precepts and the promises being the rule of asking We have a most free access to plead the promises both of this and the life to come Eph. 3.12 Heb. 4.16 1 Tim. 4 8. so that by holy degrees and steps we may arrive to further humble confidence of divine mercy 4. When we feel some gracious risings of love to God as pardoning our iniquities for Christs sake and tho we do not so fully and sweetly feel it as we would yet our hearts do pant and long after it This is a true sign of Love. But yet to clear it a little the humble soul will ask Quest How shall I know that I love God Ans I answer Of all the affections that spring and bubble out of the will this is most easily to bediscerned and known Do you know the Sun when you see him walk in brightness do you know that you live by the actings of the senses and the pulsation of your arteries or do you know that you walk when you move your feet and feel your motions from place to place you may as certainly know your affections and the workings of your Soul This distinguishes men from Bruits in the acting of their reason upon all they do and in managing ends and means The affections spiritually beating are the pulsations of the regenerate heart Observe then your Objects if you love the things above better than all below Col. 3.2 Isal 73.25 in your choice and preference tho sometimes under some ebbs and eclipses yet still you find an inward regard to God and his glory and that you perform every action in ordine ad Deum and love all as to the inward sincerity of your heart 1 Cor. 10.31 and enjoy every relation with some desire to work up your mercies towards God in thankfulness and usefulness These are good tokens that you are risen with Christ by Faith and that your life is hid with God in him and that by continued degrees of Sanctification you shall at last arrive to this even to appear with him in Glory 4. But that I may at length wind out of this delightful Labyrinth in discoursing about Assurance Let us hearken to the second Question wherein the Soul being somewhat revived does now start the fourth Particular at the beginning and that is Quest 2. How may I preserve and retain Assurance when it is gained Ans The reason of this Question arises not only from hence because the sweet sense of divine love is a most desirable frame of Spirit and fills the soul to the brim with joy and peace in the Holy Ghost and besides renders persons very serviceable and greatly honours Religion But also because 1. Many gracious persons that have true Faith yet labour under deep fears of Hypocrisie arising from their pious Education not answered by proportionable holiness It puts great jealousies in their hearts that all they have done is but a forced work and a habit of formality attracted from the precepts of godly Ministers and Parents instilling into an inlightned conscience the frightful form of an outward conversation consonant and therefore fear at a strange rate that their diamonds are but as it were from the soft Rock of St. Vincent their Gold but Alchymy their Faith but fained and temporary But be not discouraged For that Faith is true and unfeigned which proceeds from a pure heart 1 Tim. 1.5 19. and a good conscience that is without fraud and guile in setting it naked and open before God Act. 24.16 in labouring and exercising to keep a good conscience in sight of God and Men. You may then rejoyce in the testimony of such a conscience having been upright before him in the main bent of the soul Psal 18.23 and in keeping from your own iniquity What tho thou didst not come in with such remarkable pangs no more did Zacheus nor Lydia T is not the manner but the truth of our coming in to Christ is the great point if thou constantly adhere to the Lord with full purpose of heart Nay what if there were some errors at first Act. 11.23 this puts no bar if the root of the matter be in thee The Apostles followed our Lord at first in some hopes of preferment in the temporal Kingdom of the Messiah but at length understood the Doctrine of the Crosse better which God in great tenderness is pleased to vail from young converts at first or at least preserve them from suffering till they are strengthened and then like the Apostles they still cleave to and continue with the Lord under all trials by the exceeding power of his might And thus as I remember Dr. Crakenthorp in defending of Cyprian and Jerom against some pontificians imputing some errors to them Crakenthorp of the sixth Council P. the better to vindicate their Liberius answers that if they did erre they did it not willingly but were ready to reform upon the first approach of Scripture light and conviction T is so in our case they are ready with that holy man to pray what I see not teach thou me Job 34.32 The mind and will of God is the perfect square rule canon and compass of all their actions and tho they may fail threu ' weakness yet never thru ' wilfulness Wherefore be not out of heart O tender and trembling soul let not go your hope and confidence because you have not had so long and such bitter pangs in the new birth that makes the work the harder but not the truer A child may be born sometimes with greater ease and speed Great horrors may attend great sinners and yet after all their heavy convictions may stick in the birth and never be truly converted till they are truly and perseveringly reformed which indeed cuts the work short and makes the evidence clear If thou hast been under a gentler hand from God bless him with louder Songs of praise For the shorter and sweeter the method the greater is the mercy and as one said A young Saint may make as old Angel. 2. This question begs a full answer because though want of Assurance does not denote an unbeliever yet it keeps a true believer under the dark shades of fear and sorrow Assurance besides in the best of Saints is but an imperfect work because our Faith it self is but imperfect we see but in part because we do but trust in part If our Faith do at any time waver and stagger â—ol 2.2 assurance must needs qviver and shake It 's true there 's mention made of the riches of full Assurance but that 's comparative in respect to some Saints and mentioned as attainnable with full sweetness and may possibly for the main continue pretty constant especially in very active and suffering Saints yet 't is not without ebbs and buâ—â—etings in the best There are but few that walk in the mountain of Sun-shine all their lives as 't is said of Zabarel the Philosopher when one day
much frequenting and associating with vain company of frothy relations who because of nearness of blood or affinity some sweet tempers are loth to reprove for want of the grace of holy courage and wisdom finding too much carnal delight in them especially if witty and pleasant though it cost them many a salt tear in closets In this there lies a deep snare to easy and unthinking spirits not considering the after-pangs to bring forth a new birth of holiness tho' they be otherwise in the main truly pious Others are taken with apish garbs and habits fashions and gestures going bent as if troubled with some forraign disease conforming themselves to the image of this present world Rom. 12.2 Luke 16.15 which is abomination in the sight of God loving of trifling and unprofitable converses in their visits and wanting of secret and serious thoughts of eternity the world to come and of standing before the Son of Man in his day and this often joyned with too much neglect of secret and working communion at which the world scoffs when spending their strength and marrow in the worship of Mammon or Flora fall off at length too far from their zeal for the pure worship of God in Christ Others by various deordinations of life not here to lengthen about for want of caution and watchfulness over their hearts and lives grieve and vex the spirit of God and having wounded their own consciences have lost their crown of joy that 's withered away and they are now deservingly bemoaning themselves in the dark caverns of desertion and can see no light Isa 50.11 and are in danger to follow others who blazed a while and then went out in a snuff whereas it becomes true believers Heb. 4.1 to be very tender and careful that they do not so much as seem to fall short of so great salvation I answer before any comfort can break in to such they must repent and do their first works and take heed they do not further lose what they have wrought Yet to such I reccommend our Lords advise to Laodicea John. 8. Rev. 3.18 to buy eye-salve of him to anoint their eyes that they may see and acknowledge their sins and turn at his rebuke and chastening Then may they begin with some hope to search what vital acts are not as yet extinguisht Though in a swoone or a deliquium animae an ecclipse of spirits yet their pulse has not lost all its vibrations their eyes not quite set yet look up towards heaven though somewhat dismally There 's yet left a little warmth a little moisture a little breathing against the looking-glass of a promise held by a faithful searcher and obserâ—er of souls You may take notice that this partial back slider turns not wholly to prophaneness and an utter forsaking of the wayes of God but retains an impulse and a secret respect to those that are gracious but does not much care to shew it publickly and when they begin to revive out of their long fit of â—olly give a doleful motion of their eye to their near relations at whose checks they formerly scoft too much They are like the smoking flax or weiâ—k in the golden candfestick newly gone out which yet by admotion or putting to it a little lamp fire of the Sanctuary conceive afresh flame moving swiftly to it upon the oily smoke ascâ—nding from it Or they may be compared to the bruised reed which being battered by a storm of tentations lays down its hanging head upon the surging Waves of a violent torrent and is nigh to be swallowed up I say to such though now in a sorrowful case yet if they were once implanted truly into Christ the true vine of Lebanon they shall never finally wither and perish for the calling and grace of God is without repentance who always loves to the end For the foundation of his prescience and pre-electing love remaineth sure he knoweth who are his but let them take heed that they depart from all iniquity 2 Tim 2 19. and never return to folly more They may make a shift to get to heaven and sit within the door but with many a piercing sorrow and doleful agony and black Sack cloth on the loins of their hearts before they get thither But in the mean time if they are right as I hope and here suppose I would help a little that they may not totally walk in darkness I advise them to a serious search of their former ways and to holy resolutions add sincere endeavours of amendment and hereby they may possibly attain to find som inward motions upon their hearts that may manifest some vitality in the souls pulse towards things above some true desires of renewing communion with God though mixt with briny tears scarlet blushings of conscience and sore buffetings of Spirit Vital acts may begin to appear in recording the former times of the shinings of Gods face upon their tabernacles Yet as some Divines conceive that though Davids bones were well set after his sore fall yet there remained a callosity a stiâ—ffness and benummedness that was like an Almanack to him all his days after Psal 51.8 to his last But for the main I do believe he did recover the beams of Gods face and especially at his swan-like song had the clear Sun-shine of Gods love after his zainy clouds and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam 23.4 the sure mercies of David were made sure to him yea and that he went off with a ruddy evening portending a glorious morning at the resurrection And so mayest thou if thou quicken thy pace to redeem thy communion and walk with God more carefully But now no more to that only since the mention of means as necessary quoad nos to the working and knowing of that work of grace in beginners Inference false professors and in recoveries from backsliding I would inferr a few considerations towards some outward false professors who presume of having grace and of being received to mercy upon common terms of the amplitude of divine benignity and yet continue notorionsly and grosly neglective of holy duties unless by fits using them as bellows to blow up the blaze of false and flattering hopes for if they do at times hear read and pray yet spend not together with them such serious and searching meditation on the deep points of eternity as their cause requires But if they do now and then upon a fit of melancholly yet quickly abandon all their secret resolutions of amendment and slip out of all like an Eâ—le after thunder and seldom come near it more but if they chance to return a little it is upon some terror of God some disaster some sickness some loss some fear some fright of conscience and then theyâ— confess and seem to repent of sin and look full of flushes wipe their mouth with her in the proverbs and after vowes make enquiry expiate their wickedness with a sacrifice and
of wounded Spirits and their consolation under the darkest clouds and deepest confusions while we are in this valley of Dragons which is the reason why truly gracious persons wade and dive through Sicknesses Troubles and strong anxieties when wicked and ungodly men languish and perish a thousand times over and over because the former enjoy the sweet influences of the Spirit of God in the promises of the Gospel to cool their consciences and calm their spirits into a halcyon serenity and sometimes tread upon the Asp and Dragon without any fear By these and the like meanes the Scriptures confirm and ascertain themselves like self-evident principles when the Spirit of God strikes aside the Curtains and Vailes of Ignorance and purges the Corruptions out of the minds of men Let all the world rage in Storms of contradiction and like him in Laertius affirm Snow to be black or another that there is no sense in pain or boldly assert the Sun shines not when I see it or a cordial comforts not when I feel it Job 6.4 Psal 38 2. or that a troubled conscience is but a melancholly fancy when the Terrors of the Lord drink up the spirits of men These should be sent to Anticyrae to purge with Hellebor for madness Pray what Energy or power can he in a printed paper in the reading of a Chapter wherewith Austin and Junius were converted from sin to God or what powerful charm in hearing a mean Preacher perhaps none of the Learnedest like the blessed Fishermen of Galilee to change the heart if so many proud haughty and rebellious sinners who of direful Persecutors have sometimes turned tender cherishers and protectors of the Church of God Jer. 22.29 Psal 19.11 Heb. 4.12 Ezek. 2.4.3 11 17. were it not for the fire of the Word of the Lord of Hosts that melts the Stone of the heart and the hammer of that Word that breaks the rocks of the sturdy Zanzummims all to powder insomuch that bitter scoffers have been changed into witty Tertullians and turned their Satyrs into Panegyricks Some morese Philosophers have proved quick and acute disputants in the primitive times to defend the Christian Religion What can that be imagined to be that works so strange effects upon whole Nations from the East to the Western-Indies whitened the Black-Moores civilized the hearts of Scythians more ferine ragged and bruitish than the Rocks and Hyrcanian Tygers that gâ—ve them suck and beautified the barbariously painted Britains far beyond the Oratory of the Gaules It could be no other power than the awful dread of the Divine Majesly and the melting sweetness of his mercy concomitant with his heavenly Word Wherefore such are justly to be suspected for strangers to the work of grace like Nicodemus at first tho a great Doctor in Israel yet a great dunce in the excellenc point of the New-Birth Or like that Doctor at Oxford sometime since that searcht his Dictionary for the word Regeneration and could not tell what to make of it because he found it not there I say we may greatly fear that they never felt this mighty power of the Spirit of God to change their hearts Rom. 1.16 that dare talk so proudly and irreverently against the self-evidencing power of the holy Scriptures on the consciences of men when the Majesty of God shines ten thousand times brighrer in the Meridian of that Book than the Sun without clouds at noon-day in the Zenith of Africa I shall intreat my ingenuous and pious Readers kind leave to descend into the bowels of two arguments to give evidence to the truth of the Holy Scriptures and so conclude this present chapter Which are drawn from the Oracles and Miracles mentioned in this sacred Book The fulfilling of the one and performing of the other to the consternation and amazement of such as had the happiness to be spectators of either are in some part attested and confirmed by Heathens themselves and cleared off by several Writers of unquestionable authority confessing the matters of fact which were accomplisht in the successions of several ages with great exactness and punctuality SECT I. Of Scripture Oracles FOr this purpose it must be laid down for a standing rule that the certain and determinate foreknowledge and prediction of future events long before they come to pass is an undeniable evidence of infinite Wisdom and Power and compatible to no created being Hence the Lord challenges this glory to his own name that former things foretold by him did issue in the time predicted Yea further Isai 42.9 to lift up the people into the mount of observation tells them He would declare new things before they should spring forth of the Womb of Providence Nay Isa 43 9 10 calls to the Heathen to bring out their Witnesses if they had any to justifie their Idols as to the verity of their predictions and then appeals to the Jews as his own Witnesses that they might know believe and understand that he was God and before him there was no God formed nor shall be after him Which argument is amplified and prosecuted in the forty fixth and forty eighth chapters asserting the Divinity of his Essence and the verity of his declarations and prophecies Citations might multiply in which the silver Trumpets of the holy Prophets sound harmoniously in the ears of all Nations 1 Pet. 1.25 proclaiming this mark and character of his eternal Deity and that his words endure for ever and are filled up to the brim with veracity and run over the banks of all ages in chrystalline streams of accomplishments while in the mean time their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Delphian and Dodâ—nean Oracles have filled the Heathen World with crooked serpentine lies and cheats Mat. 5 16. Whereas the very Ordinances of heaven shall sooner be involved into their ancient dismal Chaos then any of these blessed sayings shall in the least tittle be dissolved or made void I shall now enter upon some of the famous Oracles of Scripture which have bin so plainly verified before the eyes of many Nations that several Philosophers and Historians of the Gentiles have confessed this truth and born witness to their eventual fulfillings and doubtless honoured and embraced those Divine Parchments with great veneration when many of them travelled into Syria and had the great happiness by the leave of some Rulers of Synagogues prece pretio using gifts and intreaties to behold and read those heavenly prophecies and 't is more than likely that many notions among the ancient Platonists are corruptions of and Compositions with the matter of those profound Writings But before further procedure I must premise that for want of my Library at hand since my sad recess from my most desired services I am forced to make the best use I can of my memory and therefore cannot make my Citations so perfect and exact as I else would and partly from the defect of Historians in barbarous ages we
will so satisfie comfort and erect the Spirits of feeble and staggering Believers that they may the more sweetly and firmly lay the stress of their fears in life and death upon this Rock in Zion and if they will be but careful and vigilant as to holy walking and be earnest in Praver to enjoy the beautiful and Soul-refreshing influences of the Holy Spirit They may then walk safely and joyfully through the valley of the shadow of death till they arrive at the mountain of Glory And so I proceed to the second part of this Treatise about the nature and actings of Faith it self more immediate and particular PART II. Of the Nature of Faith in particular Having in the first part of this Treatise laid the precious foundation upon those two marble râ—cks the Dâ—ctrine of the Divinity of the Scriptures and the Deity of Christ which may be likened to those vast and stately fulciments which Solomon built on the sides of Mount Moriah to sustain the grandeur of the Temple I should now proceed to erect the strong hold of confidence the pleasant Palace of assurance wherein that beautiful Daughter of Zion the grace of faith sits as upon a throne of every within the Curtains of our second Solomon And this I shall endeavour in the Ten Apartiments or Chapters following Chap. 1. Of the Name and Nature of Faith. Chap. 2. The various Expressions setting out its nature Chap. 3. The lowest or least degree of saving Faith. Chap. 4. Of Justification the immediate effect of Faith. Chap. 5. Of entring into Covenant with God by Faith. Chap. 6. Of the necessary and inseparable connexion between Sanctification or holiness and Faith. Chap. 7. Of the Infirmities of Believers Chap. 8. Of assurance or joy of Eaith how attained with some clear signs Chap. 9. The danger of Vnbelief Chap. 10. The happy Fruits and benefits of Faith. And so conclude the whole with some Corollaries by the blessed leave and help of our gracious God. I intend not to enlarge very much on any but to be briefest on those where others have been copious On the second third sixth and eighth I would insist a little liberally it being my primary design to strengthen the weak believer and in courage sinking spirits beseeching them to meditate seriously on the directions for understanding the nature of Faith in the first and second and to be consciencious in their holy care of walking with God in the points prâ—scribed in the 6th chapter That so they may live more comfortably dye more sweetly and reign victoriously And now let us walk together into the first chapter by the gracious assistance of our holy and ever-blessed God. CHAP I. Of the name and nature of Faith THe Rise or Origen of this word is from the Italian Fede and that from the Latine Fides and that as some conceit from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perswade and that from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cicero in his Offices descants on the word Fides as if so term'd quia fit quod diâ—tum because we believed what is spoken or promised shall be done Our English Saxon word Believe comes from the Dutch lieven and that as 't is thought from the old provincial Latine among the Roman Colonies in those quarters Libeo Libet to list or consent to a thing with love or liking and that the word Love comes from a Teutonick word of the same extract Verloff which signifies to assent Now as one of the Ancients says consensio est volentis consent is the act of a person that is willing so to believe is to consent freely and with love to the truth of what is spoken which breeds conviction and satisfaction on the mind of man. Now the inclination of the will to believe is wrought by God and if any question why one is perswaded by God and not another Psal 119.36 Let him take his answer from holy Paul that 't is God that maketh to differ and O man who art thou that repliest against God and if that please not let the bold fellow go look another 1 Cor 4.7 Rom. 9 20. But as Austin treats him caveat presumptores c. Let him take heed of presuming in curious searches and determining the mysteries of grace and the counsels of God. Is it not abundantly enough that thy heart is softned melted inclined to cast thy self wholly on the free-grace of the New-covenant when others repelling the glorious light of the Gospel run back again to the Old Covenant of works and split themselves upon the rock of presumption expecting divine mercy without the merits of Christ and so rush upon the pikes and spears of divine justice and vengeance to their eternal ruine But to prosecute our work To Believe is to be perswaded and satisfied in our hearts and consciences of what God hath spoken and promised in the holy Scriptures On the other side to beget a confidence and trust as to what any man speaks or asserts among several Nations according to their civil municipal Laws there must intervene a proof or an ascertainment made by the instrument of a publick Notary or by trusty witnesses of the vicinage as among the Northern Nations recited in Lindebrogius c. or else by sound arguments that cannot be refelled without incurring gross absurdities as in cases of unknown Murders the wonderful providence of God doth shine forth in their discovery by such methods and probable arguments which procure an acquiescence and quietation of spirit as to the truth of the things delivered But in divine cases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am sufficiently satisfied and perswaded by the meer word of God Rom. 8.38 When I am sure that God has said it I believe it for in things Divine there can be no sublimer proof then the testimony of God himself For the very being of an infinite God determines his verity and when our imperfect and lapsed reason and many times misguided by education and the secret impressions of converse from designing persons that are apostates from the truth doth thr'u pride and envy and delight in contention study to contradict and invalidate the texts of sacred Scripture Let 's remember that infinite Wisdome had it so pleased him could have amazed us with such potent arguments that might strike us dumb and muzle and astonish us as our Lord did the Pharisees at every turn God is Truth and Truth Essential the fountain of all Truth and in him is no darkness at all Not one Iota or tittle of any of his sacred words can be infringed by the least or greatest of Errors John 1.5 Whence it comes that the truths of Gods revelation are the grounds of all the firmitude and stability of our spirits which otherwise might waver Isa 7.9 2 Chron. 20.1 and wander from their constancy per avia eserti through the gloomy by-paths of error to all Eternity In the significant language of the Hebrews
the spirits instigation and inflexion then does God impute the righteousness of his beloved Son to that soul being now become a true believer and by inward intire love in the heart espoused to him Hence it follows that whatever the son hath the Father makes over to a Saint who by vertue of those espousals enters into a right and title to Christ Wisdom â— cor 1.30 righteousness sanctification and redemption and becomes a co-heir with Christ of the same inheritance in the kingdom of glory and as it is here in the kingdom of grace so much more in heaven above fulget radiis mariti the Church shineth not by reflected but by infused or implanted rayes of her husbands glory being one with Christ in mystical union the same spirit and the same glory being in them as our Lord sets it out I in them and thou in me John 17.22 23. Ezek. 16.14 John 1.12 and the glory which thou gavest me have I given them that they may be one even as we are one In his comliness we are made perfect For on them that receive him the Father bestoweth a powerful and magnificent priviledge to become the adopted sons of God. Having discoursed a little largely with thanks to the stronger christians for their leave and candid forbearance of time as to the weaker Saints about the nature of the will as being the principal seat of Faith and the seminary of its fruitful effects Let us now proceed In the third place to the affections of the soul which are indeed but several emanations or streams from the Will and may be compared to semidiametral lines that flow from this center and run out into the spacious circumference of actions For when the heart or will inclines this or that way or to their opposites it then shines forth in those extensive eradiations by the passions and several affections of the Soul. As for instance Isa 26. the church of God in the Prophet cries out with my soul have I desired thee in the night season So in respect to fear holy persons are said to fear God in the singleness of heart Col. 3.22 Dâ—ut 13.3 Judg. 16 152. Song 1 4 7 and others are recounted to love and trust in the Lord with all their hearts and love is stated to be from the heart In this love of our hearts to Christ lies the quintescence of our union and thence a spouse like reverence and a sweet holy fear to offend or displease him in the least Eph. 5.33 The like whereof is commanded in Scripture to be the holy deportment of all Wives to their Husbands Let the Wife sâ—e or look to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that she fear or reverence her Husband Insomuch that Solomon brings in the Spouse with such a reverent care when her bridegroom was asleep that she charges all persons in and about the place to make no noise that may disturb or awake her beloved till he please â—ong 2.3 She is filled with an heart-ravishing joy in communion with him though here but through the lattesse of Ordinances takes sweet complacency in an holy rest in his fellowship â—ong 2.5 and feels a delicious faintness in the sick agonies of love is always satiated in his society but never satisfied always filled to the brim with pleasure and running over in his praise to the daughters of Jerusalem while the fountain of love pours out of the heart of Christ into the bosome of a Saint by a true perpetual motion this glorious person 〈◊〉 5.7 delighting in his goodness and rejoycing over us with singing These and many more are the pure unstained sanctified motions of the will so far as renewed rectified by grace and acting towards its native and genuine objects at first concreated with it as fit proper and qualified for it 'T is the will then â—sal 42.1 8.25 which desires loves thirsts longs and pants after the living God and is never quiet or settles its full complacency on any person or thing besides God alone but there 't is satiated with all manner of delight and joy for evermore 4. In the next place conscience comes in to act its part and having lookt round about upon all the pre-actings of the soul subscribes to the new creation with this eulogy Behold all the work of God is very good It is a mixt act of the soul flowing from the understanding and will together and proceeds from an inward work Simplicius as a philosopher expresses it if I remember right When the soul makes dialogues within it self It is the reflexion of the soul upon all its precedent acts whether radical or deduced wherein conviction is mainely concerned As the Evangelist speaks of some Pharisees that they were convinced of their own consciences John 8.9 which do accuse or excuse according to the nature of the light and integrity within and so helps the soul to assurance by a diligent intuition into the actings of Faith. Conscience is the souls looking-glass Rom. 2.15 wherein it beholds all the red flashings upon its face when others talk behind them at a distance This inward redness more especially rises from the immediate rebukes of this vicegerent and happy are such who have their hearts sprinkled from an evil conscience nil conscire sibi Heb. 10.22 nullaque aubescere onlpa To be conscious of no guilt and to have no faults staining vermilion upon the cheeks of conscience I might enlarge in the next place upon the power of fancy and imagination that anvill and hammer of thoughts in the work-house of the brain But I rather proceed to the last that I shall touch upon and that 's the Memory that wonderful faculty which Austin in his confessions does so extreamly and deservedly admire and the Platonists are so deeply affected with it that they thought the souls science to be little else then reminiscence or a recognition of what it had before its delapse from heaven into the body Memory is the souls christal cabinet replenisht with diamond cells or Loculi so termod by Tully wherein things heard and learned are safely retained and who is able to expound the reason of its rehearsals It is the recollection of the soul upon it self acting over and reviewing every thing at its pleasure and thereby hath a great influence upon the affections to excite them with delight or dolour meminisse juvabit dolehit When we lay up memorials in our hearts the end is to bring them forth of the treasury of a good and honest breast Luk. â— 66 Psal 139.18 63.6 like wise Scribes fitted for the Kingdom of God. Thus David remembers God sometimes to his comfort and when awake was still with God. At other times he remembred God and was troubled comparing his present dolesome state with his former more delicious times This faculty so we may term it Galen being a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a faciendi
then to it again Dare men thus impose upon God and even wrest and force mercy against the Promises which are alway connext with obedience to precepts or do they think to lay the load upon Gods Soveraignty and with a bold face lay the cause of their wickedness at his door who is bound to none 't is mercy and free grace to any They know full well in their Consciences that they have a natural power to perform external duty to external commands as to hearing reading praying c. nay somewhat of internal as in meditating examining resolving and watching to perform their souls convictions They can do these things as well as go to Taverns Gaming 's Suffrage of Brit. Divines at Dort. p. 68. Lotteries and 't is justly to be feared to worse Cannot they as well repair to the assemblies hear reverently resolve humbly perform uniformly to the unspeakable comfort of their own Consciences under whose Discipline they so often tremble and after that to the joy of their godly Relations resolutely bid an eternal Farewel to all their foolish vain and treacherous Companions they would be loth to meet them in Hell the next bout and to dwell with them in everlasting burnings O then while the golden sands of time are yet running take hold of good Advice to cast off such reprobate Sons of Belial and abjects of the earth and hope by this method to arrive at divine mercy in Christ by trusting in Gods Covenant upon reformation and after some time well spent in Holiness may obtain the Joy of Faith which will end in the Salvation of their Souls T is but a little courage and the work is done O venture not the damnation of thy soul on the punctilio's of Dastardy as afraid to displease such brain-sick fools who after the thread is snapt by death will curse one another for ever as being mutual promoters of each others eternal ruine But I shall transmit this useful Satyr to the sixth Chapter and close the present with a question or two and so end it Quest 1. How to discern the first beginnings of Grace Ans As it was with Thomas he had at first but a confused knowledg whether Christ was going when told of his departure and as the blind man being under Christs cure saw imperfectly at first men walking like Trees but at length came to more perfect sight so t is here good souls at first see but darkly and feel but grosly yet thus much they may surely know and therefore infer a work of Grace surely begun within them by serious enquiry into their own hearts what their inmost thoughts when in a good frame do principally run upon what their earnest desires do most constantly thirst after and pitch upon what the secret wishes of their Souls are bent upon and herein Conscience will be a faithful witness whether it be for Salvation in the true way of Faith and Holiness which is accepting of Christ on the terms of grace and Gospel tenders as I have often mentioned to be the matter of our most close and secret enquiry and impartial resolution from an honest and unbribed Conscience Prov 23.7 On which account I may remember what ouce Mr. Rogers of Hassam being desired by Mr. Knightly a worthy Gentleman in Northamptonshire when one time he could not sleep in the night to help him to a Scripture to meditate on told that of Solomon As the man thinketh so is he which is so in truth For at what stairs the heart and its continued thoughts are plying there lies the true index of the souls state and its future happiness Quest 2. Whether desires of Grace are Grace Ans The former hint at this le ts a little enlarge and determine for a Scripture-truth if those desires be true and sincere of which take two or three tokens 1. If such desires are followed with faithful and speedy endeavours to promote and accomplish in the use of proper means Eccl. 9.10 Psal 27.8 Prov. 1.3 4.18.1.21.21.22.1 One thing have I desired sayes David and that will I seek after the soul of a sluggard desires and has nothing but the soul of the diligent shall be made fat Again the desire of the slothful killeth him for â—is hands refuse to labour he 's alwayes roaring within that there 's a Lion roaring without Ruine is the end of lazy wishes but he that is diligent in this business shall stand before the Prince of Princes 2. If thy desires grow and encrease having been attended with success He that gathereth by Labour shall increase Holy desires will grow by knowledg and the teachable grace of humility Prov. 18.11 2 Pet. 3.18 Grow in grace sayes Peter but how he Answers by the knowlâ—dg of our Lord and Saviour Yet there is a stated measure to which we are appointed and can proceed no further tho we know it not and to whatever point our study is bent we can know but in part in this life and therefore Faith of the choicest Believers is but in part on this side glory 3. If thy desires prove uncessant and impatient till accomplishment and enjoyment then will they prove a tree of life Thruâ— desire sayes Solomon a man having separated himself Prov. 13.12 Prov. 18.1 seeketh and intermedleth with all wisdom He must alienate from all impertinencies and dedicate himself to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work in hand the matter and end proposed which is a fair token that a man 's in earnest and will never cease till he arrives at his Haven by the fair wind of Providence Desire is a restless affection and pursues its end against all opposition round the whole Globe Like a Spring that breaks out at the foot of the high Mountain of Resolution and quickly spreads to a well a brook a river till at last it unbosome in the vast Ocean Orlike the Morning Star that ushers in the dawning twilight which gradually ascending swells over the Eastern Mountains and prophecies the bright Suns appearance who never leaves climbing the horizontal hills till he shines in his lustre and at last sits down in his Throne in the mid-heaven Prov. 4.18 guarded with Lions Such is the path of the just which shineth more and more to the perfect noon day of eternal glory But to end after all considerations of the nature of desires and the meanest state in grace be but sure and clear that thy Faith is of the right stamp and your enquiry about the lowest degree of Grace will be rather superfluous and too full of critical ambiguities and niceties CHAP IV V. THe Title of the fourth Chapter concerns the Doctrine of Justification by Faith as before related Page 54 and was fitted for Publication but because of necessary avocations calling me from the Press which the sharpness of the Winter and other delayes had too much congealed from Motion I found it expedient at present to lay it aside till another season if
the people of Antioch that among so many thousands in that great City that scarce an hundred would be saved and he doubted of that too When we ruminate and consider of the pride vanity luxury wantonness excess and rioting pleasure and vain-glory envy backbiting and variance both among Ministers and people neglect of holy duties love of the world and the perishing trash and trifles therein The contempt of the Gospel and faithful Ministers we must subscribe to that of our Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear not little yea very little or diminutive flock when not only all the wild beasts and wolves but the goats also are separated For it is your Fathers good pleasure to give to you a Kingdom Luk. 12.32 Since the number then comparatively is so very small and the danger of miscarrying so very great oh how does it stand us in stead to make the things of Eternity establisht and sure which ushers in the next corollary 9. That the knowledge of our sincerity and integrity is of great use to gain both peace and joy in believing which is a principal aim in the foregoing treatise For though the want of Assurance doth not prove us to be under the power of unbelief yet this defect shews the weakness of our Faith and keeps the yoke of bondage in manifold fears and torments too strait and pinching upon the necks of some that are truly gracious It is thy greatest interest then to clear the case and to state thine evidences by answering to the questions at the end of each chapter or to the whole in general or by any sound way and method to manifest a work of true grace and faith in thy heart Phrase things term or call them how thou wilt but be sure the work be right between God and thee Sincerity will clear up all under various misprisions and accusations of undiscerning friends who usually insult upon persons in adversity not for want of censorious pride and folly which they seldom come to own and behold but in the glass of their own calamities yet holy Job stood his ground and which was bitter indeed to conflict with their severe animosities when under a cloud from God yet still held fast his integrity before the Lord. This is such a strong pillar that a Christian may lean the whole strength and stress of his soul upon it in the name and power of God. A dear and intimate conjugal relation who is mentioned before chapter 8 would sometimes be upon this point But am I right indeed am I sincere in my heart and love to Christ if I could but prove that clearly I know all were well I answered how do you know or can prove the truth of your love in the relation wherein you stand but by descending into your heart and examining the inward honest inclinations and readiness of spirit to any kindness and labour of love For any one may assuredly know that they have true love or any other natural affection within their bowels unless their senses and brains be deficient We may tell whether we mean honestly and truly in what we profess and do Whether our tongues agree with our hearts or whether there be found a secret aversation and loathing within or not It is so verily in the case between Christ and us ask your soul the question and answer it from the integrity of your conscience and then pronounce with the Spouse so often mentioned Song 2.16 I am my Beloveds and my Beloved is mine for he feedeth among the Lillies and Spice-beds of graces in my heart There are manifold signs of true grace set down by some most whereof might be spared being but like pitch or birdlime to entangle discouraging Spirits use but few and those very pertinent if thou find a true one truly wrought in thee t is enough for then all are there in semine in the seed-plot tho under ground As suppose unfained love to the Brethren or constant pantings after God and delight in secret communion or the like Be but sure of its true being within you it will do your buisiness by serious pondering and rumination upon it with the aid of Gods Spirit Some are over-free in multiplying tokens it shews a popular invention but not very logical and rational because usually co-incident and but little comfort rather sorrow and perplexity arises thence to mourning souls under the absence of God and therefore be advised to forbear because they will not agree to the various forms especially the lowest state of Christians and then there 's wise work for tentations when you grieve the generation of the just whom God would not have grieved Psal 73.15 If then all your multiplied signs do not comfortably agree with thy strict and impartial search Be not cast down For an honest heart having true love to Christ tho mixt with failings yet all lamented and none allowed Rom. 7.5 but hated and striven against with an inward content of soul and joy that it can bear up against the stream of corruption and with all its care towes the boat up the River toward the Spring of its happiness and tho it find much unholiness ye◠melts and grieves over it studies amendment in what the word and conscience smites upon and that with some improvement in mortification and some growing in grace or a gracious willingness to be and do so mixt with honest endeavours tho it be not so lively and flourishing as it would tho the soul labours and sweat in the fire of contention and conflict with its lusts and corruptions and feels not that success it prayes and thirsts after yet do not discourage nor greive thine own spirit and so hinder its elevation to work and service The root of grace appears to me to be plainly in thee and that it will by degrees wax and increase like the house of David and if thou canst perceive some growth tho but little it is a sure and certain Index of life If thou daily diest in some measure to sin Psal 18. and particularly to that sin which thou art most inclined to thy peevish froward cursed proud contentious humors and lusts or any else upon sudden inroads of Satan which thy heart and faithful Ministers and Friends check thee for and beginnest to live a little more to holiness then thou didst and growest perseverest in grace and art watchful against thy lusts and humbly and meekly thankful to them that reprove thee and labourest to imitate the holiness and meekness of Christ the beloved I must say and insist upon it that sincerity is the cardo rei the very hinge of that door that lets thee into life and salvation and if thou dost truly love him who pardons all thy foolishness I say then th◠thou fear the work that it was not right at first at such a time when thou thoughtst it was a sound and a true conversion never stand puzling and frighting your spirits about the point what that