Principles of Comfort

Lord, I believe; help thou my unbelief. (Mark 9.24)

Though we find ourselves not what we ought to be, yet there is a principle of comfort to be had by those with afflicted consciences, as Robert Bolton describes it, if our sincere inward desire is grieved at how short we fall of the holy standard of perfection to which we are called and earnestly longs to be united to Christ and his perfect righteousness, then we may thank God for such an evidence of true saving faith, however weak that faith might be.

Henry Scudder, The Christian's Daily Walk, pp. 311-312:

Many think that they are hypocrites, who yet are sincere; wherefore try whether you be an hypocrite or upright, by the signs of uprightness before delivered, Chap. XI., Sect. I.

Only for the present, note this; when was it known, that an hypocrite did so see his hypocrisy, as to have it a burden to him, and to be weary of it, and to confess it, and bewail it, and to ask forgiveness heartily of God; and above all things to labour to be upright? If you find yourselves thus disposed against hypocrisy and for uprightness, although I would have you humbled for the remainder of hypocrisy which you discern to be in you; yet chiefly I would have you to be thankful to God, and to take comfort in this, that you feel it, and dislike it: thank God therefore for your uprightness, comfort yourselves in it, and cherish and nourish it in you, and fear not.

Robert Bolton, A Treatise on Comforting Afflicted Consciences, pp. 258-261:

There is a precious principle in the mystery of salvation, which, as a comforting cordial water, serves to quicken and revive in the swoonings and faintings of the body, defection of the spirits, and sinking of the heart; so it may be sovereign to support and succour in afflictions and dejections of soul, and weakness of our spiritual state. It is thus delivered by divines: --

"A constant and earnest desire to be reconciled to God, to believe and to repent, if it be in a touched heart, is in acceptation with God as reconciliation, faith, repentance itself." 1

"A weak faith shows itself by this grace of God, namely, an unfeigned desire, not only of salvation (for that the wicked and graceless man may have), but of reconciliation with God in Christ. This is a sure sign of faith in every touched and humbled heart, and it is peculiar to the elect." 2

"Those are blessed who are displeased with their own doubting and unbelief; if they have a true earnest desire to be purged from this distrust, and to believe in God through Christ." 3

"Our desire of grace, faith, and repentance, are the graces themselves which we desire; at least, in God's acceptation, who accepteth the will for the deed, and of our affections for the actions." 4

"Hungering and thirsting desires are evidences of a repenting heart." 5

"True desire argues the presence of things desired, and yet argues not the feeling of it." 6
...
"I think, whensoever the humbled sinner sees an infinite excellency in Christ, and the favour of God by him, that it is more worth than all the world, and so sets his heart upon it that he is resolved to seek it without ceasing, and to part with all for the obtaining it; now, I take it, is faith begun." -- "What graces thou unfeignedly desirest, and constantly usest the means to attain, thou hast." 8

"There is no rock more sure than this truth of God, that the heart that complaineth of the want of grace, desireth above all things the supply of that want, useth all holy means for the procurement of that supply, cannot be destitute of saving grace." 9

"Such are we by imputation as we be in affection. And he is now no sinner, who for the love he beareth to righteousness would be no sinner. Such as we be in desire and purpose, such we be in reckoning and account with God, who giveth that true desire and holy purpose to none but to his children whom he justifieth." 10

"We must remember that God accepts affecting for effecting; willing for working; desires for deeds; purposes for performances; pence for pounds; and unto such as do their endeavour, hath promised his grace enabling them every day to do more and more." 11

"If there be in thee a sorrow for thine unbelief; a will and desire to believe; and a care to increase in faith by the use of good means; there is a measure of true faith in thee, and by it thou mayest assure thyself that thou art the child of God." 12

"It is a great grace of God to feel the want of God's graces in thyself, and to hunger and thirst after them." 13

"If you desire healing of your nature, groan in desire for grace, perceive your foulness unto a loathing of yourself, fear not, sin hath no dominion over you." -- "Sense of want of grace, complaint and mourning from that sense, desire, settled and earnest, with such mourning to have the want supplied, use of good means, with attending upon him therein for this supply, is surely of grace." -- "What graces thou unfeignedly desirest and constantly usest the means to attain, thou hast." 14

Take it in short from me thus: --

A true desire of grace argues a saving and comfortable estate.

1 [William] Perkins, in his Grain of Mustard Seed, Concl. 3.
2 Idem, in his Exposition of the Creed.
3 Idem, upon the Sermon on the Mount.
4 [John Downame], in his Christian Warfare, chap. xlii.
5 [Daniel] Dyke, of Repentance, chap. xv.
6 T.T. upon Psalm xxxii.
8 [John] Rogers of Dedham, in his Doctrine of Faith, chap. ii.
9 [Samuel] Crook, serm. iii.
10 [Richard] Greenham.
11 Dyke, of Self-Deceiving, chap. xix.
12 Perkins, on Galatians.
13 Broad, p. 88.
14 Wilson on Faith.

Signs and Infallible Notes of Our Election

Addressing the subject of assurance in The Christian Warfare, Puritan John Downame lists a series of ten "signes and infallible notes of our election" (pp. 235-248), which I have transcribed below in modern English spelling.

The first sign is an earnest desire after the means of our salvation, and a conscionable endeavour in using them after we enjoy them. For the end and the means are never separated in God's decree, and therefore those that carefully use the means may be assured that they shall attain unto the end.

The second sign of those that are elected, is the spirit of supplication, when as they can pour forth their souls in fervent and effectual prayer unto the Lord, confessing their sins, and imploring his grace and mercy: for this is a notable fruit of God's spirit working in us, which we cannot by any natural means attain unto; for of ourselves we know not what to pray as we ought, but the spirit helpeth our infirmities, and maketh request for us with sighs which cannot be expressed, as it is Rom. 8.26.

The third sign of those who are elected and adopted to be the children of God, is, when as their hearts are somewhat weaned from the world, and seated in heaven minding the things that are above; and when their tongues being set a work by the heart, do gladly entertain godly and religious conferences; for there as the treasure is, ther will the heart be also, and with whatsoever the heart is affected, the tongue is delighted. Now that these holy meditations and religious discourses are signs of the child of God, hereby it plainly appeareth, in that they cannot possibly proceed from our corrupt nature, to which they are irksome and tedious, but from the spirit of God dwelling in us, and guiding and directing us in our thoughts and words; and whosoever are thus led with the spirit of God, they are the sons of God, as it is Rom. 8.14.

The fourth sign of the child of God who is elected to salvation, is, when he seeth his sins and imperfections, and truly repenteth of them, that is, bewaileth those which are past, and endeavoureth to forsake them in the time to come.

The fifth sign of the child of God elected to salvation, is, when as feeling his own misery and wretchedness, he earnestly desireth and even as it were hungereth and thirsteth after Christ's righteousness, looking for life and salvation in him alone; for such as these our Saviour Christ calleth unto him: John 7.37. If any man thirst let him come unto me and drink; and to such he promiseth everlasting happiness. Rev. 21.6. I will give to him that is athirst, of the well of the water of life freely, of which whosoever drinketh shall never be more athirst, but it shall be in him a well of water springing up unto everlasting life.

The sixth sign of the child of God, is the inward combat which they feel, between the flesh and the spirit, whereby on the one side they drawn unto sin, and on the other side incited unto holy obedience; now delighted in the law of God, and yet soon after led captive unto sin; one while rowing against the tide of their carnal affections, and another while carried down the stream, by reason of their weakness, and the strength of their in-bred corruption.

The seventh sign of the child of God is new obedience, when as he applieth his heart to the keeping of God's commandments, desiring and endeavouring to serve the Lord in holiness and newness of life; for if any man keepeth God's word, in him is the love of God perfect in deed, and hereby we know that are in him, as it is 1 John 2.5. And whosoever abideth in him sinneth not, whosoever sinneth hath not seen him, neither hath known him, as it is chap. 3. ver. 6. So ver. 10. In this are the children of God known and the children of the devil, whosoever doth not righteousness is not of God, &c. So that our new obedience is a sign of the child of God, and the neglect thereof a mark of the child of darkness. But we are not to understand this of that exact obedience which is required in the Law; for thereby none living can have any assurance of their election and salvation, but rather of reprobation and damnation; but it is to be understood of an evangelical obedience, which consisteth in an holy desire and earnest endeavour of keeping all God's commandments; with which the children of God are so wholly possessed, that after their true conversion it is impossible that they should fall into any known sin, with full consent of will with their whole hearts. And this is the obedience which the Gospel requireth, and of which the Apostle speaketh, and thus we never sin but keep all God's commandments, namely, in respect of our desire and earnest endeavour. This is that righteousness which is accepted, as though it were perfect before God, who spareth us as a man spareth his son whom he tenderly loveth, as he professeth Mal. 3.17. and therefore measureth our obedience not according to our actions, but according to our affections, and accepteth the will for the deed, as before I have showed.

The eighth sign of the child of God, is the love of our brethren in obedience to God's commandment; when as a man loves entirely a Christian, because he is a Christian, and ingrafted into the same body of Christ whereof he is a member: for as it is impossible that one member of the body should not love, cherish, and defend another, because they are quickened by the same soul and governed by the same head; so it is not possible but that one true Christian should love, cherish, and defend another, because they are quickened by the same spirit, and ruled by the same head Jesus Christ. And this is made a mark of God's child by the Apostle John, 1 John 3.14. We know that we are translated from death to life, because we love the brethren: as the want of this love is a sure note of the child of wrath, for as it followeth in the same verse, he that loveth not his brother abideth in death.

The ninth sign of the child of God elected to salvation, is, the love of God's true Ministers and ambassadors, not only because they are Christians, but also because they are sent of God to execute these holy functions, for the gathering together of God's elect.

The last sign of God's child elected to salvation, which I will speak of, is their earnest desire that our Saviour Christ should come to judgment: whence proceedeth that pathetical prayer, Come Lord Jesus come quickly, Rev. 22.20; and that prayer which our Saviour hath taught all the faithful to pray daily, let thy kingdom come, Matt. 6.10. Now that this is a note of those that are elected to salvation, it appeareth plainly 2 Tim. 4.8. where the Apostle saith that a crown of righteousness is laid up for all those that love his appearing. And Rom. 8.23, he telleth us, that those who have the first fruits of the spirit, do even sigh in themselves, waiting for the adoption even the redemption of their body, when as their corruption shall put on incorruption, and the mortal body immortality, as he speaketh 1 Cor. 15.53.

With Signposts and Without

John Downame, "The Epistle Dedicatorie," in The Christian Warfare (modern type), pp. 1-2:

Manifold (right Worshipfull) and most dangerous are the temptations and assaults of our spiritual enemies, whereby they labour to hinder the salvation of God's elect, and to increase the greatness of their hellish dominions, by withdrawing (if it were possible) God's servants from their subjection and allegiance, and making them their slaves and perpetual vassals. To this end they take indefatigable pains, going continually about seeking whom they may devour; sometimes like roaring Lions, compelling by violent force, and sometimes like old Serpents, alluring and deceiving with treacherous policies. Neither do they rest in the time of our rest, but waking and sleeping they set upon us, one while enticing us to swallow the poison of sin, with the sugared baits of worldly vanities, and another while driving us into their snares of perdition, with the sharp pricking goads of misery and affliction. Before us they set carnal pleasures, deceiving riches, and vain honours, to allure to come into the broad way that leadeth to destruction: and behind us they hold the three-stringed whip of loss, shame, and punishment, to keep us from going back, and to hasten us with winged speed to run forward in this hellish journey. Neither do they greatly care what path we choose in this common way of perdition; whether the spacious way of security and presumption, or the straight path of horror and desperation, whether the toyling way of unsatiable covetousness, or the soft fair way of bewitching pleasures, whether the open way of worldliness and atheism, or through the hidden thickets of hypocrisy and dissumulation: in a word they regard not in what way we walk, so we go forward in the ways of sin, for they they seem divers and contrary to one another, yet they have all the same end, meeting together in hell and destruction.

Screwtape in C.S. Lewis, The Screwtape Letters, XII, p. 56:

You will say that these are very small sins; and doubtless, like all young tempters, you are anxious to to be able to report spectacular wickedness. But do remember, the only thing that matters is the extent to which you separate the man from the Enemy. It does not matter how small the sins are, provided that their cumulative effect is to edge the man away from the Light and out into the Nothing. Murder is not better than cards if cards can do the trick. Indeed, the safest road to Hell is the gradual one -- the gentle slope, soft underfoot, without sudden turnings, without milestones, without signposts.

The Christian Warfare

Kudos to Solid Ground Christian Books for republishing John Downame's masterpiece on the subject of spiritual warfare, The Christian Warfare Against the Devil, World and Flesh. It is a Puritan classic of the highest rank, and it has long been largely inaccessible to modern readers, so it with great joy that I hold a copy in my hands today. It is a massive work the reading of which will greatly repay the careful soldier's in Christ's army.

This edition is a paperback facsimile of the 1974 English Experience reproduction of the 1609 edition, and it includes three of the four parts of the original work. Its typeface will be a challenge to many modern readers, but I encourage those seeking to benefit from Puritan wisdom on the struggle to live righteously in the midst of a spiritual conflict to persevere. The reward is great.

Joel Beeke notes, "With the possible exception of Gurnall's 'Christian Armour,' this book is the finest Puritan work on the theme of the Christian warfare. It is also Downame's best work."

An interesting bit of historical trivia: The library of Harvard College was donated and established by John Harvard and supplemented by the personal library of William Ames, but ultimately every book save one was destroyed by fire in 1763. The sole surviving book was a copy of Downame's The Christian Warfare which had been checked out by one Ephraim Briggs, a student, and was in fact overdue.

If you are seeking to arm yourself wisely for the battles of a Christian pilgrimage, along with the Bible, consider adding this book to your spiritual armoury. It will be well worth it.

Lost Treasures

Puritans were "people of the Book," and as such, they read and wrote prolifically. "Puritanism was an intrinsically bookish movement" (N.H. Keeble, "Puritanism and Literature," in John Coffey and Paul C.H. Lim, eds., The Cambridge Companion to Puritanism, p. 309). We are grateful to those who republish their works today and it is a blessing when long-lost works suddenly come to light.

There are some works by Puritans that, in God's providence, may never again see the light. Here are some of those lost treasures that I have read about from time to time. It makes one wonder, with pious reverence, "What if...?"

Samuel Rutherford is said to have prepared an exposition of Isaiah, and Robert Blair an exposition of Proverbs, both of which would have contributed to the Scottish Puritan Commentary Series, but are supposed to be lost.

Henry Ainsworth, famous for his Annotations on the Pentateuch, Psalms and the Song of Solomon, his Psalter and other writings, also had many other Biblical expositions which were not published following his "untimely" death (he is thought by some to have been poisoned). A search for those unpublished commentaries was made by John Dury on behalf of Samuel Hartlib and John Worthington (tutor of Matthew Poole, who is also thought by some to have been poisoned), who were seeking to aid the work of a committee charged with preparing a planned revision of the King James Bible with marginal notes and desired to find Ainsworth's unpublished manuscripts. Dury sought for Ainsworth's nachlass in the Netherlands, but ultimately his son refused to allow them to be published and, as far as I know, they are lost to history.

Willem Teellinck wrote a commentary on the Pentateuch, Verklaeringe Over de Vijf Boecken Moses (Exposition of the Five Books of Moses), which was ready for print shortly before he died at the age of 50, but was lost.

Patrick Simpson, cousin of George Gillespie, reported (as recorded by Robert Wodrow, Analecta, Vol. 1, pp. 159-160) that at his death (at the tender age of 36), "He had all his sermons in England, part polemicall, part practicall, prepared for the press; and but one copy of them, which he told the printer's wife he used to deal with, and bad her have a care of them. And she was prevailed on by some money from the Sectarys, who wer mauled by him, to suppress them." And so his English sermons were lost.

William Ames' personal library was donated to Harvard College and formed the nucleus of it, but it was all (save one copy of John Downame's The Christian Warfare) destroyed by fire in 1763.

But who knows, perhaps some of these are waiting to be discovered after all? There may be lost treasures, more precious that pirates' gold, yet to be found.