2. But the safest course is to go to the fruit. Know thou hast the act of
happy estate, notwithstanding their infirmities; they may be as good Christians after a fall as ever, though perhaps never attain unto that feeling and sense which formerly they enjoyed; for though they have not feeling, yet they may have strong faith, as Christ upon the cross had strong assurance without feeling, when he said, 'My God, my
God, why hast thou forsaken me?' Thus we see that assurance may be obtained.
Quest. Now we come to a more principal question, How we may know whether we have the act or no, the first act to yield the obedience of faith, for that is the main. Perhaps a Christian may die in the rage of a fever, or in child-birth, and never have strong assurance. Many go to heaven that never have it.
Ans. 1. But for the first, a man may know in his right temper that he performs the act of faith in affiance, by the reflect act of his soul, if it be not hindered, let him return upon himself; as, how do I know I understand a thing when I do conceive it? Why, by a faculty the soul hath to know it understands. So, how doth a soul know that it believes, but by a reflect act of the soul, whereby it knows it believes when it doth believe, especially when the soul is in a right temper? If a natural soul knows it understands when it understands, and loves when it loves, so doth the soul by the Spirit know that it believes when it doth believe. If, as I said, the soul be not distempered, it is the nature of the conscience to bear witness of the act of itself; and usually God's Spirit, together with the conscience, doth discover it,
Rom. 8:16.
2. But the safest course is to go to the fruit. Know thou hast the act of faith by the fruit. To name one now, because in the next point I shall have occasion to speak more of it. The fruit of this act is seen especially in the greatest temptation; for if a man have a spirit of
prayer, then to go to God, and have boldness in extremity, certainly he believes; for faith is the cause of prayer, prayer is the breath and flame of faith. Where there is the spirit of prayer, there is always the spirit of faith; where there is boldness to go to God, there certainly is the Spirit, whereby we may be assured that we have the spirit of adoption, howsoever we find not so evident witness that we are the sons of God. Yet if we have liberty and boldness to go to God in extremity, it is a sign there is the spirit of faith; as we may see in David, Ps. 31:22, 'For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplication when I cried unto thee.' He said he was cut off, yet he cried unto God when he was in temptation. Though his flesh yielded, and said he was cut off from God, and that he was not the child of God, yet there was a better principle within him to pray, 'nevertheless I cried unto thee.' So saith Job, 'Though he kill me, yet will I trust in him,' Job
13:15. Job wanted this assurance and feeling, yet notwithstanding, see the act of his faith, 'Though he kill me, I will trust in him.' When in extremity we can trust God, and go boldly to the throne of grace, and not sink in despair, it is a sign that we are in the state of grace, and yield the act of faith. Though we find not that sweet feeling, at length God will be merciful to us; so that after we have yielded the obedience of faith, we shall find the assurance.
Quest. But at what time specially?
Ans. 1. First, Especially when a man hath yielded the act of faith, and cast himself upon God, and a long time lived by faith, then God will seal this believing with the spirit of adoption. When we believe specially against a temptation of distrust, then we usually have the sealing of the Spirit.
Then again, when we have striven with any corruption a long time, God, as a reward of our holding out, will crown our faith and our obedience with a sweet sense of his love. After that Job had strove a long time, at length concluding, 'Though he kill me, yet will I trust in him,' God manifested himself in mercy unto him. The woman of Canaan, after she had striven and wrestled with Christ, at last gets a gracious answer; so when we can subdue our corruptions, and perform holy duties in some strength of grace, in reward of our diligence and care, we have some comfortable revelation of the Spirit, and taste of the life to come more than ordinary, God crowning our diligence with the sweet sense of his love.
And also, when he hath some great employment for us, to encourage us the more, he will give us the more evidence and manifestation of his love, more ravishment; as the disciples which were with Christ in the mount, they did see his glory there, because they were to see him abased afterwards. Those that God means to honour and use in any great employment, oftentimes before he gives them the full assurance of his love.
Again, sometimes in the midst of sufferings, to reward our faithfulness, as Paul in the dungeon was so filled with joy as to sing at midnight; to encourage us, that whatsoever our threatenings and torments shall be in our sufferings for the name of Christ, yet if we yield obedience to God, our comfort shall be more than our discomfort, as St Paul had the spirit of glory, which raised him above his abasement. Thus we see when they are severed, and when God pleases for to vouchsafe the manifestation together with the act.
Now I come to the fourth and last point, indeed the chief of all, that this particular faith in obedience to Christ, with assurance of his particular love, is that which carries us along all our life of faith unto
the day of death. 'I live,' saith he, 'this life of faith in the Son of God.'
Why, what makes him to do so? Oh I have good cause to love Christ and to depend upon him. Why? 'He hath loved me, and given himself for me;' and I feel so much to my soul's comfort, therefore I will wholly depend upon him, in life, in death, and for ever. And indeed particular special faith, if it be joined with some assurance, it is the ground of living by faith. No man can live a holy life by faith, but first he must know that God loves him and Christ loves him. Holy actions spring from love, and are directed by love to the right end, which only love moveth us to intend. How can any spirit aim at his glory whom he loves not first? Can any soul, not knowing whether Christ loves it or not, intend Christ's glory as it should do?
Quest. I beseech you, if we speak of doing or suffering, thankfulness or cheerfulness, especially at the hour of death, whence come all these?
Ans. Come they not from some taste of God's love? When do we love, but when many sins are forgiven? And when are we willing to suffer anything for Christ's sake, but when we know that he hath suffered so great things for us? We count it a glory to suffer anything for Christ, when we know he hath loved us and given himself for us.
Quest. Again, for thankfulness, how can a man be thankful for that he hath no knowledge of? What makes a man thankful for the great work of redemption in Christ, but a particular faith?
Ans. This made St Paul and the rest of the apostles so often to break out, 'Blessed be the God and Father of our Lord Jesus Christ.' He breaks out into thanksgiving that he, together with other Christians, had the Spirit, which doth persuade them of God and Christ's particular love. Then again, for thankfulness for ordinary blessings, how can a man thank God for any ordinary blessing, if he be not
assured that it comes from the love of God in Christ? When he is persuaded of this, then he can give thanks, both for the principal and other lesser favours, Obj. He may think else, What is all this to me? I am but fatted against the day of slaughter. It is good for me to take my pleasure whilst I may enjoy these things, to think I am but as a traitor, who hath the liberty of the prison. This smothers our thankfulness.
Ans. It is the believing soul that is thankful for mercies, and also cheerful in duties. Whence come Christians to be a voluntary people, zealous of good works? as Tit. 2:11, the apostle sets zeal betwixt faith and works, looking both ways, saying, 'The grace of God, which bringeth salvation unto all men, hath appeared,' by the first coming of Christ, and giving him to death, 'teaching us to deny ungodliness and worldly lusts.' Here faith looks backwards. Then, looking forward, says he, 'Looking for, and waiting for the appearance of the blessed God and our Saviour Jesus Christ, who hath redeemed us, that we might be a peculiar people, zealous of good works.'
Quest. Whence comes a zeal to good works, but when we look to the grace that hath brought salvation and redemption from our sins, and to the glorious coming of Christ?
Ans. When faith looks both these ways, it is set a-fire, it makes us zealous, as Heb. 9:14. When the heart is sprinkled with the blood of Christ in the forgiveness of sins, then we serve the living God, and are a voluntary and a cheerful people when our hearts are enlarged with assurance.
Quest. Further, what makes a man ashamed of his evil life? What breeds those affections of repentance, grief, and shame mentioned
Ezek. 36:31, 32, 'Then shall ye be ashamed,' &c.?
Ans. When God had once pardoned their sins, and given them many favours, then shall ye be ashamed that ye have served me thus and thus, and grieve that ye have departed from me. So that then do
Christians come to have those two penal affections of shame and grief, the two ingredients to true repentance. Why? 'Christ hath loved me, and given himself for me.' As if one should say, Hath he done so?
Was my sins the cause of his death, and did his love move him? I am ashamed that I have offended so gracious and so sweet a Saviour. It makes a man weep over Christ. It was my sins which caused his death and torments. This particular faith fills the soul with all divine graces, and it follows Christ, and sees that he did all for us. Then a man sees that Christ was born for him: 'To us a child is born, and to us a son is given,' Isa. 9:6. It follows Christ in his whole life, and so all that he did was for me. His death, 'He died for me;' his sweating in the garden was for me, my sins caused it. So I see his love, and the foulness of my sins. He was thrust through the side for me, and cried upon the cross, 'My God, my God, why hast thou forsaken me?' My sins had an active power there. He rose again for me, he is now in heaven for me, as carrying me in his breast. The sight and consideration of this draws the soul again unto Christ in repentance for sins, and in all holy duties whatsoever. This is the reason why those Christians that have been pulled out of the fire, and converted oftentimes by a violent conversion, are the most fruitful and loving
Christians, as St Paul and others; because they know Christ hath forgiven them a mighty debt, a thousand talents; the more which debt appears to be, the more they know they are bound to God, and to sacrifice and give up themselves to Jesus Christ, that hath discharged so great a debt for them.
When they consider his wonderful love to such as they are, they are inflamed with love again; as in the gospel, the woman who had many sins forgiven her, therefore she loved much. The prodigal young
unthrift in the gospel, for whom the fat calf was provided, no question he could not satisfy himself in expressions. God sometimes provides fat calves, great measures of comfort, even for prodigals, and they of all shew most love, they cannot tell how to satisfy him by any painstaking. 'The love of Christ,' saith Paul, 'constrains me, a holy violence moves me, who was a persecutor and a blasphemer,' 2
Cor. 5:14. So the sense of the love of Christ in pardoning of sins will constrain one to a holy violence in the performing of all duties. Why, if any base ends come into a man's mind, in that, is a Christian to regard himself, to seek his own ease, honour, pleasure? No; this consideration, if he have any assurance of the pardon of his sins, will move him to the contrary. Christ died for me; shall I not live to Christ, live to him that gave himself for me? Seek his honour that abased himself for me? So that it quells all base ends, the consideration of Christ's particular love.
So it stirs us up to be at cost for Christ and for his church, at any cost, to sacrifice our Isaacs. He loved me, and gave himself for me; is anything then I can give satisfactory? He gave himself for me, therefore I will give myself for him. This will make a man prodigal, even of his blood, for Christ's sake. When a man is moved to be discontented with his estate, and to doubt of God's providence in particular things, this will help, Christ hath loved me, and given himself for me. Will he not give me all necessaries who hath given himself? So that this stirs up to all duties, cuts the sinews of all spiritual sins, of distrust in God's providence, and all base ends. It stirs me up in particular practice of holy life to go to him for all graces. I have himself, therefore he will give me his Spirit and grace.
I have the field, therefore I shall have the pearl.* He hath given me himself, he will give me therefore all that he hath; his Spirit, graces, and privileges, all shall be mine.
Thereupon it is used in all Paul's epistles as a compelling argument, as elect, and by the mercies of God do this; moving them to all spiritual duties from the love of God in Christ. And, dearly beloved, you are dearly beloved; the love that Christ bears you cost him dear indeed; it is a strong enforcement. Saint Peter's argument to this effect is very strong: 'You are not bought with silver and gold, but with the precious blood of Jesus Christ are we redeemed from our vain conversation,' 1 Peter 1:18. You see, then, I give you but a taste of it, what strong motives here are to live a holy life, and all fetched from particular assurance; because Christ loved me, and gave himself for me. Hereupon, by the way, we may have a strong argument against the papists, who hold we cannot have particular assurance, for that which is brought as an argument to stir up to holy duties must be known of us. The arguments in this case which serve to persuade must be known. We do not persuade another to a duty by those arguments he is ignorant of. Here he speaks to Christians, as taking it for granted that they knew they were elected of God, and dearly beloved in Christ. That which is an argument stirring up to duty must be known better than the duty, because therefore this is an argument that stirs us up to all kind of duties whatsoever; therefore we may be assured. But here a question may be asked,
Quest. Doth not a holy life and holy actions sometimes proceed from a soul not fully assured? Then what shall we think of those good works that proceed from a Christian without strong assurance? If all obedience in doing and suffering, that is pleasing, comes from faith and assurance, then what shall we think of such works as proceed not from it? If you ask many a good Christian, what assurance have you that Christ hath given himself for you? they will perhaps stagger at it; for a humble broken-hearted Christian is subject to speak worse of himself than there is cause, though he be diligent in good works.
What shall we think of such works then, when therewith they are not assured of Christ's love in particular?
Ans. I answer, There can no holy life proceed but from faith; from the first act of it. There must be that; but sometimes we know not our faith, because the reflect act is hindered; we know not we believe when we believe. There may holy duties proceed from a man when he knows not his grace and estate: in which time let him but examine himself, why doth he duties, whether out of love to God or no? Yes.
Can he endure God to be evil spoken of? No. Will he allow himself in any known sin? No. In this case, though he dares not say he is assured, yet the things he doth are from some love and desire of glorifying God. Christians do not know their estates often in such cases. They do work from a secret persuasion of God's love, though they know it not. He hath that he thinks he hath not, he works from that he thinks he doth not work from. He works from love to God, when he thinks he doth not, because he thinks he hath not so much as he would have: he works from grace, when he thinks he hath none.
A child lives when it knows not that it doth live; a child when it draws nourishment from the mother's breast, doth not know it lives itself, but the lookers on do, because they see the actions of life: so a Christian doth not know that he lives the live of grace, when the lookers on do, because they see spiritual hunger in him, and attending upon the means. Now he himself doth not see it, because of some spiritual covetousness, temptation, or desertion which is upon him. Yet that is a true and gracious action, which issues from a soul that discovers faith, however itself cannot be assured of its estate, there being for the time a suspension of it, through ignorance or other causes; but certainly in such there is faith in the first act of obedience, and some assurance, where there are actions of spiritual life, though they have not that they covet to have.
The best way is to labour for both, for assurance and for the act itself; for howsoever those who have the act only perform good obedience, yet it is not so large, so thorough, so cheerful as it would otherwise be. We ought to desire both that God would give us a spirit of faith, and discover himself unto us, that our sins are pardoned, and that we are accepted to life, to give us strong assurance, that so we may be more plentiful in the work of the Lord. There is no Christian who hath a good heart but he will labour for the second as well as the first; he will labour to make his calling and election sure by all means, that God may have more glory, and smell a more sweet sacrifice from him, and that he may have more comfort in this world.
Howsoever without assurance much good may be done, yet not so much as when there is full assurance, for then the soul is carried amain* in obedience to God; doing and suffering is nothing then.
Use 1. Now for the uses of this, seeing that the persuasion of Christ's love to us in special is the spring of all holy life, this serves, in the first place, to free this doctrine of assurance from scandal. Assurance then is not the ground of presumption or security. These spring not from a particular faith, for a holy life, the clean contrary, springs from it. None can live a holy life but by a particular faith; and whosoever in particular doth believe the forgiveness of his own sins, will live a holy life, and not put himself into former bondage. It is a sign he is not that person for whom Christ gave himself, that doth enthrall himself into his former courses, unless he repent. We see those of the Israelites who had a mind to go back again into Egypt, did all perish in the wilderness; and those in Babylon's captivity who would not come out when they were called, did perish. It is pity they should ever be delivered that are in love with bondage. Those that will serve and be slaves still, it is pity but their ears should be bored to perpetual servitude. Some will live in their sins, and yet think that Christ died for them. No; whom Christ loves in particular, he gives
them grace to lead a holy life, and to be freed from the bondage of their former corruptions. Those that are not redeemed from their vain conversation, are not redeemed from hell and damnation, unless God give repentance. Those both go together. Therefore let it be also a rule of trying and discerning, whether we truly believe that Christ loved us, and gave himself for us, by our care to live to him, and to give ourselves to him back again by a holy life. Wheresoever the one is, there is the other. This is that which may stop the mouths of many, and will shame them at the day of judgment, notwithstanding all their boasting that God is merciful, and Christ died for them. Oh!—their hearts will tell them,—but I have not cared to have the fruit of Christ's death in the governing of his Spirit; I would not have him my king; my conscience tells me I would not have Christ upon those terms: he offered himself to rule me; the minister told me of the danger, but I have preferred some base lust or other, such and such a course, before Christ; I hated to be reformed, I flattered myself with hope of mercy on no ground at all; therefore I never had any benefit by him.
Use 2. To make another use: if particular faith and assurance be the ground of a holy life, let us labour for it by all means; and let those that are in the state of grace, let them come to this fire if they will be kindled: if they find themselves dull to holy duties, let them come to this fire. Are we dead spiritually? Are we not so enlarged as we should be? Why, come and consider of the infinite love of God in giving his Son for thee, and the sweet love of Christ in giving himself for thee; and dwell in the meditation of this love. Do not let thy heart go off the consideration of Christ's sweet love, in stooping so low, not only in becoming man, but so low as hardly ever creature was, and all in love. Should not this kindle love in us again? So much the more dearer he should be unto us, the more base he was for us. When we have warmed our frozen hearts with the consideration of his
particular love towards us, then we add fire to holy duties. Iron, when it is warm, is fit for any impression; so our cold hearts, though stiff of themselves, being warmed and fired by the love of Christ, are fit to receive any impression, and to do and to suffer any thing.
When we find ourselves backward to suffer anything for Christ, consider that Christ gave himself; or, if we be not thankful and fruitful enough, consider what was the end of Christ's giving himself, that we should serve him in holiness and righteousness all the days of our lives without fear; and being freed from the fear of death, damnation, and slavish fear, that we should serve him cheerfully in the spirit of adoption and love. I beseech you, in all indispositions of soul, let us make use of this, to come unto Jesus Christ. Experience teacheth any one when they are fittest for suffering, doing of any duty, to resist a sinful temptation to discontent or murmuring, even when they enjoy the assurance of Christ's love, and can read their own evidence that they are God's children, and the members of Christ. Then they are fit for anything. Therefore we should, as the apostle Peter exhorts us, 'give all diligence to make our calling and election sure,' 2 Pet. 1:10. It is a thing which requires all diligence.
And the reason why we have it no more, is because we do not give all diligence to attain it. It requires our utmost endeavour, being of the greatest consequence, by which God hath most honour, and we most comfort, because it makes us most fruitful in our conversation.
Obj. But you will say, what then shall we say unto those who cannot say in particular that Christ loved them and gave himself for them?
What course shall they take who have not this particular assurance and faith? What grounds have they to come to Christ if they be willing?
Ans. I answer, Those that have it not should labour to have it by all means whatsoever.
Obj. But what ground have I, who have been a wretched sinner, an unworthy wretch, what ground have I for to meddle with Christ, and to believe that he loved me, and gave himself for me?
Sol. 1. Consider, even the vilest that can hear me have the gospel offered unto them. Again, consider that Christ took thy nature, and how many inducements are there in this, for thee to take degrees of this particular faith, to come to it, that thou mayest be in this estate, to glorify God and to enjoy comfort.
Sol. 2. Hath not Christ taken thy nature, not the nature of angels?
Oughtest not thou to think that he loves mankind, and why not thee, if thou wilt come in and cast thyself upon him? He is Jesus, a Saviour; and Christ, anointed of God; and Immanuel, to reconcile
God and man together.
Sol. 3. Besides, thou sayest thou art a sinner. Why, but alas!* what are thy sins? Is not his righteousness above them? His righteousness is the righteousness of God-man, of a mediator that is God, therefore far above thy sins. Considering then the excellency of his person, believe that the blood of Christ is able to purge thee from all.
Sol. 4. For a further ground for this particular faith, we may think of this inviting of all those who are unworthy: 'Whosoever will, let him come and drink of this water of life freely,' Rev. 21:17; yea, those that think themselves farthest off he bids them come: 'Come, all that are weary and heavy laden,' &c., Mat. 11:28. If thou findest sin a burden, then Christ invites thee, and sends his minister to beseech thee to be reconciled. Those that stand at the staff's end, he desires them to lay aside their weapons and come in.
Sol. 5. If that will not do, he lays his charge and command upon you to believe. If you will not believe, you add this sin unto all the rest.
This is his commandment, that you should believe, or else you are rebels to his commandment. Nay, he counts it a sin worse than the sin of Sodom and Gomorrah, a crying sin, not to come in when the gospel is proclaimed. Therefore never pretend your sins are great and many, but because of his offer, invitation, and command, it being without all restraint of person, sin, and time; even now, whatsoever thou hast been and art, seeing at whatsoever time a sinner repenteth there is no restraint of any sin but the sin against the Holy Ghost; if thou therefore come not in and cast thyself upon Christ, to be ruled by him hereafter, thou hast nothing at all to pretend. It is not the greatness of thy sins, but thy willingness to be still in thy sins, which hinders thee, for the greater thy sins have been, the greater will his glory be in forgiving: 'Where sin abounded, there,' saith the apostle, 'grace superabounded so much the more,'
Rom. 5:20. Is it not for the honour of the physician or surgeon, to cure great diseases and sore wounds? A mighty God and Saviour loves to do mighty things: 'He loved me, and gave himself for me.'
Did Paul find mercy? Who then should despair when such find mercy? He had sinned against the first table by blasphemies, and against the second by oppression and persecution. Who shall despair then when such as he and Manasseh shall find mercy? Therefore in any case come in, and the greater glory Christ shall have by thy coming. Do not flatter thyself with this, as if thy sins and unworthiness were such as God cannot shew mercy to such a wretch as thou art, or at least will not. No, no; deceive not thyself. Examine thine own false heart, and thou shalt find thou art in love with thy sins and wilt not leave them; and this will be alleged at the day of judgment against thee by thine own conscience, that thou wast more in love with thy sins than with the mercies of God in Christ, and therefore didst willingly remain in thy infidelity. This is the true