Now I come to the second doctrine. Di hès, 'by which' may be referred to thusia or pistis; and I referred the righteousness to faith, and the testimony to the sacrifice. For the clearing of which you may remember, I observed that in this duty of sacrifice the two brethren did appeal to God, and put it to trial, whom the Lord would choose and design to be head of the blessed seed and race; and the Lord by fire from heaven, which was the then visible testimony of acceptance, determined the matter on Abel's side; besides, the apostle proveth that the solemn testimony of his righteousness was first given to him by God's witnessing of his gifts. Whence I observe -
Doct. 2. That upon the raised operations of faith with other graces in solemn duties, we usually receive the testimony of righteousness in Christ, or acceptance with God.
Abel's testimony was extraordinary, by fire from heaven; but still God is not wanting to witness concerning the services of his people: all is not left in the dark, and to the decision and revelation of the last day. Instead of those outward dispensations, we now receive an inward testimony of the Spirit, and upon the exercise of grace God giveth us this testimony. Now there are two special seasons of the exercise of grace on our part, and so of the manifestations of comfort on God's part; there is the season of afflictions and the season of duties; and in both God's people receive from him the solemn witness and seal of the Holy Ghost. In afflictions when we need comfort, and in duties when we seek comfort, we have 'the sweetest experiences of the testimony of the Spirit. Upon afflictions, you have it set down: Heb. xii. 11, 'Afterward it yieldeth the peaceable fruit of righteousness unto them that are exercised thereby.' The sweet and last fruit and issue of it is peace of conscience; so Rom. v. 3 - 5, 'Tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed;' upon what ground? 'Because the love of God is shed abroad in our hearts by the Holy Ghost.' Affliction puts us upon the exercise of grace, and the exercise of grace occasioneth sweet experiences of God in our souls, by which hope is more and more kindled; and this is ratified by the confirmation of the Spirit.
But we are to speak of experiences in solemn duties, wherein God is wont to open himself to his people, and all jealousies and misunderstandings between him and his servants are cleared up; and there he breaks in upon them sensibly for the furtherance of their joy.
I shall prove this is God's wonted course - (1.) By the experiences of the saints; (2.) By the promises of God; (3.) By several arguments and reasons.
1. By the experiences of the saints. When the scriptures were written, God's ways were extraordinary, and therefore most of the instances are extraordinary; but however, we do not urge the manner, but the thing itself. The leading instance shall be that of Joshua the high priest. When he was ministering before the Lord, it is said, Zech. iii. 3, 4, 'Joshua was clothed with filthy garments, and stood before the angel; and he answered, and spake unto those that stood before him, saying, Take away the filthy garments from him;' and God gave this testimony to him, 'I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.' I know that visional type doth mainly respect the restoration of the church of the Jews, the church of the Jews being represented in Joshua, who was the chief officer of the church; however, there is something moral in it. In the time of his ministration his filthy garments were taken away, which is the usual emblem of sin in scripture, and change of raiment is put on him, which is an emblem of the righteousness of Christ applied and put on by faith, as it is explained by the Spirit of God himself. So Cornelius, Acts x. 3, it is said an angel came about the ninth hour to assure him God had taken notice of his graces and duties: ver. 4, 'Thy prayers and thine alms are come up for a memorial - before God.' Note the circumstance of 'the ninth hour,' which was one of the hours of prayer: Acts iii. 1, 'Peter and John went up together into the temple at the hour of prayer, being the ninth hour,' which this proselyte observes; and therefore about the ninth hour, in the middle of his prayers and devotions, an angel comes to him and assures him what acceptance he had found. So the prophet Daniel: chap. ix. 20, 21, 'And while I was speaking, and praying, and confessing my sin,' &c.; 'yea, whilst I was speaking in prayer, the angel Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening-oblation.' The Spirit of God placeth a great deal of emphasis upon this circumstance. At the very instant of prayer, when he was earnestly pleading with God, God answers his request, and an angel is despatched to come and certify to him his acceptance; God overtakes his duty by a speedy return of mercy. That way of assurance is extraordinary; but God's wonted course is many times to give in a solemn assurance of his favour in the very time of our prayers; so Acts iv. 31, 'When they had prayed, the place was shaken where they were assembled together, and they were all filled with the Holy Ghost.' Mark, in the very time and act of their prayer there is a miraculous descent of the Holy Ghost upon them; the instances are singular and extraordinary, yet there is some analogy and proportion between them and ordinary cases. Though God's dispensations be now more spiritual, yet they are very sensible still; though we cannot expect voices, raptures, shakings, oracles, and angels, yet we may expect 'to hear the trumpet of the assemblies, which the psalmist expresses by the 'joyful sound,' Ps. lxxxix. 15: that is, the testimony of the Holy Ghost and spiritual experiences, as will appear more fully by the next head.
2. By the promises of God. God hath promised to meet his people with sensible comforts, to talk and confer with them in their duties the very aim of all duties is more immediate communion with God. See God's promises to his old church, while grace was more sparingly dispensed: Exod. xxix. 42, 'At the door of the tabernacle of the congregation, there will I meet with you, and speak there unto you.' It is meant of God's gracious and social presence with his people in duties of worship; there he will meet, and speak, and confer with them for their comfort and satisfaction: Isa. lviii. 9, 'Thou shalt call, and the Lord shall answer; thou shalt cry, and he shall say, Here am I.' Mark, when complaints are heightened into cries, then God's answer will be more sensible; when we come in an affectionate manner, not only call, but cry. Sometimes God plainly discovereth himself in the very time of the duty; he meets with them in such and such ordinances, as if he should say, Poor soul, what would you have? here am I to satisfy thee. He communeth, talketh with them, and tells them their sins are pardoned, and they are accepted in Christ: Ps. xxxvi. 7 - 9, 'Thou shalt abundantly satisfy them with the fatness of thine house, and make them to drink of the rivers of thy pleasures;' there comforts are dispensed. there flow the rivers of spiritual pleasure and chaste delights of the gospel.
Obj. But you will say, This is not always so; there are many wait upon God long, and feel no comfort. I answer, It is true. Such dispensations are free, they are not at the creature's beck: God will be master of his own mercies; we have deserved nothing, and we cannot murmur if we receive nothing; yet if ever they find spiritual consolation, it will be in God's house. This is the established means; if ever you taste the fatness and sweetness of grace, it will be by waiting upon him there. Earnest and affectionate duties are seldom without comfort and profit. And again I answer, that delight, which is a duty, makes way for delight which is a dispensation: Cant. ii. 3, 'I sat down under his shadow with great delight, and his fruit was sweet to my taste.' When you delight in God, then the Lord will give in sensible consolation. Delights are mutual and sensible; God delights in us, and we in God. When we delight in him, in the word, in prayer, or in the supper, by way of return God sends us secret consolation: Isa. lxiv. 5, 'Thou meetest him that rejoiceth., and worketh righteousness, those that remember thee in thy ways.' Those that delight in God's company, that do good with a willing heart, are bountifully entertained, sweetly refreshed, and sent away with a feast of loves. In our affectionate and spiritual duties, Christ will come and say, 'Well done, good and faithful servant, enter into thy master's joy!' The present returns and recompenses, when we come before the throne of grace, carry some proportion with the entertainment we shall find with God hereafter when we come to be seated upon the throne of glory. I say, in earnest prayer, though we can prescribe nothing, but this is his wonted course, his answer is sensible in his ordinances. Saith Luther, Utinam eodem. ardore, &c. - Would to God that I could always pray with the like fervency and earnestness! Why? for I sensibly receive this answer, Thy desires are granted, Fiat quod velis - Be it unto thee as thou wilt. 'When we rejoice to converse with God in the ways of righteousness, then his dispensations of grace are full of sweetness.
3. The reasons why God observeth this course; to exhibit and give out more sensible manifestations of his grace in the time of ordinances, when our graces are raised and drawn out to the height. The question consisteth of two parts.
[1.] Why grace or sanctification is necessary to the receiving of the testimony of the Spirit?
[2.] Why upon the raised operations of grace God is wont to give it into his people?
First, 'Why grace is necessary by way of evidence, though not by way of merit and cause?
.Ans. 1. Because this is the most sensible effect of God's spiritual bounty, for it is a work of God within us, and so more apt to give us an evidence, Election, that is in heaven, a secret which lies hid in the bosom of the Father; redemption, that is without us, upon the cross; justification is God's judiciary act, a sentence of the judge without us; but sanctification is a work upon our heart, therefore it is called the 'earnest of the Spirit,' 2 Cor. i. 22, and 'the first-fruits of the Spirit,' Rom. viii. 23. Grace is an earnest to show how sure, and the first-fruits to show how good heaven is; by grace God gives us a taste to show how sweet, and a pledge to show how sure all the privileges of christianity are made over to our souls.
2. Because it is the best way to prevent delusion; immediate revelation would be more uncertain and liable to suspicion, and we may lie down in sorrow, notwithstanding flashes of comfort. There is no way to discern the operation of the Spirit from counterfeit ravishments, but by sanctification and grace. There is a great deal of deceit in flashy joys, but this is a solid witness and evidence: 1 John iii. 19, 'Hereby we know that we are of the truth, and shall assure our hearts before him;' that is, without fear of presumption and hypocrisy, we may come and plead our interest before God. Acts of comfort are sweet and delightful when felt, but yet are but transient acts; they soon pass away, they come and go, they are acts of God's royalty and magnificence, and you know every day is not a feast-day, God doth not always feast us with sensible consolation; but grace is a solid and abiding evidence: 1 John ii. 27, 'The anointing which ye have received of him abideth in you;' and 1 John iii. 8, 'His seed remaineth in him.' Lively acts of joy and comfort are but like those motions of the Spirit upon Samson; it is said the Spirit came upon him 'at times,' Judges xiii. 25, heightening of his strength and courage; so these come upon us but at times. Therefore standing evidences which are drawn from grace are far more certain than sensible consolation.
3. Because the Spirit's witness is seldom single, but given in conjunction with water and blood: 1 John v. 8, 'There are three that bear witness in earth, the Spirit, and the water, and the blood;' not only the blood of Christ, which witnesseth their redemption, but the water of sanctification, which witnesseth their interest in that redemption; and then the Spirit comes and seals it in the heart of a believer. The Spirit's testimony is made to be subsequent, and follows the testimony of our renewed conscience, Rom. viii. 16; for the Spirit's witness is nothing but his owning of grace in the heart, which is his own impress and seal, and assuring the soul. This is a stamp and fruit of mine; it is the ratifying of his own work to believers.
4. Because grace giveth most clearness, calmness, and serenity of mind, so that we are most able to judge of those experiences. Whereever there is purity, there is a witness, for it brings in light and comfort into the soul. Lusts are the clouds of the mind, which darken the judgment and distress the conscience; and therefore the apostle saith, 2 Peter i. 9, that when men neglect to grow in grace, 'they are blind, and cannot see afar off;' they have no spiritual discerning, and are not able to judge of spiritual matters. An impure soul is always in the dark, full of doubts and fears; certainly the more grace, the more confidence, for there is more clearness of discerning. Guilt begets a servile fear and awe. Shame and fear entered into the world with sin; it weakens confidence. Compare Gen. ii. 25, with Gen. iii. 10; in the former place it is said, 'The man and the woman were both naked, and were not ashamed;' why? because they were in a state of innocency; but in the other place, 'I was afraid, because I was naked.' As soon as sin came into the world there was fear upon the conscience of the guilty creature.
5. Because of the inseparable connection, that is, by the ordination and appointment of God, between grace and comfort: Eph. i 13, 'In whom, after that ye believed, ye were sealed with that Holy Spirit of promise.' In the original it is, tooi pneumati tès epangellias tooi hagiooi - Ye were sealed by the Spirit, the Holy Spirit, the Spirit of promise. 'There are three articles; he seals as the Spirit of God, and as the Holy Spirit; he will not seal to a blank, but where there is holiness and grace wrought in the heart. The apostle proves this is the method of God out of the names of Melchisedec: Heb. vii. 2, 'First being by interpretation king of righteousness, and after that also king of Salem; that is, king of peace.' First he bestows grace, and then gladness; first he disposeth the heart to righteousness, then works peace in the soul: Ps. cxix. 165, 'Great peace have they that love thy law;' they maintain and keep their comfort without interruption. Acts ix. 31, there is such another connection - 'The churches walked in the fear of the Lord, and in the comfort of the Holy Ghost.' - the more grace, the greater comfort and satisfaction. This is the way which God hath appointed.
Secondly, Why these graces must be exercised in holy duties.
1. Because thereby God would endear duty to the creature, by making it the means of comfort. This is the best course to maintain the traffic and commerce that is between God and the creature. Look, as there is commerce between two distant places by trading, so between us and heaven, by exchange of duties and comforts; our prayers come up before him, God's blessings come down to us. Who can expect gold from the Indies, but those that trade there in ships? Who can expect these rich dispensations of God, but those that trade with him in holy service? It is true, every time we bring our wares to God we do not make such a good market, because God rather gives than sells, and he gives at pleasure, though usually there is some defect in us, but this is God's established course. Or look, as the earth and the air maintain a commerce one with another: the sea and land send up vapours and exhalations into the air, and the air sends down sweet showers and sweet dews for the refreshing of the earth; unless the earth sendeth up vapours, the air sendeth down nothing; and so, unless we come and converse with God in holy duties, there are no dews and refreshments that come down from above for the watering of a parched heart; and without the religious ascent of prayers and graces we have no influences from heaven. This is God's established order.
2. Because when our graces are exercised, then there is most rational likelihood that we shall receive this testimony from God. Consider it with respect to either witness that must concur to the settling your peace: for look, as under the law everything was to be established in the mouth of two or three witnesses, so it is in the great matters of our peace likewise. There is the Spirit and the renewed conscience, by which our peace is established; and if we consider either, we shall find we are most likely to receive this testimony when grace is exercised. Look upon it -
[1.] On the Spirit's part. Those raised operations of grace are the special fruits of the Holy Ghost; he not only works grace at first, but he gives actual help for the exercising of it; and therefore when he hath moved and stirred us most, he is most like to seal. It is the constant method of the Spirit first to work grace, and then to seal it; the more conspicuous the work, the more of this sealing may we expect.
[2.] It is more rational upon our part; for the more our graces are exercised, the more they are in view of conscience. Grace exercised and drawn out into action is more apparent and sensible to the soul; acts are more liable to feeling than habits. Fire in a flint is neither seen nor felt, but when knocked against a steel, then you may discern it so when we draw out that which lies hid in the soul, then conscience can take the more notice of it Roots under ground in winter are not observed till they shoot forth in the spring; the stream is seen when the fountain is hid, the apples, leaves, blossoms, and buds are visible when the life and the sap is not seen, so acts are taken notice of by conscience when useless habits lie out of sight; or if they be drawn out by imperfect operations, when our motions are faint and weak, they are like the waters of Siloah that run slowly - a man can hardly discern whether it be living water or a standing pool. No wonder our comfort is so weak, when sanctification runs so slow, and is scarce to be discerned. By experience we find that raised operations bring comfort and peace with them; we feel a great calmness and serenity in our consciences after some solemn duty, because conscience can sweetly reflect upon the exercises of grace, and quiet itself with the discharge of its own duty; then there is a peace and contentment within the soul.
3. I prove it by the rule of proportion. Look, as great sins destroy our comfort, so also the raised exercise of graces in duty increase our comfort. Scandalous sins, like a blot upon our evidences, do obscure them, waste conscience, and eclipse our comfort; and when we return to folly, we smart for it: Ps. lxxxv. 8, 'The Lord will speak peace to his people ; but let them not return to folly,' implying they hazard all their comfort when they give way to great corruptions: so on the contrary side, when we exercise our graces, they administer comfort. All that can be objected against this is, that there is no merit in duties as there is in sins; but though duty do not merit comfort, yet it is the measure of it, for hereby the heart is prepared for peace, and usually according to the preparation of the heart; so God comes in with the supplies of comfort: Ps. x. 17, 'Thou wilt prepare their heart, thou wilt cause thine ear to hear.' When the heart is mightily drawn out in duty, answerable are the returns of God's grace. Vessels thus prepared are of a larger size, and can receive more of the bounty of God: Jer. xxix. 13, 'Ye shall seek me and find me, when ye shall search for me with all your heart.' God's answers of grace are according to the excitations of grace.
4. Because it is the best way to bring us to improve comfort. That which cometh from God and in God's way leadeth us again to God. There is nothing which raiseth the soul to such a degree of reverence and to such a wonder of grace as the experiences of duty do; then the heart is full of joy and the mouth full of praise, and God hath all the honour: these are the lasting experiences that both endear God and endear the ways of God to us. (1.) They endear God: Ps. cxvi. 1, 2, 'I will love the Lord, because he hath heard my voice and my supplication; because he hath inclined his ear unto me, therefore will I call upon him as long as I live.' (2.) They endear the ways of God to us. Comforts received in the way of duty come double to us: Ps. cxix. 93, 'I will never forget thy precepts, for by them thou hast quickened me;' I will never forget such a sermon and such an ordinance wherein I have received such quickenings and such sweet enlargements from the Lord. The myrrh which Christ had left upon the handle of the lock made the spouse more earnest after Christ. What made David pant after God? the sweet experiences of duty: Ps. lxiii. 2, To see thy power and thy glory, so as I have seen thee in the sanctuary.' Look, as when the springs are low, a little water cast into a pump brings up a great deal more; so when God hath cast a few experiences into the soul, it breeds there affection, more love, and more joy. Now it is no wonder vain spirits question duties when God never ministered comfort to them that way; they are full of satanical illusions and fanatic joys and conceits of comfort in the neglect of ordinances, but they never received the solid comfort of ordinances.
Use 1. It serves to inform us what little reason they have to complain of the want of comfort that are not diligent in the exercise of grace. Usually we lie upon the bed of ease, and expect God should drop comfort into us out of the clouds: 2 Peter i. 5, compared with ver. 10; 'Giving all diligence, add to your faith virtue,' &c; then ver. 10, 'Give all diligence to make your calling and election sure.-' We must be much in the exercise of grace before ever the Lord gives us comfort. 'Whatever he may do for some out of the prerogative of free grace we cannot tell; yet usually after much waiting and diligence, we receive this testimony from God. We find the Israelites in the wilderness were fed with manna from heaven, but the standing rule is - 'In the sweat of thy brow thou shalt eat thy bread,' Gen. iii. 19; 'And he that will not work, let him not eat,' 2 Thes. iii. 10. Comfort is the recompense of industry and the encouragement of faith and obedience. If we should gain assurance by neglecting the means, we should soon lose it again; the Spirit would not speak so clearly as before. Comfort is a free dispensation, but always given in the use of means. The clock runs upon its own wheels; however, there must be weights hung on, and we must draw them up at the appointed times. So God's dispensations run upon their own wheels; they are free, but they have their proper weights; and unless we pull up the weights by faith and prayer, the clock of mercy will stand still; certainly it will speak no comfort nor sound peace to our souls. A fond expectation it is to look for comfort, and yet to live in sin, or else content ourselves with the low and faint operations of grace. Alas! they that look for a full joy and yet walk in darkness, John will tell them plainly they lie, 1 John i. 6; and so men, distracted with the din and hurry of worldly cares and businesses, choke conscience, and so can never hear the voice of the Spirit. The children of God are to blame also; their sanctification is low; and scarce to be discerned, therefore no wonder their comfort is but low. Grace, if any way exercised, is seldom without a witness. Never expect comfort either in the neglect or decay of holiness; there will always be a doubting of the truth and a jarring between your consciences and desires.
Use 2. To press you to three things - to be much in duties, to draw out your graces to a high degree, and to observe your experiences.
1. To be much in duty. There are sweet comforts to be dispensed, there is marrow and fatness, and all you can desire; comforts that differ only from the joys of heaven in the degree and in the manner of fruition; rivers of pleasure that flow from God's house; therefore be frequent in holy duties. Solomon saith, Prov. xxvii. 18, 'He that keeps the fig-tree shall eat the fruit thereof.' Certainly God is not a hard master, if you keep close to Christ in duty, you shall taste of the fruit thereof, but alas otherwise, If you neglect duties of religion, where will you have comfort? He that is a stranger to God is and must necessarily be a stranger to the joys of the Spirit: Job xxii. 21, 'Acquaint now thyself with him, and be at peace' Usually we have peace and satisfaction after long acquaintance and familiarity with God, but those that are seldom or cold and customary in duties can never expect any solid joy.
2. To draw out your graces to some raised and high degree - 'Then thou shalt call, and the Lord shall answer; thou shalt cry, and he shall say Here am I,' Isa. lviii. 9 It will be sweet to hear Christ say, 'Well done, good and faithful servant.' Look into the sphere of nature or sphere of grace, all excellent things are obtained with difficulty, and they will cost us much labour and sweat; so will all ravishing sweet comforts cost us much pains in the duties of religion: Acts xxvi. 7, it is said, 'The twelve tribes served God instantly day and night.' In the original it is en ekteneiai, with the utmost of their strength, with their extended abilities. You should seek God, and raise your graces to a vigorous degree and height; then the Lord will come in: Jer. xxix. 13, 'You shall seek me and find me, when you shall search for me with all your hearts.' Alas! many vainly accuse mercy when they themselves are idle, and do not seek God with all their hearts.
3. To observe experiences. It is good to listen to the softer whispers and suggestions of the Holy Ghost. Still be looking for God's answer and God's return; as the psalmist saith, Ps. lxxxv. 8, 'I will hear what God the Lord will speak, for he will speak peace to his people.' Ah I hearken and wait still, when God will drop out a word of peace and comfort, that you may be able to know the purposes of his grace. If the oracle be silent, beg the more: Ps. lxxxvi. 17, 'Show me a token for good.' So go to God for some comfortable experiences of his grace, especially after great sins, deep distress, and strong desire: Ps. ii. 8, 'Make me to hear joy and gladness, that the bones that thou hast broken may rejoice;' his conscience was troubled, and he begs peace in his conscience.
Use 3. To put us on the trial, how shall we discern the testimony God giveth us in duties? I answer, Two ways: by impressions and by expressions, for God writeth and speaketh.
1. By impressions, which are left to be managed by our reason, and discourse. By impressions I mean two things - [1.] Those gracious experiences we have of quickening enlargement and actual excitation in the duty; these are tokens for good: Ps. x. 17. 'Lord, thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear.' Fire from heaven was the visible testimony of old; that which answers it now is fire in the affections; there is a communion with God in grace, though not in comfort; the motions of your hearts towards God are discovered by the enlargement of your desires; unutterable groans are a fruit of the Spirit's presence as well as unutterable joys; he is not only called 'the Comforter,' John xiv. 26, but 'the spirit of grace and supplication,' Zech. xii. 10.
[2.] The frame of the spirit after duty. Peace, as well as joy, is a fruit of the Holy Ghost: Rom. xiv. 17, 'The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.' God giveth you a rest from the accusations from conscience, though not sensible consolations; as when a man cometh from a prince cheerful because of his hopes, though he hath not received an actual answer to his request. Suavities and joys are mere dispensations: 2 Cor. iii. 17, 'Where the Spirit of the Lord is, there is liberty.' Many of his children God keepeth in the lower way, and usually, though they have less of comfort, they have more of grace; there is an impression of confidence and support is given, though not ravishment. By conversing with God christians learn to rejoice in their hopes, though they have not enjoyment: Heb. iii. 6, 'Whose house are we if we hold fast the confidence and the rejoicing of the hope firm unto the end.' It is a great matter to have impressions, of confidence and encouragement in waiting.
2. By expressions; when God doth, as it were, speak to us, and we are comfortably persuaded by the Spirit of God that we are accepted with him. Heretofore God spake to the ear audibly and by oracle: Gen. xv. 1, 'The word of the Lord came unto Abram in a vision, saying, Fear not, Abram,' &c; but now he speaks by his Spirit, not by voices and oracles; such things are the dotages of distempered persons. A voice there is: Psa. li. 8, 'Make me to hear joy and gladness,' &c. David prayeth for it: Ps. xxxv. 3, 'Say unto my soul, I am thy salvation;' but this voice is inward and secret, not to our ears, but to our hearts: 1 John v. 10, 'He that believeth in the Son of God hath the witness in himself;' Rom. v. 5, 'The love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' God speaks to us by our own thoughts, which may be discerned to be the voice of the Spirit by the certainty and sweetness of it. The Spirit's voice can hardly be discerned from the voice of renewed conscience, because it insinuateth itself with our discourse and reason: Rom. ix. 1, 'I speak the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost.' It can only be distinguished by its certainty and overpowering light: Lam. iii. 24, 'The Lord is my portion, saith my soul;' and the Spirit assureth us it is true. Now the Spirit's witness is sometimes more sensible, and accompanied with sweetness; but at all times certain, and accompanied with peace. The Spirit's witness concerning us must be understood with analogy to his witness concerning the word; sometimes it is more high and sensible; we cry, as the centurion, Mat. xxvii. 54, 'Truly this was the Son of God;' it is he, and it can be no other. At other times there is a more temperate confidence; so here conscience witnesseth we can be no other but the sons of God, and then it leaveth a marvellous sweetness upon the soul, and a reverence of grace. At other times confidence is more deliberate and temperate, and though there be not such a lively sweetness and strong consolation, that is, the effect of solemn duties, raised meditation, fervent prayer, and the like, yet there is serenity and calmness of mind, which is the same which I called peace of conscience before, but only that it is not built upon future hopes, but a present interest.
Use 4. To direct us how we should behave ourselves with reference to this matter.
1. If God giveth sustentation and support, we must be contented, though we feel no sweetness and sensible consolation. For -
[1.] God is not a debtor, and may do with his own what he pleaseth in dispensations of comfort, as well as dispensations of grace: Phil. ii. 13, 'For it is God that worketh in you, both to will and to do of his good pleasure.' And -
[2.] We may want it without sin; it is a preferment, and we must tarry till the master of the feast do bid us sit higher. We sin if they be despised: Job xv. 11, 'Are the consolations of God small with thee?' not if they be enjoyed; it is not the want of comfort, but the contempt of it that is culpable. Such things as are mere dispensations and proposed as rewards are different from duties. To want grace, though it be God's gift, is a sin, because the creature is under an obligation; but not to want comfort, because that is merely given, not required.
2. When God speaketh comfort, you must hear; you grieve the Spirit by resisting his witness, as well as his work. It is the duty of the creature to listen: Ps. lxxxv. 8, 'I will hear what God the Lord will speak for he will speak peace unto his people and to his saints;' it is irreverence and contempt when God speaketh, and we will not hear. A friend would take himself to be affronted at such a carriage; if we are to wait, certainly we are to hearken. Now because persons of much fancy and great affection are wont to be full of scruples, and to underrate their own spiritual estate, and to suspect all that maketh for their comfort, let me tell you when comfort ought not to be suspected.
[1.] If it come in God's way, in duty, and upon the raised operations of grace, which note will distinguish it from delusions. Comforts and ravishments in the neglect of ordinances, as in fanatical persons, are always deceitful. God hath promised to talk with his people at the sanctuary door, and to meet them that remember him in his ways: Isa. lxiv. 5, 'Thou meetest him that rejoiceth, and worketh righteousness, those that remember thee in thy ways. And so it is also distinguished from that confidence that is in ignorant persons, which is nothing but a blind presumption, which would vanish if it did come to the light: John iii. 20, 'For every one that doeth evil hateth the light, neither cometh he to the light, lest his deeds should be reproved.' If in prayer or deep meditation God giveth in strong consolation, never suspect it.
[2.] If it lead us to God. Carnal security and presumption never urgeth to thankfulness, nor to a rejoicing in God; they do not taste the sweetness of grace, and therefore have no reverence, no wonder at it: 1 Peter ii. 9, 'But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.' Fanatical joys put men upon pride, and a contempt of ordinances; but in solid joys the soul is filled with reverence as well as sweetness: Ps. cxvi. 12, 'What shall I render unto the Lord for all his benefits towards me?'
Hebrews
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