The VOICE of the SPIRIT. OR An Essay towards a Discovery of the witnessings of the Spirit by opening and answering these following weighty Queries. Q. 1. What is the witnessing work of the Spirit? 2 How doth the Spirit witness to a soul its Adaption? 3 Who are capable of attaining the witnessings of the Spirit? 4. How may a soul know its enjoyment of them? 5. By what means may a soul attain them? To which is added. Roses from Sharon or sweet Experiences reached out by Christ to some of his beloved ones in this Wilderness. By SAMUEL PETTO Preacher of the Gospel at Sandcroft in Suffolk. Isaiah 59, 19 When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a Standard against him. LONDON: Printed for Livewell Chapman, at the Crown in Popes-head-Alley. 1654. To the Saints and people of God in and about Sandcroft, Grace and peace be multiplied. Dear beloved in the Lord. AS Jesus Christ (by the appointment of the Father) hath purchased Redemption, brought in an everlasting righteousness, and obtained eternal Salvation, for a certain number of the race of fallen Adam; so, the blessed Spirit is designed by the Father and the Son, not only to make application of Christ, and to bring souls into the relation of Sons and Daughters thereby; but also, to bear testimony of their standing in that blessed Relation. To encourage unto a waiting for, and to give a knowledge of, the witnessings of the Spirit, is the design of this Treatise. And now (Dear friends) I beseech you rest not satisfied without a persuasion [from the Spirit of Adoption] that God is your Father. Give over carnal reasonings, and give all diligence to make your Calling and Election sure. Though you be under the hidings of God's face at present, Isa. 8.17. yet wait for the light of his Countenance, and the issues will be glorious. When joseph's brethren were in their greatest distress, than Joseph maketh known himself to them. Gen. 45. v. 1.3, 4. So, when many charges and accusations are brought in against you, and many seemingly hard passages are met withal, and that from Christ himself, and your hearts are ready to sink down lowest, & your fears to rise highest, yet then may your Assurance be nearest. Christ, your spiritual Joseph (as with Reverence we may speak it) will be able to refrain no longer, he cannot but cry out [I am Joseph your Brother]. And if you enjoy a testimony of Divine love at last, you will not repent you of all your waiting: It will be as a cluster of grapes from the Celestial Canaan, that will give you a foreknowledge, how good the Land is. This, will sweeten your bitterest cups, and your worst conditions to you: this will be enough, that God is your Father. Your hearts are now fearful of meddling with promises, and this is the language of your souls, it is true here are precious promises, but what is this to us? we know not whither we have any right to them or not: such a testimony will assure you, that all the promises are yours, because Christ is yours in whom all the promises are Yea, and Amen. Indeed when you want Assurance yet it is your duty by faith to take hold of promises suitable to your conditions, but Satan hindereth oftentimes therein, when you cannot see your interest in Christ. Hereby also you will see your liberty for near approachings unto God, and that with a holy boldness, because he is your Father, and may hope of being successful in all your drawings near to him. Hereby you will have freedom from, or establishment against many temptations, which a doubting condition exposeth you to: you will not be so ready to have hard thoughts of God, or murmuring, discontented thoughts at his dispensations etc. as you have been. Hereby you will be rendered thankful for your mercies, whereas now you are apt to Call the most special mercies Common. And that such an abundant entrance may be administered to you, into the everlasting kingdom, and that you may be filled with peace and joy in believing, even joy unspeakable and full of glory, shall be the prayer of him, who is, Sandcroft 4th Mo: 20th day. 1654. Yours in Gospel Engagements, SAMUEL PETTO. To the Christian Reader. THe eternal decree of the great God about the everlasting state of souls in which they shall for ever abide (after the number of our Months are determined, and that this body is seized upon by the king of torrors) is registered in the books of God, and to be opened at the great day; but at the present so hidden that by all that is before us, as that we cannot either know love or hatred, or what will be the sentence of the Judge of all the world upon a particular soul when he comes to speak those irreversible words, Go ye Cursed, Come ye Blessed. Yet he that was worthy to open the books, and unto whom the Father hath committed all Judgement, even Jesus our Lord, be it is that hath sent for that blessed Spirit which curiously, and exactly surveys the very bottom Counsels of God, to make report of, and to witness unto souls the precious assurance of their Adoption, that so, such as do believe might have consolation, and hope. And now a search after the knowledge of the language of that Spirit (and the whisper thereof) whereby the soul is made acquainted with the secret of God, must needs be a work worthy the utmost of our care and diligence; and every beam of light tending to that end should be answerably esteemed of by us according to its issue, which is so great, even of eternal moment. Besides, multitudes there are bound up in darkness, some on the one part laying claim to acquaintance with the Spirits testimonies, whose walkings yet savour so rank of the flesh, as they declare them sensual, and deluded. Others there are who not only have tasted the Spirits sweetness, but by him have been made to drink into Christ, yet through over-elated thoughts, and expectancies of the Spirits witnessings, (much like the Jews in their too much raised account of some pompous, and extraordinary appearing of the Messiah) regardless of those precious whispers of love which the Spirit in the promise hints to the soul, makes them still froward, and dissatisfied with God; as not counting their prayers heard, or their persons regarded, because not extraordinarily visited by the Spirit. The design and aim therefore of the Author in this piece is to promote our understanding of the voice of that Spirit. And according to the Grace given him, to relieve, and edify the weak, and doubting, and undeceive such as are deluded. We are persuaded he hath dealt faithfully both with Christ and you, in laying aside all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and endeavouring in the plainness, and demonstration of that Spirit (which he is here treating of) to speak home to either sort. Upon that short view we had of this work we have added our testimony to it, not because we think our names are any way worthy, or can bacl the Truth, or that we intended the Author's Commendation thereby, we know he needs it not where himself is known, and his work (we trust) will approve him faithful with Jesus Christ. Only we aim at bearing testimony to the Truth. And (if it may be) the encouragement of some poor soul's further to ponder and consult what is here wrote. Reader, Consider, and view it over, and see if thou canst find the book in thy heart, and thy heart in that. We believe when thou hast perused it thorough (though thou miss spangles of Eloquence) yet thou wilt not account thy expense of time as to be thy loss. Grieve not that Spirit, by slighting any piece that may familiarize his voice, and language to thee. Here are Questions of moment, flated, opened; and in some measure cleared up. If thou meetest with thy satisfaction, give glory to the God of heaven; if the blessing of the Gospel drop but from one leaf, or line, upon thy Spirit in thy consulting it, thy pains are recompensed. Now that the Spirit of the Lord may be redoubled upon the Author, who hath waged in this work, and that thy profit (who perusest it) may be answerable to the desires and travail of his soul, shall be the prayers of us who are meanest among the Saints, who yet desire to approve ourselves faithful to Christ, his truths, his interests and his people; so we bid thee farewell. Grace be with thy Spirit. Amen. SAM. HABERGHAM. EDW. BARKER. 1. day. 4. Mo: 1654. To the Reader. Dear friend; THe plentiful pouring out of the Spirit, is the great privilege which is promised unto the latter days; and therefore it must needs be a duty of high concernment, to seek for inward acquaintance with that blessed Spirit, in all those ways it is promised in; amongst which its witnessing of Adoption is none of the least. According to that measure of light which the Lord hath lent me, I have endeavoured the clearing up of that great mystery in the ensuing Treatise. And some of the reasons which have biased my Spirit to appearing in it, in so public a way, are these which follow. 1. Because of the many encouragements which I have had hereunto, from divers friends, both Ministers and others. 2. Because so few have written distinctly on this Subject. The more Immediate testimony of the Spirit is very little insisted upon, by any that I could ever yet see. Assurance (I confess) is the Subject of divers books; but there are many marks and signs laid down by some, which I fear will not hold weight in the balance of the Sanctuary. 3. Because of the many Delusions which multitudes of souls are under in these days, who yet are pretenders to the Spirit therein. Here are many things that (if the Lord will) may be conducible to the undeceiving of such as are taken in the snares of the Devil, and to the establishing others against them. 4. Because of those great perplexities and inward distresses which myself and many heaven-borne souls have been in, for want of light into that Question, How shall I know the testimony of the Spirit, from the Delusions of Satan? I have been like Noah● Dove, have not known where to set the foot of my soul (as to the Doctrinal part) so as to be safe for eternity. I knew that faith, and other graces (when of the right stamp) were evid ncing: but how to know true faith from false, and so for other graces, and that my heart did not deceive me in passing judgement on my condition, seeing Satan transformeth himself into an Angel of light, and counterfeiteth every grace; this hath put me to a stand. And now, the Lord having given me much satisfaction in this search, more than ever I had formerly, about the Doctrinal part, and delivered me from many perplexities and fears, which heretofore I laboured under, lest I should take that for an evidence, which was none: I am hereby encouraged to hope, that these Directions may be useful unto others, in the same ways that they have been to me. Yet the special Concurrences of the Spirit only, can make them effectual to a soul for their proper end. And those experiences of that more Immediate testimony of the Spirit (which thou findest in the latter end of the book) coming to my hand (by an especial providence) when I had well nigh finished the Treatise, and carrying with them such a harmony unto what the Lord had convinced me of before, from his Word, (yet was almost discouraged for publishing, because I had found so little thereof in my own experience) these have not only added much Confirmation to me in the truth itself, but also have given me much encouragement to a proceeding in the work. The Treatise (by a blessing from heaven) may be useful. 1. To those which are in a state of nature: to take them off those sandy foundations which they have built upon for eternity. Here they may see how fare they may go and yet be in a perishing condition still. Though they may attain unto Convictions of sin, and to a kind of believing on Christ, and have some good motions and desires etc. yet, unless there be such a through-worke as bringeth in [a heart turn from sin and to Christ] they will miscarry everlastingly for all this. The swaying, prevailing part of the heart must be Christ-ward, else their faith is vain, they are yet in their sins. And hence we read so often of Conversion, and turning to the Lord— and that as a distinguishing thing of Saints from others. Jam. 5.20. Math. 18.3, 4. Act. 3.19. Psal. 51.13. Ezek. 18.30.32. Act. 14.15. Act. 26.18.20. It is not enough that the heart is touched or wrought upon by the Word, unless it be [turned]. 2. To those which are in a state of grace: it may be of advantage to them, towards peace, joy, Comfort, establishment— and let them beware of disowning any testimony from the Spirit, whither in that Immediate way or otherwise. It is an ordinary saying, that wicked men would have Christ for their Saviour, but not for their Lord. And I grant, that none do rightly take Christ for Salvation, but also do take him for Sanctification: but if hereby they intent to make receiving of Christ [as Lord] the only Evidence of interest in him; I conceive they are much mistaken; for, [Blood] is made a witness of Adoption, as well as [Water]. And I am confident there is no hearty willingness in any unrenewed soul to have Christ for a Saviour. Joh. 5.40. Hebr. 2.3. Receiving Christ as a Saviour is as distinguishing, as receiving him as a Lord. But, there may be some kind of willingness to receive him either way, yet if it be not an effectual, hearty willingness, it is not evidencing; of which see more in the Treatise itself. And now Reader, search the Scriptures, whither the things be so or not. And, if this poor Treatise may but be a provocation unto others, to a more through handling of this great point, or may draw our any thing to the further distinguishing the speakings of the Spirit, from Satanical Illusions, it will be a matter of rejoicing to me. And if thou reap'st any spiritual advantage by what thou readest, give the glory of all to the Lord; and send up some groans and cries unto the Father of mercies for me, that I might have a practical, experimental acquaintance with the Witnessings of the Spirit, which I have endeavoured in a Doctrinal way to clear up to thee. And that thou mayest be filled with the same Spirit, shall be the prayer of him, who is, A poor, unworthy, labourer in the work of the Gospel, S. P. Courteous Reader, By reason of the Author's far distance from the Press, many faults have escaped, some of the chiefest are here noted out, which thou art desired to take notice of. ERRATAS. PAge 3. line 11. for rathen, read rather. p. 9 l. 18. for no, r. to. to yield attention— p. 11. l. 14. for or Conscience, 1. our Conscience. p. 27. l. 17. for times, r. things. p. 30. l. 24. for Antedent, r. Antecedent. p. 34. l. 17. for understood, r. understandeth. p. 37. l. 18. for promises, r. premises. p. 38. for Spiritual grounds, r. scriptural grounds. p. 40. l. 9 for Conjunction, r. Conjunctim or in Canjunction. p. 44. l. 12. for is, r. was. p. 54. l. 13. for curruption, r. corruption. p. 58. l. 16. for appleate, r. appeal. p. 67. l. 9 blot out of. p. 104. l. 14. for himseife, r. himself. p. 113. l. 8. read thus [And hence they are said] p. 119. l. 20. for are, r. as. p. 138. l. 19 for bolines, r. holiness. p. 140. l. 12. for Consequences, r. Consequence. p. 140. l. 16. for be as, r. bias. p. 148. l. 26. r. [they that are after the Spirit— p. 150. l. 5. for having, r. have. p. 160. l. 8. for carnal confidences are, read thus, a carnal Confidence is. p. 160. l. 10. for are, r. is. p. 81. l. 8. for lean, r. leave. p. 166. l. 11. for cannot, r. could not. p. 168. l. 18. for Spirits, r. Spirit. p. 173. l. 25. for the, r. they. p. 175. on the Margin for distincti, r. distinctè. p. 176. l. 3. for hair r. heir. p. 181. l. 30. for its r. his. p. 188. l. 5. blot out it. p. 191. l. 6. read thus, be hinted in. A BRIEF DISCOVERY of the witnessings of the Spirit to the Souls of the Saints. ROM. 8. VERS. 16. The Spirit itself witnesseth with our Spirit, that we are the Children of God. CHAP. I. Opening the Text, and showing the meaning of the words. THis Apostle Paul, having made it his great design (in the foregoing Chapters) to clear up the doctrine of Justification by faith without the works of the Law; he draweth up a comfortable Conclusion, Chap 8.1. That there is no condemnation to those which are in Christ. And, as well to prevent a presumptuous claiming of interest in Christ, as to deliver from, ungrounded doubtings thereof; 〈◊〉 Characterizeth those which are in Christ, in the following verses: and the inhabitation of the Divine Spirit. ver. 9 with its concurrences in the mortification of sin. ver. 13. and as a Conductor or Leader. ver. 14. These are made the great discriminating differencing things, which those that are in Christ, are set out and distinguished from others by. But, because men are apt to be deceived, & dream of an enjoyment of leadings from the Divine Spirit, when they are without them; therefore he addeth this, ver. 16. The Spirit itself witnesseth, etc. So that, the words express the way, whereby a soul attaineth a knowledge of its union with Christ, and consequently of its freedom from condemnation, and it is this [The Spirit itself witnesseth &c.] Where you may take notice. 1. Who witnesseth, [The Spirit itself with our Spirit]. 2. What is witnessed [that we are the children of God]. [The Spirit]. i.e. not only gifts and graces, but the Spirit, who is the worker or bestower of these. That Spirit which hath enabled us to believe, and doth enable us to cry, Abba Father, and which shall quicken our mortal bodies, in the day of Christ, ver. 11 [The Spirit]. i.e. who searcheth the deep things of God, who undoubtedly knoweth whither we be adopted or not, and whose testimony is infallible, he being truth itself: this Divine Spirit, not by a proxy, but itself. [Witnesseth] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contestatur, testimonium reddit, und testatur. i.e. co-witnesseth, or rendereth a testimony, or witnesseth together: saith Leigh, Crit. Sac. the word is composed with the Preposition [together or with] and so it denoteth a double or Twin-testimony. 1. The Spirit of God. 2. Our Spirit. It beareth witness (saith he) together with, rathen then [to] our Spirit. Yet, the word is sometimes used to express a single Testimony. Wicked men are confident of their Adoption, upon the false deceitful and deluding testimony of their own Spirits: but the Sons of God have the Divine Spirit (who cannot lie, or bear false witness) to testify, Si unus esset testis, dubitatio non tolleretur: sed duo sunt testes, itaque nullus restat dubitationi locus. Spiritus noster fallere posset nos: sed Spiritus Sanctus non sinit nos falli. Fayus. [to or with] their Spirits their Adoption. Here are two witnesses, the Spirit of Adoption, and [our Spirit]. i.e. Either 1. Our soul, Luke 23.46. Into thy hands I commend [my Spirit]. i.e. my soul, Act. 7.59. And so, it is contra distinguished from the body. 1 Corin. 6.20. Glorify God in [your body] and in [your Spirit]. i.e. in your soul. So 1 Cor. 7.34. And if you take it in this sense, it holdeth out thus much; That the witnessings of the Spirit, are not to the outward ear, but to the heart; the Spirit maketh report of Divine mercy to the inner man: the way of its witnessing, is not external, by an audible voice, but internal, by secret whisper to the soul. Not by outward expressions, but by inward, unspeakable inspirations. Or 2. Our Spirit. i. e Our Uunderstanding, Judgement and Conscience: which being renewed are called also by the name of Spirit. 1 Cor 2.11. What man knoweth the things of a man, save the Spirit of a man, etc. Here, our Spirit denoteth the knowing faculty. And ver. 15, 16. He that is Spiritual judgeth all things etc. Here the Judging power is given unto this Spirit of a man. And in this sense I take [our Spirit] in the Text: and that because it is the proper office or work of our understandings, judgements, and Consciences, to receive, embrace, or refuse such testimonies as are offered. Rom. 2.15. Their Conscience also bearing witness etc. 2 Cor. 1.12. The testimony of our Conscience. The meaning then of the words is this, That the Divine Spirit witnesseth to our understandings and judgements, and with our consciences, [That we are the Sons of God]. i e. that we have acceptation into favour with God, and now (through Christ) may lay claim unto whatsoever that relation can entitle to: this testimony telleth us, that we may have an expectation of such provisions, protections, & portions as it becometh such a Father to give out. And hence, Rom. 8.17. And if Children, than heirs, heirs of God, and joynt-heires with Christ. CHAP. II. The Observation from the Text. The Observation I shall speak to, is this: Doctr: That the Divine Spirit doth witness, unto those which are in Christ (with their Spirit) their Adoption. This is the secret language of many a Son of Zion; Though I be adopted, yet, O it is impossible that I should ever attain assurance of it: alas, I cannot climb up to heaven, to see my name written there. How should I dive into such a secret as that is? methinks I find the Lord answering such a soul, and so as it might for ever silence it in such reasonings, [The Spirit itself beareth witness etc.] As if he had said, What testimony wouldst thou desire? what wouldst thou reckon a sufficient evidence of thy Sonship? who might be a witness that thou couldst confide in? If the Divine Spirit might ascertain thee of thy Adoption. Behold, that is nigh thee! thou needest not ascend up to heaven to fetch that thence; that is descended to thee; for, every one that believeth hath the witness within himself, 1 Joh. 5.10. The Spirit knoweth the mind of God, and how his heart standeth towards thee, and that is sent from the bosom of the Father into thy bosom, even on purpose to bring good news from heaven of thy Father's love: and though with men it be impossible, yet with the Spirit all things are possible. That, is able to give infallible and convincing demonstrations of thy Adoption, and this Spirit itself witnesseth &c. In the carrying on of this, I shall show. 1. What this witnessing work of the Spirit is. 2. How the Spirit doth witness to a soul its Adoption: 3. Who are capable of attaining the witnessings of the Spirit? 4. How a soul may know its enjoyment of them? 5. By what means a soul may attain them. CHAP. III. Of the witnessing work of the Spirit: or what it is for the Spirit to witness unto a soul its Adoption. Queen 1. What is this witnessing work of the Spirit? Or what is it for the Spirit to witness unto a soul its Adoption? Answ. It is a work whereby the Spirit doth that towards the clearing up unto a soul of its Adoption, that a witness doth amongst men for the decision and determination of a matter dubious and uncertain. Now, the use of a witness is, to give in evidence upon knowledge, how the matter in question standeth, purposely to ascertain others thereof. Deut. 19.15. Matth. 18.16. The end of witnessing is expressed to be, that a matter may be established or confirmed and made to stand as firm and true, by that record which is given in. And hence, Joh. 8.17. The testimony of two men is true. i e. is to be received as a sufficient evidence, and may free from doubting. It was certain in itself before, and by the testimony it is rendered certain unto those that questioned it. And, when the Spirit by some operations, doth what is equivalent unto this, then is witnesseth. The speakings of the Spirit are in a way suitable to itself who is the speaker, and to the soul which is spoken to, and therefore by operations, not by voice. And the Spirit witnesseth 1. Objectively. 2. Efficiently. 1. Objectively: when it affordeth such special operations, as have an aptitude to ascertain the soul of its Adoption. There are some special and remarkable Concurrences of the Spirit, which by a due observation, might manifest adoption, and carry with them the force of affirmations and assertions thereof. But many overlook these evidences, and will not hear what the Spirit saith unto them. A soul may remain without a knowledge of its Sonship, after the Spirit hath thus witnessed, if its record be not received. So Rev. 22.18. I testify unto every man that heareth the words— and yet every man to whom he speaketh this, do not believe what is asserted. Joh. 3.11. We testify— and ye receive not our witness. It is but a testimony proposed or offered, and is not effectual unless received. And, if nothing further were intended in the Text, yet it were a Mine with much spiritual treasure laid up in it. Several things of great importance arise from this. As, 1. Hence, a knowledge of Adoption is attaineable: it is the very end of the Spirits witnessing to assure thereof. It is not to render God more assured who are his Children, he knoweth who are his. Nor to make Adoption certain in itself; that must be, before it can be witnessed. But, its scope, drift and design is, to leave us assured or persuaded of it. And that it should never attain its end in this, when it is so successull in other works, how unconceivable a thing is it? 2. Hence, it is a duty of great concernment to receive that testimony which the Spirit offereth: may not the Spirit complain unto many Christians, as Christ did? Joh. 3.11. So, I have testified that you were the Children of God, and you have not received my witness. Doubtless, it is a sinful neglect in those that are spoken to, not no yield attention unto the voice of the Spirit which speaketh. It is urged as a choice duty, and enforced by a powerful argument, 1 Joh. 5 9 If ye receive the witness of men, how much more is a divine testimony to be received, which is fare greater? and it is the witness of the Spirit he intendeth, ver. 6.8.10. Christians reckon it a small matter to deny the appearances of Gospel's grace, and to call the special operations of the Spirit, delusions of Satan: O but hereby, you not only hinder your own peace, comfort and establishment, which might come in at that door; but, which is fare worse, you grieve the Spirit of God also, Eph. 4.30. I may say to such as Isai. 7.13. Is it a small thing for you to weary, grieve, and disquiet your own Spirits, but will you grieve the Spirit of my God also? It's sad enough that carnal men deny attention to the voice of the Spirit, O let not Christians make it speak in vain also, or miss of its end in speaking to them. But, I suppose this is not all which the Text aimeth at, or intendeth. Therefore. 2. The Spirit witnesseth efficiently: it causeth the soul to conclude of its Adoption, by its speakings to it. As Calling, doth often express not only an Inviting to a participation of Gospel grace, but the souls answering those Invitations, which is effectual Calling, Rom. 8.28.30. 2 Thes. 2.14. So, witnessing expresseth an effectual, efficacious witnessing. And, that this is intended in the Text may appear. 1. From the Context: the scope of the Apostle is, to give a knowledge of this, who are in Christ, & so have freedom from condemnation, ver. 1. And this he cleareth, v. 5.9.13, 14. But lest they should doubt or question, whither they found a mortification of sin by the Spirit; or enjoyed the leadings of the Spirit or not. In the last place he addeth this as the highest, surest, and most infallible means to help a soul unto a sight of its interest in Christ. ver. 16. The Spirit itself witnesseth with our Spirit etc. The other works are of a witnessing nature, but this is beyond all other helps; this maketh the other evidencing, and giveth sights of freedom from condemnation, and of our Sonship. So that the Context favoureth this interpretation. 2. From the words of the Text: the Spirit is said to witness with our Spirit. It's testimony, irresistibly overcometh our Spirit. i.e. or Conscience, it causeth them to conclude thesame thing; and so there is a joynt-testimony. Some times the Spirit uttereth its voice, and our Spirits hold off: but our Spirits are fetched in and made use of in this way of witnessing, which is intended in the Text; both agree in this numerical Conclusion [That we are the Children of God] and so it is an efficacious witnessing. I might clear it from what followeth, ver. 33.38. and from other Scriptures, which call the persuasion, or Conclusion of the thing which is witnessed, a witnessing, as Luk. 4.22. All bear him witness. i.e. Concluded the same thing with approbation and allowance. But I shall proceed to a description, which will further discover what it is for the Spirit to witness. It is for the Spirit by some manifest, What it is for the Spirit to Witness. and special acts and operations of its own, to ascertain a soul by the word or Gospel of its Adoption. Or, it is for the Spirit by clear irradiations, and other effectual operations with the word, to work a particular soul (by direct or reflexive acts) into a knowledge, persuasion, or Conclusion of its acceptation into favour with God. CHAP. IU. Of the Witness [the Spirit] and the thing witnessed, and wherein the witnessing work doth consist. HEre are many things considerable; as, 1. Who is the Witness [The Spirit] This is clear in the Text, Rom. 8.16. The Spirit itself— The truth of a testimony hath a dependence on the fidelity of the witness: and so the Spirit who cannot lie, is appointed by Office unto this work, that a soul might be infallibly assured of what is testified: were it any other, it might remain under doubtings, and think it too good news to be true, that it should have God for its Father; and so be a joynt-heire with Christ in that exceeding, eternal Weight of glory. O but if the Spirit witnesseth this, who is faithful in all he saith, this may give a full Assurance of Son ship, or free it from those fears, doubtings, jealousies and suspicions, which it hath laboured under about this question. This proclaimeth the infinite condescension of the Spirit, that itself who is very God, should stoop so low as to be a witness in our matters, who are dust and ashes. That the Creator should be a witness to the creature, this is a high favour indeed. And hereby this testimony is differenced. 1. From the Delusions of Satan: he is ready to bear false witness to the soul, purposely to lead it into mistaking Conclusions about its condition: and harkening to his voice is extremely dangerous. 2. From the single testimony of our Spirits: I do not say that the Spirit doth witness effectually without our Spirits: but the Text plainly maketh two [the Spirit] with [our Spirit]. So that if the Spirit of Adoption, by some acts peculiar to itself, be not in consociation with cur Spirits, the testimony is most unsafe, dangerous, and deluding. O take heed of trusting the single testimony of your own treacherous Spirits in the busynes of your souls for eternity: but if the Holy-Spirits hath fetched in your Spirits, and overcome them into a Conclusion of your Adoption, you may safely own it, at the mouth of these two witnesses. 2. What is the thing witnessed, viz. the Sonship of particular souls: the Spirit doth not only witness the truth of some Doctrine of the Gospel; it doth not only give a persuasion that all which receive Christ, or believe on his name, have authority to become the Sons of God, as Joh. 1.12. Not barely that some, that believers, but (saith the Text) that [we] even we are the children of God. 3. Wherein the witnessing work doth consist, viz. In the Spirits giving manifestations, and working the heart into persuasions and conclusions of Adoption. 1. It doth not consist only in affording such operations as being measured by Gospel's rules do give assertions or affirmations of Adoption: but an effectual witnessing is here intended, such as indeed causeth the matter to be established, which is, to accomplish the end of that witnessing, as Matth. 18.16. The Spirit establisheth the soul in a persuasion of God's Fatherly love through Christ. Rom. 8.38. I am persuaded etc. and Job 19.25. I know my redeemer liveth. And hence it is made one end of our receiving the Spirit, 1 Coriu. 2.12. that we might know the things that are given us of God, 1 Joh. 3.24. Hereby we know that he abideth in us, by the Spirit, 2 Corin. 5. ver. 1.6. We know— that we have a building of God— & ver. 5, 6. Because he hath given us the earnest of his Spirit, therefore we are always confident— So that, the Spirit witnesseth, by giving a knowledge and persuasion of Adoption. 2. It doth not confist in its filling the soul with consolation: many if they find comfort by a word, than they think the Spirit hath witnessed Adoption, else not: whereas, this witnessing work may be enjoyed in a very disconsolate condition. Job 19 v. 6, 7.8, etc. Here was but little comfort, and yet much assurance, ver. 25. and Matth. 27.46. There is a want of comfort [Why hast thou forsaken me] and yet not a want of assurance; for, with the same breath he challengeth propriety in God twice over [My God, my God]. Indeed this blessed news doth often fill the heart with joy unspeakable and full of glory; but, this consolation is rather consequential to the witnessing of the Spirit, then that which giveth being to it. It is an effect of it, not an ingredient into it, more than other works of the Spirit. Testification is a different work of the Spirit from consolation. CHAP. V Of the ways and means how the Spirit doth accomplish this witnessing work, in many particulars. 4. IN what ways or how the Spirit doth accomplish this witnessing work. In the Description, the Spirit is said, to witness. 1. By its Operations within. 2. By its Word without. 1. The Spirit performeth the Office of a witness by operations within the soul: we are not to expect any apparitions of the Spirit in any visible shape, to the eyes of our bodies: or any audible voice from heaven to our outward ear's, for the assuring us of our Adoption. I find no Rule for these. The Spirit giveth a certainty of Adoption by its actings within the soul, as well as if a hundred witnesses had affirmed it. As, 1. It maketh an effectual application of witnessing words, when it testifieth by direct acts: the hinting or giving in of a word is not enough, as I shall show in another place. But then a word is applied, when it is powerfully set upon the heart by the Spirit, and is so fixed, settled, and engraven there, that it becometh an engrafted word, James 1.21. and worketh effectually towards its proper end. 1 Thess. 2.13. Coloss. 1.29. And that it beareth down all temptations, objections, and unbelieving reasonings that were in the soul before, against what it is called up to, by the word, and so is written upon the heart. Jerem. 31. v. 33. It is only the finger of the Spirit that can do this. 2 Corin. 3.3. And when there is such an application of a witnessing word, as the heart is irresistibly overpowered into a pers' wasion of Adoption by it, than it it indeed witnessing. And some of the Saints have found such a supernatural power coming alongst with a word, that th' ugh afflictions and temptations came; yet, they durst not, could not but say to the Lord, Doubtless thou art our Father. Or as, 2 Corin. 5.1. We know— And at such a time the promise is as it were holden to the heart; they are knit and glued together, that until the Spirit suspendeth its operations; it is as easy to make the soul leave the body, as to make this persuasion of Adoption leave the soul: as I shall show more fully else where. 2. The Spirit exciteth and draweth out some manifest, special, gracious acts, when the way of testifying is by reflex acts: the Gospel declareth and determineth saith and other graces to be infallible evidences of Adoption. Now, the Spirit enableth to act these. Rom. 5.5. Gal. 5.22. And from these by reflex acts, to draw Concsusions of Adoption. I call them [special gracious acts] to difference them from those works of the Spirit unbelievers may have. Hebr. 6. v. 4, 5.6. that have not power to assert Adoption, which is a special relation: for, nothing common can evidence that which is special. And they must be [manifest] acts of grace: for, Witnesses are purposely to clear up a matter which is dark & dubious, and therefore witnessing must ever be by what is more conspicuous and apparent: and hence Christ referreth the Jews to his works and the Scriptures. Joh. 5.36.39. Because they were more visible to them. And (I conceive) there are many secret concurrences of the Spirit, which (though they be special works) yet are not intended for this, but some other end; and with the utmost diligence a soul can use, are not capable of being improved unto witnessing, being themselves so hardly discerneable. Yet, I dare not confine assurance unto eminent Saints, I think, few or no Christians are so weak, that they are destitute of all such acts of grace, as may witness to them Adoption, as I shall prove afterward. But there is a vast difference between the operations, and the witnessing operations of the Spirit: these must have light as well as peculiarnesse in them. 3. The Spirit causeth the soul to apply itself unto the use of due means for the attaining assurance. Sometimes, his proceed are gradual, or by degrees; the soul goeth on step by step towards it, and it may be a great while before it arriveth at it. As, the Spirit may first Convince by the word, that a Christian ought to seek after, and may attain unto, more quietness & establishment then yet itself hath found. 2 Pet. 1. ver. 10. This part of the will of Christ it little minded before. And then (it may be) the Lord removeth out of the way those impediments which formerly hindered Assurance: subdueth some corruptions, answereth some doubts, causeth it to see the groundlessness of some fears, it hath laboured under; helpeth it to look into Satan's designs that have hindered the work of Christ within it, and to take notice of some glorious advantages in the attaining of Assurance, which it thought not of before: it seethe how it may glorify God more in such a condition, than it can do under doubtings, fears, disquietings— And thus the Spirit capacitateth the soul for such a mercy; So Exod. 33. v. 9.11.14.17. Moses upon every new grant or return of prayer, taketh advantage to rise higher and higher in his requests, and at last cryeth out. ver. 18. I beseech thee show me thy glory. And ver. 19 compared with Exod. 34.6. All his goodness passed before him. So, the Lord causeth a soul to seek for some mercits, and upon the Lords answering some desires, it hath encouragement to go with a holy boldness for greater mercies, and at last it is enabled to act faith in an eminent way for sights of Divine glory, and in the face of Christ hath these also. It obtaineth some mercies conducing to assurance at first, and afterwards enjoyeth that also. I have mentioned this the rather; 1. Because Christians think to have assurance all at once, upon a sudden, and are apt to be very much troubled if it cometh not in by the lump: whereas, the will of God is, to let it in sometimes by little and little; and the soul may be a long time in attaining it: this is no matter of discouragement that thou hast it not presently, if thou beest in the way to it. 2. Because many are very suspicious of a testimony, if it be not by some violent, powerful heart-astonishing alterations: whereas, though sometimes it be by such invincible operations as do not leave the soul to freedom whether it will own them or not, but overcometh the heart immediately to a reception of the testimony: yet, at other times the Spirit acteth in a more mild, gentle, and secret indiscernible way; and doth more leave the soul to its choice for owning it or not, and by quenching the motions of the Spirit it may miss of that Assurance which they lead to. Yet these operations when they doc effectually witness, are so powerful, that ever they carry the heart alongst with them, towards Christ. When Assurance cometh in, as the result of selfe-examination, it may not cause such eminent alterations as a soul may expect, and yet it may be good. But there are sweet gracious effects that will follow real witnessings of the Spirit, which way soever they come in. And that bowing of the heart to the use of means, as selfe-examination etc. is another work of the Spirit as a witness. 4. The Spirit affordeth Irradiations: as a witness openeth a Case and showeth how it standeth; so the Spirit by shining forth with its bright, glorious, and heavenly beams into the dark, dungeon-like soul, doth cause it to discern enough in the application of promises, and in the exercise of graces, to satisfy it about its adoption. And, though it seemed to be under a midnight of spiritual darkness before; yet, when the Spirit hath shined upon its own works in the soul, and put new life into former experiences, than it can conclude that the Sun of righteousness is arisen upon or in the heart, who was hidden or unseen till then in a great measure. And hence the Apostle prayeth, Eph. 1. v. 17, 18, 19 That they might have the Spirit of revelation— And for what end? v. 18. That ye may know what is the hope of his calling. i e. that you may know upon what certain grounds, sciatis qualis & quam certa sit spes, qua nos sperare jussit Dominus: atque ita ne ulla subeat animos vestros & mentes vestras dubitatio de rebus non dum praestitis. Zanch. and foundations your hopes are built, and so may be freed from doubtings about the things hoped for. And how is this attained? The eyes of your understanding being enlightened, v. 18. It is by the Spirits clearing and brightning of the understanding, and enduing that with supernatural light to know those things which naturally it could not know: the Spirit raiseth, heighneth, and strengtheneth the soul's apprehensions of Divine things, by darting in spiritual light, and thus it attaineth a revelation, knowledge, and persuasion of Calling. So Psal. 36.9. Not in the light of our own understandings, but in [thy light]. i e. in Divine light, we shall see light. If thy Spirit giveth us the light of knowledge, than we shall be able to see what cometh from the Father of lights, or hath a Divine stamp or impress upon it, and to put a difference between light and darkness, we shall see light. And often the Prophet beggeth for irradiations. Psal. 31.16. & 67. 1. & 80.3.7.19. & 119. v. 135. 'Cause thy face to shine. And hence 2 Corin. 4. v. 4.6. The light of the Gospel is said to shine in our hearts, to give us a knowledge of the glory of God in the face of Jesus Christ. By these ir●●diations a soul is enabled to see the mind of Christ in the Gospel, and to compare its condition with, and rightly to judge thereof by, that perfect rule of righteousness. 2. The Spirit witnesseth as by operations within, so also, by a written word without: this doth contribute much to assurance. The Word declareth. 1. That such a Testimony is attaineable, and that the Spirit is the Witness. Rom. 8.16. 1 Joh. 5. v. 8.10. 2. What those works of the Spirit are, which do evidence Adoption; as faith. Joh. 1.12. it giveth descriptions of faith and other graces, and openeth the nature, properties, and effects of these: or discovereth what operations a witnessing work hath upon the hearts of those that are real injoyers of it; whereby a man may discern whither those works he hath found, be of the right stamp; real and not counterfeit; special and not common. 3. What the ways and means are whereby these works may become witnessing. 4. What application of a word doth make it witnessing. Yet, not the word alone, but that in Conjunction with the Irradiations and other operations of the Spirit, doth witness Adoption. If the Spirit witnesseth by a reflection upon acts of faith; the word affordeth this proposition towards it. [He that believeth shall be saved, Mark. 16.16]. The second proposition is [But I believe]. Now, towards this, the Word telleth us what Faith is, and the Spirit worketh and acteth faith in us, and by its Irradiations, helpeth us to see it in ourselves, and to say [but I believe] and then the Conclusion followeth from the Word, Therefore I shall be saved. And thus I have discovered, what this witnessing work of the Spirit is. CHAP. VI Of the Spirits Witnessing to the soul its Adoption; and that first immediately by itself: proved by four Arguments. Qu. 2. HOw doth the Spirit Witness to a soul its Adoption? Ans: 1. More Immediately by itself. 2. By Water. 3. By Blood. 1 Joh. 5 8. Ans. 1. The Spirit witnesseth more Immediately by itself: I say [by itself] not in opposition to the written word; but to distinguish this way of witnessing, from those by water and blood, 1 Joh. 5.8. It is the Concurrence of the Spirit with these, that maketh them witnessing to us efficiently: but besides, the Spirit hath a more Immediate Testimony of its own, which it affordeth to some believers, whereby they are filled with satisfaction about their Adoption. Sometimes, when they are gasping after Communion with Christ, the Spirit giveth them such sweet, unexpressible, heart-enamouring, soul-ravishing manifestations of itself, and of Divine love, as effectually overcometh them into an undoubted persuasion thereof. Ordinarily, the Spirit maketh use of the written word in this way of witnessing: he maketh the word without a voice within; by the effectual application of it unto a particular soul. Or, if it be not by an express word; yet, it is by some Scriptural consideration, or in or presently after waiting upon the Lord in ways of his own appointment by the Word: as prayer, it may be for the very mercy of Assurance, etc. and so it is not properly an Immediate Revelation, because in the use of means. It may seem very improper to call it Immediate, and yet assert it to be by the Word. But, the expression may be borne withal. 1. Because the Spirit hath such an eminent stroke here, and doth more eminently manifest its own presence in this, then in the other ways of witnessing. Here it witnesseth not in a Discursive way, by deducing Conclusions from premises; but the Spirit ●●●●●eth the soul, and thereby worketh it into the persuasion by a Direct act, without any necessary reflection upon works formerly wrought within. It effectually causeth the soul to believe its Adoption. 2. Because, the Scriptures are called the Word of the Lord, and are the very breath, of the Spirit. 2 Tim. 3.16. All Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Divine breathing or inspiration. Men are said Immediately to speak unto one another, when they use words to each other face to face; Now the Scriptures are but the voice of the Spirit. 3. Because I use the word Immediate to distinguish this, from the other ways of witnessing. Now, that besides the Spirits witnessing by Water. i e. Sanctification, and by Blood. i. e. Justification, there is such a distinct way of witnessing, it may appear upon these grounds. Arg. 1. From the Apostles ascribing it to the Spirit himself. Rom. 8.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is proper to say that a man doth that, which his substitute or servant doth by his appointment: Not the Spirit, but the Spirit himself: the Graces of the Spirit are witnesses, as every effect is a witness of its Cause— but the Spirit himself doth it saith the Text. Symonds deserted soul, Case and Cure. pag. 453. a Lord doth many times by his Steward; but, if it be said that [such a man himself] hath performed any work, that argueth his doing it in his own person, and not by another. So, if it were only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Spirit witnesseth— than it might be by a proxy, gifts and graces; but, seeing it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit himself, this argueth it to be a peculiar work of the Spirit, requiring its own more Immediate presence. Faith which is a grace may receive the testimony, but the Spirit giveth it, and not graces in his stead: else, it should not be himself properly, but graces for him. As Water. i e. Sanctification is called a witness, 1 Joh. 5.8. when graces testify: although it is the Spirit that causeth them to do it, yet the graces have the denomination for the witness. So here, the Spirit himself is the witness rather than graces, though graces may be used about this, as the Spirit is about the other. And hence after the Apostle had told them of the usefulness of mortification and Conduct, v. 13, 14. for the clearing up of Justification and Adoption; yet he foreseeing that they might question their enjoyment of these, as well as their Justification; therefore he addeth this as the highest means for knowledge, which may hold when all others fail [The Spirit himself—]. Argu. 2. From the aptitude of many written words or promises (by application) to witness: I account it very unsafe to draw up such Conclusions from a Scripture cast in, as it hath no natural tendency to enforce; neither in its scope or sense, directly nor by consequence, neither in the letter of it, nor by application. This mistake too many labour under in these days. When they be dubious about what is their duty, if a word cometh into their minds, although it tendeth not to resolve the doubt, looketh not the least that way; yet that word is made a rule for action, and the decider of the Controversy. Whereas if it be applied by the Spirit, it is intended for some other use or end, and not for the determination of a matter which is no ways concerned in that Scripture: For, the Spirit doth not speak barely in letters, syllables, or words of Scripture, but as these express things which are agreeable to the mind of Christ. A man may be profane, and yet use the words of Scripture, and Satan often cometh with an, It is written, Matth. 4.6. But, there are many Scriptures of a witnessing nature, which cannot be denied this use. Here are two things to be confirmed. 1. That there is an aptitude in some Scriptures to witness. 2. That the Spirit doth make application of these, and that for such ends. 1. That there is an aptitude in some Scriptures to witness: or, that they miss only application from the Divine Spirit to make them witnessing to a particular soul: I shall give a few instances, amongst many, for the clearing this truth. Isai. 41.10. Fear not, for I am with [thee]— I am [thy] God— Isai. 43. v. 25. I even I am be that blotteth out [thy] transgressions, for mine own sake, I will not remember thy sins. Matth. 9.2. Son, be of good cheer, [thy] sins be for given thee: neither is this meant as to the present disease only; for Christ intended to give others a knowledge hereby, of his power to forgive sins, as v. 6. So Ezek. 36.25. I will sprinkle clean water upon you— ver. 26. A new heart will I give you— ver. 27. I will put my Spirit within you— ver. 28. I will be your God. Surely the Lord would not speak in such a particular way to men [thy] God, and [thy] sins, if he intended not their particular Assurance (by the application of such words) of the things spoken: and that either of these have an aptitude to witness Adoption is undeniable. What can satisfy a soul, if this will not? for the Lord to say, I am thy God. Is. 41.10. If the Spirit doth but speak this over again, to our Spirit, it is enough. And to clear it further. 1. There are many assuring promises, of special mercies which are consequential to Adoption: Now, these must needs have an aptitude by application to give Assurance of our interest in that which it a necessary Antedent: as Isai. 41.10. I will strengthen thee, I will uphold thee. 2 Cor. 12.9. My grace is sufficient for thee. Heb. 13.5. I will never leave thee, nor forsake thee. 2. There are many Scriptures that directly tend to remove the grounds of a souls doubting of its Adoption: as, if it questioneth its interest in Christ, because it is exercised with such heavy afflictions; these Scriptures tend to remove that doubt. Heb. 12.6. Whom the Lord loveth be chasteneth. Rev. 3.19. As many as I love I rebuke and chasten. If the variety or violence of temptations which it hath met withal be the ground of its doubting; it may find relief from Heb. 2.18. & Hebr. 4.15. Christ was in all points tempted like as we are, yet without sin: he was free from sin, yet was not free from temptation; and so Christians may not look for exemption from temptation who abound with sin: Yea, it is expressly said [we are] tempted. If the feeling strong workings of corruption puts the soul upon questioning its condition: that may minister help, that Paul, an eminent Saint, groaned under the same burden. Rom. 7.15. yea, he cryeth out with bitter lamentation, ver. 24. O wretched man that I am, who shall deliver me from the body of this death? And thus, many Scriptures have an aptitude to witness: for it is their proper effect (when applied by the Spirit) to remove such doubtings of Divine love, as arise from such Causes, which oftentimes are the only obstacles in the way to Assurance. 2. That the Spirit doth make application of such Scriptures unto particular souls, and that for such Ends, may appear. 1. From their aptitude to Witness: that word, Isui. 41.10. I am thy God— bringeth in God as speaking to a particular soul, and telling it of its interest in himself: it hath a witnessing voice in the very letter of it, and so carrieth evidence with it, that this is its proper design. And, that the Spirit doth apply words for the proper ends they so clearly point at, is undeniable, especially when the thing pointed at, is undoubtedly a work of the Divine Spirit, as witnessing is. 2. From a parity of reason: the Spirit applieth other words, for those ends which they aptly serve to. None will deny but that it may and doth reprove declineing Christians for leaving their first love, by such a word as that Revel. 2. v. 3.4.11. Or threaten lukewarm souls, by Revel. 3.16. Or convince carnally confident souls, of the sadness of their condition, by Revel. 3. v 17.22. And, by the same reason, it should apply the aforementioned Scriptures in a witnessing way, unto doubting souls: and hence when David was besieged, and surrounded on every side with troubles, and the Lord seemed to keep silence, he even putteth words into the mouth of God. Psal 35.3 [say thou] i. e. by thy Spirit in some word or promise; for, this is the Lords way of speaking to the souls of his people; and hence it is called often, the Word of God. And, it was the Word that David hoped in for his salvations, Psal. 119.81, 82. He had the letter of a promise before, v. 28. but this would not satisfy him, unless the Lord would speak it over again, he must have it applied to his inner man, Say [●o my soul] they were internal speakings he prayed for: as if he had said, Lord outward salvations would be nothing to me, without inward feelings of thy favour in them; O say [to my soul] i. e. raise thou an inward persuasion in my heart, of my interest in thee; say [I am thy salvation] i. e. not only that he which believeth shall be saved, but let me be particularised, [thy] salvation: and not only that thou wise deliver me out of my distresses, but say [I] not only will be, but [am] thy salvation. He beggeth here the witnessings of the Spirit, in the Word, by an effectual application of it, to his soul. 3. From a believers right and title to such words or promises: Christ is his, and all the promises of the new Covenant his, in Christ, 2 Cor. 1.20. Yea, promises directed to particular persons in Scripture, when they are about things of general concernment, do admit of a general application, and every believer may lay claim to them, as his: that promise [I will not fail thee or for sake thee] is directed to Joshua, Josh. 1. v. 5. yet is applied generally. Heb. 13.5. And so, general promises are capable of a particular application, unto every individual believer. Now, if the Spirit did not apply them, Christians should miss of that prosit and advantage which according to the intent of the promiser is to be reaped by them. A believer is adopted, Isa. 41.10. Ezek 36.25 hath God for his God, hath clean water sprinkled on him, etc. and the Word doth say thus much to him, though in a more secret way, in a language which he understood not. The witnessing of the Spirit, is but the uttering these things to the soul with a more audible voice. It is but like a Father's telling his Child of an estate which was really his own before. So, Christians have a propriety in such words or promises before, and it is the office of the Spirit to give a knowledge unto believers of the things that are freely given them of God. 1 Corin. 2.12. And so, it will apply these as well as other words; for, the Gospel owneth no restriction or limitation, as if some promises were to be applied, others not. The whole Gospel is the voice of the Spirit, and so, any word may be applied for its proper end, and therefore witnessing words as well as other. 4. From the appointment of Divine promises for this very end to witness; which must be by application from the Spirit: the whole word is often called God's testimony. Psal. 19.7. & 119. v. 2.22.24. etc. & Heb. 6.18. There are two Immutable things ordained on purpose to help us unto strong consolation, and they are. 1. God's promise. 2. His Oath. v. 13.17. But how do they bring in this Consolation? it is by witnessing, for, ver. 16. An Oath is said to be for confirmation, and so the two Immutable things bring in this strong consolation as they serve for the ratification and confirmation to a soul of its interest in the blessings of the Gospel. And they are of the same use to all the heirs of promise that they were of to Abraham, ver. 17, 18. To give them the same certainty of what they are heirs to, that he had. And both the promise and the Oath must needs give testimony, by direct rather than reflex acts, as the nature of them do intimate. By all which it appeareth that God's promise and Oath (both which are without us) do as properly conduce to the affording Assurance of our propriety in Christ, and in the everlasting inheritance by him, as any inherent graces or qualifications can do. Now, as it was the application to Abraham of these two, that made them witnessing to him. Gen 22. v. 12.16, 17. So there must be a superadded work of the Divine Spirit, making an application of them to particular souls, as there was to Abraham; else, they cannot add a confirmation, or bring in consolation, to any heirs of promise, which are the ends they are intended for. Argu. 3. From the number of Witnesses which the Gospel owneth: 1 Joh. 5.8 There are three that bear witness on Earth. Now, if [the Spirit] should not give a distinct testimony from water and blood, there were not three witnesses. Indeed, neither water nor blood are sufficient alone to witness: but, the Spirit with water make but one witness; and hence the water hath the denomination for the witness, and not the Spirit. And, the Spirit with blood make but one witness; and thence the blood is called the witness, and not the Spirit: and therefore if the Spirit had not a distinct way of witnessing, from its Concurrence with these, there were but two, not three witnesses. And that water should be so distinct from blood in the way of its testifying, and that the Spirit should not be as distinct from them both, is unconceivable, and soundeth very harsh, I conclude therefore, that the same use which water or blood are of, The Spirit witnesseth with blood and with water, but besides the Spirit hath a distinct witnessing, by way of enlarging the soul with joy in the soul's apprehension of God's Fatherly love. The Spirit doth not always witness unto us our condition by force of argument from sanctification; but sometimes immediately by way of presence; as the sight of a friend comforting without help of discourse. Dr. Sibbs. Saints Sealing. when they witness; the same the Spirit is of, when that witnesseth. And, as they have something distinct from each other, from whence (when discerned) a conclusion is drawn of interest in Christ: so, the Spirit hath some peculiar acts or operations of its own, distinct from both; which effectually beget the same persuasion which they do, though in a more Immediate way, then if it were by Inferences from such promises as they attain it by. Object. But by [Spirit] is not meant here, the Holy-Ghost, but [our Spirits] they are the third witness. Answ. It must needs be understood of the Divine Spirit. 1. Because the Divine Spirit is a witness on earth. Rom. 8.16. and so the enumeration of Witnesses on earth, were not full, if that were not intended. 2. Because the scope of the Apostle in this Chapter is, not to advance our Spirits, but, the Divine Spirit as the witness on earth. 1 Joh. 5.6. It is the Spirit that beareth witness, because the Spirit is truth, and hereupon he numbereth the witnesses, ver. 7 8. & ver. 10 He that believeth hath the witness [in himself] which argueth that his design is, to assert the Holy-Spirit to be a witness on Earth: for, he doth not say, he hath the witness [in heaven] but [within himself]. i e. on Earth. 3. Because if our Spirits were intended, they must be our sanctified and renewed Spirits; and these belong to, and are included in the witness of water, which denoteth sanctification: and so, unless by Spirit be meant the Holy-Ghost, there will yet be, but two, not three witnesses on Earth, for our Spirits and water make but one. Arg. 4. From the experience of the Saints: I could name many that have had their Adoption ascertained to them by the Spirits applying a written word. Although experience alone is not argument enough to prove, yet with the former spiritual grounds, it may confirm the thing to us. But of this, more in the second part. I have insisted more largely upon the prose of this, because some stumble at it, and suppose that Assurance is attaineable only by reflection upon marks, and signs, or Qualifications within. I shall answer a doubt or two further, before I leave this point. Object. 1. Have not some poor souls languished in doubtings almost all their days, in expectation of such a kind of witness, and and do not others dangerously err, by taking the strong conceit of their own fantasy, for the witness of the Spirit? Answ. 1. I grant that the Spirit doth witness by faith and other graces, and any one of these testimonies may keep him that hath it, from languishing. 2. Possibly, a limiting or tying up the Spirit unto one way of witnessing, may be the occasion of the soul distress: though ask asigne was lawful in itself, yet when the Pharisees desired it in a carnal way, and limited Christ to this way, when they had Miracles and the Scriptures to testify of him besides, this occasioned a denial of their desires. Matth. 12. v. 38, 39 Let Christians beware of prescribing the Lord, and tying him up to one way that they have met with him in, when other means are Instituted for the same end, besides that. 3. Many that make inherent Qualifications the only evidences, yet take their own fantasies for these. Though distracted men say that all the houses and lands they travail by are theirs, yet men in their right minds may know what is their own: so (as I once heard a servant of Christ say) though bedlam professors may say that Christ, and eternal life are theirs, when only their own fantasies tell them so; yet, it no way followeth thence, that such a testimony of the Spirit is not to be expected. Object 2. But the three witnesses. 1 Joh. 5.8. do testify Conjunction, together, not severally, or one alone; and so the Spirit may witness with water and blood; or may put forth some distinct acts about these, and not have a distinct way of witnessing. Answ. 1. If sanctification be discerned, I ask whether it will not be granted that this witness is sufficient? if so, than they may witness severally, and it is not necessary that the three be always together in witnessing. And why may not the Spirit also be alone in witnessing, who is the highest witness? 2. This was answered before: Water and blood are different in their ways of witnessing; and therefore also the Spirit different from them both; because a third and chief witness. Yet, I deny not but that Graces may witness at the same time, when this more Immediate testimony is afforded. That light which is darted in, may discover graces, and former experiences; yet, the Immediate presence of the Spirit so gloriously accomplisheth the work, that the soul doth not, or not primarily, Conclude from these graces, for the present: yet, afterwards when the Spirit hath suspended its operations, than the remembrance of these may confirm, and evidence that it was really the Spirit, which did bow it into that persuasion, and may difference it to others from all delusions. And, it is necessary to understand that these belong unto the other ways of witnessing; lest the want of a distinct knowledge of one from the other, should hinder a reception or owning of real testimonies, when water or blood lie dark. And this is the first way of the Spirits witnessing. CHAP. VII. Of the Spirits witnessing by water. Ans. 2. THe Spirit witnesseth by Water: 1 Joh. 5.8. There are three that bear witness on Earth, the Spirit, and [the Water] i. e. Sanctification. And that this is intended by water is evident. For it is something. 1. Derived from Christ, ver. 6. He came by Water. 2. That hath an aptitude to witness. v. 8. 3. That witnesseth in Earth, v. 8. i. e. to or in us. 4. That is distinguished from blood, ver. 6.8. Now, Sanctification is the privilege enjoyed, or derived from Christ, which the Scripture setteth out by Water in way of distinction from blood: and therefore that must needs be intended here. This work of Sanctification was typified under the Law by washing; Exod. 19.10 Hebr. 9.10. because water hath a cleansing property, and so the Communication of grace by the Spirit, is expressed by [pouring out] Zech. 12.10. And we read of the washing of regeneratio, Tit. 3.5. and are exhorted to cleanse ourselves, 2 Cor. 7.1. Which are Metaphors taken from water, and are used to set out sanctification. But most clearly, Eph. 5.26. That he might [sanctify] and cleanse it, i. e. his Church, with the washing of water: which fully evidenceth that sanctification is set forth by water; and I know nothing else that those requisites aforementioned, will agree to, besides that. And, that the Spirit doth witness unto souls their interest in Christ, by sanctification, is evident. 1. Because it is expressly called a Witness: 1 Joh. 5.8. and there could not be three, if that were not one. 2. Because it is reckoned up amongst the peculiar privileges and special favours which the Saints receive from Christ, 1 Cor. 1.30. 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified— Where it differenceth their state of Conversion to Christ, from their state of nature wherein they were without Christ. And it is attributed to the Spirit, which is therefore frequently called the [holy] Spirit; because it worketh holiness in the hearts of men. 3. Because there is a necessary Connexion between sanctification and salvation, 2 Thes. 2.13. 1 Pet. 1.2. Act. 20.32. & 26.18. An inheritance among them that are sanctified. And what ever hath salvation coupled with it, being discovered, must needs have a witnessing force in it. Yet, always remember. 1. That Water. i e. Sanctification cannot witness Adoption without the Irradiations of the Spirit: when a Christian hath had some sweet, lively, experience of God, some sensible enjoyment of him, and a feeling of the Spirits operations, exciting, quickening, and acting its own graces; yet by and by, when this light from the Spirit is wanting, it is ready to throw away all again, and say, O I thought I had seen God in such a way, and heard his voice, and felt his love; but now I fear I was mistaken: and yet afterwards when the Spirit shineth upon its own works again, than it can own God in the same dispensations that it cast away; Psal. 77. The Prophet was in great affliction and distress; ver. 2. My snare ran in the night and ceased not, my soul refused to be comforted. And as a Remedy. 1. He remembered God, v. 3. i.e. called to mind how gracious and merciful the Lord is; and this in stead of easing did aggravate his sorrows. 2. He recollected former experiences, ver. 5. I considered the days of old. i.e. what the deal of God had been with me, how gracious he had been to me formerly; and he thought to have mitigated his grief this way; but the light of the Spirit was wanting; and so in stead of assuaging, this heightneth his trouble, that he is rushed almost upon a brink of desperation. ver. 7.8, 9 Will the Lord cast off for ever? will he be favourable no more? hath he forgotten to be gracious? But, he hath a second remembrance of God's deal of old, v. 10, 11. and is cheered up by them, & could admire God in them again, v. 13. There was a great darkness upon his old experiences, ver. 5. and then they were wounding to him; but the Spirit shineth upon the same, ver. 11. and then they tend to healing. So that, when the beams of that Sun are afforded, than a soul may trace the footsteps of the Almighty, from one particular to another, and say, God was here, to secure me under this temptation, to support me in this condition, to sanctify to me this dispensation, though I was not ware of it, and then Graces within may be witnessing, else not. 2. That Sanctification is a darker evidence, than the other: this water is many times muddy. There is so much imperfection in it; such stir of corruption, yea prevailings, even in the best of the Saints, as Rom. 7. that this evidence is often darkened, and blotted, and hath but a moonlight in it. There is a perfection in the other witnesses, though there may be imperfection in their witnessing: but, here is much weakness in the witness itself of water, which affordeth more cause of questioning it. Object. But may or can a soul enjoy any other testimony, by the Spirit or blood, when water. i.e. Sanctification lieth dark? Ans: 1. A certainty that Sanctification is wanting speaketh an incapability of having Adoption witnessed any way to a man: for, the want of that doth infallibly evidence a want of Adoption. 1 Joh. 2. v. 3, 4. 1 Joh. 3. v. 8, 9 He that committeth sin. i.e. liveth and walketh in sin, and is addicted and given up to the service of it [he is of the Devil] ver. 4. for he that is borne of God cannot sin— Such are expressly excluded from the inheritance of Sons. 1 Cor. 6. v. 9, 10. Neither fornicatours, nor Idolaters, nor Adulterers,— nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God: nor no unrighteous ones. ver. 9 Whereas, all that are adopted are heirs of that Kingdom. Rom. 8.17. Luk. 12.32. And this may cast the carnal confidences of multitudes in these days, who are without restraining grace, and yet pretend to assurance; who live in profaneness and those very sins , and yet are confident of their interest in the kingdom of God, which is expressly to give the Holy-Ghost the lie, 1 Cor 6.10. which saith, they shall not enter. If it can on Scripture grounds be concluded that a man is destitute of faith or repentance etc. then it is certain that he hath no testimony from the Spirit of Adoption. 2. But Sanctification may be inevident, or lie dark, and yet the Spirit or blood may witness Adoption: A man may not be able clearly or distinctly to discern his Sanctification, it may be clouded, and be very obscure to him, and yet the Spirit or blood may testify his interest in Christ. 1 Sam. 12. ver. 20.22. Jer. 3.4. He may be able by the light of the Spirit to see acts of faith put forth upon the blood of Christ, and these are witnessing. Rom. 3.25. Rom. 5. v. 1.9. & 10.10. And the Spirit and blood are the highest witnesses, and so afford the clearest evidences of Adoption. 3. Yet a man may and aught by Consequence Conclude of his Sanctification when ever the other witnesses are afforded: as in a dark day a man may conclude that the Sun is up, though he cannot see it: so, a man, seeing acts of faith on the blood of Christ, may conclude he is sanctified, though he cannot see his own sanctification: and the not drawing this Conclusion is the occasion of many fears, dejections, disquietings, and discomforts in the souls of many Saint. CHAP. VIII. Of the Spirits witnessing by blood. Ans. 3. THe Spirit witnesseth by blood: 1 Joh. 5.8. i.e. the blood of Christ, by which we have Redemption, Remission, Justification,— Heb. 9.22. Eph. 1.5. Matth. 26.28. Revel. 5.9. The righteousness of Christ and his blood are all one: and hence, Rom. 5.9. We are justified by his blood; and ver. 18. Justified by his righteousness. Now, that this blood doth perform the office of a Witness is evident. 1. Because it is called a Witness, and that in way of distinction from water, 1 Joh. 5 8. 2. Because blood is useful to such special ends as are peculiar to those in Christ: as Justification— Rom. 5.9. Eph. 1.5. & 2.13. Coloss. 1.20. Hebr. 10.19. 1 Cor. 11.25. 3. Because the application of this blood is by faith, which hath an aptitude to make it witnessing: we are not to imagine that this blood can witness unto any particular soul its Adoption without it be appropriated and applied by some special acts which many in the world want, because many obtain not Adoption or salvation by it. Rom. 2. v. 5, 6, 7, 8, 12. 2 Thess. 1. v. 7, 8. And without such acts it would witness it to all the world as well as to any one in it. Now it is the office of faith, to make that general, of Christ's shedding his blood for the redemption & reconciliation of sinners, to be of particular advantage to a soul. Rom. 3.25. It is the blood that Justifieth, Rom. 5.9. And therefore blood is called the witness and not faith. But, seeing it is received by faith, that may discover when it is applied, and so may make it witnessing: and hence he that believeth is said to have the witness within himself, 1 Joh. 5.10. And we are said to be Justified by faith, Rom. 3. v. 28.30. & 4. v. 2, 3.16. & 5.1. Gal. 2.16. And there is an inseparable connexion made between faith and salvation, Joh. 3.16.36. Mark. 16.16. Rom. 10. ver. 9, 10. All which prove, that blood (which bringeth in those privileges) hath a power granted to it to witness. Much therefore are they mistaken, that take Sanctification and inherent Qualifications, to be the only witnessing things: you see the blood of Christ, which is without us, given, imputed, or applied to us, is also a witness, as well as graces within us. I take blood, to be a clearer evidence than Water, which is often muddy and full of imperfection: and hence such an Emphasis, is put upon blood. 1 Joh. 5.6. He came not by water only, but by water and blood. His saying [not by water only] argueth that it is the blood, he would have especially taken notice of, and that it was for the sake of blood, that this is iterated. Men are apt to slight blood, as if that deserved not the name of a witness; whereas, although water is not to be neglected, yet blood is most to be minded, or more than water in this witnessing work, for he striveth most to advance that witness [not by Water only—]. CHAP. IX. Showing who are capable of attaining the Witnessings of the Spirit. Queen 3. Who are capable of attaining the witnessings of the Spirit? Answ. 1. Only believers are in a capacity to enjoy such a testimony from the Spirit: for, only they are adopted, Joh. 1.12. 1 Joh. 3.1. Gal. 4.26. Ye are the children of God by faith. There must be adoption, before it can be witnessed to a soul that it is Adopted; else there is a bearing false witness, which cannot (without blasphemy) be charged upon the Spirit of truth, who is the witness, 1 Joh. 5.6. That some eminent believers may and do attain the witnessings of the Spirit is evident, Rom. 8.16. Job 19.25. 2 Tim. 1.12. And often we read of Confidence and Assurance. 2. Weak believers are capable of attaining the witnessings of the Spirit about their Adoption: this position is questioned by some, yet because the denial of it doth directly tend to raise discouragement in their way to seeking after it (because it is in vain to attempt things impossible) and seeing the very knowledge of a possibility of attaining it, is very comfortable, and the thing itself much more: hence I thought good to offer some reasons, which for the present, satisfy me, that it is not a privilege intended by Christ, only for the tallest Cedars in Christianity, or those that are strong ones, but also such as are weak in the faith, have this Legacy bequeathed to them by the will of Christ. Yet before I lay down my grounds, I shall premise some things, which will make way for them. Prem: 1. The witnessings of the Spirit may be attaineable, and yet not be attained: Christians are without much of that sweet Communion which they might enjoy with the Lord Christ; he knocked, called, & cried to the Spouse, Open to me my sister, my love— Cant. 5.2. But spiritual sloth, and carnal security shut the door against him, and he withdrew himself, ver. 3.6. Here fellowship with Christ was not attained, and yet was attaineable. I do not undertake to prove that every weak believer doth enjoy effectual witnessings (though much might be said for that) but I am only to prove that they are attaineable, even by babes in Christ. If they choke, smother, and quench the motions of the Spirit, that (if followed up and cherished) might have been witnessing; and through negligence about the use of means, or temptations etc. may go without them, yet this speaketh not their incapacity for the enjoyment of them. 2. I shall endeavour to prove that those which are really weak; not only, in gifts and natural abilities, but even in graces also; yet, are in a capacity to attain the witnessings of the Spirit: and therefore, it is very dangerous for men to despair of them, because they are weak in their own apprehensions; seeing, they may mis-judge about their measure, and may be strong in the grace of Christ; and however, real weakness affordeth not matter of discouragement. 3. The witnessings of the Spirit may admit of degrees: as its operations are at one time more potent, conspicuous and manifest then at another, so may the soul's persuasion of its Adoption be, which are raised by these. The appearances of the Spirit at one time may be so glorious, and its actings so powerful; as, all doubtings, fears, or questionings about its state may be crushed, suppressed, and banished, that if men and Angels should labour to bring under a contrary persuasion, yet it durst not, it could not subscribe to them. Rom. 8.38, 39 Yet, at other times they may not be so clear, or irresistible, but liable to quenchings by smaller means. I shall not at present assert that witnessings in those high degrees are attaineable by weak believers: these may seem to be too strong meats for them to bear. But, that they are capable of freedom in some measure from their doubtings, and of attaining some degree of persuasion that Christ is theirs, this I am to prove. The rich man's window may be wider than the poor man's, and so the Sun may make his house more lightsome, that the things within it, may be more clearly discerned there: but the poor man may really enjoy the beams of the Sun, and know that they come from it, and may see what is in his house, as well as he. So, the poorest Saint may know that the Spirit hath shined in his heart, as well as others, that are beholden to it, for brighter beams than he hath been acquainted with. 4. An eminent measure of grace is of great advantage towards Assurance: 2 Pet. 1. v. 5, 6.8.10. Therefore this affordeth no encouragement unto any to content themselves with that measure, which they are come up to. Nay, the witnessings of the Spirit will be furtherances, and provocations unto growth in grace, if really enjoyed, Rom. 13. v. 11, 12. But yet, a high measure of grace is not so necessary to Assurance, but that a weak believer (in the use of means) may actaine it, as well as other mercies, that concern him in his well-being. 5. I deny not, that a weak Christian at some particular times may hinder himself of such a mercy: but this is common to him with eminent Saints: for, they may (by nourishing some curruption) weaken, if not lose, these witnessings of the Spirit, when they have enjoyed them. Psal. 51.8.12. These are extraordinary hindrances, I am to prove an ordinary capacity. Neither do these, so incapacitate, as to forbid seeking after witnessings: for, David when upon such an occasion, he had lost the joy of his salvation; yet, with that intermediate duty of Repentance and pleading for cleansing. Psal. 51. v. 2.7. he beggeth also that his joy might be restored, v. 12. 6. I am not about to prove the duration of these witnessings, but the capability of weak believers to attain them, how little while soever they last: I do not assert their having such a constant certainty of salvation, as should perpetually put them beyond doubtings: the multiplicity, and variety of temptations which they are subject to, and their weakness, and unskilfulness to resist the tempter, may occasion a speedy loss of it again: their want of experience in those ways which tend to the strengthening and cherishing of this persuasion; together with that great suspicion which they have over their own hearts, and those heart-amazing workings of corruption, which (by after reflections upon themselves) they take notice of; these, may quickly deprive of these witnessings again. And, indeed with many eminent Saints, they are not long-lasting. They are but the pass by of the Lord before their souls. They have a soul-ravishing view of God and Christ, by the light of the Spirit; but, they are soon out of sight again. They must not think of building Tabernacles when they are upon this high mountain beholding the glory of Christ on it. A large measure of grace, is of great advantage towards the continuance and preservation of these: but, though they last but for a little moment, yet it is an unspeakable favour that they are afforded. CHAP. X. Four Arguments to prove that weak beleivers are capable of attaining these witnessings of the Spirit. ANd, that weak believers are capable of attaining these witnessings of the Spirit, I shall prove these ways. Argu. 1. From the Spirits being given to all believers as a witness. 1 Joh. 5.10. It is not said, he that is an eminent believer, but he that believeth; not hereafter shall have, but [hath] the witness within himself. This proposition were not universally true, if the weakest believer were at any time destitute of it. Neither is it said he hath the Spirit, but he hath [the witness] i.e. the Spirit as a witness; or for this end to be a witness to him. And how harsh doth it sound that weak believers, should be uncapable of attaining the end of its being present with them as a witness, without which it should neither perform its office, nor answer its name. Object. It may perform the office of a witness, or be a witnes-bearer to all believers objectively, by graces & operations, though they see or know it not: as a Landmark, or sheep-mark, witness whose the land or sheep are: though not efficiently; as a Landmark or Sheep-mark is not always discerned. Or, the thing witnessed here, is, only [that Christ is the Son of God] 1 Joh. 5. v. 5, 6.10. Not, that this or that particular soul is interested in Christ. Answ. That witnessing to particular souls, their Adoption, and that efficiently. i.e. so as to give them a knowledge of it, is intended; as well as, that Christ is the Son of God, may appear these ways. 1. In this whole Epistle the manifestation of men's interest in Christ is driven at, as a great end in the Apostles eye. 1 Joh. 1. v. 4. These things writ we unto you, that your joy may be full. Chap. 2. v. 3.12.20. Chap. 3. v. 1.10.19.24. Hereby we know that he abideth in us by his Spirit— Chap. 4.13. Chap. 5. v. 2.4. etc. 2. Water and blood do witness efficiently, that Christ is the Son of God: 1 Joh. 5. v. 5, 6.8, 9, 10. Many in those days denied Christ to be the Son of God, and therein denied that record which God gave of him, viz. That he hath given unto us eternal life, and this life is in his Son. v. 11. In opposition to these Faith is described in this Chapter to be, a believing that Christ is the Son of God. Not, as if assenting to that, did express the whole nature of faith, but as it includeth a cordial receiving of Christ, according to that record, v. 11. And hence, such are said to be borne of God, v. 1. and to overcome the world by their faith. ver. 4, 5. which argueth the whole of Justifying faith to be intended. Now, to establish these believers in these things. 1. That Christ is the Son of God, and therefore hath life to give, v. 1.11. 2. That they were borne of God, v. 1. had overcome the world, v. 5. and had eternal life in him, v. 11, 12, 13. Which latter falleth with the denial of the former; no life to be had in Christ, if he be not the Son of God. To evidence and confirm the whole faith spoken of v. 1.5. he sendeth them to six witness, v 7, 8. whereof water and blood are two. v. 6.8. As if he had said, I appleale to your own experiences; have you not felt virtue and efficacy in the blood of Christ for the pacification of your accusing Consciences? and hath not Christ been as water. i.e. for the purification of your polluted souls? These (saith the Apostle) are witnesses that you are borne of God, and that Christ is the Son of God; for, none else hath power to do these things. But neither water nor blood can witness so much as, that Christ is the Son of God, to any souls, if themselves be inevident, unseen, undiscerned. I must know, I am Justified and sanctified, in order before I can know Christ to be the Son of God thereby. And the witnessing of this efficiently is intended by the Apostle. For 1. It is his design to strengthen the believers (by these witnesses) against that grand error of denying Christ to be descended from God (which prevailed in those times) and that cannot be accomplished by water and blood without a discerning their testimony. 2. Water and blood witnessed objectively before. 3. It is such a witnessing as is proper to believers, 1 Joh. 5.10. Whereas, Christ is objectively witnessed to be the Son of God, unto unbeleevere. Joh. 3.11. Joh. 5.32, 33.36, 37, 38. Joh. 19 v. 34, 35. And if I know that I have the water. i.e. Sanctification; and the blood. i.e. Justification, than my Adoption is witnessed efficiently to me also. 3. It is expressly declared to be the end aimed at. 1 Joh. 5.13. These things have I written to you that believe— for what end? That [ye] may [know] that ye have eternal life— This was his scope or drift to manifest unto them their title to eternal life. Ergo a witnessing to particular souls their Adoption efficiently is intended, and that to all, even weak believers. 1 Joh. 5.10. Argu. 2. From the extensivenes of the promise. Joh. 14.21. Christ engageth to afford manifestations of himself unto all that love him, and the weakest believer is a lover of Christ. Psal. 25.14. The secret of the Lord is with those that fear him, and he will show them his Covenant. Not eminent believers only, but weak ones shall see his Covenant, for they fear him. Arg. 3. Many that were weak in the faith, yet are concluded under a capacity to attain the witnessings of the Spirit, if not under an actual enjoyment of them. 1 Cor. 3.16. Know ye not that the Spirit of God dwelleth in you. i.e. Can you be ignorant of it? if it be a doubting speech whither they did know or not, yet it cannot but speak a possibility of their knowing it. Nay, such Interrogations frequently have the force of vehement Affirmations. i.e. ye do know that the Spirit dwelleth in you. And yet they were weak Christians; for, saith the Apostle, ver. 1, 2. I could not speak unto you, as unto spiritual, but as unto carnal, as unto [babes in Christ]. There is then, a possibility, even for babes in Christ, not only to have a probable opinion, but a certain knowledge, that the Spirit dwelleth in them; which is to know their Adoption. Rom. 8. v. 9 And, 1 Joh. 3.24. Hereby [we] know he abideth in us, by the Spirit— And those he writeth to, are little Children, v. 18. & 1 Joh. 2.12. He telleth them, that their sins are forgiven them: which may assure us, that it doth not make to the hurt of weak believers, to know they are forgiven. Arg. 4. Weak Christians ought to exercise themselves unto selfe-examination. Ergo, They are in a capacity to attain a knowledge of their state thereby. 2 Cor. 13.5. Examine yourselves— Prove yourselves— The ingemination of the exhortation, argueth it to be a duty of high Concernment, else he would not use so much earnestness in exciting to it. And it is their station they are to inquire about. 1. Wither they be in the faith. 2. Whither Christ be in them or not. And, that weak believers are not exempted from this duty is undeniable. For 1. It extendeth or reacheth to unbelievers: those that have not Christ in them, are to find it out hereby: they are to try whither they be in the faith or no— 2. It hath no limitation unto strong believers: let them prove it, that will assert it. 3. These were weak in the faith, which are here twice over required to come up to it. 2 Corin. 12. v. 20, 21. Prone to envyings, strifes, backbitings, whisper, swell &c. which are made the symptoms of but babes in Christ. 1 Cor. 3. v. 1, 2, 3. Yet, these are enjoined to examine, 2 Cor. 13.5. There are some seasons then, which all Christians, even the weakest, aught to take for self-examination about their union with Christ. Ergo they are capable of doing it with good success. Either weak Christians must always give in this verdict, that they are without Christ: and this is false, and the Lord doth not command them to a false Conclusion. Or else, they must give in no verdict, and then the duty is fruitless as to its proper end. Or else, they must conclude that they are in the faith. And the Text calleth for one of these Conclusions; Either 1. That they are in the faith. Or 2. Reprobates. i.e. unsound, hypocrites, without the Spirit. Unto all which I may add, that these Romans, were many of them weak in the faith, Rom. 14. v. 1, 2. etc. And yet in the Text he excepteth and excludeth none, but seemeth to conclude all, under the witnessings of the Spirit. By all which I cannot but apprehend, Assurance to be ordinarily attaineable, even by weak believers. CHAP. XI. Showing how a soul may know whether it enjoyeth the witnessings of the Spirit or not: and first the Immediate witnessings of the Spirit. Queen 4. HOw may a soul know whither it enjoyeth the witnessings of the Spirit or not? Before I give a direct answer to this Question, I shall premise, that the answers to it, will be useful, to such ends as these. 1. To give satisfaction unto doubting souls: many precious sons of Zion are full of fears about their Adoption: could they but know that God were their Father, they should account it a favour of great value. Whereas, the Spirit hath witnessed this to them, but they know not its voice, or understand not, that these operations which they have found, do amount to a testimony of Divine love. They question, whither they be from the Spirit or not; or else, whither they be witnessing, and intended by the Lord for that end. By a due observation of what I shall here lay down, and the shinings of the Spirit on its own works, (without which nothing will be witnessing) those, that never had Assurance, way attain it, and those that have lost it, may recover it again; if by reflection they can find that such works have passed upon their hearts, as I shall speak of. 2. To difference the testimony of the Spirit from Delusions of Satan, and the single testimony of our own Spirit: that so the voice of the Spirit may be owned, and Satanical delusions rejected. 3. To confirm and establish those that do enjoy witnessings, in the persuasion of their Adoption. And, the better to attain these ends, I shall, 1 Speak particularly unto the feveral ways of witnessing. How a soul may know that. 1. The Spirit. 2. Water. 3. Blood have witnessed. 2. Add some General discoveries, or secondary evidences which will respect all those ways of witnessing. According unto the threefold way of the Spirits witnessing, so must I divide the Question into three. Queen 1. How may a soul know whither the Spirit hath witnessed its Adoption to it, in that more Immediate way, or not? Before I reply to this Question, I shall give these preconsiderations. Preconsid. 1. That there must be some great and remarkable impression and alteration made upon the heart, working it into some strong persuasion of Adoption; else there is not the least ground for a pretending to an Immediate testimony. Those that never found any thing of this nature, are not concerned in this Question; for, there must be something like the testimony, to make capable of trial. The Nature of an Immediate presence of the Spirit, and the application of a word, require, that there be some great impression when ever they be enjoyed. Jam. 1.21. 1 Thes. 2.13. 2 Corin 3.3. So that, if a man should read over witnessing words never so often, and his thoughts should run this way, that God is his God, and Christ and eternal life his; yet, if no power cometh alongst with the word, to fix, fasten, and set it upon the heart; there is not any colour for an Immediate testimony. The word must take deep rooting in the heart. Matth. 13. v. 21.23. else, no gracious effects at all, are accomplished by it; much less can it be witnessing. But if a man hath found some great alteration made upon his Spirit, that hath wrought towards a persuasion of Adoption. Our enquiry is, How he may know whither it be merely a strong flashy opinion and fancy of his own Spirit, a delusion of Satan, or indeed a testimony from the Divine Spirit. Precons. 2. That my design in answering this Question, is not to discover, who is interested in Christ and who not (that will be the thing driven at, when I come to speak of the Spirits witnessing by water & blood) But, if a man hath a testimony of interest in Christ by some eminent impression made upon his Spirit; our enquiry is, whither it be from the Divine Spirit, or be a Delusion. I suppose, that many real believers, may (through their own default) want this Immediate testimony of the Spirit, and may be under false confidences, through the Delusions of Satan, i. e. Confidences taken up, from such grounds as are not evidencing. Revel. 3.17. Psal. 30.6. when by a due search, they might find infallible grounds, for the same Conclusions. This Question is not for the trial of Christianity, but of some Confidences thereof. Precons. 3. That the primary evidence of this Immediate testimony, is not to be limited or restrained, unto this Immediate way of witnessing only: For, as graces do sometimes discover their own proceeding to be from the Spirit: so, at other times the Spirit evidenceth its own presence in the exercise of graces. Indeed, it is the very business of the Spirit, and the main errand it is sent upon, to put the soul into a persuasion of Adoption, when it witnesseth in this Immediate way, and so the soul's assurance of the truth of the thing testified, hath a great dependence here, on its knowledge that the Spirit is the witness, and therefore usually, it giveth the most transparent, and remarkable tokens of of its own presence here. Yet, it is not to be confined to that way of witnessing: but sometimes, the Spirit draweth out graces to act at such a height, more than ordinary, and doth so efficaciously witness adoption, by reflex acts upon these; as, it giveth sufficient evidence to its own presence therein. CHAP. XII. Of what doth primarily evidence the truth of this Immediate Testimony. I Shall now answer the Question by showing. 1. What doth primarily. 2. What doth secondarily evidence the truth of such a testimony. Ans: 1. The Spirit itself doth primarily evidence, the proceeding of its own witnessing acts from itself, whilst a soul is in an actual enjoyment of them: those irradiations and other Concurrences of the Spirit, do carry with them such clear and convincing demonstrations to the soul, of their coming from the Spirit, as render it in some measure persuaded thereof. There are such sparklings of Divinity in them, and the glorious name of the blessed Spirit, is in such a lively way engraven, or enstamped upon them, as, they do aloud proclaim themselves to have their original from that holy Spirit. According to that degree of clearness which the Spirit manifesteth its own presence in; so, is the degree of persuasion in the soul stronger or weaker. And when there is a plerophory, or full Assurance, all other things would be but as a candle lighted up to see the Sun by, which is best seen by its own light: and so is the Spirit best seen in the soul by its own light, and all other things are but additional confirmations, and secondary evidences hereof. If the Spirit hath indeed witnessed to a soul its Adoption heretofore, and now its testimony be clouded or eclipsed; by a serious reviewing the foregoing testimony, and judicious reflections upon that; usually, it will more easily recover it again, then by any extrinsecall demonstrations or consequential effects whatever: for, the appearances of the Spirit are most conspicuous in its witnessing acts, which are intended purposely to assure; yet, effects are very useful for confirmation. Now, that the Spirit doth afford manifestations of itself, in its own testimony: or, that it doth operate so efficaciously as is doth evidence its own presence in its witnessing acts, and giveth the soul (that enjoyeth them) a knowledge of their proceeding from itself, and that they can be from no other, I shall prove by these following Arguments. Arg. 1. From his appointment unto this witnessing work: were not Adoption a thing questionable and controversial in the soul, there needed no calling in of witnesses. The very use of them is, Luk. 22.21 the determination and establishment of a matter against Contradiction, see Matth. 18.16. 2 Cor. 13.1. And, it is the special reason why the Spirit (rather than any other) is ordained as the witness, because that is [truth] 1 Joh. 5.6. If I question the faithfulness of a witness, the testimony is never certain to me: and so, the Spirit who is truth itself, is constituted as the witness, that we might be infallibly ascertained of what is spoken upon the credit of the Witness or Revealer; and hence, v. 9 The testimony of God is greater— which imports that the great inducement to receive the testimony, or own and confide in it, is this, the greatness, faithfulness, and truth of him which beareth record; it is God, who is greater than men, and therefore more to be credited. And, this can be no enforcement unto my reception of the testimony, if the Spirit doth not evidence itself to be the author of it, whose truth is to be my incentive to receiving of it. The main thing towards assurance would be wanting (which is the fidelity of him that speaketh) if the Spirit should not evidence its own presence in testifying. Rom. 8.16. The Spirit itself witnesseth &c. Here, the Holy-Ghost as well directeth us to look for its presence in witnessing, as expresseth that it is its office, to bear witness. And, how little it should contribute towards efficacious witnessing, if it did not manifest itself, in its operations, you may eafily conceive, by considering these things. 1. That it is usual for Satan to bring in contradictory testimonies, to those of the Spirit: and so the soul is in a Labyrinth of trouble and perplexity, not knowing which to own or choose. A conscientious satisfaction must arise from assurance that the witness is faithful. If my own Spirit and Satan should join together in one testimony of my adoption, it were invalid; because the witnesses are unfaithful. Satan can assert, and give impulsions to receive his record: therefore, if the Spirit did not evidence its own presence in its testimony, against Satan's deluding voice, the soul would be no nearer satisfaction about its state, then before the Spirit witnessed. 2. Then, the Spirit should answer one doubt with another: for, the uncertainty about the witness, may create as much dissatisfaction, as any thing else; yea, it raiseth a new ground of perplexity. O (saith the soul) I feared my condition formerly, and here is a testimony, but whence it cometh I know not. I doubt as much of that, as I did before of my Adoption: and O if it should be from Satan and I should own it, my condition would be yet worse than before. And if it must seek for other demonstrations whither it be from the Spirit or no, it is in as much darkness as ever: and then it did nothing to wards the end it is sent to attain, for the matter remaineth as dubious as formerly, and the soul no nearer satisfaction. Arg. 2. The Spirit is the highest Witness. Ergo, It evidenceth the truth of its own testimony, or its own presence in it. There must be something to give a knowledge that the testimony cometh from the Spirit: and there can be none higher than the Spirit to give it. For. 1. It is the Spirit that maketh other things witnessing: therefore that is the chief witness. No graces or experiences can witness without him. 2. It is called [the Witness] 1 Joh. 5. v. 6. 10. And if any inferior witness can evidence itself, or the Spirit; that being the highest witness may evidence itself much more. Arg. 3. From its special appointment for this very end, to give manifestations unto the Saints of what they should know: this is a main use which the Spirit is intended for. 1 Corin. 2. v. 10, 11, 12. But God hath revealed them to us by his Spirit. i e. those things, v. 9 that eye hath not seen— and v. 12. we have received the Spirit; for what end? [That we might know the things that are freely given us of God] Whereas, if the Spirit did not give demonstrations of its own presence in its revelations, the soul might question whither the things discovered, were from God or not: and so the Revelations would be of little use or advantage, and could not sway the will to a rejection of what it hath formerly owned, contrary to what is at present revealed. And, what light can have more perspicuity and clearness in it, for the manifestation of Satanical illusions, than the light which proceedeth from the Spirit, whose office it is to discover or manifest what is unknown? And I am persuaded, that when the Spirit cometh in à witnessing way, its light is like a candle, or rather a beam of the Sun, darted into the soul; whereby it seethe into the cunning insinuations, unjust accusations, violent and horrid temptations, and cursed delusions of Satan, more than at other times: and knoweth them to have their riste from him. The anointing of the Spirit, which is within the Saints, is said to teach them all things, 1 Joh. 2.27. and to help against those Seducers, v. 26. i.e. by the word as a means, it manifesteth what is consentaneous or agreeable to the mind of Christ: and establisheth therein, against all those crafty sophistications, whereby Satan seduceth many: & the same Spirit taketh off the veils which are upon the hearts of men, and giveth them open visions of Divine glory. 2 Corin. 3. v. 16, 17, 18. All which speak out thus much, that Revelations from the Spirit, by the Word, have an inbred property to evidence their own proceeding from the Spirit, and to discriminate or difference themselves from those flashes of Satan whereby he striveth to his utmost, to lead souls into groundless Conclusions, about matters of the highest moment; else, they would not be effectual to prevent seduction, 1 Joh. 2.26. which is one special end, they are ordained to. That which convincingly discovereth a delusion of Satan, must evidence itself to come from God. Delusions may pretend to the Word, but the anointing within, teacheth the Saints, what is indeed according to the Word. Arg. 4. From the Lords ordaining the in-being, or indwelling of the Spirit to be an evidence of our Adoption: if itself were inevident it could not conduce unto that end: for, every reason from whence any Conclusion is collected, must be clearer than the Conclusion itself: only light can manifest, Eph. 5.13. That which evidenceth another thing to me, must needs itself be more discernible. It were impossible for a man successully to try his state by the inhabitation of the Spirit, if that were not more manifest than his state. And indeed what can evidence its indwelling, but itself? Now, this is often made the Rule for trial; as, Rom. 8. v. 9 Ye are not in the flesh, but in the Spirit: Now how shall we know that? [If the Spirit of God dwelleth in you] and it is added [He that hath not the Spirit is none of his]. 2 Cor. 13.5. Examine— Know ye not that Christ is in you, except ye be reprobate? 1 Cor. 3.16. Know ye not that the Spirit of God dwelleth in you? 1 Cor. 6.19. By all which it may appear that the Spirit doth give test money to itself, in some of its operations, or evidence that neither Satan, nor any Creature can be the author of them. Object. But the Spirit is not discearnable in its essence, but in its operations. Ans: 1. The application of promises is a special work of the Spirit, wherein its presence is as discernible, as in any other of its operations. Ans. 2. Those which are the witnessing acts of the Spirit, have the greatest aptitude to afford soule-satisfying manifestations of the Spirits presence in themselves, of all other: for, the intention of the Lord in them is, to manifest adoption to the soul, Rom. 8.16. And, seeing a knowledge of its presence in the acts is a main requisite unto Assurance by them; hence, they cannot fall short of discovering that. These operations have more than ordinary light, life and strength in them; they differ in their brightness from other concurrences of the Spirit, as much as the clearest Sun-shiny day, doth from that which is most dark and cloudy: and therefore if ever the Spirit be seen in any operations, it is in these which are the brightest beams of this Sun. The Spirit by a secret touch irresistibly striketh the soul into such clear, firm, and strong apprehensions and persuasions of its adoption, that though it meeteth with much within and with ut; from Satan, it's own heart, and Christian friends, to work it into a contrary persuasion; yet, it cannot but say, as, Job 19.25. I know— or, as, Rom. 8.38. I am persuaded— As, the Spirit giveth effectual Convictions of sin that the soul cannot deny its guiltiness, which formerly hath asserted its innocency; and that without enquiring whither the Spirit hath done this or not: So, it doth work effectually into a persuasion of Adoption, that till afterward, it doth not, cannot, or need not reflect to inquire whither it were the Spirit or no. And so the essence of the Spirit may not be discerneable, and yet the testimony may be sure to the soul: by operations it may conclude the presence of the Spirit. Yea, the Spirit doth not only give such a persuasion, but also it discovereth some invincible grounds, and giveth such undeniable demonstrations, both of its own presence, and of the reality of what is spoken, that as one under powerful Convictions thereof, it cannot but fall down before it, and say to the Spirit, as they did to Christ, Joh. 16. ver. 29, 30. Now thou speakest plainly, and speakest no proverb, by this I believe that thou comest forth from God. As, from some Divine Attributes, that shine forth eminently in those witnessing acts. 1. The Spirit causeth the soul to take notice of Divine wisdom in the application of promises: as, in the season of their coming in, and suitableness unto its present condition, and in the manner of their working; it findeth how Satan was defeated in his enterprises thereby; his methods and snares discovered, and he confounded, and then the soul cannot but cry out, as, Rom. 11. v. 33. O the depth of the riches of God's wisdom— 2. The Spirit giveth it to see Divine power improved for it in a glorious way: and hence Eph. 1. v. 18, 19, 20. He beggeth the enlightenings of the Spirit for them, that they might know, v. 19 what is the exceeding greatness of his power to them-ward who believe etc. The Saints often feel a Divine power in the application of promises— but they cannot tell who is the agent, whither Satan or the Spirit; and so the Apostle asketh that they might have a distinct knowledge hereof: which argueth, that the Spirit discovereth that there is an improvement of its own power (and so evidenceth its own presence) in some of its actings; especially in giving a knowledge of the hope of calling, as, v. 18. And the Spirit convinceth hereof, by the exceeding greatness of the power which is put forth. 1. It overcometh the heart into an acceptation of the promise: the soul seethe its own utter insufficiency in itself, to make such an application of a promise, as now it hath felt; and an utter averseness, and real backwardness thereunto, though there had been ability. It was ready with Sarah to laugh at the news of the promise, or to say with those, 2 King. 7.2. If the Lord should make windows in heaven, it could not be accomplished to me: and yet it was not able to withstand the power that did draw it that way. 2. It overcometh Satan: the Spirit discovereth how Satan raised his utmost opposition against the closure with the promise, and many temptations are brought to fresh remembrance, whereby he sought to keep it at the greatest distance from it: yea it seethe the same power that draweth to the promise, laid out to the utmost against Satan therein. And from hence (saith the Spirit) it could not be thyself or Satan, for both run cross to it, and therefore it must needs be the Divine Spirit that hath done this. 3. The Spirit convinceth it of Christ's faithfulness herein: Psal. 89. v. 1, 2.5.8. I will make known thy faithfulness to all generations. v. 8. Who is a strong Lord like unto thee? or to thy faithfulness round about thee? So, a soul after such a testimony is exceedingly taken up with the faithfuines of the Lord, that it speaketh to God after this manner. Thou didst formerly enable me to a dependence on thyself in this promise, and when my heart flagged, fainted, failed, and gave over all hopes of it, yet now hast thou accomplished it, and thrown the mercy into my lap, and discovered thy faithfulness when I was unfaithful. 4. The Spirit convinceth it of Divine goodness, in the application of the promise: Psal. 31. v. 19 O how great is thy goodness— his soul is even swallowed up with admiration at the extensivenes of it [O how great—] & v. 21. kindnes-What maketh him so much wonder at Divine goodness? v. 22. I said in my haste I am cut off— Nevertheless, thou heardest— So, the Spirit causeth a soul to see, how full of distrust that hath been, how ready to say that it was neglected of God, and how, nevertheless, the Lord dealt thus and thus graciously with it, and it cannot but cry out, O how great is thy goodness! it is even wrapped up as into the third heaven, and so taken up with redeeming love in the application of some promise, as for the time, nothing can put it upon a denial, of the working of this love towards it. And thus I have shown what is the primary evidence. By all that hath been said, it may seem that this Question [How a soul may know this Testimony?] is needless for such as are actually under it; seeing the very work of the Spirit is, to give a knowledge of Adoption. But in regard. 1. Afterward the Spirit may suspend its operations, and then the soul may question it. 2. Some have strong Conceits and Opinions, that they enjoy this more Immediate testimony, of the Spirit, when they are merely under delusions: and this first answer, though it holdeth out the primary evidence of it, unto those that really enjoy it, yet it may seem not to reach so fare as to discover who have it not. 3. Immediate testimonies have admitted of signs for their Confirmation to us. Luk. 1. v. 18, 19, 20. Matth. 3. v. 16, 17. Act. 2. v. 2, 3, 4. Hence, (though I suppose such signs are ceased) yet, it not being inconsistent with the nature of an Immediate testimony, to assert some inferior evidences of it: and seeing the Spirit doth accomplish some spiritual works in the souls of Saints, in and by its witnessing acts, which may supply the place of those extraordinary signs, therefore I shall speak further. CHAP. XIII. Of what doth Secondarily Evidence the truth of Immediate Testimony. Ans: 2. THe Secondary Evidence of the more Immediate Testimony is Faith: there are some eminent acts of faith drawn out by it; but Delusions of Satan or the single testimony of our Spirit, lean without these. 1. Faith is exercised upon Christ in that witnessing word which is applied: that, look how it is to act upon any other word, in the same way and manner it doth upon this. The Spirit applieth the promise, but faith, receiveth it, Heb. 10. v. 22. In full assurance of faith— if a soul hath attained full assurance, faith hath a hand in it, or it is brought in by believing: and therefore faith is called the evidence of things not seen. Heb. 11.1. There are variety of examples in that Chapter, of faith's acting upon various occasions. Now, if such acts be drawn out upon witnessing words, as carry a correspondency with them, unto those in Ahel, Abraham, Moses, etc. upon other or such words, than they are Conclusive or witnessing. And a reflection upon those acts of faith must needs be very useful and conducible towards the discovering a testimony to be from the Spirit. A reviewing of an Evidence is enough to decide the Controversy. 2. Faith is exercised upon Christ in other promises, besides that which is witnessing: whilst the soul was full of fears and questionings about its interest in adopting love, it acted faith very little in comparison of what now it doth. Whatsoever the witnessing word giveth it assurance of, faith now liveth upon Christ in the promise for it, Heb. 10.38. The just shall live by faith. Psal. 25.2. O my God, I trust in thee. Psal 63. v. 1.8. When a soul hath a sight of propriety in God, this putteth it upon redoubled actings of saith. If it can say [my God] it cannot but say [I trust in thee]. Delusions set not faith upon the wing for the mercies that it supposeth itself to have interest in. Nay, they do hinder the actings of it. Revel. 3.17, 18.20. She neglected making out to Christ for all, yea shut the door of her soul against him, that Christ stands without knocking, and cannot have admittance so long as the voice of her own Spirit was attended to. Object. 1. But when is a word or promise received by faith? and so, when doth faith evidence a testimony to be no Delusion? Ans. 1. When the heart is commanded into a persuasion of Adoption by the witnessing word, as an act of obedience to the Lord: not barely when there is a giving in of a word (as I shall show in another place) but when the Spirit overaweth the soul, with the Majesty that cometh alongst therewith, to yield subjection to it. Psal. 42.8. The Lord will command his loving kindness— he not only offereth it to the soul, and leaves it to freedom whither it will own it or not, but he exerciseth his Sovereignty, and useth a Commanding voice, that his loving kindnesses must visit it; and that in a sensible way, for, he addeth [his Song shall be with me—] Psal. 111. v. 9 He hath sent redemption to his people, he hath Commanded his Covenant— as when he cometh with a word of Conviction he commandeth stouthearted ones to a submission; so, he commandeth his Covenant,. i.e. his promises, unto his people, by causing them to own him therein. Psal. 133.3. He commanded blessing— Thus the Spirit commandeth assurance into the Saints by promises, and commandeth faith to own his loving kindnesses; and so, not barely a persuasion that this promise or that mercy is mine, doth make the act of faith evidencing, but that Divine authority, that attended the word to the heart, and caused it to give credit thereunto, out of respect and reverence to the Lord the Speaker. Not every one that hath a persuasion that Christ is his, doth enjoy the witnessings of the Spirit: for Baalim said, My God, Numb. 22.18. and yet had not interest in God, as his God: and they Matth. 7.22. shall be confident of their interest in Christ, and yet shall be found without it. Satan doth raise such false confidences in many profane wretches, and backeth them with some Scriptures; as, that God willeth not the death of a sinner, and Christ came to save sinners etc. and their own Spirits conclude, that they are the sinners he came to save. But unless such words have commanded the heart into such a persuasion out of respect to the Lord, they are not evidencing. 2. When those undoubtedly sinful objections, that swarmed in the soul before, are suppressed by the reception of the word: unbelief is the great sin, yet souls are more unapt to be sensible of, and affected with that, then with other sins. But, if the Spirit hath acted faith upon Christ in any promise, than it is pained and afflicted with the remembrance of its former mistrustfulness, and riseth up in opposition against it, as, Psal. 42. v. 5.8. Why art thou cast down O my soul, why art thou disquieted within me? hope in God— Before it gave way to, and fed the carnal reasonings of its own Spirit, against the free promise of God: but, now it calls off its heart from these, and calleth it up to trusting in God. Faith is called an Evidence, Heb. 11.1. it is a Logical term, importing a Conviction by way of dispute, As reason doth by premises draw up certain Conclusions about matters within its Sphere; so, faith, doth something answerable, (though the things it is conversant about, be out of the reach of sense and reason) that doth in able the soul by scriptural principles and grounds to dispute down cavils and carnal reasonings against the free promise, and thus it is an Evidence. Delusions do stupefy men, that they seek not for a satisfactory deliverance from objections: but, the Spirit like the Sun causeth such mists of darkness to flee away, and putteth enough into the mouth to answer Satan in all. 3. When its reception of the word or promise causeth selfe-abasement: Matth. 15.27. The woman was so deeply sensible of her unworthiness, that she acknowledgeth herself to be a dog, and then presently Christ owneth her faith, v. 28. O woman great is thy faith. Great faith causeth great selfe-abasement. When all matter of discouragement that is thrown in the soul's way to its mercy, tendeth to the making it sensible of its own nothingness, and yet causeth it to lay faster hold of the promise; and when the stronger its assurance of the mercy be, the greater selfe-annihilation and the less selfe-confidence, than faith is acting, and Christ taketh notice of, and setteth a Character of respect upon such acts of faith. But that which causeth selfe-advancement is the voice of thy own Spirit, or a delusion of Satan. Mark. 14.31. Peter was carried out with vehemency of affection and resolution for Christ; he declared his preferring Christ before his own life, and yet this was but the voice of his own Spirit, because it did spring from selfe-confidence, which is opposite unto faith. 4. When the heart is carried out Christ-ward by the reception of any promise: believing is often called a coming to Christ, as, Joh. 6. v. 35.37. And on the other side, soul departures from God, are resolved into unbelief. Heb. 3.12. when there is, not only a persuasion wrought by the promise, that Christ is mine etc. but, the whole heart runneth out after Christ upon the application of it. If it taketh the promise as from his hand. Eph. 3.6. and owneth him in the purchase of the mercies it is assured of, & builds its confidence upon him for the communication of them, and is laid under strong obligations & engagements to Christ for them, it cryeth out, What shall I render to him? Psal. 116.12. accounting nothing too dear for him, and maketh improvement of them by and for Christ, than the word is from Christ. So, Rom. 8. v. 35. Who shall separate us from the love of Christ? i.e. from that love wherewith we love Christ; and thence he addeth; Shall tribulations, or distress, or persecution or famine etc. i. e. None of these hardships, shall break off our love to him. v. 36. As it is written, for thy sake we are killed all the day long— And when was their love to Christ so strong? v. 33.38, 39 It was when their persuasion was as strong of the love of God in Christ to them. And now they oppose Christ without them, against all charges. v. 33. and not the persuasion within themselves: yet, that persuasion was useful that way, not abstractively from Christ, but as it was a furtherance to their hearty owning of him. Faith maketh use of such a general, as that Christ died, against all charges, that are brought in against a particular soul. You may have such strong confidences of your interest in the love of God in Christ, as no arguments a man can use, can beat you off from these, and yet you may be deluded, if your hearts be not answerably drawn out after Christ, to the strength of your confidences. But if they be built and botromed upon him, and his free favour in the free promises, as, Psal. 30.7. And if your affection to Christ rise as high, and be as strong as your persuasion of his love, than you have enjoyed the witnessings of the Spirit. And thus, there are many things in that faith which receiveth witnessing words, besides the persuasion of the thing witnessed, which may difference a testimony of the Spirit in this more Immediate way, from a delusion of Satan, or our own Spirits. Object. 2. But may I not be very liable to be deceived about such acts of faith, seeing no Scripture, either expressly, or by Consequence, saith of any particular man, that he is united to Christ, Adopted, Justified, & c? Surely a certainty of faith cannot be obtained of this, because it is unwritten. Answ. The soul may have a certainty about this as well as other acts of faith, if it be in a fit capacity to judge of any, and duly considereth all requisites unto the specificating of an act of faith, and all the ingredients or concurring acts of the Spirit in applying of such a promise. And the better to evince this and answer the objection, I shall lay down three things, which will much conduce to clear this Coast. 1. The act of faith may be a clearer evidence of its being of the right stamp, than the object: a man may have a right object for his faith, & yet not having a right act about that object, his faith can witness nothing: thus, Joh. 2.23. Many believed [in Christ's Name] Here was the right object of faith, as you may see, Joh. 1.12. and yet their faith is vain, v. 24, 25. and no evidence. So, Joh. 8.30, 31. They believed on Christ, and yet they had not God but the Devil for their Father. v. 34, 39.44. So Act. 8. v. 13. Yea, Jam. 2.19. The Devils believe that there is one God and tremble— and the Apostle declareth this purposely to prove the defectiveness of faith, though it may have a Scriptural object. A man may put forth but a natural act, about a supernatural object; may have but a humane faith about Divine things, 1 Cor. 2.5. There is more required unto the specificating of true faith, than this, that there be a crediting or assenting to what is written. Now, if the Nature or Quality of the act of faith, be considerable and must be discerned, before Sonship can be concluded from it; then, seeing those differencing things about the act, are to be found in that faith which is drawn out in the application of witnessing words; hence a man is no more liable to be deceived in this, then in other acts of faith. 2. The Scriptures declare such as do rightly believe to be adopted and justified, and determineth what faith is. Joh. 1.12. Rom. 5.1. Act. 13.39. By him all that believe are justified— And the giving such a Characteristical note, must needs be a particularising of them, as well as if the Lord should call them by name, and say thou John, Thomas— thou art justified or Adopted. If Legacies be given though their names which they are given to, be not expressly mentioned in the Will, yet a distinguishing Character is equivalent to a naming of them: so, faith is made a character of Adopted ones, and so it is written and by good Consequence it may be concluded from the Word who are adopted. 3. The supervenient act of the Spirit in the effectual application of a word is enough to particularise it unto the soul, and then the Word itself is witnessing: it is not where written in Scripture in express terms, that Luther or Calvin shall be raised up at the last day; yet seeing the general words about the resurrection, do include all particulars under them: hence, it is not improper to say it is written, that they shall rise again: but, though the Scripture saith it, yet, it was the Spirits application of those general words that caused them to believe their own resurrection. It is not where written that this or that person shall believe, or that he shall have convictions, or supportments etc. by this or that Sermon; or, that this Scripture shall be useful to these ends to one soul, and another Scripture for the same ends to another etc. but there are some special operations of the Spirit necessary, and hereby a general Call is made particular, and so this soul believeth on Christ, when many that hear the same Sermon and by the written word had a Call as well as he, yet believe not. And, hence, many Scriptures are pressed that have a direct tendency to work a conviction upon a man, and prevail not; but as last one word is singled out and worketh mightily that way. At the same word, Act. 17. some mocked, v. 32. others believed, v. 34. & hence many words suitable to a soul's condition may be viewed and yet are not succouring, and at last one culled out from rest affordeth much relief to it. All which, do abundantly evidence that the operation of the Spirit is sufficient to particularise a word to a soul, and that the Spirit is ordinarily afforded for such ends. No soul is converted, but there is such an appropriating of Gospel's invitations to it. And the like Concurrences of the Spirit with some words, will make them witnessing, which make those convincing, converting, supporting &c. and the testimony will be as scriptural as any of those other works, which are frequently wrought by the Spirit as all grant. And seeing in those testifying acts by a word, the Spirit operateth as efficaciously, and usually in a more eminent way then at other times; hence, they are as visible and acts of faith here, as evident as about other words. All which being laid together I cannot but reckon the assurance of salvation to be a certainty of faith. The Conclusion being drawn from Scripture both directly and by Consequence. Though the word alone doth not witness, yet by the Spirits application of it to the soul it doth, and that must be by faith. Indeed the Spirit properly could not be said to witness that [we] are the Sons of God, nor hardly were a witness at all if the testimony were not a certainty of faith, and to be received upon the credit of the revealer, so as if it came from another, as Satan etc. it were not to be owned. And hence, 1 Joh. 4.16. We have [knowne] and [believed] the love that God hath to us. And it is a heinous sin not to give credit to it, and that because the Spirit is the witness. 1 Joh. 5.9. And, heaven or Eternal life is absolutely promised unto all believers. Hebr. 9.15. That by the means of his death— they which are called might receive the promise of eternal inheritance. Jam. 2.5. Joh. 3.15. That faith and hope are to act upon these, as well as other words, is undeniable: what use else do they serve to? and how else can those that are called receive them? see Gal. 3. v. 18.22.29. 1 Thes. 5.8. Let us put on for an helmet the hope of salvation. Titus 1. v. 2. In hope of eternal life, which God that cannot lie promised— whither this faith and hope be raised by a present particular application of the promise; or by a reflection upon foregoing acts of faith; either way they must be Divine, because built and bottomed upon the promise of God, who cannot lie. And if the latter way, that strongly proveth that the interveening of reflex acts, cannot hinder assurance from being a certainty of Divine faith. I might give other secondary evidences of this immediate testimony: as, the soul is enabled to discern many of its former experiences at such a time, and many gracious effects are produced by it etc. but these are more fully opened elsewhere, especially under the general evidences. Object. But many have had flashes of joy, in the reception of the word, Luk. 8.13. yea, have been raised unto a high degree of hope, and even a triumphing joy, who yet have been hypocrites, Job 8.13. & 27.8. Job 20. v. 5. and others have been made partakers of the Holy-Ghost, and have tasted of the heavenly gift, & the good word of God, and the powers of the world to come, and yet have been under delusions all this while. Hebr. 6. v. 4, 5, 6. How shall I discern that I go beyond these? Answ. There are many things already hinted that will difference the testimony of the Spirit, from such slashes as these are: but further. 1. The witnessings of the Spirit cause glorious transsormations into the image of the word; delusions or common works of the Spirit leave without these. A man may partake of the Holy-Ghost, in the gifts of it, as Saul did, 1 Sam. 10.10. and yet no imprinting of the word in the heart. Some one affection, as joy may arise upon the reception of the word, as Matth. 13.20, 21. and yet the word have no root, Mark. 4.6. the heart not be changed into the nature of it: but when the Spirit worketh effectually by a word, than there is a counterpane of the word in the heart, and hence, Jerem. 31.33. Hebr. 8.10. The Lord doth promise in the new Covenant, to write his word in their hearts: some principles and dispositions or inclinations are wrought within, that have a lively resemblance in them unto the word, 2 Corin. 3.3.18. We— beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord. Saith Mr Forbes, the working of the Spirit in the wicked is like the smell of an Apothecaris Shop: which one that passeth by, receiveth, although he never carry any of these odoriferous things with him. But, the witnessing of the Spirit to the Elect is by imparting the thing witnessed to the soul, and making it really to possess it. So that if a man could see the soul of a true child of God, he should see engraven in it, mercy, peace, love, righteousness, life, joy, and Christ himself. All the promises of God in Christ, being written therein according to the Covenant of God. 2. The witnessings of the Spirit, have powerful operations in the heart towards the attainment of spiritual, Gospel ends there: The end any work driveth at, is a great discoverer what it is, if a man be not lightly, but effectually carried out after it. The noise of heaven and happiness, is taking, even with carnal hearts. Many, with the young man in the Gospel, Matth. 19 v. 16.22. may be inquisitive after eternal life, and have desires to enjoy it, and take much pains to seek after it, and be very sorrowful at the thoughts of missing of it, and these imply, some tastig of the heavenly gift and the powers of the world to come. Hebr. 6. v. 4, 5. A man may be elevated with raptures of joy upon a supposed interest in heaven, and all this may be but in a natural way; like Haman he may, think, whom will the Lord honour but myself, Esth. 6. v. 6. but with the young man he may mind earthly things more than Christ, or eternal life, ver. 21, 22. Saith Forbes, as a Physician that hath prepared a comfortable potion for the health of a beloved patient, he will give to others a little of it; to make them apprehend the taste of it; but, not so as to have any strength to make any operation in the stomach: so, the Lord may let some carnal men discern some goodness in Christ and eternal life. But, these tastes do not make them partakers of the refreshing power of these. They may be wrought into a great reformation, and a glorious outward profession hereby; but, they have not such an operation as to cause their hearts to mount up Christ-ward, and place their satisfaction in him alone. But the speakings of the Spirit make the soul cry out, as, Cant. 5.10, 11. My beloved is white and ruddy, the chiefest amongst ten thousand etc. v. 16. He is altogether lovely. A soul at such a day cannot but reckon Christ the top of its glory, and it can find no rest, but in him and Communion with him, and the smiles of his face; all other things are nothing to these, in its account. Reall-tasts that the Lord is gracious, cause the soul to disrelish carnal delights, and embitter those sweets to it. Saith the soul, should I be taken with the smiles of Creatures, is not the smiling face of Christ better? should I be drunk with the sweet cups of worldly delights, is not the Wine in Christ's Cellar better? should I feed upon ashes after Christ hath led me into his banqueting house? O no. Whither should I go? Thou hast the words of eternal life. But, I shall proceed to the other Questions. CHAP. XIV. Showing how a soul may know that the Spirit hath witnessed its Adoption by blood. Queen 2. HOw may a soul know that the Spirit hath witnessed its Adoption by Blood? Ans: 1. From the New Covenant or the free promise: we are not to think that there is an application of material blood; but the Gospel discovereth that the blood of Christ which was shed upon the Cross, was intended and is useful, for Justification, Redemption, etc. and offereth it, for such uses and ends unto particular souls. The application of blood is by faith: Rom. 3.25. and therefore it must be by a promise, because faith ever must have a Divine word to fasten upon, and Rom. 10 v. 8.10. The Apostle checketh & reproveth for such carnal apprehensions, as, that we must clamber up to heaven for the blood of Christ: No (saith he) the Lord reacheth it forth, and maketh it nigh to us, in or by the word of faith: and the same word promiseth believers that they shall be saved. v. 9 So that, a Divine word is the instrument for the conveyance of the blood of Christ unto souls, and for their assurance of salvation thereby. This is God's Deed of gift, which they have to show for their right and title to that blood, and all advantages that come by it: and their Acquittance or discharge from the debt they did owe to Justice. Many are possessed with apprehensions that it is impossible to attain assurance of interest in that blood of Christ, and are filled with inward porplexities about it, for want of considering the written word as the means of conveyance. Whereas, if the promise of it be yours, the blood in the several uses it serveth to, is yours also, and that ought to satisfy you: for there is an inseparable connexion between blood and the Covenant. Heb. 10. v. 16.19. & 12. v. 24. & 13. v. 20. And your Conclusions of interest in any privileges that come in by it, aught to be grounded, and built upon a free promise, Gal. 3. v. 18.22.29. Hebr. 9.15. 2. From Cordial acts of faith in the application of the blood of Christ: Faith is necessary to make the promise become particular to a soul. Rom. 3.25. Rom. 10. v. 8, 9.10. With the heart man believeth unto righteousness— 1. There must be believing; which is the acceptation of that blood from Christ, in the free promise: What believing is, as it hath reference to Justification. or a consenting to the free offer of it, that it may be useful to the soul in particular for such ends as it serveth to. If thou haft hearty accepted of it, than the promise and the blood or righteousness of Christ tendered therein, are both undoubtedly thine. The primitive act of faith, doth not consist in a persuasion that Christ is mine, or shed his blood for me: this (as Mr Burroughs saith) is, the cream of faith, the riches of saith: and a man must be interested in that blood in order before that belief, else it is a false faith. But, believing must consist in consenting or receiving; to answer the offer. And hence, receiving Christ, and believing on his name, are made one. Joh. 1.12. And, in this respect Justification is so often ascribed to Faith, in opposition to works. Rom. 3. v. 20.28. We conclude that a man is justified by faith, without the deeds of the Law. Gal. 2.16. Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ. By faith. i e. by a righteousness which is attained in a way of Receiving, not in a way of Doing. It lieth out of a man's self, is not a man's own but by free donation on God's part, and reception on his part. And hence the Apostle maketh that the grand difference, between the Law and the Gospel. Rom. 10. v. 5. Moses describeth the righteousness which is of the law, that the man which doth those things shall live by them. But in opposition to that, he declareth the voice of the Gospel to be [believe with thine heart, and thou shalt be saved. v. 6.9.]. And, Fidei attribuitur salus non tanquam causae: sed tanquam instrumento. Neque enim fides vis illa est, ut possit servare: sed tota vis est ill●us qui per fidem apprehenditur, nempe Christi. Fayus. why is it by believing? v. 10. For, with the heart man believeth unto righteousness— i. e. Faith carrieth a man out of himself, and findeth a righteousness in another, which availeth to justification and life. And thus Faith doth justify, not as a Grace, or as a work or Quality; but as a means or instrument Commissionated by the Lord, for the reception of that blood of Christ which doth justify. And hence it is called the righteousness by and through faith. Phil. 3.9. Rom. 10.6. It is not the act but the object of faith that Justifieth. 2. There must be cordial acts of faith. Rom. 10 v. 8, 9, 10. the heart is three times required in these three verses, and an infallible Assurance of righteousness and salvation is given to all those that believe with it: and without that the faith is vain. Joh. 2.23. Many believed— and yet Christ did not own their faith, because their hearts were wanting. v. 24, 25. & Act. 8.13. Simon Magus believed and yet was in the gall of bitterness still. v. 23. and the defectiveness of his faith was in this, his heart was not right. v. 21. When it is [with the heart] many of the following particulars will discover. 3. From its preferring that blood before all other things: Phil. 3. v. 8, 9 Paul reckoned Church privileges loss, birth-priviledges loss, creature-injoyments loss, i.e. with the neglect of the righteousness of God by faith; and he placed all his gain, in gaining that: and 1 Corin. 2. v. 2. I determined not to know any thing among you, save Christ Jesus and him crucified. i e. I prefer the knowledge of him in his death before all other things. Some men do not rest upon any other righteousness, nor this neither. Rom. 9.30. The Gentiles followed not after righteousness. Others, may follow after righteousness, yea and cry earnestly for the blood of Christ to; but, riches, honours, pleasures, performances, carnal company, base lusts, something below or besides Christ is more affected. Joh 5.44. Revel. 3.17. Rom. 9 v. 31, 32, 33. But dost thou find such an utter emptiness, in all things besides his blood, and so thirst after this, as nothing else can quench thy thirst? wouldst thou be full of distress, under the fullest & most desired enjoyments, without this blood? can nothing else afford quiet, contentment, or satisfaction besides that? Is that the great business, thy mind is taken up with, and that thy thoughts are spent upon? is the attaining interest in it, that which thou makest thy scope, drift, and design, the end thou aimest at, and point thou art centred upon, in the ordinary motions of thy soul? this speaketh a hearty receiving of it, and so it is witnessing. Object. But what should raise a soul's estimation of that blood so high? Ans: The excellent or admirable uses and ends it serveth to. It is useful. 1. To Justification and salvation. Rom. 5. v. 9.18 By this men are freed from condemnation; delivered from the curse, not only in respect of pain, but also in respect of loss. It's usefulness towards the re-obtaining communion with God, and the gracious presence of God, from which they must have suffered perpetual banishment without that, should make them prise this blood above all other things. 2. To Reconciliation. Coloss. 1.20. Rom. 5.1. By this blood there is acceptation into favour with God again, whose favour is better than life, and a blessed amity, and concord is established between God and souls; when else there would have been an eternal quarrel. The Lord will become a friend again, will open his bosom, reveal his secrets, express his love, to all those that obtain interest in this blood. 3. To the obtaining liberty for nigh approaches unto God: Eph. 2.13. Made nigh by the blood of Christ. Heb. 10.19. Having boldness to enter into the holiest, by the blood of Jesus. By this it may have access to him, and may have hopes of success in all its addresses to him, and there may be sweet intercourse between them. And these are advantages that come in by this blood, which may render it preferred before all other things. 4. From the renuntiation of whatsoever standeth in competition with the blood of Christ, in those uses and ends it serveth to: A man may bear up himseife with Christ's shedding of his blood for sinners etc. and hereupon was confident of salvation, but if there be a going about to establish a man's own righteousness, there cannot be a submitting to the righteousness of Christ at the same time. Rom. 10.3. the heart cannot be engaged to irreconcilable oppofites at once. The great thing magnified by carnal Gospelers is, their own righteousness, but Paul declared an utter unwillingness to be found in that, or in any thing but the righteousness of Christ, Phil. 3.9. Yea, he differenceth Saints from others, by their having no confidence in the flesh, v. 3. and calleth his great privileges and blameless Conversation, flesh. v. 4, 5, 6. A believer, by want of illuminations, or violent temptations, may be hurried into a resting upon some particular duties, but the determinations of his will, and the main bend of his inward man, are against it. He would not for a world offer such disrespect to Christ, and declareth his utter disallowance of it afterward. Many acknowledge that they could never have yielded perfect obedience to the Law, but must have been under the curse still, if Christ had not taken away the rigorousness of it: and now, they build their confidences upon Christ in conjunction with their own actings, in this way of mitigation; as, their praying, reading, hearing, loving and serving God, and offering no wrong to their neighbour etc. but as, Gal. 5.2. If you be Circumcised, Christ shall profit you nothing. It is evident that they did expect to be profited by Christ: but, (saith the Apostle) if you seek to be justified by any one work, and Christ together, than you look for justification according to the tenor of the Law, and so will have no advantage by Christ, but are debtors to the whole Law, as, v. 3, 4. Such men own merits in practice, when they pretend to deny them in their judgements. Faith is a necessary and effectual means of our participation of Christ's righteousness, which is indeed available to Justification. And Gospel works, with faith, are useful for the manifestation thereof. Jam. 2. v. 18.24. And thus they may raise expectations of salvation, as speaking them interested in Christ and his obedience, which undoubtedly hath salvation promised to it. But neither faith nor works can be the least particle of that righteousness which the Lord hath promised [the salvation itself] unto. 1. Because the two ways of faith and works, are incompatible one with the other, and so can admit of no mixture: Gal. 3.12. And the Law is not of faith— i. c. Let no man think to mix them together; for, the Law presents to God a man's own righteousness [He that doth them, Diedat. shall live in them] but faith receiveth Christ's righteousness for a gift. No man can attain eternal life without the righteousness of the moral Law, or Law of works. In the way of works, a man is to fulfil this righteousness himself. In the way of faith it is fulfilled for him, by his surety, Christ; and he is made a partaker of it by receiving. Rom. 5 v 17, 18, 19.21. Hebr. 9.15. Gal. 3. v. 12, 13. 2. Because then the reward should be of debt, and so not of grace, either of which are contrary to. Rom. 4.4. To him that worketh is the reward reckoned not of grace, but of debt. Perfect obedience due and owing to God as Creator, and without a promise intervening, could not have made God a debtor to his creature; neither could that have been of value to deserve life. But if man had yielded perfect obedience; then by virtue of that Covenant or promise, of Do this and live, it had become a debt. Now, if Evangelicall acts had such a promise made to them, or if the promise were partly to Christ, and partly to them; then indeed, there were more of grace in the condition, but the promise were equally binding, and so, the reward were no less of debt, after the performance of it. Salvation is a debt to Christ, but only free grace and the satisfaction of Christ, (not our Evangelicall obedsence) can make it a debt to us: or can make any promise establish an obligation upon the Lord, to give out life, or salvation to us. Act. 4.12. Neither is there salvation in any other. 1 Cor. 3.11. Isa. 63.3. 5. From its freeness in choofing and accepting of the blood of Christ for the uses and ends it serveth to: A man may have recourse unto God as Creator, and use earnestness for mercy, and yet not find it. He may plead a promise, and that with importunity, and yet miss of salvation, if he taketh it not as, [in Christ]. For, the Lord hath made no promise, but in Christ. Eph. 3.6. 2 Cor. 1.20. and is resolved to be merciful unto none, but in the way of the Mediator; and hence Christ is called, the Mediator of the Covenant. Hebr. 8.6. & 9.15. & 12.24. Not one Covenant mercy, but must pass through his hands unto souls. So that, if your hearts have not owned his Mediation, his blood cannot be witnessing to you. Many will not come to Christ that they might have life, and peace. Luk. 19.41, 42. Joh. 5.40. Nature is averse to being beholden to another for all, and so, many do not own the way of salvation. But, there may be a crying out earnestly for the blood of Christ, and if it be by constraint, so as the bent and inclination of the soul be not that way, than it is not with the heart. Deut. 5. v. 24, 25.27. Israel engaged that whatsoever the Lord should speak to them by Moses, they would hear and do it: and doubtless they meant as they said; for, the Lords uttering his voice out of the fire, and striking them with the fear of death thereby, this occasioned their making that promise; and yet the Lord saith, v. 29. O that there were such a heart in them— which implieth more than a possibility, that their whole hearts were not in this engagement. So, the stingings and awakenings of Conscience, the servile fear of a curse, wrath, hell, damnation— these may force into engagements, to owning the blood of Christ: but these being extorted from them, the LORD doth not account their hearts in them. It is with many, as with one that hath the Gangrene, or some sore disease, upon a member of his body, and there is no way to save his life, but by sawing off the member; if the man submitteth to this, yet it is with abundance of unwillingness, merely for the preservation of life: so, many find the voice of God to be a kill voice, without a Mediator, and to avoid eternal death, which else is inevitable, they will look to the blood of Christ; but it is not out of a free choice, but because they cannot shift it, and escape wrath. I grant, men are to look unto the blood of Christ, for freedom from wrath: whither else should they look for this? and this obtained is a great privilege. Rom. 5. v. 9 Being justified by [his blood] we shall be saved from [wrath] & Rom. 8.1. But, a seeing God as he is. 1 Joh. 3. v. 2. and a fruition of his favour, and unexpressible tokens of his love, and the attaining everlasting communion with Christ etc. these are included in Gospel's Salvations, and the other is but the least part of them. And, when the soul freely chooseth this complete salvation, above all other things, and freely owneth the mediation of Christ as the means to it, than blood is witnessing, else not. Psal. 4. v. 6, 7. 1 Cor. 2. v. 2. 6. From its being drawn out with such strength after the blood of Christ, as it hath been after other things which undoubtedly the heart hath been set upon, and had freedom for: An unbelievers utmost (if he did come up to it) is not the utmost of his heart, because he is under prevailing engagements to fin and Satan, and is like one in chains. A loving interposure of the Divine Spirit is necessary to make the heart free for Christ indeed. Coloss. 2.12. Act. 16.14. 2 Corin. 3.5. Joh. 8.36. A man may in a slighty overly way deal with the blood of Christ, not from terrors of Conscience, but from a presumptuous freeness, making a light matter both of finning, and going to that for pardon of sin: and such dalliance with the blood of Christ, is despising in God's account, & such must expect the sorest punishments, in stead of great salvations. Hebr. 10.29. No believer, but can see his heart was set upon something besides Christ, before his believing: Now, if the blood of Christ be as attractive as other things have been; and interruptions in its pursuance after that, as burdensome, grievous, and afflictive to it, as they were there: Or if the drawings of that blood be stronger and more forcible then of any, or all other things; that it will leave all behind, it hath placed gain in formerly, to press after that; if that hath a commanding power of estate, life and all, than it is accepted with the heart, and it is witnessing. Phil. 3. v. 8, 9.14. 7. From its feeling the efficaciousness of that blood: men's hearts are said to be sprinkled from an evil conscience, by the blood of Christ Hebr. 10. v. 19.22. & 12.24. when spiritual enemies have brought in strong charges against a soul, and if it might have followed its own inclination, it would have joined with Satan against itself; yet it hath been caused to oppose the blood of Christ, in the free promise, to all; and thereby it was secured against all the roar of the Law, & temptations of Satan; that now they are all silenced, their accusations are answered, and a spiritual tranquillity and peace is established there. And when the Lord hath thus given quietness, then, as, Job 34. v. 29. not sin, nor Satan, nor Conscience, none can create trouble. And thus I have discovered, when the Spirit hath witnessed, by Blood. CHAP. XV. Showing how a soul may know that the Spirit hath witnessed its Adoption by Water. Queen 3. HOw may a soul know that the Spirit hath witnessed its Adoption by Water. i.e. Sanctification? Answ: There are two parts of Sanctification, either of which are witnessing. 1. The separation of the heart fr●● sin; or a freedom from the Dominion of sin: Naturally the hearts of all men, stand towards, and are even destinated to the service of sin. Rom. 6.17. but, after believing the heart renounceth subjection to it. There is, in every faculty of the soul a new principle to oppose it. In respect of this, believers are said to be dead to sin. Rom. 6.2. i.e. they are become unwilling and unapt to yield attention unto the motions of sin, and liveles in the acting of it, yea it hath it deaths wound in them. All they that are in Christ, have crucified the flesh. Gal. 5.24. Sin is become a sufferer in their souls, by the death of Christ. They are said to be, free from sin. Rom. 6. v. 18 22. and have a Divine promise that it shall not reign or have Dominion over them. v. 12.14. And that this doth witness adoption see Rom. 6. v. 16, 17. It is made a differencing thing of their two states. And v. 22. Being made free from sin, and become the servants of God, ye have your fruit unto holiness, and the end everlasting life. & Rom. 8 13. 2. The Separation of the heart to Christ, and to God the Father by him: Act. 11. v. 21. & 26. v. 20. Psal. 4.3. And they are said to partake of the Divine Nature, 2 Pet. 1.4. To be new Creatures, 2 C●r. 5.16. because such new dispositions and inclinations are put into their souls, as naturally were not there; and are not the products of merely natural principles, though improved to the height. There is not barely an alteration, but a work of Creation, else it were not a new Creature. It is not barely a mutation, or change of Qualities, but a renovation [all things are become new]: not as if nature were destroyed, but perfected, by the infusion of new habits into all the faculties of the soul, which dispose them to move Christ-ward. There is new light let into the understanding, Coloss. 3.10. Renewed in knowledge— And hence there is a discerning of that spiritual beauty, excellency, and perfection in Divine things, which others see not. 1 Corin. 2.14. Coloss. 1.9. There is a new inclination put into the will, and affections, which enableth them to put forth new acts, upon new objects, God and Christ, and this by the operation of the Spirit. Joh. 3. v. 5, 6. And, these habitual frames are called graces, and are diversified, and distinguished, according to the various faculties of the soul, and the variety of ways they act in, and ends they drive at. When these gracious dispositions are stirred up or strengthened to act upon Christ, than graces are accounted to be exercised or increased, and these are called Sanctification. 1 Corin. 1. v. 2. & 6. v. 11. 1 Thess. 5. v. 23. 1 Pet. 1.2. 2 Thess. 2.13. And these appearring in and to the soul do witness adoption. Gal. 5. v. 22, 23. But the fruit of the Spirit is, love, joy. peace— He saith such are excluded the Kingdom of God as do the works of the flesh, v. 21. And this. v. 22. is added by way of Antithesis or opposition, as the particle [but] doth intimate, and so, it is purposely to express who are interested in that kingdom, viz. such as attain those fruits of the Spirit, and such as walk in the Spirit, and are led by it, either of which do witness Justification and Adoption. Rom. 8.1.14. According to the parts of Sanctification, so the Question must be divided into two. CHAP. XVI. Of separation of the heart from sin, and Adoption witnessed thereby; four distinctions about it. Queen 1. HOw may a soul know that its heart is separated from sin, or that sin hath not dominion over it, and so that it is Adopted? Before I answer directly to the Question, I shall lay down four distinctions, which may help weak, doubting Christians, as they will discover how fare there may be sin, and yet one not be under the dominion of it. There is a Difference. Distinct. 1. Between the indwelling of sin, and the reigning of sin: Paul was an eminent believer, and yet sin dwelled in him. Rom. 7.17. so 1 Joh. 1.8. A slave, a captive, may dwell in a house, and yet have no Commanding power there. Sin may dwell in the heart, and yet have no dominion there. Conclude not thyself under the reign of sin, barely because thou findest the in-being, the inhabitation of it. 2. Between the Sovereignty of sin, and the Tyranny of sin: the Saints have the assurance of a Divine promise, that sin shall not ha●● dominion over them, Rom. 6.14. But yet believers are in part liable to the tyranny of sin, Rom. 7.15. What I hate that do I & v 16.23. I see another Law in my members warring against the Law of my mind, and bringing me [into captivity] to the Law of sin— Thou mayest not only find strong stir of corruption within thyself, but corrupt motions may sometimes prevail to drive thee into some sin; may take the prisoner and lead the captive for a time, and that when thou hast waged war against them, & yet sin not reign in thee. Object. But what difference can there be, between the Saints and others, if they may be taken captive? Answ. 1. A Believers, is but a partial captivity, an unregenerate man's is a total: Paul had a law in his mind that made resistance. Rom. 7. v. 16.23. It was what he would not— the prevailing part of his will opposed. Whereas others are wholly or in the greatest part captivated; Rom. 6. v. 13.17. 2 Tim. 2.26. Now, a voluntary subjection is that which maketh the reigning power. Sins of believers, are but with an incompleate will. 2. It is both a Sovereign and a Tyrant to unbelievers. 2 Tim. 2.26. and but a Tyrant to believers. 3. It's Tyranny over the Saints is by usurpation, but it hath a right of Dominion over others. Satan maketh a forcible entry upon the Saints, whereas others are his proper Subjects. 2 Tim. 2.26. Joh. 14.30. 4. Believers make war against sin. Rom. 7.23. Others want spiritual armour to fight with. Eph. 6. 5. Satan captivateth believers but for a little season; by and by they get victory again, and captivity is led captive. Others at all times are in captivity. 6. Many gracious ends the Lord doth accomplish by it in the Saints, which others are without. Rom. 7 23, 24. It humbled Paul, and much abased him, that he should beled captive by sin. [O wretched man that I am—]. 7. Believers make out to Christ for help; others cry not out to be rescued by him. 3. Between an habitual frame of heart towards sin, and an occasional falling into sin: the former argueth the reign of sin, the latter not: for, by the violence of temptation David became guilty of murder and adultery, and Peter of denying Christ. Yet, besides the after repentance which undoubtedly follow such falls, as, Psal. 51. Matth. 26.45. there is a habitual prevailing inclination against sin in believers, which is never lost, which differenceth them from others. It is not their path, their way they walk in, but as sicknesses to the body, or Eclipses to the Sun, they come very seldom. Wicked men may have agues, or hot fits against sin, and gracious men may have cold fits in sin, but the bent of their souls, and their ordinary course is another way. 4. Between infirmities, and grosser enormities: the former are incident to the Saints more frequently: as, every day, and often, there will be vain thoughts, and words, and corruptions may get some advantages, and graces may not act at such a height as they ought to do, and there may be backwardness to some duties, and distractions in them etc. Such sins of infirmity (though more frequent) yet are consistent with truth of grace. But to prevent mistakes, know. 1. That freedom from the dominion of sin, doth always, vastly difference the ordinary course, or Conversation, from such as are under the reign of it: many call their gross sins, but sins of infirmity: whereas, those that seem very small sins in themselves, by the aggravating circumstances which they admit of, may not be reckoned of infirmity. But, ever there is a vastly different conversation before and after conversion. Eph. 2. v. 2, 3. Those that are called out of this world cannot but walk otherwise, than those that are of it. Though a man (with Paul) was very religious before, and as touching the Law blameless; yet, conversion differenceth him from himself in his former state, in point of conversation, Phil. 3. v. 3.6. and a frequent iteration of manifest works of the flesh, on living in them, is made a certain evidence of a state of nature, Rom. 8.13. 1 Corin. 6.10. Gal. 5. v. 19, 20, 21. Now the works of the flesh are manifest, which are, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revel, and such like— v. 21. They which do such things, shall not inherit the kingdom of God. Such are under the dominion of sin. 2. Sins, when really of infirmity, are, such are (through the remainders of corruption, and weakness of the regenerate part) are unavoidable, or are against the main bent and inclination of the will. Rom. 7.15, 16. What I would not, and what I hate, that do I. Gal. 5.17. Ye cannot do what you would. It is only out of impotency or weakness to withstand, that corruption prevaileth; not out of want of will to hinder it. Rom. 7.18. To will is present with me, but how to perform that which is good, I find not. The will against it, is stronger than its ability to make resistance: the temptation is overcome in the will, though it prevaileth; else, I cannot understand how it is of infirmity. Answ. It may be known that sin hath not dominion over a man, from his choosing freedom, or his consenting with all his heart, upon Evangelicall accounts to part with sin: herein consists the very reign of sin, in the voluntary subjection of the whole man to it. Rom. 6.13, 14.16. To whom ye [yield yourselves] servants to obey, his servants ye are, to whom ye obey, whither of sin— So that a free yielding up to the service of sin, is the reigning of it; and therefore a hearty choosing and consenting to part with it, or a thorough unwillingness to sin, must needs argue freedom from that reign of it. Consenting expresseth Paul's subjection to God's Law, when he fell short in practice. Rom. 7.16. And so, a hearty consenting to part with sin, argueth freedom from the reign of it, even when one is rushed into the acting of it. And hence, such as the Lord rejecteth and appeareth in the dreadfullest way against, are described by their choosing that wherein the Lord delighteth not. Isai. 65. v. 12, 13, 14, 15. Measure yourselves by your choice: you may be restrained from the gross sins, that others commit, but if you choose sin, it is all one in God's account as if you acted it. Matth. 5.28. CHAP. XVII. Some discoveries of such a freedom from and unwillingness to sin, as the Gospel owneth as an Evidence of Adoption. BUt in regard wicked men may have some unwillingness to commit some sins; and to help weak Christians, I shall add some discoveries, when there is [a hearty choosing freedom from sin, and a hearty unwillingness to sin] such as the Gospel owneth as an Evidence of Adoption. 1. When it is free in its choice, or without coaction: the Apostle maketh an opposition between doing by constraint, and doing willingly. 1 Pet. 5.2. and between acting out of necessity and willingly. Phil. v. 14. which clearly intimate, that if a man acteth in Gospel duties (as those were which he exhorts to) yet if it be by necessity or constraint, than it is not willingly, in God's account. Things that a man is obliged to, by the necessity of a Divine Command, yet if there be not a freeness in coming up to them, it is not willingly, or out of choice, nor acceptable obedience to the Lord. He that is in a tempest casts his merchandise into the Sea, not properly by compulsion, but by a necessity of a supposition or condition. i.e. if he will save the Ship and his life, he must cast out the goods, yet he doth not this willingly. i.e. not with a voluntary freeness: and yet with a kind of willingness. i.e. rather than lose his life, and all, he will cast out the goods; such acts he doth willing with a nilling mind, or nilling with willing mind. So, a man may acknowledge, not only in the general that he is a sinner, but even particular sins, and may really wish them uncommitted, and make promises and take up resolutions for the future not to commit them, and may without dissimulation. i.e. not feignedly, but meaning as he saith, be unwilling to commit some sin that he is pressed on to; and yet may be under the dominion of sin still. He chooseth and consenteth to part with sin rather than to be damned; or, to avoid eternal death, and wrath to come, horrors of conscience, or such like foreseen dangers; Alas, this is but by necessity or constraint, and so it is not willingly. Pharaoh concluded his sinfulness. Exod. 10.16. and Judas. Matth. 27.3. and repent himself, v. 3. i.e. it was so embittered to him, as he was sorry for what he had done, and wished it had been otherwise: and both were real in what they said; for it was their distress that made them acknowledge; and because Judas cast away the gain he had by his sin. v 5. But, all this being extorted from them by Conscience, they were under the dominion of sin still. If it be a free choice, that suppose there were no danger of wrath, hell or damnation for sin, yet the nature of sin would make you deny service or subjection to it; then, you are not under the dominion of sin. Rom. 6.16.22. Joh. 8. v. 34.36. 2. When the choice is universal: when it consenteth to part with all sin: Not that a man can be really freed from one sin, who is under the reigning power of others: but, he may be restrained from many, and yet be freed from the ruling power of none. Psal. 119. v. 104.128. I hate [every] false way. Psal. 139.23. Search me O God— and see if there be [any] wicked way in me— He was unwilling to have any sin find entertainment in his heart. The subduing of one sin may discover freedom from the dominion of all, when the heart is carried out against the nature of fin, in that one. But, the hearts indulging one (though never so small) argueth the dominion of all: for, the least partaketh of the nature of sin, as well as, the greatest. Jam. 2. v. 10, 11. The Apostles scope is, to advance love without respect of persons. v. 8, 9 and enforceth it this way; for, whosoever shall keep the whole Law, and yet offend in one point, is guilty of all. And addeth this reason of it, v. 11. For, he that said, do not commit adultery, said also do not kill. It is taken from the authority of the Commander: if this did oblige to one Command, the same obligation would extend to all; because there is the same Divine authority stamped upon one, as upon another. 3. When the choice is absolute without condition: a man may have a real unwillingness to commit one sin, & yet if it standeth in competition with another sin, or something inordinately affected; he will rather commit it, then relinquish these. Pilate was unwilling to condemn Jesus, as appeared by his seeking to release him, and his washing his hands etc. Matth. 27. v. 18.24. And Herod was unwilling to behead John Baptist, Mark. 6.26, 27. The King was exceeding sorry. Darius was unwilling to cast Daniel into the Lions Den. Dan. 6. v. 14.18, 19, 20. He was sore displeased with himself, and set his heart on Daniel to deliver him, could neither eat, drink, or sleep, the night after he was cast in, and rejoiced exceedingly at daniel's safety. v. 20. All which argue a great unwillingness that Daniel should suffer; and yet all these under the dominion of sin still. There was a defect here, they were more unwilling to stain their honours, then to commit the sins; and they choose the sin rather than their own sufferings that way. Thus, a man may be so unwilling to commit a sin, as he may take much pains to prevent the commission of it, and may be exceedingly sorry that he hath been drawn away to it; he may weep for it, and have no rest night or day after he hath been so overtaken; and yet be under the ruling power of it still. This is the language of his heart, I would not commit this sin, but rather than I will part with this pleasure, that profit, these honours, I will do that which otherwise I am unwilling to do. If there be any condition in the world, that will hire thee into sin, it is not a hearty choice. 4. When there is a conflict between the flesh. i.e. sin, and the Spirit in the soul by this choice: Gal. 5. v. 17, 18, 19 The flesh lusteth against the Spirit, and the Spirit against the flesh— and his scope is to discover by this conflict, who shall inherit the kingdom of God, and who not; and who are given up to fulfil the lusts of the flesh, and who not, as, v. 16. Queen When is the Conflict with sin Evidencing? Ans. 1. When it is between the right parties. i.e. the flesh and the Spirit. Gal. 5.17. There may be a great struggling in a man's Spirit, by the interfering of one corruption with another; or, between the inclination of the will to the commission of some sin, and the dictates of the natural Conscience. Rom. 2.15. Or, between the judgement and inclination to that which is morally good; and very corrupt affections. But unless it be between the Spirit and the flesh it is not evidencing. 2. When the opposition is made by the hidings of the Word in the heart. Psal. 119.11. Thy Word have I hid in my heart, that I might not sin against thee. 1 Joh. 3.9. For his seed remaineth in him, and he cannot sin— The word within, is a seed that opposeth sin. Thou mayest have a hundred Scriptures forbidding a particular sin, which the flesh lusteth towards; and as many promises of help against it; all these may be eyed, and thought upon, and some affections may be slightly touched herewith: but, if thy heart hath not treasured up these words, thou mayest be rushed into the sin, in the face of all these. But when the heart engageth by the word against sin, than it is evidencing; for, the word is the sword of the Spirit. Eph. 6.17. The following particulars will further evidence, when the Contest is between the flesh and the Spirit. 5. When the souls choosing freedom from sin, doth lead to, and end in the mortification of sin: that this is an evidence of Adoption is clear. Rom. 8.13. If ye by the Spirit, do mortify the deeds of the body, ye shall live. There may be a cessation from the actings of a sin, and yet no mortification of it. He that hath been a drunkard, swearer, Sabbath-breaker etc. may desist from these profane practices, which he hath followed, and yet be under the dominion of sin still. Act. 8.11.13. There may be a change of sin, and no change of heart; one sin may be left and another taken in the room of it. A cessation chief respecteth the acts of sin, and aimeth at the repressing of them; but, mortification striketh at the root, the nature of sin. Rom. 7.24. aimeth at the destruction of it. Rom. 6.6. That the body of sin might be destroyed— Yea, in some measure it extinguisheth the vigour, and expelleth or driveth out the very life of sin. 6. When there is an irreconcilable opposition in the soul against sin: a man may mislike the way it cometh in, as having some ill consequences attending it, and there may be a kind of parting upon it; sin may seem to suffer banishment, for a time upon some particular discontents against it, Matth. 12. v. 43, 44, 45. The unclean Spirit, i.e. Sin or Satan, is gone out of a man; but, v 44. it returneth,— there is a re-entrance, and the latter end of that man is worse than the beginning. But if there be such enmity against, and detestation of sin, as it can upon no terms admit of any reconciliation; that mountains of gold, nor the greatest advantages, can win the least token of favour or respect from the soul towards sin; but it cryeth out under it, as, Rom. 7.24. O wretched man that I am— than it is freed from the dominion of sin. 7. When it is upon spiritual and Evangelicall accounts, that it chooseth freedom from sin: A man may be incensed against sin upon natural, civil, moral, and religious accounts, and yet be under the dominion of sin still. Rom. 10.2. They have a zeal of God. Queen When doth a man choose freedom from sin, upon Evangelicall accounts? Ans. 1. When the contrariety of sin to the will of God in Christ, doth disengage the heart from it: Christ is often called a King, a Lord, a Lawgiver— to note, that all Commands, whither enjoining duties or forbidding sins, they are to be received not only as from the hands of an All-powerfull, and infinitely just God, but as from the hands of the Mediator. Not, but that a soul is to look upon sin as a violation of the Father's will, yet, his will, not according to the tenor of the old Covenant. Gal. 3. v. 10, 11. but, as he hath revealed it in the new Covenant, & as Commanded over again by Christ. Joh. 14.15. Keep [my Commandments] & 21.23. Joh. 13.34. 1 Joh. 2.8. Matth. 5.27. to the end of the Chapter. 1 Cor. 9.21. I am under the Law [to Christ] So that the lowest duty ought to be service to Christ. Eph. 6. v 5, 6. Servants are to obey their Master in singleness of heart [as unto Christ]. You may fear sin, and be sorry for it, and make opposition against it, as contrary to the will of God as Creator, but if its striking at Christ as Redeemer, carry not out against sin, it is not Evangelicall, nor witnessing. 2. When a sight of the injury offered to Christ by sin, doth carry out the heart against it: a man may have a sorrow for, a fear of, and hatred against sin, as procuring discredit, or loss of reputation, sufferings etc. and yet be under the dominion of it still. But, when the soul is touched with a deep sense of it, in Christ's sufferings for and by it, when its piercing, wounding, and grieving of Christ, doth melt the heart for it, than it acteth Evangelically. Zech. 12.10. 3. When a discovery of the love, kindness, and goodness of God in Christ, is the constraining thing from sin: when the appearances of the grace of God teach to deny ungodliness. Titus 2.13. and the goodness of the Lord leadeth to repentance. Rom. 2.4. Ingenuity did exceedingly affect saul's heart with his sin. 1 Sam. 26.21. David had but cut asunder the lap of his garment, when he might have cut asunder the thread of his life; and this love and kindness of David in sparing his life, drew out an acknowledgement of his sin in the aggravations of it, for the present [I have sinned, and erred exceedingly] yea, it put him upon resolutions against it for the future [I will no more do thee harm] A man may be much affected with a sin upon some great deliverance, or the like; may confess it, in its aggravations, and that upon very ingenuous considerations, and yet be under the dominion of it still, as Saul was. But see how the Lord seeketh to affect the bear't of David with his sin. 2 Sam. 12. v. 7, 8, 9 I have anointed thee King over Israel etc. And if this had been too little I would moreover have given unto thee such and such things. Wherefore hast thou despised the Commandment of the Lord— And when this love of God had overcome his heart into an acknowledgement of his sin. v. 13. presently he had a sentence of absolution. He seemeth to be interrupted in speaking out his sorrow, with this [the Lord also hath put away thy sin]. When the remembrance of the former lovingkindnesses of the Lord, doth melt the heart for sin, this is soon followed up with a testimony of remission. 4. When it aimeth at a Conformity unto Christ in its seeking freedoms from sin. 1 Pet. 2.21, 22, 23. Custom, and the example of Forefathers, and the credit of religion in the Country or place a man liveth in, as also education etc. may prevail so fare as to restrain very much, and make a man discountenance sin: but, except Christ be thy pattern of imitation, and thy sorrow be because thou fallest so short of him, he regardeth it not. 5. When it aimeth at the coming up to some special Gospel's duty, or the attainment of some special Gospel's privilege, in seeking freedom from sin: A man may see that sin crosseth some carnal interest, or procureth some outward disadvantages, and may be incensed against it upon that account: as, because an inordinate use of the creature procureth diseases to the body etc. a parent may hate drunkenness, or unlawful games, because his child is like to become a bankrupt by such practices. A child, being threatened to be disinherited if he followeth such ways, may hereupon bridle his affections, and yet may be under the reigning power of sin still. But if its hindering, in the exercise of some grace, or in the performance of some duty, or in the attainment of Communion with Christ etc. raise its fear of, sorrow for, and hatred against sin, than it acteth Evangelically. Psal. 51. v. 2.7.13. Hebr. 12.1. 6. When it is by the application of the death of Christ in a promise, that it maketh resistance against sin: Rom. 6. v. 4.14 Heb. 9.14. Act. 5.31. Revel. 12. v. 9.11. And they overcame by the blood of the Lamb, and by the word of their testimony— Joh. 8. v. 34.36. If the Son shall make you free, than you shall be free indeed. This must be an ingredient in all the former particulars; no freedom from sin, but by Christ. Luk. 1.71, 72.74, 75. 7. When sin itself is in subjection: there is an inconsistency, between sins reigning and its being in subjection; it cannot be both King and Subject in the same soul at the same time. There may be a Conflict with sin, and yet it may seem to get the upperhand for a time: but, when the soul hath gotten sin beneath it; than it is most conspicuous, that sin doth not reign. As; 1. When the soul is enabled to a speedy mortification of it upon all its rebellions: it is like a conquered enemy, that is not able to keep the field any longer; some parties may rally, and make some resistance, but they do but hasten their own ruin thereby: so, the motions and stir of sin may be felt, but the soul is enabled to look unto Christ, and to oppose the Word and blood of Christ to these, and it is speedily saved. Revel. 12. v. 8, 9.11. Sin, in the lustings of it, is speedily crushed, suppressed and conquered, it cannot prevail upon the heart as formerly it hath done, but is laid lower by every onset: this is the report that may be given upon their fight, corruption is cast out, cast out. This argueth it hath not dominion. 2. When even the former prevailings of corruption, are made serviceable towards spiritual ends: as, when they produce soule-humiliation, selfe-abasement, and fill it with the more admiration of, and cause it to be so much the more studious for, the advancement of the exceeding riches of grace in opening a way to deliverance from sin. Ezek. 16.61.63. Eph. 2. v. 5, 6, 7. that it can triumph over sin through Christ. 1 Cor. 15.56, 57 Then sin is in subjection. And thus I have discovered, when a soul is freed from the Dominion of sin: but before I leave this, I shall answer one objection. CHAP. XVIII. Of the souls retaining Assurance, notwithstanding the prevailings of corruption. Object. BUt is it possible that a soul may retain Assurance, after it hath found the prevailings of Corruption? If it formerly had it, yet must it not avoidable lose it, after a falling into sin? Premise 1. Sins are either of infirmity only; or grosser sins, which are the falls of the Saints. Prem. 2. Either there is a nourishing of these sins, or an endeavour to the utmost after the mortification of them. Answ. 1. Assurance in the donation and continuation of it, hath a dependence on the free actings of the Divine Spirit. Rom. 8.16. 1 Joh. 5.6. And hence, if the Spirit pleaseth, that can continue such a work upon the heart, at such a time: and if that will suspend its operations, though no such provocation be given it to withdraw; yet it is not in the power of man to continue it one moment longer. 2. A man ought not to throw or cast away his Confidence so long as scriptural grounds are afforded to found it upon: it is the gross mistake of too many Christians, if they fall into sin, they reckon it their duty then to question their estates, & to throw up all former persuasions of interest in Christ: whereas, this is very sinful: it not only wanteth a word to warrant it, for a duty; but it is denied by the word to be one. They ought to hold fast their confidence firm unto the end. Hebr. 3.6. & Isai. 49.14. She is upbraided for saying the Lord had forsaken her etc. You are not to cast it away but upon a Scripture-ground; and seeing it is evident that falls are consistent with interest in Christ, as in the case of David and Peter; hence, you cannot have a warrant from the word, to make this an argument of being without Christ. 3. The nourishing of Corruption hath a tendency to deprive the soul of Assurance: Heb. 10.22. Psal. 51.12. and therefore it is extremely dangerous to cherish the least sin. 4. If thou enquirest whither Assurance may stand with the nourishing any sin: either thy Question must look to the time past, present, or to come. If to the time present, or to come, know, that the Lord hath not granted thee liberty one moment, for the nourishing any corruption; and so, it is a sin to be studious to make Assurance and any sin dwell together. Put an end to this question, by ceasing to nourish for the present, and by seeking to prevent nourishing any sin for the future. But if it respecteth the time past; that formerly thou didst nourish some corruption, thy after mortification of it is witnessing. 5. I suppose Assurance may be retained, after, not only sins of infirmity; but also after the falls of the Saints, when those sins are not nourished. That it may continue after sins of infirmity is undeniable, because else it were impossible for any to retain it; seeing the best of Saints are subject to these, daily. Rom. 7.15.24. And for other sins, see, 1 Sam. 12. v. 19, 20.22. They had made themselves guilty of great wickedness, and were afraid of death for it, but Samuel forbiddeth this fear, and calleth them up unto confidence, that the Lord would not forsake them, v. 22. for his own names sake. Micah 7. v. 8.9. Though I fall, yet I shall arise— Here is Assurance, and yet under a fall, and it is into sin. v. 9 I have sinned. I say, [when sin is not nourished] else the confidence is very suspicious; for, if there be sensible Assurance, this will make opposition against sin in the soul. 1 Sam. 12. v. 20.24. 1 Joh. 3.3 [Every man] that hath this hope, purifieth himself— CHAP. XIX. Of separation of the heart to God and Christ. Queen 2. HOw may one know that his heart is separated to God and Christ? Answ. 1. From his esteeming of God and Christ, above all other things: Psal. 73.26, 27. Whom have I in heaven but thee? a believer would account even heaven itself, a place of but little beauty, glory or felicity, if Communion with God and Christ were not to be enjoyed in it. Others desire Christ only for heaven, he desireth heaven chief for Christ. Natural men are even drunk and swallowed up in Creature delights; but, the interest of Christ prevaileth with a gracious heart against all other interests. He may be interrupted in his motion to Christ, in particular acts; but he is the prime, principal object his soul is moved, and bend towards, set and fixed upon, and given up to; Rom. 8.5. Phil. 3.20. Coloss. 1.18. 1 Pet. 2.7. Col. 3.11. Christ is all and in all. Otherthings are as nothing to him, if Christ be not enjoyed in them; he is all in all enjoyments; all in all inlargements, all in all duties, all in all comforts. Others apprehend that Christ it, better than the gnawings of an accusing conscience, better than the company of damned Spirits, better than flames; but, they see no such beauty, or excellency in Christ, as should make him best, or all in all here on earth. They can verbally own Christ as superlatively excellent, but practitally they deny it. And, they know not Christ in those spiritual excellencies, which advance him in the eyes of Saints. Take him as clothed with bolines, and appearing against sin etc. and they prefer other things that are base and low, before him. The following particulars will further discover, when Christ is all in all. 2. From his spending his highest desires and endeavours after attaining Communion with God in Christ: when the heart is set upon Christ, or turned Christ-ward, it cannot stand still without him, it must be waiting for him, and enquiring after him with utmost diligence. Cant. 3.3. Saw ye not him whom my soul loveth? Psal. 130.5, 6. Phil. 3.14. 3. From his willingness to part with all other things at Christ's Call, or for his sake. Luk. 14.26.33. Whosoever forsaketh not, [all that he hath,] Mark. 8.35. & 10. v. 29. he cannot be my Disciple. Matth. 10.37. He that loveth father or mother [more] then me, is not worthy of me— 4. From the carriage of his heart under his withdrawings: when these procure such heart-sicknesses, as can be cured no way, but by his returnings to it. Cant. 5. v. 6.8. Tell him I am sick of love. When the fear of hell is not upon them, yet O, the sigh, sobbings, cry, faintings, of lovesick souls, for Christ's presence. No quiet or satisfaction without him. Like the child, that nothing can still, but the breast: so, nothing can fill up Christ's room in the soul. It reckoneth itself empty in the midst of fullness, without him. It is resolved for ever to go in widowhood, if he will not own it as his Spouse. This argueth a Consent of heart to the Match, and so a marriage union between Christ and the soul. 5. From his enjoyment of the leadings of the Spirit: these are a certain, infallible evidence of Adoption to all that have them. Rom. 8.14. For [as many] as are [led by the Spirit] of God, they are [the Sons of God]. CHAP. XX. Of the souls Enjoying the leadings of the Spirit, and when. Queen When doth a soul enjoy the leadings of the Spirit? Answ. 1. When a Compliance with the will of Christ becometh natural to the soul: as there is a propensity in light things to move upward, and in heavy things to move downward, so in the soul to move Christ-ward. Suppose there were no wrath as the Consequences of disobedience; nor no reward as the effect of Gospel's obedience; yet, the sweetness of the ways themselves, & the respect it oweth to the will of Christ, would be as the heart unto an owning of Christ therein. Psal. 119.30.173. I have [choose] the way of truth etc. And v. 35. for therein I delight. So, Rom. 7.22. & Rom. 8. v. 1, 2. For, the law of the Spirit of life hath made me free, from the law of sin and death. Carnal men, in their hearts, call a liberty for sin, freedom: but such as are indeed freed from condemnation, and walk after the Spirit, they call this their liberty, to be free for Christ, and from the law of sin; and reckon obligations to sin the greatest bondage and thraldom in the world. The Spirit raiseth an admirable freeness in the soul to walk in the ways of Christ. 2 Corin. 3.17. Where the Spirit of the Lord is, there is liberty: And hence the Spirit of Adoption is opposed unto the Spirit of bondage. Rom. 8.15. A man may exercise himself in the external part of all duties that a Christian is engaged to, and yet be without the leadings of the Spirit. He may have many carnal enforcements hereunto: but, unless there be a liberty of heart to these ways; that he would not but be employed in them, and accounteth it a high favour from the Lord that he will use him in any services for himself: and findeth more delectation in these, then in any other ways; that it becometh even meat and drink to him, to do the Lord service, and it is a matter of great complaint and lamentation, that he can do no more for the Lord; that he findeth a backwardness in himself, or any contrary principles, which seek to obstruct and hinder his following the Lord in his ways. Rom. 7.22, 23. Then he enjoyeth the leadings of the Spirit. 2. When it hath corroborations or assistances against those impediments that would hinder it, in walking in the ways of Christ: or the Spirit leadeth by removing these: Carnal men wonder that any should complain for want of strength unto duties, they can easily come up to them. But, it ariseth partly from Satan's not molesting them in the performance of duty, because they look not beyond the external part of it; they strive not to act in a right manner, or for right ends: or because they are insensible of the working of corruption, when yet it doth act. But a gracious heart, findeth, that if it be not strengthened by a power beyond its own, it cannot act any grace, or perform any duty in an acceptable way to the Lord: and hence the Apostle prayeth, Ephes. 3.16. That they might be [strengthened with might by his Spirit] in the inner man. Israel is said to be led by the Spirit of the Lord. Isai. 63. v. 11, 12, 13, 14. And how doth he lead them? it is by dividing the water before them, and keeping them that they should not stumble—. i.e. the Lord threw up and remooved impediments out of their way, and took away what might cause them to fall, and this was his leading of them. So, if thou hast been eagerly pursued by Satan, and he hath raged against thee like a Lion spoilt of his whelps, that thou wert beset with temptations, and didst find many and strong lustings of the flesh, to hinder thy following of the Lord Christ in the ways of his appointment. And, if such mountains have been made plains, and corruption borne down; when thou hast found thy heart so full of deadness, hardness, unbelief, and all manner of distempers, that thou hast even despaired of acting in the duty, as, prayer etc. in any acceptable way to the Lord, and (like the Israelites) thou hast cried out, that thy destruction was at hand. Yet, if these spiritual enemies have been conquered, and thy heart let out more than at other times towards Christ; here are the leadings of the Spirit. Rom. 8.13. If ye by the Spirit mortify— v. 14 For, as many as are led by the Spirit— The particle [For] argueth mortification to appertain unto the leadings of the Spirit. And, so, Gal. 5. v. 16.18. Those that are led, and do walk by the Spirit, they [shall not fulfil the lusts of the flesh]. Not as if they were perfect, and had no sin in them, for he addeth, v. 17. The flesh lusteth against the Spirit. It doth not quite hinder the stir, no nor the prevailings of sin, for he saith [ye cannot do what ye would]. i.e. ye cannot act so spiritually, and so circumspectly, as ye would. Ye cannot, yet ye would. The will prevaileth against, and getteth the upperhand of corruption, even when duty is hindered, or sin acted by the soul; that corruption is not predominant in the soul. Then they are the fruits of the spirit, when thy love to Christ is predominant, and ordinarily prevaileth against thy sinful love to other things below Christ: and thy Joy in the Lord is predominant or beareth sway against thy sinful and carnal joy in creatures, or lusts: and thy peace, by the blood of Christ, helpeth thee to see that false peace which thou hadst taken up from other grounds: and thy faith is predominant against thy unbelief, which discovered itself formerly, in causing thee to choose and embrace other objects besides Christ, or in thy not coming up to a hearty accepting of him; and so for all other fruits of the Spirit, v. 22, 23. There is an opposition made between the works of the flesh, and of the Spirit, v. 19.22. to show that when the works of the flesh are kept underneath, and prevailed against, than a soul enjoyeth the leadings of the Spirit, as v. 16.18. 3 When the heart is under powerful drawings Christ-ward in being exercised in the ways of Christ. 1 There must be drawings. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be moved, acted, guided, etc. it may be taken from blind men, that stand in need, not only of directions by word of mouth, but of a hand to lead, help and uphold in a way. Or from weak persons, as young children, that need a hand to suportand sustain; yea, an arm to carry them. Men cannot go alone in the ways of Christ, they may pray and hear etc. but they cannot mix faith with these, or act spiritually, if the Spirit hath not a greater stroke in such actions, than themselves. Joh. 15.5. Without me (saith Christ) ye can do nothing. i e. nothing in a pleasing or acceptable way to God. Psal. 17.5. And, the Spouse cryeth out. Cant. 1.4. Draw me: it denoteth impotency and unaptnes in the soul for such a motion. No running after Christ, without drawings from him. 2. They must be heart-drawing: if the heart be wanting, though a man performeth never so many duties, yet he is destitute of the leadings of the Spirit. Deut. 4. v. 29. & 6. v. 5 & 10. v. 12. All love, or service that findeth acceptance with the Lord is [with all the heart]. i e. with the ruling, or prevailing part of it. Rom. 7. v. 22, 23. There is a Law in the mind. i e. powerful obligations and engagements laid upon that towards Christ. Rom. 6.17. The lowest duties require the heart to the right performance of them. Eph. 6. v. 5, 6. 3. The drawings of the heart must be Christ-ward: A man may be furnished with eminent gifts, and may have suitable assistances in the laying out of those gifts, from the Spirit, and yet may be without the leadings of the Spirit, as Saul. 1 Sam. 10.10. And Christ shall say, depart from me, to many that have prophesied and cast out Devils, in his name, Math. 7.22, 23. A man may have preaching gifts, and praying gifts, yea wonderworking gifts, and may lay out these to the admiration of others: and all these are from the Spirit. 1 Corin. 12. v. 8, 9, 10, 11. and yet be without Sonship, and therefore without the leadings of the Spirit which witness adoption, Rom. 8.14. These are rather for the profit of others, then for his that hath them. Gifts exercised cannot suppress corruptions in a man's own heart, and hence, though they used their gifts, yet they are called workers of iniquity. Math. 7.23. Gifts do not carry out the heart towards Christ, but graces do. And, if in the improvement of preaching, or praying gifts, thy heart hath been carried out Christ-ward, though thou hast found more streightnings in expression then at other times, yet thou hast enjoyed the leadings of the Spirit. Jerem. 30. v. 21. I will cause him to draw near— for, who is this that engageth his heart to approach unto me— Then a man is caused by the Lord to draw near unto him in any services, when there are real engagements upon his heart towards God: and such the Lord will own as his. v. 22. And ye shall be my people, and I will be your God. It a man hath had never so much enlargedness in expressions in prayer, yet if his heart hath not been under drawings towards Christ, it is not witnessing, Cant. 1.4. Isai. 29.13, 14. But if a duty hath been of advantage that way, than thou hast had the leadings of the Spirit, how mean soever the duty hath seemed to be. Ephes. 6.6. 4. When it hath been enabled to own the mediation of Christ, and Gospel promises in its actings: A man's heart may really go out after some enjoyments, and feign he would have these; as riches, freedoms from affliction etc. he may pray earnestly for them; and yet he may be without the leadings of the Spirit. It is the work of a faithful Leader to carry a man in the right way: and the Spirit is promised, to speak from God to us, for direction into the way we should choose, Isa. 30. v. 21. Thine ears shall hear a voice behind thee, saying, This is the way, walk ye in it— The Lord doth not account himself glorified by the best, and most shineing services a soul can perform, nor doth not accept of them, if it dealeth not with him, by the Mediator. Eph. 1.6. & 3. v. 12. 1 Pet. 2.5. To offer up spiritual sacrifices, acceptable to God, [by Jesus Christ]. Many in words do make use of Christ for acceptation with God: but unless your hearts have been holden up and strongly drawn to make use of the name of Christ, and the sufferings and intercession of Christ; you have not the leadings of the Spirit. And those that attain unto this, do find acceptance with God. Joh. 14. v. 13, 14. & 15. v. 16. & 16. v. 23. Coloss. 3.17. And Gospel promises are the Caskets, wherein the jewel Christ Jesus is laid up. The Chariots whereby a soul may ride to that King of glory in triumph. The Ships wherein it may embark itself, and go full sail to him, for all the mercies it stands in need of. 2 Pet. 1.4. 2 Corin. 1.20. And when it hearty maketh use of Christ by these; than it enjoyeth the leadings of the Spirit of promise. 5. When Spiritual things are those which the heart is most affected and taken up with, and maketh out most after. Rom. 8.5. They that are after the Spirit, do mind the things of the Spirit. i e. mind them, as if they had nothing else to mind: or they mind these, fare more than any other things. They can see but little excellency in duties that others may highly esteem of; if they find not the breathe of the Spirit in them. Phil. 3. v. 3. We worship God in the Spirit. They worshipped God in the flesh before, in a carnal way, but now in the Spirit. Joh. 3. v. 6. What soever is of the Spirit is Spirit. i e. is Spiritual. When the Spirituality of any ways, is the great attractive and drawing inducement to affecting of, and walking in, them. When a soul doth so savour the things of the Spirit, that there is a readiness of heart to close with things, because spiritual, and never thinketh itself spiritual enough &c. this argueth the leadings of the Spirit. And hence, believers are described, by spirituality. 1 Corin. 2.15. He that is spiritual. i.e. a belee ever, opposed to the natural man. v. 14. 6. When it is enabled to act for spiritual and Gospel ends, in Gospel's duties: when it would not aim at selfe-advancement, or its own name and glory, as they did. Math. 6. v. 1.5. But when the great things it eyeth, or would eye in all actings are, the mortification of corruption, and the attainment of Communion with God and Christ, and increase of all grace, growth in faith, love, selfe-denyal etc. And when it seeketh for outward mercies in a subordination to these, and in a way of subserviency to the interest and designs of Christ. And when, as the ultimate end of all, it seeketh the glory of God. 1 Cor. 10.31. Then it enjoyeth the leadings of the Spirit, and thereby hath its Adoption witnessed to it. And thus I having discovered particularly, How a soul may know that the Spirit hath witnessed Adoption. 1. By itself. 2. By Blood. 3. By Water. CHAP. XXI. Ten Secondary General Evidences which accompany the witnessings of the Spirit in every one of those ways of witnessing. NOw I shall proceed to the Secondary General Evidences; many of which, if not all, will accompany the witnessings of the Spirit in every one of those ways of witnessing. By temptation they may be sometimes interrupted, yet not long, whilst a testimony remaineth. Evidence 1. When a soul enjoyeth the witnessings of the Spirit, it hath more than ordinary manifestations of that excellency which is in the things it is assured of: If such a word as this, cometh in a witnessing way [the blood of Christ cleanseth thee from all thy sins]. The Spirit raiseth more than ordinary apprehensions of the blood of Christ. It heard of its virtue and excellency before, but now it can say, not half was told me. It highly prized it before, but its estimation thereof, is hereby heightened exceedingly. Now, nothing is comparable with the blood of Christ in its account. So, Psal. 32.5. when he could say [thou forgavest the iniquity of my sin] then he could hold in no longer, but cryeth out, v. 1, 2. Blessed is he whose transgression is forgiven— Surely he accounted highly of forgiveness before, O but he had not such lively apprehensions of it until it was witnessed to him. v. 5. And, now he writeth them blessed that have a partnership with him in this forgiving grace. Evid. 2. The witnessings of the Spirit fill the soul with unexpressible admiration of that Divine love which appeareth in and about its Adoption: there were many passages between God and the soul which it passed over formerly and disregarded, that now are brought to its fresh remembrance, and that to heighten its admiration. 1 Joh. 3.1. Behold what manner of love is this— when they enjoyed witnessings, and could say [we are the Sons of God]: when they had that hope of seeing God, as he is, and of being made like to him. v. 2. Then their hearts were so full, that they could not hold without broaching their apprehensions of this adopting love; and admiration is forced to stand in the room of expressions: words are supplved with wondering [Behold what manner of love—] Delusions may cause a man to wonder at his own supposed freedoms from wrath, and advancements to happiness: but Divine love is fare less admired, than his own advantage. But where the witnessings of the Spirit are enjoyed. 1. A soul discerneth unexpressible love of good will, in the first contrivance of its adoption: it seethe that the wisdom of the creature would have been for ever non-plused, if it had been left to that, to find out a way for its own recovery; and it admireth that God should so love the world, as to send his Son, his only Son, on this errand, Joh. 3.16. and upon viewing that, it cannot but say [what manner of love is this—]. 2. It findeth a love of compassion in his many strive with it, whilst it was in a natural condition: this light of the Spirit, helpeth it to look a great way back, and it seethe the walkings and tenderhearted workings of God towards it there; how he at such and such a time alured, persuaded, and wooed it; when it was in the midst of its rebellions against him; and though it went on frowardly, and in the stubbornness of its heart, yet he iterated his invitations again and again; and O (saith the soul) that he should not give over and say, that his Spirit should strive no more with me [what manner of love is this?] 3. It vieweth his love of delight, which is discovered in its Adoption, and wondereth at that also: Believers see infinite condescension there, in regard of their own unworthiness, and so cannot but cry out, with the Apostle. 1 Joh. 3.1. What manner of love is this? that [we] who were enemies and fought against the Lord of glory. [We] who were full of deformity, and in our blood, cast out to the loathing of our persons, that [we] should be called the Sons of God; O height, depth, length, and breadth of this love. If we had been made but as hired servants, it had been an unspeakable privilege; but to be owned as Sons, this is fare beyond it, [What manner of love is this?] Evid. 3. Witnessings of the Spirit procure sorrow and selfe-correction for unkindnesses offered to the Lord: the soul seethe, how love wrought in the bosom of God towards it, in such deal as it put misinterpretations upon before, and had hard thoughts of God for: and then the heart worketh on this manner. O I have said the Lord hath forsaken me, my God hath forgotten me; but now I see his thoughts were precious towards me even then. I had wretchedly forgotten him, but now I see, that though a mother may forget her sucking child, yet he cannot forget me. It cannot but expatiate, in rebuking its own heart, for untoward workings against this God, whose love it now feeleth; it taketh God's part against itself more than ever. Job 42. v. 5, 6. Now mine eye seethe thee, wherefore I abhor myself— The clearest sights of God, cause the greatest selfe-abhorrency. Ezek. 16. v. 61. Then shalt thou remember thy ways, and be ashamed— When? v. 60. When I shall establish unto thee an everlasting Covenant; and v. 63. When I am pacified towards thee— That testimony which blocketh up the way to selfe-detestation, is very suspicious, though it transporteth with joy and comfort; for the Lord hath promised that a sight of pacification should be attended with Evangelicall humiliation. A delusion hath a natural tendency to the puffing up of the soul, and though hypocrites may have a shadow of humility at other times, yet there is the least appearance of it, under high attainements, and a supposal of glorious revelations. But Divine testimonies are of Correctine use unto a soul. A Peter after a love-looke from Christ, O how he figheth, sobbeth, melteth, mourneth, at the remembrance of a foregoing denial of him. A Thomas, that hath risen high, even unto redoubled actings of unbelief, when he hath thus seen, and felt too, O he cannot but check himself, and say, My Lord, and my God, Joh. 20.28. Under such heart-ravishing revelations, this pierceth, woundeth, and as it were stabbeth the soul; that the Lord hath had such unsuitable returns from it, after so large expressions of his love. Evid. 4. The witnessings of the Spirit, lay powerful engagements upon the heart towards selfe-purification: though sanctification sometimes lieth so dark that a soul may not be able to make use of that as a witness for the present, yet ever in witnessing, the Spirit layeth obligations upon the soul to seek after it to its utmost for the future. 1 Joh. 3.3. Not only some men, but [every man] that hath [this hope]. i e. of seeing God as he is. v. 2. [purifieth himself]. And a little purity or holiness will not satisfy: A knowledge of Adoption, as, v. 1, 2. putteth it upon pressing after the perfection of it, to be pure [as he, i. e. as God is pure] Whereas Delusions tend some way or other to unholiness; Satan driveth at some corrupt defignes therein. Evid. 5. The witnessings of the Spirit procure an expulsion of Satan out of the soul: Christ evinceth his being no impostor, and that he acted by the Spirit of God, because he did cast out Satan. Math. 12. v. 25, 26.28. So, if a testimony of Adoption, conduceth to the ejection of Satan, out of the soul in his temptations, suggestions, etc. this argueth it to be no delusion; for, if Satan should cast out Satan his kingdom were divided, and could not stand. v. 26. The binding of the strong man armed must be by the Spirit, for none else is stronger than he. When the word abideth in a soul, than it overcometh the wicked one. 1 Joh. 2.14. Every manifestation of Christ, is for this end, to destroy the works of the Devil. 1 Joh. 3.8. Delusions dim and dazzle the eyes of the soul, that it cannot see into the crafty contrivances of that subtle adversary. But the Spirit taketh off those veils that were upon the heart, and giveth notable discoveries of Satan's close plottings, cross actings, secret undermineings, soule-ensnaring stratagems, that it seethe into his ways and methods more than ever. 2 Corin. 3. v. 16, 17, 18. & 12. v. 7. Yea, it filleth the soul with detestation of, and indignation against him, in his enterprises, and that because they tend to interrupt some designs of Christ, and to contradict his ends. Math. 3.17. with 4. v. 10. And also, many temptations are overcome hereby, Satan will be incensed, when he seethe himself cast out, and so, floods of new temptations are to be expected. Rev. 12. v. 13.15. But, by the witnessings of the Spirit usually a soul obtaineth a release from those old ones that it hath grappled with, and groaned, yea even sunk under, many a day. And, it speaketh the Spirit to be the author of a testimony, when it worketh this way: for, Satan is not cast out, but entereth into the soul when delusions prevail: and Satan is expelled out of the soul, when that is out of love with him, and when his ways are rendered odious and abominable to it. Evid. 6. Satan useth his utmost endeavours, to draw and beat off the soul from, and cause it to doubt of the Spirits testimony; but he seeketh to prevent a questioning of his own. I do not make doubting an Evidence of Assurance; but, if thou canst be sure that Satan tempteth thee to doubting, and seeketh to divide between thee and a promise applied; that argueth thy closure with the promise, not to be by his means. And, if thou beest sure that he persuadeth thee to own a testimony still, which thou baste received, than it is very suspicious. For, Satan is no such friend or favourite unto the Spirit or its testimony, as to seek the hindering its questioning thereof. Neither is he such an enemy to himself, as to beat off from harkening unto his own delusions, when the soul is inclined to embrace them. Evid. 7. The witnessings of the Spirit afford corroborations against the sharpest afflictions and sufferings: a timorous, fearful Spirit, that formerly thought it should never be able to hold up against smaller trials; yet after such a testimony it is undaunted at the sight of greater. The shineings of God's face make it willing to do or suffer any thing for God; now it can venture to the utmost for him. When they could claim interest in God. Dan. 3.17. Our God— This made them declare their resolutions for God. v. 18. This will bear out against a fiery furnace. Rom. 8.37. In all these things we are more than conquerors. [We] i. e. we that can say, That nothing shall separate us from the love of God, which is in Christ Jesus our Lord. as, v. 39 [We] are [in all these things] in tribulations, persecutions, famine, nakedness, peril, sword etc. v. 36. Not only after these, but [in] them, and in all these hard passages of providence, by which many are provoked to doubt of Divine love; yet [in all these] we are [conquerors] i. e. whilst we are under them, they are overcome to us, we are not subdued or kept under in our faith or patience— by these; but are kept above our tribulations: and [conquerors] i. e. of Satan who fighteth against us in these, he backeth persecution with temptation, but we overcome all, and are [conquerors] i. e. of Corruption that is ready to take advantage against us under trials and tribulations, but we have gotten ground of our corruptions, our pride, discontent— not only after distresses, but in them; and so we are [more than Conquerors] i. e. we have come off, not only without loss, but with much gain. Conquerors win the field, but they lose much in winning of it, many valiant men fall in the battle: O but Christians gain in their graces, and gain in their strength, and gain in their comforts, as their sufferings abound, so their consolations abound also, and so they are [more than Conquerors]. Object. But may not a delusion so engage a man to itself as he may suffer much before he will disown it? may not a man look death in the face with a carnal confidence? Answ. Suppose it, yet it is not the engagednes of the heart to Christ by sights of his love; or the endearance of his will, name, and glory to it, or the tasting sweetness in Communion with Christ etc. that bear up against sufferings: but a soul under the witnessings of the Spirit, is raised above his troubles and afflictions upon such accounts. Rom. 8.35.39. Phil. 3.8. For whom I have suffered the loss of all things. Carnal confidences are not at first built and bottomed upon Christ, and are at present sed and supported, by security, disregard, stupidity, stout-heartednes, will, desire to be accounted , and unwillingness to own the shame of former hypocrisy— and such carnal props bear it up, and engage to adhere unto it under sufferings, which are enough to evidence it, to be a delusion. Evid. 8. The witnessings of the Spirit beget a persuasion in the soul of the Lords affording it, suitable provision for it, at all times, and in all conditions: before, it went drooping under fears that it should want, protecting grace under dangers, and supporting grace under sufferings, and persevering grace under trials: it feared that it should not hold out to the end, and was mistrusting God in every condition: but, when the Spirit hath witnessed adoption, than it is delivered from all these fears; it can say with him Psal. 23.1. [I shall not want] when it can say [the Lord is my Shepherd.] This engageth strongly against mistrust fullness, which formerly it gave much way to, and striketh a deeper sense into the soul of its unbelief than it had, that it cannot but recall itself: it said before [I shall want] when it could not say [I do want.] It's mistrust run before its necessity. But, now it unsayeth it, and chicketh itself for it: yea it runneth as far forward in its saith, as before it did in its unbelief. It doth not only say [I do not want] in the present time, but [I shall not] want for the future. Though I should be afflicted, tempted, persecuted, etc. yet, I shall not want. Paul could argue himself into a confidence of sufficient provision, when he saw that nothing should separate from Christ. Rom. 8.32. He that spared not his Son, how shall he not with him give us [all things?] i.e. all things needful in all conditions; not all things in the world, but enough of all things; grace enough, and peace enough, strength enough, wealth enough, etc. this is his collection from that premise, and how shall he not & c? it is an interogation that imports, that seeing he spared not Christ the greater, it is out of question, he will not be sparing in other blessings which are fare lesser. Evid. 9 The witnessings of the Spirit make the soul exceedingly vigilant against whatever might occasion an interruption in its communion with Christ: the most glorious revelations are followed oftentimes with the most horrid and violent temptations, as, 2 Cor. 12.8, 9 & Matth. 3. v. 16, 17. The Spirit descended and a full testimony is given, v. 17. This is my beloved Son, in whom I am well pleased. And the next news is, Mat. 4.1. [Then] was Jesus led up of the Spirit— to be tempted. Question not a testimony barely, because you find variety of new temptations after it, unless it disposeth you to yield and consent to them, and occasion their prevailing over you: These you are to look for and expect after such a time. But if the Spirit be the witness, it will make you watchful against these. Gant. 8.4. I charge ye— stir not up, nor awake my love, until he please. She was very fearful of whatsoever might displease him. And when was it? v. 3. when she's enjoyed lefthand supportments and right-hand embrace from Christ. Souls are double watchful against whatsoever might interrupt their Communion with Christ after a full fruition of it. Evid. 10. The witnessings of the Spirit draw out earnest expectations of full communion with Christ: the soul is so ravished with what it doth enjoy, that it is even swallowed up with desires after full enjoyments of it. One that formerly was under bondage through the fear of death, now knoweth not almost how to be content to live any longer, but is forced into that holy complaint, 2 Cor. 5.7. I live by faith, and not by sight— A life of faith is a glorious life, and yet at such a day it cannot but bemoan itself for its want of sight: it groaneth earnestly desiring to be clothed upon, and this is the matter of its lamentation, that it is absent from the Lord, v. 2.6. Christ is present with the Saints by faith in this life, but their Communion here admits of many interruptions. There are recesses, as well as accesses. They are subject to withdrawings and seeming distances, and nothing but immediate Communion will afford them a fullness of contentment; and therefore with a holy impatiency, they desire to be dissolved, that they may be with Christ, which is best of all. And thus I have finished these Secondary Evidences, which may be useful. 1. For Direction to such as enjoy the testimony of the Spirit: here they may see what improvement they are to make thereof. 2. For confirmation unto those that have enjoyed a testimony which hath been followed up these ways: let them beware of questioning it. And the want of these, or many of them, as the issue of such a persuasion, especially if the confidence remaineth still, it a dangerous symptom of a Satanical delusion. CHAP. XXII. Four Objections answered. BEfore I leave this question, I shall answer four Objections. Obj. 1. May a soul say, I have had some feeble hopes that I have enjoyed the witnessings of the Spirit, in some of those ways aforementioned: but seeing Satan counterfeiteth the choice works of the Spirit, and the Prophet saith, The heart of man is deceitful above all things, who can know it? Jer. 17.9. How should I know, that I have passed a right judgement on my own condition, and am not mistaken? Answ. The Spirit by the word doth give an infallible assurance unto souls that its testimony is true: It is ascertained unto souls. 1. By the Spirit: 1 Cor. 2.10.12. Rom. 8.16. 1 Joh. 5.9, 10. 2. By the Word: that is the touchstone or rule for trial: see Isa. 8.20. To the Law and to the testimony, if they speak not according to this word, it is because there is no light in them. 1 Cor. 14.37. If any man thinketh himself a Prophet or spiritual, let him acknowledge that the things I writ unto you are the Commandments of the Lord. Act. 17.11. Though the Spirit doth give evidence to itself, especially in the more immediate way of witnessing, and acteth so irresistibly, as the soul (whilst that work continueth) cannot be otherwise persuaded: yet all the improvements of this immediate testimony are to be tried by the written Word of God. i. e. both that faith which receiveth it, and those effects that follow it, or those operations it hath in and upon the soul, and the ends it aimeth at. If these be not according to the Gospel account it a delusion, though the persuasion be very strong. Isa. 8.20. Gal. 1. v. 7, 8. & 6. v. 16. It is dangerous with Zacharias from an unbelieving suspicion upon non scriptural grounds to doubt: yet it is a duty with Mary for information to inquire, How shall I know—? Luk. 1.18, 19, 20.34, 35, 38. Though your confidences continue, yet you are to weigh them afterward in the balance of the Sanctuary. But that I may clearly resolve the doubt, I shall proceed by these steps. 1. A power of judgement and discerning, or a certain knowledge, whither any, and what works have passed upon the heart, is attaineable, and ordinarily granted unto souls. This may appear, 1. From the Lords requiring selfe-examination, 2 Cor. 13.5. Examine yourselves whither you be in the faith, prove yourselves— Now, what is that, but to look into the heart, and take a survey of that, purposely to gain a knowledge what the state is? This duty cannot be performed with fruit or advantage, if there were not a possibility to be ascertained by enquiring what the soul hath met withal; and so, the end of it would be lost, so 1 Cor. 11.31. The knowledge of the heart is necessarily required to make water or blood effectually witnessing: for, without that there is no ground for an act of judgement to pass upon. 2. From clear Scriptures. 1 Cor. 2. v. 12.15. The Spiritual man judgeth all things— Ezek. 16. v. 61. 1 Cor. 14.25. And thus are the secrets of his heart made manifest. 3. From Experience: Christians that at some times (through temptation) are ready to deny such dispensations of God towards them; yet at other times can make large narrations of many passages they have met withal. They can declare how and in what manner the Word hath wrought within them: and yet such souls under miserable questionings of their interest in Christ still. It is out of doubt with them, and they are beyond questioning, whither they have been under such workings or no; but here they stick, they know not whither these be witnessings or not. Beware therefore of harbouring any imagination, that either the deceitfulness of thy own heart, or the counterfeit workings of Satan, should render it impossible for thee to attain a knowledge of thy own heart, or of what works have passed upon that. This conceit (raised by Satan) keepeth many a soul on this side Assurance a great while. 2. The works that have passed upon thy heart being discerned, thou mayest examine and measure them by the written word whither they be special or common: if thou beest ready to doubt and question whither these be sufficient to testify adoption or not, by renewed recourses to the Word, thou mayest find what they are: whether they be such as that calleth graces or not, etc. It is said of the Chemics that they will so counterfeit gold, that no touchstone can discover it: Satan hath a great deal of Chemistry, he hath many things like graces, as faith, hope, humility, etc. which are not those graces; and therefore it behoveth the most confident souls often to try their grounds, and here is a touchstone the written word that will never fail; this will discover his most glistering counterfeit coin. 3. A knowledge or real discerning that those special works have passed upon the heart is enough to render infallibly assured of the Spirits witnessing: or may give a certainty that a right judgement is passed upon the condition. You may undoubtedly know, that it is the Spirit which witnesseth, if you can clearly see, know or find, that those works are wrought in your hearts, which are warranted in the written word to be witnessing: for, the Spirit only can create them there; and hence they are called fruits of the spirit, Gal. 5.22. This is a great perplexing thing to many a Saint; could it but see that the Spirit were the author of a work, that it hath been under, than it could conclude of its Adoption from it: whereas, there are common works of the Spirit, which a Saul, a Judas, a reprobate may have; and therefore barely the proceeding from the Spirit is not enough. But, it is necessary to know that the work thou hast experience of, is a testimony, as well as, that the Spirit is the agent. There are many works of the Spirit, which cannot be denominated testimonies of Adoption. Now for the Spirit to bear witness, plainly importeth these two things. 1. The giving of [a testimony] 2. That the Spirit is the giver of it. If thou best wrought into a persuasion of Adoption by the application of a word, there is a testimony; and if thou canst find that the Spirit hath raised this, that is sufficient. And, if blood be so applied as it is warranted to be a witness; and so for Water, than the knowledge that they come, from the Spirit, (with that) is evidencing. When works are of such a nature as they do witness adoption it was my scope and drift to discover in the foregoing Questions. In those I have endeavoured to difference the special works of the Spirit from those counterfeit works whereby Satan and mens own treachourous hearts do prevail to the deceiving of them. As the Spirit doth evidence its own presence in the immediate way of witnessing; so, the special nature and Quality of the works themselves may ascertain thee that they come from the Spirit, in the testimony of Water and Blood. If thou canst descry those operations within thyself, they may assure thee that the Spirit is their Author, and that thy heart hath not deceived thee, in thy Conclusions about thy Adoption; and hence, 1 Joh. 5.10. He that beleiveth hath the witness within himself. Some might inquire, How shall we know that the Spirit and none else is the Witness to us? the Apostle answereth [He that beleiveth—] believing doth evidence the inhabitation of the Spirit. If the grounds of thy judgement be certain, than the act of thy judgement must needs be infallible: that is true or false according to the truth or falseness of the grounds. The act cannot be tried without another act of judgement, & so there would be no end, and then certainty were unattainable, if the act were to be tried: for, so long as there is any trial there is an act of judgement passed. If thou findest, 1. That some works have passed upon thy heart. 2. That they are such as are warranted to be witnessing, the act of judgement is unquestionable. From thy [discerning] them, thou mayest conclude, that thou hast the irradiations of the spirit, for none but the Spirit can discover these. 1 Cor. 2. v. 10, 11, 12. From [the works discerned] thou mayest conclude the presence of the spirit, and thy own Adoption. 4. If thou beest in the dark, or wantest clearness about the works themselves which formerly thy soul hath been under, thou art ever to beware at such a time, of drawing up Conclusions about thy condition: many have been ready to deny the grace of Christ, and have run their souls upon horrible temptations, and into deep desertions, and have given Satan great advantages to rush them into unbelief, by concluding upon the sight of halfe-works, or without a clearness in the nature, quality, circumstances and ends of what they have met withal. When the eyes of thy soul are dim (as in a day of desertion) thou art not a competent judge, but oughtest to attend unto other duties, that concern thee in thy present condition, and to wait for the shineings of the Spirit upon the works thou hast had experience of; and if such a candle be lighted up in thy soul as enableth thee to see, and by the word to discern them to be special works, than thou mayest say, as Rom. 9.1. My conscience beareth me witness by the Holyghost— and then it is dangerous disclaiming or disowning the Spirit in its operations. 5. It is the work of the Spirit to discover both the sincerity and the deceitfulness of the heart: there are seeds of hypocrisy as well as of other sins even in the best of Saints. They find matter for heart-breaking complaints of the treacherousness of their own hearts. Grace doth not tot ally destroy the being of any one sin. Peter's heart deceived him, when he was upon high resolves for Christ, and yet a believer. But never doth a soul see more of the deceitfulness of its heart, then upon a discovery of divine love, Job 42.5, 6. Isa. 6.5. Ezek. 16.63. And thus, he that would not be deceived, shall not be left to the deceitfulness of his own heart. Object. 2. But I have found that my heart hath deceived me, and I was mistaken in my passing a judgement about other matters, and I had as many symptoms of my being led by the Spirit of God into those Conclusions, as I have of its leading me into this; and therefore I fear I am deceived in all. Answ. 1. Thou mightest be deceived about some Circumstance, and the particular end of some dispensation, and yet thy judgement might be right in the main. 2. Particular mistakes are not to be made general rules: Peter had a clear testimony of his Adoption, and that from the mouth of Christ himself. Mat. 16. v. 17. Blessed art thou Simon— and yet this did not preserve him from a delusion of Satan that came afterward. v. 22, 23. The same mouth that blessed him, quickly called him Satan. Christ's testimony was enough to give him full assurance of Divine love; but yet it did not secure him against a false Confidence in a particular Case, nor a doleful fall. Matth. 26. v. 35.70.72. It thy heart hath deceived thee in some particular things, yet do not Conclude that thou art deluded in all. 3. Yet let thy mistakes provoke thee to the greater watchfulness against the delusions of Satan, and thy own Spirit. And take these as Symptoms of delusions, and beware of yielding to them. 1. Whatsoever hath a natural tendency to promote sin or unrighteousness, is a delusion: unholiness cannot be from the holy Spirit; and hence there is a diametrical opposition between the fruits of the Spirit, and the works of the flesh. Gal. 5. v. 19, 20.22. that which emboldeneth, or giveth any encouragement, or is refreshing to corruption, beware of it. 2. That which ariseth from, or leadeth into security, is a delusion. Rev. 3.17.22. They are rich, and increased in goods, etc. and now they conclude, they want nothing; but, the Spirit of God told them that they wanted all things. David's security led him into a false Confidence. Psal. 30.6. From his present prosperity he Concluded that he should not be moved. 3. That which springeth from a supposed selfe-sufficiency, or in its own nature leadeth into selfe-advancement, is a Delusion. Psal. 30.6. David was confident he should not be moved, and this was built and bottomed upon his outward accommodations and furnishments for self-defence, and therefore he checketh, correcteth, and recalleth himself, v. 7. By thy favour my mountain standeth strong. So, if thou hast overcome this or that temptation, and now Concludest that thou art able to encounter with any, it is but the voice of thy own Spirit, and it may be a small one will surprise thee quickly. And so, if it tendeth to make thee aspiring, Gen. 3.5. 4. That which beginneth not with, and endeth not in Christ, is a delusion: Peter engageth for Christ, but not in the strength of Christ, and so he fell (though not totally, yet) shamefully from Christ. The Laodiceans are neglective of Christ, and take satisfaction in things below Christ, and this produced false Confidences and Conclusions. Rev. 3.17, 18.20. Object. 3. But may there not be some sin that I am ignorant of, harboured in my soul, that may render me deceived in passing judgement on my own Condition? May not my heart be engaged to some secret sin, that I know not of, and so I not be married unto Christ? Answ. Is thy heart carried out to seek for cleansing (through the blood of Christ) from secret sins which thou knowest not of? If so, thou art not deluded, but even these motions of thy heart are witnessing. The best of Saints are subject to many secret sins. Psal. 19.12. Who can understand his errors? cleanse thou me from secret faults. The interrogation hath the force of a negation. i.e. none can understand [his errors] i.e. all his sins: and therefore he himself beggeth cleansing from those he knew not of. Qui form aliter & distincti poenitentiam agit de peccatis omnibus cognitis, virtualem & confusam resipiscentiam habet de ijs etiam peccatis quae non novit. Dr. Ames. c. c. l. 2. cap. 8. So that, if thou hast such a knowledge of Gosell Mysteries, as thy whole heart be drawn out after God in the way of the Mediator, Christ Jesus, and be bend and set against all sins known upon Gospel accounts, and lookest after purification from what thou art ignorant of, and wouldst seek the mortification and abandoning of them, if thou knewest them; & canst cordially say, as, Psal. 139. v. 23, 24. Search me O God, and know my heart— and see if there be any wicked way in me, and lead me in the way everlasting; then the defectiveness of thy knowledge is such as is common to thee with the choicest Saints, and be assured that no secret sin hath dominion over thee, but thou art an hair of the everlasting kingdom, for, Joh. 17.3. This is life eternal to know the only true God, and Jesus Christ whom he hath sent. Object. 4. I have found a great impression made upon my Spirit, by a word or promise; but upon a serious search I cannot Conclude whither it be from Satan or a testimony of the divine Spirit: What am I to do in such a Case? Answ. 1. Observe what duty thy present condition calleth for, and walk up to that: that impression may be but a forerunner of the mercy which is a coming. Hab. 2. v. 3. The vision is for an appointed time, thou must wait for it, and at last it will come and will not tarry. Thou mayest be as successful in pressing forward, towards what is before, as in pondering upon what is past or present. Christ did often speak in parables, and the interpretation came afterward. Christ warmed the hearts of his Disciples in his talking with them, and expounding the Scriptures to them; but yet they knew not that it was his voice, until they came up to some other duties, Luk. 24. v. 29, 30, 31, 32. 2. Conclude not either way upon slighty grounds: if it were the voice of the Spirit and thou callest it the voice of Satan, thou offerest a great unkindness to the Spirit: if it were from Satan, and thou callest it the voice of the Spirit, thou deceivest thy own soul. Better to leave it dubious, then to Conclude either way unsafely. Yet having sufficient grounds neglect not the Conclusion. 3. Be careful to make some improvement of it, for Christ and against Satan: Say thus with thyself, this dispensation hath a great stamp upon it; whither it be by the finger of the Spirit, or not, I cannot tell; I will see if it may not be of advantage towards the exercise of some Gospel's graces, as, faith, patience, humility— If thou canst not tell but Christ may have said to thee [I am thine] be sure thou makest use of this towards selfe-resignation, let thy heart answer this voice, and echo back again [Lord I am thine] Zech. 13.9. And here Satan will lose ground, though it should be he that spoke to thee. If Christians did sooner break off those distracting perplexing thoughts about that Question, Wither those works they have felt, proceeded from Satan or the Spirit of Christ, when it lieth dark: and did seek to find out his name that spoke unto them, by pursuing gracious resolutions not to let him go until they had obtained a blessing; O how might they be freed from a great many of those toss, fears, faintings, unsettlements, which they labour under. If they did improve such dispensations to the contradicting the ends of Satan, Gen. 32. v. 26, 27.30. they might at last see God as it were face to face, and so the issues would be glorious. CHAP. XXIII. Of the means to the attaining, strengthening, and preserving the witnessings of the Spirit. Queen 5. BY what means may the Witnessings of the Spirit be attained, strengthened and preserved in a soul? Answ. 1. Wait for the Spirit: the Lord is free, and ready to afford it unto those he hath owned as his Children. Luk. 11. v. 13. How much more shall your heavenly Father give the holy Spirit to them that ask him? Here is the great reason that so many Christians are so much without Assurance, because they look so little to the Spirit for it. Neither promises, nor graces without the irradiations of the Spirit can be effectually witnessing. 1 Cor. 2. v. 10.12. A true Dial, hath an aptitude to give the hour of the day, but unless the Sun shineth, you can know nothing by it: so, it may be daylight with your souls, and you may have precious graces that have an aptitude to witness Adoption, but they cannot do it without the shineings of the Spirit, upon its own works in your souls. It is reported that the Sabine Stone is of a dark duskish colour till it be sprinkled with oil, Plin. part. 2. p. 588. and then it will burn of a light fire: so, graces and experiences are of a duskish colour till the oil of the Spirit be poured on them, and then they will burn forth with brightness, so as to witness unto souls their Adoption. And therefore this Direction must run through all those that follow: 2. Maintain a firm persuasion that it is your duty to seek after the witnessings of the Spirit. Some account it their duty to live in a doubting and questioning Condition; and are apt to think, they should sin, if they should seek for Assurance: others breathe out sad complaints for their being without it, and yet look not upon the seeking after it, under the notion of duty. Whereas they ought to be very studious about that as well as other duties. 2 Pet. 1.10. Give diligence to make your calling and election sure. It is not barely a permission, but an injunction, and so it will be an act of disobedience, and your great sin to neglect the pressing after Assurance. 3. Beware of those things that tend to keep off from Assurance. 1. Beware of supposing it impossible to attain it: many labour under discouragement from hence, and thereupon seek but little after it. That it is attaineable, see, Isai. 45. v. 24. & 63. v. 16. 2 Cor. 5. v. 1.6. 2. Beware of limiting the Lord to your time: some would feign enjoy it, but they tie up the Lord to this duty, and that time, and will not wait his ley sure for it. 3. Beware of grieving the Spirit. Ephes. 4.30. If you have any motions from the Spirit, O cherish, improve, follow up these, for if the Spirit suspendeth its operations, you will be at a loss indeed for Assurance. 4. Beware of yielding to carnal and unbelieving reasonings? many dispute themselves into unbelief, but he, Psal. 42.5. reasoneth his own heart out of it; Why art thou cast down O my soul? 5. Beware of nourishing any sin: Heb. 10. v. 22. Let us draw near with a true heart in full Assurance of faith: but, how shall we do that? [having our hearts sprinkled from an evil Conscience]. What is an evil Conscience, but one justly accusing for or charging with sin? and there is no way to be delivered from that evil Conscience, but by a hearty application of the blood of Christ, for remission and putification; that is the blood of sprinkling, 1 Pet. 1.2. Many set poreing upon and complaining of some corruptions, and that because of these they are without Assurance; but if you would have full Assurance, then seek to be sprinkled from them, by the blood of Christ. 6. Beware of spiritual sloth, and carnal security: Heb. 6.11. Show the same diligence, to the full Assurance of hope— 2 Pet. 1.10. Negligence is a great enemy to Assurance. 4. Be much in selfe-examination: it is the proper end of this duty to help a soul into a right understanding about its condition. 2 Cor. 13.5. And, hence it is that Satan seeketh to beat off so much from this duty. But, exercise yourselves much to it, at seasonable times. i e. when the eyes of your souls are clear; in a day of desertion, they are dim, and so you will be liable to mis-judge about your state: and you are principally then to attend upon other duties, as the enquiring into the causes of the Lords withdrawing, and a coming up to his ends therein, and a seeking for its return etc. but selfe-judging acts, are of great use towards Assurance, when the soul is not disabled for knowing its condition. 5. Be much in the observation of God's deal with your own souls: God's end towards the Israelites, in all their temptations, and miraculous preservations, was, that they might know that he was the Lord their God. Deut. 29. v. 3, 4, 5, 6. and it is charged upon them as a great evil, that they soon forgot God's works. Psal. 106.13. Christians know not what they lose, by burying their experiences: they disable themselves for strengthening the weak hands, and confirming the feeble knees of others: and it is a great disadvantage to themselves. The Apostle exhorteth to add one grace to another, as one means to make their calling and election sure, 2 Pet. 1. v. 5, 6.10. A heap of experience must needs conduce much, to the clearing up the state. Though you can keep but the shell, the carcase of your experiences, yet have them upon record, and afterward the Lord may cause dry bones to live. 6. Be often renewing acts of faith; especially take all opportunities that are offered, for the most eminent actings of it: when Abraham by an eminent act of faith, had declared his willingness to follow Gods call in the offering up of Isaac; then, he obtained a double testimony of acceptation with God. Gen. 22. v 11, 12. An Angel called to him out of heaven— This Angel is Christ, for he speaketh, as God, v. 12.16. And his speaking to Abraham is for a double end. 1. To stay his hand. v. 12.2. To manifest the acceptation of the person. v. 12. Now I know thou fearest God, seeing thou hast not withheld thy Son, thine only Son from me. And the Lord is not content with this, but v. 15, 16. The Angel of the Lord called unto Abraham out of heaven the second time— If Isaac had died, one sight of Christ would abundantly have recompensed Abraham for his great loss, but behold after this eminent act of grace, he cometh again the second time. There were many things that doubtless did endear Isaac to him; he was his Son, and only Son, v. 16. and a Son of promise too. Heb. 11.17. and the slaying of him seemed to cross both God's Command, that he should not kill; and that promise, [In Isaac shall thy seed be called]. v. 18. and yet his faith gets above all, and he hath a double appearance of Christ after it. Object. But the dispensations of God towards me, seem to run cross to the promises that faith should act upon, and so do forbidden my believing. However I find my heart so out of frame, and my condition so sad, that I durst not act faith on promises. Answ. 1. It is thy duty to believe on Christ whatever thy condition be: if thou hast not committed the unpardonable sin, thou canst not tell but that thou mayest find mercy. If thou wantest interest in Christ, it is high time for thee to seek after it, by believing. Trouble and perplex not thy soul so much, about that question, whither thou hast believed or not; but, put it out of doubt by a fresh act of faith. A repetition of acts of faith, is very suitable to a Saint in his darkest Condition. Isai. 50.10. He that walketh in such darkness that be hath no light, is enjoined then to trust in the Name of God. If particular promises fail, or be out of sight, and sensible experiences fail, that it be a midnight of darkness with the soul, yet there is the Name of God to run to, and trust in still: what his Name is, see Exod. 34. v. 5, 6. The Lord God, merciful, gracious, long-suffering, abundant in goodness and truth, forgiving iniquity, and transgression and sin etc. When thou canst not see that he is gracious [to thee] or that he hath forgiven [thy sins]: yet, put forth an act of faith upon him through Christ, and in that way wait for his being gracious, and for his forgiving thy sins. I would not have a soul upon slighty grounds cast away all former experiences; but, if Egyptian darkness seemeth to cover it, the best way to recover all again, is by a new act of faith. Psal. 56.3. What time I am afraid, I will trust in thee. When it is afraid of unsoundness of heart, than it ought to trust in God, as well as under other fears. 2. Oftentimes the Lord doth cast in matter of discouragement in a soul's way to believing, purposely to draw out acts of faith: Rom. 4. v. 19, 20. Abraham's body was dead, and Sarahs' womb dead, before the Son of promise was given. Math. 15.24. I came not, but to the lost sheep of the house of Israel. Here was a word to appearance against her. So that a man may have seeming impossibilities in the way to his mercy, yea a word may be cast in, and that by Christ, that may seem to speak against him; and yet it may be intended by Christ but for the trial of faith, not to hinder believing. But usually in such Cases, the Lord giveth clearness about what is duty, before he blocketh up the way to it; yea, and holdeth up the heart to it, in the midst of such discouragements: this woman was the more importunate, the more repulses, and seeming denials she had from Christ. What the word doth undoubtedly warrant to be thy duty, in that condition thou art in; though thou mayest seem to have a word, and never so much against, there, yet thou oughtest the more eagerly to own thy duty. And believing is the great Command of Christ, to all that hear the sound of the Gospel. Mark. 16. v. 15, 16. Rom. 10.9. 1 Joh. 3.23. Yea, it is a duty at all time ●or in all conditions. Psal. 62.8. and know that Christ doth never contradict his own Commands to forbid any souls, believing: and therefore nothing should beat thee off from this. It is thy duty to live a life offaith, when thou wantest feeling. Christ was without feeling when he cried out [Why hast thou forsaken me?] and yet not without a faith of Assurance, for he saith [my God, my God.] So Psal. 89. v. 34, 35, 36. The Lord engageth himself by Covenant and Oath that the throne of David should be astablished for ever: and presently he was rushed under such dispensations as did threaten the non-accomplishment of what was promised. v. 38, 39 etc. but the Lords end herein was, not to lead him into contradictory apprehensions to his Oath, that he had passed just before; but to give him an opportunity to believe above and against hope. 7. In all importunities with God, for the testimony of his Spirit, make use of arguments drawn from God himself: do not present the Lord, with your prayers, or any performances of your own; but, urge, his Name, Nature, Word, or free promise, etc. Isai. 63. v. 15. He pleadeth and expostulateth with the Lord [Where is thy zeal and strength, the sounding of thy bowels and of thy mercies towards me? are they restrained? And presently there is Assurance. v. 16. Doubtless thou art our Father— So, Exod. 34.6. The Lord proclaimeth that he pardoneth iniquity, transgression and sin: and Moses taketh advantage to challenge God of his word a long time after, Numb. 14. v. 17, 18. As thou hast spoken, saying, The Lord is long-suffering, and of great mercy, forgiving iniquity— and at last he drew out a testimony from the Lord. v. 20. I have pardoned according to thy word. 8. Seek for much inward acquaintance with the written word: the word declareth what faith is, and so for other graces. It is the touchstone to try a testimony by, that is attained. It is a preservative against sin and temptation, if hidden in the heart. Psal. 119.11. Math. 4.10. and these yielded to, do tend to weaken and darken Assurance. Here I shall add a few Rules about making use of Scripture, that may be profitable not only towards Assurance, but to other ends also. 1. Some spiritual Considerations, seen to arise from the Word, may be made use of as well as express Scriptures: if thou hast a temptation that thou canst not find any express Scripture to help thee against it, yet some scriptural Consideration may be beneficial towards thy relief and soule-establishment. Psal. 73. He was tempted by the prosperity of the wicked, and the adversity of the Saint, to say, v. 13. Verily have cleansed my heart in vain— and he was at a great loss, v. 16, 17. When I thought to know this, it was too painful for me: until I went into the Sanctuary. But how was he kept up against the temptation, before his going into the Sanctuary? v. 15. If I say, I will speak thus, behold I should offend against the generation of thy Children. This spiritual consideration kept it from prevailing. viz. That if he should affirm it, he must say that the Lord never had a people on Earth; for Adam, Noah, Abraham, Isaac, Jacob, and all the Sons of God that ever were, have been exercised with afflictions and crosses. 2. That which is agreeable to the drift and consonant to the mind of God, or his main end in any Scripture, it to he owned as of God, though not contained in express words in Scripture. A Christian is apt to be stumbled, when some part of a Scripture (though of a perfect and entire sense) be cast in, if there be a variation in some terms from the words of Scripture, and hereupon he is ready to reject it, and to reckon it not from God. Whereas, if it beareth the sense, of some one place, or hath the drift of the Lord in it, thou oughtest to improve it, if suitable to thy Condition: else all interpretations of the word were useless. Math. 4. v. 9 Satan tempted Christ to worship him, and Christ opposeth him with, Deut. 6.13. & 10.20. Thou shalt fear the Lord thy God and serve him. By [fear] here is meant worship as fear, Isa. 29.13. is expounded by worship, Math. 15.9. And [serve him] is intended exclusively of service to any other, as appeareth, Deut. 6.14. And, though neither [worship] nor [only] be found in the places he allegeth, and the chief stress of the answer resteth upon those two words; yet, because that is the true sense & meaning of them; hence Christ saith; It is written, thou shalt worship the Lord thy God, and him only, shalt thou serve. So that Scriptures in the true sense of them, are useful against temptation, and towards Comfort or any spiritual end, though the very terms be not found in the Word, that be in thy thoughts. 3. A Scripture made use of in one condition, may have much deducible from it, that may be succouring to a soul in another condition: or that which is used upon one occasion, may be useful on another occasion: Math. 4. v. 7. It is written, thou shalt not tempt the Lord— Christ maketh use of that Scripture, Deut. 6.16. Here, it was spoken to Israel, Christ allegeth it against Satan. Here, Israel is forbidden tempting God, as at Massab; of which see, Exod. 17. v. 1.7. In their distress and want, they tempted God, by saying, Is God among us? Their not trusting God for extraordinary preservations and provisions, is their tempting of him; and yet Christ allegeth it against trusting of God for extraordinary preservations without a Call to it, or when ordinary means is afforded. 4. A part of a Scripture may be intended for thy present advantage, & not the whole. Math. 4. v. 7. Christ maketh use of, but part of that, Deut. 6.16. So much of it as wa● suitable to his present occasion: So, one part of a promise may be fulfilled to thee, and it is no ground of questioning whither it were from the Lord or no, because the whole of it; is not accomplished to thee. 5. A bare giving in of a word is not a safe ground for Conclusions about what is a soul's duty or condition: I observe that Christians in these days build much upon the giving or binting in of words. When they are in a great ftreight about what is their duty, or what they are called to; if a written word be hinted, though it speaketh nothing to the Case in hand, neither expressly nor by Consequence; yet if they have inclinations thereupon, to one way more than another, they are apt to Conclude their call to lie there. Whereas, if the word which is given in, doth evidence this to be duty at this time, or in this Condition; then, they have cause to bless the Lord for the bringing to remembrance, a word which is of Directive use to them. But then they are to make, not the giving in of the word, but the word it felse the rule and warrant that this is their duty. Others that know this or that to be the duty of believers, yet they do not set about it, until they have some particular word hinted in, to encourage thereunto; and they wait for this, Bless God when you have one: but if the Spirit hath enjoined it once, by the word (which is its own voice) it must needs be sin and disobedience, to neglect the duty, though he doth not add inward impulsions to it. Others, upon the giving in of some Consolatory or witnessing word, are apt to conciude about their in to dit in Christ thence. But all these act very 〈…〉. 1. Because Satan 〈◊〉 an hand in, the use solicitations by a word, as well us the Divine Spirit: Meth. 4. v. 6. Satan it 〈◊〉 Christ with an [It is written] 〈…〉 excite thee, to that which as not thy duty, by a word; therefore, unless thou canst certainly promise thyself, that it proceedeth from the Spirit of God, it cannot be evidenting, either of what is thy duty or Condition; unless the word it false given in, doth evidence it. 2. Because, I finder no Rule to Evidence that the Spirits himing in of words, is a ground for such Conclusions: I have heard many, relate extraordinary passages of providence, that attended the coming in of the word: as, they did not know that there was any such Scripture, on where it was? and yet opening the book it was the first pl●●● the eye was cast upon etc. Now, they ought to take notice of, and owns 〈…〉 markable ways as these are 〈…〉 of the Spirit is not hereby, to 〈…〉 conclude about their own conditions for mediately, from the hinting; 〈◊〉 the word; but mediately, by their coming upon 〈◊〉 ends that the word itself (which is hin●ed in) pointeth at. A believer should think thus with himself; Surely it is of great concernment to me to improve this word, Lesser providences ought to be followed up towards Gospel's ends, but greater much more; and therefore it standeth me in hand to look about me, that these remarkable ones pass not away without attaining some special ends. And, if the word be improved for the ends it aimeth at, as Quickening, supportment, the acting of some graces etc. These improvements of it are witnessing. But if these be neglected, the ends of the Spirit in casting it in, are unattained, and so the Conclusions drawn from it are ungrounded. 3. Because the Prophet David ascribed all such effects to the word itself: Psal. 119. v. 24.50.105.133. It was the word that Directed, Counselled, Quickened, and Comforted him. Doubtless there was an application of the Word, else it would not have accomplished these ends. But Application denoteth the Conveyance of the word into the heart, and its implantation, engrafting, and working mightily there; which is far more then, a hinting of it in, or the bringing it to mind; and yet, he resolveth all, into the word itself applied, rather than into the application. 4. Because of the inconveniencies, and dangerous consequences that usually attend building conclusions about its duty or condition upon the bare hinting in of words: as, hence a foul is often ready to reject a word suitable to its condition, which if owned might be of great advantage to it. O (saith the soul) I know not whither it only came to my remembrance by often reading of it, or were given in by the Spirit. Whereas thou oughtest to have familiar acquaintance with the word, Deut. 6. v. 7. and it is thy mercy, if thy mind be filled with variety of words suitable to the several, exigencies, necessities, and temptations, thou meetest withal. Their being familiarized to thee, should be so far from occasioning perplexity, that it ought to be reckoned thy great mercy that thou hast them at hand; when many are much at a loss, for want of suitable words to their conditions. But know that the Lord hath bundled up the Promises in the word, that upon all occasions thou mightest have recourse to him by them, for what thou wantest: and so thou shouldest be so far from disowning a suitable word, when hinted in, that thou oughtest to go and take a word, when it is not given in. It is thy duty to search the Scriptures when thou art at a loss about any matter, and to improve any word futable to thy condition, that thou findest, as well as if it were hinted in. John 5.39. Search the Scriptures. Acts 17. v. 11. Again, some have persisted in the neglect of their duty a great while, for the want of the giving in of a word, and have lost much Communion with God hereby. Others seeing themselves mistaken in their Conclusions from the hinting in of words, have been led into a questioning of all their other Experiences. Therefore if a word suitable to thy condition be given in, bless the Lord for it: if not, find out one, and take it, whether it be a witnessing, quickening, supporting or comforting word, and pray over it, yea give the Lord no rest until he hath made a powerful application of thy heart, so as to draw that out after Christ by it: and without this improvement of it, for its proper end it pointeth at; the hinting of it in, will prove of but little advantage to there, though by the Spirit. 9 Lastly, Hold fast the Doctrine of Perseverance: The Lord hath promised that he will put his fear in their hearts that he owneth in the everlasting Covenant, that they shall not departed from him. Jere. 32. v. 40. And see Psal. 89 v. 30, 31, 32, 33, 34. If his Children forsake my Law— if they break my Statutes, then will I visit their transgression with a rod, and their iniquity with stripes. Nevertheless my loving kindness will I not utterly take from him— My Covenant will I not break— Here, the Lord declareth what he will do if his people sin: not cast them off but correct them. So Isa. 54. v. 8, 9, 10. As I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. For the mountains shall departed, and the hills be removed, but my kindness shall not departed from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee. A Saint may fall into sin, but he cannot fall from his faith. See Luke 22.32. comp. with John 17.20. Let go the doctrine of perseverance, and thy peace will be like a morning dew that passeth away; but retain this, and then thou mayest rejoice in the hope of the glory of God. FINIS. ROSES FROM SHARON. OR Sweet Experiences Gathered up by some precious hearts, whilst they followed on to know the Lord. Published for public Soul-Advantage. Cant. 4.16. Awake, O Northwind, and come thou South; blow upon my Garden, that the Spices thereof may flow out: Let my beloved come into his Garden, and eat his pleasant fruits. Cant. 7.12. Let us get up early to the Vineyards, let us see if the Vine flourish, whither the tender Grape appear, and the Pomegranates bud forth: there will I give thee my Loves. LONDON: Printed by M. S. for Livewell Chapman. 1654. The Epistle to the Reader. Christian Reader, AS Christ the spiritual Aaron, doth bear the Names of spiritual Israelites on his heart: so, they also do bear his name on theirs. They are the Epistle of Christ, and have his will written by the finger of the Spirit on their inward man. There is much intercourse and communion between Christ and them, and many sweet pussages, which carnal hearts know not of. There are many outgoings of their Joules towards Christ, and incoming of Christ into their souls, which others are unacquainted with. These are called Experiences. It seemeth to be one work of this Generation to declare God's works. Many opportunities and advantages are afforded, for the drawing out Experiences, which for many years have been denied. When I first set about this work, I aimed to have the greatest part of this Treatise made up of Experiences; and only to usher them in with a short preparatory of my own: but contrary to my intendments, and something to my affliction, my own discourse hath so swelled in my hands, that it doth crowd these Experiences into a little corner. And Reader, take notice, that they are the Experiences of other Christian friends, not mine own, that are here offered to thy view. Their sincerity, and uprightness (whose they are) is declared to those that are round about them, by their holy, humble, and Gospel conversation: so that, I durst not but think, that thou hast here, what God hath sealed and delivered to them. If any should stumble at the publishing Experiences, and judge it unmeet, especially because carnal men may make an ill use of them: I shall desire such to consider a few Scriptures, Psal. 66.16. Come and hear all ye that fear the Lord, and I will declare what he hath done for my soul. Psal. 51. He beggeth for cleansing or purging, and the restoring the joy of his Salvation, and promiseth v. 13. Then will I teach transgressors' [thy ways] i. e. not only as revealed in the word, but [thy ways] by thy word in my heart, in purging me, etc. and what shall be the issue of it? [And Sinners shall be converted to thee.] So that the declaring of Experiences, is one means which we may expect the Lord will make success full unto the conversion of sinners. And indeed the Book of the Psalms is presented to the eyes of men, both good and bad, and doth consist for the most part of Experiences. And Paul declareth the manner of his Conversion to those that persecuted him. Acts 22. from 1. to 24. And 1 Pet. 3.15. he ready always to give an answer to every man that asketh you, a reason of [the hope that is in you] with meekness and fear. To all which I may add, the many uses and advantages that Experiences serve to. They are useful 1 For conviction unto unrenewed men, who never found it so with their souls. 2 For direction and encouragement to such as are in like conditions: it may tend much to support, when they be even a sinking, to see others on the other side of the bank: especially when they take notice, how and by what means they were succoured in such temptations, and sustained in such conditions; and when they have the same board sent to fetch them over, that others have swum and were sufely set ashore by. 3 For provocation: when they see what progress others have made in the ways of God, and what communion with Christ they have enjoyed herein; it giveth occasion unto their reflecting upon themselves, and may create shame for former negligence, and become a spur unto future diligence. 4 For confirmation and consolation to such as at a great distance may be able to say, that as face answereth to face in a glass, so do their Experiences to these. Read without prejudice, and it may be it will not be without profit. Try all things by the word, and hold fast that which is good. If thy attainments be higher, yet despise not others of a lower form, in the School of Christ. If these be beyond thee, judge thyself, rather than those thou fallest short of. Be as ready to impute thy non-acquaintance with such works, unto thy defect, as unto their mistake. If thou gainst in thy Graces by reading, give the glory of all to God, who (for the sake of Christ) hath given thee grace, and called thee by the Gospel to the obtaining of the glory of the Lord Jesus Christ. 2 Thes. 2.14. So committing thee to the same Lord, I remain Thine to serve thee in the Work of Christ. SAMUEL PETTO. CHOICE EXPERIENCES. Experiences of A. M. I Have had my soul ftayed upon Christ, by a direct act of faith formerly; and have been in some measore established by a reflex act. But looking to Sanctification within, though I had true faith, yet I was often in a straight, and sometimes had misgivings, not about my eternal Condition, but whither I did go distinctly to Christ or not; yet desired the Lord to take me off every false bottom, and to fix me upon himself only. I had longing desires after further enjoyments of Christ, and was much in the use of means for that end: and once, going overnight to hear Mr. S. preach, I was taken up with many troubled thoughts, and in the night I could not take any rest; yet, my Spirit was much refreshed before the morning. It was hinted in thus, thou desirest a heart enlarged etc. and thou dost well; but there may be self in all this; that thy peace may be furthered, and thy comfort augmented; and upon considering, my heart was dark, and I was necessitated to cry out, that all my righteousness was, as an unclean cloth, and presently I was carried out as Paul in a way of exultation [I thank God through Jesus Christ my Lord]. Rom. 7.25. I did see my soul was laid upon that better Covenant, upon Christ. I was marvellously refreshed in hearing Mr S. I was afraid that any friend should speak to me, after the Ordinance, lest they should interrupt me in that which my soul mert withal in it. He spoke from 1 Cor. 3.1. I could not spenke unto you as unto spiritual, but as unto carnal, even as unto babes in Christ He discovered that many Christians were of very little stature or growth, after a long continuance under fatting Ordinances. Some time after this the Lord afforded me, a marvellous revelation of himself, on this manner. In the night, waking, I being very well, my understanding clearer than even, Scriptures were cast in very thick, and without any thing of my recollecting them, or study for them; and clear interpretations come in with them. And it was by enlightening, not by voice, I was commanded to attend unto what I should see and hear, or have given in, and therewith I had power also to attend, & lie still without any pain or disturbance of my body; whereas I was wont to be restless, and full of pain and disquiet. I am not able to call to mind, the many Scriptures that were cast in, but they were. 1. Concerning the [still voice of God] and what this still voice was; the Lords royce was not in the whirl wind, or the earthquake. As, Job 33. v. 15, 16. when deep sleep talleth upon men, i. e. not so much in a dream or sleep, as in the season for ress; [then he openeth the eats of men, and sealeth their instruction]. And so it was with me, in the season for rest, the Lord did cause me to understand, and my heart was melted into the still●nes of this voice, and of those things which I did see; I was form into them. I found a nullifying of self, and my heart was much desiring he might be glorified how he would, and my heart crucified in a way of subjection and quiet submission, that I did see a solid contentment, & enough; yea, my heart was withal commanded to be quiet. I saw that God's glory was his own, and he could give it out, how he would, and the soul is to rest, in the still voice, and the less it resteth in itself, the more it giveth glory to God. The Lord assured me that he had rebuked Satan, and the earth should be a quiet habitation, and also my heart. I saw what power God had to dissipate sin, and cast it out of my soul, and I found the nullifying of all earthly affections; I was affected with nothing on earth. I did behold the glory of God. I did manifestly see abundance of glory in this ministration. Yet, not so much to raise my affections: But rather committed to my understanding (as I apprehended it) then to my affection. I did understand that it was God. 2. Concerning the patience of God, and how it doth differ from that in the creature. I saw how pure it was, and without all mixture in him, and that he was free from all such passions, and hurries as the creature is subject to, and so I discerned his transcendency above all Creatures. Also, I was made capable at that time of those Scriptures that formerly I could not understand, my objections were removed, & by comparing Scripture with Scripture, that were cast in, those that heretofore seemed to disagree, were reconciled, and made one, and all the Scriptures were confirmed to me, to be one truth. Many Scriptures that were dark and mystical, were made clear to me, which before I knew nothing of, and the interpretations very spiritual. My memory will not admit, to discover what I met withal this way. As, When a man's ways are pleasing to the Lord, his enemies shall be at peace with him. Another seemed to be quite contrary; viz. When they kill you, they shall think they do God good service. These were reconciled thus. When they persecute, yet in their Consciences they shall Justify. Their being at peace was, in regard of their Consciences; not that they should be at peace, as men contrary: but, though through the vileness of Nature, they have malice against you; yet, in their Consciences they shall justify and acquit you, and fall down and say, God is in you of a truth. So, 1 Cor. 2.15. He that is spiritual judgeth all things, yet he himself is judged of no man. i. e. The Lord giveth him a judgement of all things in himself; and he can judge what is of the Spirit, and what is not: and another cannot judge him about his having a Spirit of judgement given him. And it was brought in, that it was the same Spirit I now felt, that Spirit that did write the Scriptures. And it was brought to mind thus: these are the things that thy heart did glow and pant after, though understandingly thou did should? or express it. I was heretofore in a sad condition, my life was a life of begging, when should I praise the Lord, I begged for understanding in the mystery of the Covenant, and sometimes this was brought in, that this spiritual understanding which the Lord did give me into the Scriptures, this was that I prayed for, it was an answer of these things. And by the temptation that did follow, this is that thou didst pray for etc. I did remember it was given in so. Many other Scriptures were brought in, which I cannot recall. After in the day I had something of what I thus enjoyed in the night; and I would then have recollected, and have considered what it was, but I could not; my heart fainted, and presently I fell into a cold sweat. I could not review or recollect for a Quarter of a year. It pleased the Lord to bring to mind several discoveries to the Apostles, in what manner the Lord did reveal himself to them, Job. 33.15, 16. Isai. 32.3, 4. and concerning Job; And the eyes of them that see shall not be dim— And the tongue of him that stammereth shall be ready to speak plainly. Such Scriptures were brought to mind, with the meaning of them, and accordingly that I should speak plainly, and that I should clearly understand the Spirits working, from every other thing, that it was from God. And for the Certainty of it, I did see, and could not doubt of it, that the very administration was given to me, which was given to the Apostles and Saints of old. Yet it was rather committed still, to my understanding, then to my affection. Another night again waking, I had other Scriptures in the new Testament opened to me, in the same manner as before. Joh. 17. v. 11.21.23. I understood that, to be one with Christ, was, to have our will melted into the will of Christ, and it was that I now felt, and I did see the thing to be of infinite glory, to have our hearts melted into the glory of God. Another was, Math 26. v. 29. I will not drink henceforth of the fruit of the Vine, until that day, when I drink it new with you in my Father's kingdom. The wine is that Comfort, and wonderful refreshment which is enjoyed: and that which I had was a symptom and taste of that wine, that I should ever drink in the kingdom of heaven, and it was wonderful for the present. This was in the night, in the day again, I went on in fear & astonishment; I thought in the morning what it should be, and the end of it. I considered whither it were the pouring out of the Spirit, which the Scripture speaketh of, and I could not tell what it should be, I could never pray for it distinctly, and so I had it not in that way, it was above what my heart could conceive of before I hide it, and so I could not pray for it. This again put me into melancholy, and my heart fainted; yet I was not able to recollect, for the probation or trial of what I met withal, whence it came etc. Only the Lord did discover to me, some of his ends in these things. Now I had fears that I should never be fit for my Calling again, and there was no agreeableness or suitableness between me and any Creature. But, though my Spirit was full of trouble, yet I had a staying thought, that the Lord would fit me for my calling, or let me die. That word was cast in, Math. 9.17. Men do not put new wine into old bottles, else the bottles break— I see it was because of the oldness of my vessel, that I was under such fears; but the Lord assured me that he would bear me up, to the thing that he should declare unto me, and make me able to bear his enlightenings, and he did bid me be of good cheer. Another night I had many hard places of Scripture, very spiritually declared unto me. In the day again I was troubled, and had a kind of weakness and dread on my Spirit. But, one time I did willingly take a little contentment in the creature; and there came a terror, that I went about to resist the Spirit, and astonishment came, and I resolved that I would take heed of yielding to any such thing any more, and that I would attend unto what should be given in. In the Concluding of all, The witnessing of Adoption by the Spirit. it was brought in to me thus: What thou hast seen and beheld it was the Lord, and God justifying of thee, thou hast seen his infinite and invincible power; thy heart hath been kept up, and it is made sure to thee that it was the Lord, thou knowest it was he and none else, it was irresistible. Now it is done, I have sealed thee up to the day of redemption, and caused thee to set to thy seal, that I am true, thou knowest it was God, and hast sealed to it. Now, go forth into thy Calling, and attend upon it, keep thy mind intent upon it, and see thou dost not dishonour me. And I did so, and found some stir of corruption, & temptation assaulting, which I did not before, only fear and dread. Now the hardship came that day; I had as hard a day of it, as ever in my life; then Satan set on me with violent temptations, and I was dark, this ministration withdrawn, I had it no more that day, and my heart was sad. Tempta. 1. I was tempted that now my earthen vessel should be broken, and I should be distracted etc. and I had brought it upon myself; and thus brought it, because I had sought of God that he would reveal the Covenant of grace to me, and teach me etc. and in the former ministration it was given in, this is that thy soul desired. Some business was to be done and I did forget; and it came upon me, dost thou not see, thou hast lost the use of reason; hadst not better have been in a low condition? But you would be taught of God— And 1. I was much affrighted that day and full of fears. 2. My heart was so dark that I could not reason the case with Satan; for, than I might have told him he was a liar: for, I desired understanding in the mystery of the Covenant, that my heart might go in a right way to Christ. But, I could not reflect but wholly attend to Satan. And Satan gave me Impulsions to go read, and try to pray, suggesting to me, thou hast nothing to pray, thou hast seen God, and needest not faith etc. 3. Yet I kept this all alongst, that God was my Father; and though I was distressed, yet not in the least tears of perishing. Satan could never shoot one arrow, to make me think it was not of God. And in the ministration it was given in, that sin was Commanded out, that it might not be mingled with his work, and no battery ever should be made against it. I knew I was safe for eternity. 4. Yet I considered with myself, had it not been for me to have died, and was ready to say with Peter; Depart from me, Luke 5.8. for I am a sinful creature, it was a sorrow to my soul that I had so much, because I knew not how to behave myself under it. I entreated the Lord to show me Jesus, that was fittest for a mortal creature to look upon; and presently I fell into a mighty trembling: but immediately recovered myself thus [the will of the Lord be done] and was quieted again as to that. 5. The Lord's day approaching, some of the family wished me to go out to hear; and I desired every Ordinance; but by the tediousness of the weather I was then prevented? and being at home in this dark condition all alone; I resolved to set upon duty, yet had no matter, but to spread my misery before the Lord. I did excuse myself thus, Lord thou hast been a wonderworking God in my soul, I entreat thee teach me, and show me Jesus in whom I have believed. Thou hast trodden the winepress alone, and that for me; thou hast freely laid down thy life, and that for me; thou hast promised that those which keep the word of thy patience, thou wilt keep them in the hour of temptation. Lord thou knowest this is the hour of my temptation, I have neither faith, nor feeling. As thou hast made me passive in enjoying, so now make me passive in believing. And I rehearsed these words three times, The Lord rebuke thee, the Lord rebuke thee, the Lord rebuke thee. 6. Christ succouring in temptation. I found immediately an invincible power bearing up my heart, to cast help upon one that is mighty, Jesus Christ, and so evidently and certainly, that one should sooner persuade me, that a man which I see and have conference with, is not a man, then that I did not see Christ by faith. I did see myself taken, as out of the Lion's den; and my heart triumphing in Christ, that from this hour I could read, and pray, without trouble, and feed upon Christ. I had another ministration in the night, discovering the difference between legal sorrow, and Gospel sorrow, and I was put into a condition fit to bear it, and my heart was melted into that Gospel sorrow: but I am not able to declare particularly how it was with me here, for a world. Tempta. 2. After this Satan did assault me very strongly with this temptation, that I did Idolise the Scriptures. From the first of these discoveries, was taken with the Scriptures, because all was conveyed by them to me. I received it that the Scriptures were the word of God, from what I had seen before; but now I knew it from the certainty of the Spirit, and its making my heart one with the Scriptures; and now it was suggested that I made an Idol of them; and upon that I fell into a mighty trembling and fear, for it came very suddenly. In a little space I had sweet refreshments and distillations of the Spirit, Help against temptation. that came in thus. Not the letter, but the Spirit that wrote the Scriptures. And my heart was quieted again. Tempta. 3. Another came, that I did Idolise the Son of God, for I was afraid of God, and was taken up in believing on Jesus. I was trembling and in a sweat, and a great hurry upon this. And O had it not been better that I had died! and I feared I should never be rid of them. Answ. After a little space it was given in, that the Father, Son, and Spirit, is one pure Essence, and Christ being in the form of God, Phil. 2.6. thought it not robbery to be equal with God. And, the Word was made flesh, and was with God, and was God. And the Son of God assuming our nature, became a fit Mediator for the soul to come to God by; and he is to be honoured as God: and that temptation went away, and I had not any of the like nature, after. But I was tempted to doubt of the Resurrection of the body, and what should be enjoyed hereafter, and I was put upon it to prove whither Christ was in heaven in his humane nature, and for the present I had not the Scriptures at hand, nor could not find wherewithal to answer them: but, it pleased the Lord to stay my heart up with this; that he was my Father, and I should be quiet with what he would provide. It doth not become Children to inquire what riches or inheritance shall be given, it is enough that God is their Father: and this was till I had Scriptures to help me. And one Scripture that did refresh me was, Joh. 12. v. 23.24. The hour is come that the Son of man should be glorified; verily, verily I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. By that I did see that Christ was the grain, cast under the clod, & being sown, bringeth up more with him; and so I did see the resurrection of the body, in the resurrection of Christ. And concerning Christ, I had relief from that Scripture [The man Christ Jesus]. And as the Scripture was brought in, I did see Satan continually thrown out, by the Word of God. Now, Concerning the Effects of it, how I have continued for two or three years since, I can give it thus. 1. I have found my life wonderfully sweet over ever before; in a stated, settled condition from my union with Christ; that whatever I want or whatever condition I be in, I can go to him freely as to a Father. 2. Whatsoever my faith is kept up hanging on Christ for, in a way of prayer; I have it given in or granted. 3. When faith doth not act, than my soul is in a condition as without life; but if I can feed on Christ, and by fresh acts rely on him, I can sit down under his shadow with great delight. 4. Yet, I know I have a body of sin, and I find much weakness in myself; but my life is not made uncomfortable hereby; because I have recourse to Christ that is my shield, and have him made over to me. 5. Yet I have straits and wonderful fears for a little time: such things are darted in, if I should lose the presence of God what would become of me, it would be worse than ever; and am troubled that I should be inordinate in desiring the joy of the Spirit. 6. In all these things, Christ is helping of me, in every conflict; that though I desire to follow him in every ordinance; yet, to the praise of his grace be it spoken, I have a fountain to go to, and one to bring me out of every such condition, and I have immediately a supply given in, and in this grace I now stand. Tempta. I was once since in a mighty fear from hence, how if I should sin, what should become of me then? and I shall one day fall by the hand of Saul; though not to lose my soul, yet to lose this presence of Christ by some sin or other. This was my temptation. That night I was sad, and on my first waking, my heart was in a kind of heat, or wonderful glowing, and this presented to me, in a way of enlightening [I am wounded, I am wounded] And upon the enlightening I fell into weeping. I considered what it was, and the very thing did fill my heart with sorrow, and joy; and I considered that Scripture, Zech. 12.10. They shall look upon him whom they have pierced and mourn: and Zech. 13.6. One shall say, what are these wounds? and he shall answer, those with which I was wounded in the house of my friend. Upon this there was a clear enlightening that I knew this was the heart of Christ rolling towards sinners, God justifying and Christ dying, and he was wounded by me in a way of questioning his continuance with me, yet he called me his friend; and thus he was wounded in the house of his friend. I knew not where the Scripture was at first, but was certain that it was spoken of Christ, and the heat of spirit did continue with me, till I found the Scripture. I searched and at last found it, and understood the meaning of the Chapter, and saw it must be meant of Christ, and so I found that it was the voice of Christ to my soul. And my life still is sweet, how long it will be so I know not; but I know, he that hath kept, may keep still. And though I be vile, and the least of all Saints, when in this sense of my weakness, I can look on the free tenders of Christ, I am supported, because all my fullness, and riches is laid up in him. And since this condition, though I have pride and unbelief, and find abundance, yet I have not found it so prevailing as before. It is rather in my members, then in my mind; my heart is broken off from the love of all sin, and it is my greatest affliction. And I find Christ crucifying the flesh in me, that I am not in every duty so bowed under as before; but Christ maketh me a Conqueror over sin and Satan daily. 7. I could not retain those enlightenings any longer than I had them; nor, when they were withdrawn was there the least ability in me to recover them again. 8. I perceived that my astonishment did often arise from the coming in of things so suddenly: but, when I saw my condition was not contrary to Scripture, but agreeable to it, than my heart was quieted. And under those discoveries, if news had come that I should be torn in pieces, or met with fire and faggot, I could not have been senfible of it. 9 In all these discoveries, I had nothing but came with this [As it is written] and so I did wonderfully esteem and value the Scriptures; and my heart was wonderfully set against those that pretend to Revelations without, or not agreeable to or against the Scriptures. 10. I found a resolution to attend on Christ in all his appointments, and a suitableness in my Spirit to the meanest of them. 11. There was drawn out a greater love to the Saints then ever. 12. I had violent impulsions to declare it, and set a day apart to praise God: but, I found it was of Satan; The Lord persuaded me thatit was only concerning myself, and was witness enough of itself, needed no proving; and I understood that as Mary. Luk. 2.19. I should keep these things & ponder them in my heart, and remember the still voice, and take no care, the Lords glory is his own, and he will vindicate it how he pleaseth; and when he would have me speak of it, he would fit me a season to do it. Queen How do you know that these things proceeded from the Divine Spirit, and were not Delusions of Satan? Answ. 1. I know it was of God, by the evidence the Spirit did give of itself, in its own testimony. 2. By God's faithfulness in his promise. 3. There was then given me a review of my former experiences of the Lords workings in reference unto Conversion, and of passages since; and I had a certainty of all those works that they were true, and from the Spirit. 4. My weakness in natural parts, and incapacity of myself for such things, doth make it conspicuous, that all this is from the Lord. 5. By the Effects which this work hath produced upon me: I am since, looking for participations and fruitions of Christ, and seeking for Sanctification and transformations; and this is my business; and I find corruption is not prevalent as before; but, so soon as I go to the Lord Christ for transformations I have them. Experiences of J. M. Concerning believing. 1. BEing in a great straight, not knowing which way to get out, it pleased God to cast my eye upon a promise which was suitable to my present straight; yet did I not find such lively strength in it, as to deliver me: but, I was enabled to lay my condition and the promise together, down at the feet of the Lord, and found much quietness of Spirit thereupon. 2. Being once troubled about the difficulty of believing, I had such a hint as this; that I should view the promise. i e. look again and again, and venture upon it, it may be I shall not speed, in obtaining that which the promise holdeth out to me; yet, however I will, as duty enjoineth me (it being the great Commandment to believe) put it to the trial, and stay upon it, abide and continue to roll and repose the whole weight of all my wants upon the promise; and I saw plainly, that though I did so, yet I did miscarry. As, 1. I looked at the matter of the promise, more than upon the promiser: ex. gr. I looked at comfort and deliverance that should come in by the promise, more than at Christ himself. 2. I did come desirous to obtain what the promise held out, yet was not thankful for what I had already received: as, in this promise, I will take away the stony heart, and give you an heart of flesh. I came to the promise as one that had nothing at all of it; and it pleased the Lord to suffer such a frame of heart upon me, as I apprehended my heart was altogether stony; hereby showing me my evil; for, I should have blessed God for any measure of softness of heart, which he had bestowed on me. 3. I came to the promise in my own strength; I had this apprehension, as God hath given the promise, so the Spirit of promise also, to apply it; and going to it, I should as a poor, empty, nothing creature, look in the strength of the Spirit to apply it. I have found that whilst I have been believing, a quiet waiting, God's time for the performance of promises, and not making such haste, as the unquietness and over-eager hastiness of my Spirit hath put me upon at other times. 3. I have had such a sight of God as to make the creature, and all its power, rage acts &c. to be as nothing. 4. I have been for a time as bold as a Lion, and have not met with such failings of heart as at other times. 5. Hearing a Christian in private, utter these words [faith worketh by love] I had a very sweet apprehension that our faith eyeing the sweet love of the Father, and the dear & tender love of the Son, did gather strength thence, and work effectually by the strength of that love. 6. Being brought to a great stand by reason of the actings of some corruptions in me, and almost beaten off from believing; that was brought to mind with comfort and encouragement to the work of faith. Joseph went and asked the body of Christ boldly: so, I should venture by believing on a crucified Christ. 7. At another time being exceedingly low by reason of some corruptions breaking forth, I came into the society of some godly people, and hearing one in prayer mention this concerning Christ's Intercession [If there were one moment wherein the people of God were not presented to the Father in the blood of Christ, it were very sad with them]. I found faith recovering a little hence, as one that hath received a wound doth begin to recover out of the swooning fit, it cast him into. 8. Soon after my faith being as it were a bleeding and languishing, it was thus revived [my thoughts are not your thoughts, nor my ways your ways] I had an extraordinary light into that Scripture at that time, which did set me a breathing after the Lord. 9 Being once through extraordinary buffet of Satan, brought to such extremity that I fell into such kind of thoughts as these; were it not better for me to give over, and never mind any thing of God more? is it a duty for me to believe? should I not be in great peace if I did at once cast off all? This came to relieve me; [If need be ye are in heaviness for a moment— Now you have sorrow, but I will see you again and ye shall rejoice, and your joy shall no man take from you. Thus was my faith a little revived again. The very next day I was more sadly set upon then ever, and then this consideration, Abraham believed God upon the greatdst disadvantages, and so gave glory to God, so ought I now, and hereby a way was made for my escape. Concerning Temptation. I being sadly tempted, and finding Satan buffeting me violently, partly upbraiding me for former sins, and partly putting me on to sin, I was in great perplexity, insomuch that I was constrained to cry out by reason of the bitterness of my soul, and also to call in the help of a Christian friend to pray with me, he was much affected with my condition, himself having been under such temptations. I would have believed but could not; I would have put away thoughts of temptation but could not: the temptation grew stronger and stronger, my heart was broken by reason of sorrow; yet for a time, marvellously kept up to strive; I saw I could not hold out, and was ready to yield, and give over the combat. But, I found the Lord coming in for my help, in a needful time, when I was without strength. I apprehended the power of Christ very sensibly set against the power of the Devil, and he began to give ground. I had sustained many hundred charges concerning the odious nature of my sin, and the sad curse denounced against the same. After a little retreat of the enemy, I began to take a little boldness, but never with more trembling, and despairing in myself, or more cleaving to Christ as a Conqueror: I could then truly say, my rejoicing is in another, and I have no confidence in the flesh. And 1. I saw I conquered, yet triumphed in Christ's Conquest. 2. Never could I so pity those that are tempted as then. 3. Never more sensible of spiritual sins, then at this time: I apprehended it a great evil for a poor wretch to cherish the pride of his heart, by wearing gay , etc. O but how was this comparable to the sin of priding ones self in the precious graces of the Spirit! 4. Whereas before it had been a great policy of Satan to turn mine eye from himself and his actings to poor Instruments, vassals of his own: now I could look at himself, and set myself in the sirength of Christ against him. 5. I could with an holy contempt, look upon all the designs of Satan and of his instruments. 6. I was exceedingly filled with the praises of God; especially that he should take such an advantage of the Tempter, and make so good a Conclusion of so unhappy a beginning. 7. I was much stirred up to make an improvement of the temptation, and that thus, by crossing the Devils main drift in the temptation, which was, to draw my soul into a greater distance from Christ; now I laboured to get and keep nearer to him. 8. I was fitted and prepared for some special service (even by the temptation) which was soon after to fall upon me. And I have observed these things concerning Temptations further. 1. I have observed that when I have had largest discoveries of the grace of God in the Gospel, when I have dwelled most upon the thoughts of it, and most applied it; then presently some desperate temptation hath assaulted me, or set upon me; and the enemy hath made this advantage of it. This cometh by your looking so much to the grace of God; do you not see what effects come of it? were you not more restrained etc. when you looked more to the Covenant of works. 2. I observe that the enemy striketh at faith by every temptation: ex. gr. after some slip or fall; what, you a Child of God, how can it be, and give such way to temptation? 3. The Tempter hath (in my experience) appeared to be a liar and full of malice, many hundred times, in his temptations. 4. I have observed that Satan hath fastened the same temptation upon several parties at one and the same time: ex. gr. I have had a strong persuasion that such and such were offended at me, and by conference it happened that they have had the same apprehensions fastened upon them concerning me; and so there hath been mutual strangeness and shuning society each with other. 5. When the adversary hath a design to tempt to such or such an evil, he maketh way for it beforehand: ex. gr. ke knoweth that when such parties meet together, there will be an occasion for passions to stir, he will cast in somewhat before, which shall exceedingly move such passions, as, anger, revenge etc. 6. I have frequently found that the enemy will cast in such and such thoughts, as of blasphemy against the Lord etc. and then labour to persuade me, that I am such a one, and so maketh way for further temptation. 7. I have been much stirred up to bewail and mourn over such corrupt affections, and to strive against them, and to go to the death of Christ by faith for power to subdue them, to watch also and Covenant against them etc. but all on a sudden they have been revived, and if temptation have prevailed, than they have been improved thus; What overtaken again? after all this it is impossible you should be pardoned. 8. I have often observed that the tempter will always improve his successes: if he gain but a little ground, he followeth on with renewed force, with much fury, assaulting with violent impulsions, and taketh advantage upon yielding: as, you have yielded so fare, and why not altogether? Concerning Corruption. 1. I have thought it was matter of praise, that the Lord would discover and convince me of any Corruption within my heart; and have found joy at such times as discoveries have been made thereof; because the Spirits discovery is in order to the subduing of it. 2. I have observed that a soul is made sensible of his utter inability to subdue it, before the Lords time is to have it subdued; insomuch as if he shall mourn over it, beg, strive, wrestle against it, yet it may see as it were a reviving, and it may be, it may sometimes much revive, before some notable wound is given to it. 3. I have found that I have striven against it, in my own strength. Concerning the Spirits working. 1. This I have always observed in discoveries from the Spirit, that Scripture is most true, Joh. 16.14. He shall take of mine, and show it to you, and so glorify me. Look as the Son doth put the honour upon the Father, in all that he doth; so, the blessed Spirit of God together with his teachings, leaveth such a frame of heart, as it is admiring of Jesus Christ: O how beautiful is he at such a time, to the poor believer! 2. I have observed the soul is more looking upon it as it doth bring Comfort, then as it doth glorify Jesus Christ, and that may be one reason why the sense of it is so soon gone. 3. I have taken notice that a little before some notable discovery of the Spirit, some violent temptation is cast in, which Satan would indispose the soul by, for the receiving what is a coming: but it pleaseth the Lord by such means to put the soul into some capacity, for such an income. Concerning hindering the work of the Spirit. I have had apprehensions that I resisted the Spirit, these ways. 1. By diverting those holy motions. i e. turning them out of my thoughts, or turning my thoughts some other way. 2. By owning them as if they were my own. 3. By poreing too much upon the difficulty that lieth in my way to the performance of that which the Spirit moveth me to. 4. By thinking the Lord beholden to me, for the entertainment of them, or doing the thing which the Spirit doth move me to. Concerning Desertion. 1. Being once under dreadful apprehensions by reason of withdrawings and the violent temptations which followed immediately thereupon; I was forced to cry out, in much bitterness of Spirit, with an audible voice, Lord help me etc. and suddenly a passage which in the public ministry of the word I had heard a little before, was brought to mind with much Comfort, from the speech concerning Ephram [I have heard Ephraim bemoaning himself] whence it was observed, That Christ doth sometimes, (when his people cannot keep pace with him, but through negligence have lost fight of him) as it were stand still, hearing their mournful cries, and then runs and taketh them up again, and so I thought it was with me. 2. After some time of desertion meeting with a sweet return, I had very high and reverend thoughts of God, and was more valuing his presence, than ever before. 3. At another time being again brought to the enjoyment of God, after long shutting up; that of David came to mind, I was as a weaned Child. I was weaned from all things; from repute amongst men, from outward Comforts etc. and stayed much upon the Lord. I apprehended it was the Lord's end in Desertion to make way for establishment, and to render unblameable before God, and our Father, at the coming of the Lord Jesus, with all his Saints. FINIS. THE CONTENTS. THe words opened, and the point raised, from page 1. to p. 7. Queen 1. What is the Witnessing work of the Spirit? Ans. It is a work whereby the Spirit by some manifest, and special acts and operations of its own, doth raise a persuasion in a soul by the Word or Gospel of its Adoption, opened in many particulars. from p. 7. to p. 25. Queen 2. How doth the Spirit witness to a soul its Adoption? Ans. 1. The Spirit witnesseth more immediately by itself. p. 25. That the Spirit hath such a distinct way of witnessing from Water and Blood is proved. 1. From the Apostles ascribing it to the Spirit himself. p. 27. 2. From the aptitude of many written words or promises (by application) to witness. p. 28. 3. From the number of witnesses which the Gospel owneth. p. 36. 4. From the experience of the Saints. p. 38. Ans. 2. The Spirit witnesseth by Water. i e. Sanctification. p. 41. Proved divers ways. Queen Wither a soul can enjoy any other testimony, when Sanctification lieth dark? p. 45. Ans. 3 The Spirit witnesseth by Blood. i. e. the blood of Christ, as useful to Justification. p. 47. Qu. 3. Who are capable of attaining the witnessings of the Spirit? p. 50. Ans. Weak believers are capable of attaining them. Several things are premised, and then it is proved. 1. From the Spirits being given to all believers as a witness. p. 56. 2. From the extensiveness of the promise. p. 59 3. From clear Scriptures. p. 60. 4. From the Lords requiring of them, selfe-examination. p. 61. Qu. 4. How may a soul know whither it enjoyeth the witnessings of the Spirit or not? p. 63. Qu. 1. How may a soul know whither the Spirit hath witnessed its Adoption to it, in that more immediate way. p. 64. Ans. 1. The Spirit itself doth primarily evidence the proceeding of its own witnessing acts from itself. p. 67. Proved by divers arguments. Ans. 2. The Secondary Evidence of the more immediate testimony is faith. p. 81. Object. When is a word received by faith? or when doth faith evidence a testimony to be no Delusion? p. 82. Answered in four particulars to p. 88 Proved that Assurance is a Certainty of Divine faith. from p. 88 to p. 94. How the testimony of the Spirit is differenced from those flashes of joy etc. that unbelievers may have under the word. from p. 94. to p. 98. Queen 2. How may a soul know that the Spirit hath witnessed its Adoption by blood? Ans. 1. From the New Covenant or free promise. p. 98. 2. From cordial acts of faith. p. 99 3. From its preferring that blood before all other things. p. 102. 4. From the renuntiation of what soever standeth in competition with the blood of Christ in the uses it serveth to. p. 104. 5. From its freeness in choosing and accepting of the blood of Christ. p. 107. 6. From the strength of drawings that way. p. 110. 7. From its feeling the efficaciousness of that blood. p. 111. Qu. 3. How may a soul know that the Spirit hath witnessed its Adoption by Water. i e. Sanctification? p. 112. This Question is divided into two. Queen 1. How may a soul know that its heart is separated from sin? or that sin hath not dominion over it? p. 115. Four distinctions are premised. There is a difference 1. Between the indwelling of sin, and the reigning of sin. ibid. 2. Between the Sovereignty of sin and the Tyranny of sin, seven differences are laid down. ibid. 3. Between an habitual frame of heart towards sin, and an occasional falling into sin. p. 117. 4. Between infirmities and grosser enormities. p. 118. What sins are to be reckoned of infirmity. Answ. Sin hath not dominion over a soul, when it chooseth freedom from, or consenteth with all its heart upon Evangelicall accounts to part with sin. p. 121. 1. When the choice is free, without coaction. ibid. 2. When it is universal, without limitation. p. 123. 3. When the choice is absolute without condition. p. 124. 4. When there is a Conflict between the flesh and the Spirit. p. 125. 5. When there is a mortification of sin. p. 127. 6. When there is irreconciliable opposion against sin. ibid. 7. When it is upon spiritual and Evangelicall accounts. p. 128. Opened in six particulars to p. 132. 8. When sin is in subjection. p. 132. Queen Wither it be possible to retain Assurance after falling into sin? Answered in five particulars. from p. 134. to p. 137. Queen How may one know that his heart is separated to God and Christ? Ans. 1. From his esteeming of God and Christ above all other things. p. 137. 2. From his spending his highest desires and endeavours after attaining Communion with God in Christ. p. 138. 3. From his willingness to part with all other things at Christ's Call or for his sake. p. 139. 4. From the carriage of his heart under his withdrawings. ibid. 5. From his enjoyment of the leadings of the Spirit. ibid. Queen When doth a soul enjoy the leadings of the Spirit? Answered in six particulars, from p. 140. to p. 150. Ten Secondary General Evidences, that a testimony of Adoption is from the Spirit, from p. 150. to p. 164. Four Objections. Object. 1. Satan counterfeiteth the works of the Spirit, and the heart is so deceitful, how should I know that I have passed a right judgement on my condition? Answered from p. 164. to p. 172. Object. 2. But my heart hath deceived me in other matters, and therefore I fear I am deceived in all, Answered from p. 172. to p. 174. where are laid down four Symptoms of delusions. Object. 3. But may there not be some sin I am ignorant of harboured in my soul, that may render me deceived in passing judgement on my own condition? Answered from p. 174, to 176. Object. 4. But I have found a great impression by a word, and I cannot tell whither it be from the Spirit or Satan; what am I to do in this Case? Answered from p. 176. to 178. Qu. 5. By what means may the witnessings of the Spirit be attained, strengthened and preserved? Ans. 1. Wait for the Spirit. p. 178. 2. Maintain a persuasion that it is thy duty to seek after them. p. 179. 3. Beware of those things that tend to keep off from Assurance. p. 180. 4. Be much in selfe-examination. p. 181. 5. Be much in the observation of God's deal with your own souls. p. 182. 6. Be often renewing acts of faith. ibid. 7. In all importunities with God for Assurance, make use of arguments drawn from God himself. p. 186. 8. See●e for much inward acquaintance with the written word. p. 187. Several rules about making use of Scriptures, and about the hintings and givings in of words, from p. 188. to p. 195. 9 Hold fost the doctrine of perseverance. p. 195. FINIS.