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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54857	The signal diagnostick whereby we are to judge of our own affections : and as well of our present, as future state, or, The love of Christ planted upon the very same turf, on which it once had been supplanted by the extreme love of sin : being the substance of several sermons, deliver'd at several times and places, and now at last met together to make up the treatise which ensues / by Tho. Pierce.	Pierce, Thomas, 1622-1691.	1670 (1670)	Wing P2199; ESTC R12333	120,589	186

to Think on these things And the very God of Peace sanctifie us wholly that the whole of each of us both body soul and spirit may be kept blameless unto the coming of our Lord Iesus Christ. Now unto him who is able to keep us from falling and to raise us when we are down and to present us being risen before the presence of his Glory with exceeding Ioy To the only wise God our Saviour even to God the Father who hath created us in love by his mighty power to God the Son who hath redeemed us in love by his precious Bloud to God the Holy-Ghost who hath prepared us in love by his sanctifying Grace and thereby given us a Pledge of our future Glory to the holy individual and Glorious Trinity three Persons and one God be ascribed by us and by all the world Blessing and Glory and Honour and Power and Wisdom and Thanksgiving from this day forwards for evermore THE END ERRATA'S of the Signal Diagnostick Page 86. line 29. read Jer. 23. 26. Pag. 76. line 11. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 111. line 3. in marg read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Books Printed since the Fire for R. Royston A Discourse concerning the true Notion of the Lords Supper to which are added two Sermons by R. Cudworth D. D. A Disswasive from Popery in two parts 4 o by Jer. Taylor Lord Bishop of Down and Connor A Friendly Debate between a Conformist and a Non conformist in two parts 8 o. The buckler of State and Iustice against the Design ma●…ifestly discovered of the Universal Monarchy under the vain Pretext of the Queen of France her Pretensions 8 o The Unreasonableness of the Romanist 〈◊〉 ●…quiring our Communion with the present Romish C●…rch 8 o. * Jer. 4. 3. ‖ Jer. 10. 12. Matt. 9. 37. Luke 10. 2. 1 Cor. 3. 9. Jer. 10. 12. 1 Cor. 3. 6 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 365. Rom. 10. 20. ‖ Luke 13. 24. Deut. 11. 29. Ex. 19. 18 20. Heb. 12. 19 20 * Heb. 13. 13. Mat. 7. 14. Mat. 5. 3 4 c. to verse 12. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollin John 14. 15. I. II. III. 1. 2. 3. * 1 John 3. 24. ‖ John 14. 23. ch 17. 23. * 2 Pet. 1. 10. Acts 21. 12 13. John 6. 67. Verse 6●… John 21. 17. 1 John 3. 1. 1 John 4. 19. Matth. 5. 46. Matth. 12. 24. Cant. 8. 6. * Acts 5. 31. Eph. 5. 29 30. * Rev. 3. 20. Cantic 5. 2. ‖ Heb. 11. 6. * Gal. 5. 6. ‖ Matt. 7. 22 24 26. John 14 21 23 24. * Rom. 13. 10. ‖ 2 Cor. 13. 5. * John 14. 23. ch 17. 23. 1 John 3. 24. ‖ Heb. 12. 2. * 1 Thes. 1. 3. Cant. 5 3. Jer. 13. 23. Rom. 6. 12 14. chap. 7. 23. Exod. 21. 6. 2 Cor. 5. 17. 1. John 3. 9. Tit. 2. 12. 1 John 5. 3. Psal. 19. 11. Levit. 18. 5. Ezek. 20. 11. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 127. 128. * Est alia in hoc seculo obtemperantibus merces cùm penitùs à nobis evulsis Peccati radicibus caleatoque Mundi Fastu atque edomitâ carnis petulantiâ virtutibus ditamur nihilque non agimus quo ex hominibus Dii efficiamur Folengius in Psalm 19. 11. * Deut. 10. 13. Mat. 10. 30. 1. Tim. 4. 8. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 351. Mat. 6. 31 33. * v. Torquat apud Cic. de Fin. l. 1. 2. Gatakeri Praeloquium quod Antonino Imperatori à se edito praemisit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 769 770. Praeceptum est pythagoricum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Philonem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 670. Hinc paradoxa sunt plerumque quae docent Pythagorai sc. exules esse qui in mediâ urbe Magistratûs obeunt è contrà Divitlis scatentem Egenum esse vice versâ Psal. 119. 92. verse 19. * verse 50. verse 99. 100. verse 14. 16. 20. 97. 131. 143. verse 3. 162. 72. verse 80. verse 32. Amicitia est inter pares 1 John 3. 24. * Joh. 14. 13 14 John 15. 7. John 16. 23. ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Eth. * Matth. 7. 2. * Sinner Impleaded part 1. ch 1. Sect. 6. Luk. 10. 40 41. Rom. 13. 8. 9 10. Gal. 5. 14. 2 Cor. 6. 10. 1 John 3. 18. verse 17. Jam. 2. 15. 16. Rom. 13. 9 10. Heb. 6. 6. ch 10. v. 29. Mark 4. 39. 1 Cor. 15. Deut. 5. 29. Deut. 32. 39. Psal. 81. 13. Isa. 48. 18. * Sinner Impleaded part 2. ch 3. Sect. 6 7 8 9 10. 2 Cor. 8. 12. Ho●… 11. 4. Rom. 6. 16. Luke 16. 13. ●… Cor. 5. 14. 2 Cor. 5. 6 7. Rom. 10. 10. Rom. ●… Psal. 39. 3. Cant. 8. 6 7. The Application 2 Cor. 2. 15. Eph. 5. 2. Cant. 4. 10 11 12 13 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 21. ult 1 Esdr. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian Matt. 5. 44. Matt. 5. 12. Mark 10. 21. Matt. 16. 24 Luke 14. 26. * Matt. 10. 37 38. Luke 14. 26 27 33. Psa. 1●… 1. 12 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. ●…thic l. 10. cap. 1. ‖ Virtutes coluit non tanquam per se bonas sed in quantum aptissimas ad quietè vivendum vel quia vitam tutiorem voluptatem efficiunt pleniorem Nec justitiam censuit per se optubilem sed quia jucunditatem afferret Torquatus apud Cic. de Fin. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epic. apud Laert. l. 10. 2 Cor. 13. 5. Jer. 17. 9. Compare Isa. 5. 20 23. with Jer. 23. 14. 33. a Prov. 30. 12. b Deut. 29. 19. c Job 8. 13 14. d Mic. 3. 11 See the Confession of Faith by the Assembly of Divines ch 18. p. 31. See the Penitent Murderer in the Account of Thomas Parson 2 Thess. 2. 11. Philip. 2. 12. 1 Cor. 7. 9. Confession of Faith chap. 18. Art 2. 3. * 1 Cor. 13. 9 12. * Ubi supra Heb. 11. 11. Heb. 6. 10 1 Cor. 9. Rom. 8. 10 11 13. 1 Tim. 1. 5. Luk. 6. 44. The Application Eccles. 12. 13. 1 Cor. 7. 19. Gal. 5. 6. Psal. 119. 33. Jam. 4. 4. Psal. 56. 8. Mal. 3. 16. Act. 26. 26. 1 Sam. 15. 9. 1 Sam. 25. 41. 1 John 4●… * Per se placet propter se non requirit causam non Fractum S. Bernard super Cantic Cant. Serm 83. Nam cùm ama●… non vult aliud quam amari Id. ibid. Non ad aliud amat Deus nisi ut ametur sciens ipso Amor●… Beatos qui se amav●… Id. ib. Iussisti ô Domine ut diligam te aut mihi Infernum minari●… Sed mihi magnus satis infernus est quod te dignè amare non val●…o August Confess l. 10 c. 28 29 30. Quid vitius ●… quā

that which is True The vulgar sort of professed Christians who are the speculative Solifidians will not submit to any Tryal unless their own Fansie may sit as Iudge And being destitute of obedience to the Commandments of Christ which should be a witness from without of the love they bear to him whereby they might prove it to other men they appeal to the strength of their own perswasion call'd a witness from within of their Love to Christ and whereby they pretend to prove it inwardly to themselves But this is an Error so full of danger and indeed so void of sense that I know not if I may judge it more extravagant in itself or more pernicious in its effects For 't is apt to place presumption on the right hand of Faith and does make the sanguin'sts Hypocrites to pass in disguise for the holiest men Mistake's a callous and a sear'd for a quiet Conscience and sets up every mans heart as the great Touchstone of his Affections though itself needs a Touchstone the most of any For what saith God by the Prophet Ieremie The Heart of man is deceitful above all things and desperately wicked who can know it Touching our heads and our hands and other parts of our composition we may be easily supposed to have some knowledge But God alone is the searcher of all our hearts Ier. 17. 10. And are not they in a goodly way of being rectified in judgment both concerning themselves and their love to Christ who take their measures from the Fountain of all deceit God was never more angry in the Times of the Law than with them who were Prophets of the deceit of their own Heart Ier. 23. 25. Those Plaisterers of Satan whose custom 't was to dawb with untemperd morter and to heal the wounds of the people slightly speaking peace to their Consciences before their Consciences had Peace with God And t is as evident from the words of the wise King Solomon Prov. 24. 24. that nothing but Woes and Imprecations belong to those Temporizing and Popular Teachers who do nourish themselves with the peoples Favour by nourishing the people with their deceits For there is no higher way whereby to gratifie the Devil and make him glad than by lulling poor souls into carnal security Nor can a speedier course be taken to make them carnally secure than by making them believe that let their Sins be what they can be they may be lovers of Christ and vessels of absolute Election and can never fall totally much less finally from Grace and that for this reason because they think so because they are inwardly perswaded because 't is set upon their Hearts as they use to word it because they take it for granted and do not make the least doubt A way of reasoning I cannot tell whether more common or more irrational For to say they are assured because they stedfastly believe or that they know they shall be sav'd because they are strongly perswaded of it is to argue that they know even because they know not For Faith and Knowledge in the proper acception of the words cannot be conversant at once about the very same object And that men may take that for the voice of Conscience or else for the whisper of God within them which yet is nothing in the world but either a forgerie of the Head or a Deceitfulness of the Heart is very evident from the Scriptures both of the Old and New Testament For there we read of a Generation who are pure in their own eyes yet are not washed from their filthiness Who bless themselves in their own Hearts saying we shall have peace even whilst they persevere in adding Drunkenness to Thirst. We read of the Hypocrites having an Hope but we read too that it shall perish We read of Priests teaching for hire and Magistrates judging for reward whilst yet they lean upon the Lord and say is not the Lord among us none evil can come upon us Many will plead their great merit who yet shall be damn'd in the day of Judgment Matth. 7. 22 23. And even the children of the Devil may think that God is their only Father Ioh. 8. 11. All which being consider'd I cannot approve of their skill or kindness whereof we have an account in Print who taught an horrible Malefactor to please himself with this Syllogism after his sentence of Condemnation for wilful murder God hath said whosoever repenteth and believeth shall find mercy and be saved My Conscience telleth me and witnesseth to me that I repent and believe and am one of those whosoever therefore Christ is mine I shall find mercy and be saved Now admit that this Murderer was in a very safe state yet sure he took not the way to prove it but only the way that he had been taught For what he took to be the dictate or suggestion of his Conscience might be possibly nothing more than the delusion of his Phansie or the pleasant deceit of his Imagination And this is certain that unless by Repentance he meant Amendment which he could not well discover as he was hastening to the Gallows and unless by believing he meant an Operative Faith such as worketh by love and by such a love too as is the fulfilling of the law which he could not well be sure of as he was going into his Grave there was not so much as a possibility that he should prove himself sure of having an interest in Christ. The murderer should therefore have argued thus Whosoever believeth and repenteth and does both sincerely so as to lead a new life and to bring forth fruits meet for Repentance He hath an interest in Christ and is in a state of Salvation But I believe and repent and I hope sincerely and also hope that if I live I shall lead a new life therefore I humbly hope I have an interest in Christ and in consequence of that am in a state of Salvation In the mean time he should have pray'd and his Teachers should have helpt him both by their Prayers and their advice that God would deliver him from the danger of being deceived by his own Heart into security and presumption which would only have betray'd him into a mischievous consolation he having deserved by his Impieties to be one of their number who are delivered up unto strong delusions and wholly left to believe a lye This I say should have been don because there is nothing more agreeable to the condition of such a Penitent as had been lately by his Confession at once a Robber and a cheat a fornicator and a blasphemer and even a murderer of his brother sleeping innocently by him in the very same bed than to mingle his Faith with pious Fear and his Hope with that holy trembling wherewith we all are to work out our own Salvation Now having hitherto made an Amulet for the contagion of the Times by the negative part