and Direction in a Duty, which although you always conscionably practise, yet you may as well as others, through the oppression of your spirits under this heavy burden, possibly find some additional excitations and directions not altogether unuseful or unnecessary thereunto. The Lord (if it seem good in his eyes) find our some way, how the great gap, which the fall of such an Oak hath made in our hedge, may be filled up, by some or other of those young plants who are related to him, and are concerned to imitate him in those things which have rendered him a public loss; and support you under this grievous stroke. This is, and (by God's assistance) shall be the prayer of him, who is  
Your Servant in the Gospel of Christ, SIMON FORD. Reading, Decem. 5 1654.   
JAM. 5. 13. former part. 
Is any among you afflicted? Let him pray.  
The PREFACE.  
WHat one said of Books, Procaptis Lectoris, habent sua fata libelli; that their entertainment is suitable to the capacity, temper, or distemper of the Reader; may with a little variation be affirmed of Sermons (especially such as seem to upbraid the times with those Diseases which they labour under) they are liked or disliked, as people understand, or are affected towards the matter they deliver, or the occurrences that occasion it. Thence is there such a general disrelish of suffering Doctrines in these days, wherein divers persons see nothing but visions of peace and glory and triumph, to the Saints; that a man that handles such a Subject as this in divers places, is thought to be as absurd, as he that preaches a Funeral Sermon at a Wedding, or mars the Solemnity of a Feast with some sad story. In all ages, the judgement that the most of men have made of the goodness or badness of the times hath been sensual; thence so much difference of opinion appears even among those that undertake to be skilful Physicians, because every one pronounceth according to what he feels. There was never any time so black and dismal to the Church of Christ as that all persons would confess it such. The Papists then, and ignorant Protestants since agreed in magnifying the days of our forefathers under Hen. 8. and Q. Mary. when as we all know there were never days more sad to the Truth, and the sincere profession thereof. When Israel was in Babylon under a grievous captivity, robbed at once of all Civil and Church liberty, when they hung up their Harps upon the willows, the cruel persecuters would fain persuade them they had as much cause to keep rejoicing Festivals as ever; and presume they are, or at least insultingly require them to be, in a singing tune as well as they, Psal. 137.  
This (now) being the temper of the world that few will own the truth of any complaint against the times, but they that suffer by them. I cannot but expect that those who (because they feel little themselves that is afflicting) will see nothing but causes of Triumph in these days, and the providences of them; should say, Ad quid perditio hoec? Wherefore this waste? Why a Sermon of affliction, and the duty belonging to that condition in such a time?  
1 But friends, let me tell you, there are those of God's precious Saints whom these Truths nearly concern. The same providence that occasions the rejoices of some, drencheth others in blood and tears; and certainly then, what is the case of some of God's Saints only by passion, aught to be made the case of all by compassion.  
Let me add (secondly) public joys may be accompanied with private sufferings, and none can tell where the shoe rings but he that wears it.  
Lastly, What others do any where suffer, you may▪ Lay up this Treatise by you, though now it be fair to your seeming; you have seen many a fair morning end in a rainy afternoon; 'twill be no burden to carry a cloak on a man's back, or an hood in his pocket, if he travel, because he knows not how soon it may do him service.   

The SERMON.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Doth any suffer ill? No matter how, nor from whom, nor what, nor how long, nor wherefore, whether in mind or in body, or estate, whether from God immediately, or from men or devils, from open enemies or professed friends, whether the suffeing be greater or lesser, shorter or longer, for evil doing or well doing, whether the sufferer be a Martyr or a Malefactor; this is an universal Duty, a Panacaea, a Receipt for every Disease, and a Sovereign one too. Bring the party upon his knees, or upon his face, and let him kindly pour out his soul before God; 'tis present ease, and future health.  Is any among you afflicted? Let him pray. 
[Is any man afflicted? Let [him] prey.] Why? is not a man to pray aelwayes, as the Apostle expresseth it? 1 Thes. 5. 17.  
Yes doubtless, prayer is a Duty that is never out of season. Yet as in the performance of the Duty of Thanksgiving (which (according to the rule also, is to be in all things) there are special seasons in which it is more solemn and proper: So in the other sister-duty of Invocation, there is a time when more of our spirits and strength then ordinary is to be laid out upon it; and that is the season in the Text, that of affliction, Psa. 50. 15.  
The sense of the words is clear, and so is the Observation which I shall raise from them, which is this,  
Doct. A suffering season (of all seasons) is a praying season.  
The truth of this Doctrine will be cleared by these few considerations.  
(1) If we look upon God. And on him  
1 As the first cause (whoever or what ever be the second) of every affliction that befalls us, the Author of all the evil of suffering that is in the City, in the family, in the soul, in the body, Amos 3. 6. If the Lord bid Shimei curse David, 2 Sam. 16. 11. If the Lord strip Job by the Chaldeans and Sabaeans, and slay his children in the whirlwind, Job 1. 21 If the Lord stir up an Hadad, Rezon and Jereboam against Solomon and his seed, to rend the Kingdom from them, 1 King. 11. 11, 14, 23. Nay, if in the horridst act that was ever done by men, the crucifying of the Lord of glory, and the kill of the Prince of life (as it was a mere act, considered without the sinfulness of it on the part of the Actors, and as it was a suffering unto Christ under the guilt of man's imputed sin) the Instruments acted nothing but what was before determined in the counsel of God, and in what he underwent, the Father's hand bruised him, Acts 2. 24. and Isai. 53. 10. I say, if all these and the like dispensations of providence be laid out for men, by the hand and counsel of God; no wonder if it so much concern the Saints to make their principal addresses to him in prayer. Job 5. 6, 7, 8. See Eliphaz his counsel to Job, (who in a fit of impatient frenzy, chap. 3. had forgotten what in a more calm temper he before acknowledged, chap. 1. and 2.) Although affliction cometh not forth out of the dust, etc. yet man is born to trouble as the sparks fly upward; q d. A man may seem to partake of nothing but the common lot of mortality in sufferings here below, because it is as ordinary a thing to him, as for the sparks to fly upward: and possibly this may abate the vigour of those apprehensions which it becomes him to have concerning the Sovereign hand of God in those common evils. But (saith he) Job, recall to thy mind what thou hast said, and knowest well enough, that afflictions depend not merely upon natural causes, as those things seem to do which grow out of the ground: but there is a special hand of God in all thy sufferings, and the sufferings of all other men. And what doth he hence advise? I would (saith he) seek to God, and to God would I commit my cause, ver. 8.  
[2.] Look on God as one who (only) can sanctify afflictions to us, support us under them, deliver us from them. It is a duty of great concernment, (in time of affliction especially) to pray. It's necessary, affliction should be sanctified; for the more strong our physic is, the more dangerous, if it do not work kindly; and if God do not open the ear, and seal instruction, and hid pride from man, 'twil not be done Job 33. 15, 16, 17 etc. Every little affliction is intolerable to flesh and blood, Heb. 12. 11. Every affliction is a matter of such grief to a man, that it will make a man's hands weak, and bring a palsy into his knees, as the word is v. 12. of that Chapter, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] except God strengthen them, 1 Cor. 10. 13. And if God should always strive, the spirit would fail before him, and the souls which he hath made, Isa. 57 16. Perpetual suffering must needs break the back of a creature. Now to God only belong the periods, and full points, as well as the commas and smaller stops of affliction. To God, the Lord belong the Issues to, and from Death, Ps. 68 20. the word signifies [the bounds and confines] of death; he lays out to men the utmost border, and bound of every affliction. Now all these good things, they grow (it is true) upon the tree of mercy, but they are to be plucked by the hand of prayer. God gives wisdom (the radical grace, enabling a man to act all the rest to advantage, in a suffering time) liberally; but than it must be asked of God, Isa. 1. 5. If a man want support and security in a suffering time; 'tis true, God is a refuge, and strength, and a very present help in time of trouble, Psal. 46. 1. But to whom is he so? to them that call upon him, Ps. 105. 18. Lastly, he delivereth the righteous out of all his afflictions, Psal. 34. 19 But upon what terms? Call on me and I will deliver thee, Psalm 50. 15. God hath delivered me, and doth deliver, and will deliver, (saith the Apostle) but in what way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you Corinthians conferring mutual help by your prayers, 2 Cor. 1. 11.  
[3.] Look on God as,  
1. Prescribing this duty in affliction, as Psalm 50. 15. and in my Text, and many other places.  
2. Expecting it, as one who often afflicts to that end, that he may make our proud hearts to stoop to duty. Hosea 5. 15.  
3. Making promises to this duty rightly performed in such a season. See at large, 2 Chron. 7. 13, 14, & Psalm 50. 15.  
4. Sealing them with plentiful performances. See a threefold cord of experiences in one Psalm, 34. 4, 5, 6.  
Now God calls not for, expects not, encourageth not, prospers not an unseasonable duty: and therefore from all this it follows, that to one that looks on God in affliction, the seasonableness of prayer is strongly concluded, by all these particulars.  
(2) Look on ourselves under affliction, and prayer will seem exceeding seasonable at such a time, from these following considerations, arising from the condition itself which we are under; which hath these advantages in its nature, and usual attendants to further us in the duty.  
1. Sense of pain or present danger. 'Tis natural to cry under the rod, qui nescit orare, etc. (saith the proverb,) send a man to Sea, if you'll teach him to pray. Jonah 1. 6. Even heathen Mariners can find some God or other to go to in a storm, Jon. 1. 6. I know, 'tis not always gracious prayer that comes from a sense of suffering. A dog will howl when you strike him; and God can give some men's devotions in such a condition no better term, Hos. 7. 14. But I know also that even a child will cry, and beg hearty under the rod. And all prayers that are extorted from men by smart, are not carnal and natural prayers, though sometimes (and in wicked men always) they be so. The prayer may be spiritual, though the motive be natural. We fast, and the Jews and others of old, wore sackcloth upon their flesh, to provoke by the hunger and pain of the body the spirits to devotion. When the spirit is overwhelmed, the natural man seeks vent sometimes this way, but a godly man always.  
2. Affliction usually begets lowly and humble thoughts in men. For as it is natural to man to be proud and lofty under a prosperous condition, Psal. 73. 5, 6. So is it also to begin to know himself when he is laid low by affliction, Ps. 9 20. Put them in fear O Lord, that the nations may know themselves to be but men. Before they scarce thought they were men, as others are, Lam. 3. 27, 28, 29. Long afflictions (such as the Prophet describes there) make men sit alone, and keep silence, lay their very mouths in the very dust, and take patiently any thing from God or men. I know that a man may be humbled, that is not humble. No afflictions, though they blow long furrows, and deep ones too, can of themselves tear up the root of pride out of the heart; but they may tear and mangle it so, that it may be checked for the present in its growth, whiles better seeds are sown in the heart by grace, that in time will wafte it quite out of the field. Wicked men will never pray, till affliction bring them upon their knees. And the Saints of God sometimes are too proud to be beholden to God till bare need force them to it. The prodigal, whiles he had but husks (though a son) yet thinks not of his duty. And 'tis said of our Saviour Christ himself, that (as man) he learned obedience by the things that he suffered. Heb. 5. 8. and being a man of sorrows, in his state of humiliation, he poured out strong cries and groans, v. 7. Now that which (grace cooperating with it) humbles and lays the soul low before God, puts a man into the fittest temper for prayer.  
3. Afflictions (ordinarily) are, the chafingdish that warms, and recovers the remembrance of sin unto men.  
They recovered the remembrance of the Patriarches sin (as Divines observe) twenty years after, Gen. 42. 21. Now verily (say they) now we are in bonds, are we guilty concerning our Brother, (i. e.) now our consciences tell us we are guilty. So Hos. 5. 15. I will return to my place, till they be guilty, i. e. till the sense of guilt forgotten, afresh seize their consciences: therefore Job calls plagues, Gods witnesses, and renewed plagues, renewed witnesses, Job 10 17. because they testify sin, and oftentimes (when they are repeated plagues) wilfulness, and obstinacy in sin. And this property of affliction makes it very much conduce to prayer. A burden: ed spirit under sense of sin, vents its sorrows and oppressions that way. Prayer to such a soul, is like lightning the ship in a storm like letting out the impostumed matter out of a sore. As shall be shown more hereafter.  
4. A man in an afflicted condition hath many promises to urge God withal, which are peculiar to such a condition. Concerning sanctification of affliction, Ezek. 20. 37. 38. Isa. 27. 9 moderation in afflicting, v. 8, 9, that, and support under suffering together, 1 Cor. 10. 13. Psalm 23. 2, 3, 4. bettering and improving us by it, Heb. 12. 11. deliverance in it, Job 5. 19 Isai. 43. 2. Psalm 34. 20 & 112, 4. from it, Psa. 125 3 & 91. 14, 15. & 37. 40, and many places more, Now that season is a proper season for prayer, (of all others) which the Lord chooseth as a proper season of granting As the time to ask and receive a dole, is then when it is to be distributed. If a beggar be out of the way then, he miss●th his Alms See Ps. 32. 6. Godly men pray in a time when God willbe found.  
5 A man in an afflicted condition hath more especial need of supply in many graces, then at another time. As in 

1 Faith, Luke 21. 31 Hab. 21 23.  
2 Humility, 1 Pet. 5. 6.  
3 Patience, Heb. 10. 36. Jam. 1. 4.  
4 Repentance, Lam. 3. 40. 1 Chr. 7. 13, 14.    
Now all supplies of the Spirit must be fetched in by prayer, Phil. 1. 19, 20. If a man were never so sure of supplies from a friend at all turns, yet it is requisite that he send him intelligence of his wants. Indeed, God needs not any intelligence of our condition, who knows our estate better than we do; knows what part of the wall needs most strengthening, though we never tell him; but God will take no notice of our wants, except we make them known in prayer, Phil. 4. 6. All my springs are in thee, saith the Psalmist, Psal. 87 ult. i e. in God, conveyed in the way of Ordinances and Duties; for he speaks there of the glory of the Church in its Ordinances. So Jam. 1. 5. (which I have quoted above) If any lack wisdom; i. e. special wisdom for an afflicted condition, let him ask it of God. If we be too proud to ask, God is too wise to give.  
6. A man under affliction is liable to many sins more than he is subject to in another condition. As,  
1. Unbelief, Psalm 116. 11. Isai. 38. 11. Unbelieving forecasts.  
2. Impatience, as may be seen in Job himself the pattern of patience, as he is recorded Jam. 5. 11. yet in the third Chapter of his book, what a fit of passionate fervency is he in! so great that he talks idly.  
3. Putting forth our hands to iniquity, and indirect means. Thus in affliction oftentimes, an Abraham shuffles and equivocates, Gen. 20, 2. A David dissembles, 1 Sam. 21. 13. A Peter denies his Master, Mat. 26. 69.  
Now against all these temptations (next the word) the readiest help is prayer. whence the Apostle, Ephes. 6. after the enumeration of all the pieces of the Armour of God, to be put on in a day of trial, that a man may be able to stand, v. 13. to 17. will have them buckle on all those arms, and handle them by prayer, v. 18. Praying always, with all prayer and supplication in the Spirit, etc. [All prayer] ejaculations, and set duties, public and private, alone and in company, etc.  
7 An afflicted Saint hath then special arguments which he may urge in prayer, which no other condition yields. As,  
1. God's bowels of fatherly pity and compassion. God's eyes, and God's hand, and God's heart are parts attributed to him, in relation to all the ordinary affairs that concern his people; but the bowels of God are peculiar to the suffering and afflicted condition of his people only, and mercy and pity (affections which are most proper to an afflicted condition) are set forth by bowels in the Scripture: therefore when the Prophet expresseth great compassion, and a grief suitable to it, he cries out, O my bowels, my bowels! Jer. 4. 19 And towards Ephraim in affliction, see what part of God is most affected, Jer. 31. 20. My [bowels] are troubled for him. Therefore the Church in affliction is expert in this Argument. Where is thy zeal, and thy strength, the sounding of thy [bowels] and of thy mercies towards me? Isai. 63. 15.  
And God delights exceedingly to show his pity, and his tender mercies to his people in such a time; he is a God that delighteth in mercy. Micah. 7. 18. and therefore delights to be urged with it, and to have it pleaded in a time of misery. And for this very reason, he maketh our greatest misery and most forlorn condition, a time of love and mercy. Ezek. 16. 4, 5, 6. Ps. 136. 23. Luk. 1. 48. And no wonder he takes such a time, seeing he hath most glory from his people, for remembering them in a low estate.  
2. Add to this another (which indeed is the occasional motive to it,) our own misery the proper object of mercy, and the correlative of it. This is a good argument to plead with God, Lord, now I am a fit object of mercy: thou art a God of tender mercies, and thy compassions fail not. If ever any soul needed tender mercies, I am that soul: Behold, Lord, my affliction; see Lord, and consider, behold Lord and consider, remember O Lord what is come upon us, etc. saith the Church often in the Lamentations, Lam. 1. 9, 20. & 2. 20. & 3. 1. Thence the people of God in Scripture use to make such large descriptions of their sad condition, as Psalm 38. throughout, Psalm 41. 5, 6, 7. & 69, throughout, Isai. 37. 14, 15. A beggar that hath a maim, a soldier that hath the scars of his dangerous wounds to show, hath a great advantage in begging, above those ordinary beggars that can show no such arguments and inducements to pity. Misery speaks aloud, when he that suffers it, it may be, hath not a tongue to utter it.  
3. The seasonableness of relief, in such a time, may be a prevailing motive. God's season of mercy and pity, is our depth of want and misery: relief in such a condition divers times is double relief: When God helps an Abraham upon the mount, when he steps in between a man and the very brink of danger, this endears a mercy. Now when a man can plead with God thus, Lord, thou hast made me hear much of thy mercy, pity, and bounty; Lord, if ever thou wilt give me an experiment of it, now is a fit time to do it, now I am at a loss every way else, now I am at the very brink of despair. O what a season mayest thou now take to engage my heart unto thee! As it is prevalent with a friend to urge, Sir You have often bid me make use of you, you have promised me many times what you would do for me; now Sir, if you will ever relieve me, now is the time when you may do me a most engaging kindness. Thus David prays Psalm 69. 13. My prayer is unto thee O Lord, in an acceptable time, save me; now deliverance will be welcome, So Psalm 143. 7.  
4. The present hindrance that a man finds in the service of God, by an affliction, is of much importance (by way of Argument) in such a season. For God's main inducement in all that he doth, is his own glory. And 'tis a great discovery of a gracious spirit, when a man desires not his own ease so much as God's glory; nor his own ease, but for, and in subservience unto God's glory; in such petitions there is much self-denial, and therefore such petitions please God most▪ These kinds of pleas are very usual in the Saints and servants of God through all the Scripture. In death (saith David) there is no remembrance of thee, in the grave who shall give thee thanks? Psalm 6. 5, And what profit is there in my blood, when I go down to the pit? shall the dust praise thee? Psalm 30. 9 And Heman, Psalm 88 10, 11, 12. Wilt thou show wonders to the dead, etc. shall thy wonders be known in the dark, and thy righteousness in the land of forgetfulness? In the same tune is Hezekiah, Isai. 38. 18, 19 The living, the living, they shall praise thee: the grave cannot praise thee; Lord (say they:) this sickness, this danger of life hazards the the loss of many opportunities to do thee service in the World; therefore grant life and health. When a man can go to God, and say in sickness, Lord, thou knowest I would live to glorify th●e. I have done thee little service, I would fain do thee more ere I go hence and be no more seen: cut me not off in the midst of my days, etc. Psalm 102. 24. When I can ask competency of estate, not to spend on my lusts, but to glorify God, benefit the Church, refresh the bowels of the Saints; and that in poverty grieves us most, that we cannot do so; to tell God so in prayer, how successful is it likely to be? When in spiritual desertion I can say, Lord, I want a frame of spirit fit to glorify thee, I cannot pray, read, hear, meditate, without woeful distractions; I dishonour religion by drooping, etc. therefore lift up the light of thy countenance upon me, that I may speak great things of thy name, that I may glorify thee, Psalm 51. 12. 13, 14, 15. & 142. 7. This Argument also affliction suppeditates.  
5. The advantage which a man in such a condition may make, of an experience of God's goodness in hearing prayer, in such a needful time. If a man can plead as David. Psalm 142. 7. Bring my soul out of prison (i. e.) of spiritual troubles, and the righteous shall compass me about; and Psalm 51. 13. Deliver me from blood guiltiness, O Lord, then will I teach transgressors thy ways, and sinners (upon the report of thy mercy to me encouraging them) shall be converted unto thee. So Psalm 32. 5, 6. For this, shall every one that is godly prey unto thee in a time wherein thou mayst be found. If he can plead thus, Lord, give me and others of thy people, an experiment upon which to trust thee with the more boldness for time to come. It's true, thy faithfulness needeth no such avouchers; but my faith, and that of others, needs such props: many of thy people will be much refreshed by what thou shalt do for me; I will tell them what God hath done for my soul. Set me up as a pattern of mercy, and tender compassions to them that after shall believe: 1 Tim. 1. 16. And this Argument also an afflicted condition principally administers; because experience of God in an afflicted condition, is a double experience; 'tis more notable, more encouraging then at any other time.  
Now, it is true (in the last place) none of these arguments work any alteration of God, (who is the same before we ask as when we ask; and because he intends to give, fits and frames our hearts to ask) but it is much to us, when in prayer we can urge such arguments, as may support our faith in expectation of an answer: God is not the more disposed to give by such arguments, but we are made more inclinable to believe we shall receive upon such considerations; and by so believing, more disposed and qualified for the mercies we beg at his hands. Arguments urged in prayer, stir up our faith, and the more faith we pray withal, the nearer are we to an answer.  
Use. I shall make but this one Use of the po●nt, to exhort all that hear me this day, in stead of those many useless, improper and sinful ways, which they are apt (as most people are) to take in a time of affliction, to resolve upon this course. This let me press upon you from these few motives.  
Mot. 1. 'Tis a course that will very much lighten the burden. Strangulat inclusus dolour.— Can a man (in this sense) carry fire in his bosom, and not be burnt? Prov. 6. 27. Every passion (like the heat of the stomach, when it hath no food) feeds on the heart, and burns up the soul, that imprisons it. The wind imprisoned in the earth, causeth earthquakes, and fire penned up in a watery cloud, thunder. No wonder, if grief, whiles it wants that kindly vent, torture a man, raise heart▪ quakes.  
Whereas (on the other side) when burdens of spirit have vent, that a man can discharge them freely in prayer, they are much allayed. Prayer is an exercise that warms a man into an holy sweat, by which he sweetly breathes out the malady that vexed him. If a man have but a faithful friend, that will suffer him (under any pressure) to sit down by his side, and patiently tell him the sad stories of his pressures, what a refreshment is it? But to see how a child that hath gotten a grievous fall, if he can but go to the father and show him the wound, and complain of the mischance; if the father will take up the child in his arms, and blow upon the part, it is well presently! How much more will prayer ease an oppressed spirit by recourse to God, who is more friendly than a thousand friends, and more fatherly than a thousand Fathers? His bowels are beyond those of the tenderer sex, whose pity and compassion is commonly most abundant, (as Jonathans') beyond the love of women, 2 Sam. 1. 26. and those of the tenderest relation in that Sex. Can a woman, a mother, forget her sucking child? etc. Yet will I not forget thee, Isai. 49. 15.  
2 'Tis a course that will mightily lay the distempers of our own spirits, which (ordinarily) are the bellows that blow every suffering into a flame, and make it a devouring fire, that should be but a refining one. A man's heart in an affliction, is like the sea in a tempest, and (as that) disturbs itself, and tosseth itself up and down in unquiet motions, one thought (as so many waves) dashing in pieces another; it spares no body, falls out with men, quarrels with mere senseless instruments, occasions and providences, takes pet at God himself, and how many thousands more mad pranks of passion and discontent doth it play in such a condition? What a frantic, bedlam-frame (for the while) was that of Jobs spirit, in his fit of impatience? To curse the day of his birth, Alas, that day was past many years before, and never to return again, a mere nonentity; he might with as much discretion have cursed latter Lammas (as we use to say) a day that shall never be; as the day that is past, and can be recalled no more. Then he falls out with the knees that dandled him, and the breasts that nourished him, his mother, or (if we can imagine that the fashion of putting out children to nurse was then brought into the world) his Nurse. This was a worse distemper, an unnatural rage against those to whom he owed most love. And a while after he falls out with God, and will needs reason the case with him. Like a mad man in a throng, he deals blows about him, and cares not (or at least considers not) where they light, on friend or foe. But when God once brings us down upon our knees, O what a calm is there? How soon doth the Sovereignty of God, the holiness, justice, wisdom of God, compared with our dependent condition, our baseness, guilt, folly, etc. (set before the eyes of the soul when it is poured out in prayer) make us tame and meek▪ and self-resigning and reconciled to Instruments, even blessing them that curse us, and praying for them that despitefully use us, and laying our mouths in the dust, that God may be glorified in our abasement.  
And 'tis a special mercy of God, and excellency in prayer, that we become thereby, so far Masters of ourselves. And so much the greater, because it is the greatest misery in the world to be torn to pieces (as Actoeon in the Poet) by a man's own kennel of unmortified passions; to be condemned to eat up and devour a man's self, because he cannot better his own condition, or hurt others; to gnaw a flint, whence a man can get nothing but broken teeth; and (in a word) to add affliction to a man's affliction, by acting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in vexing himself; and tyre a man's self (like a skittish Jade) more with flinging then with his burden.  
3 It is a comfortable evidence of, and help unto, the 

1 Present Sanctification,  
2 Future good issue   of our afflictions.  
1 Present sanctification of afflictions is both discovered and promoted, by the kindly temper of the soul towards, and in the duty of prayer.  
1 Discovered, because it actually fulfils one of those gracious ends which God aims at in affliction, the bringing us upon our knees. Physic then doth most good, when it opens proper passages to vent noxious humours. Then the rod doth a child good, when it brings down his stubborn heart to his knees. Therefore we leave not whipping till a child begs forgiveness.  
And (on the other side) take this for a certain Rule. A prayerless affliction is always an unsanctified affliction. It was then grievousest charge that Jobs friends gave in against him, that in his affliction he restrained prayer, Job 15 4.  
2 Promoted because it fetcheth a power from heaven to improve the rod. As every other creature of God, so the rod is sanctified by the word and prayer. But much of this hath been touched upon before. Wherefore I pass it here.  
2. The future good issue of an affliction may be concluded, and is promoted by the prayer fullness of the Spirit in trouble And this issue is,  
1. Partly the glory and honour of our graces, arising from such a trial: 'tis in prayer that a suffering Saint most acts faith, patience, humility, sorrow for sin, etc. The honour of our graces (as the honour of Knighthood in England) is usually received upon the knee. And no wonder, for Prayer is the paloestra, the arena, the theatre, the artillery-yard of all our graces, in which they show their activity.  
2. Partly the removal of trouble itself, God (like a good Physician) till we sweat kindly, lays on more , and applies more heat: but when we do so, he withdraws them as fast, in such a method and proportion as our necessity will permit. I will not (saith he) contend for ever, nor will I be always wroth, lest the spirit should fail before me, and the soul which I have made. Let God march never so much like an enemy towards a poor creature, yet he is so generous an enemy, that he never puts to the sword a submitting supplicating foe. As 'tis said of the Lion, — Satis est prostrasse, etc.  
Ira suum finem, cum jacet hostis, habet.  
That prostration abates his rage, and he never preys upon a man that he finds fallen flat upon the ground. Sure the Lord will not be so cruel, as to give no quarter to a poor creature begging it at his hands. You know how Benhadad escaped, by casting himself upon the mercy of the King of Israel. Coe t●ou, and do likewise. For the Lord delights not to grieve or vex the children of men, Lam. 3. 33. He looketh on men, and if any say, I have finned and perverted that which is right, and it profited me not; He will deliver his soul from going down into the pit, and his life shall see the light, Job 33. 27, 28.  
I might add divers other motives, but the reasons may all be revived here as inducements: and I hasten.  
Object. But here lies the sadness of my condition, I am under grievous afflictions, and when I set myself to complain of them to God, I cannot pray, my tongue is strangely tied, that I have scarce a word to say: what shall I think of my ? What shall I do in such a case?  
Answ. Thou that thus complainest art either  
1. An utter stranger to the duty of prayer at other times; or,  
2. One that at other times hast been well acquainted with God, and that duty, but now art in an unwonted deliquy, or swoon of spirit, that thy wont spirits fail thee to perform it. And according to this difference of persons, must my Answer to this Case be different.  
(1) Thou that art a stranger to all acquaintance with God in this way,  
1. Look on this as a just band of God upon thee, (and that which is intended by him, and should be received by thee as an heavy aggravation of his present judgement upon thy soul) that thou, who when thou wast free, wouldst not pray, and didst neglect to get acquaintance with God, shouldst now be so shut up as not to be able to speak a word for thyself in so needful a time. God deals with thee as justly as may be. You would not pray, saith God, and now you shall not pray. And 'tis a sad symptom that (at least for the present) God intends little good to such a soul, that he leaves at this pass. For if, when God intends no good to a people, he forbids his servants to pray for them, and stops the mouths of his Prophets, as Jer. 7. 16. & 11. 14. & 14. 11. Much more, when he restrains a man in misery from speaking in his own condition. For when God intends to hear, he prepareth the heart to pray, Psalm 10. 17.  
2. Be humbled and afflicted greatly before the Lord for the former neglect of acquaintance with him, and know, that God intends this straightening of thy spirit in so needful a time of trouble, as thy greatest affliction. Take it then as such, and account it thy greatest burden, that God should be so fare displeased with thee▪ as that he will not only not hear thee when thou speakest, but also shut up thy mouth that thou canst not so much as speak to him: As when a Prince bids stop the mouth of a Petitioner. As hardening the heart judicially, is the greatest judgement that can befall a man on this side Hell▪ because it shuts a double door on a man to exclude him from mercy; both a door of mercy and admittance on God's part (during that condition;) and a door of repentance and penitent addresses, on his own: So doth this judicial shutting up the heart against prayer, put a carnal man in the inner prison of judgement and wrath, and puts his feet in the stocks, so that the soul, which ordinarily goes to God on the feet of prayer, cannot now stir so much as one step towards relief. Now therefore acknowledge and bewail thy former neglect of calling upon God, whiles he was near. God is farther off from unconverted sinners in adversity then in prosperity, because than it is a time of judgement; and 'tis part of their plague, that God will laugh at their destruction, Prov. 1. 26. 27. Be-fool thyself, and be-beast thyself before God, that thou shouldest be so improvident, as to neglect the providing of any materials to build thee a shed against a storm, or to think that thou shouldest never see a time in which thou shouldst have need of God. Say, Lord, thou art just, but I am wicked. It is righteous with thee to stamp my punishment with the very image of my sin. Thou art righteous, though thou shouldst never open my lips or my heart, though thou shouldest seal my condemnation to my soul, by sealing up both my heart & mouth and not suffering me so much as to open my mouth to petition for a pardon.  
3. Earnestly g●oan and sigh before the Lord (as thou canst) desiring him that he will not take against thee the advantage which thy provocations have given him, that he will enlarge thy heart, and bestow upon thee the Spirit of supplication. And who knows whether in praying that thou mayst pray, God may not teach thee to pray? 'Tis not for nothing that God bids even carnal men to pray, Act. 8. ●…. Though they cannot pray acceptably without the Spirit, sure, 'tis because (in his ordinary way of dispensation) the Spirit of prayer is given in praying, as the spirit of faith is given in hearing, though we cannot hear acceptably, without faith. Me thinks the words hold forth no less, Luke 11. 13. He gives the Holy Spirit to them that ask him. We cannot ask the Spirit as we ought, without the Spirit: yet we get the Spirit in ask.  
4. Think not thy present estate utterly irremediable. For (though there be a time when God will not be found of sinners, though they seek the blessing with tears, Heb. 12. 17. yet) know that there is no time, in which he excludes a penitent and sincere hearted petitioner. And the reason why many a profane Esau fails in finding, is because he fails in seeking.  
If thy heart be now so affected, as is before described, know, God hath in part heard thee, in giving thee an heart so seriously affected with its own barrenness, deadness, and impenitency: and know farther, that barrenness felt, and complained of, and groaned under, is no more barren, but (occasionally) fruitful in many sweet affections, though yet thou be straightened in expressions. And there may be more prayers in one groan from an heart that is sensible of its own inability to pray, then in many large discourses and ●rations to God from a formal and customary devotion.  
5. Shouldst thou die in this condition, with thy face towards heaven, yet thou mayst die with hope, that thy present seed time of tears shall end in an harvest of joy; that though thy mouth be shut on earth, yet (seeing God hath opened thy heart) it shall also be opened in heaven. The thief's prayer on the Cross was an effectual prayer, though but a short one. Let that keep thee from despair; but let it not encourage thee to presume▪ He that made but one prayer in his life, and that at the hour of death, yet that one prayer prevailed to open Paradise. I fear his example hath occasionally shut it to thousands of presuming sinners, that have presumed upon the same admittance; yet, as to thee, whose heart God hath opened, I dare present it as an encouragement. Tell me not, God opens not thy mouth; if the heart be open, 'tis far more than if the mouth were never so enlarged. One sigh in secret of a broken heart, is more than many loud howl of frighted Formalists and Hypocrites. That key that opens the heart, will open heaven too.  
6 (And last) Now resolve (in the strength of Christ and the Covenant of Grace, which hath laid help upon him for thee) that if ever thou get out of the present trouble, if ever thou be enabled to break these bars of indisposition & streightnednesse of spirit, thou wilt never be so neglectful of maintaining the acquaintance thou hast gotten with God, as thou hast been in getting it. And take heed for time to come, that thou perform thy resolutions in that kind. Take heed, prove not so ungrateful or illnatured, as to look no more after God when once the present turn is served, and thou thinkest thou canst go alone. Let God see that thou seekest his acquaintance for his own worth and excellency, not merely for mercenary ends, and thy own necessities▪ Lest God deal with thee for time to come, as men use to deal with those that haunt them only when they have need of them; lest he resolve not to be at home when thou knockest for him henceforward, and avoid all occasions of being spoken withal; walk on the other side of the street, that he may not meet thee, and be occasioned to take notice of thee, and know thee afar off, look high, 
Psalm 138. 6.  and keep distance: and either in judgement shut up thy mouth and heart to prayer again (which he may easily do, 'tis but withholding the supply of the Spirit) and thou art as dead as a doornaile (as we use to say) or else open it in a greater judgement, to let thee tyre and weary out thyself with such cries and howl as he is resolved to turn the deaf ear unto. And that is an heavy judgement to have the mouth opened in prayer, and heaven shut against it, Lam. 3. 8.  
(2) If thou be one of that holy generation of Seekers (not above duty, but under it) Psalm 24. 6. Hast by a constant intercourse with God, entered an holy acquaintance with him in former times, and therefore takest it ill that thou canst neither send to him, nor hear from him now; that, at so needful a time thou hast lost thy wont correspondence, and canst not (because all thy wont posts of holy and flaming affections and importunate expressions, are stopped) give him intelligence of thy condition.  
1 Do not judge over harshly of thyself because thereof. For it is a thing under the greatness of trouble, incident to the best of God's Saints; and is not so much to be imputed to them, as to the burdens that oppress them. Curae leves loquuntur, ingentes stupent. Little troubles are loud, but great ones dumb. 'Twas Hezekiahs' case, Isaiah 38. 14. Lord, I am oppressed: The Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being a Verb of the third Person, and Feminine Gender, (saith one of the Rabbins) hath relation ●o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 12. which we translate a pining sickness; and 'tis as much as if he had said, My wasting Disease hath so spent my very spirits, that I am grown a mere stock, so dull and stupid that I cannot perform any duty of Religion as I would. And 'tis the usual complaint of most of God's people, that the weakness of their bodies in such a condition much deadneth the vigour and activity of their spirits. 'Twas Jobs case chap. 6. 3. My grief is heavier than the sand of the sea, therefore my words are swallowed up. Verba mea semesa sunt, (so some render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) fract a sunt, corrupta sunt; therefore my words are broken, mangled words. Broken expressions are the very gobbets of a broken heart. Others read it as we, Verba mea absorbentur, my words are devoured or swallowed up. My sorrow feeds so upon my spirits, that it devours my very words, and doth not leave me so much as the slender ease of a complaint. A metaphor taken from the quicksands in the sea, that swallow up a ship, hulk, and masts, and sails, and passengers, and all, at a morsel (as it were) to which he alludes, as appears in that he compares his grief to the sands in the former part.  
This heart-oppression, like a known melancholy disease in the night, with which some persons are troubled, so oppresseth the breast, that a man cannot speak. This was Hemans disease (an holy man too) Psal. 77. 4. I am so troubled that I cannot speak. Nay, (farther) a Saint may be so low under hatches in affliction, especially in soul-troubles, under the Spirit of Bondage, or spiritual desertion, that his very eyes are shut as well as his mouth. Mine iniquities (saith David) have taken hold on me, so that I cannot look up, Psal. 40. 12.  
If this be thy case, then be sure, God pities thee the more, by how much the less thou art able to speak for thyself. As we use to pity little children and persons that are dumb, and are sensible of the injuries done to them more than to others. Alas, poor souls (we use to say) they cannot speak for themselves. Nay, we pity an horse, and such other unreasonable creatures, when misused upon the same account. Alas, poor dumb thing, who would use a dumb creature so? Sure then God must needs be more tenderly pitiful to a soul in such a condition. And our Mediator, our Advocate in heaven, must needs be the more eloquent in pleading for the Saints his Clients, when they are under such a tongue-tied condition. Alas, (saith Christ) poor soul? Father hear me for him, he cannot speak for himself. His condition speaks aloud for him, because it hinders him from speaking.  
2 Know, there be secret ways of acquainting God with thy straits and pressures, when the more visible and sensible outlets and avenues of the soul are all blocked up. They that are skilled in the Military Art, have sometimes shot intelligence in a bullet, in the head of an Arrow, when the City or Castle hath been besieged on all parts, so closely that no ordinary way of correspondence with their friends hath been left open. And this intelligence, though it be short, and small in bulk, yet may be as pithy, and as much in substance and use, as a whole sheet of paper written all over, We starve; or, We want Ammunition, or men to man our works; so, A few days, and (without relief) we can hold out no longer; is as good intelligence as can be in such a case. It may be thou canst not tell God a large story how 'tis with thee, nor limne out thy sad case in lively colours, canst not paint thy present death to the life, or give light enough by thine expressions to discover the darkness of thy afflictions, as David & Hezekiah have done when they recovered their tongues again, but yet thou canst say, Lord I want, Lord I am sick, Lord I faint, Lord I die, etc. Thou canst, (with the Publican) say, Lord, be merciful to me a sinner. Luke 18. 13. With David in his troubled condition, But thou, Lord, how long? Psal. 6. 3. With Hezekiah under his fainting fit, thou canst chatter, Lord, I am oppressed, undertake for me, or ease me, Isai. 38. 14. And if thou canst not do so much, yet thou canst set thyself as in the presence of God, and even out of the mouth of hell look towards his holy Temple; cast a begging look, (as children do towards some Sweet meats they dare not ask for) towards the Throne of Grace; so Jonah did, Jonah 2. 4. Thou canst sigh and groan. Now this is sufficient intelligence to God, whose blessed Spirit speaks in these groans, and he understands, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the general bent, inclination, and affection of the Spirit; and from it can pick out his meaning, because he searcheth the heart, Rom 8. 27. As a Nurse can make english of the stammering & broken speech of the child, nay, the mother sometimes knows by the looks of the child what its mouth waters for; and a skilful Antiquary can write an History out of the broken Inscriptions of old coins and Monuments of Antiquity, because he is acquainted, and useth to commune with those kind of fragments. And take this for a certain rule, a man may have much of the spirit of prayer, who hath very little of the Gift of prayer, and so may be straightened very much in this, when his heart runs over with the abundance of that.  
3 Yet is not this condition to be rested in (it being that that keeps the soul in a famishing estate) but the Saints of God ought by all means to endeavour the recovery of their freedom and liberty of spirit and expression in duty; as knowing, that much of the comfort, support and strength of their spirits is abated whiles they are thus tongue-tied.  
And therefore (for recovery out of this spiritual distemper) I would prescribe these Helps  
[1] Examine carefully what it is that streightens the spirit, and shuts the mouth: which may be  
(1) The greatness of your burden (as before) And that you shall know by these two Marks  
1 If it indispose you to all other employments as well as to prayer. Thus 'twas with the Author of Ps. 102, the Title of the Psalm tells you his condition; he was one whose spirit was overwhelmed; and how doth that appear? My heart (saith he) is smitten like grass, and withered: (a metaphor taken from frosts that nip the grass, and intercept the juice that should come from the root to the blades, and so it becomes withered) so (saith he) the extremity of my trouble withers and shrivels up my very heart; so that I am like a dead sapless thing. But it may be he was only so in the matters of God, and then it might possibly be his sin. No, he was so in all humane affairs too. I forget (saith he) to eat my bread, verse 4. No wonder (saith he) if I be withered in the affairs of my mind, when I grow even careless of my very body, [I forget to eat my bread.]  
2. If it shut up the heart in complaining to man, as well as in complaints to God. A troubled soul goes to a godly Minister, it may be, and thinks to utter to him all that is in the heart, and fain would unloade itself in his ears; but finds itself so straightened, it can scarce say a word, that it came for (and that not merely thorough fear, or temptation (as at other times) moving it to conceal the Devil's counsel, but) out of distraction and oppression of spirit. Now if this same soul find itself in the same condition before God when it sets to prayer, it may lay the blame hereof on the greatness of its burden, and content itself in the assurance of as kind an acceptance of its sighs and groans, as if they were drawn out in long prayers. But if the straightness be not towards men or other employments, but only in duties to God-ward; then inquire after farther causes, whereof take these following.  
(2.) The admission of some late grievous sin, that yet is unrepented of. Gild is a tongue-tying thing. When the man in the Gospel, was taken without a wedding garment, the Text says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was speechless, Mat. 22. 12. his mouth was stopped with a gag. Great sins are great gaggs. And 'tis not only so with the unregenerate, but with the Saints also. See it in David's example, Psalm 51. 14, 15. Deliver me (saith he) from bloods O Lord; then my tongue shall sing aloud of thy righteousness. Open my mouth, etc. David's lips had a padlock upon them, guilt had locked them up: He dared not speak to God, whom he had so grievously offended. And no wonder, if Saints dare not speak where they are sure not to speed; if they be dumb when they know God is deaf. David knew well enough, that sins make God's ear heavy, as he informs us, Psalm 66. 18. If I regard iniquity in my heart, God will not hear my prayer? and the Prophet Isaiah tells us no less, Isai. 59 1, 2. The Spirit of prayer also will be grieved, and departed from us, if we defile his lodging; he is a pure, an holy Spirit, Eph. 4. 30.  
In this case, the counsel of Zophar to Job, 11. 13, 14. is very good. If thou prepare thine heart, and stretch out thy hands towards God, If iniquity be in thy hand, put it far away, etc. So shalt thou lift up thy face [confidently] etc.  
Search out the sin and remove it by renewed repentance, and the fresh application of the blood of Christ by faith (which is the fountain of Evangelical repentance) and then try again; the Spirit of Grace that enables thee to mourn, will be a Spirit of Supplication too, Zech. 12. 10.  
(3.) Sometimes God's glory is the cause of thy restaints of spirit, God intending to teach thee that all thy enlargements are from him alone: We often pray in the strength of natural parts, or gifts, at the best; and it may be we idolise these last in ourselves and others. Now God may (in his wisdom) leave us to straightenednesse of spirit in prayer, to make us less depending upon those helps And this he will do (to choose) at such a time, when afflictions are heavy upon us; because that is a time (if any be) when it may be supposed, necessity will enlarge parts and gifts to the utmost. Afflictions are usually incitements, and occasions of enlargement in prayer. God makes account, that at that time he shall hear from his people, Hos. 5. 15. and in our straits commonly we give God many fair words, are rhetorical more than ordinary, flatter with our lips, Psalms 78. 36. A Scholar at the University, that seldom writes, and it may be (if he do oftener than ordinary, yet) writes curtelled letters to his friends at other times; yet against Quarter-day, when he needs his pension, will be sure not to fail of a large letter, and a bill of expenses annexed. Hence oftentimes the people of God are very fond conceited of afflictions; and under deadness of spirit, are too apt to wish them, out of a conceit that when they come they are able to make great use of them to quicken their hearts to prayer. But the Lord chasteneth their foolish expectations divers times, by stopping their mouths under those very troubles whence they hoped for great improvements and enlargements: hereby teaching them, that the Spirit of supplication as well as the Spirit of sanctification, bloweth where and when he listeth, John 3. 8.  
This case whenever it befalls any (as we may guess when it doth so by our former valuation of gifts, and conceits of improving afflictions, etc.) calls upon such persons to give God the glory of his own peculiar attribute, the preparer of the heart; and the Spirit, of its own office, the Spirit of Supplication; and call for, and rely on divine assistance merely in that work.  
4. Sometimes, misapprehensions of God, may be the cause of straightness in duty. Thoughts that God is our enemy, etc. And then we deal with God as we do with our best friends many times in an humour; we have a conceit that they have done us a discourtesy, or are fallen out with us, (it may be upon slight reports, or other as slender evidence) and then our stomaches presently swell so big, that we cannot so much as speak to them. Pride and discontent will so swell a man's stomach (like spleen winds) up to a man's mouth, that he cannot speak, except to belch out the language of discontent and passion.  
Sometimes we conceive God so offended at us, that he casts away our prayer, Lam. 3. 8. And where a man hath little hope to speed, he will have very little heart to speak; whereas hope to prevail is the most fluent fountain of Rhetoric that can be; thus want of Faith makes the voice of prayer, stick in the teeth, as we use to say. The Spirit of Adoption only, is the Spirit of Supplication; and a man cannot pray so much to the purpose, as when he can call God Father. Then we cry, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom 8. 15. When David was in that grievous trouble, Psalm 116. What lets his tongue lose in prayer? I believed, saith he, therefore, I spoke, v. 10. Friends; prayer is the child of Faith, not Fancy; not the voice of Invention, but Affection; begotten not in the brain of an Orator, but in the heart of a child. A child is very copious and fluent in expression commonly when he complains to a Father; but will lie still, and cry it out in a sullen mood, and say never a word, if a stranger ask, what ails it?  
The cure in this case is. Look over all your evidences, remember days past, and the years of the right hand of the most high; thy songs in the night, and his mercy and lovingkindnesse in the day. Call to mind promises of everlasting love, in, and notwithstanding the heaviest afflictions; apply them and labour to urge them. Challenge God upon old acquaintance, as Christ, My God, my God, why hast thou forsaken me? Mat. 27. 46. O Lord, how comes it to pass now, that I have lost my acquaintance with thee? Lord, return and visit me with thy ancient loving kindnesses, Psal. 25. 6.  
[2] After discovery and removal of the impediments and obstructions aforesaid, Study your own case distinctly and clearly. A man that hath but confused notions of a thing, is not able to make a clear and distinct relation of it. Sometimes we cannot pray because we know not what to ask, Rom. 8. 26. We know not what to ask, because we know not distinctly what ails us; troubled we are, but we cannot tell why. As a man divers times in distemper of body; let a Physician come to him, ask him how he doth? he will tell him, Sick Sir, very sick. But ask him, where the seat of his distemper most lies? he cannot tell, he is very ill, and that is all that he can say. Thus many a man is troubled in mind indistinctly and confusedly. Now such a man cannot but be shut up in prayer. The head is clouded, and that cloudeth the heart. And as in a mist, a man sees Objects at a distance that fright him, but (because he sees them in a mist) he can give no distinct intelligence of them: So here. And oftentimes melancholy of body concurs to hinder, by darkening the judgement, and distracting the fancy.  
[3] Study God's Promises, and let them dwell in you plentifully. And especially such Promises as most concern your condition, so discovered. When David hath a Promise, he never wants a Prayer. How often, Psalm 119. doth he urge God upon his Word, ver, 25, 28, 58, 116, 169. The Word is the quiver of all those holy Arrows, by which a straitened soul shoots intelligence to Heaven. Prayer is nothing but the Echo of a Promise [I will ease thee saith Christ, Matth. 11. 28. [O ease me,] saith the soul. [Wait, and God shall strengthen thy heart,] saith the Word; Psal. 27. ult. [Strengthen my heart,] saith the soul. [My grace is sufficient for thee,] saith the Lord, 2 Cor. 12. 9, [Let thy grace be sufficient for me,] saith the soul of a praying Christian. Get a Promise, and thou h●st a great deal of cloth for prayer it lacks but cutting out.  
[4.] Stir up the grace of God that is in thee.  
1 By Meditation. Meditation is the bellows that sets grace a flaming. Meditate upon the forementioned Subjects, thy own present condition, God's love and Promises; add to them thy frequent past experiences, the nature, use, necessity of maintaining intelligence with God in thy condition; the nature, use, ends of an afflicted estate; the Duties that God expects from thee in it, and many more subjects of this or a like nature. And thou wilt find it with thee as with David Psalm 39 3. My heart was hot, I mused, the fire kindled, than I spoke with my tongue. He was dumb before, but the heart grows so full now, it must needs out, or 'twill break for want of vent. Set before thee (as matters of Meditation) the chapters and places of Scripture that have been penned by the Saints in thy condition.  
2 By frequent essays. Thou canst not pray. How often hast thou tried? It may be once or twice, and then grown weary. Try again, man, and again, and again, till thou canst. Some never work well till they are warm.  
Obj. But I can say nothing.  
Answ. Then go and complain, Lord, I would pray, but I can say nothing. Then look out a Promise, and turn it into a Prayer, and if thou canst do no more, rise again, and anon fall to it again. Thus children learn to spell, read, and write. What if thou go three, four, twenty times together, and be able to say but a few words, & those still the same, Christ did so in his Agony. In such a case, if thou hast a good form by thee of another man's, I know not why (at least) the viewing (if not use) of it may not quicken the Spirit of Prayer in thee. C●u●ches may help us when we are lame, that hinder us when we are sound.  
3 If thou caused get a godly experienced friend to pray with thee, discover thy case to him as well as thou canst, and let him spread it before the Lord, and labour thou to join with him. Iron sharpeneth iron, so doth the face of a man his friend. In such holy communion one prayer begets another. Two lying together grow both warm. Or get such friends to pray for thee, 1 Cor. 1. 11. Paul acknowledgeth a great deal of help from the Corinthians prayers.  
A diligent use of these means, and frequent application of thyself to the use of them▪ will by degrees recover thy lost acquaintance with God again.   
FINIS.   

The Contents.  

THe first Treatise concerning the Spirit of Bondage lays down these two Theses. 

1. That the convictions, concussions and terrors which bring a sinner before conversion under a spiritual bondage to the sad apprehensions of the curse, and wrath of God, due to him by the Law, because of the guilt of sin, are ordinarily the works of God's blessed Spirit.  
2. That, In order to the conversion of sinners, it is the ordinary, and usual way of the Holy Spirit of God, to become thus a Spirit of Bondage before he becomes a Spirit of Adoption.    

To the first of these, way is made by a preface, containing a brief explication, and vindication of the meaning of the Apostle Paul, Rom. 8. 15. where he makes mention of this Spirit of Bondage, wherein I state this Question.  
Quest. What the Spirit of Bondage is in the Apostles sense, and the fear that proceeds from it? Chap. 1.  
The Thesis cleared. 

1. By showing how this work, as it is managed by the Spirit of God, differs from a like work of Satan. And (in the close thereof,)  
2. By enquiring whether this work always ends in conversion? Chap. 2.    
A few words are added to prove it, Chap. 3.  
Practical Corollaries from the Premises. 

1. By way of support, Chap. 4.  
2. By way of Caution in several branches. 0 

1. Not to harden the heart against the Spirits soft voice.  
2. Not to mis-apprehend our own case, under bondage.  
3. Not to judge others in that case.  
4. Not to break the Spirits bonds, but by his leave, whether it be, 

1. By profane, or vain diversions and avocations of our hearts from being serious and through therein, Chap. 5.  
2. Or by over-greedy grasping after peace and comfort, ere we are prepared for it, Whence ariseth,        
A Practical Question, concerning the measures of humiliation necessarily required to conversion, and comfort; and concerning fitness of the soul for comfort, Chap. 6.  
The 3. 4, 5, 6. corollaries. Viz. 

By way of exhortation.  
By way of conviction of the true use of the ministry of the Law.  
By way of plea for the frequent seeming peevishness of poor souls refusing comfort.  
By way of humiliation, to such as herein have formerly, it may be frequently stifled convictions and fears▪ c. 7.     

The second Thesis explained. 

1. By enquiring into the nature of the work of the Spirit of Bondage, where conviction is described, ch. 8.  
2. By assigning the means of this work, ch. 9 Evidence given of the Spirits usual working this way, c. 10.    
Qu. Upon what designs the Spirit most commonly works in this method. Discovered in twelve particulars, c. 11.  
A Question concerning the measure of this work, ch. 12.  
Another concerning the state of a soul under this work, whether gracious or not. c. 13.  
An objection answered from Christ's invitation of sinners to him, without requiring such conditions as necessary to their acceptance, c. 14.  
Improvement of the Thesis. 

1. Early converts are encouraged, c. 15.  
2. Touchy hearers are reproved and the public ministerial application of the Law to the consciences of men vindicated from mistaken inconveniences, as 

1. That 'tis a doctrine not proper for Saints who are the chiefest part of an auditory,  
2. That it may occasion the grieving of many, whom God would not have grieved, c. 16.    
3. Converts examined, whether real or pretended; and abundance of our days found suspicious, and seriously dealt withal, c. 17.  
4. Persons under a Spirit of Bondage supported from the nature of the work under which they lie, it being designed by the Holy Spirit to a further end. Satisfied in a doubt or two. 

1. Concerning the possibility of losing those impressions without a good issue.  
2. Concerning the present symptoms by which the issue of present trouble of conscience may be guessed at, c. 18.    
5. Persons that have passed through the pikes, and are gotten out of the wilderness, cheered in the remembrance of their past experiences. c. 19  
6. Convinced souls under the hammer, and in the fire, cautioned to take heed how they defeat the Spirits designs, and frustrate his attempts upon them in order unto a through conversion. In seven particulars, c. 20.  
7. Four sorts of persons are exhorted. 

(1.) Those that have gone through this work with fruit and benefit. Whose main duties, four. ch. 21.  
(2.) Those that have gone through it fruitlessly, without a sound and effectual conversion. Whose duties are 

1. Deep humiliation upon several moving considerations from the sadness of that condition. chap. 22.  
2 A serious endeavour to recover those lost impressions again.    
A practical Question hence arising, discussed.  
Objections against this course, answered, 

1 From present joy.  
2 From esteem of high attainments with others.  
3 From possibility of salvation without it chap. 23.    
Objections of another nature answered.  
From hazard of Gods not owning such an Apostate; which hazard seems to be heightened by a fear of having sinned the sin against the Holy Ghost. chap. 24.  
(3) Those that are under this condition also exhorted. 

1 To be patiented under God's hammer, till he reduce them to the shape he intends.  
2 To keep up hope; where is (by the way) enquired, what kind of hope precedes faith.  
3 To wait in hope; where (by the way) how.  
4 To lie under Means; and what means most proper; where a Question, Whether an unconverted man may pray.  
5 To seek conversion in them rather than comfort  
6. To choose some means more than other; and which,  
7. To observe every improvement with thankfulness.  
8. To meditate on most rowzing, affecting truths. A scheme of some such truths  
9 To take heed of a double snare in particular callings.  
10. To pick company.  
11. To be open hearted to choice friends.  
12. To take special care, that how little progress soever they make, it be sincere.  
13. To be humble under improvements. c. 25. 26.    
(4.) Those that are altogether unacquainted with this work. Where a practical Question, What a natural man can do towards his own conviction, in order to conversion. Answered in 10 particulars, c. 27.    
The intendment of the Answers cleared in some particulars. And some farther Objections answered, c. 28.      

THe Second Treatise concerning the Spirit of Adoption hath four general Theses or Propositions.  

Thesis' I. That the Spirit of Bondage to God's Elect ends in a Spirit of Adoption.  
Adoption described, chap. 1.  
The work of the Spirit of Adoption explained in particulars. chap. 2.  
Two practical Queries concerning the extent of the Thesis.  
Qu. 1. Whether the Spirit of Adoption perform all those works in and upon every Elect person or no?  
Quest. 2. Whether all those works be wrought on every one of the Elect that hath gone through a Spirit of Bondage, chap. 3.  
Four heads of Arguments to prove the Thesis in the sense so explained. chap. 4.  
Six Reasons of Gods so doing. ch. 5.  
A Question, De modo, How the Spirit of God testifies our Adoption. Whether 

Immediately  
Mediately.    

1 Immediate testimony of the Spirit allowed, with limitations.  
2 Mediate preferred, and that twofold. ch. 6   
Another Question tending to the distinct discovery of the way of the Spirits working in his mediate and argumentative evidence. chap. 7  
And a third Question.  
Quest. Whether the ground of this testimony of the Spirit be from absolute promises, and general offers of the Gospel, or conditional promises and special Marks? ch. 8.  
Improvement of the Thesis: Where 

1 How this should render the thoughts of souls under Bondage reconciled to their present condition. Where a Question or Case concerning Election, as the Doctrine thereof is made use of by Satan in discouraging tentations. chap. 9  
2 Encouragement to all converted, by way of a Spirit of Bondage, to endeavour after the witness of the Spirit of Adoption. With Motives to quicken them. chap. 10.    
Directions concerning the means how to obtain a Spirit of Adoption in its witnessing act; where is premised something of Removing Hindrances, and what those are: 

The five first, chap. 11.  
Five more, chap. 12.  
The last Hindrance: and some Cases of Conscience concerning scrupulousness of Conscience, how far to be attended. chap. 13.    
The Directions are: 

1 Exercising frequent acts of Reliance. Where a Question answered, Whether, and How a man can rely without assurance Faith in four noble acts. The order of them. chap. 14.  
2 Seeking Gods face in Ordinances 

The Word.  
Prayer; with particulars concerning it. chap. 15.  
Sacraments: where a practical Question. 
Quest. Whether our Baptism administered in Infancy be any (or (at least) so lively an) help to Assurance, as at riper years: And how it may be thus improved. Chap. 16.   
Some practical cases concerning the Lord's Supper. 

Quest. How it can be used as a means to this assuring testimony, seeing it is supposed necessary to have that to fit a man for a worthy participation of it.  
Qu. 2. How far the examination required before that Sacrament favours the Doctrine of that supposed necessity. Chap. 17.      
3 Taking notice of light at the least cranny.  
4 Endeavouring after more of the work of the Spirit of Sanctification.  
5 Following the guidance of the Spirit universally. Where a Case of Conscience, how the motions of the Spirit especially in this affair, may be discerned from tentations, and the motions of a deluded heart. Chap. 18.    
A closing Case.  
What is to be thought of a man that as to his own sense and others, lives and dies in darkness, without any experience of this testimony? chap. 19   

Thesis' II. That a Spirit of Adoption is a certain evidence of a state of Adoption.  
Cleared by 

Scripture  
Reasons.    
The first of which yields occasion to state this Question.  
Qu. Whether a man may be assured of his Sonship à priori, from the first acts of faith and repentance in conversion. ch 20  
A Case Whether this evidence be so certain as to exclude all doubting? chap. 21.  
Popish Doctrine concerning doubting and uncertainty, confuted.  
Our own certainty, and assurance of salvation, examined. Where several Cases.  
Case 1. How to distinguish the testimony of the Spirit from Satanical or self delusion.  
Under which Head it is again enquired. 

1 How far Satan may go in giving assurance, 

Immediately. Where, a test of revelations, and comfort arising hence.  
Mediately, from the Word. And    
2 How far we to ourselves, from Reason only. chap. 22.    
This Case branched into particulars.  
Quest. 1. How to know a false assurance when it is collected from Scripture, by the collusions of Satan, and a man's own heart, to be false. chap. 23.  
Quest. How to know whether the true assurance that a man hath of his own good condition, be from the collections of his own reason merely, or from the witness of the Spirit? With Cautions about it. chap. 24.  
The Duty of keeping these Evidences of the Spirit once attained, pressed with several Motives. chap. 25.  
Quest. How this may be done? Where 

1 The Records of these Evidences. chap. 26  
2 The means to maintain them, chap. 27  
3 The Moths that eat them out, ch. 28  
4 The use of them in a livelihood of 

Love,  
Thankfulness  
Obedience, ch. 29      
The Duty of improving them urged.  
Quest. How? Answered in two particulars, 

1 By living on them, a life of 

Sanctification  
Consolation.    
2 By pleading them. chap. 30    
The Duty of recovering lost Assurance added, wherein also  
Quest. How? Answered 

1 Rest not in its absence.  
2 Inquire how it was lost, and how that enquiry is to be made  
Several tokens to furnish an Hue and Cry after that sin, that hath rob a soul of such a Jewel, chap. 31  
3 What to be done in case some sin have stolen it away  
4 5 6. What to be done in case no appearing sin occasion it    
A Case, How faith may be exercised in desertion: Several things proper to be believed then. As also three other Directions, chap: 32   

Thesis III Gods Holy Spirit after he hath once been a Spirit of Adoption, never again becomes a Spirit of Bondage to the same soul;  
Explained.  
Saints after conversion and assurance, subject 

To troubles of consciences: yea  
To Bondage:  
Yea, and that longer and greater than ever before, upon sieve Reasons.    
How far the Spirit causeth them, and how far not, chap. 33  


Scripture  
Reason   Proof of the Thesis, chap. 34  
A Question stated; viz. 

What then is the cause of legal terrors in the Saints after conversion and assurance, c. 35  
And how they befall them    
Saints convinced of folly in giving way to such after terrors, chap: 36  
And that such troublesome thoughts, may be cast out without disputing; as blasphemous and Atheistical thoughts (by the common advice of Divines) should be.  
Case. How far I may safely do this.  
Case. How to know the Work of Satan, undermining assurance, from the work of the holy Spirit, putting a man upon a warrantable and wary self-examination. chap. 37  
Grounds upon which Satan endeavours to weaken assurance, answered.  
Case. How far a soul sound converted, and (possibly) assured, may fall into sin? 

Whether into gross sins?  
Whether into the same sins as before? What regret and reluctancy in a renewed conscience against sin; and how differenced from that of a natural conscience terrified. ch. 38    
Case of afflictions and tentations stated, as they may be laid for grounds of questioning a renewed state, ch. 39  
Case of not hearing prayers (so far also) stated.  
Case of inability to pray, thus far also stated, chap. 40  
Case of decays in spiritual affections, deadness, burdensomeness of Duty, etc. (thus far also) stated  
Well meaning contradictions of good souls  
Complaints, whether hypocritical or no, chap, 41  
Case, How in a supposed decay of spiritual affections, a saint may know whether he be dead or no?  
A farther case, whether, and how fare an hypocrite may delight in the tidings of comfort from God, c. 42.  
Case. Whether (in stead of growing) a Saint may not decay in the actings of some graces, and yet those very graces grow more habitually and radically strong in him. c. 43.  
Case. How a Saint may in the midst of his most sensible actual decays, know whether the habits of grace grow or no?  
Saints comforted, by an inference of Saints incapacity of total and final Apostasy from the premises. c. 44.   

Thesis' IV. One principal work of the Spirit of Adoption, is to enliven and embolden the soul in prayer.  
Qu. How, and in what sense this work is the main or chief work?  
Qu. What act of this Spirit produceth it?  
Qu. Whether the Spirit thus work in all Saints?  
Saints in darkness, how fare capable of being lively and bold in duty? c. 45.  
Some evidences of the Thesis. c. 46.  
Three cases stated  
Case 1. Whether in all Saints that have once been assured, there be always the same measure of boldness, and fervency?  
Case 2. If not, whence proceeds the difference that is in them at times, from what they were formerly, c. 47.  
Case 3. Whether the Spirit furnisheth the soul at all times, with like life, and vigour of expressions?  
Facility and fluency of expressions in prayer, what evils it often occasions.  
A touch of Forms, pro, and con.  
A Case. Language of prayer when from strength of parts, and when from the supply of the Spirit. How we lose our ability of expression in prayer, c. 48.  
Saints Informed, that darkening evidences of God's love, deadneth prayer.  
Case. What to be done, when a soul cannot call God Father? Especially in case some sin straighten the spirit.  
As also how to maintain heat and boldness in prayer, c. 49.  
Three duties pressed upon all assured Saints. 

1 To be much in prayer, upon eight motives. c. 50.  
To stir up the grace of God that is in them to a due proportion of life and fervency upon six motives c. 51,  
Qu. How the deadness and formality of Saints in prayer may be recovered?  
Where more largely of forms and extemporary prayer c. 52.  
3. To come boldly to the Throne of grace upon six motives c. 53.    
Case. How shall I procure this boldness, if I cannot come to God in this manner; where those are directed who (notwithstanding assurance) never had it.  
And those who have had and lost it c. 54.  
Case. How to mix boldness and godly fear together in prayer?  
Stating 

1. This boldness what it is, and wherein it consists.  
2. This fear also, and its nature c. 55.    
Saints have some comfortable meditations suggested from this truth, that the boldness and fervency of Saints in prayer is from the Spirit of Adoption  
Case. How shall I know whether my actual fervency and boldness be not from my own spirit or Satan, rather than God's Spirit? c. 56.     

Reader, these Books are lately published and sold at the Ball in Paul's Church yard.  

Dr. Kendal's Answer to Mr. John Goodwin, ●n two Volumes, fol. viz. Concerning the Death of Christ, and the Perseverance of the Saints.  
Mr. Sheffeild, a Treatise of Christ the Sun of Righteousness. 8ᵒ.  
Mr. Rob. Bailie, a learned Treatise against Anabaptism. 4ᵒ  
Catechesis Elenctica Errorum qui hodie vexant Ecclesiam, 12ᵒ.  
His Vindication of his Dissuasive from the Exceptions of Mr. Cotton and Mr. Tombs, 4ᵒ  
Mr Cawdrey and Mr. Palmer on the Sabbath in four Parts, 4ᵒ  
Dr. Tuckneies' Sermons on these Texts, viz. Jer. 8. 22. 1 Cor. 15. 55: Acts 4. 12. 12ᵒ.  
Mr Jenkyns Exposition of the whole Epistle of Judas, 4ᵒ.  
Jus Divinum Ministerii 4º  
Mella Patrum, per prima nascentis● & pa●ientis Ecclesiae; tria secula; Per Fran. Rous, Preposit. Etonens: 8ᵒ.   
January 5. 1655.