Light it argues unsoundness But he that doth truth cometh to the Light Joh. 3.20 21. To do Truth and to walk in Truth is as much as to walk with an upright heart 2 King 20.3 And such as are for walking in Truth are for coming to the Light for knowing the Truth the Will and Word of God the rule they are to walk by Mic. 2.7 Do not my Words do good to him that walks Vprightly Annon placebunt verba mea as some Will not my words please him Yea indeed it will do much good it will please them well to hear from God to know more of his mind He that hath ears to hear let him hear We have that expression often All have not ears to hear as the Upright have But where the Lord has a mouth to speak the upright Man has an ear to hear He will say still Speak Lord thy Servant heareth The Upright heart is that good and honest heart Luk. 8.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad verbum pulchro bono quod non modo bonum videri sed esse studet Brugens in Pol. Synops which is both ready to receive and careful to keep the Word The Sincere Milk of the Word will readily down and agree well with Sincere hearts Upright words words of truth will be very acceptable Eccl. 12.10 to true upright hearts False deceitful and unsound hearts are willingly ignorant and willing to be deceived in many points But a plain honest heart would pray as the Psalmist Psal 119.29 Remove from me the way of lying and grant me thy Law graciously And as it is in Job what I see not teach thou me When such come to the Word they can say with Cornelius Act. 10.33 Now are we here present before God to hear all things that are commanded thee of God They would entertain every Divine Truth welcom every Word of God They would chuse the way of truth when discovered how cross soever to their worldly interests or to their former apprehensions and opinions As Psal 119.30 I have chosen the way of Truth And v. 162. I rejoyce at thy Word as one that findeth great Spoil As the Truth and Will of God was further revealed to him he was very much joyed as one that had got a rich prize And thus an Vpright heart and a corrupt mind will not dwell together That the Upright Man has a will and desire to know the whole Counsel of God so far as is his concern and duty this is a special preservative from undoing errors and mistakes in Religion Psal 37.31 The Law of his God is in his heart none of his steps shall slide Pro. 11.3 The Integrity of the Upright shall guide them And v. 5. The Righteousness of the Perfect shall direct his way Pro. 13.6 Righteousness keepeth him that is upright in the way Prov. 21.29 As for the upright he directeth his way If he has been drawn into error into by paths he does not harden his face as resolved to persist in his course but looks about him considers and so comes to understand his errour and to see the right way which his heart is for walking in 3. The Upright Man is willing to be searched is for self-searching Truth seeks no corners though it may sometimes be driven into corners Such as deal with deceitful Wares will keep their Shops dark or use false-lights but if you mean honestly and your Commodities be right you are not unwilling to bring them into the light And he that will neither deceive others nor be deceived himself certainly that Man is not in a way of studied Hypocrisie See how the Man after God's heart prayeth Psal 139.23 24. Search me O God and know my heart try me and know my thoughts And see if there be any wicked way in me The meaning may be that he would have God to discover him more fully to himself as well as clear up his integrity to others God's searching and trying Men is not for his own information but to make them known to themselves or others The Psalmist was so willing to have his heart searched that he prayes earnestly for it Search me O God and try me c. And this is an hopeful sign of Sincerity if thou art for strict and serious Self-examination and much in it As a godly Minister told me a little before his death That it was some stay to him then that he had loved uses of Examination that it was very pleasing to him to read or hear that part of the Application of the Word soundly prosecuted Hypocrites are for enquiring into others for a narrow observing and censuring of others rather than for searching and examining themselves Hypocrites use to be quick-sighted abroad but have no mind to look home love to be great strangers at home As decayed Tradesmen broken Chapmen have no delight to look into their Books of Accounts so Hypocrites those deceitful Chapmen care not for looking into the Books of their own Consciences 4. A sound upright Heart will approve of sound and wholesome admonition and reproof To take reproof well as it is a sign of an humble Self-denying spirit so of an upright heart And one that desires to walk uprightly will be glad to be told of it when he has stepped awry or turned out of the way Let the Righteous smite him it shall be a kindness Psal 141.5 If sound and wholsome Admonition will not down with us it would shew our hearts unsound An upright heart would not hate him that reproveth would not abhor him that speaketh uprightly They were Lying Children which said to the Prophets Prophesy not unto us right things speak unto us smooth things prophesy Deceits Isa 30.9 10. The upright heart is for right things whilst the unsound heart is more for pleasing Deceits And the Hypocrite can worst of all endure to hear any thing against his beloved Bosom-sin As Herod could not bear it when John told him of his Herodias Mat. 14.3 4 5. 5. The upright Heart is not for hiding Sin but for a plain and hearty confession of it The word translated Perfect mark the perfect Man signifies Plain or Simple Perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Upright The perfect upright Man is a plain Man As Jacob was a plain Man Gen. 25.27 it is the same word He hath not those cunning shifts as others use Simplex sine plicis He cannot fold and wrap up an evil Matter as others will do As Job an upright Man had not the art to keep his Sins close Job 31.33 If I had covered my Transgressions as Adam or after the manner of Men by hiding mine Iniquity in my bosome The plain Heart knows not how to cover Sin The upright Man is one in whose spirit is no guile Psal 32.2 He has no will to dissemble or conceal his Sins or to excuse or extenuate them Some think the Psalmist looks especially to that plainness freeness open-heartedness in Confession whereunto
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cumulata alta cognitio a knowing thorowly a deep apprehension of the Truth Many have the Truth lying loose on their Minds have only fleeting wavering apprehensions of it Whereas it is deeply impressed on the Minds of Believers And though they may not have so much notional Knowledg as others have yet they have not a bare Knowledg but are come to an acknowledgment of the Truth not a meer verbal but a real hearty acknowledgment at least of all Truth absolutely necessary to Salvation And as the Anointing hath taught them they shall abide in it 1 Joh. 2.27 Now are we come to know the certainty of those things wherein we have been instructed Do we see Spiritual things to be as great realities as are in the World Or are we still halting between two opinions and but almost perswaded of the Truth of Christianity Are our Minds hovering and in suspence thinking these things may be true or they may be false Though a Man be able to discourse Learnedly and Orthodoxly of the evil of Sin and a Sinners Misery without Christ of Christ and his Benefits and the way to be interested in him of the Day of Judgment Heaven and Hell that there is a place and state of everlasting Happiness prepared for the Righteous and there is a place and state of endless Misery for all that are finally impenitent and Unbelievers if yet he has come to no certain conclusion with himself about these matters he durst not venture all he hath in the World upon the Truth of these things surely it is but opinion that such a one taketh up withal it deserveth not the name of Knowledg 5. Sound Spiritual Knowledg is powerfully affecting By this we are not only resolved in our Judgments but resolved in our choice A good understanding will chuse the better part is for cleaving to that which is good So Wisdom and Spiritual Vnderstanding are joyned here And the wisdom of the Prudent is to understand his way Prov. 14.8 Spiritual Knowledg will teach one to approve things that are excellent Phil. 1.9 10. A meer Notional Speculative Knowledg is of no effect it leaveth the Will undetermined And let a Man know never so much in Religion if it be meerly speculatively not practically it is in effect as if he knew nothing Deut. 32.28 They are a Nation void of Counsel neither is there any understanding in them Hence the Scripture calleth all wicked Men Fools So Christ calleth the Pharisees Blind though many of them were knowing Their Knowledg being without effect it was as if they had none And can there be any greater Blindness or Folly in the World than for Men to prefer Worldly Pleasures Riches Honours before an Interest in Christ and the Favour of God and the Fruition of him to prefer Fading Lying Vanities before endless Joys enduring Substance and a never-fading Crown of Glory to chuse Sin Hell and Everlasting Destruction before Righteousness Holiness and Eternal Happiness If this be not sottish Folly tell me what is As there is a form of Godliness without the Power 2 Tim. 3.5 So there is a form of Knowledg Rom. 2.20 without the Power Notional Knowledg is weak indeed but Spiritual Knowledg that is powerful As they said Act. 4.20 We cannot but speak the things which we have seen and heard So we cannot but be affected with the great things God makes known to us by his Word and Spirit †Est enim Sapiens cui quaeque res saepiunt prout sunt Bern. If we are come to a Spiritual discerning of things then certainly we see an excellency in Christ so as to desire and prize an Interest in him above all things in the World we see the evil of Sin so as to dread and hate and resolve against it so as to forsake and flee from it we see a Beauty in Holiness so as really to fall in love with it and in good earnest to follow after it Isa 51.7 Hearken unto me ye that know Righteousness the People in whose Heart is my Law Vera cognitio non est imaginativa sed conjuncta cum serio affectu Sound Knowledg resteth not in the Head but in the Heart Wisdom resteth in the Heart of him that hath Vnderstanding Prov. 14.33 As we read of Wisdom entring into the Heart Prov. 2.10 When Wisdom entreth into thine Heart And so 6. Spiritual Knowledg is renewing Col. 3.10 And have put on the new Man which is renewed in Knowledg It is Non modo Lux sed sanitas quaedam integritas Animae It is not a Light in the Mind but the soundness of the Mind It is not only directing but rectifying not barely enforming but reforming and transforming It is true that Knowledg which is not Saving may make a great change in the lives of some As we read of some Apostates that had escaped the pollutions of the World through the Knowledg of Christ 2 Pet. 2.20 But Spiritual Knowledg that which is an effect of special Illumination is an Introduction to Spiritual Renovation to an inward thorow change It not only brings Conviction but is attended with Conversion There is a turning from Iniquity with this understanding of the Truth Dan. 9.13 And a coming in to Christ Joh. 6.45 Every Man therefore that hath heard and hath learned of the Father cometh unto me So the Spirit guideth those to whom he is given not only to the Truth but into Truth into all necessary Truth Joh. 16.13 An Emphatical Expression Tò docere terminatur in intellectu Sed ducere c. pertinet ad voluntatem affectum The Truth spiritually apprehended makes a Spiritual Impression on the Soul The Heart is new cast into the form and Mould of Divine Truth Rom. 6.17 Thus Sound Knowledg makes sound Spiritual Knowledg maketh a Spiritual Man As the Fear of the Lord i. e. the Word that teacheth his Fear is clean Psal 19.9 It is so not only formalitèr but effectivè pure in it self and a cause of Purity Spiritual Knowledg will make a Man spiritually minded And this is a grand difference betwixt Notional and Spiritual Knowledg The former doth something enlighten but not sanctify but the latter is also Sanctifying Joh. 17.17 Sanctify them through thy Truth Certainly that Knowledg of the Truth is not Saving which is not Sanctifying Nor is our Knowledg sanctified if we are not sanctifyed by it 7. Spiritual Knowledg is humbling Sound Knowledg does not puff up so as other Knowledg does 1 Cor. 8.1 2. If any Man seemeth to himself to know any thing i. e. is lifted up with proud and high conceits of himself in regard of his Knowledg he knoweth nothing yet as he ought to know We cannot think it to be the Apostles meaning here to commend Scepticism or a doubting of every thing in Religion or to commend a fained Modesty or denying the Knowledg God hath given us
hold on by consent and affiance Or thus there is the primary and principal Object of Faith and the secondary and less principal Object The primary and principal Object of Faith are the fundamentals essentials and most necessary points of the Christian Religion Such Divine Doctrines Promises and Precepts without assent and consent unto which we cannot believe unto Salvation or be sound Christians Yet I shall not contend with those that make Christ the only Mediator and Saviour the principal Object of Faith forasmuch as I doubt not but we are agreed that the belief of all that is necessary to be known and believed of Christ doth suppose and include the belief of all other points that are absolutely necessary to Salvation And as he is the Chief and principal Means of bringing us to God the Scriptures have a chief reference and respect to Christ Luk. 24.44 Joh. 5.39 The secondary and less principal Object of Faith takes in other things contained in the Word that are of good use indeed Rom. 15.4 2 Tim. 3.16 But though all Scripture be of use and profitable yet all that is there written is not absolutely necessary to be distinctly known and explicitely believed And yet you may not hence infer that if you know and believe so much as is absolutely necessary to Salvation there needeth no more None are to stand at a stay in Religion All that are in the School of Christ must be making proficiency growin Faith and Knowledg We should diligently improve the means that the Word of Christ may dwell in us richly that we may be filled with the knowledg of his Will And further as a late Writer noteth there are points of Faith secondarily fundamental Fowler Design of Christianity p. 235. the disbelief of which cannot consist with true Holiness in those to whom the Gospel is sufficiently made known And all such Doctrines as are with indisputable clearness revealed to us the belief of these is absolutely necessary from an external cause though not from the nature of the points themselves viz. in regard of their perspicuity that nothing can cause Men to refuse to admit them but that which argueth them to be stark naught and to have some unworthy and base end in so doing or in the phrase of Scripture 2 Tim. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reprobate concerning the Faith Note one thing more touching the Object of Faith scil That more is taken into the necessary Object of Faith now under the Gospel than was necessary before The Mystery of our Redemption by Christ being more fully unfolded in the Gospel a more distinct explicite Faith in Christ is required of us than was required of those to whom less was revealed Revelatio est mensura Fidei Le Blanc Though Noah Abraham and all the faithful before Christ were justified and saved by Faith yet not by that special kind of Faith that such as live under the Gospel are saved by I mean there are new Articles of Faith relating to Christ his Office and Undertaking as Mediator essential to a Gospel-Faith that were not essential to Faith before the promulgation of the Gospel Nor did the Apostles themselves believe some of them till after Christ's Resurrection concerning whom excepting Judas we have no doubt but they were true Believers Next to shew you the special and proper Acts of Faith They speak much in a little that call Faith a practical Assent and a fiducial Consent I cannot exclude any of these three Acts Assent Consent and Affiance The two last are plainly expressed in the shorter Catechism and all three fully in the Confession of Faith forecited And so the learned and holy Bishop Vsher Body of Divinity p. 197. Edit 1648. to the Question What is true Saving-Faith Answereth It is such a firm Assent of the Mind to the Truth of the Word as flows into the Heart and causeth the Soul to embrace it as good and to build its eternal Happiness on it And it should not seem strange that so much is taken into the nature of true Faith As Divines now generally place it not in the Vnderstanding only or in the Will only but in both faculties conjunct if they be distinct faculties and not the very essence of the Soul disposed and acting differently towards the Object considered in a different notion and respect And methinks it is plain in Scripture that the Faith to which Salvation is promised doth not consist in one single Act for there are these diverse Acts even now mentioned attributed to it 1. It is an Assent An Assent to the Truth of the Word in general and particularly to the Promise of Salvation by Christ Though I shewed before that Faith consists not barely in Assent that this is not the whole of Faith yet we cannot deny but this is part of it We find Faith thus described again and again that we must acknowledg it one Act of Faith It would be strange indeed if a belief of the Truth be no part of Faith Then Martha answered nothing to the Question Joh. 11.26 27. when she said yea Lord I believe that thou art the Christ So see Rom. 10.9 But how does Faith assent to Divine Truth 1. Faith assenteth really not feignedly A true Believer doth not only profess or confess with his Mouth but believes in his Heart as he professeth to believe 2. Faith assents firmly not waveringly It riseth higher than opinion It is more than a Semi-perswasion of the Truth As they said We believe and are sure Not as Agrippa almost thou perswadest me to be a Christian I grant that as all Christians have not the same measure of Spiritual-Knowledg and as there are different degrees of Faith so all Believers have not the same degree of firmness of Assent And Faith does not wholly exclude all doubtings but overcometh them Indeed sometimes very horrid thoughts arise or are injected that would put the Soul upon questioning all but they are not entertained but ordinarily abhorred and rejected as they come As one says Herb. Palmer Paradoxes p. 64. §. 72. He is sometimes so troubled that he thinks nothing is true in Religion and yet if he did think so he could not be at all troubled It is true thus a Believer sometimes is sore shaken yet not quite taken off from all but rather put upon earnest Prayer and indeavours to be more rooted and grounded in Faith So these shakings are wont to end in his more firm establishment And take the weakest Believer out of such a swounding-fit and he has ordinarily a deeper sense of Divine Truths and a stronger assent to them than others whose Faith is unsound though these may have a far greater measure of Notional Knowledg even such an Assent that he dare venture his Soul and all his hopes and concerns deliberately upon them 3. Faith assents freely In this sense it is true that with the Heart Man believeth Some are convinced of the Truth but sore
against their Wills There Assent is a forced not a free Assent As some are willingly Ignorant so some again are knowing unwillingly As Light is troublesome to sore Eyes so Knowledg and Convictions to unsound Minds And they put off convictions as long as they can Though they may take some delight in speculative Truths though they may not be offended at some practical Truths yet those Soul-searching and practical Truths that would come nearest and that most concern them they are strongly prejudiced against A true Believer would not resist the Truth would not shut it out He willingly yields to and takes part with God's Truth when he knows it even against any Errour or sinful practice he had been for before And so 4. Faith assents impartially A Believer assents to the whole Word of God in general and to every thing which he sees held forth in God's Word as true And we receive no Truth upon the Testimony and Authority of God in his Word if we receive not every thing for Truth which we see his Word for A quatenus ad omne valet consequentia A partial Assent or yielding to some Truths with a rejection of others which we see as clearly laid down in the Word will not stand with true Faith Certainly I cannot have the Faith of a Christian without believing the Trinity in Unity the Incarnation Death and Resurrection of Jesus Christ and the way of Mans Redemption and Salvation by him But now when carnal reasonings are subdued and a Man is come to assent to those great Mysteries and chief Articles of Faith where the greatest difficulty lay he will more easily assent to other points of less difficulty seeing them confirmed by the same Divine Testimony upon which he rests assured of the Truth of those higher Mysteries Thus though good Men and true Believers may err and differ in controvertible points in points not fundamental or essential to true Christianity yet they are agreed in this common Principle That whatsoever the Lord saith in his Word is true And therefore when they see the Scripture against any opinion they have held it immediately puts an end to the Controversy They dare not hold any opinion contrary to known Scripture As for those that are for bringing Scripture to their opinions and not for bringing their opinions to Scripture and such as obstinately maintain their errours against clear evidence of God's Word which they see and will not see they must needs be of corrupt Minds and reprobate concerning the Faith Yet further to shew the impartiality of Faith's assent to Divine Truth 1. Hereby a Believer assents to the Truth of any thing he sees God's Word for without any other reason As indeed it is most unreasonable not to believe that God who cannot Lye who cannot be deceived or deceive Heb. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith is the evidence of things not seen Faith takes it for sufficient proof and good demonstration that a thing is so because God saith it when it doth not otherwise at all appear to a Man's Sence or Reason 2. Where the same thing may be proved both by Scripture and by humane Reason e.g. that the World was created and had a beginning as we are taught in the Scripture we may also prove it by Reason yet a Believer more chearfully acquiesceth in the Testimony of God in his Word is better satisfied with that than with any Arguments a Philosopher could bring for it To a Believer there is more weight in one single Scripture-Testimony to ballast his Judgment than in a multitude of Philosophical Reasons besides the Scripture 3. A Believer assents to the Truth of the Word in things that are quite above Mans Reason Fides nostra super ratione quidem est non tamen temerarie irrationabiliter ad sumitur Junilius Ep. Afri As that there are three Persons yet but one God that the Son of God took Mans nature that there are two natures in Christ yet but one Person that there shall be a resurrection of the Body the same numerical Body though resolved into Dust shall be raised again and re-united to the Soul Such points as quite non-plus humane reason Faith takes for great and certain Verities Where natural Reason would say How can these things be Faith will readily conclude they must certainly be true being attested by the God of Truth And yet by the way here is nothing for the Popish Monster of Transubstantiation for where hath God said that upon the words of Consecration the Bread is turned into Christs Body Or from what Word of God is so much necessarily inferred 4. A Believer assents to the Word in things that are purely contrary to the Wisdom of the Flesh and carnal Reason That which was to the Jews a stumbling-Block and to the Greeks foolishness a Believer admires as the Wisdom of God It is marvellous in the Eye of Faith That Godliness is great gain this passeth with Believers for currant Truth and an unquestionable principle though carnal Reason judgeth otherwise even that it bids Men loss Faith concludes with the Word that he that walketh uprightly walketh surely that Integrity is the best Policy when carnal Reason says that nothing sooner or more surely runs Men upon Rocks of danger Faith will give us to see that the righteous is more excellent than his neighbour even when such are commonly esteemed as the filth of the World and off-scouring of all things Thus Faith assents to divine Truth impartially 5. The Assent of true Faith is an holding Assent Men have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato said a stable belief touching the Idea of Good The lusts of Mens Hearts are ever and anon streaming up and casting a Mist over their Minds Thus it is with the most They have a glimpse of their Truth sometimes but they soon shut it out There is great fickleness and inconstancy in their assent to the Truth A temporary Faith and a temporary Assent that comes and goes but stays not But Saving-Faith is such a Faith as is never lost And so its assent is holding and abiding They have damnation that cast off their first Faith 6. The Assent of true Faith is practical and efficacious It is an operative Assent According to that before-cited It acteth * Putásne Filium Dei repurat Jesum quisquis ille est homo qui ipsius nec terretur comminationibus nec attrahitur promissionibus nec praeceptis obtemperat nec consiliis acquiescit Nonne is etiam si fateatur se nosse Deum factis tamen negat Bern. in octav pasch Ser. 1. differently upon the belief of the Commands Threatnings and Promises of the Word That is it acteth suitably to the nature of each A belief of the Promises working Consent and Affiance a belief of the Threatnings Fear a belief of the Commands Obedience A dead Man is not a Man so neither is a dead Faith true Faith A sound Assent produceth a real
the Truth and in the Cause of God Answer 1. It concerns you to be well assured that it is God's Truth you are Zealous for How many that take their own private conceits for Divine Truths 2. All Truths are not of equal importance And though the least Truth may not be denied or opposed yet lesser Truths may be silenced and concealed when a Zealous contending for them would be to the wrong and prejudice of far greater and more necessary Matters That is not to defend but to betray the Interest of God and his Truth when Men care not perdere substantiam propter accidentia to lose the substance of Religion for Accidents and Circumstances And that is Erratick Zeal and Mischievous like Fire out of its place when Men are so hot and earnest in contending about lesser Points that they themselves neglect and do what in them lieth to hinder others minding the main of Religion Zeal like Fire in its proper place is of great use and benefit But out of its place very dangerous and destructive And remember Sirs that true Zeal for God is most for those Truths and Duties wherein the great interest of Religion lieth And is most against such things whereby God is most dishonoured the Gospel obstructed Religion most wronged discredited c. 8. Right Zeal is joyned with Christian Moderation is for Christian Concord One of a truly zealous Spirit is also of an healing closing Spirit is of a publick Spirit Right Zeal is more for the common interest of Religion than for private Opinions It is no Firebrand no Incendiary in the Church It is moved at what it sees amiss it is for Reformation but will not hurry Men upon disorderly actings in their passionate sense of Disorders It is against extreams on both Hands Passionate Transports and rash heady Courses are not the effects of an holy but of a bitter Zeal Right Zeal keepeth within due compass It is for Edification not for Destruction It is for Peace and Unity It is for Sodering and Cementing not for Separating such as should Joyn. As Fire though it separate Heterogenials congregates Homogenials Yea it will melt divers Metals into one Lump True Zeal is not for perverse Disputings tending to Strife but for godly Edifying in Faith It is not for kindling Dissentions or causing Offences and Divisions amongst Christians but is moved with great Grief at the sight of such things As the Apostle Who is offended and I burn not It is for maintaining the unity of the Spirit in the bond of Peace And they that are more zealous to maintain some By-opinions than to maintain Union and Communion with their Fellow-Christians are quite besides the Mark. The Churches Peace and Edifying one another in Love are far greater Matters than any unnecessary Opinions which too many too zealously contend for Yea Vnnecessary is too good a word for some of them I should have said unsound Opinions O that the Guilty here would seriously consider whether it would not be more for the Honour of God the Credit and Interest of the Gospel and the securing of true Religion amongst us to joyn with their Fellow-Christians so far as they can to hold together to their mutual help strengthening and encouragement than to be so hot for their Opinions which if they were true yet are far remote from the Foundation and so far from being necessary to Salvation that not one of hundreds that are saved and now in Heaven was ever of their Way and Opinion here To be so rigid in their Way to carry as if all were unfit and unworthy for them to hold Christian Communion with that come not over to such Opinions of theirs alas this is Wild-fire not true Spiritual Zeal And verily I cannot think of any thing that will probably more harden and encourage Papists at this Day than the sad Rents and Dissentions amongst Protestants As he said Is not the hand of Joab in all this So it is probable enough the Heads of Jesuites have been in this Divide impera They know a Kingdom divided against it self is not likely to stand long and hope to raise themselves on our Ruines 9. That is right Zeal when we are more moved with Indignities offered unto God than with any Injuries done to our selves When we are more zealous in God's Cause than in our own We find Numb 12.1 2. Miriam and Aaron speak against Moses yet he seemed not at all concerned for himself We find not any reply that he made He was meek in his own cause Whereas upon sight of the Peoples Impiety their Idolatry in the Cause of God he was presently all on a flame His anger waxed hot Exod. 32.19 To be mild in our own cause but zealous in God's is a sign that we are indeed zealous for God As it is a sign of the contrary when we are remiss as can be unmoved unless when our own Interest is wrapt together with God's Interest As most Parents and Masters can bear it well enough though Children fail never so grosly in respect of the Duty that they owe to God though Servants plainly neglect and contemn God's Service They can bear with their Impiety with their taking God's Name in vain with the prophaning of his Day c. And yet many times they are all Fire and Tow if such do but fail in point of good Manners to them if they be not very observant of them and their commands Now it is true the least Irreverence towards Parents and so negligence in Servants are Sins against God But if upon that account you are most moved and displeased then you will be displeased at other Sins as well and more displeased at greater Sins than you are at these You will be zealous for God when Self is not so much concerned 10. Right Zeal for God is joyned with real Love and true compassion towards Men towards Sinners Thus while we hate their Sins we should yet love and heartily wish well to their Persons While we cannot bear with them that are evil in that which is evil yet we should be glad to do them good and glad indeed if by any means we might be helping to make them better As great Enemies as the Jews were to the Gospel and to the Apostle Paul yet he could not but pity them and his hearts desire and prayer to God was for them that they might be saved Rom. 10.1 Zeal against Sinners hath anger and grief in it not hatred As in the Apostle 2 Cor. 12.21 True Zeal desires their Conversion rather than Confusion And would rejoyce more in their Reformation than in their Ruine Our Saviour checked the furious Zeal of the Disciples when they would fain have been calling down Fire from Heaven to consume those poor Creatures that would not receive him Ye know not what manner of Spirit ye are of Luke 9.54 55. They were too hasty at that time a spirit of Revenge was stirring in them which was not Elias's spirit
the Jew first Of the Jew first as knowing most being instructed out of the Law ver 17 18. To be wise unto Salvation is to be wise indeed But a common notional Knowledg like a dead Faith may deceive will never save Men. Now to shew wherein sound Spiritual-Knowledg differeth from other common knowledg 1. Spiritual Knowledg differeth from Natural Knowledg as this is a Knowledg of Natural things that of Spiritual things Natural Knowledg is the Knowledg of a Man Spiritual Knowledg is the Knowledg of the Holy Prov. 9.10 the knowledg of a Saint or of a Christian Natural Knowledg is a Knowledg of God in his works Rom. 1.19 20. Spiritual Knowledg is a Knowledg of God according as he is revealed in his Word Psal 119.169 But here you may say Is there not a Literal Knowledg of the Word different from Saving Spiritual Knowledg Answ 2. Spiritual Knowledg differs from a Literal Knowledg as a Literal Knowledg doth not always infer a Spiritual Knowledg though a Spiritual Knowledg doth not include the Literal A Literal Knowledg is from a common illumination Spiritual Knowledg from a special Illumination of the Spirit Eph. 1.17 * Docet modum nempe per revelationem Sacrarum Literarum quae fit tollendo velum è cordibus nostris illustrando mentes nostras quò c. De Revelatione hîc loquitur non quae Prophetis speciali modo siebat sed quae omnibus piis communis est M. Pol. è Zanch. in Eph. p. 31. c. b. Not that it is by immediate Revelation as the Doctrine of the Gopel was made known to the Aspostles Nor do Divines intend such immediate Revelation or Inspiration when they distinguish betwixt Literal Knowledg and Spiritual as betwixt an acquired Habit and an Habit infused But this is by a special powerful irradiation and shining upon the Understanding lightning and raising it to a Spiritual discerning of the Mystery and method of Salvation revealed in the Word which a Man had but a slighty overly Knowledg of before 1 Cor. 2.14 The natural Man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned Though by such means as Reading Hearing Study Conference he may come to a notional literal Knowledg of the Scriptures and of the Doctrine of Christ yet without a special work of the Spirit a Man cannot spiritually discern the same Take a Natural Man that knows most of the things of God that can discourse well of Regeneration and other Points in Divinity yet they are strange things to him he sees them but as things afar off yea blindness of Mind in a prevailing degree still hinders him from passing a right practical Judgment of the surpassing worth and excellency of Spiritual things till he comes to this enlightning of the Spirit And one that is thus enlightned can say as he Joh. 9.25 whereas I was blind now I see He hath other thoughts of Sin than he had before he hath other thoughts of God and Christ of Heaven and Holiness than he had before 3. Spiritual Knowledg is not ordinarily attained without means and when it is attained it teacheth still to attend humbly and diligently on the means God hath appointed The more common works of the Spirit prepare for the special works of the Spirit So a common Literal Knowledg makes way for Spiritual Knowledg Certainly it is not the ordinary way and method of the Spirit to dart in the Saving Knowledg of God and Christ immediately into Souls that knew nothing of God and Christ before But those Divine Truths which we had but a dim and slighty apprehension of he sheweth with fuller and plainer evidence And as the Lord hath enjoyned us the use of the means to attain to Knowledg Men have no ground to hope they should come to Knowledg in the neglect of means Then shall we know if we follow on to know the Lord. Hos 6.3 We are not now to look for immediate Revelations but to hear what the Word saith which was given by Divine Inspiration What the Scripture saith that the Spirit saith Heb. 3.7 Rev. 2.7 We are to wait on the Spirit not to give us new Scriptures but to open our Vnderstandings to understand the Scriptures which he hath already given We are to Read Hear Pray c. that we may understand They that wholly neglect and despise the means of Knowledg that will not go to the Law and to the Testimony that seek not the Law at the Mouths of God's Messengers whose Lips should preserve Knowledg but despise prophesying conceiting themselves wiser than their Teachers And they that would be Wise and knowing besides and above that which is written and set up cry up the Light within as they speak above the written Word how much soever they are conceited of their own Knowledg should know that it cannot be sound Such as exalt their Wisdom against the Wisdom of God in his Word contemning the means he hath appointed are presumptuous indeed and Proud knowing nothing as they ought to know Such are not taught as the Holy Ghost teacheth be their pretences to the Spirit never so high To receive Wisdom's words to incline our Ears and apply our Hearts thereto to cry after Knowledg and lift up our Voice for Understanding to seek her as Silver and dig for her as for hid treasures this is the way indeed to find the Knowledg of God Prov. 2.1 c. 4. Spiritual Knowledg is clear and satisfying True it is that all who have the special Illumination of the Spirit have not the same degree and measure of Knowledg but recipitur ad modum recipientis Some Christians are but Babes not Men of Knowledg And we all know but in part and see but darkly compared with the Saints in Heaven Yet where God hath shined into the Hearts of any to give the Light of the Knowledg of his Glory in the Face of Jesus Christ Such must needs have a more firm and certain assent to the Truth than they who are in a state of Darkness As Peter said Joh. 6.69 We believe and are sure that thou art that Christ the Son of the Living God As Christ of the Disciples Joh. 17.8 They have received my Words and have known surely that I came out from thee As the Apostle Rom. 14.14 I know and am perswaded As the Gospel came to the believing Thessalonians not in Word only but also in Power and in the Holy Ghost and in much Assurance 1 Thes 1.5 As the Apostle speaks of the full assurance of understanding to the acknowledgment of the Mystery of the Gospel Col. 2.2 As Divines distinguish inter cognitionem agnitionem betwixt bare knowing and acknowledging of the Truth That of the Head only this of the Heart also that overly and superficial this deep and thorow As the Apostle prayeth here that they might be filled with the Knowledg of God's Will
1. I say how dark are such a ones apprehensions of the Sun compared with ours who enjoy its Light Spiritual Minds are for such an experimental Knowledg of God and Jesus Christ Yea they are for an appropriating Knowledg The more they know of God the more earnestly they desire and endeavour to discover their special propriety in God They cannot be satisfyed till they know him to be their God The more they know of Jesus Christ the more they long to know that he is their Jesus and their Lord. 2. Spiritual Minds are for knowing more of themselves There can be no Sound Knowledg without Self-Knowledg Nil prosunt lecta nec intellecta nisi teipsum legas intelligas Let a Man Read Study Understand never-so-much all his Knowledg is vain and unprofitable without an application of it to himself Job 5.27 Hear and know thou it for thy good In the Hebrew it is know thou for thy self or with thy self Many hear as for others are more ready to apply the Word to others than to themselves Such are not likely to get good by what they hear are no better for what they know The Word is compared to a Glass And it concerneth every one to look his Face in this Glass Yea it is not enough to look with a sudden Glance and so away again but we must continue therein to know what manner of Persons we are and ought to be Jam. 1.23 24 25. And Spiritual Minds are for Self-Acquaintance Spiritual Knowledg will put Souls upon and help in examining and proving themselves that they may know themselves 3. Spiritual Minds would know all the Counsel of God so far as concerneth them and especially they are for knowing what most nearly concerneth them Knowledg without Wisdom as one says is usually curious Dr. Manton on Jam. 3.13 p. 384. and censorious Sound Minds would be acquainted with the Word of God pro or con They are ready to receive it whether it make for them or against them And so The Ear that heareth the reproof of Life abideth among the Wise He that heareth reproof getteth Vnderstanding Prov. 15.31 32. See also Prov. 19.25 What a strict charge did Eli lay on Samuel not to hide any thing from him that the Lord had told him 1 Sam. 3.17 And when he was told of the evil determined against his House he did not fret and fume but said It is the Lord let him do what seemeth him good So Hezekiah 2 King 20.19 But how few that would like to hear of their Sins or are willing to hear of the Judgments God has denounced against them in his Word Such Knowledg is too painful for the most They had rather sleep on in their Sins than be so disquieted God's Messengers are accounted their Enemies and Tormentors when they tell them the Truth Alas we can meet with but few in comparison that are for right things that will endure sharp reproof though needful to set them Sound But few that would have their Sores touch'd But a Sound Mind would hear and know the worst of it self It is the Prayer of such a one Make me to know my Transgression and my Sin What I see not teach thou me and wherein I have done Iniquity I would do so no more Search me O God and prove me and see if there be any way of Wickedness in me and lead me in the Way Everlasting Such would know their Sins to be humbled for them and to turn from them So likewise Sound Minds would know more of their Duty to discharge it These would be more knowing not only in matters of Faith but as well in matters of Practice Prov. 10.8 The Wise in Heart will receive Commandments The Wisdom of the Prudent is to understand his way In the point of his Duty here he would not be to seek Such have little time to spend have little Heart to spend time about such Notions though true that have little or no influence on the Heart and Life Others study those things most that do least concern them And are taken up with by-matters neglecting the main But wholsom words and the Doctrine of Godliness agree best with Sound Minds As the Psalmist says Psal 119.104 Through thy Precepts I get Vnderstanding And prayeth ver 27. Make me to understand the way of thy Precepts And again ver 73. Give me Vnderstanding that I may learn thy Commandments As John's hearers came and asked What shall we do What shall we do Luk. 3.10 12 14. Serious Minds make little account of that Knowledg which hath no influence on is not reducible to practice Now the Lord grant that we may be filled with the Knowledg of his will in all Wisdom and Spiritual Vnderstanding that we may walk worthy of the Lord unto all pleasing being fruitful in every good work and encreasing in the Knowledg of God HEB. 10.39 But of them that believe to the Saving of the Soul SAving Faith is omnium virtutum radix Fundamentum as the Foundation in the Spiritual Building as the root of other Graces What Glorious things are spoken of Faith in Scripture Where is the Christian that will not acknowledg that doth not in some measure understand the usefulness excellency and the necessity of Faith A Christian could not live without it nor can he perish with it But the Question is How Saving-Faith may be known And wherein it is differenced from other Faith that is not Saving Indeed there is an Historical or Dogmatical Faith and there is a practical Faith there is a dead Faith and a living Faith there is a temporary Faith and a grounded and permanent Faith there is a counterfeit Faith and unfeigned Faith It ought to be our great care that we take not Leah for Rachel that we take not up with a Fancy instead of Faith Here first I shall shew what it is not 1. True Faith is not a blind implicite Assent to one knows not what Not a believing as the Church believes I grant as there is a general Repentance and humiliation so a general Faith As there is an Humiliation for unknown Sins when a Man is humbled and heartily grieved to think that he is more vile and sinful than he sees himself to be and to think that he is guilty of a multitude of Sins more than he is able to find out and discover in his Heart and Life whereby he is disposed to a particular Repentance for any of those unknown Sins as he cometh to a knowledg of them so there is a general and implicite Faith or Assent to Divine Truths contained in God's Word such as one hath not yet attained to the knowledg of when a Man believeth that whatsoever God saith in his Word is most certainly true and would yeild his Assent readily to any Truth which at present he has no knowledg of as soon as he sees the Scripture for it But this general implicite Faith and credence of the Word of God is
Article as Estius says because in it especially the Jews differed from Pagans or because it is the first Article of our Faith But he might questionless have added other Articles which the Devils as well believe and are convinced to be certain Truths They believed Jesus to be the Son of God Mat. 8.29 And that he was the Christ Luk. 4.41 The Devil that puts others upon questioning whether there be a God Or whether the Scriptures be the Word of God hath no doubt of these things himself He that would have Men Atheists or Infidels is far from being either himself Atheism and Infidelity are Sins which the Devil cannot be guilty of An Atheist or an Infidel is in that respect worse than the Devil himself Now certainly that Faith which the Devils have cannot be true Saving-Faith But the Devils have such a Faith as this they are clearly convinced that the Scriptures are the Word of God and that what God's Word holds forth is certainly true How absurd and irrational is it to suppose that the Devils that are Damned have that same Faith for the nature of it which the Scripture calls precious Faith and which it maketh the condition of Salvation And yet mistake me not I grant a Dogmatical Faith is included in Saving Faith As the Vegetative Soul is included in the Sensitive or as both these are included in the Rational Soul So a believing that there is a Christ that he is come in the Flesh and a believing the Word of Christ is included in our believing in him And indeed they that believe not what is spoken of him in the Gospel that believe not the Son of God his taking Mans Nature on him uniting it to his Person that there was such a one as Jesus Christ that was born of a Virgin that suffered was crucified at Jerusalem and rose again from the dead and ascended up to Heaven according to the Scriptures they that allegorize the true Christ out of Doors and only acknowledg a Christ within them they do not believe in that Jesus whom Paul preached whom all the Apostles preached whom the Father sealed I further grant that to believe with a Dogmatical Faith is part of Man's duty It is a setting to our Seal that God is true Joh. 3.33 And he that believeth not God hath made him a Lyer 1 Joh. 5.10 Think what an heinous Sin it is to give God the Lye If you deny his Truth you deny him to be God If he were not the God of Truth he were not the true God And further we must grant that the Word is a great gift of God that it is a wonderful favour that he is pleased thus to reveal his Mind and Will and make himself known to the Sons of Men. And that it is a work of the Spirit though but a common work which such may have as shall not be saved to bring Men to assent to the Truth All this is granted But yet though we know the Truth and cannot but assent to it in our Judgments if we do not embrace it with suituble Affections if we do not heartily cleave to it and sincerely submit to it our simple belief of the Truth is so far from being a Saving work that it will increase our Condemnation as our guilt is increased by it 3. True Saving-Faith is not a meer perswasion that my Sins are pardoned that I shall be Saved Some have gone this way Believe that your Sins are pardoned for Christ's sake and they are pardoned and you justifyed Believe that you shall be saved by Christ and you shall be saved A short cut to Heaven But how little need is there to teach Men Presumption or to encourage it But to shew you the Vanity of this conceit 1. All that hear the Gospel are bound to believe in Jesus Christ But all such are not bound to believe that they are pardoned justifyed and shall be saved 1 Joh. 3.23 This is his Commandment that we should believe on the Name of his Son Jesus Christ And what Duty is more pressed in the Gospel But where doth the Gospel command all to believe that they shall be saved How many alas that are in their Sins that are such as the Word of God condemneth Know ye not that the Vnrighteous shall not inherit the Kingdom of God Such as the Apostle speaketh of 1 Cor. 6.9 10. believe contrary to the Gospel if while such they believe that they are pardoned and shall be saved The Gospel calleth us to repent that our Sins may be blotted out And we have no ground to believe or hope that our Sins are pardoned till we repent When we find unbelief spoken of as the great condemning Sin we must not take it so as if Sinners were condemned because they would not believe that their Sins were pardoned Nor is it the sense of that Article in our Creed I believe the Remission of Sins that I believe my Sins are remitted Too many lay down this Conclusion that yet stand condemned by the Sentence of God's Word All impenitent Sinners are bound to believe that at present they are in a state of Wrath Heirs apparent of Hell that except they repent they shall perish they cannot be saved 2. Are we not justifyed by Faith Deny that and you deny plain Scripture Now we cannot be justifyed by Faith if we are first of all to believe that we are pardoned and justified Le Blanc Thes Theol. p. 212. §. 103. Quomodo enim possemus justificari per actum qui justificationem jam factam praesupponit Must we believe our Sins are pardoned that they may be pardoned Must we believe we are Justifyed that we may be Justifyed What can be more absurd Then we must believe what is not that it may be as we believe If the first Act of Faith be to believe that I am pardoned and justifyed then Remission and Justification must needs go before Faith The Act supposeth the Object In order of Nature Faith is before Justification otherwise we are not justified by Faith and in order of Nature at least we must be justified before we can truly believe that we are justified Therefore we cannot be justified by believing we are so It is a plain contradiction to say that we believe before we are justified and yet are justified before we believe 3. It cannot be the first Act of Faith to believe I shall be saved except instead of the Word some special Revelation besides the Word be the Ground of my Faith This is plain because it is not at all credible to me according to the Word that I shall be saved till I know I have Faith such a Faith as hath Salvation annexed to it by promise such a Faith as purifieth the Heart worketh by Love c. According to the Word only he that believeth with such a Faith shall be saved That I cannot believe according to the Word that I shall be saved till I find such a Faith
erando contra se indulgentiae ostium clauserit Fulgent Epist 7. Despair is quite overmuch a dreadful extreme When Souls are taken off from those general Grounds of Hope scil God's abundant Goodness and Mercy the Fulness and All-sufficiency of Christ's Satisfaction and Merits the Freeness of the Offer of Grace to all that will accept it what can be expected but that such should be overwhelmed and swallowed up of Sorrow As a Man falling into a deep River perisheth if he let go and lose his hold A despairing Sorrow is an Extreme opposite to godly Sorrow True Humiliation for Sin as against God is a giving glory to God but Despair of ever finding mercy though we should seek to him this is a great dishonour to God a denial of his Goodness Grace and Truth as it is also a great dishonour unto Christ a denial of his Willingness or of his Ability and All-sufficiency to save all that come unto God by him 6. When Sorrow is more than Nature can bear hazarding Health and Life or clouding Reason crazing the Brain This is plain over-doing Thus indeed one should become unfit for the right discharge of this or any other Duty yea become a stumbling-Block in others way and prejudice many against serious Godliness as if it tended to Melancholy or Distraction Thus far of Sorrow for Sin I might also have laid down the Concomitants of godly Sorrow by which it may be known but because I would not over-burden the Reader and I have exceeded the bounds of my first Intentions I shall let them pass Only one I must take notice of because a main essential Part of true Repentance viz. A forsaking of Sin and real Reformation As one says well Mr. B. Christian Directory pag. 317. §. 17. I had rather be that Christian that loaths himself for Sin Nunc autem cùm abundantiùs otiosa verba scurrilia profluant quà m prius lachrymae Bern. de Adventu Dom. Ser 4. resolveth against it and forsaketh it though he cannot weep for it than one of those that can weep to day and sin again to morrow and whose sinful Passions are quickly stirred as well as their better Passions So I come to that other Part of Repentance which is Turning from Sin unto God As in the Testament the Word schubh is commonly used for which the Seventy have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is most * In N.T. quinquies in universum occurrit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamter used in the New Testament doth answer as the Latine resipiscere There is more in Repentance than Sorrow for Sin We read 2 Cor. 7.10 Godly Sorrow worketh Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Graeco sono poenitentiae nomen non ex delicti confessione Tertul. adv Marcion l. 2. sed ex animi demutatione compositum est So Trouble of Mind without a Change of Mind is not sound Repentance And a real Change of Mind there cannot be but there will also be a Change of Life To repent and turn are again and again joyned in Scripture as Synonyma's or one exegetical of the other Ezek. 18.30 Repent and turn your selves from all your Transgressions so Iniquity shall not be your Ruin Ezek. 14.6 Repent and turn your selves from your Idols Acts 3.19 Repent ye therefore and be converted that your Sins may be blotted out And compare 1 Kin. 8.47 with 2 Chron. 6.37 In the former we read If they shall bethink themselves and repent In the latter thus If they bethink themselves and turn There is no Repenting without Turning This Turning hath two Terms as all Motions and Mutations have A quo ad quem The Term from which a repenting Sinner turneth is Sin It is from dead Works Heb. 6.1 From Idols Ezek. 14.6 From his evil Way Jonah 3.8 From all his Transgressions Ezek. 18.30 Sin is a Turning from God Repentance is a Turning from Sin to God again Jer. 8.6 No Man repented him of his Wickedness How did that appear thus Every one turned to his Course as the Horse rusheth into the Battel When a Sinner repents he makes a stand asking his Soul What have I done yea he faceth about wherein he hath done Iniquity he would do so no more The Term unto which a repenting Sinner turneth is mediate or ultimate The mediate Term is God's Testimonies Psal 119.59 I thought on my ways and turned my feet unto thy Testimonies It is but an half turn to be turned from the practice of Sin but not to the practice of Holiness The ultimate Term is God Hos 5.4 12.6 Acts 26.20 That they should repent and turn to God This in general But hence it is a plain Case that such Sinners remain impenitent Ubi Emendatio nulla Poenitentia necessario vana Tertul. de Poenitentia who still continue as bad as ever if they do not wax worse and worse more profane and debauch'd As Moses said to that froward People Deut. 9.24 You have been rebellious against the Lord from the day that I knew you How many are there of whom one may say the like They that knew them many years since knew them to be profane Swearers Pot-Companions Scoffers Haters of them that are good Enemies to God and Godliness and they are the same at this day Now without such an extraordinary Spirit of Discerning as the Apostle Peter had one may plainly perceive such to be yet in the Gall of Bitterness and Bond of Iniquity as he said of Simon Magus Acts 8.22 And what will become of such if they repent not of their Wickedness it is easy for any one that looketh into his Bible without a Spirit of Prophecy to soretell You read their Doom Psal 11.6 Vpon the wicked he shall rain Snares Fire and Brimstone and an horrible Tempest this shall be the Portion of their Cup. Psal 68.21 Our God shall wound the Head of his Enemies and the hairy Scalp of such an one as goeth on still in his Trespasses So see 1 Cor. 6.9 10. Rev. 21.8 22.15 But because some are outwardly reformed who are not inwardly renewed or throughly changed let us come to the Question Quest How may a Man know that he truly forsakes Sin and turns from it so as will evidence a sound Repentance Answ 1. When it is from a right Principle As 1. From a right Fear of God from a child-like Fear of offending and not a meer slavish Fear of suffering Prov. 3.7 Fear the Lord and depart from evil Prov. 16.6 By the Fear of the Lord men depart from evil As we read of Job he was one that feared God and eschewed Evil Job 1.1 And Nehemiah Neh. 5.15 So did not I because of the fear of God Are we careful to eschew Sin with respect unto God and not only to Men or to our selves Indeed there is a lawful and good use to be made of Divine Threatnings to restrain us from Sin they are
of God in us our indignation will be moved when we hear the Name of God profaned and see his Majesty affronted his Laws violated his truth and interest opposed Now what say you to this If you can be sensible enough of any injury done to your selves but no way touched or affected with the great indignities you oft see and hear offered unto God If you can see Sinners as it were flying in God's face and yet remain sensless and speechless having nothing to say in God's cause as the Psalmist was dumb in his own cause Psal 38.14 as a Man that beareth not and in whose mouth are no reproofs If you can have fellowship with Sinners delight in their company and rather countenance than discountenance the Ungodly and love them that hate the Lord will these things shew any love to God Would you take him for your friend that could see others evil intreat you and yet stood by as one wholly unconcerned And can you be friends with those who shew themselves enemies to God and no way manifest your displeasure against them and their evil ways and will you yet pretend to love God 11. If we love God we have a desire to win and draw in others to him Cant. 1.4 Draw me we will run after thee When she was drawn she would be for drawing others to him She was not content to come alone but would endeavour to bring in others with her As the Psalmist Psal 34.3 O magnify the Lord with me So one that loves God will be ready to call upon others O love the Lord with me O serve the Lord with me If we have the love of God in us it will grieve us to see others enemies to God As the Psalmist I beheld the transgressours and was grieved And especially it will be our grief to see any of ours alienated from God to see any of our friends enemies to God any of our Relations such as are near to us afar off from God to see any of our Children backward to that which is good Children of disobedience carrying so that we may know they have not the love of God in them We shall be earnest with God in Prayer that he would change their hearts that he would circumcise their hearts to love him What is it that we would chuse for ours if we might have our choice Whether would we chuse God or the World Had we rather see them in a state of Grace and in favour with God though they were never so poor and low in the World than see them rich and graceless And would we in the first place acquaint them with God Are we still admonishing perswading charging them to come in to him If we are less afraid of displeasing God by a sinful silence here than of displeasing them by plain and faithful dealing with them is not this to honour them above the Lord And if we can be well enough pleased with Children though we cannot see the least spark of Grace in them if they are but likely to thrive and prosper in the World and if we regard not though our Servants are backward to God's Service while they follow our business close if we take no pains with them to get them better principled such things would shew as little love to God as to their souls 12. If the love of God be in us then we are no longer in love or in league with Sin Psal 97.10 Ye that love the Lord hate evil How can we love God who is Holiness it self and yet be in love with Sin that is so contrary to God He that loves his Prince hates Treason and Rebellion against his Prince He that loves his Father Ubi regnat charitas non regnat cupiditas Lud. Carthus does not delight to walk cross to his Father The predominant love of God and reigning Sin are things utterly inconsistent If we love God we cannot but hate and dread that which would separate betwixt us and our God Here I may allude to that Text Deut. 13.4 6 8. Ye shall walk after the Lord your God and cleave to him And if thy friend which is as thine own soul entice thee secretly saying Let us go and serve other gods Thou shalt not consent unto him nor hearken unto him neither shall thine eye pity him neither shalt thou spare neither shalt thou conceal him But thou shalt surely kill him thine hand shall be first upon him to put him to death So if we love God and cleave to him we shall not be for concealing and sparing any sin how dear so ever it may have been though it hath been as a right Eye or as a right Hand to us we shall no longer connive at any Darling Lust that would entice and draw away our hearts from God we shall be resolved on the mortifying and crucifying of it The love of God and friendship with Sin will not stand together Oh! think seriously of this While thou art wedded to any lust to thy Pride to thy Flesh-pleasing Sensuality or to thy Covetousness c. thy heart is not with God Thou canst not cleave to God and Sin both Thou canst not be for two Masters so contrary but if thou lovest the one thou must needs hate the other if thou cleavest to the one thou must needs forsake the other If thou lovest evil more than good as Psal 52.3 if thou art so far linkt in and in league with any lust that thy Will is more for keeping than for parting with it more for serving and gratifying than for subduing and crucifying it the love of God is not in thee 13. If we love God then it is our delight to serve and obey him 1 Joh. 5.3 This is the love of God that we keep his Commandments and his Commandments are not grievous So in 2 Epist v. 6. This is love that we walk after his Commandments To love him and keep his Commandments are joyned Exod. 20.6 Neh. 1.5 When a friend says If you love me do such a thing for me his Intreaty useth to have the force of a Command If God's Commands have no force with us it is a sign we love him not If we have the love of God in us Nunquam est Dei Amor otiosus Operatur etenim magna si est Si vero operari renuit Amor non est Gregor Mag. Hom. 30. we shall delight in his Law as the Psalmist did Psal 119.70 we shall delight to do the will of God and chuse the things that please him As we must shew our faith so our love by our works Qui non placet Deo non potest illi placere Deus Bern. As I told you before Love is a well-pleasedness with God above with a desire in all things to please him Now if we are more for pleasing our selves than for pleasing God more for having our own wills than for doing the will of God if we are more at Mens command at the command
the Christian Society As Colledges have their Statutes and other Companies and Societies their particular Orders This is an Order for all that are of Christ's School And without renouncing Self we cannot rightly depend on Christ without forsaking Self we cannot follow Christ without crossing Self we cannot comply with the Will of Christ without denying self we cannot be ready to confess Christ we cannot be willing and prepared to die to suffer for Christ How easily are Men brought to deny the Faith and Truth to deny God and Jesus Christ that have not learnt to deny themselves Will Lovers of themselves will Self-seekers stick to Christ and his Truth when put upon trial whether indeed they are content to sell all for the Pearl of price Whether they can forsake all for Christ When the Cross shall follow those that follow Christ will not such flinch from him then Yea before any such Trials come all that have not learnt to deny themselves have denied God and Christ already in their Hearts and are daily denying him in their Works and Lives Though Men have a form of Godliness yet while they deny the power thereof so far they deny God And to deny the power of Godliness is a sad preparation and introduction to the grossest and most shameful denial of God and Christ when a Temptation thereunto shall come No wonder therefore that Christ says here Whosoever will come after me let him deny himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him utterly deny himself The simple Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as to deny that with this Preposition added it seems to signifie more to deny with an Emphasis to deny with contempt and abhorrence of ones self Quest But what is it to deny our selves Answ 1. In the Negative 1. We must not deny our selves to be what indeed we are as we must not feign our selves to be what we are not As the Prophet Ahijah said to the disguised Wife of Jeroboam Why feignest thou thy self to be another It is one thing to disguise and another to deny our selves The Hypocrite that seems to be what he is not and would not appear to be what he is is yet far from that Self-denial Christ calls us to he deceives himself and others while he does not deny himself So likewise many a sensless Sinner when admonished of his Faults will not acknowledg that he is the Man whom such a repoof concerns He will justifie himself though his Lips prove him perverse and though it may further provoke the Lord to plead with him as Jer. 2.35 To deny the Truth here is quite opposite to Self-denial Again Some there are in another Extream For whom God hath done much yet being clouded with Melancholy c. they cannot see so clear as otherwise they might and thereupon soon question yea deny any good wrought in them The condition of these is far better than the others spoken of before Yet they are to be pittied and such an Humour not to be fed or encouraged It is one thing to deny our selves and another to deny God's goodness to us It is no way contrary to Self-denial for a Christian to say with the Apostle 1 Cor. 15.10 By the Grace of God I am what I am Some go further yet and charge themselves more deeply than there is just cause As some poor troubled Spirits will not down with it but that they have sinned the unpardonable Sin c. But though we are not to deny our selves we are not falsly to accuse our selves 2. We are not to deny our selves in that sense wherein it is said that God cannot deny himself 2 Tim. 2.13 He abideth faithful he cannot deny himself He is ever as good as his Promise constant to his Word We may not in this sense deny our selves may not go back from lawful promises made either to God or Men. We should not use lightness yea and nay 3. We are not to renounce the use of our Reason That is no piece of Self-denial intended or required here That would be to make the Christian Religion unreasonable And how great a reproach would that cast upon Religion What is Man but Animal rationale or Ens ratione praeditum a Creature endued with Reason That it is as natural to him as congruous to that form and kind of being which his Creator has given him that he should use his Reason as that the Sun Moon and Stars should shine and give forth their light And it is certainly the highest and noblest use our Reason serves for to help us in the discovery of Truth and to direct us in the choice of Good Therefore no doubt we may be the Servants of Christ upon more Honourable terms than Nahash would have put upon the Men of Jabesh-Gilead Christ never required his Followers in this sense to put out their right Eyes though we must part with our dearest Lusts which have been as our right Eyes yet when these are pluckt out we should see never the worse But it is the way of Antichrist to perswade Man to an implicit Faith and to blind Obedience It is the drift and design of the Synagogue of Satan to get Men hood-winkt that they may be content to see with the Eyes of their Rulers and Leaders and follow them which way they please But we should be ready always to give an answer to every Man that asketh us a Reason of our Faith 1 Pet. 3.15 And can we give a Reason of our Faith without using our Reason And how oft doth the Lord reason with Men about Matters of Religion See Isa 46. from ver 5. to ver 9. Then would he not have Men use their Reason here Yea how does he upbraid Men that they used their Reason no better that they did not shew themselves Men See Isa 44.19 Chap. 27.11 It is a People of no understanding And it is plain the Scriptures that are a Rule for our Faith and Practice could not be rightly applied and made use of without putting forth our Reason Mat. 22.29 31 32. Where Christ telleth the Sadducees that denied the Resurrection Ye do err not knowing the Scriptures No Man could discover the Resurrection of the Dead in that Scripture brought for it without the use and exercise of Reason And farther We must have Reason to convince those who as yet believe not the Divine Original and Authority of the Scriptures How else should Heathens Infidels be convinced and converted Would we have them change their Way and Opinions without seeing any Reason for it And while Hereticks and Men of unsound Minds abuse their Reason setting it against the Truth should not we use and improve our Reason in defence of the Truth Can we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confute Gain-sayers without using our Reason And the Apostle would have Christians not as Children but Men in understanding 1 Cor. 14.20 And that is a weighty passage which some have laid down who have written to good
as if he knew not himself carry as if he loved not himself as if he contemned himself as if he cared not what became of himself We must have no regard of our Selves have no regard of Estates Liberties or Lives but seem prodigal of them cast away all we have in the World rather than desert God and Christ to keep any thing here The substance of Self-denial is included in the particulars here laid down Yet I shall shew further by other Notes how we may know whether we have true Self-denial 1. Self-denial is not without Self-abhorrence Indeed it begins here it begins in a loathing of our selves for Sin Ordinarily Self-conceit reigns till such time as a Man is humbled and comes to see his own Vileness and abhors himself for Sin One never truly denies himself till he falleth out with himself First there is a falling out with himself and then a falling off from Self But till we are thorowly displeased with our selves we shall be still adhering to our selves And where Self-esteem prevails a Man is for Self-exaltation both which are contrary to Self-denial And further As one part of Self-denial is a denying and forsaking our Lusts taking their part no longer making no more provision for them and utter abandoning of them with a Will and Resolution to have no more to do with them before we come to this we must see the evil and baseness of Sin we must come to a loathing of it and to a loathing of our selves for it 2. True Self-denial is not without Faith in the Promises or without eying the recompence of Reward We must see greater matters than those things we are called to deny our selves in far greater matters that God hath promised or we shall never willingly and chearfully forgo Temporal Enjoyments for him Heb. 11.24 25 26. It was by Faith that Moses was so willing to deny himself in point of Honour refusing to be called the Son of Pharaoh's Daughter and in point of Pleasure chusing rather to suffer Affliction with the People of God than to enjoy the pleasures of Sin for a season and in point of Profit esteeming reproach for Christ greater Riches than the Treasures of Egypt For he had respect unto the recompence of the Reward When a Man comes to see that the Lord does not bid him any loss here but that he should be an everlasting gainer by denying himself then he may chearfully deny himself and otherwise he will hang back They cannot but account these hard sayings Let a Man deny himself and take up his Cross And if any Man hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple I say they cannot but account these hard sayings who are not assured of the truth of the Hundred-fold Promise Mat. 10.29 30. who are not assured that Christ has greater things to give and bestow better Riches a better Name a better Inheritance a better Life than that he calleth any to part with for Him Now is Christ in so good Credit with us that we dare take his Word here that we dare put our whole Estates all our Concerns our very Lives into his Hand Would we trust him with all we have upon his single Bond And are the things of another World so real and certain to us and so great in our Eye that we cannot but dispise all things here below and count them but loss compared with the things above 3. True Self-denial is not without the Predominant Love of God and Jesus Christ As Self is taken down in any God and Christ are exalted As Self is losing Christ is gaining on the Soul The more Self comes to be slighted and disregraded the more Christ is esteemed The more Self-love is mortified the more does the Love of God and Christ prevail and take place And if we love him not above our selves how can we deny our selves for his sake He that loveth his Estate more than Christ cannot be willing to part with his Estate for Christ He that loves his Life more than Christ cannot be willing to lay down his Life for Christ Thus we can be no more sound in the point of Self-denial than we are in our love to God and Jesus Christ 4. True Self-denial is ever joyned with an humble frame of Heart As the Apostle Paul though he was in nothing behind the chiefest Apostles yet confessed himself to be nothing 2 Cor. 12.11 I have nothing to glory of 1 Cor. 19.16 Self-denial is not for arrogating any praise or honour unto Self which is due to God or would diminish and detract from God's Glory A Self-denying Spirit would not be pleased but very much disquieted with any praises from Men which tend to rob God of the Glory due to his Name He would abhor that Men should attribute any thing to him in a way injurious to the Honour of God 5. Self-denial will teach us to subject our minds and judgments to the Sentence of the Word It is not against the use of Reason as was shewn before but against the exalting of Man's Reason above or against the Wisdom of God It will subject Reason to the word of Faith which is indeed most reasonable Self-denial will take a Man off from Self-conceitedness from being wedded to his own opinions Self-denial will be pulling down strong holds of Carnal Reasonings with every high thing that exalteth it self against the Knowledg of God As the Apostle says We can do nothing against the Truth but for the Truth So one that has learnt to deny himself will not hold or maintain any Error or Opinion contrary to the word of Truth that he sees the Word of God against How plausible soever it may seem to carnal and corrupt Reason and how zealous soever he hath been for it yet once seeing it disagreeable to God's Word he dare no longer own it As we would not reject and deny Christ as Teacher and Prophet we must be willing to learn of Him we must be ready to hear Him in all He hath to say to us Acts 3.22 Him shall ye hear in all things whatsoever he shall say unto you Therefore they that are wedded to their own Opinions that have taken them for better for worse and will not be taken off though they have never so plain Scripture-evidence brought in against them such I say are not Self-denying Persons but rather Self-condemned And they that are so in love with their own Notions and Conceptions that they are rather for wresting the Word than for regulating their Conceptions by it And they that are so conceited of their own Knowledg and Abilities that they are readier to deny or question the truth of what is held forth in God's Word than to acknowledg or suspect the shallowness of their own Apprehension are not of a Self-denying Spirit Alas they are nearer denying God than denying themselves 6. Self-denial mainly opposeth and
Treachery The settled bent of their Hearts and so the general course of their Lives is right 16. The upright Man is striving after and growing up towards full Perfection The Righteous shall hold on his way And he that hath clean Hands wax stronger and stronger Thus the Way of the Lord is strength to the Upright And his Word does good to the Upright Mic. 2.7 It is an ill sign when one is at a constant stay in Religion When one holds on in a round of Duties without going forward And commonly Hypocrites go out at last in a stinking snuff But the Path of the Just is as the shining Light which shineth more and more unto the Perfect Day Prov. 4.18 Such are pressing towards the Mark Phil. 3.14 15. Of Zeal TIT. 2.14 A peculiar People zealous of good Works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accensum studio bonorum operum as Beza fervently given unto good Works as in our old English translation Zeal is a word of various acceptation In general it signifies heat and fervour From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferveo In Heb. 10.27 there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we read fiery indignation in our old Translation violent Fire This Word is transferred to the heat and fervour of the Spirit and Affections which is of diverse kinds As 1. There is a natural Zeal As some naturally are of lively active spirits full of mettle as we use to say Luther seemeth to have been naturally of such a temper As Bucer said of him Nihil in eo non vehemens What an happy thing it is when such a temper is guided and acted by Grace Ordinarily such will do more for God 2. There is a carnal Zeal We find emulations among the works of the Flesh reckoned up Gal. 5.19 20 21. In the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Apostle James condemns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter Zeal Jam. 3.14 Envy is a kind of Zeal but not of the right kind It is bitter Zeal It is a sort of wild Grapes There is a Blind Zeal Such as Idolaters Papists Persecuters may be acted by A blind zeal when Men are Zealous in a false way and Zealous against the Truth Taking light for darkness and darkness for light Calling good evil and evil good There is a superstitious extravagant and erratick zeal when Men are Zealous about such things where it would be a vertue to be cool and moderate And there is an Hypocritical Zeal when Men have or seem to have great Zeal for the Truth and against Errour and falshood but it is only for self-respects and carnal ends Thus carnal Zeal moves in a large Sphere takes a great compass 3. There is a Spiritual Zeal A being zealous of good Works indeed and zealous for God even for his sake An holy Zeal This is both commanded Rev. 3.19 Be zealous And commended Num. 25.11 Phinehas the Son of Eleazer hath turned my wrath away while he was zealous for my sake So this Zeal should not go unrewarded Many commend lukewarmness and indifferency in Religion under the terms of Moderation Prudence and Discretion But Christ and the World are not of a mind A lukewarm temper the Lord cannot endure Rev. 3.15 16. Because thou art luke-warm and neither cold nor hot I will spue thee out of my mouth But as Bishop Hall observes Vol. 1. p. 903. The goodness of God winks at the Errors of honest Zeal and so loveth the strength of good Affections that it passeth over their Infirmities Again ib. p. 938. He Pardoneth the Errours of our fervency rather than the indifferencies of lukewarmness Indeed where there is no Zeal for God there is no Love to God Qui non Zelat non amat Where there is Life there will be some heat Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be spiritually alive and to be lively are not more alike in sound than really akin Zeal in one degree or other is as inseparable from spiritual Life as heat is from fire It 's true as every sincere Christian is not a Nathaniel for degree and measure of Sincerity and plain-heartedness So neither is every such Soul a Moses a Phinehas an Elias for Zeal Yet the Kingdom of Heaven suffers violence and the violent take it by force Mat 11.12 And it is one property of Christ's redeemed ones his peculiar People to be zealous of good Works This holy Zeal of which I am to speak as was said of Vprightness and Sincerity is not any distinct particular Grace but a modus or respect of other Graces Though some define it as a compound of Love and Anger Zelus est affectus ex amore irâ mixtus cum scil irascimur ei à quo laeditur id quod amamus Yet I cannot so confine it There must be Zeal accompanying our Repentance 2 Cor. 7.11 And Zeal in our Love We must love fervently 1 Pet. 1.22 and 4.8 And it is the symtom of corrupt times when love waxeth cold Mat. 24.12 Zeal is the spritely vigour and activity of all Grace the ardor of all the Affections with the earnestness and intention that is in all spiritual actings Indeed the chief heat of it is in the Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.11 This Fire is burning in the gracious Heart in the sanctified Will and Affections yet its heat is further diffused into the Conversation All our Spiritual Sacrifices must be offered up with this Fire Fervent in Spirit serving the Lord. Prayer must be Zealous fervent Prayer Jam. 5.16 Col. 4.12 13. Ministers must Preach zealously as Apollos Act. 18.25 None are allowed to do the work of the Lord negligently remisly There must be Zeal in hearing the Word Here our hearts should burn within us as Luk. 24.32 we should be zealous in reproving as Gal. 2.11 Yea no good work is well done without Zeal We must be zealous of and zealous in good Works It s not enough barely to do good Works but we must be earnest upon it and vigorous in the Work Quest But how shall we know whether our Zeal be right Answ 1. True Zeal is guided by a right Judgment a judgment regulated by the Word To allude to that Isa 4.4 The spirit of judgment must go along with the spirit of burning A blind ignorant rash Zeal is not good nor will it prove ones estate good Such a Zeal Paul had while a desperate Persecuter Act. 26.9 which afterwards he saw to be fury and madness rather than Zeal v. 11. This made him Mad once not his learning as Festus would have had it v. 24. such a Zeal the carnal unbelieving Jews had Rom. 10.2 Let Men be never so zealous in their way if it be not God's way their Zeal runs waste God is not honoured but dishonoured not well pleased but displeased with that Zeal which is not according to his Word To be zealous for what he hath not commanded and much more to be zealous for what he hath forbidden to be zealous against
That Joy which is born down with any Affliction that comes is not like the Joy of the Spirit which is called strong Consolation Heb. 6.18 15. Spiritual Joy is not swelling But is accompanied with an humble frame of Spirit Heart-humbling Grace is a necessary preparative unto and a necessary preservative of Heart-raising and elevating Joys Isa 29.19 The meek or humble shall encrease their Joy in the Lord and the poor among Men shall rejoyce in the holy One of Israel Such as are lifted up in themselves are not so fit for Comfort as for a Casting down And one way or other they shall have a Casting down If not in Mercy and by Grace then by force and in fury When a Child of God is growing proud of his Comforts and Enlargements he is in the ready way to lose them As I may say Humility is the Save-all and Prolonger and Pride the Extinguisher If you can keep your Joy and Pride together it is more than a Child of God can do 16. Spiritual Joy is not intoxicating but a sober serious thing joyned with an holy Fear Care and Watchfulness Psal 2.11 Rejoyce with trembling When Daniel heard from God that he was a Man greatly beloved yet he stood trembling Dan. 10.11 That is not right rejoycing in the Lord which excludes Reverence towards him And when he speaks Peace yet he expects better carriage of his People than that they should grow secure and careless He expects that they should have a care not to return again to Folly Psal 85.8 Where he says Be of good chear thy Sins are forgiven thee He withal says Sin no more stand in in awe and sin not Grieve not the holy Spirit of God whereby ye are sealed unto the day of Redemption And by sinning presumptuously the Lord would be provoked to hide his Face again to write bitter things against us Thus new storms of Trouble would be raised 17. Spiritual Joy would not put one upon a contemptuous carriage towards others But rather make him full of Charity and pity towards those that want and are strangers to what he enjoys Though a stranger doth not intermeddle with his Joy Prov. 14.10 yet he cannot but desire that others were partakers of the like Psal 51.12 13. Restore unto me the joy of thy Salvation Then will I teach Transgressors thy Wayes I shall encourage Sinners to come in by thy merciful dealing with me who have been so great a Sinner As Christ chargeth Peter when he was converted and restored to strengthen his Brethren Luke 22.32 And the Apostle Paul lays this down as one end the Father of Mercies hath in comforting us that we may be able to comfort them which are in any Trouble by the comfort wherewith we our selves are comforted of God 2 Cor. 1.4 And if we have not a tender pity towards poor troubled Spirits and such as have broken Bones if we have no Wine and Oyl to pour into wounded Consciences if we are not at all concerned for others under Spiritual Troubles we may justly fear our Joy is not right 18. Spiritual Joy will set Souls more on longing after the Joys of Heaven That Joy which comes from Heaven will be raising the Heart up towards Heaven Souls that have tasted that the Lord is Gracious will thirst after more and long for the fulness of Joy in his Presence will breath after the full Enjoyment of God in Glory 2 Cor. 5.5 8. God hath given unto us the earnest of the Spirit Therefore We are willing rather to be absent from the Body and to be present with the Lord. If we have found any consolation in Christ beholding him through the Lattices how shall we desire to see the King in his Beauty and to see him Face to Face Spiritual Joy will make Souls more spiritually-minded will very much take off the affections from things on the Earth and set them upon things Above A BRIEF REHEARSAL 2 COR. 13.5 Examine your selves whether you be in the Faith prove your own selves TO write the same things here shall not be grievous to me if for you it may be safe and profitable To try and examine your selves whether you are in a state of Grace you cannot deny to be your Duty And to direct and assist you therein is the principal design of this Treatise Now of the things which we have spoken this is the Sum. 1. What Knowledg have you And of what kind 1. Have you more than a natural Knowledg of God 2. More than a notional Knowledg Are you come to a discerning of Spiritual things and to a Spiritual discerning of them Have you other thoughts of Sin and other thoughts of God and Christ and Holiness and Heaven than formerly you had 3. How come you by your Knowledg Whether in an humble diligent waiting on God in the use of the means he hath appointed 4. Have you not a bare Knowledg but are you also come to the acknowledgment of the Truth Not only a Verbal but a Real acknowledgment To know the certainty of those things wherein you have been instructed 5. Does your Knowledg reach your Hearts Has it a powerful influence on your Wills Are you not only resolved in your Judgments but also in your Choice 6. Is your Knowledg not only informing but reforming and renewing 7. Is your Knowledg humbling Or does it puff up 8. Is it nourishing as Food and Fuel to Grace and Spiritual Affections 9. Is it Fructifying Is it reduced to Practice 10. Is it Communicative 11. Is it growing And especially are you thriving 1. In the sound and experimental Knowledg of God and Christ 2. And getting more inward acquaintance with your own selves and the state of your own Souls 3. And in learning more of your own Duty and of the Counsel of God concerning you 2. Try your Faith And what can you say to those three principal acts of Faith scil Assent Consent and Affiance 1. How do you assent to Divine Truth 1. Do you assent Impartially 2. Do you assent freely Do you yield willingly to Divine Truth as it is discovered to you 3. Do you assent really Have you more than an half-perswasion of the Truth 4. Have you an holding Assent to the Truth 5. Is it a Practical Assent Does it draw on Consent 2. How do you consent to God's Terms 1. Do you consent entirely not partially 2. Do you consent deliberately 3. Do you consent heartily unfeignedly 4. Do you consent firmly and resolvedly 3. What trust and affiance have you in God and Christ I ask not what Assurance you have Yet is your Dependence on God in Christ And 1. Is it such as is accompanied with Self-distrust and Self-despair 2. And with an hearty acceptance of Christ and sincere subjection to him 3. And with a dependence on the Lord for Temporal Mercies and Deliverance as he sees fit for you Further Do those Scripture-notes given of Faith agree to you 1. Is Christ precious to you