we know Iesus Christ savingly p. 136. 1. Because Christ is the greatest gift that God hath to give or that we can receive p. 138 2. Because Christ is the richest gift p. 138 3. Because Christ is the choycest gift ibid. 4. Because Christ is the rarest gift p. 141 5. Because Christ is the sweetest gift p. 143 6. Because Christ is the freest gift p. ibid. CHAP. XVI Use 5. An exhortation to all to study the knowledge of Christ savingly p. 146 1. Because we want nothing more then Christ p. 147 2. Because God is ready and willing to give Christ to those that seek him ibid Helpes ormeanes to attain to the saving knowledge of Christ p. 149 1. To see the worth of Christ ibid. 2. To see thy need of Christ and misery without him p. 150 3. To be sick with thy sins p. 153 4. To be sick for Christ p. 154 5. To be willing to part withall for Christ p. 155 6. To seek Christ with prayers and tears p. 156 CHAP. XVII Use 6. A Vse of examination whether we know Christ Jesus savingly p. 157 Because 1. Our hearts are deceitfull p. 158 2. The danger of this deceit p. 158 3. Satan will try it p. 159 4. The benefit of tryall is very great Whether we be deceived p. 159. not deceived ibid. Foure generall rules to preserve us from being deceived p. 159. 1. To be willing to know the truth concerning our spirituall condition p. 161. 2. To judge our selves by the right rule that is by a promise in thy word p. 162. 3. To get aright understanding of that rule or promise p. 166. 4. To rest upon that promise and not be beaten off from it p. 167. Eleven signes or markes whereby a man may know Christ is his in particular p. 167. The first signe 1. If it were wrought and is confirmed by the word preached 169 The second sign 2. If the heart were ever prepared for the receiving of Christ p. 170 The 3d sign 3. From the right operations of faith in the heart which are foure 1. It is little at the first p. 173 2. It increaseth daily 174 3. It opposeth infidelity ib. 4. It beleeves temporall promises p. 175 The 4th signe 4. Repentance for sin p 176 The 5th signe 5. Poverty of spirit p. 179 CHAP XVIII The sixth signe of the saving knowledge of Christ is love p. 181 I. Love to God ib. II. Love to Christ p. 182 III. If we love the Saints 3. wayes ibid. 1. With a spirituall love p. 183. 2. With an universall love ibid. 3. With a speciall love which consisteth in four particulars 1. In an high esteem of them p. 184 2. In a readinesse to help them ibid. 3. In delighting in their company ib. 4. In sympathizing with them p. 187. IV. If we love the word of God with a sincere love p. 188. V. If we love the wicked with a love of pity p. 189. CHAP. XIX The seventh signe of the saving knowledge of Christ namely the spirit of prayer p. 192. The spirit of prayer consists of two particulars 1. The heart is excited to be often with God in prayer p. 193. 2. The heart is inabled to pray spiritually That is 1. To pray in faith p. 195. 2. To pray fervently p. 196. 3. To pray with spirituall desires p. 197. CHAP XX. The eighth signe of the saving knowledge of Christ is universall obedience p. 198. The ninth signe is selfe-denyall p. 201. The tenth signe when the utmost end of all our actions is supernaturall CAAP. XXI The eleventh signe is the witnesse of the spirit p. 207. 1. The spirit perswades thy conscience thou art a child of God ibid. 2 The spirit fils the soule with ravishing joy p. 208. How to know it is the witnesse of the spirit and not a delusion 1. This witnesse is usually sent when the soule is mourning for sin p. 208. 2. It witnesseth always according to the word p. 209 3. It fils the heart with love and thankfulnesse ibid. 4. The spirit bears witnesse with our spirits that it is not a delusion ibid. CHAP. XXII An assoyling of some doubts and scruples whereby a true beleever doth question whether Christ is his or no. p. 211. The first doubt because I know not the time of my conversion p. 212. The second doubt because I know not whether I were ever sufficiently prepared to receive Christ p. 213. The third doubt because I am molested with so many temptations and doubts p. 215. The fourth doubt because my faith failes me p. 216. The fifth doubt because I want assurance and comfort p. 217. The sixth doubt because I have such strong lusts still remaining p. 220. The seventh doubt because I have relapsed unto my old sins ibid. Object Yea but old sins relapsed into are not pardoned before actuall repentance p. 22â— Answer they are pardoned to a beleever before actual repentance ibid. 1. Because after faith there is no place or time for condemnation p. 222. 2. He is still regenerated p. 224. 3. He is still a beleever and penitent person in habit at least p. 224. 4. He is still a member of Christ ibid. 5. He is still an adopted child p. 225. 6. Then actuall repentance is required necessarily for the pardon of the smallest sinnes ibid. 7. Then a beleever shall certainly live so long after agrosse sin till he doth actually repent p. 226. 8. Why is not actuall faith also necessary before actuall pardon p. 227. 9. Then a beleever may feare at that time to be damned ibid. 10. The opinion of many learned Divines p. 230. The Objections answered 1. Object from Rom. 3. 15. answered p. 231. 2. Object from Matth. 10. 28. ibid. 3. Object from 1. Cor. 6. 9. 10. 11. ibid. 4. Object A lapsed beleever hath not lost his right to but fitnesse for heaven answered p. 232. 5. Object Sin must be committed before it can be pardoned answered p. 233. 7. Object What need we then feare our sins or ask pardon for them answered p. 234. 8. Object The qualification required for pardon is repentance answered p. 235. 9. Object Then David might joy in God as his God whilst he lay in his sin answered p. 236. 10. Object from Jer. 3. I will forgive their iniquities therefore they were not pardoned before answered p. 237. 8. Doubt Because I feare I am an hypocrite p. 238. 9. Doubt Because I have hardnesse of heart p. 239. 10. Doubt Because I have such Atheisticall and blasphemous thoughts p. 240. 11. Doubt Because I profit not by hearing the word preached p. 241. 12. Doubt From the little measure of grace received p. 243. 13. Doubt Because I have no gift of prayer p. 245 1. Because I cannot pray but in a forme p. 246 2. Because I pray not in faith p. 247 3. Because God doth not hear my prayers ibid. 14. Doubt I do not grow in grace p 248 15. Doubt The Saints do not love me p. 251 16.
prayer Daniel three times a day prayed in his closet when he was in danger of his life Nazianzen reports of his sister Gorgonis that her knees seemed to cleave to the earth by her often praying and Gregory of his Aunt Trucilla her elbow was as hard as a horn by often leaning upon a desk when she prayed Eusebius reports of James that his knees were as hard as Camels knees bereaved of sense by often praying And one reportes of Ioachim the father of the Virgin Mary that he would often say Cibus potus mihi erit oratio Prayer is my meat and drink whereas naturall men have no ability or gift of prayer they cannot pray many a wise man that can speak eloquently yea before a king yet is not able to speak five wise words to God in prayer whereas many a poore simple man that is scarce able to speak five wise words to a man especially if he be some great man yet can speak to God by prayer even to admiration To say we have no gift of prayer is to say we have not received the spirit of grace for the spirit of grace and supplication are put together Zach. 12. 10. Nor that we have received the spirit of Adoption for that would make us cry Abâ—a father Rom. 8. 15. It may be such cannot pray eloquently nor so as their words will well hang together yet they can weep sigh and groan which are the strongest prayers Rom 8. 26. 27. Others there are that have no list to this duty they cry what a wearinesse is it Mal. 1. 13 and never pray for conscience sake out of love to the duty but only out of custome for fashion sake or in distresse as the Mariners in the ship with Ionah when they were in a storme Jonah 1. 5. then they cryed every man to his god but yet he delighteth not himselfe in the Almighty he will not alwayes call upon God as Iob speaks of the hypocrite Iob. 27. 10. Now these and such like are so farre from having any faith in Christ that they may rather be called Atheists who think there is no God nor do they beleeve his providence The fool hath said in his heart there is no God saith the Prophet David Psal 14. 1. hence it followes v. 4. He calleth not upon the Lord. 2. Secondly by the spirit of prayer the heart is not only excited and enabled to pray but to pray spiritually to make a spirituall prayer as the Apostle exhorts that we pray with all manner of prayer and supplication in the spirit a Eph. 6. 18. and to pray in the Holy-Ghost b Jude 20. and the Apostle Paul tels us the spirit helpeth our infirmities though we know not what nor how to ask yet the spirit makes intercession for us with groanings c. c Rom. 8. 25 26. which assistance of the spirit consists not in orderly invention or composure of words and eloquent phrases for some godly people may want this and it is but a common gift and the common not the speciall help of the spirit promised in Rom. 8. 27. But the spirit of prayer consists in three things First in enabling us to pray in faith with a childlike spirit that can go to God as a father and not as to a stranger d Rom. 8. 15. Esa 63. 16. Lords prayer Wicked men pray but they have not the spirit of prayer because they pray not in faith but shoot their arrows at randome never regarding nor looking after them Now these are but bold narratious or orations not humble petitions It is true a man in Christ may have risings of infidelity but they are overcome by faith 2. Secondly The spirit of prayer consists in enabling us to pray fervently the spirit helpes us saith the Apostle to c Rom. 8. 26. pray with sighs and gronings which cannot be expressed the affections are as it were set on fire by the Holy-Ghost Thus Hannah poured out her soul before the Lord 1 Sam. 1. 15. So Hezekiah turned his face to the wall and wept sore Esa 38. 1. and Jacob wrestled with God in prayer Gen. 32. 24. Wherefore cryest thou to me saith God to Moses Exod. 14. 15. and Abraham strove with God from fifty to ten Gen. 18. 23. especially our Lord Christ who prayed with strong crying and tears Invention may make us speak but Non semper opus est clamore quia deus suspiria audit Non vox sed votum non musica c. the spirit will make us cry which yet consists not so much in strength of words as of affections naturall men may have externall elocution but want inward affection they are dead and cold prayers they usually pray as though they cared not whether God heard them or no like cold Suitors that care not whether they Ludit deum qui ore petit quod corde negligit speed or no they want the aspiration of the spirit to pronounce Shibboleth Caut. Not that a Christian is alwayes alike in prayer but as the spirit pleaseth to help with his adjuvant cooperating grace without me ye can do nothing the spirit must inspirare or we cannot exspirare The wind must blow that the spices may flow Cant. 4. 16. we are like a ship at sea if the wind blow it goes amain or else it creeps upon the ground sometimes like Pharaohs chariots onr wheeles are taken off and we drive heavily and sometimes like Josephs chariots we drive chearfully 3. Thirdly and lastly to pray with the spirit is to pray with spirituall desires when we pray for spirituall things or for temporall blessings with spirituall affections and spirituall ends to honour God by them as Christs petitions were John 17. and as we are taught in the Lords prayer A naturall man may be very earnest in his prayer yet it is not a spirituall prayer because his desires have only reference to self-love and naturall ends but not to God and his glory They have not cryed unto me with their hearts when they howled upon their beds saith the Prophet e Hos 7. 14. where the Prophet esteems of their prayers no better then howlings like the howlings of Baals Priests who cryed aloud O Baal hear us and they cut themselves till the blood gushed out upon them f 1 King 18. 28. Therefore such prayers God sometimes sends away with a mock rather then an answer Prov. 1. 28. 29. when distresse and anguish shall come upon you then shall they call upon me but I will not answer they shall seek me early but they shall not find me CHAP. XX. The eighth ninth and tenth Sign of the saving knowledge of Christ Sign 8 THe eighth sign that we have attained to the saving knowledge of Christ is universall obedience when we make conscience of all our wayes and have respect to all Gods commandements which consisteth in a setled resolution and indeavour against all sin and a setled purpose
heavenly desires gracious speeches and holy affections c. but I feele no breathings of the spirit in me if I had the grace that others have could walke with God as they do be so holy and heavenly in my conversation as they are I should not feare but I feele my selfe so barren frothy and empty of all good that I can scarce discerne any breathings of the spirit of God in me at all I answer to every one is given grace Eph. 4. 7. acording to the measure of the gift of Christ Some are babes and some are men in Christ Jesus as in Davids army some were common souldiers some captaines and some his worthies In the body there are the feet and toes and head and heart God gives that measure of grace to thee that he sees fittest for thee Some have five talents others two some but one even as it pleaseth God who hath appointed some for eminency and some but for sincerity As Paul that was a chosen vessell to bear his name before kings Act. 9. 15. and therefore must have eminent graces answerable to his imployments Now is not a souldier a faithfull subject because he is not a captain is not the foot a member of the body because it is not the head or heart hath a babe no life because it hath not the life of a man and hath a man no faith because he hath not the faith of Abraham hath a man no love nor zeale to God and his glory because he hath not the love of Moses nor the zeal of Eliâ—s is there no fire because it doth not flame Christ will not quench the smoaking flax which smoaketh only with desires but cannot flame with comforts nor break the bruised â—eed Thou hast some grace to love righteousnesse and hate wickednesse and though to desire and aemulate the graces of others be good yet it may Matth. 12. 20. proceed from â—ride because we would be eminent and have none above us when we so desire more grace that we forget to be thankfull for what we have Secondly this objection brings its own comfort with it for how could I love the grace I see in others and long after it and not have grace in my own heart it is impossible Doubt 13 13. Doubt I feare I have no part in Christ because I have no gift of prayer Zac. 12. 10 whereas God hath promised to poure upon us a spirit of grace and supplication as was said before but I make ropes of sand such broken stuffe as I would be ashamed men should heare me I cannot pray I answer though they be broken prayers yet thou makest conscience to pray and they are the best prayers thou canst make that is the best prayer that comes from faith and where there is most affection suppose a child were sick and could not speake but only give a sad look towards the father and groane did it not even thereby pray the father to help it certainly our sighs groans and tears are prayers when we know scarce our own meaning the Lord knoweth the meaning of the spirit Rom. 8. 27. And God will accept of a willing minde according to that a man hath and not that he hath not The spirit is willing saith our Saviour when the disciples slept but the flesh is weak Matth. 26. 41. 1. Object But I cannot change my words to bring new expressions every time except there be some new occasions but I have almost the same words and therefore it is the same prayer I answere some men make too much of a set-forme of words and some too little for he that ties himselfe to a forme of words and can go no further then his stint of words neither in private nor as any new occurrences happen he may suspect himselfe that he wants the spirit of prayer But some on the contrary dote too much upon change of words as if their prayer were better accepted of God for new words or new invention indeed we judge of the prayers by the elegancy and invention of words but God judgeth of them by the strength of our affections We think God delights in prayers as dainty stomacks do in choice of meats as men do in flowers sweet only while they are new but in Gods esteeme that is a new prayer that comes though with old words yet with new affections did not Christ himselfe pray three times together saying the same words when it was for the same thing and did he not leave us not only as a pattern but also as a precept a set-forme of Prayer to wit the Lords Prayer Many men study somtimes so much for new invention that they lose affection method and devotion and many there be that have good affections but want invention 2. Object But I pray not in faith I am like those in Iam. 1. 6. 7. that waver and doubt who shall receive nothing from the Lord. I answere there is difference between doubts rising and doubts raigning such as proceed from weaknesse of faith and are resisted and such as proceed from total want of faith now thou hast some faith though it be mingled with doubtings which thou fightest against 3. Object If Christ were mine God Mat 7. 7. would heare my prayers but alas I pray but they are all lost I have no return of my prayers I answere thy prayers are alwayes heard and liked so far as they are agreeable to the will of God And answered so far as God sees good for thee because thou art his childe Now if a child cry a mother regards not but when she knows its her own child that crys then she runs to help it 2. Thy prayers are the voice of his own spirit he cannot deny the inspirations of his holy spirit Rom. 8. 26. 27. 3. Christ prayes thou mayest be heard who can never be denied But thou must distinguish between delayes and denials if God denyeth it is because it is not good for thee if he delayth it is because it s not yet good for thee Doubt 14 14. Doubt I feare I am not in Christ because I do not grow in grace for the righteousnesse of God is revealed from faith to faith that is from one degree of grace to Rom. 1. 17. another and the way of the righteous is like the way of the light that shineth more Prov. 4. 18. and more unto the perfect day But I am decayed I have lost my first love Rev. 2. 4. I answere a man may grow when he discerneth it not as the Sunne moves upon the diall insensibly Quanto despectior tibi tanto pretiosior deo saith Aug. The more vile we are in our own eyes the more precious we are in Gods eyes True grace like a tree growes in the root as well as in the branches and downwards under ground as well as above ground ever the more humility the more grace 1 Pet. 5. 5. So Paul 1 Cor. 15. 10. Eph. 3. 8.
m 1 Pet. 2. 2. as new-born babes desire the sincere milk of the word that you may grow thereby they that are born the womb desire the milk of the breast as the tender infant cryes for milk as soon as it is born and their end is that they may grow thereby as bees fly upon flowers to suck hony and sweetnesse and therefore they delight not alwayes most in the gayest flowers but wherein most honey is to be gotten and hence often they preferre a plain leaf of a tree before a gay flower An hypocrite indeed may seem to delight in the word as Herod did in hearing John-Baptist n Maâ— 6. 20 But it is not to this end to gather hony from it for the holinesse of it to have his heart made better by it but to tickle his eare with novelties and please his fancy or to get notions that he may be able to discourse c. But if it come home to his particular sin O then he kicks and flings and hates the word and the messenger of it as Herod hated John-Baptist when he spake against Herodias and the Pharisees hated Christ when he began to reprove them of their hypocrisie By this saying thou reproachest us say they Luk. 11. 45. but David loved Nathan who dealt so plainly with him as appears 1 Kings 1. 27. Is this thing done by my Lord the King and thou hast not shown it to me thy servant intimating he was Davids choyce counsellour stil * There is 1. the carelesse hearer that hears but regards not Esa 6. 9 13 2 There is the gazing hearer that comes only to see be seen 3. The curious hearer that lookes more how the glasse is painted then what face he hath 4. The carping hearer that comes to see what he can catch at 5. The spider-like hearer that comes to suck poyson by wresting the word to his own destruction 6. The Butterfly-hearer that like as the Butterfly lights upon flowers to paint her wings but not to suck honey so hee comes not to be more holy but more gaudy with notions All these love not the word with a sincere or spirituall love notwithstanding all his sharp reproof he gave him The fiâ—t sign from love is if we love those that are out of Christ especially in relation to us with a spirituall love Quest But David saith Do not I hate them that hate thee Answ I answer he hated their sins in relation to Gods dishonour but it is a mark of our being in Christ to love their persons with a threefold love 1. First with a love of pity as was touched before in grieving for their sins and pitying their misery as did Ieremiah My soule shall weep in secret for your pride Jer. 13. 17. Our blessed Saviour wept over Ierusalem saying O that thou hadst known in this thy day the things that belong to thy Planxit ruinas animarum Dyon Carth. peace Why were Christs eyes wet with tears but because their eyes were dry quare flevit dominus nisi quia flere te docuit Wherefore did Christ weep for us but to teach us to weep for our selves Cypr. Did not Abraham pity even the Sodomites when he pleaded so with God for them if there were but ten righteous among them and did not Paul tell them weeping their end was damnation we see grace will make us love and pity the soules of other any But much more the soules of those that are in near relation to us as of our wives husbands parents children brethren and sisters and dear friends so David wept for Absalom Iephta for his daughter when he met her whom he had vowed to sacrifice to the fire so Abraham prayd for Ishmael O that Ishmael might live in thy sight and Augustines mother for her son in his naturall condition 2. Secondly In having an earnest desire and care to bring others to the knowledge of Christ and salvation a Nascitur indignè per quem non nascitur alter A good man would not go to heaven alone when thou art converted strengthen thy Brethren said Christ to Peter b Luk. 22 31. Josh 24. 15. As the Reubenites Gadites and halfe tribe of Manasseh when they themselves were provided for they were yet to help over their brethren into Canaan Numb 32. 17 18. Spiders indeed work only for themselves but Bees for others c Acts 26 28. Paul wisht not only Felix but all that heard him were not almost but altogether as himselfe was except his bands and imprisonments his chain his gold chain was too rich for him yet to wear that honour he reserved for himself So when the Grecians which came to worship would fain see Jesus Philip and Andrew went and told Jesus d Iohn 12. 21. 22. So the woman left her water o Iohn 4. 29. pot when she had found Christ and went and told them of Christ that were in the city But especially they cannot but earnestly desire and indeavour to bring those united to them in neer relation to the knowledge of Christ As Mary when Christ appeared to her how she ran to tell the disciples r Paul wisht himself separated from Christ for his brethren s Rom. 9. 3. Exod. 32. 10 and kinsmen in the flesh and Moses to be blotted out of the book of life rather then the Jews should not be spared Yea even Dives in hel torments had so much charity as to pity his brethren and prayed Abraham to send Lazarus to them lest they should come to that place of torment Luk. 16. 28. And certainly they that have no regard of the soules of others committed to their charge to bring them to the knowledge of Christ may justly fear that they themselves never had the knowledge of Christ savingly revealed to them nor know the worth of soules CHAP. XIX The seventh signe of the saving knowledge of Christ namely the spirit of prayer Signe 7 THe seventh signe whereby we may know that Christ is ours is if we have received the spirit of prayer You have received the spirit of adoption to cry Abba Father saith Paul And the Prophet Zachariah Rom. 8. 15. chap. 12. verse 10. saith I will poure upon you the spirit of grace and supplication which consists of three particulars 1. First the heart is moved and excited Infertur appetitus orandi Aug. ad simplic l. 2. by the spirit to be often with God in prayer as the child naturally cryes and runs to the mother the young to the dam So that they make conscience to performe it and cannot live without prayer a Rom. 8 26. Psal 19. 1. 64. Seven times a day will I praise thee c. especially not without private prayer So Paul as soon as ever he was converted he got alone and betook himself to prayer Act. 9. 11. Behold he prayeth And Cornel. Act. 10. got upon the top of the house there was alone with God in
his countenance upon us and not when he hides his face from us e Ps 4. 7. Let him kisse me saith the spouse with the kisses of his mouth f Cant. 1. 2. Ps 63. 3. that is let him shew me some love tokens As the Rabbins say Moses died ad osculum oris dei with a kisse from the mouth of God for his love is sweeter then wine and better then life good or evill affects not till apprehended Job lamented not at all his losses till a messenger related them to him Nor did Jacob rejoyce that Joseph was alive till he knew it Who joyes in an inheritance befallen him till he know it Nor can we joy in Christ a Saviour till vve knovv him to be our Savionr Indeed Paul knovves it already yet he would fain know it better for the strongest faith is subject to shakings as the brightest stars to twinkling as Noahs Ark to tossing with the waves or as a ship at anchor to shaking with the winds 2 Cor. 4. 8. 9. Perplexed saith Paul but not in despair persecuted but not forsaken cast down but not destroyed Thus we see the faith of those that have drunk deepest of the cup of Gods love is subject to fainting and winnowing but it shal never fail Luk. 22. 2. Object 1. If any shall object a man may be saved by faith of adherence though hee hath not faith of evidence that is by resting upon Christ for salvation though he come not to know particularly that Christ is his as appeares by these texts * Iob. 13. 14. Ps 51. 11. 12. Though he kill me yet will I trust in him Who is among you that feareth the Lord and obeyeth the voyce of his servant that walketh in darknes and hath no light let him trust in the name of the Lord Esa 50. 10. and stay upon his God c. Answ I answer first iâ—s true there may be faith in Christ and by consequence salvation obtained by those that know not that Christ is theirs Or a man may be saved by faith of Adherence without some kind of evidence But there is a twofold evidence 1. Of salvation and that Christ is ours 2. Of promises upon which our adhaerence is grounded Ioh. 6. 40. Heb. 11. 13. Heb. 11. 13. Zach. 1â— 10. Voluntas estceca sine ratione Now a man can have no faith no not of adhaerence without an evidence of promises upon which his adhaerence is built for faith is an act of the understanding as well as of the will for the will acts by the understanding or else it were an irrationall act But Quisquis credit rationabiliter credit as Bishop Davenant whoever beleeves must at least have a reason of his faith for he must be ready to give a reason of his faith as Peter speaks 1 Pet. 3. 15. And though the promises may be but darkly seen or apprehended in a weak beleever yet so farre as faith acteth so farre he seeth a promise to ground his faith upon As all that were cured by the brazen Serpent saw the Serpent more or lesse though more dimly Perhaps sometime a weak beleever can see no promise yet he hath a promise and at that time he may not be able to act his faith though he hath faith If we beleeve not yet he abideth faithfull 2 Tim. 2 13. But secondly though a man may be saved by faith of adherence without evidence of the spirit or comfort as before is said yet no man can live or die comfortably till hee know Christ is his in particular As a condemned man that hath his pardon granted shall not die yet he hath little joy in his life till he know of it So such a man may goe to heaven but he will goe mourning to heaven As Christ went to heaven being taken up in a Câ—oud Or as the kine that carried the Arke went right but they lowed as they went Obj. 2 No man can know Christ to be his in particular for then he must know it either by the word or by the spirit inwardly perswading his heart of it Not by the word which speaks onely in generall ordinarily as Whosoever believeth c. As many as recieved him c. But mertions not in particular that we have received him that we beleeve or are beloved Dan. 9. 23. c. except to a few sparingly Luke 1. 28. as to Daniel O Daniel greatly beloved and Mary Haile Mary greatly beloved highly favoured c. Now our hearts make the application thus But I beleeve in him I have received him Ergo. But our hearts are deceitfull above all things and therefore are not to be trusted unto Yea there is a generation that are pure in their owne eyes whose hearts are not washt from their filthinesse s Prov. 30. Gal. 6. 3. Rev. 3. 17. and many think themselves something when they are nothing being deceived in their own imagination And if you say the Spirit of God perswades my conscience how do you know it is the Spirit of God and not a delusion I answ That we may know particularly Gal. 6. 4. Christ is ours is without all question else why are we commanded to prove ou selves whether we be in the faith to make our calling and election sure The Papists themselves say all Gods lawes are possible even legal much more Evangelicall and therefore it is possible to make our calling and election sure 2. Why hath God left signs to prove our faith t Matt. 5. 4. 5. 6. 1 Iohn 3. 14. which were in vain if it were impossible 3. How could we else call God father if we could not know him to be our Father 2. Rejoyce our names are written in heaven 3. Be thankfull that we are made meet to be partakers of the inheritance of the Saints in light u Col. 1. 12 4 Desire the comming of Christ 5. Or triumph over death w 1 Cor. 15 55. if we could not know Christ to be ours 4. This Paul John Thomas knew yea the whole Church of Corinth 2 Cor. 5. 1. 5. It is cleer by these Scriptures 1 Joh. 5. 13. 1 Joh. 4. 13. 1 Cor. 2. 12. Heb. 10. 34. Caution Not that any know it perfectly without some reluctancy of the flesh because we know but in part our assurance proceeds from knowledg x Gal. 5. 17. 1 Cor. 13. Col. 2. 2. and the most perfect faith is mixt with some diffidence y Heb. 3. 12. Yet the least measure of faith hath this Knowledge in some degree for the weakest faith must apprehend some promise it rests upon or else we believe presumptuously as we heard before And secondly though the word doth not witnesse in particular and a naturall conscience is blind and deceitfull a Icr. 17. 9. Tit. 1. 15. yet a conscience inlightned by the spirit cannot be deceived in any thing necessary to salvation because the spirit hath promised to lead us into all saving
Return into thy countrey and I will do thee good David also stuck close to the word Remember thy word unto thy servant upon which thou hast caused me to hope Psal 119. 49. And the Prophet Esaiah saith Es 66. 11. They shall suck and be satisfied with the breasts of consolation so let us suck the bloud of the promises as a dog that hath got the blood of the Bear he hangs on and will hardly be beaten off 5. Though it is true that any one saving grace whatever is a signe Christ is thine yea though thou hast a 1000. temptations and doubts that thou canst not answer Yet it is good to gather an abbreviate of some few signes that thy soule may feed upon in time of trouble These I acknowledge are so plainly laid The more experienced Reader that finds lesse need of them may be pleased patiently to passe them over down in Scripture and so familiarly taught almost in every book that treats of faith that it would seem almost lost labour therefore I will be the briefer yet I dare not altogether neglect them for the benefit of some weak ones The generall sign is If any be in Christ he is a new creature 2 Cor. 5. 17. Col. 3. 9. 10. which is called regeneration wherby the law is written in his heart God having Though the strings bee the same yet the tune is changed planted in him a love and liking to every good and a hatred to all that is evill Thou lovest righteousnesse and hatest wickednesse Psal 45. 7. A new heart will I give you and a new spirit will I put within you and I will cause you to walk in my statutes Ezek. 36 26. 27. More particularly I shall lay down eleven markes or signes whereby a man may know that Christ is his in particular which is nothing else but a strong act of justifying faith Signe 1 1. The first sign of assurance that Christ is thine is If it were wrought by hearing the Word preached ordinarily and is confirmed by it for faith commeth by hearing ordinarily a Rom. 10. 17. 1 Cor. 1. 21 Of his own will begat he us with the word of truth Iam. 1. 18. every child hath a father So the 3000 were converted by hearing Peter b Acts 2. 37 Acts 8. 26. I deny not but that afflictions losses death of children or friends c. may prepare for Christ as Paul was by being unhorsed by Christ Act. 9. 3 4. Yet they do not work faith but usually that is wrought by the word preached therefore Ananias was afterwards sent to Paul Act. 9. 10. so likewise good councell reading good bookes c. may stir us up to seek after Christ as perhaps it did the Eunuch Act. 8. 28. but do not set us into Christ and hence Philip was sent to the Eunuch readding to work faith in his heart as appears verse 30. to verse 38. And as the word begets it so it feeds confirmeth and Ex iisdem nuâ—uimur à quibus constamus cherisheth faith as the ashes cherish the fire whereof they were bred 1 Pet. 2. 2. Eph. 4. 12 13. Now then inquire how came you by your particular knowledge of Christ to be your Saviour did the word preached convince humble and excite you to seek Christ and doth it confirme and stablish your faith then it is good But on the contrary if you know not how you came by your faith never by hearing of sermons but are like the Israelitish women quick of delivery before ever the midwife the Minister can come at you you may suspect your faith as we suspect those to be stollen goods when they know not how they came by them and that a base born child when it is not known who is the father although I say not that every one converted knowes the Minister that coÌ„verted him yet ordinarily he knowes he was converted by the word preached except God instilled grace into his heart when he was a young child as he did unto Samuel Timothy c. But especially they have cause to suspect their faith when the preaching of the word shakes and winnowes their faith and fils them full of doubtings and tormenting feares the preachers of the word being like the two witnesses their tormentors who say of them as Job did of his friends Rev. 11. 10. miserable comforters are you all Certainly she is but an ill mother that will not give such to the child she bare if she be able but rather hunch it beat it and deal unkindly with it Signe 2 2. The second signe is if thy heart were ever prepared for the receiving of Christ as the stones were prepared for the Temple or as a man prepares his house to entertain a king Luk. 3. 5. Every valley shall be filled or levelled In some sense a Christian sometimes may be said to be too low when he despairs of mercy then he is said to be too low for despair layes his soul as low as hell as it did Judas And every hill shall be brought low that is the mountanous and high thoughts thou hadst of thy self like the Pharisee that thought himselfe not like other men shall now be changed and now thou shalt have low thoughts of thy selfe saying as Jacob I am not worthy of the least of thy mercies as the Prodigall I am not worthy to be called thy sonne as the Publican Lord be mercifull to me a sinner as Paul of sinners I am chief or as David I am a worme and no man for Christ dwels only in the humble heart Esaiah 57. 15. with him will I dwell that is of a contrite and humble spirit to revive the spirit of the humble It followeth And crooked things shall be made straight that is even the crooked paths of the serpent thy crooked wayes shall now be made straight and even now levelling at the rule of the word of God his glory And the rough wayes shall be made smooth that is even Bears and Lions rough Esaus shall now become Babes and Lambs for meeknesse and gentlenesse as it was prophesied Es 11. 6 7 8. Now all this is done by a spirit of bondage and feare of hell and damnation which God usually smites the heart with before he gives Christ as the plow goes before corn is sowen as it was with Paul a Acts 9. 45. with the Jailor b Acts 16. 29 30. with the 3000 Jewes at their conversion c Acts 2. 36 37. c. No woman brings forth a child without sorrow and pain nor is any born again usually without their spirituall pangs of sorrow though some feel more some lesse as some children come forth with more some with lesse pain of the mother yet all have so much as to make them willing to let go their sins to receive Christ Act. 9. 6. You know the stony ground wanted depth or softnesse of earth and so quickly withered Matth. 13. saith dwels not
in a stony heart as some flowers or herbs are found only in a soft soyl and not among the rocks so faith only is found in a soft heart A broken bleeding Christ dwels only in a broken heart a plaister will not stick upon the whole flesh but upon a sore Esa 61. 1. All beleevers can call their faith Benoni the child of their sorrow as Hannah said This is the child for which I wept and mourned and prayed 1 Sam. 1. 27. Signe 3 3. The third sign from the right operations of this strong faith or assurance that Christ is thine which are foure 1. It is little at the first like a little child that cannot go alone nor speak but is carried in the armes of others and lives almost by nothing but sucking and crying so this weak beleever is fain to be carried in the armes of stronger Christians and doth nothing almost but cry for his sinnes and hunger after the word and run to it it is a weeping faith full of doubtings temptations and fears as the poor man cryed weeping Lord I beleeve help my unbeliefe it is like Mat. 12. 20 the smoaking flax and bruised reed that smoakes with desires but the fire is not strong enough to flame with comforts and a reed now a reed is a weak thing scarce strong enough for a bird to sit upon but much weaker if it be bruised lastly it is like a grain of mustardseed which is so small a seed as you can scarce discern it so is faith so weak at first that the poor beleever can scarce discern whether he hath faith or no. But if the child bee of a mans stature so soon as it is born it is a monster so if thou beest all of a suddain fully assured that Christ is thine and no sooner art stept out of thy naturall sinfull condition but presently thou art so sure as that thou canst not be more this faith is a monster soon ripe and soon rotten like Jonas goard that did grow in a night and did perish in a night 2. It increaseth daily as a child groweth daily it lies not in the heart like a stone in the earth but like a tree or seed in the earth which groweth so Rom. 1. 18. the righteousnesse of God is revealed from faith to faith that is from one degree of faith to another as the little grain of mustard-seed in time growes to a great tree so that it is a shadow for the foules of the heaven so the faith that before could scarcely be discerned is now so strong that it is able to shelter other scorched soules under its shadow and the babe Rom. 15. 1. now can go alone yea is able to carry other children in his armes so Nicodemus that at first came by night but after went openly and boldly with Joseph to Pilate to beg the body of Jesus 3. The third operation of faith in the heart is that it opposeth infidelity and fights against it I have fought the good fight of faith saith Paul 2 Tim. 4. 7. and this made the poor man cry out against his unbelief Mark 9. 24. Lord help my unbeleef But if there be no opposition in thy heart no striving against doubting c. there may be bold and strong presumption but no faith no certain knowledge or assurance that Christ is thine for Satan tempted the faith of Christ Matth. 4. 2. and of Peter Luk. 22. 31. and surely he would shake thine if it were of God but thou mayest feare the strong man keeps the house and therefore all is at peace That man never beleeved that never doubted the liquor of faith is never pure in these vessels of clay without the lees of distrust saith bishop Hall The fourth operation of faith is if the same faith that makes thee believe that Christ is thine doth enable thee also to beleeve all other promises for temporall blessings and deliverances As Jacob beleeved God for his going safely back into Canaan upon the promise of God for it Gen. 32. 9. 10. I am lesse then the least of all thy mercies c. But thou hast said return into thy countrey and I will do thee good and Abraham beleeved God for a child after he had a promise as well as he did for salvation But many there are whose faith is strong enough to assure them of their salvation by Iesus Christ who yet cannot trust God for the performance of temporall promises Signe 4 4. The fourth signe is Repentance a if we carry our sinnes as Christ did with a heavy and broken heart grieving and Acts 3. 19. Acts 26. 18. 20. 2 Cor. 7. 10 Zach. 12. 10. mourning for the impieties and impurities of our natures still remaining contrary to the holinesse of the spirit of grace as fire to water as light to darkenesse hence Paul cryed out O wretched man who shall deliver me from this body of death Rom. 7. 24. the evill I hate that I do Rom. 7. 18. Yea all the promises are made to a mourning spirit under sin Matth. 5. Blessed are they that mourn Psal 51. 17. Esa 61. 2. if a wound bleeds there is lesse danger but it wrankles if it bleeds not Yet not every repentance or sorrow for sin is a sign that Christ is ours for Esau Cain Saul Ahab and Judas had a kind of sorrow for their sins in relation to the punishment and as it wounded conscience which also was found in Pharaoh and is found even among the damned There is water in their eyes because of the fire in their bones every stubborne child will cry when the rod is on but it is more usually for the smart then for the fault a thief grieves when he is taken not because of his theft but because he fears he shall be hanged A man repents that he hath eaten sweet meats not but that he loved them well but because they made him sick children busie about the fire if they burn their fingers then they will cry but not for soyling their clothes c. So to be grieved for our sins and love them is but as if a snake should cast her coat but keep her poison or a man leave his whore but still love her or a merchant that casts away his wares into the sea but t is in a storme still he loves them wicked men may weep salt water tears of bitternesse they cry for anger as Saul cryed for madnesse 1 Sam. 24. 16. but the Saints weep sweet water spring or loving water even tears of love Hence it is that when they had been pricked thus in their hearts Peter bids them still repent Acts 2. 38. which is nothing else but sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7. 9. towards God when it proceeds from love to God and hatred of sin as offensive to God as a child grieves because he hath offended a loving father In Zach. 12. 10. it is said they shall see him whom they have pierced and
Epaphras hath declared to us your love in the Spirit saith Paul and he that receiveth a Prophet in the name of a Prophet and a righteous man in the name of a righteous man shall have the reward of a righteous man saith our Saviour Matth. 10. 41. Now love of goodnesse must needs proceed from a spirit of goodnesse 2. Secondly It is an universall love to all the Saints f Col 1. 4. there being the same reason of loving one as another even the spirit of Christ that dwelleth in them which is the same in all Eph. 4. 3. And hence it is that they love them though they be poore Saints 2. Though afflicted Saints 3. Though hated and despised of others 4. Though they have many infirmities 5. Though they have done us injury and wrong As Calvin commends Luther to be insignis dei servuâ— the famos servant of God etiamsi me millies diabolum vocavit although he hath called me said he divel a thousand times And 6 though we never saw faces never knew them but by reports from others 3. Thirdly In respect of the degree it is a speciall and choice love they love them as brethren and sisters Matth. 12. ult All my delight is in the Saints saith David Psal 16. 2. and this appears in foure particulars It is cald 1. Amor Complacentiae 2. Benevolentiae 3 Amcitiae 4. Sympathiae Schoolm 1. First in their high opinion of them esteeming them even as pearles to pibbles in comparison of other men hence David cals them the excellent Psal 16. 2. And in Psal 15. describing the godly man he saith he is one in whose eyes a vile person is contemned and slighted but he honours them that feare the Lord. 2. Secondly In a readinesse to help them if they be in need and do them good before others they will do good to all because misericordia non quaerit de meritis sed de miseriis mercy looks not at worth but at misery but especially to the houshold of faith Gal. 6. 10 3. Thirdly in delighting in their company more then in the society of any other men I am a companion of them that feare thee saith * Psal 101 6. Psal 6 8. David Psal 119. 63. Moses loved the company of his afflicted brethren more then of all the Court of Pharaoh a Heb. 11. 25. 26. Ruth and Naomi being one of heart could not part b Ruth 1. 16. whether thou goest I will go c. The two disciples that went to Emmaus knew not that it was Christ that was with them but thought he was some good man and how loth were they to let him depart from them his company was so sweet to them Hence they constrained him saying Abide with us c. Luk. 24. 29. And the disciples when Christ was from them when he lay in the grave and after his resurrection and ascension they oft met together in private houses but not a wicked man among them c Ioh. 20. 19. Act. 1. 13. 14. Act. 4. 32. Act. 9. 19. 26. And Paul as soon as ever he was converted he changed his company and assayed to joyn Yea if they could they would have their bones lie together in the grave Gen 49. 29. 30. Gen. 50. 25. 1 Kings 13. 31. himselfe with the disciples Acts 9. 26. Oh how the hearts of Jonathan and David were knit together and how they delighted in the society each of other In the Primitive times the Christians so flockt together that the Heathens said of them ecce quam invicem se diligunt behold how they love one another Tert. And the reason is because they are of alike disposition similitudo gignit amorem likenesse in disposition breeds delight in communion Birds of a feather will flock together lyons Bears sheep doves and all flock Simile simili gaudet together in their kind sheep and hogs go not together nor do doves and crows fly together Many times a man walkes so closely and covertly that we cannot discern what he is by himself yet a thousand to one but he may be known by his companion he is most delighted withall The Lacedemonians marked what company their children kept and accordingly judged of their dispositions And August Caesar marked at a combate what company courted his two daughters and when he espyed grave Senators talke with Livia but young and wanton persons with Julia c. he conceived accordingly of their dispositions that one would prove a wanton the other would be the more sober Why seek you the living among the dead saith our Saviour Never but one that was living desired to keep company with the dead and he was possessed with a legion of divels A man out of Christ cannot possibly make a godly man his choice society in whom he takes most delight for what communion hath light with darkenesse and what fellowship hath righteousnesse with unrighteousnesse and what concord hath Amos 3 3. Christ with Belial c. 2 Cor. 6. 14. we know God hath put enmity between the Gen. 3. 15. seed of the woman and the seed of the serpent An Israelite is an abomination to an Egyptian Indeed a godly man converseth lovingly with all in a civill and a sociable manner and loveth all men with a naturall civill and morall love yea and with a spirituall love of pity and desire of their salvation and expresseth all offices of love to all as innocency peaceablenesse courtesie kindnesse c. As Abraham bowed himselfe to the People of the Land even to the children of Heth Gen. 23. 7. And its Gods will both tares and wheat should grow together till the harvest as clouds among the starres weeds among the flowers thornes among the Lilies But the Saints are his choice society in whom he Cant. 6 9. Eph. 4. 3. taketh most delight because there is a union of hearts and spirits which makes the sweetest and the nearest union Stones and clay may lie together but will not soder together as Nebuchadnezzars image part of iron and part of clay quickly brake asunder for iron and clay will not incorporate one into another 4. Fourthly and lastly in sympathizing one with another and taking part each with other so that if one member rejoyceth all rejoyce if one mourn all sympathise b 1 Cor. 12. 26. Heb. 13 3. Est 8. 6. and c. 4. As Mordecai and Ester did sympathize with the misery the poore captive Iews were in and adventured their lives for them and Moses sympathized with his brethren that were at their hard labour and had stripes without measure but himself in glory and advancement yet he would go visit them and see their burthens i Exod. 2. 12. So Jonathan in his absence took Davids part and spake in his behalfe to Saul and Abraham fought for and rescued Lot Gen. 14 14. 4. Fourthly the fourth signe from love is if we love the word of God with a sincere love
and indeavour to please God in all things Then I shall not blush as it is in the originall or be ashamed when I have respect to all thy commandements Psal 119. 6. It was the commendation of Zachary and Elizabeth They were just before God walking in all the commandements of God without reproofe Luke 1. 6. And this Paul makes a mark of a good conscience to indeavour in all things to walk exactly Heb. 13. 18. And it must needs be so because the whole law is written in our hearts one precept as well as another I will put my lawes into their minds and write them in their hearts Heb. 8. 10. that is I will plant an habituall disposition and inclination in their hearts to a love and liking of them by giving them a new heart and a new spirit Ezek. 36. 26. and this inclination is to one precept as to another and he that hath not a disposition liking and indeavour to keep all hath it not to keep any Hence saith Iames Iam. 2. 20. he that keeps the whole Law and offends in one point is guilty of all that is dispositivè though not formalitèr or actualitèr he hath an inclination to break them all though he doth not actually break them all and his heart is not upright before God 2. Because there is the same reason why we should make conscience to abstain from one sin as from another and to performe one duty as another So saith the Apostle For he that said do not commit adultery said also do not kill c. Iam. 2. 1. Perhaps an upright man may fall into sin but yet he never fals from his resolution in my mind saith Paul I serve the law of God though in my flesh the Law of sin for though there be an inclination desire to do the will of God yet there is a contrary inclination of the old man against the will of God the flesh lusts against the spirit I grant likewise a man out of Christ may have resolutions against some sins though alwayes for the evils that come from sin and not that are in sinne for the frnit and not for the filth of sin but it is not universall but he hath alwayes some reservation ' God be mercifull to me in this or that some lust he cherisheth and sayes as Jacob said of Benjamin it shall not go As Herod his Herodias Jehu â—eroboams calves Judas Demas the young man c. their covetousnesse But if a mans heart be in league but with one sin which his soule cleaveth to hating to be reformed he hath no part in Christ Suppose a woman should say to her husband Sir I love you better then a hundred and a hundred men onely I love one man better then you were she not an Adulteresse one deadly wound may kill a man as well as a one thousand and one sin lived in with love and delight may damne a man as well as a thousand Sign 9 The ninth sign whereby a man may know that Christ is ours is self-denyall when a man gives up himself wholly to the rule and subjection of Christ as his servant or vassall to do what he will with him if any will follow me he must deny himselfe c. a Luk. 9. 23. so 2 Cor. 10. 5. 6. The weapons of our warfare are mighty through God to cast down strong holds and high imaginations and bring into captivity every thought to the obedience of Christ as a servant gives up himselfe to the will of his master or wife to her husband and the reason is because he receives Christ as a Lord and Saviour Come to me saith our Lord Christ I wil ease you c. but not except you take my yoke upon you Vnto us a child is born and the Government is upon his shoulders b Es 9. 6. so as we are not exempted from subjection by Christ Faith destroyes not obedience but sanctifies us and enables us to yield obedience thus it was with Paul Act. 9. Lord what wilt thou have me to do as if he had said I am willing to do any thing be any thing or suffer any thing thou wilt have me I am wholly at thy disposall and with the Prodigall receive me father and make me not a son but a servant yea a hired servant As Abigail said let me be a servant to wash the feet of the servants of my Lord And with David if he saith he hath no pleasure in me let him do with me as seems good in his eyes c 2 Sam. 15. 26. And this discovers many that thinke they have part in Christ that they know Es 1. 2. Christ is theirs are deceived because their faith works not obedience but rebellion they beleeve him but will not take his yoke upon them they say To them a child is born but they pluck the Governement from his shoulders living in constant rebellion against God and only according to the law of their own minds that is walking after the stubbornnesse of their own hearts d Deut. 29. 19. Perhaps they are content Christ should rule them so farre as he pleases them and as his will likes them but if it dislikes them Christ may deny himselfe if he please and stoop to their will for they cannot will not stoop to his God be mercifull to them in this their will they must have though it crosse Gods will saying as the Jewes we have no king but Caesar so none shall rule us but our wils let us break his bonds Psal 2. 8. Thus did Pharaoh who is the Lord saith he that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go and the Jewes who quarrelled that Jeremy spake falsely and the Lord had not sent him Jer. 43. 2 3. but when they were convinced of that then they spake plainly The word thou hast spoken to us in the name of the Lord we will not do e Ier. 44. 16. and this not of weaknesse against the law of their minds nor f Rom. 7. 23. suddain risings and passions as in Jonah Peter David that would number the people for which they meet oft with â—ore afflictions to break their stomacks but it is voluntary allowed and cherished rebellion Now let all such thinke what they please of having part in Christ and knowing Christ to be theirs but God hath told us he will never shew mercy to that man though he blesse himselfe he shall have peace Deut. 29 19. yea the Lord forbids such so much as to take his name into their mouths that hate to be reform g Psal 50. And it is a carnall mind that is enmity against God and is not subject to the law of God nor indeed can i Luk. 19. 27. â—e h Rom. 8. 7. 2. 2 Thes 1. 8 yea Christ takes those for his enemies that will not let him reign over them To conclude if Christ
be no Lord he will be no Saviour for therefore he died and rose and revived that he might be Lord both of quick and dead Rom. 14. 9. Sign 10 The tenth signe of a man that knowes Christ savingly is when the utmost end of all his actions is supernaturall even to yield obedience unto God commanding them and the advancing of his glory as a faithfull servant aimes at his masters profit when whatsoever he does it is to the glory of God when he lives not to himselfe but to him that died for him and rose again when he is more grieved at Gods dishonour then his own and is content to be abased that God may be glorified for now the will is elevated above nature to look at a higher principle then it selfe even the glory of God Thus did Ioseph it is not in me saith he but God shall give Pharaoh an answer a Gen. 41. 16. so Daniel there is a God in heaven that revealeth secrets but as for me this secret is not revealed to me for any wisedome that I have more then others c. b Dan. 2. 28. 30. And the disciples when they healed the lame man told them why look you so earnestly upon us as though by our own power and holinesse we had made this man walk the God of Abraham c. c Act. 3. 12. And lastly to name no more Saint Paul tels them d 1 Thes 2. 4. 6. we speak not as pleasing men but God which tryeth our hearts v. 6. Nor of men sought we glory nor of you nor yet of others And hence it is that our Lord Christ makes it a mark of a righteous man e Ioh. 7. 18. he that seeketh the glory of him that sent him the same is true and there is no unrighteousnesse in him And this is made a mark of a vessell of honour by Paul f 2. Tim. 2. 20. Nihil agit ultrà sphaeram activitatis suae He is a vessell sanctified for his masters use And the reason is because nothing can move above its principle the stream can rise no higher then the fountain nor can nature go beyond nature as water cannot heat except fire be in it Caut. Not but that some risings of self remaines in the best as in David when he numbred the people and the disciples when they reasoned which of them should be greatest but they are lamented and repented off and mourned under as their greatest burthen as did Hezekiah who humbled himselfe because his heart was lifted up 2 Chron. 32. 25. Contrarily a naturall man makes a god of himselfe hath no higher end in all his actions then himselfe his own ease credit happinesse c. As God complaineth Israel is an empty vine yet he bringeth forth fruit to himselfe Hos 10. 1. and our Lord Christ of the Pharisees All their workes they do is to be seen of men g Matth. 23. 5. They may say of all their best actions though never so specious as Nebuchadnezzar said of his Babel is not this great Babel that I have built for the honour of my name So all they do is for the honour of their name like windmils which go because the wind blowes or like marigolds that open because the Sun shines upon them Now these their hearts are not upright in them Hab. 2. â—4 but like false servants that sell their masters wares well but then purloyn and rob them of the gaines He that speaketh of himselfe seeketh his own glory c. John 7. 18. and such cannot have part in Christ John 5. 44. How can you beleeve that seek honour one of another And it is a mark of those that were counterfeit beleevers they loved the praise of men more then the praise of God Iohn 12. 43. CHAP. XXI The eleventh signe of the saving knowledge of Christ is the witnesse of the Spirit THe eleventh and last sign I shall mention is the witnesse of the spirit Rom. 8. 16. The spirit beares witnesse with our spirits that we are the children of God Some make this the only mark to prove our interest in Christ and deny all signs from the fruits of the spirit but this were to deny the fruit grown upon the tree to be a signe that the tree is alive but our Saviour tels us a tree is known by the fruit and the Lord hath left them in Scripture as infallible markes and therefore to deny them were to impute folly or unfaithfulnesse to God himselfe which were the greatest Blasphemy Yet we exclude not the witnesse of the spirit as a certain evidence of our part in Christ a 1 Ioh. 5. 6. Eph 4. 13. Eph. 4. 30. Which consists in two particulars 1. First The spirit perswades my conscience I am the child of God Rom. 8. 16. A witnesse is for manifestation and confirmation 1 Cor. 2. 12. 1 Cor. 2. 12. As it were a secret voice speaking to our hearts and saying as Christ to the leper be of good chear thy sins are forgiven thee b Matth. 9. 2. 2. Secondly in an inward ravishiâ—g joy and comfort which the spirit workes and leaves with this assurance which is that hidden Mannah which that man that feels it in himselfe cannot expresse to others c Rev. 2. 17. which is called the Lords Supping with us d Rev. 3. 20. and his chearing us as with flagons of wine e Cant. 2. 5. and hence the spirit is called the Holy Ghost the comforter for he fils the heart sometimes by this testimony with such joyes is unspeakable the soule for the time being with Paul in his rapture rather in heaven then on earth though here he hath but a taste yet the fulnesse thereof are the joyes of heaven it selfe 1. For the Kingdome of heaven is righteousnesse and peace and joy in the Holy-Ghost Rom. 14. 1. Quest How shall I know that it is not a delusion Answ I answer this voice God sends usually when the soule is mourning and full of heavinesse as we give wiâ—e to them that are of a heavy heart Blessed are f Iohn 16. 20. they that mourne for they shall be comforted Matth. 5. 44. And likely either when they are waiting upon God in his ordinances to find Christ as Mary waited at the sepulchre to see him Or wrestling with God in prayer c. as Cornel. Acts 10. 31. Dan. 9. 31. But as for dreams visions and Enthusiasmes though Jacob Gen. 28. when he slept saw a vision of Angels and was comforted and diverse others yet God seldome now speakes by visions but by his word and spirit Heb. 1. 1. and therefore visions are to be usually little regarded 2. The spirit witnesseth alwayes according to the word and that by discovering the promises in the word to our consciences perswading us that they belong to us a 1 Iohn 3. 14. Matth. 5. 3. It fils his heart with love and thankfulnesse to God and makes him