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
the learned judg in answer to Anacreon in the 32 verse of his atheistical rhyme much like Horace and other Epicurean Ballad makers who often push at one another with scoffs and jeers Nay far better men then they some of the good fathers of the primitive times in the Apologies made in defence of the christian-church bring in multitudes of Testimonies out of Heathen writers against their Pagan Idolatries Superstitions Atheisms Persecutions and the vain boasts of the antiquity of their shamefull dunghil Deities which matter is obvious in the writings of Origen against Celsus Clemens Alexandrinus in his stromata Minutius Faelix Arnokius against the Gentiles Austin in his book of the city of God and Learned Jerâ—m in many of his Epistles and commentaries Let us then determine this point from what proceeds in the arguments assâ—meâ— from Oracles and Miracles Gelas Cizenes hist Niceâ— council nnd many other grounds briefly touched above that they are the very Word of God but particularly by their converting power upon the Soul commanding reverence and trembling and horror into the conscience both of men and Devils as they did upon the Spirit of that Petulant Philosopher in the council of Nice Nay so terrible is the weight of these Truths upon the Souls of some fleering atheists that they are forced sometimes to Hobbianize that is tremble to be in the darkâ— as he did at the Lord of Devonshires being afraid to walk abroad without Mastiffs or Pistols and how much more was he appaled at the approach of death Whereas on the other side how often have we seen with joy and delight this blessed Word of God to have comforted many a soul in the greatest conflicts and agonies of death whence it follows that these effects must be the issue of divine power that these writings are indeed the very Word of the holy God since no other books or preachings do or can so rouze and startle the proud conscience of man. Insomuch that else we might justly wonder what the man ails that is so tormented his heart raging like the troubled Sea till the Allablaster box of fragrant oyntment be opened out of the promises and the balsome when poured into a scalded and wounded spirit immediately asswages its pain and sinks the blisters which all the Divines and holy Orators in the world could never do till the presence of God stampt idea's of mercy and comfort speaking peace to the Soul. Whence we may sweetly infer that no other books can be received with any powerful convictive authority but where in they agree with the tenor and canon of holy Scriptures so that whoever walks according to this rule Gal. 6.16 peace shall be on him mercy as on the Israel of God. I shall then finish this first Chapter with that inference for which those mediums were brought That since Faith in Christ Jesus is the very scope and design the very sum and substance of the whole Scripture it follows that the acting of Faith upon them as the Doctrinal Object of such divine original is grounded on the holiness and truth of the omnipotent and eternal God. Wherein it is impossible for him to deceive us in not fulfilling his gracious promises Heb. 6.18 to humble contrite and broken spirits that â—rust in his mercy In like manner Eph. 2.20 the acting of our Faith on the Lord Jesus as its personal object for our Justification is built on the foundation of the holy Apostles and Prophets Christ himself being the chief corner-stone Psal 87.1 laid by the Father in the holy mountains Whoever then believes not God on his Word and Promise makes him a Lyar as far as in his power which every one should Tremble to think on 1 Ioh. 5.10 because they believe not the record that God hath given of his Son. Which pertinently leads me into the second chapter about the Deity of our blessed Lord the natural and eternal Son of God. Which Doctrine being evicted and manifested layes a most sure ground for Faith to erect the Temple of Glory and will secure our tenure of Salvation inviolable like a House built upon the Rock of Ages that will endure to all Eternity CHAP. II. Of the Deity of Christ TO Prove the Doctrines of Christ to be true and perfect we must demonstrate his person to be infallible and to prove his sufferings to be satisfactory to Divine Justice there must be an infinite value in that glorious person who was graciously pleased to suffer for the sins of the Elect. If this be clear then Faith builds upon a Foundation as firm as the Being Fidelity and Constancy of a holy and gracious God This can't be better fixed but by manifesting the Deity of Christ in the glorious Messiah who appeared upon Earth in the dayes of Augustus Caesar Now if Christ be God even the natural Son of God then the most precious Blood of his sufferings by communication of idioms or properties between the two natures may be called the blood of God Acts 20.28 Heb 1.3 9 12 Rev. 1. â— 8 Hornbeck Mareius Calovius c. as it is in the Holy Scriptures For the Proof of the Deity of Christ I intend no great Enlargement but refer to those who write directly against the Socinian Heresie it concerns us only to argue a little upon this point and deduce some intermixed consequencies As to this great Subject having already accounted for the Divinity of the Scriptures we may now take leave to use them as Testimonies sent from heaven and left upon Record in the Church to prove this Truth On which very score it s commonly received from the Antients that the Apostle John wrote his Gospel against Cerinthus and other primitive Hereticks by the instigation of the Asian Churches But most certainly by the inspiration of the spirit of God. After him Athanasius of Egypt Hillary of France and Fulgentius of Africa and several others have largly and nervously handled the sword of the spirit against the Arians Let us however touch a few arguments in the case 1. The first argument may be taken from the Eternity of Christ no Being can be eternal but must be God. Our Lord was in Being from all Eternity and therefore must needs be God he had a glory with the Father before the world was Ioh. 17 5â— but let us joyn it with eternal sonship and infer that if he were the eternal son of God then he must be true God in Essence Heb. 1.3 for he must be every way the character of his Hypostasis or as we translate it the express image of his Person This Argument of Christs being God because he was the eternal son of God. The Jews very well understood its force and therefore presently argued against him of Blasphemy in assuming the honour of being God. Iohn 5.18 For to be the eternal Son of God he must be coessential with God which confession that Christ was the
soul and weeps in secret and often bewailes it before the throne of God. 4. There is also found within it a secret joy in the discovery of light It takes inward pleasure in the launcing of the tumors of pride to lâ—t out the corruption of nature The lamp of Gods word is more precious and joyful to it than the dawnings of a Spring-morning out of the East It 's a sign of an unsanctified heart and a very proud spirit to snuff and snarl at godly reproof But this is a certain note of grace begun when no corruption is too dear no secret sin so delectable but it will part with it at the conviction of the Spirit Yea and the more searching any Ministry is the more it delights to sit under it dares not call that a legal preaching which drives men out of the School of the Law into the Temple of Christ 5. Besides the tender soul grieves under its fears of the want of true Faith and is never quiet till it gain some lively hope of its implantation into Christ which it cherishes and nourishes by the application of promises But till then it wrings its hands runs up and down mournfully through all the Streets of New Jerusalem being desolate in spirit as not having a comforting sense of any faith at all It cries lamentably from watch-man to watch-man bears many affronts and injuries in the tearing of her vail and smiting upon her bead Song 5.7 till at last she finds her beloved embraces him in the armes of Faith. Then the soul continues in the use of all prescribed means to attain the vision of his divine love in the glass of affiance 6. Again This troubled soul flies far from the land of excuses hates palliations and self-conceited applauses and layes all the fault upon it self heaps accusations and layes snares and tentations for its own feet and so great that the holyest minister and one skilful in cases of conscience can hardly sometimes answer and resolve Whereas the hypocritical Pharisee is commonly full of talk hath little or no solidity is confident and boasts of experiences with a false tongue and a deceitful heart But our gracious young convert is as sensible of the least sin as the tenderest hand hath a quick and immediate sense of the sitting of a flye or the gentle breathings of a Western Air. It laments over In-dwelling sin bewails its residence and sounds continual alarums against it For it cannot bear the domination of that proud Vice-roy of Satan to fullfil it in any lusts thereof If it prevail though but a little the soul triumphs as if its conquering flag were entring the gates of heaven For although its motions and impulses against unholiness be yet but weak tender and low yet are they the fruits of integrity and grow forward in Strength This is a true sign of grace and that the new life is in good earnest begun in that heart for it finds repentance towards God and true sorrow for sin conjoyned with real inclinations resolutions and workings in its gradual turning from it and an holy hatred of all thoughts of reversion to it 7. The soul feels within it self an holy inclination to sincerity in all its actions which like a fragrant perfume in every chamber of all its powers and faculties gives a grateful scent in every duty Psal 139.23 and delights to be unfeigned in every good word and work It hates painted garments of hypocrisie and therefore with great humility requests of God to search its heart and begs to be what God would have it and prays withal Psal 143 2â— 130.3 that he would not enter into a severe judgment and mark what 's done amiss with an urgent scrut iny for then no flesh can stand in his sight but intreats forgiveness of God that so he may be feared and worshipped From hence springs that solid sweet and comfortable doctrine of the Reformed Churches That the true desire of grace is true grace On which Basis sound consolation will stand inviolably when all the proud towers of Pelagius and Arminius shall moulder into dust at the fall of Babylon For now the soul in this humble and holy frame lies at the foot of God mourns for sin as committed against God thirsts after the righteousness of Christ alone and praves for the spirit of God to allure and draw it into fuller communion having taken God in the new covenant for its God alone 8. Lastly it studies the increase of holiness by all holy means and methods in meditation self-examining and conversing with old disciples and experienced believers For in such-like God communicates his gracious presence â— cor 7 1. and in these mountains of Zion commands the blessing and life for evermore In these and such particulars if serious Christians would please to go down the stairs of humility Psal 133.3 into the closet of their own heart and ponder more upon what they read with holy meditation they might better observe the motus primo primi the first infant motions of their hearts towards God and heavenly objects but cursory reading spoils all Some indeed advise an hours meditation to an hours reading I think a set quantity of time is not necessary but so much as may cleare and warm the motion upon the heart By experience it will be found that the spirit of God works by vacious methods and very different yet so that by one or other token any poor broken trembling soul may in some measure be comforted as to a true work begun in the heart Psal 51.6 and may learn to know divine wisdom in its secret formations of grace within its utmost recesses and retirements To conclude I take this to be one of the lowest sentiments of a true work when there are found continually secret inclinations motions thirstings and desires after God and holiness which by strict and careful observation may be perceived to grow and increase year by year and this note is common to all believers though in their weakest estate who would not change their slender hopes for all the kingdoms of the world and the glory of them This work flows from the first breathings of the spirit of God and may be discerned as to truth and sincerity by these two notes 1. If conjoyned with patient continuance in well-doing Rom. 2.7 though weakly yet with the face toward Zion 2. If growing in spiritual strength tho' at present by small degrees and for a while scarce discernable 2 Pet 3.18 like the growth of a child or the augmentation of a plant or the motion of a shadow of the Style upon the Sun-Dial But so much of the first Let 's treat a while on the second branch of the chapter about a deserted soul and then come to an end 2. Of the lowest acts of grace in a deserted Soul. Here such as are inwardly for the main work truly gracious yet through vain walking and too
vigorous resistance against the more spiritual operations of the holy Spirit of God. 2. I proceed now to the second point premised which is to shew that Faith and Holiness are inseparable companions like Jonathan and David native twins coming up from the washing of regeneration both together which may be evident as follows 1. Because Faith is a part of holiness or the new creature in the renovation of the image of God whom to believe on his Word was the duty of Adam in Innocency and is indeed a branch of the first Commandment and part of that blessed pourtraicture is restored again by Christ under the new Covnant By nature since the fall 't is true we incline to distrust God and believe Satan before him and in not obeying him in trusting to his Son upon his Word we give God the un truth as to the method of salvation by anothers righteousness But indeed Faith is a prime part of our holiness whereby we trust God as to his promise of eternal life by his blessed Son Jer 17 7 Act. 26.18.15.19 and is the very critical and discerning character between a true convert and a carnal man We are said therefore to be sanctified by Faith in Christ and the heart to be purified by Faith not from it self as an efficient cause of holiness but as it daily fetches and derives holiness from him as head of the Church Gal. 5.6 So that Faith in sanctifying us after the first infusion of grace is a power or vertue co-operating with the spirit of God and enjoys a constant concourse of the same holy Spirit in all our spiritual actions 2. Another ground may be taken from the conjunct work of the spirit John 3. who in his very first impulse and motion to true and saving conversion at his coming down into our hearts for that purpose works both Faith and Holiness at the same moment 3. Because our blessed Lord came into the World 't is the end of his advent to us not only to be the object of our Faith but to save us from our sins Mat. 1.21 Tit. 2.14 1 John 3. â— and Faith must act upon him for that end to purifie and deliver us from our iniquities not only for salvation from hell or wrath to come but also from the guilt and filth of sin For we are chosen in him to be holy and created in Christ unto good works Christ gave himself to redeem us from all iniquity Eph. 1.4 2.10 Tit 2.14 to purifie us for a peculiar people zealous of good works I where we may observe justification and sancttification riding together in the same Chariot If then all gracious habits be wrought at once the too much nicety of arguing about the precedency of this or that grace is to be rejected as not agreeing to the uniform work of the new nature nor the inward experience of saints whose graces work according to influence opportunity of providence 1 Cor. 12 11 the good pleasure of the spirit in his assistances who divideth to every one severally as he will. We may admit somewhat as to congruity of the seeming order of nature or time but not press such conceptions over strictly for various experiences will contradict the curiosity of such notions But we may firmly determine that the understanding cannot spiritually discern the excellencies of Christ 1 Cor 2 14 nor the will of man stedfastly believe in him nor the affections savingly embrace him till we are first regenerated by Gods most holy Spirit who is powred out into every faculty and power of the soul at the very first initials of Conversion 4. Because the Commandments of holiness are part of the object of our Faith in its doctrinal foundation Rom. 7.12 Therefore Paul in his conflict sets down this as a maxim that the Law is holy and the Commandment holy just and good 5. Besides the truth of our Faith is demonstrable by holiness as its genuine effect It s vain for persons to pretend to Faith where this is wanting tho' it may not appear so evidently at the first Jam. 2.17 The Apostle James spends a large discourse upon this Argument to prove that Faith without the works of holiness is but a dead Faith. Indeed our holiness being imperfect does not justifie the person before God but it justifies the faith of the person to be true and the Apostle Paul conjoynes Faith and Holiness together and thence proves our eternal life 2 Thess 2.13 Blessing God for having chosen the Thessalonians to glory and proves it because they were sanctified by the Spirit and did believe the truth of the Gospel 6. Lastly Because the application of Faith or the working or actuating of our Faith upon Christ in the promise doth not only sweetly and clearly manifest our being justified but assists us also in the obtaining and increasing of holiness 2 Cor. 7.1 They walk and work together For how do the precious promises of the covenant purge us from sin and all filthiness of flesh and spirit but by the acting faith in Christ and so do embrace Christ for our sanctification 1 Cor. â— 30. and in his name and power derive holiness from those precious promises which are the golden Pipes or nerves that convey it from our glorious head Whence it comes that our belief of the inheritance promised and of Heavens aimiableness revealed by the Word and ratified on and by the verity of God helps us daily to walk more holily and to be made more meet for that Kingdom with the Saints in light And thus it is Act. 15.7 Lev. 4 20 33. that Faith purifies both the heart and life for glory Even as under the Levitical Law the action of the Priest in his offering the Bullock and sprinkling the blood before the Lord is said to purge away sin Rainold praelect vol. 1. p. 123. or make attonement for their sins that is instrumentally So may Faith be an instrument in deriving the sense of our justification and the sweet influences of our sanctification from our blessed Lord in believing the sanctifying promises made in his Name and actuated by virtue of his holy Spirit Now then according to that common and useful sentiment there be two works that attend Sanctity the first is to mortifie sin and the second to vivifie and quicken Grace Pet. 3.11 that we may be holy in all manner of conversation and this not of our own power either to begin carry on or finish but wholly by the work of the Spirit at first and then by his gracious concourse with every holy action of the new creature to the last being carried on by the power of God thru ' Faith to Salvation This is so great a Scripture truth that t is to be admired that the impugners of it who stand upon their own power so much both as to conversion and as to perseverance should be so noted for looseness
visits have been somtimes tho rarely afforded yet to some few besides Patriarks and Apostles I have no cause to doubt whatever some Pontisicians have said to the contrary to darken it The Holy Scriptures clear it experience doth witness it and seal it in the hâ—arts of some meek humble self-denying mortified and holy walking persons who haâ—ing lived a while in the light of Gods countâ—nance have afterward gone to heaven in a Chariot of Triumph Having now spoken what concerns this excellent point and observing that these Orient Jewels are such grand rarities and having placed them in the middle like a Diamond set in ouches of Gold give leave to descend again from the Spouses Tower of Lebanon into the Plains of Damascus Song 7.4 and walk again in the pleasant Gardens at the foot of the hill where streams flow with the comfortable Doctrines of Assurance A priviledg of high Dignity which tho it attain not to the first of David's Worthies yet does attend and that more frequently many of the children of God if they will labour to be holy and study this high point of Arguing and observing the accesses of the Spirit of God and in their diligent working and prying into it they may learn and perceive it thus 1. First We may obtain some sweet knowledg of this point by the Spirits interceding in our hearts helping to form and frame our Prayers both for matter and manner Rom. 8.18 teaching us both what and how to Pray 2. By His sweet pleading our evidences within us when we find a kind of divine holy force put as it were upon our spirits to determine comfortably and witness to the Spirit 's work not being able to deny some grace to be in us when strongly urged and put to it by some intimate and gracious faithful Friend 3. By His discovering our graces to us in times of tentation and conflict yea 1 Cor. 2.12 and in Communion at the Lords Table and in Meditation 4. By His cogent Apologies for us in our Consciencies upon our Reptenance and Humiliation in the sight of God Psal 51.12 proving and clearing up to us our love to God so that weak Believers who at present have but little glimmerings of joy yet finding true love in themselves by his light may by degrees thru ' his happy testimony arrive to further clearness both in love and joy III. Now by the order prescribed in the beginning of this Chapter I should proceed to the third Branch and that is to treat of some Rules to clear up our Assurance I Answer to this that herein I have even prevented my self and therefore shall at present only add that these Particulars following may be of use 1. A watchful care of a holy heart 2. To observe the inward workings and issues of it 3. To be careful in cleansing and washing of the first risings of sin in the Laver of Sanctification 4. To labour a holy attendance upon and a spiritual delight in the addresses incomes comforts and sealings of the Spirit that we may discern and rejoyce in them 5. An earnest invoking the Father to send the comforter in his assuring work upon a sanctifying progress John 14.24 for then he proves a comforting Spirit after he hath been a sanctifying Spirit He first comes to us as the Holy Ghost and then as the Comforter tho the foundation of both be laid at once yet the appearances are successive But I hope to add more in answer to the Questions by and by only I would first set down a passage about assurance out of that grave Writer Hooker in his Polity in his Life before it P. 17. Mr. Hooker which I hope may be of use to some of his perswasion as well as others and 't is to this purpose There 's a certainty of Evidence and of Assurance grant that the weak in Faith enjoy not certainty of Assurance because they feel it not but are they not grieved for it wish and strive it may be otherwise Whence comes this but from a secret love and liking that they have to those things which they believe to have Because no man loves those things which in his own opinion are not c. Therefore love and desire to believe is Faith. For no man thinketh that things believed are that is have a being without Faith. Which Arguments sayes he all the subtleties of infernal powers will never be able to dissolve Thus far he to which let me joyn that since Faith of evidence as being the foundation work is therein more excellent than the Faith of Assurance as being the superstructure tho I had rather call it in Scripture terms the Assurance of Faith since Assurance properly as I have often said is a distinct thing from Faith tho common speech hath prevailed to make such a distinction as if they were proper Members or Branches of true Faith. But let that pass I say if Christians would arise to high Assurance they must lay their foundation strong and deep in the rock of evidence upon Christ himself Evidence flows from a direct act Assurance from a reflect the one is like the view of the Suns body in the heaven the other like his reflection in the water or on a Looking glass Now all reflect rayes are weaker than the direct and the reverse than the incident But I speak not here of the Spirits work and its most illustrious evidence but of our workings upon the actings of our Faith. As to which the stronger our applications are to Christ the stronger and more comfortable will be the reflections upon them For both rayes the nearer the reverse and incident are in union as in the depth of Summer the heat and influence is the more strong and fervent and so 't is here But now it is high time to hearken to some Questions which troubled Souls may bring in Quest 1. The first Question may be How may I be assured of the pardon of my sins and consequently of Salvation Ans In answer to this I shall lay down some Rules to clear it which was the third thing premised in the beginning of this Chapter 1. Forsaking of sin with a holy endeavour to mortifie and subdue it Prov. 28.13 Mic. 7 19. Rom 8.13 is a special sign of mercy 2. When after darkness and conflicts a begun renovation of life with a sincere care to continue it is attended with some springings of peace in conscience with God this will prove an excellent token For the blood of sprinkling upon the conscience speaks better than Abel's blood Heb. 12.24 That cried out for condemnation this for reconciliation with God. 3. When we find some sweetness in our admissions to the Throne of Grace When our eye up to the Throne affects our heart at the threshold of Gods Sanctuary When a bended knee and a melting heart work together Then we may ask of God what ever we will if according to his will the
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