CHAPTER I.
The Authority of the Sacred Scriptures.

THat the Holy Scriptures, wherein we daily read and meditate for our instruction in order to Eternal Life are the very words of God, there are many weighty arguments to evince it upon the hearts of all sober and well-inclined persons; nay, which by the good conduct [Page 2] of Gods spirit may influence the minds of Heathen and Atheists, would they but im­prove the common light of reason, that Candle of the Lord. Nay, Prov. 20. 27. James 2. 19. Mat. 8. 29. Mat. 4. 2, [...]. Mark. 5. 7. Devils them­selves who believe and tremble at the Judg­ment to come, and desire of our Lord not to torment them before that time: do quote them in argument against our blessed Savi­our in his tentations, and acknowledge his Deity as being the Son of God.

But I shall not dwell upon the several Heads to clear this truth, so often insisted upon by the Pious and Learned, in their Systems and Bodies of Divinity, but I shall only touch some of them, and inlarge upon one or two, which are the chief design of this Chapter.

1. One Argument that some mention is their venerable Antiquity, which though it be no cogent proof, vet allowing that of an ancient, (quo quid antiquius, co verius) that Truth is elder than Error, I would not lay aside the pains of Clemens Alexandrinus and others, who prove that the writings of Mo­ses are ancienter than any the Heathen world can pretend to. To which I would annex their stupendious preservation through the fury of all ages, especially the raging flames of Antiochus and Dioclesian, those cruel Persecutors of the Church of God; neither would I be silent as to the invincible pains, Buxior [...] Tiberias and toile which the Jew­ish Masorites underwent to preserve the Hebrew Original. With such exactness did they manage that Affair, that they had in numerato, punctually set down every word and every letter in the whole Bible, [Page 3] and did also set down which was the middle word and middle letter of the whole, and I think of every individual Book: which was indeed a high providence of God towards the conservation of those happy leaves; and I could heartily wish the New Testa­ment had been so guarded by industrious and holy persons in the primitive times. Nay it were well, if yet at this day some pious Rectors of Universities and Schools of Learn­ing would take up the ancientest and purest Copies, and perform it at this time. The Masorites did the work long after the first penning of them on purpose to preserve it in their dispersions.

But I proceed to other Arguments, As

2. The Majesty of their Stile, that might justly make the Universe tremble, and all the powers of darkness to hide their heads in the dark Chaos of confusion.

3. The Heavenly Harmony of their di­stinct parts, tho written in various Ages, and distinct places.

4. The self-denial of the Pen-men, dis­covering their own sins and heart corrup­tions with the follies and weakness of their nearest and dearest relations, which is not done by other Writers, as Thucydides, Xe. nophon, or Plutarch, or Livy, but especially by Law-givers, which might disparage their Government; as the compilers of the twelve Tables, or Theodosius in his Codex, or Justinian in his Pandects, or other his Sanctions of the Civil Law.

[Page 4] 5. The Sublimity and spirituality of the Mysteries therein discovered far beyond the invention or comprehension of men or An­gels. They may [...] (if they please) and pry towards them▪ 1 Pet. 1. 12. but none except the Lion of Judab can [...] & [...] both open the Seals, and expound the mystical depths of this admirable vo­lumne. So far is it beyond the brains of the most fine spun Philosopher, that Amelius the Platonick in Clem of Alexandria con­fessed of the first verses of the Apostle Johns Gospel [This Barbarian faith he] hath com­prized more stupendious matters in three lines, then we in all our Volumns.

I might adjoyn to this the purity and ho­liness of its subject matter, and the glorious scope and design for our everlasting com­munion with God in heaven.

6. In the sixth place, a principal argu­ment may be deduced from the Imperial Power and Efficacy on the Souls and Con­sciences of men; both as to conviction of sin, sustentation of wounded Spirits, and their consolation under the darkest clouds and deepest confusions, while we are in this valley of Dragons, which is the reason why truly gracious persons wade and dive through Sicknesses, Troubles and strong anxieties; when wicked and ungodly men languish and perish a thousand times over and over, because the former enjoy the sweet influences of the Spirit of God in the promises of the Gospel, to cool their con­sciences and calm their spirits into a hal­cyon serenity, and sometimes tread upon the Asp and Dragon without any fear. [Page 5] By these and the like meanes the Scriptures confirm and ascertain themselves like self-e­vident principles: when the Spirit of God strikes aside the Curtains and Vailes of ig­norance, and purges the Corruptions out of the minds of men.

Let all the world rage in storms of con­tradiction, and like him in Laertius, affirm snow to be black, or another, that there is no seuse in pain, or boldly assert the Sun shines not, when I see it, or a cordial com­forts not, Job. 6. 4. Psal. 38. 2. when I feel it, or that a troubled conscience is but a melancholly fancy, when she Terrors of the Lord drink up the spirits of men. These should be sent to Anticyra, to purge with Hellebor for madness. Pray, what Energy or power can he in a printed paper in the reading of a Chapter, where­with Austin and Junius were converted from sin to God, or what powerful charm in hearing a mean Preacher, perhaps none of the Learnedest, like the blessed Fishermen of Galilee, to change the heart: if so many proud, haughty and rebellious sinners, who of direful Persecutors have sometimes tur­ned tender cherishers and protectors of the Church of God: Jer. 23. 29. Psal. 19. 11. Heb. 4. 12. Ezek. 2. 4. 3, 11, 17. were it not for the fire of the Word of the Lord of Hosts that melts the Stone of the heart, and the hammer of that word that breaks the rocks of the sturdy Zanzuramims all to powder; insomuch that bitter scoffers have been changed into witty Tertullians, and turned their Satyrs into Pa­negyrieks. Some morose Philosophers have proved quick and acute disputants in the primitive times to defend the Christian Religion. What can that be imagined to be that works so strange effects upon whole [Page 6] Nations from the East to the Western-In­dies, whitened the Black-Moores, civilized the hearts of Scythians more ferine, ragged and bruitish, than the Rocks and Hiccanian Tygers, that give them suck, and beautifi­ed the barbariously painted Britains far be­yond the Oratory of the Gaules. It could be no other power than the awful dread of the Divine Majesty, and the melting sweet­ness of his mercy concomitant with his hea­venly Word. Wherefore such are justly to be suspected for strangers to the work of grace, like Nicodemus at first, tho a great Doctor in Israel, yet a great dunce in the excellenc point of the New-Birth: Or like that Doctor at Oxford sometime since, that searcht his Dictionary for the word [Re­generation] and could not, tell what to make of it, because he found it not there. I say, we may greatly fear that they never felt this mighty power of the Spirit of God to change their hearts, Rom. 1. 16. that dare talk so proudly and irreverently against the self­evidencing power of the holy scriptures on the consciences of men: when the Majesty of God shines ten thousand times brighter in the Meridian of that Book, than the Sun without clouds at noon-day in the Zenith of Africa.

I shall intreat my ingenuous and pious Readers kind leave to descend into the bow­els of two arguments to give evidence to the truth of the Holy Scriptures, and so conclude this present chapter. Which are drawn from the Oracles and Miracles men­tioned in this sacred Book: The fulfilling of the one, and performing of the other; to the consternation and amazement of [Page 7] such as had the happiness to be spectators of either, are in some part attested and confirmed by Heathens themselves, and cleared off by several Writers of unquesti­onable authority, confessing the matters of fact, which were accomplisht in the succe­ssions of several ages, with great exactness and punctuality.

CHAP. II.
Of the Deity of Christ.

To Prove the Doctrines of Christ to be true and perfect, we must de­monstrate his person to be infallible, and to prove his sufferings to be satisfactory to Divine Justice, there must be an infinite value in that glorious person, who was graciously pleased to suffer for the sins of the Elect. If this be clear, then Faith builds upon a Foundation as firm as the Being, Fidelity and Constancy, of a holy and gracious God: This can't be better fixed, but by manifesting the Deity of Christ in the glorious Messiah, who appeared upon Earth in the dayes of Augustus Caesar. Now if Christ be God, even the natural Son of God, then the most precious Blood of his sufferings by communication of idioms or [Page 43] properties between the two natures may be called the blood of God, Acts 20. 28. Heb 1. 3 & 9. 12. Rev. 1. 5, 8 Hornbeck, Ma­reius, Calovi­us, &c. as it is in the Holy Scriptures.

For the Proof of the Deity of Christ, I intend no great Enlargement, but refer to those who write directly against the Socini­an Heresie: it concerns us only to argue a little upon this point, and deduce some intermixed consequencies.

As to this great Subject, having already accounted for the Divinity of the Scriptures we may now take leave to use them as Te­stimonies sent from heaven, and left upon Record in the Church to prove this Truth. On which very score, its commonly recei­ved from the Antients, that the Apostle John wrote his Gospel against Cerinthus, and other primitive Hereticks, by the insti­gation of the Asian Churches. But most certainly by the inspiration of the spirit of God. After him Athanasius of Egypt, Hillary of France and Fulgentius of Africa, and several others have largly and nervous­ly handled the sword of the spirit against the Arians. Let us however touch a few arguments in the case.

1. The first argument may be taken from the Eternity of Christ, no Being can be eternal, but must be God. Our Lord was in Being from all Eternity, and there­fore must needs be God: Joh: 17. 5. he had a glory with the Father before the world was, but let us joyn it with eternal sonship, and in­fer, that if he were the eternal son of God [Page 44] then he must be true God in Essence, for he must be every way the character of his Hypostasis, or as we translate it, the express image of his Person. This Argu­ment of Christs being God, because he was the eternal son of God. The Jews very well understood its force, and therefore presently argued against him of Blasphemy in assuming the honour of being God. For to be the eternal Son of God, John 5. 18. he must be coessential with God: which confession that Christ was the Son of God; he required of all his Disciples, and it must be understood of his eternal Being, and not as Adam is called a Son of God: be­cause he urges the Jews with his works, and such as none can produce but a God, such as the Father performed; Mark 1. 24. 5, 7. Luk. 4. 84. 8, 28. [...]aert in Thalete whereof more by and by. The Devils themselves do own this point, and yet how many blind nominal Christians are there who have not attained the knowledg of Thales, who calls him the [...] if cited right. And yet our dayes find some who bear the Name of Christ, but blas­pheme his nature, and speak boldly against this grand Fundamental of Christianity: such as the Socinians and many Quakers, poor wretches perverted by cunning sophis­ters, that pl [...]ad against the only true means of their own salvation, and return again to the Old Covenant of works. Whereas the scripture is both evident and copiouss in the case. Prov. 2. 23. As that of Wisdom: (I was set up from Everlasting, &c.) which must be expounded of a person from that of [Page 45] verse 30. I was by him, as one brought up with him, I was daily his delight, Psal. 110. 1. Mat. 22 44. [...]ob. 1. 18. Deut. 30. 12. Rom. 10. 7. Eph. 4. 10. [...]ob. 8. 58. Rev 1. 8. Job 1. 2 rejoycing alwayes before him] This Probleme con­founded the Pharisees: How can the Lord of David be his Son? He it is that lay in the bosom of God, and came down from Heaven, being the same that ascended up again. He it is, that was before Abraham, That was, and is, and is to come, the Almigh­ty: That was in the beginnning, and had his glorious Being before ever the World was, Isai. 57. 15 1 Tim. 3. 16 as the Ancients truly expound that phrase. Now what can be before the World began, but Eternity, wherein God inhabits. This person was God manifest in the flesh, [...]ob. 1. 14. and therefore God before his manifestation on Earth: Heb. 1. 8. when he vailed his glory within the Tabernacle of his sa­cred flesh. Moreover if God the Father call Christ God as he does [Thy Throne O God is for ever and ever] His Glory then must be coequal with the Fathers, Phil. 2. 6. before the World began, he esteeming it no robbery to be equal with God. Yea as God in uni­ty of Essence, he is [...] the blessed and only Potentate, the King of Kings, and Lord of Lords. Which Name and Stile is applied to him by the Apostle John, and seen by him as written in his vesture upon his thigh, adding, that he was the Alobs and Omega, the beginning and the end, the first and last. Rev. 19. 16. 22 23

3. Hence flows the Doctrine of the unity of Christ the Son of God, with the Father in the same Divine [...]ence, & therefore the [Page 46] the Father calls him his Fellow in Zechary, and some observe concerning that passage in Isaiah [Smitten of God and afflicted] that [OF] the note of the Genitive, Zech 13. 7. Isai 53 4. is not in the Hebrew: and therefore construed from the Hebrew [A smitten God] equivalent to that in the New Testament, Act. 20. 28. where the pre­cious blood of Christ is called the blood of God, as abovesaid: yet others affecting not this reading in Isaiah, I shall not contest it at presen [...]: but as to his unity, there be many [...] places, wherein our Lord determines it, that he and the Father are one, and had the same essential glory to­gether from eternity. For speaking of the manutenency and protection of his sheep from perishing, Job. 10. 30. & 17. 11, 21, 22, 23. he declares himself one with the Father that gave them to him: where­upon the Jews being clear in the Argument took up stones again to destroy him as a Blasphemer, in that he made himself one with God.

4. Again, He that is Omniscient and knows our thoughts by his own discerning eve and power, must needs be God. As Solomon spake to the Lord in Prayer: Thou only knowest the heart of the Children of men. [...] Chron. 6. 30. Rev. 2. 23. Mat. 9. 4. 12, 25. Luk. 5. 22. & 6 8. & 9. 47. & 11. 17. Now our Saviour expresly assumes it to himself; that he searcheth the Reins and the heart, and tis often expressed, that our Lord knew the thoughts both of his Disci­ples and his enemies as may be observed in the Scripture. Nay, he perceived when thoughts did but arise in their hearts: much like that of David, Thou understandest my [Page 47] thoughts afar off, which demonstrates an Omniscient Deity, Luk. 24. 38. Psal. 139. 2. Heb. 4. 12, 13. & this our Lord did not discern as to one of his Disciples only but of several at once. So that this essential word of God is a discerner of the thoughts and intents of the heart, and all things are na­ked and open before him, and no creature but is manifest in his sight, which must needs follow, because he is the Creator of all: which brings in the fifth;

5. Another conviction of this glorious Truth of Christs Deity is drawn from his Omnipotency. Job 1. 3. For all things were made by him and without him was not any thing made that was made: which action of creating must needs be invested in the infinite power of his Essence, whom we have before proved to be the Eternal God; & had the same glory with God the Father before the World, was, praying further that his humanity now assu­med into unity with the second person might be dignified with the same glory. John 17. 5 Col. 1. 16. This great truth is confirmed by the great Apo­stle [By him were all things created in Hea­ven and Earth, even the Angels, those glorious Spirits were formed by him, and for him, that is for his glory and service, Rev. 4. 11. Heb. 1. 1 [...]. and to sing his praises. But to end, its spoken by God the Father to Christ [Thou Lord in the beginning hast laid the foundation of the Earth, and the Heavens are the work of thy hands.

Yet further,

6. As Christ made the World, it must needs follow, that he also governs it: some­times immediately by himself, sometimes by [Page 48] the ministration of Angels, and as to the Church by his own Spirits. Thence is he sti­led King of Kings, King of Nations, and King of Saints. The Apostle Paul asserts him to be before all things in his eternal Es­sence, Col 1 17 and that by him all things to consist, [...], Heb. 1. 3. have the continuation of their Beings, Lives and Motions. Yea, it is he, tha [...] beareth, supporteth and upholdeth all things by the word of his power. He spake the word and they were made, and he speaks and ordains the time, method and means of their continuance.

7. Besides, as he maintains and preserves the world in its being, Luk. 24. 19. Job 2. 11. & 11. 4. & 6. 54. & 5. 21. & 1: 14: so likewise, beyond the ordinary course of nature, in the time of his Incarnation, he wrought all those mighty Miracles by his own divine power. Whereby he manifested his own Glory, that is, of his Deity. As in turning Water into Wine at Cans, and in raising of Lazarus, he was glorified to be the Son of God: Therefore the Apostle John from that and many other cases, of raising the dead, &c. might well affirm, that he had seen his glory, Job 5 17 & 15: 24: & 10 18. even in the transfiguration, as of the only begotten of the Father, full of Grace and Truth. Till the incarnation or rather the beginning of his Ministry the Father wrought; But now (sayes he) I Work. He laid down the life of his Hu­manity, Heb: 1: Rom: [...]: 4: &C. rose from the dead, ascended into Heaven, and sat down at the right hand of God by his own Divine Power. Tho [...]is true, that some of these things, being some­times ascribed to God essential, and other­where [Page 49] where predicated or affirmed of Christ per­sonal, do therein unite in the confirmation of his Deity: who performed all these great signs, 1 Joh. 5. 13. that we should believe him to be the Son of God.

8. Another Testimony of his glorious Deity is, the pardon of sin. The Phari­sees saw the force of this Argument, Mat. 9. 3 Luk 5. 21 and blasphemously ca [...]cht at it, as a great crime, for arrogating to himself the honour which is alone due to the Majesty of God. But our Lord sufficiently knew the dignity of his own person, tho somewhat vailed: yet to the comfort of many a poor sinner, and to their inestimable joy, often (as a God) pro­nounced the forgiveness of their sins. Nay to shew the union of his humanity with the Deity, Mat. 9. 2, 3. Act 5: 31 Heb: 1. 3 declares that the Son of Man hath po­wer upon Earth, as well as in Heaven to forgive sins. So the Apostle to the Hebrews confirming his Godhead over and over in the same Chapter, asserts, that having pur­ged away our sins by himself, i. e. by his blood, he sat down at the right hand of the Majesty on high.

9. Again, since contrite sinners do hum­bly supplicate to God for the pardon of sin: Job 14. 13 we find him recorded sometimes as the di­rect and immediate object of Worship both from men and angels. How often do we find him prayed to, and worshipt by his Disciples, and himself accepting all as his due. Now he that receives prayer and answers it to the people [...] God, and takes into his custody the spirits of dying Saints, [Page 50] as he did Stephen's, this person must needs be God. Act: 7: 59 Heb: 1: 6 Mat: 8: 27 Job 38: 9 Nay all the Angels of God are com­manded to Worship him, at whose word the raging seas hush into their swadling bands, and are quiet like a child sleeping in its cra­dle: the boisterous winds delight to be still, that they may without noise hear his delicious and heavenly voice with all silence and subjection, and make a halcyon calm from Pole to Pole.

10. But to end: He that is declared to be judg of the World, and to raise all per­sons out of their Graves by h [...]s own Imperial command to appear at his righteous Bar, must not that person be God? If he knew not the hearts and thoughts of all and every secret thing from his own Omniscience, Eccl. 12: 14 which thing is an incommunicable attribute of God, he could not be Judg of quick and dead at his appearance and Kingdom. To Judge the World was by the Pharisees ac­knowledged to be the character of a God. 2 Tim. 4: 8: The high Priest therefore hearing this, rents his clothes, and calls it Blasphemy. But why the second person having admitted the humanity into union, and being head of the Church should perform this glorious work, Mat: 26: 65 Mark 17: 64 depends only upon the Oeconomy of the sacred Trinity: a secret not to be irre­verently peered into but adored. Lets be wise to Sobriety according to what is writ­ten and not transcend the limits at the foot of the Mount. Rom: 12: 3 But to draw to an is­sue: He is also constituted Judg of Angels at that great day, they must bow their coe­lestial knees at his Name, and the evil Spi­rits [Page 51] acknowledg this while our Lord was here below, Isa: 45: 23 Rom: 14: 10, 11 Mat: 8. 29: beseeching him not to torment them before the time. Now it is a work competent alone to a God to torment Spi­rits All the powers in heaven and earth besides cannot do it of their own vigor and force, unless permitted, influenced, direct­ed and managed by God in it: and blessed be God for it, that hath reserved the domi­nion of our spirits to himself alone, as well as of Angels. But this supremacy was acted by Christ at his pleasure from the in­nate power of his Deity, when he cast them out as evil and unclean spirits fore a­gainst their wills, and at their supplication gave them leave to go hither or thither. For they are in adamantine chains, and those chains in his own hand, 2 Pet: 2: 4 and casts them into hell and looses them when he pleases. There fore he, Rev: 20: 1, 2, 7 [...] who by his own power and autho­rity in communion with the essential God head doth these great things, must be God blessed for ever, Amen.

I know the Socinians talk of their created God, and so would fain evade the dint of Scriptur [...]s: but that's most perfect non­sence to assert two Gods, and one a created God. For Infinite can be but one: or else hold one to be titular, as Angels and Magi­strates, tho in a higher Orb and Order; which yet is inconsistent with the prece­dent Scriptural Arguments, that prove our blessed Lord to be God in essence, coequal with the Father and Holy Spirit, to whom be glory and dominion for ever and ever.

Now then, since this most excellent person [Page 52] by vertue of his sufferings in communion with his infinite Deity (tho in it self impassible) hath given full satisfaction [...] his Father for all the sins of Believers, and by whom we receive the attonement,Rom: 3: 21: & 5: 21 Act: 20: 2even through the merit of his precious blood, and that hereby he is become a personal, particular and immediate Object of our Faith, and that by him we do believe in God the justifier of the ungodly through his righte­ousness and his alone:Rev: 22 17: Heb: 9: 12: Eph: 5: 26: Tit: 2: 14: 1 Joh: 1: 7: 1 Pet: 1: 2 Rev: 3: 5: Heb: 9: 16:and that this glorious person so graciously invites all thirsty sinners to take the water of life freely, and to believe in his Name for the remission of Sins: let us come boldly to the Throne of Grace, that we may obtain mercy, and find Grace to help in time of need.

Now let this suffice to have written a­bout the two great Foundations of Faith.

In the first Chapter concerning the Di­vinity of the Scriptures: And in the second in reference to the Deity of our blessed Lord, which I hope will so satisfie, comfort and erect the Spirits of feeble and stagger­ing Believers, that they may the more sweetly and firmly lay the stress of their fears in life and death upon this Rock in Zion: and if they will be but careful and vigilant as to holy walking, and be earnest in Prayer to enjoy the beautiful and Soul­refreshing influences of the Holy Spirit: They may then walk safely and joyfully through the valley of the shadow of death till they arrive at the mountain of Glory.

And so I proceed to the second part of this Treatise about the nature and actings of Faith it self more immediate and particular.

CHAP I.
Of the name and nature of Faith

THe Rise or Origen of this word is from the Italian Fede, and that from the Latine, Fides, and that as some conceit, from the Greek [...] to perswade and that from the Hebrew, Pethah. Cicero in his Offices descants on the word Fides, as if so term'd qula [...]s quod dictum: because we believed, what is spoken or promised, shall be done. Our English Saxon word [Believe] comes from the Dutch, lieven, and that as 'tis thought from the old provincial Latine among the Reman Colonies in those quarters [Libeo Libet] to list or consent to a thing with love or liking, and that the word [...] comes from a Teutonick word of the same extract [Verloff] which signifies to assent. Now as one of the Ancients says, (consensio est [...]olentis) consent is the act of a person that is willing: so to believe, is to consent freely and with love to the truth [Page 58] of what is spoken, which breeds convicti­on and satisfaction on the mind of man. Now the inclination of the will to believe, is wrought by God, and if any question, why one is perswaded by God and not a­nother.: Psal. 119. 36. Let him take his answer from holy Paul, that 'tis God that maketh to differ, and O man, who art thou that re­pliest against God, and if that please not, let the bold fellow go look another: [...], 4. 7. [...]om, 9, 20. But as Austin treats him, caveat presumprores, &c. Let him take heed of presuming in curious searches, and determining the my­steries of grace, and the counsels of God. Is it not abundantly enough, that thy heart is softned, melted, inclined to cast thy self wholly on the free-grace of the New-covenant: when others repelling the glorious light of the Gospel, run back a­gain to the Old Covenant of works, and split themselves upon the rock of presump­tion; expecting divine mercy without the merits of Christ, and so rush upon the pikes and spears of divine justice and ven­geance to their eternal ruine.

But to prosecute our work.

To Believe is to be perswaded and satis­fied in our hearts and consciences of what God hath spoken and promised in the holy Scriptures. On the other side, to beget a confidence and trust as to what any man speaks or asserts: among several Nations, according to their civil & municipal Laws there must intervene a proof or an ascer­tainment made by the instrument of a [Page 59] publick Notary, or by trusty witnesses of the vicinage as among the Northern Nati­ons, recited in Lindebrogius, &c. or else by sou [...]d arguments that cannot be refel­led without incurring gross absurdities: as in cases of unknown Murders, the won­derful providence of God doth shine forth in their discovery by such methods and probable arguments, which procure an ac­quiescence and quietation of spirit, as to the truth of the things delivered. But in divine cases ( [...]) I am sufficient­ly satisfied and perswaded by the meer word of God: Rom. 8. 38. When I am sure that God has said it, I believe it, for in things Di ­vine there can be no sublimer proof then the testimony of God himself. For the very being of an infinite God determines his verity; and when our imperfect and lapsed reason, and many times misguided by education, and the secret impressions of converse from designing persons, that are apostates from the truth; doth thr'u pride and envy, and delight in contention study to contradict, and invalidate the texts of sacred Scripture.

Let's remember that infinite Wisdome, (had it so pleased him) could have am­azed us with such potent arguments that might strike us dumb, and muzle and asto­nish us, as our Lord did the Pharisees at every turn.

God is Truth, and Truth Essential, the fountain of all Truth, and in him is no darkness at [...] Not one lota [Page 60] or tittle of any of his sacred words can be infringed by the least or greatest of Er­rors. John 1. 5. Whence it comes, that the truths of Gods revelation are the grounds of all the firmitude and stability of our spirits;which otherwise might waver, Isa. 7. 9. and wander from their constancy, [...] Chron. 20. 1 per avia eserti, through the gloomy by-paths of error to all E­ternity.

In the significant language of the He­brews, the word therefore which is tran­slated by Faith, is a conjugate from [...] verit, or truth For as much as Truth is the peculiar object of trust, and whence some think the word Trust to be derived; [...] and therefore judg that all lyars, promise­breakers and false witnesses are unfit to be trusted with persons or matters of the very least importance, and should be thrust out of all good mens houses, Psal. 101. 7: and all ci­vil society, and should be forced to live among beasts or such as are like themselves, which is worse: and there cheat and abuse one another till their mutual extirpation; Deut. 19. 19. [...] 22, 19. or rather by godly and wise Magistrates be made to suffer the penalty prescribed by a wise and holy God, ac­cording to what their lies and false wit­ness might have injured their brother: whether in life, member, good name or estate, they should suffer exactly the same punishment, their eye should not spare nor pity, according to the Lex [...], or else the world will never be at rest nor quiet from wicked wretches.

[Page 61] But were this Law of God made the Law of Nations, his blessing would follow it with more peace and tranquility, then yet the world hath seen.

Well then, as Truth is a most radiant at­tribute of God, and dwells in his nature, as he is Ens primum & simplicefrmum, the eternal and uncompounded Being: And if Angels,Job. 4. 18. whom he charges with folly in comparison with himself, do not (racio­cinari) reason by mediums, but act by in­tuition: how much more does that most abstruse and immense being, the Father of lights, both in his cognition of all things at once, and according to the purpose of his own will, act in expressing and mani­festing what he pleases to his creatures and shining upon that manifestation with such a glorious ray of truth, that were it not from the darkness of our lapsed estate, we should without any dispute or hesitation im­mediately imbrace it for the highest and unquestionable verity. Hence it is that in whatever he speaks from his most holy mouth by Oracles or Prophets ratified in their authority from him, must be judged a great presumption and impiety to call for a reason of any of his words or actions by bold and daring, and impudent creatures. For from the raies of truth streaming from the immense and soul-dazling sun of his verity flows all the certainty and stabiliment in the spirits of angels or men, to fix and settle us in our belief and obedience.

Whoever then does believe, sets his seal to the Word that God is true; and he that [Page 62] doth not believe, John 3. 33. as far as in him lies, would seem to induce, that the holy and true God, should be a lyar and deceiver, and not to be trusted. Such is the most horrible conse­quent of unbelief. Though I am well sa­tisfied, that there are some trembling souls, The Lady Thomson late of Osterley: park cut now in heaven. that either from natural timerous tempers or some other dark incidencies upon their spirits do not come up to clear and comfor­table actings of Faith, & that abhorr the very thoughts of not trusting God upon his word of promise, and are truly gracious at bot­tom, though cannot discern and know it. As I knew not long since a gracious Person, when discoursing of the work of God upon her heart, 1 John 5. 10. & 6. 29. said that she trembled at that Scripture in John, of making God a lyar, and that the deep pondring upon it, was the beginning of her conversion One is apt to think, it were a very easy thing to believe the holy God upon his Word: Eph. 1 19: 2 Thes. 1. 11 Eph. 3. 16, 17. 3 Tim. 1. 15. but indeed, renewed and sanctified persons have sound it one of the most difficult works in the whole world, because its contrary to nature, to found our salvation upon anothers righteousness, & therefore needs a miraculous work from God to effect it in us. It's true, that the doctrine of the Gospel is a most faithful say­ing that is, a most certain and undoubted assertion full of grace and truth, and wor­thy of all acceptation or embracing (u­trique ulnis & in utraque cordis camera) in our most intimate bosomes: that Christ came into the world to save sinners: But it requires almighty power of the spirit of Christ to bring us to the obedience of faith, [Page 63] But of this more (God granting) in the sequel. Now I'le proceed about some things in the nature of Faith, to which end I may recount that good old saying of Au­stin cited by some Accipe & signas) re­ceive it, that is, believe it, and thou feal­est to the truth of God. Thus Sarah act­ing by Faith, judged him faithful who had promised, and attained the end of her par­ticular trust in the case whereunto God had spoken.

But not to dilate in generals, I might proceed to the hononymy of the term, and the various Synonymous expressions of it found in Scripture. I might from fathers and schoolmen, from confessions of the Re­formed Churches, and their commentaries, common places and Systemes from contro­versial writings between us and the Roma­nists, and from the many holy practical writers of our own on this very subject, raise a great pile or mass of discourse, and therein but actum agere, over and over with the same in some little varieties. But I forbear, since my chief end and scope is principally to erect and comfort broken, languishing spirits, that hang in suspence as it were between the hopes of heaven, and the fears of hell: I would gladly put a Scripture staff (even one of the slaves of the Ark within the Sanctuary) into the hands of every weary and heavy laden soul.

I shall not then be nice or over-curious in handling this point under the distinct heads of definition or description, or in di­stinguishing it into several sorts, and so [Page 64] proceed to examine all the causes, effects properties, adjuncts, contraries, and the se­veral corollaries deducible from all: or the cases of conscience, doubts and objections afflicting troubled spirits; for they are in­numerable: but only treat upon some par­ticulars most practical and useful, either past by, or but lightly touched by others. As Doctor Boodt that learned Physician, and of great request with the Reverend Bishop Us [...]er, was more pleased to write [de af­fectibus ommisses] of cases not handled, then to trouble the world with large bodies of Phisick over and over. So should all endeavour not to burden the church of God with swelling discourses, wrought up into a cumbersome Tympany out of others pre­ceding, who have done worthily in their generations: but should either add quid no­vi: or quid noviter, either something new, that may increase christians knowledg and grace, or after a concise and clear method, that may raise the fancy, tortifie memory, and take with such as are out of the church to help on their conversion. Though I am sensible of my own deficiency, and intreat a candid Reader to pardon what is here done out of a great thirst and desire to cast in some mites for initiated believers, as may help I hope, and add to their faith, or the joy of faith, and supply something of what is yet lacking in the faith of some weaker christians, with whom we converse in Ordinances. Divinity is an Ocean that hath neither shoares nor bottom, there is room enough without envy for every one to spread new Sails, and in continual tra­vel, [Page 65] velling, we may still see more wonders of God in these Deeps.

But yet not to prescind and cut off all proper method and genuine handling of this subject.

I shall first set down the true nature and essence of this grace of saving faith, and then proceed to the rest of the chapters in their prescribed order.

Now since it hath pleased the goodness of God, to give spiritual life to many thou­sands in these British [...]sles, that have, and do believe by the instrumentality of seve­ral burning and shining lights [...]ver since the latter end of the Reign of Tiberius, Gildas deexc [...] Britan. when the Gospel began first to shine among our praecessors: whom God hath raised from age to age out of his infinite mercy, as serviceable under his divine commission to open and apply the holy scriptures; from Joseph of Arima [...]bea and his compani­ons at Glastenbury, as our Ancestors do ge­nerally determine it, and have handed it through dark and gloomy times, Spelman. concil Tom. 1. till its brightness recovered again by the industry of German of Auxere, and Lupus of Troyes, their disputation at Vepulam against [...]ela­gius his errors and heresies. Nay, through his divine goodness there never wanted some worthy patrons of the truth under British Saxon, and Norman Governments, till the days of Wicklif, that great Lumi­nary, whose rayes shone into Bohomia, Helvetia, and thence into Poland, as a late [Page 66] worthy Rector of Lesna, and university in that Kingdom, sometimes since did ac­quaint me, that they own it. And after him still sprang up more and more illustri­ous persons till the restauration from Po­pery. Since which the doctrines of holy faith derived from Scripture have been set forth by the Reformed in several Na­tions, and called a Body of confessions prin­ted in quarto. But to let them pass: I shall for the maine follow that Type of truth which our own teachers have gather­out of those sacred pages.

In the first place then, the church of England having exhibited the main doct­rines consonant to the holy Scriptures in their Articles, Catechism and Homilies, I shall name some particulars to our pur­pose about Faith.

In the eleventh Article we have this clause: [That we are justified by faith only, is a most wholsome doctrine, See Nowels Catechism Homilies edit Lond. 1635. Fol. p. 22. Homily of fal­vation or justi­fication) part 1. p. 14.and very full of comfort, as is more largly expressed in the ho­mily of Justification] of which more fully in the confession of Faith, and the defence of it by Bishop Jewel, some hints see in the Catechism, but especially the Homilies.

In the fourteenth Homily thus; [Live­ly Faith is a true trust and confidence of the mercy of God through our Lord Jesus Christ] and farther, that this [true and lively faith is not ours, but by Gods working in us.] and again, P. 17. 'Tis not the act of faith that justifies, that were by some act or vertue, that [Page 67] is within our selves, &c:] and again, [...]. 18. [By Faith given us of God, we embrace the promise of Gods mercy, and of the [...]emis­sion of our sins] and yet still more fully in the third part, p. 20. [True christian faith is, &c to have a sure trust and confidence in Gods merciful promises to be saved from ever­lasting damnation by Christ, whereof doth fol­low a loving heart to obey his Commandments]

In the little Catechism there are hints to the same purpose, as that in the answer a­bout Baptism, there is required Faith [Whereby they stedfastly believe the promises of God]

But lets proceed to others;

The Assembly of Divines in their Con­fession of Faith, after some previous Dis­course about it, expresly thus. [The prin­cipal act of saving Faith are, accepting, re­ceiving and resting upon Christ alone for justification, Sanctification, and eternal life, by vertue of the covenant of Grace.] There's also much to the same effect, am­plified in the larger, and contracted in the shorter Catethism.

The Declaration of the Faith and Order of the Congregational Churches in En­gland met at the Savoy in London, by the Elders and Messengers, Octob. 12. 165^o. ex­press it in the very same words, Chap. 14. Sect. 2. Page 24. which are before rehearsed out of the confession of the Assembly of Di­vines at Westminister.

All these Societies then for substance do most harmoniously agree in the same Do­ctrine [Page 68] of Faith, exclusive of works in the point of Justification. And oh that they would also, once agree to live quietly and peaceably by each other, as becomes Pro­fessors of the same holy Faith, washt in the same holy Baptism, and called in one hope of the same calling, and as becomes the wor­shippers of one Lord, Eph. 4. 5. and one God and Fa­ther of all, who is above all, and through all, and in all, that truly believe.

We agree in Judgment, as to the great points of Salvation, and why not affection and brotherly love, and peace; forbearing one another in little matters, not introdu­ced into the primitive Churches before the declension and apostacy began, I am sure, the Church of England teaches other Doctrine in the second and third part of the Sermon of Faith. Well then, we are at amity in this great particular, ☞That [Faith is the gracious acting of the whole soul or heart of a sincere Christian; whereby he rests and [...] upon a [...] Saviour for remission of sins and eternal life grounded on the precious promises of God: which is infused and wrought there by the holy Spi­rit at our new birth and convertion from sin to holiness.]

In this Declaration of the nature of Faith we may for distinction sake, take more e­special notice of the succeeding particulars in peculiar Sections.

CHAP II.
Various Expressions in Scripture, setting forth the Nature of FAITH.

THe beginning and carrying on of the work of Faith in the heart is set forth in holy Scripture by many pertinent and sweet expressions, which tend to enlighten and comfort the souls of dark, drooping and weak believers: and helping them to dis­cern the inherence of this grace in their hearts. Metaphors, Parables and Allegories many times teach us, when direct Precepts will not do me work. Upon, some where­of [Page 97] of I shall endeavour to treat in this Chap­ter, and present them as a climax or a Ja­cobs Ladder, whereby to scale the Palaces of eternal joy.

1. In the first place,Rev. 24. 6. & 22. 17. We find this grace set forth by thirsting and hungring after Christ and his righteousness: which are strong and vehement appetitions after sup­ply of proper food and moisture to refresh the Spirits, and to preserve natural vigo [...]. Which if not timely satisfied produce pant­ings,Psal. 42. 1. faintness, swoundings, and at last con­vulsive motions, the very harbingers of death. Thus did holy David pant after God,Psal. 27. 13. as the hunted Hart, having lickt up a fiery Serpent, pants after the water-brooks. And at other times he had totally fainted, had not Faith fed his hope with a seeing of God in the land of the living. The promises of mercy are made to such thirstings and strong desires after God.Isai. 55. 1, 2. & 26. 8, 9, 12. Psal. 97 12. The desire of our soul (sayes the Church) is to thy Name, and at the remembrance of thine holiness do we rejoyce. Again, with my soul have I desired thee in the night, when others are folded in the arms of the deepest sleep, I am musing with deep meditation, and am still awake with thee. Then follows that holy confidence dropt in from heaven: Lord thou wilt ordain peace for us, for thou also hast wrought all our works in us, whence it follows, that when the brea­things of the soul are inspired by God. [...] his ordinance of peace shall issue from the throne of grace.

Besides, The thirst of the soul through defect of the dewes of Zion, sometimes pro [...]es so extream, that it falls into assuming [Page 98] Fever: and lies tossing, and tumbling, and feeling after cool places,Song. 2. 4. but finds no rest▪ till it comes to the chambers of Christ; and then with holy longings and bitter ejacu­lations cries out: My heart and my flesh fait­eth, Oh when shall I come and appear before him? when shall I see his face, enjoy his love, and rest in his bosom? This is a sure act of Faith when the soul prises Christ above all; de­lights in none but him as the incomparable object of his souls satisfaction: if it take any comfort in sublunary things; tis but in ordine ad Christum in subordination to him, and in order to his glory. The soul doth anhelare, breath and thirst more after him than all the pleasures and treasures of Egypt, the Gums of Arabia, the Spices of India, the Diamonds of Golconda [...], or the peculiar riches of Princes: nay than the fragrant Rivers of Balsam in heaven in self, besides him, as the holy Psalmist flames it out:Psal. 73. 25. Whom have I in heaven but thee, and whom in earth in comparison with thee.

2. Sometimes Faith is represented by looking up to Christ with a stedfast eye, and an ear [...]ful countenance, till all the visive spirits pass the optick nerve and land in his bosom. All the bowels of the Soul are wrackt and torn with convulsive motions and iliack passions, the heart faint and sick, with many a swounding fit:Psal. 38 10. Lam 2. 11. the vital moi­sture having spent it self at the eyes, is al­most blind with the saltness of the tears, and ready to give up the ghost in deep sighs and profound palpitations of heat [...];Song 1. 7. has only a few minutes, wherein to cry ou [O thou whom my soul loveth, hungers, longs and [Page 99] pants after: and being now set down under a Palm in the vally of tears and terrors, sinks down and yet looks towards him, when flying a­way like a young Hart upon the Mountains of Lebanon, and leaving it in a desolate case, for­lorn, and exposed to the mercy of Tigres and young Leopards. Yet the Soul cries out, as long as breath and life remains will I look to the place, where thine honour dwells, as the only one of my soul, my Lord and Ma­ker, who hast commanded me to look to­wards thee and be saved. Thy Word says Behold me, Isai. 17. 7. & 45. 22. behold me, and my hears in obe­dience replies, Thus will I spend my dayes and end my life.

This Looking to Christ is sometimes sha­dowed by the stung Israelites looking up to the brazen Serpent.Joh 3. 14. In imitation whereof tis thought the Gentiles composed their Ta­lismanical figures, whereof the Learned of­ten treat. But letting them pass, let us call to mind that Israel after their many mur­murs in the Wilderness, and refractary de­portments toward the Rock of ages, felt at length the dreadful wrath of God in sending upon them those Alati Serpentes the fiery fly­ing Serpents of Arabia: Plin. Epi [...]han. those angry venom­ous creatures; which having once fastened their needle teeth, and dropt their yellow poyson into the wound, the stung persons (tanquam a di [...]sade percussi) were painted as said of some with various spots of the co­lour of Serpents, and swelld immensely, died with an insatiable thirst, as in the deadly Ca­lenture at Sea. [...] metal [...] in [...] But such as lookt up to the copper Serpent made at Punon, and set on a Pole, presently received cure, as if the flesh [Page 100] of the adder had been laid to the wounds, to extract the malignant venom. Had they lookt any whither else but to this type of our Saviour, all was in vain. Had their eye been upon Moses in the moral Law, or on Aaron in the ceremonial observan­ces, it would have performed no cure: it was Christ alone, who overcame the great Serpent of the bottomless pit, and was lifted up on the cross, for this blessed view of Faith▪

3. This work of Faith is set forth by co­ming to Christ at his call,Mat. 11. 28. according to that sweet invitation of his: [Come unto me all ye that are weary and heavy laden, &c.] For the burden of sin, the Law, Gods wrath, hell and eternity lie very heavy upon con­science, and will prove unsupportable, un­less [...]sed by his bosom. When the soul is read, to starve, pines away, and lookes black with famine:John 6. 35. then to hear that bles­sed voice, [Whoso cometh to me, shall never hunger, and he that believeth on me shall never thirst] Where our holy Lord himself ex­plains coming by belie [...]ing: pedibus fidei, with the fe [...]t of faith and affections,44, 45, 46, we come to him for salvation; and so 'tis used in the neighbour verses.Psal. 63. 8. Sometimes 'tis exprest by the souls following hard after God, (hebr, cleaving) that is, following so closely, as if it held him by the garment, and drag'd after him. In the times of fear and desertion,Song 1. 3, 4. Bern it runs after God, being allured and drawn by the perfumed oint­ments of his name, the rich odours of the promises, as powerful attractives to nee­dy and distressed persons: othertimes this [Page 101] work is exhibited by the flying of guilty persons in old time to the city of refuge. Thus David points at God as his refuge and high rock to fly to and be safe. Of anci­ent times, tis reported that the gates of these cities stood continually open, that all the ways were made plain and even: that every stumbling block was removed, and the passages maintained with accurate care above all the high-ways in Canaan, Isa. 57. 14. and some of [...] the cities might be seated in plains, as Bezer was; that difficult ascent might not retard the speed of the flyer: that so the soul guilty of bloody crimes,Deut. 4: 43▪ Numb. 35: 1 [...] might scape the dreadful avenger, that ho­ly Law of God, and having retired to the city of Christ, might there continue so long as this Eternal High-priest after the order of Melchizedeck, shall continue in being, and that's according to the Law of an end­less life for evermore.Heb 7. 6. 28.

4: This acting of Faith is shadowed forth by our receiving of Christ, and there­fore must be an act of the will and affe­ctions; when being sensible and convinced of his being the most adequate good for the soul, stretches forth its hand like a ragged indigent beggar, after a bag of gold, when frankly held to him by some munificent prince: or as a drooping, sin­king, languishing patient holds out his cup for a physi [...]ians cordial. For to as many as will receive him, he gives out the right and priviledge of adoption to a glorious inheritance above the starry heavens.John 1. 12. Col. 2 6. John 17. 24. Rev. 3. 21.

O Blessed Saviour, wilt thou give thy [Page 102] heaven, thy glory, thy joy, thy crown, thy throne (by mystical union) to as many as do but accept of this motion of mercy [...] Will acceptation bring us into acquisition and a just perception of all the territories of this vast,grot. de [...]ure, &c. immense and eternal patrimo­ny? Who would not open his arms, his heart, the penetralia cordis, the most inti­mate chambers of his soul, according to all thy tenders in all thine offices, and to all thy blessed purposes, and cry out [...] vehement and ardent moans? Are not the doors wide open: come bright morning star, come Lord Jesus, come quickly! True!Prov. 22 16. Song 5. 5 Faith indeed is but the hand, that turns the lock of the souls closet, to entertain her blessed Lord: But 'tis the spirit of Christ who lays his powerful hand upon the hand of Faith; else would conti­nue shut and never open: But this instru­ment of instruments (as the Philosopher calls the hand) acts and works in the power of that great efficient, the spirit of God, and is co-operative in him, with him and by him, Yea, the spirit hath a co-es­sential communion with Christ himself, who stands at the door and knocks by the call of his Ministers, and leaves sweet smelling myrrh dropping upon the handles of the lock: which like the famed oil of Lunaria, (beare with the comparison) will eat th [...]o­row all, and make the iron bolts to fly in sunder. O then my soul, since the Lord of glory is come to these everlasting gates, take heed of a third knock: lest he take unkindly, depart and leave thee in the dark night of desertion.

[Page 103] 5. Another medium to set forth the ac­tings of Faith,Isa. 56. 4. 27▪ 5. Isa. 27. 5. 56. 2, 6. is laying hold of him and his most blessed covenant. This is called, ta­king hold of Gods strength, that is, the ark of his strength: that so we may make peace with him that dwells between the Cheru­bims. The same with laying hold on Gods righteousness and salvation, in flying to the horns of the Altar of propitiation, viz. the brazen by blood,Lev [...]t. 19. 30: Isa. 56, 6. 58. 13. and the golden by incense. It is further deciphered by [...]ving the name of the Lord ( [...], wherein is everlas­ting strength) and in keeping the Sabbath from being polluted, which is a special part of Gods covenant, and a true token of a gracious and godly man, in this his laying hold of God. Nay, we find, that the Lord complains of the church, that few or none did lay hands on him, a kind of holy violence in fervent prayers and Faith, mixt with ardent desires, and coming to him with earnest resolves to hang upon him, as Mary did on Christ at his resurrec­tion. The Lord knew the soul of Mary would be clinging upon him, and therefore with a gracious requital, manifests himself to her, and sends her with an errand of love to his Disciples: There is a sort of holy violence, and gracious impudence [...] be used in those cases, as Chrysostome ex­presses it of the woman of Canaan, that would have no denyal.Mat. 11. 12. When we seek the kingdom of God, we must seek it with vehemence, and take it by violence. We are commanded to lay hold on eternal life, in allusion to the swift courses at the Olympick, 1 Tim. 6, 12. stadium in Greece: who coming [Page 104] near the prize or garland: stretcht out the hands and leapt up with some violence to take hold of the crown of victory.1 Tim: 6. 12. Heb: 6: 18: So the Apostle exhorts us lay hold on the hope that is set before us: as Jacob held the Angel fast and would not let him go before he was blest: Yea, the Spouse in the song, having found whom her soul loved,Song 3. 4. held him close, and let him go no more.

6. In the sixth place, When we are now come to him, and have laid hold of his strength, and are sweetly solaced with his favour:Prov. 3: 5: then begin we to relie, lean: and rest upon him with some holy confi­dence, For leaning and trusting are in Solomens language terms equivalent. A posture this is of great sweetness, and sa­tiates the soul, that it seeks no further. All sublunary relations and enjoyments leaves a windy emptiness in the soul, but here's [Jacobs enough] which indeed con­tains [all things] and so indeed should be translated.Jer: 33 11. Song 8. 5. Such high contentment of spirit fills the soul in her walking out of the wilderness towards Canaan leaning up­on her Beloved. The same pollute we find the beloved disciple in,John 21: 20 Psal 37. 5. & 22 8. leaning upon the bosom of our blessed Lord: Thus are we encouraged in our streights to row [...] ourselves and our affairs upon the Almighty; revolve te & tua: Usher Divin p. 161. Lo [...]d. 1677. To the same purpose, that holy man Bishop Usher is much plea­sed with the term of the souls hanging up­on Christ for life and salvation, when he is setting out the nature of Faith: Some­times the Scripture useth the expression of the souls staying it self upon the Lord,Isai. 10. 20. the [Page 105] Holy One of Israel: in allusion to the sup­port of a staff, imployed by weak or aged persons, to preserve from stumbling and falling. Accordingly they find a holy rest and repose of spirit, with a sweet recollec­tion from the trembling of heart, and qui­vering limbs, by an happy settlement in his arms. Yea, when the feet have been swel­led and blistred with rambling up and down in a weary and thirsty land:Dan: 8: 4: here they find the shadow of a high rock, with plea­sant chrystal streams powring out of its cavernes, to revive the faint, and recal their flying spirits.

But now lets search what are the great ends of the souls recumbency, innitency, resting, and quiet reposing it self on this blessed Lord in the Arheretum sacrum, or paradise of his love; why, certainly such things that asswage its vehement thirst, quell and subdue its fears, compose its trem blings, and allure its confidences, and are no other than these following, viz. Re­mission of all sin, Justification by free grace, peace of conscience, when sprinkled with the blood of atonement: adoption into Sonship, heirship, and all the priviledges and liberties of the children of God, Sanc­tification to mortifie the power and domi­nion of sin, and to quicken our graces and duties, to support us against, and under all fiery tentations: to enlarge and forti­fie our spirits under dificult services, and to persevere to the end;Phil. 1 6, 1 [...] that at last we may attain the redemption of our bodies [...] the dust, and the resurrection to [...] these resort more properly un­der [Page 106] the tenth and last chapter, and there­fore here I forbear.

7. The next place sets forth Faith by our cleaving to the Lord with full purpose of heart.A [...] s 11. 23. Isai. 28. 16: When the soul is gl [...]wed by an holy love to the mercies and goodness of God, it will then [...] stedfastly abide with him. It makes not haste out of the mountains of Zion as if full of bogs and quakemires,Deut. 10. 20. Josh. 23. 8. 1 Cor. 1. 17 2 Cor. 11 2 but as being setled on the strong and lofty rock of ages. This clo­sing of the soul with God, is ofte [...] set down in Scripture by that trust and affiance which a true believer hath in God, adhering or cleaving to God is a term also which some­times attends upon conjugal relation, wher­by true and faithful persons, having the yoke of that union lined with the soft vel­vet of love,1 Cor. 6. 17. become one, as in person by the law, so much more in spirit and delight To the same purpose he Apostle affirms; that true believers being united to Christ by a true and lively faith, become one spirit with the Lord; and long daily to be more fully espoused by larger affections, of the unction of Christs spirit in order to the solemnity of that glorious marriage­day of the Lamb.Rom. 7 4. Rev: 19: 7: Phil: 3: 20: And this is true [...]aith indeed, when persons long for the ap­pearance of Christ in glory.

8. Next follows that term of embracing of Christ; as the Saints of old being first perswaded of the truth and goodness of the promises, [...] ▪ 13: then at length embraced them utrispue ulnis with all affection, and what are the promises but the precious fine linnen, wherein Christ our sacrifice [Page 107] was involved after his death at his funeral [...] which is the principal object of our faith, even Christ in his sufferings. This act of embracing, notes our ardent affection to him, delight in him, and heavenly com­munion begun betwixt Christ and the heart of a believer: Love is Faiths Agent and factor: Faith worketh by love, a true lov­er of Christ is certainly a true believer in him, and this love increases by faith, and faith by love. For the soul determines it; The more I know of his Excellencies, the more I believe in him:Rom. 5. 4, 5 and I love him more, because I have the experience of Christs love to me. In this very state of the valley, there is a mixing of hearts and spirits, but in heaven the soul is swallow­ed up in his love for ever.

9. In the ninth place a Believer arrives at this reverent freedom with the Lord, in all its streights and disiculties, to cast its cares and burdens upon him, being both commanded and encouraged by him to do it:Psal. 6. 3. Whenever I am afraid saith David, He trust in thee. If the heart safely trust in a friend,Prov. 31. 11. there follows a mutual unvailing and disclosing of the most secret and bo­some counsels.Psal. 71. 3. Jer. 20. 12: Psal: 142: 2: So does the soul pour out its sorrows, and open its whole cause be­fore God. Three things make a friend or relation desirable: power to protect, wis­dom to advise and love to comfort and min­gle joys & sorrows together. All these are eminently and transcendently sound in hea­ven.Jam: 1 [...]; There's a heart large enough to en­tertain thy moans: wise enough to guide thee in the dark turns of Providence, and [Page 108] so good as not to upbraid thee, and can command Legions of Angels at a beck for protection. [...] Pet. 5: 7. Let us therefore cast our care upon him, for he careth for us, and 'tis worth notice, what the Apostle terms thy care, the Psalmist terms thy burden, pro­mising that the Lord will sustain thee;Psal. 55. 22. to shew that [...] dividing cares, heart­rending cares, are great burdens. But divine sustentation and support of the soul in trouble, plainly shews, that God takes a fatherly care of thee, and will not suffer thee finally to be moved, as Davids song in the end of that Psalm, since thou art a righteous man, and hast cast all thy soul­battering cares upon Gods promise: which are but so many tentations to try thy faith and trust in him.

Besides, this trust is exprest by casting anchor within the vail.Heb: 6: 19: When the ship of the soul being turned up-side down as to the world, though too near the earth in this bodily estate, yet in spirit sails above the firmament, and makes all its fails up­ward still,Rev: 11. 19: and if any storm arises, it then rides at Anchor upon the Ark in heaven, within the vail, beyond the sta [...]ry Canopy, as upon the rock of life, the Lord Christ himself.

10. In the tenth and last place, faith acts by Resignation, giving up all its comforts into his heavenly hand, when a true believer both living and dying commends his spirit into his divine ma­n [...]tenency, during this frail life in all the mighty turns, circles or helixes of provi­dence, full of intricate meanders and ma­zes [Page 109] past finding out, is led by a hand coming down from heaven: so that all ends well with a Saint: his stormy dares do always end in a sun-shine evening. He gives up himself to the guidance of his counsel and as to death, both for time, place, was and method, yields up all to his [...]a [...]e conduct, and yet sometimes breaths out with a most humble and reverent motion (his soul still king in the dust of submission before him) to grant him [...], or an easy de­parture out of this life; if it may be his holy pleasure, and till quietly hoping and waiting for his salvation. Thus Jacob in the Old Testament in the [...] of his last languishments cries out, I have waited for that Salvation O Lord:gen, 59 18. Luke 2. 30 23, 46. and good old Si­meon in the New: Let thy Servant depart in peace, for mine eyes have seen, and mine arms embraced my Saviour and thy Salvation. This did our most [...] Lord, [...] into thy hands, I commend my [...] it and so did bles­sed Stephen Lord Jesus receive my spirit; testifying to the Deity of [...],Alis 7. 59. the im­mortality, of his soul, and the resurrection of his body in the same prayer of resigna­tion.

There may be found in Scripture some other passages, exhibiting the nature of Faith and Trust, as fixing the heart, choo­sing of Christ, waiting for his coming, and expecting the blessed day, much to the same effect: but to cut off prolixity,Psal. 108 1. Luke 10. ult. I shall rather convert the former ten particulars with the like into some spiritual Solilo­quies: since all of them exhibit some ex­cellent benefits flowing from Christ, allur­ing [Page 110] the soul to him, as by the smell of those preciouss ointments, wherewith he was af­fused and inaugurated into all his offices by the Holy Ghost, which was signified by the inunction of the Aaronical Priesthood of old in type, by a choice composit on of myrthe (or Benzoin) cinamon,Exod. 30. 24. sweet ca­lamus, cassia lignea, and oil-olive. So was our holy Lord consecrated a Priest for ever over the house of God.Psal. 45. 7.

Let us now breathe out our warm de­sires and flowing hopes in some few Ejacu­lations (as to all the ten particulars) into his own bosom.

CHAP III
The least or lowest Degree of FAITH.

HAving Discoursed of some various Ex­pressions of Scripture, painting out the true Nature of Faith to the life: Let us now proceed further in our design to comfort shaken, and contrite Spirits. To which end, since we find Scripture menti­oning some persons as strong in Faith, gi­ving glory to God, and others but infirm and weak, accosted with this compellation: [Page 116] O ye of little Faith, Mat. 6. 30. & 8. 26. why do ye doubt and fear? the Faith of the former being very visible and apparent to themselves and others: the latter tho true Believers, yet exceedingly fill'd with fears, sorrows and jealousies o­ver their own hearts: It would be expe­dient for their erection and comfort to consider what may be the Criterions or tok­ens of a true Faith tho in the lowest degree and upon that account to dilate a little on these two Branches

1. What may be accounted the lowest, meanest, weakest estate of new Converts or young beginners in the School of Christ.

And 2 To how low an Ebb secure souls may be reduced in time of desertion.

An answer to either of these may yield mutual satisfaction to both: Lets begin with the first,

Q 1. What may we enstate and determine to be a critical token of a true Believer in his meanest acts of Faith?

A. In Answer to this lets consider, First in general, that the commencement or be­ginning of this grace is sometimes repre­sented by conception or quickning of a Child in the Womb:Eph. 2. 2. John 3. 3. sometimes by the new birth or visible appearance in the light of this World. Sometimes the work of regeneration (and therein Faith, its prin­cipal ingredient) is resembled to the wind in its invisible original from mineral Exha­lations out of the bowels of the Earth and Sea,Mark 4. 27. Luk. 13. 2. to its motion and progress in the air. Otherwise 'tis likened to a grain of Mus­tard-seed, the least of all oleracious Seeds [Page 117] that grow to so great an extension at last. It's likened also to a little leaven that fer­ments and works it self into the whole mass. To Seed-Corn under the globe or mould that [...] the impregnation of nitrous Rain, and sulphurions Earth, con­curring to their germination first chits and breaks the membranes, and then sprouts a­bove the ground, Or it may be compared to the budding and flowring of Trees in the Spring: or to the grafting of a Cyon into the cleft: or a [...] into the bark of a Tree, which b [...] degrees conceives both by the warmth and moisture of the Stick. But still the precise time or modus of the curious transactions in the vegetable Kingdom; these certain fusion or perco­lation of Liquors and Spirits is not easily discerned, or accounted for, by the most ac­curate Naturalists. Yea when all is done and written by Roger Bacon of Oxford, or Sir Francis or Veralam, or the Learned Har­vy, or an of the new Philosophers of [...] France or Germany, or [...] that Learned Dane: there's hope in the whole quire can yet determine the admirable my­steries of Generation. None can fathom the works of God in wise productions, and the various textures and needle works of his diving power; as the Psalmist hath exprest it.

Put much more abstruse,Psal. 139. 15. Opere Phigia­nico. intricate and unfathomable is it in spiritual cases. For how and at what time grace is inspired or sown in the heart: and how it works, fer­ments and by warm influences, becomes like a Spiritus intus agens, an inward work­ing [Page 118] Spirit: its neither discerned by persons themselves, much less by others, sometimes during the space of several years, For it grows we know not how,Gen. 2. 6. Col. 2. 19. nor can delineate the motion of its growth: but being wa­tered from heaven by a living mist sent by God upon this happy Plant in the Eden of a gracious soul, it encreases with the encrease of God. Hence it follows, that 'tis im­possible for thousands of fix the time of these firm heaven, working or irritations, these irradiations or impregnations of the Spirit of God. Neither need [...] sufficient it is to discern it, when sprouted a little from its seminal Principles wherefore to urge the preciseness of time as to regeneration (in persons that draw near to Ordinances) is timerarious and rash; and he is too busie a person, that strictly requires it of tender Consciences, and makes it an inflexible rule of Communion.

I may then say of this, more than of all other works of divine Wisdom and Power in this lower Orb, that the eye of the Vul­ture hath not searcht it out: it is too high and too wonderful for us. As holy David having treated of his being secretly,Joh. 28. 7. Psal. 139. 6 fearful­ly and wonderfully made as to the curious fabrick of his body in all its vessels, liga­ments, veins, arteries, nerves, and juices in all the repositaries, sings in harmony and consort to heaven (how vastly melodious beyond the hymn of Galen) and stands at length upon the brink of an Ocean of Ex­tasies as to the precious thought, [...]. 17. that God had to and in his soul I shall therefore not venture into these Arcara Imperii, and Mag­niala [Page 119] Dei, these stupendious secrets of divine wisdom and mercy: nor sail toofar in deep waters near this terra incognita, nor treat too close of the first initial formation of grace and faith in the heart, by the operati­on of the spirit of God. A labour where­in we may sweat and toil till saint, and dive so long, till the damps in these golden mines extinguish our Spirits. I shall then only for some comfort to sincere beginners insist a little (according to what I may, by the help of grace) and ponder on the first dis­coveries and discernings of this work in the heart, under the beginning work of Rege­neration, that is under the present agitati­ons and breathings of the holy Spirit. To which purpose I may genuinely compare the sense, which the mother of an Embrio begins to feel, when discerns an inward conception by some secret pulsations as of a little wind in her bowels and some nauseous ebullitions from her stomack,Ferneli de &c Weckerns de Secretis 1. 4. p. 85. Bas. 1629. & thereby perceives there is a new work of impregnation formed with in, beyond all observations of the state of body since here birth: and begins to give a right judgment, that in Gods due time she may become a happy Mother, indeed, of some beautiful creature. Or give leave to behold it in the glass of another Emblem. It fares here, as when persons by some un­observed and unforeseen emanations of spi­rits from the heart,Plin. L. 11. c. 37. Song 6. 5. & 4 and pressing through the optick nerves flow into their mutual eyes, and dart themselves into one anothers breasts, whence they become suddenly ta­ken, and as it were inkindled by certain lineatures in their feitures; and are rapt [Page 120] into deep admiration of somewhat in each other, which neither themselves nor the wi­sest Philosopher in being can give reason sa­gacious enough to unfold the surprizing in­fluence when they are constellated to con­jugal union.

So true is that (I think) of Lucretius:

Much more deep shall we find it to be in spiritual and divine concernments, when the Soul having heard or read of the admi­rable and unparallel'd incomparable excel­lencies of Christ, begins by the power of heaven influence to hearken to Gospel motions; whence the first beginnings of grace are coucht in faint and weak, though sweet and pleasing inclinations to hear more of that precious and excellent person. Then the Soul proceeds with the Daughters of Jerusalem to enquire further of his dignities and the blessed disposition of this kingly sa­viour. Next after intelligence received, it never rests seeking for him with the lovely Spouse,In Niceph call. and when once come to a sight of that glorious countenance in which Majesty and Love sit upon their Throne, as 'tis re­ported of his external hiew) then does the soul by this interview, break forth into holy Ardorsafter the enjoyment of his everlast­ing [Page 121] kindness, and the bottomless bowels of his infinite mercy and affection, This is the point which I would end favour yet fur­ther, to exemplifie in the sequel of this Cha­pter, and labour to state the first beginnings of grace to lie in secret motions, holy wish­es and inclinations of the will to Christ this Princely Saviour of the Elect.

The desire of a man (saves Solomon) is his kindness the he cant accomplish his will yet tis acceptable with God for the died,Prev. 19. 22. 2 Cor. 8. 12. When some spiritual good is presented to the newly sanctioned will be the light of a heaven-born judgment: it draws the soul to think, ponder and study how to attain that happiness, and this volition or exten­sion of the spirit is found in different persons at various times. Some feel a blessed in­clination from their very child hood ( [...]) to Religious courses and the holy wayes of God.2 Tim. 3. 15. You may observe in some Children at four or five years old a love to the sacred Bible, and the wise instructions of godly Parents. It would do ones soul good to see, how prettily and earnestly the little hearts will lean their heads to the wall or hangings, and suck in the sincere milk of a mothers instructions, as Solomon did. Only let Parents be prudent and heedful in pressing too much or powring too long into little Venice Glasses, left it nau­seate or run over. Remember Jacob would not drive the little ones too falt,Gen. 33. 13, left they died. Children are like a chicken or little Birds, feed them too much, and by night, and you endanger killing them: Be wise towards such, and sow here a little and [Page 122] there a little, and the work of God may prosper sweetly.

In Persons at the first workings of the Spirit of God, you may observe,

1. First, There appears some savouring of the things of God: which shews there is a new palate formed by the spirit of God in the soul,2 Cor. 2. 14. Rom. 8. 5. suited to the Manna of heaven; they begin to mind he things of the Spi­rit, with a disrelish of vain and frothy com­pany, a happy inclination to virtue, and wholsom infusions [...] reverent awe to their Teachers and institutors: which when once taken off from the heart, all the Argument or Rhetorick in the world shall never fallen any good maxim upon such a person; but now you shall see very young ones love to have their heads in a Bible, and the tears ready to spring at some sweet pas­sages in that blessed Book: intimating to us that the same spirit, who penned it, hath begun to write the faithful counterpart on the fleshy tables of their hearts.

2. They find and feel the inward bent of their soul to be towards God, the byas of the will alwayes inclined Heaven-ward, tho some rubs and hillocks may divert a while. They are like the Sun-flower ever turning to that glorious Lamp; or as the needle pointing to the Northern Pole. It may suffer some variations and supervaria­tions, and misteries of Declination not hitherto fully determined to help the lon­gitude; but in the main, its course bent and delight is toward that point of the compass. The soul no otherwise, having received an affrication or touch from di­vine [Page 123] love, evermore bends the motion to­wards God, and is enamoured upon the goodness and Excellency of our blessed Saviour. Vain things like vinegar upon nitre,Prov. 25. 29. Eccl. 2 2. gives an odious hiss, and fumes a­way in a Stench: so does this gracious soul pity carnal mens laughter as a touch of madness, and sayes of foolish mirth what does is?

3. Again, There is in this new heart of [...], this covenant heart, an inward, sweet sensibleness of that great stone of impenitence, that as yet remains unbroken in pieces, which with its ragged points and angles wounds, the tender fleshy part, and makes it bleed with joy­ful sorrow. The holy new convert is greatly sensible of its proud flesh, and that heavy lump that hangs like a talent of lead at the feet: and the worlds bird-lime that sticks to the wings of the soul, when it would mount up to heaven in holy duties. Or as persons after a great autumnal fever, labour under a squeazy stomack with a mass of baked humours at the bottom. So does the soul, and weeps in secret, and often bewailes it before the throne of God.

4. There is also found within it a secret joy in the discovery of light. It takes in­ward pleasure in the launcing of the tu­mors of pride, to let out the corruption of nature. The lamp of Gods word is more precious and joyful to it, than the dawn­ings of a Spring-morning out of the East. It's sign of an unsanctified heart and a very proud spirit, to snuff and smart at godly reproof. But this is a certain note of grace begun, when no corruption is too dear, no secret sin so delectable: but [Page 124] it will part with it at the conviction of the Spirit. Yea, and the more searching, any Ministry is, the more it delights to fit under it; & dares not call that a legal [...], which drives men out of the School of the Law, into the Temple of Christ.

5. Besides, the tender soul g [...]ieves un­der its fears of the want of true Faith, and is never quiet, till it gain some li [...]ly hope of its implantation into Christ, which it c [...]erishes and no [...] by the applica­tion of promises. But till then it wrings its hands, runs up and down moornfully through all the streets of New Jerusa­lem; being desolate in spirit, as not ha­ving a comforting sense of any faith at all. It cries lamentably from watch-man to watch-man, bears many affronts and inju­ries in the tearing of her vail,Song. 5. 7. and smit­ing upon her head; till at last she finds her beloved, & embraces him in the arms of Faith. Then the soul continues in the use of all prescribed means to attain the vision of his divine love in the glass of affiance.

6. Again, This troubled soul flies far from the land of excuses, hates palliations, and self-conceited applauses, and layes all the fault upon it self: heaps accusations, and layes snares and tentations for its own feet: and so great, that the holyest minister, and one skilful in cases of con­science, can hardly sometimes answer and resolve. Whereas the hypocritical Phari­see is commonly full of talk, hath little or no solidity, is confident and boasts of ex­periences with a false tongue and deceit­ful [Page 125] heart. But our gracious young convert is as sensible of the least sin, as the tender­est hand hath a quick and immediate sense of the fitting of a flye, or the gentle brea­things of a Western Air. It laments over In-dwelling sin, bewails its residence, and sounds continual alarums against it. For it cannot bear the domination of that proud Vice-roy of Satan, to fullfil it in any lusts thereof. If it prevail though but a little, the soul triumphs as if its conquering flag were entring the gates of heaven. For although its motions and impulses against unholiness be yet but weak, tender and low; yet are they the fruits of integrity, and grow forward in Strength. This is a true sign of grace, and that the new life is in good earnest begun in that heart; for is finds repentance towards God, and true sorrow for sin, conjoyned with real incli­nations, resolutions and workings in its gradual turning from it, and an holy ha­tred of all thoughts of reversion to it.

7. The soul feels within it self an ho­ly inclination to sincerity, in all its actions; which like a fragrant perfume in every chamber of all its powers and faculties, gives a grateful scent in every duty: Psal. 139. 23. and delights to be unfeigned in every good word and work. It hates painted gar­ments of hypocrisie, and therefore with great humility, requests of God to search its heart, Psal. 143. 2. 130. 3. and begs to be what God would have it, and prays withal, that he would not enter into a severe judgment, and mark whats done amiss with an urgent scrutiny: for then no flesh can stand in his sight, but [Page 126] intreats forgiveness of God that so he may be feared and worshipped. From hence springs that solid, sweet and comfortable doctrine of the Reformed Churches [That the true desire of grace is true grace:] On which Basis sound consolation will stand inviola­bly, when all the proud towers of Pelagi­us and Arminius shall moulder into dust at the fall of Babylon. For now the soul in this humble and holy frame lies at the foot of God, mourns for sin as committed against God, thirsts after the righteous­ness of Christ alone, and prayes for the spirit of God to allure and draw it into fuller communion, having taken God in the new covenant for its God alone.

8. Lastly, it studies the increase of holiness by all holy means and methods in meditation, self-examining, and conversing with old dis­ciples, [...] Cor. 7 1.and experienced believers. For in such-like God communicates his gracious pre­sence: and in these mountains of Zion Com­mands the blessing and life for evermore.

In these and such particulars, if serious Christians would please to go down the stairs of humility,Psal. 133. 3.into the closet of their own heart, and ponder more upon what they read with holy meditation, they might better observe the [mo­tus primo primi] the first infant motions of their hearts towards God and heavenly objects: but cursory reading spoils all.

Some indeed advise an hours meditation to an hours reading, I think a set quanti­ty of time is not necessary, but so much as may cleare and warm the motion upon the heart. By experience it will be found that the spirit of God works by various [Page 127] methods and very different, yet so, that by one or other token any poor broken trem­bling soul may in some measure be com­forted, as to a true work begun in the heart, Psal. 51. 6. and may learn to know divine wis­dom in its secret formations of grace with­in its utmost recesses and retirements. To conclude, I take this to be one of the lowest sentiments of a true work, when there are found continually secret inclina­tions, motions, thirstings and desires after God and holiness, which by strict and care­ful observation may be perceived to grow and increale year by year; and this note is common to all believers, though in their weakest estate: who would not change their slender hopes for all the kingdoms of the world and the glory of them. This work flows from the first breathings of the spirit of God, and may be discerned as to truth and sincerity by these two notes.

1. If conjoyned with patient continu­ance in well-doing, Rom. 2. 7. though weakly, yet with the face toward Zion.

2. If growing in spiritual strength, tho' at present by small degrees, and for a while scarce discernable: like the growth of a child,2 Pet 3. 18. or the augmentation of a plant, or the motion of a shadow of the Style upon the Sun-Dial

But so much of the first:

Let's treat a while on the second branch of the chapter about a deserted soul, and then come to an end.

[Page 128] 2. Of the lowest acts of grace in a desert­ed Soul.

Here, such as are inwardly for the main work truly gracious; yet through vain walking, and too much frequenting and associating with vain company of for­thy relations, who because of nearness of blood or affinity, some sweet tempers are loth to reprove, for want of the grace of holy courage and wisdom: finding too much carnal delight in them, especially if witty and pleasant: though it cost them many a salt tear in closets. In this there lies a deep snare to easy and unthinking spirits, not considering the after-pangs to bring forth a new birth of holiness, tho' they be otherwise in the main truly pi­ous.

Others are taken with apish garbs and habits, fashions and gestures, going bent, as if troubled with some forraign disease, conforming themselves to the image of this present world,Rom 12 2. Luke 16. 15. which is -abomination in the sight of God, loving of trifling and unprofitable converses in their visits, and wanting of secret and serious thoughts of eternity, the world to come, and of stan­ding before the Son of Man in his day, and this often joyned with too much neglect of secret and working communion, at which the world scoffs, when spending their strength and marrow in the worship of Mammon or Flora, fall off at length too far from their zeal for the pure worship of God in Christ.

[Page 129] Others by various deordinations of life, (not here to lengthen about) for want of caution and watchfulness over their hearts and lives, grieve and vex the spirit of God and having wounded their own conscien­ces, have lost their crown of joy, that's withered away: and they are now defer vingly bemoaning themselves in the dark caverns of desertion,Isa. 50. 11. and can see no light, and are in danger to follow others, who blazed a while, and then went out in a snuff, whereas it becomes true believers,Heb. 4 1. to be very tender and careful that they do not so much as seem to fall short of so great salvation.

I answer, before any comfort can break in, to such; they must repent and do their first works, and take heed they do not fur­ther lost what they have wrought. Yet to such I reccommend our Lords advise to Laodicea, John. 8. Rev. 3. 18. to buy eye-salve of him to a­noint their eyes, that they may see and acknowledge their sins, and turn at his re­buke and chastening.

Then may they begin with some hope to search what vital acts are not as yet extinguisht. Though in a swoone or a deliquium animae an ecclipse of spirits, yet their pulse has not lost all its vibrations, their eyes not quite set: yet look up to­wards heaven, though somewhat dismally. There's yet left a little warmth, a little moisture, a little breathing against the looking-glass of a promise, held by a faithful searcher and observer of souls. You may take notice that this partial back [Page 130] slider turns not wholly to prophaneness and an utter forsaking of the wayes of God: but retains an impulse and a secret, respect to those that are gracious, but does not muc [...] care to shew it publickly, and when they begin to revive out of their long fit of [...]olly, give a doleful motion of their eye to their near relations, at whose checks they formerly scoft too much. They are like the smoking flax, or weik in the golden candlestick newly gone out, which yet by admotion or putting to it a little lamp fire of the sanctuary; conceive afresh flame moving swiftly to it upon the oily smoke ascending from it. Or they may be compared to the bruised reed, which being battered by a storm of tentations lays down its hanging head upon the sur­ging Waves of a violent torrent, and is high to be swallowed up. I say to such though now in a sorrowful case, yet if they were once implanted truly into Christ the true vine of Lebanon: they shall never finally wither and perish: for the calling and grace of God is without repentance, who always loves to the end. For the foun­dation of his prescience and pre-electing love remaineth sure, he knoweth who are his: but let them take he [...]d that they de­part from all iniquity,2 Tim, 2, 19. and never return to folly more. They may make a shift to get to heaven, and sit within the door; but with many a piercing sorrow and doleful agony, and black Sack cloth on the loins of their hearts, before they get thither. But in the mean time, if they are right (as I hope and here suppose) I would help a little, [Page 131] that they may not totally walk in dark­ness) I advise them to a serious search of their former ways, and to holy resolutions add sincere endeavours of amendment, and hereby they may possibly attain to find som inward motions upon their hearts, that may manifest some vitality in the souls pulse towards things above: some true de­sires of renewing communion with God, though mixt with briny tears, scarlet blu­shings of conscience, and fore buffetings of Spirit. Vital acts may begin to appear in recording the former times of the shi­nings of Gods face upon their tabernacles. Yet, as some Di [...]mes conceive, that though Davids bones were well set after his sore fall: yet there remained a [...] a stiff­ness and benummedness that was like an Almanack to him all his days after,Psal. 51. 8. to his last. But for the [...]ain I do believe he did recover the beams of Gods face, and espe­cially at his swan-like song, had the clear S [...]n-shine of Gods love, after his zainy clouds; and that the [...],1 Sam: 23. 4. the sure mercies of David were made sure to him; yea and that he went off with a ruddy ev­ening, portending a glorious morning at the resurrection. And so maye [...]t thou, [...] thou quicken thy pace to red [...]em thy commu­nion and walk with God more carefully.

But now no more to that: only since the mention of means as necessary (quo [...]d nos) to the working and knowing of that work of grace,Inference false professor in beginners, and in recoveries from backsliding. I would inferr a few considerations towards some outward false professors, who presume of having grace, [Page 132] and of being received to mercy upon com­mon terms of the amplitude of divine be­nignity, and yet continue notoriously and grosly neglective of holy duties, unless by fits, using them as bellows to blow up the bla [...]e of false and flattering hopes: for if they do at times, hear, read, and pray, yet spend not (together with them) such serious and searching meditation on the deep points of eternity as their cause re­quires. But if they do now and then up­on a fit of melancholly: yet quickly aban­don all their secret resolutions of amend­ment, and slip out of all, like an E [...]le af­ter thunder, and seldom come near it more but if they chance to return a little, it is upon some terror of God, some disaster, some sickness, some loss, some fear, some fright of conscience, and then theyl con­fess and seem to repent of sin, and look full of flushes, wipe their mouth with her in the proverbs, and after vowes, make enquiry: expiate their wickedness with a sacrifice: and then to it again.

Dare men thus impose upon God, and e­ven wrest and force mercy against the Pro­mises which are alway connext with obe­dience to precepts, or do they think to lay the load upon Gods Soveraignty; and with a bold face lay the cause of their wicked­ness at his door, who is bound to none, 'tis mercy and free grace to any. They know full well in their Consciences, that they have a natural power to perform ex­ternal duty to external commands, as to hearing, reading, praying, &c. nay some­what of internal, as in meditating, exami­ning, [Page 133] resolving, and watching to perform their souls convictions. They can do these things as well as go to Taverns,Suffrage of Brit. Divines at Dort. p. 68. Gamings, Lotteries; and 'tis justly to be seared, to worse. Cannot they as well repair to the assemblies, hear reverently, resolve humbly, perform uniformly, to the unspeakable com­fort of their own Consciences, under whose Discipline they so often tremble, and after that to the joy of their godly Relations re­solutely bid an eternal Farewel to all their foolish, vain and treacherous Companions, they would be loth to meet them in [...]ell the next bout, and to dwell with them in everlasting burnings. O then while the golden sands of time are yet running, take hold of good Advice, to cast off such repro­bate Sons of Belial, and abjects of the earth, and hope by this method to arrive at di­vine mercy in Christ, by trusting in Gods Covenant upon reformation, and after some time well spent in Holiness, may obtain the Joy of Faith, which will end in the Salva­tion of their Souls.

Tis but a little courage and the work is done! O venture not the damnation of thy soul on the punctilio's of Dastardy, as afraid to displease such brain-sick fools, who after the thread is snapt by death, will curse one another for ever, as being mutual promo­ters of each others eternal ruine. But I shall transmit this useful Satyr to the sixth Chapter, and close the present with a que­stion or two, and so end it.

Quest. 1. How to discern the first begin­nings of Grace?

Ans. As it was with Thomas, he had at [Page 134] first but a confused knowledge whether Christ was going, when told of his depar­ture: and as the blind man being under Christs cure, saw imperfectly at first, men walking like Trees: but at length came to more perfect sight: so tis here, good souls at first see but darkly, and feel but grosly, yet thus much they may surely know, and therefore infer a work of Grace surely be­gun within them, by serious enquiry into their own hearts; what their inmost thoughts when in a good frame do princi­pally run upon? what their earnest desires do most constantly thirst after and pitch up­on? what the secret wishes of their Souls are bent upon? and herein Conscience will be a faithful witness whether it be for Sal­vation in the true way of Faith and Holi­ness, which is accepting of Christ on the terms of grace and Gospel tenders, as I have often mentioned to be the matter of our most close and secret enquiry, [...]. 23. 7. and impartial resolution from an honest and un­bribed Conscience. On which account I may remember what ouce Mr. Rogers of Hassam, being desired by Mr. Knightly a worthy Gentleman in Northamptonshire, when one time he could not sleep in the night, to help him to a Scripture to medi­tate on, told that of Solomon; As the man thinketh, so is he, which is so in truth; For at what stairs the heart, and its continued thoughts are plying: there lies the true index of the souls state and its future hap­piness.

Quest. 2. Whether desires of Grace are Grace?

[Page 135] Ans. The former hint at this, lets a little enlarge and determine for a Scripture truth: if those desires be true and sincere of which take two or three tokens.

1. If such desires are followed with faithful and speedy endeavours to promote and accomplish in the use of proper means. One thing have I desired, Eccl. 9. 10. Psal. 27. 8. Prov. 1. 3, 4. 18. 1. 21. 21. 22. 1. sayes David, and that will I seek after the soul of a sluggard de­sires and has nothing, but the soul of the di­ligent shall be made fat. Again, the desire of the faithful killeth him, for his hands re­fuse to labour, he's alwayes roaring within, that there's a Lion roaring without. Ruine is the end of lazy wishes, but he that is dili­gent in this business shall stand before the Prince of Princes.

2. If thy desires grow and encrease, ha­ving been attended with success He that gathereth by Labour, shall increase. Holy desires will grow by knowledg and the tea­chable grace of humility. Grow in grace, Prov. 18. 11 2 Pet. 3. 18. sayes Peter, but how? [...]he Answers, by the knowledg of our Lord and Saviour. Yet there is a slated measure to which we are appointed, and can proceed no further, tho we know it not and to whatever point our study is bent, we can know but in part in this life, and therefore Faith of the choicest Believers is but in part on this side glory.

3. If thy desires prove uncessant and impatient till accomplishment and enjoy­ment,Prov. 13. 12 Prov. 18. 1. then will they prove a tree of life. Thru desire (sayes Solomon) a man having separated himself, seeketh and intermedleth with all wisdom. He must alienate from [Page 136] all impertinen [...]s, and dedicate himself to the [...] the work in hand, the matter and end proposed: which is a fair token that a man's in earnest, and will ne­ver cease till he arrives at his Haven by the fair wind of Providence Desire is a rest­less affection, and pursues its end against all opposition round the whole Globe. Like a Spring that breaks out at the foot of the high Mountain of Resolution, and quickly spreads to a well, a brook, a river, till at last it unbosome in the vast Ocean. Or like the Morning Star that ushers in the dawning twilight, which gradually ascend­ing, swells over the Eastern Mountains, and prophecies the bright Suns appearance, who never leaves climbing the horizontal hills till he shines in his lustre, and at last sits down in his Throne in the mid-heaven,Prov. 4. 18. guarded with Lions. Such is the path of the just, which shineth more and more to the perfect noon day of eternal glory.

But to end, after all considerations of the nature of desires and the meanest state in grace: be but sure and clear that thy Faith is of the right stamp, and your enqui­ry about the lowest degree of Grace will be rather superfluous, and too full of criti­cal ambiguities and niceties,

CHAP VI.
The necessary and inseparable con­nexion between Sanctification and true FAITH.

WHat I may at present exhibit on this Subject may be comprized under these Heads.

1. Let's treat a little of the nature of Sanctification,

2. Shew the undivided connexion be­tween that and Faith.

3. Intermix some complaints about for­mal Professors.

4. Answer a Case or two and end.

As to the first we may peremptoryly determine the point, that wherever true Faith dwells there must and will be true holiness both in heart and life: and where it Is not; that person who pretends to Faith without it, is a self-deceiver, and in his at­tendance upon Ordinances without life-o­bedience is but the servant of base hypo­crisie. [...] 1.12,&c: Will any dare to tread Gods Courts on sacred dayes, and lift up crimson hand [Page 139] in prayer, that are full of blood [...]nd stain'd with bribery and oppression [...] loathes to smell any perfumes in such assemblies mixt with the unsavoury stench of their defiled bodies and putrid lives.

True Sanctification does not lie in out­ward solemnities, and the gaudery of Tem­ple-worship,Jer. 7. 22. as the Prophet treats the Jews in the Name of God: that he commanded then not concerning Burnt offerings and Sacrifices,6. 20. or the Incense of Sheba, or the sweet Cane of Arabia, that is, comparative­ly, no nor principally, as he did moral du­ties of piety and honesty. To obey is bet­ter than sacrifice,1 Sam. 15. 22.and to hearken than the fat of [...]ams. Will the Lord be pleased with thousands of fed Beasts,Mich. 6. 7. or ten thousand Ri­vers of Oyl, or the children of our bowels to smoke upon his Altar? no, no! But to to do justly,Psal. 50. 17. love mercy, and to walk humbly with God, this [...] is good in his sight. Will God eat the flesh of Bulls,Psal. 69. 31. or drink the blood of Goats? no! he requires the offerings of praise and thanksgiving, this will please him better than an Oxe, that hath young horns and hoofs:Hos. 6. 6. Jos. 5. 7, 10 Amos 5. 25. Act. 7. 42. Mat. 12. 7. 9 13. Mark. 12. 33. Eph. 1. 21. Col. 3. 10 and therefore in cases of mercy, God dispenses with Or­dinances; as he did with Israel in the Wil­derness, both as to Circumcision and the Passeover for about forty years together: but with Moral duties never. Our Lord bids us therefore to go and learn this point more diligently: For a Pharisee may be huge ceremoniouss with his white linnen about a platter, but yet neglect the weigh­ty matters of the Law, Justice and Judg­ment, and Mercy, Whereas true Sancti­fication [Page 140] is a work of Gods Spirit, renewing the whole man after the image of God in righteousness and true holiness: whereby he is instructed and inabl [...]d in all wayes of Scripture obedience, to mind the weighty and principal things of love to God and our Neighbour: and not leave undone those lesser points, which belong to any instituti­on of God, and not of man.

By this inward work upon the heart, the sanctified person immediately begins the practice of Mortification, in lying to sin, and of rising to newness of life: but yet this work is not perfectly and compleatly wrought in any person during this life: therefore we must interpret the Apostle in his prayer,1 Thess. 5. 23. that the Thessalonians might be sanctified throughout: not in the highest pitch of degrees, but of soundness and sincerity in every part,1 Cor. 6. 17 and member of the new Adam.

There is a habit of holiness infused, and wrought in the heart by the holy spirit of promise: by which means we are joyned to the Lord, and become one spirit with him.

We do not of our selves first believe, and so receive the spirit of God: this were to ascribe the actings of faith to the pow­er of man, before the infusion of grace: but first the inspiring and inclining moti­ons of the spirit descend into us,Joh 3. 8. Eph. 2. 22. whereby we are enabled to believe on the Son, and to become by one Spirit united to him as our head.

All habitual graces are wrought in us seminally at first and at one time: yea Faith [Page 141] it self as to the order of time is infused to­gether with the rest in the same moment of our regeneration and sincere conversi­on to God. Habitual holiness therefore in the production of its blessed fruits and faith among the rest does antedate all the parti­cular acts of Faith or other Graces. As in natural Generation all the powers of life are (insemine concepts & dai [...]ato) formed at once:Aristot [...]d. gen animal. l. Pecquet de ve­nis lacteis but the heart having implanted within it, the true sanguifying virtue be­comes the primum vivens & movens, the first living and moving principle, which is dis­cerned by its pulsation (like the desires of the Soul in the beginnings of Faith) yet all sensation, attraction, digestion, excretion, fanguification, formation of nervous juices and spirits with locomotion and the rest, are all settled at once; but display their operations afterward at the command of the rational soul. Much like hereunto is the work of the new conception, formation and exertion of spiritual and vital acts.

In the first actings of the Spirit we are passive,Isa. 65. 1. being found of him after whom we sought not at first: but after, that by a con­nexed power and concourse of the holy spi­rit, we act and rely on Christ in the pro­mise of life,Eph. 4, 16: Col. 2. 9, 10 and receive all the supplies of nourishment from the glorious head of in­fluence thru' the spirit. Even as the head of the natural body conveys the animal spirits thru' the several conjugations of the nerves into all parts of the body to ma­nage both sensation and motion. As the Scripture expresses it,Isai. 44. 3. Mat. 3. 11. 1 Cor. 6. 11 we are sanctified in [...] and power or of the Lord Jesus [Page 142] by the Spirit of our GOD.

As to the Author of Sanctification, it is no other than in all gracious works, even God essential, and the spirit of God in his more particular Operations and Applica­tions.

As for preparations to grace in any spi­ritual way before the influences of the spi­rit,Eph: 2: 1. they are insignificant and unsavoury notions: for by nature we are dead in sins and trespasses. Tis the same holy Spirit who inclines at first to the use of means, and warms the heart in and by them, as appointed and sanctified of God.

There are, 'tis true, various degrees in moral habits and their actings by the com­mon work of the Spirit in h [...] ordinary effi­cacy: but in many moral persons in the state of nature, these moralities produce [...] of old, in the Scribes and Pharisees, strong and very vigorous resistance against the more spiritual operations of the holy Spirit of God.

2. I proceed now to the second point premised, which is to shew that Faith and Holiness are inseparable companions, like Jonathan and David, native twins coming up from the washing of regeneration both together: which may be evident as fol­lows:

1. Because Faith is a part of holinesss or the new creature, in the renovation of the image of God: whom to believe on his Word was the duty of Adam in Innocency and is indeed a branch of the first Com­mandment, and part of that blessed pour­traicture is restored again by Christ under [Page 143] the new Covnant. By nature since the fall 'tis true, we incline to distrust God and be­lieve Satan before him, and in not obeying him intrusting to his Son upon his Word, we give God the un truth: as to the method of salvation by anothers righteousness. But indeed Faith is a prime part of our holiness, whereby we trust God as to his promise of eternal life by his blessed Son,Jer: 17: 7: Acts. 26. 18. 15. 19. and is the ve­ry critical and discerning character between a true convert and a carnal man We are said therefore to be sanctified by Faith in Christ, and the heart to be purified by Faith: not from it self as an efficient cause of holiness,Gal. 5. 6. but as it daily fetches and de­rives holiness from him as head of the Church. So that Faith in sanctifying us af­ter the first infusion of grace is a power or vertue co-operating with the spirit of God and enjoys a constant concourse of the same holy Spirit in all our spiritual actions.

2. Another ground may be taken from the conjunct work of the spirit:John [...]] who in his very first impulse and motion to true and saving conversion at his coming down into our hearts [...]for that purpose, works both Faith and Holiness at the same mo­ment.

3. Because our blessed Lord came into the World ('tis the end of his advent to us) not only to be the object of our Faith, but to save us from our sins,Mat. 1. 21. Tit 2. 14. 1 John 3. 8. and Faith must act upon him for that end to purifie and de­liver us from our iniquities: not only for salvation from hell or wrath to come: but also from the guilt and [...]'th of sin. For we are chosen [...] him to be noly, and created in [Page 144] Christ unto good works. Christ gave him­self to redeem us from all iniquity,Eph. 1. 4. & 2. 10. Tit, 2. 14 to pu­rifie us for a peculiar people, zealous of good works where we may observe justi­fication and sanctification riding together in the same Chariot. If then all gracious habits be wrought at once, the too much nicety of arguing about the precedency of this or that grace is to be rejected, as not agreeing to the uniform work of the new nature, nor the inward experience of saints whose graces work according to influence, opportunity of providence,1 Cor. 12: 11: & the good plea­sure of the spirit in his assistances, who divi­deth to every one severally as he will. We may admit somewhat as to congruity of the seeming order of nature or time, but not press such conceptions over strictly for various experiences will contradict the curiosity of such notions. But we may firmly deter­mine, that the understanding cannot spiri­tually discern the excellencies of Christ,1 Cor: 2: 14: nor the will of man stedfastly believe in him nor the affections savingly embrace him, till we are first regenerated by Gods most holy Spirit, who is powred out into every fa­culty and power of the soul at the very first initials of Conversion.

4. Because the Commandments of holi­ness are part of the object of our Faith in its doctrinal foundation.Rom. 7. 12. Therefore Paul in his conflict sets down this as a maxim, that the Law is holy, and the Command­ment holy, just and good.

5. Besides, the truth of our Faith is de­monstrable by holiness as its genuine effect. Its vain for persons to pretend to Faith [Page 145] where this is wanting, tho' it may not ap­pear [...] at the first. The Apostle James spends a large discourse upon this Argument,Ja [...]. 2. 17. to prove that Faith without the works of holiness is but a dead Faith. Indeed our holiness being imperfect does not justi­fie the person before God, but it justifies the faith of the person to be true: and the Apostle Paul conjoynes Faith and Holiness together, and thence proves our eternal life.2 Thess. 2. 13. Blessing God for having chosen the Thessalonians to glory, and proves it because they were sanctified by the Spirit, and did believe the truth of the Gospel.

6. Lastly, Because the application of Faith, or the working or actuating of our Faith upon Christ in the promise, doth not only sweetly and clearly manifest our be­ing justified, but assists us also in the ob­taining and increasing of holiness.2 Cor. 7. 1. They walk and work together. For how do the precious promises of the covenant purge us from sin and all filthiness of flesh and spirit, but by the acting faith in Christ, and so do embrace Christ for our sanctification,1 Cor. 1. 30. and in his name and power derive holiness from those precious promises, which are the golden Pipes or nerves, that convey it from our glorious head. Whence it comes that our belief of the inheritance promised, and of Heavens aimiableness revealed by the Word, and ratified on and by the verity of God: helps us daily to walk more holily and to be made more meet for that King­dom with the Saints in light. And thus it is,Act. 15. 7 Lev. 4 20, 33. that Faith purifies both the heart and life for glory. Even as under the Levitical [Page 146] Law, the action of the Priest in his offer­ing the Bullock,Rainold praele [...]t vol. [...]. p. 123. and sprinkling the blood before the Lord is said to purge away sin, or make attonement for their sins, that is instrumentally. So may Faith be an in­strument in deriving the sense of our justi­fication, and the sweet influences of our sanctification from our blessed Lord in be­lieving the sanctifying promises made in his Name, and actuated by virtue of his holy Spirit.

Now then, according to that common and useful sentiment: there be two works that attend Sanctity: the first is to mortifie sin: and the second to vivifie and quicken Grace,2 Pet. 3. 11. that we may be holy in all manner of conversation, and this not of our own power either to begin, carry on or finish: but wholly by the work of the Spirit at first, and then by his gracious concourse with every holy action of the new creature to the last, being carried on by the power of God thru' Faith to Salvation. This is so great a Scripture truth, that tis to be admi­red that the impugners of it, who stand up­on their own power so much, both as to conversion, and as to perseverance, should be so noted for looseness of life which shews the secret tremendous judgment of God, that such as too much neglect the righte­ousness of God,Mr. Hickman Hist of Armi­nianism p. 396. should many times have so little of their own: as tis observed by; a Learned Writer in a short History of such points.

Having thus treated a little about the ne­cessary conjunction of holiness with Faith, lets exhibit its beautiful face in the follow­ing [Page 147] chrystal Glass of Holy Scripture.

1. It principally consists in the inward frame of the heart according to the Will of God, when the image of God does most il­lustriously shine into it. True Religion and Holiness are fundamentally seated in the heart: all other is but painted false and hipocritical. Bell-Religion is but mocking of God, when lewd men and women run to the Assembly to shew their clothes,Prov: 7: 14: stare upon their goatish paramours, and like the strange woman in the Proverbs, pay their peny at the Temple, and then with an im­pudent face deck their Bed with Tapistry, and perfume it with Spices.ver: 16, 17: But true in­ward holiness excites and instigates persons constantly upon the taming and subduing rather than bridling only their fierce and sensual lusts, and to crown right reason with full power and dominion over their infe­rior beastly appetites: which is and may be performed genuinely and successfully alone by true grace.

2. Holiness consists in studying and ob­serving the purity of Gods Worship, pre­scribed in his Word according to his Will. For what communion can we have with so holy a God;Heb. 12 9. Exod 2 [...]. 24. 29. 22. 29 42. Numb. 6. 24. in methods formed besides and contrary to his appointment. If earth­ly Princes will not receive Addresses but according to their own prescriptions, and appoint Masters to order those solemnities: why not much rather be subject to the King of Kings, that Father of Spirits and live, when God had set down all the Ordinances of his Worship to Moses, then adds: there will I come unto you and bless you.

[Page 148] 3. In sobriety and chastity towards our own bodies, 1 Thess. 4. 4. Tit. 2. 12. possessing those noble vessels (wherein our souls those Lamps of life shine so radiantly) in Sanctification and Honour.

4. In a vigilant care of Justice and Righ­teousness between man and man:Mat. 7, 12. setting before our eyes that golden rule, of doing to others as we would others should do to us.

Whoever then, upon the high testimony given to Faith in Scripture shall wax wan­ton with Grace,Rom. 6. 1 and fancy they are set at liberty to live as they list: such do but trifle with God, and impose upon the purity of his Precepts, & in the end will deceive them­selves & if repent not fall into the precipice of eternal Damnation. Which point is faith fully determined in the Homilies of England concerning Faith,Chap. 4 P 23. and more copiously in the second part about Faith, Page 24. where they declare Faith to be a working grace; and again Page 28. citing the Apostle Peter, where we translate the words,2 Pet. 1. 5. Add to your Faith vertue, they read it [Minister or de­clare vertue in or by your Faith.] that is, shew forth the force, power or vertue of your Faith in all your other graces, and in the holiness of your lives by the effects and fruits of a true and living Faith.

Let us now consider one or two questi­ons, and finish this Chapter at present.

[Page 149] Quest. 1. What means may we use to at­tain and increase true holiness.

Answ. 1. I answer, Study thine own heart, keep it with all diligence, especial­ly from your own iniquities,Prov. 4. 23. and your own special tentations, by a wakeful guard, both in prayer and watchfulness. Observe who comes in and goes out. Examine thy self more frequently, and meditate deeply and seriously to give a wise and deliberate answer to these three questions in the Catechism of conscience.

1. Whence came I? what's my original State

2. Where [...]? what and whose work am I doing?

3. Whether g [...]l, after this life is end­ed.

Give [...] satisfying answer according to Gods Words to these questions and scru­tinies of an [...] conscience, and this will [...] you upon a dying pil­low: When all the world is not worth the tip of an a [...] to you. You will need no longer [...] but as to dependent explications upon these heads: For if your peace be made with God on this score, you are out of gun-shot. But ever re­member Josephs question about the Eye and Presence of God in all places,gea. 39. 9 saying, How can I commit this great wickedness, and sin against od. Especially consider his flam­ming [...] to awe you from secret sins, which are all in the light of his counte­nance, Psal. [...]0. 8. when no other eye is upon you; and be ashamed to commit those things under his eye, which you would blush to [Page 150] commit before a little child, and are in a fright at the turn of every door, left a child should come in to observe you, and tell tales of you, when faithful Relati­ons out of Town, return again. O the hellish practical Atheism, that lurks in the hearts of professing hypocrites! that write Sermons only to accuse them at the day of Judgment, and to be a pile of papers to burn them in hell, unless they repent. O set your ways before the eyes of the Lord,Prov. 5. 21. who pondereth all your goings. That's like an Isaack in the field, a Jo­seph in an empty house, [...] pious Natha­nael under the Fig-tree alone.John 1. 48.

2. Study an exact imitation of the Saints in glory, that are now enjoying the promises, whose faith follow. If vain persons would ensnare by their scoffs or inticements, remember they are but the wiles of the Devil. [...]stful villains dare not stand the repulse of a brave and vir­tuous spirit: casta estquam [...] rogavit. They I shrink and sink with shame into the De­vils bosome, when the glory of an holy life chaftizes them into horror and stran­gling. Ponder the path of thy feet, and walk in the way of good men,Prov. 4, 20, 25. & [...] & 5, 6. and the righteouss, that are the excellent upon the earth let be thy companions. Aiery persons so called, are fit for no company, but the prince of the power of the Air, that ruleth and rageth in the children of disobedience,Eph. 2. 2. the Sons and Daughters of Belial, that shall be damned. When sinners intice, consent thou not. A man is discerned by his companion, and a wo­man [Page 151] man by her Gallant, as the infatuated world shamefully Italianizes; but a wound and dishonour shall he get, and his reproach shall not be wiped away:Prov. 6. 33. keep thou in the path of the just that shines more and more, till the perfect day.

Mark the perfect, and behold the up­right, the end of that man is peace. Follow their grace,Psal. 37. 37, and their glory will follow you. Shining beams stream from their paths to enlighteen your feet in the way to bliss and happiness.

3. Stop up the casements of thy senses at any approaches of vanity. Let thine eyes look right forward,Prov. 4. 25. and take heed to thy going. Wax up thine ears, as Ulysses in Homer, from the Syren-songs of fools, that may split thy soul upon the Rocks of Chari [...]dis. The five senses are as so many rushing flood gates to set open the heart to all iniquity.

4. Beg of God a quickned heart to se­cret and family-duties. Cry to the Lord:Psal. 80. 18 [...] Jer. 10. 25. Quicken me, and I'le call upon thy name, and tremble to be among those families, that for not calling on Gods Name, shall have his fury poured out upon them. Fa­mily-prayer is like some Elixir, or morn­ing antidote in pestilential times, and like some anodyne or cooling cordial julep in an evening, to procure beloved sleep in the bosome of God.

I was told a notable passage from a ho­ly man,Mr. [...] a native of Lancashire: that a witch being to be turned over, confessed at her Execution, that she could never be­witch the person or family, (as I remem­ber) [Page 152] of a certain godly man in that coun­try, because she could never find him come out of his doors without prayer in a morning.

Again I beseech you let us take heed of Omission-sins, and beg pardon for, and as­sistance both of memory and strength a­gainst them; yet be not too much discou­raged, if age, sickness, or weakness, or some sudden disappointments hinder or impair thy work. Nay if sometimes the sweet wind of the spirit do not breath so fragrantly upon thy garden of spices with the same benigne influences, as to me thy heart in holy ardors and flames of love; remember that relentings and mour­nings under such apprehended absences of the spirit, do manifestly infer the inward presence of the same holy spirit in the compunction and brokennesss and languish­ments of heart for Christ, do shew a sick­ness for want of communion visible, by secret invisible touches of his love. Be­hold he stands behind the wall, [...] and will by and by look forth at a window, and shew himself through the lattesse to thee.

Let me here interpose an humble and earnest request to all persons who may light upon these lines, to set upon a spee­dy and sincere reformation of all things dis­pleasing in his sight, that the Lord may bless us, and restore and preserve our mer­cies, and especially to conserve the Gospel among us.

Lets' also mix prayer with holy thank­fulness for the least of mercies: which re­minds of a passage of Mr. John Ball, when [Page 153] occasionally at a very short and mean din­ner with Adams Ale, (as the Author terms it) he breaks out into these words. It would cost a man many a years labour to be truly and throughly thankful for one piece of bread and cheese, Clearks lives p. 176. Oh how many: poor persons in this land would leap at the crusts parings and offals, which many lewd per­sous and wastful servants fling away pre­sumptuously against the command of our Lord, who could make bread by a word out of stones, out of nothing, and yet bids that nothing be lost: while as they consider not what bitter poverty they may bowl under;John 6. 12 nor the dreadful judgment of a famine of bread and water.

But then, how much more abundantly thankful ought we to be for the festival­days of the Gospel, which we have enjoy­ed: that so we provoke not the master of the feast to remove both his flourish­ing table, and such ungrateful guests. Since many people are even weary of their faithful and painful Ministers, who are so disheartned, grieved and wearied with a­buses offered to them: that we may justly [...]ear, lest God should prove weary of us all as we are weary of him, and provoke him to take away the golden, and put brazen candlesticks in their room, as that holy man Dr. Owen exprest himself with much sadness to that purpose, a little be­fore his ascent to the spirits of just men made perfect. Lets earnestly implore the divine love and patience to forbid these [Page 154] dangerous symptoms, and return in mer­cy to us again.

5. Look well to the flocks of your fa­milies, that no sin break forth without re­buke, restraint and punishment as the mat­ter requires; study and beg for prudence in government. Take heed of multiply­ing over-many, especially impertinent words in family-prayer, lest worshippers prove sleepers, and disturb that duty by snoring. Remember that God is in hea­ven,Eccles. 5. 2. and thou upon earth, therefore let thy words be few. It often makes the ways of Religion tedious and irksome to young persons, and sometimes hinders their looking towards heaven: In all points labour to keep servants and chil­dren in full work and business, and keep them from gadding with Dinah. For womens chaste behaviour gives a flatter de­nial, than their saying of [no] to wanton fellows. They come too near a grant to ai­ry women that would seem to deny it. Let the reins of government be held in a gen­tle hand; moderata durant: Let not little faults be the object of severe chastisements, yet wise correction is most necessary, tho now fled from this dissolute age, which is the true cause of many enormities; 'tis hard for good persons to retrieve it, while wicked persons are so rampant and pow­erful: but do what thou canst in the wi­sest way, for a good mans paths are orde­red of the Lord. Ill and sordid breeding and evil communications affects many thou­sands with corrupt manners all their dayes. Good education helps to sweeten ill-tem­pers [Page 155] betimes; as a new vessel that's scen­ted with a vinous liquor. And although under bad influences at birth, and in nur­sing by a froward milk (as Plutarch pronts it) yet wise parents by the blessing of God may greatly form and lick their conversati­on into some smooth civllities. Its a weighty work to fashion young ones to religious habits, it tames the heathen fierceness, and barbarism of some natures, and brings them up by degrees to advance in some measure the glory of God, their countries benefit,Eph. 1. 2. and their own peace; within, and ornament without.

Whereas others who are hurt by bad presidents, and examples in the ungraceful carriage of Superiours, who care not to prune or lop off the wild luxuriancies of youth; they often prove quarrelsome and contentious wretches in age, disturbers of families, the instruments of mischief in cities and towns, and if many, then they prove firebrands to whole Nations.

6. Deliver your souls from this wicked generation,Acts 2. 40. fly youth [...] lusts, fast away tentations, beat down [...] flesh, that great Ass, as Helarion terms [...] by moderation and abstinence; especially from wine and strong [...]rink, and all excesses. Shun as a serpent or a flying dragon, the dreadful madness of these days, which tends in the end to shame and beggery here; to the ruine of many ancient and famous families: who have swallowed many a park, and many a Lordship, and drunk down the royalty of fishing in many Rivers. As 'tis easy [Page 156] to see in the turns of estates from the old to new upstart races, in the antiquities of many counties described by diligent men of late. But what is worst of all, they are ready to sink into everlasting burn­ings, in flaming pitch and brimstone, in that direful and bottomless lake.

Quest. 2. If true holiness be so rare a Jewel, and always connexed with true Faith: then help us to know whether we are indeed truly sanctified?

Answ. 1. I answer, we may know that we are truly sanctified, if we have been exercised in godly sorrow and repentance for sin, joyned with an holy hatred a­gainst it.

True penitent tears like salt-waters, do purge and cleanse the soul. Bitter sor­rows, and an inward sense of Gods wrath, with an holy awe of Gods precepts and threatnings, [...]. 12. 10. and a sincere desire of amend­ment fit the souls pallace for the carrying on of grace.

Holiness of life, and reformation of our ways does alway follow inward and sincere Repentance.

2. An inward satisfaction with and some delight from the heart in a convin­cing Preacher, that searches his heart to the bottom, and lets out the old corrup­tion, and then pours in the Samaritan Oyle of the Gospel upon the acute wine of the Law; yea he reverences and loves him for his work sake and faithfulness to his Pa­tient.

Obj. But may not an unsanctified person shew outward holiness and have some inward [Page 157] [...]ogmatical Faith, as Herod and others.

A. Their Obedience is neither universal nor permanent,Luk. 8. 13. Heb. 6. 4. & 10. 24. 2 Pet. 2. 20. and their Faith not rooted in an unfeigned love to Christ,

No more here to this, intending a fur­ther measure in the eighth Chapter.

To conclude about Sanctification with the words of that holy and reverend Per­son, Bp; Ushe [...] in his little sheet about the two Witnesses. Being ask t [...] by a Lady of Honour what Sanctification was: after some modest diversion, brake out into this expression,See Br [...]t Divine at D [...]rt. p. 110 [That it was the offering up the whole will to God, which was more than all burnt offerings and Sacrifices, To which I may subjoyn that none need to dread or fly back from the flames of affection in this free-will Offering, tho' it be difficult to flesh and blood: for tis perfumed with the Frankincense of our Lords passion offering at the brazen Altar, and the fragrant min­gled Incense of his intercession at the gol­den Altar. So that in conclusion, all the holy wayes of wisdom are pleasantness, and all her paths are peace.

Thus much at present to explain a little the nature of holiness in this Chapter to­gether with a sad lamentation dropt upon the Herse of vain Professors in these dayes. But lets add, Let him that stands take heed lest be falls, be not high-minded but fear: Rom. 11, 20. 1 Cor. 4. 7. for thou standest by Faith: and that grace of God alone makes thee to differ.

Let us now finish this excellent and use­ful Subject of Holiness: tho' mixt with some warm reflections for the good of souls, and come to a very comfortable Subject [Page 158] about the Beauty and joy of Faith in the Throne of assurance: [...] tho' I should inter weave a shorter Chapter about the infirmi­ties of Believers to prevent stumbling at the [...] of Assurance: and now I hope somewhat to change my voice in more sweet [...] of comfort, for the use of broken and mournful Saints. The Founda­tion indeed is laid in the Doctrines of Faith and holiness, if faithful Souls will di­ligently build gold and precious stones up­on it: they may erect the most stately and Imperial Temple in the whole World, [...] not like the Pygmy pyramids of Egypt up to the Clouds and Vapors, but like the Cedar-Temple of the second Solomon, all wrought with Saints and Cherubims, whose Pinacles reach within the highest Heavens n [...] babent [...]ambras, all shadows and mists are fled away. Still remember that all must pass thru' the Temple of vertue and grace, before they can enter the Temple of heavenly glory.

CHAP. VIII
Of the Assurance of FAITH.

THe nature of Assurance and Method to attain it, is the Subject of this Chapter. In former times, Faith was re­presented under the notion of assurance, [Page 160] or a Saints particular certainty, that Christ died for his own soul among the rest of Be­lievers.G [...] 2. [...]0. Like to that special priviledg to which Paul prescribes, that Christ loved him and died for him. But now, more diligent observation of Holy Scripture and experience hath cleared up this point; that assurance is the belief,Rom. 5. 1. that we are justified by Faith in Christ and so have peace with God. It is the application of Faith, or a perswasion of our hearts concerning the love of God. [...] Joh. 3. 19. When the Spirit of God sets his seal upon our hearts with the im­pression of the image of Christ as in wax or as the Antients graved the effigies of their Princes on a Cornelian or Opal, or such precious Stones.Eph. 3. 12. It produces a con­fidence of access by Faith in Christ,Joh. 14. 23. and is daily more and more evidenced by the a­bode of both Father and Son with us: when the ripe Grapes of Eshcol are cast into our bosoms, and Christ himself comes in to sup with us.Rev. 3. 20. Assurance shines by a reflex beam of the souls eye upon it self. When a Saint sitting down in the closet of his own heart takes a clear view of his face in the glass of Faith. I may term i [...] a Saints belief of his own Faith. Assurance is the cream of Faith when tis settled: its the joy of Faith springing in the Soul from the warm healing beams of the Sun of righteousness rising upon its humble val­leys. Some take Faith to be a trust on the promise for remission of our own sins in particular, or conjoyned with reliance, dependance, adherence and affiance. When having cast all our hope and expectation [Page 161] of heaven and happinesss into the arms of Christ alone; and thence infer the promise to have been made to us in particular, by an immediate consequence drawn from our special and personal application of the in­definite or more general promise, and ta­king it as a divine Oracle to us in particu­lar, and therefore call it special Faith: the promise being thereby assigned to me im­mediately as certainly as to any in the world, because I have set to my seal, that God is truth, and accepted him upon his Word. When this is done, to wait with joyful expectation, that God will perform it at the day of Christ. But what is all this any more than Faith and assurance tied up together in a bundle of sweet smelling Myrrhe:Psal. 1. 6. drest up in various words to the same effect, as we before exprest it Lets then proceed and endeavour to prove it under some distinct heads.

• 1. That Assurance may be had.
• 2. Prescribe some means to attain it.
• 3. Some Rules to clear it. And
• 4. Solve a question how to retain and preserve it.

1. First. Lets shew that assurance may be obtained by every true Believer, under these Arguments.

Arg. 1.

Because God hath commanded and ex­horted us to try aud examine our own e­state,Brit. Divines in Synod Dort. Page 140 2 Cor. 13.5. Phil. 2. 12 whether we are in the Faith or not, and therefore we may know it. We are commanded to work out our Salvation with fear and trembling: therefore the sense of it may be wrought out: and we are urged [Page 162] to do it with fear and trembling, to spur us unto godly care lest we should miscarry. Again, we are enjoyned to give diligence to make our calling and election sure, [...] Pet. 1. 10. and therefore we may ascertain it, and make it plain and evident in the eyes of our Con­sciences.

Arg. 2.

Because God hath given out many gra­cious promises of it to the faithful. I might gloss on that place [Thou shal [...] know that I am thy Saviour and Redeemer:] or a clearer in that;Isai. 60. 16. & 22 17. [...] Cor. 2. 12. The effect of righteousness, shall be quietness and assurance for ever; and yet further [We have received the Spirit of God, that we may know the things free­ly given us of God.

Arg. 3.

Because many have enjoyed this honou­rable favour and high priviledg from God. [...] John 3. 2. Qued potuit, potest, what hath been attain­ed, may again. We know that when he shall appear we shall be like him:] and so in several other places. I doubt not bu [...] many living can put seal to this truth, as having lived in this mount of vision. A­mong other [...] who are gone to enjoyment, I would call to mind, Mr. Benjamin Albya a Turkey Merchant of good repute for his ho­liness, and whose evidence [...] I have by me, approved and signed by some grave and holy Divines. Another was my much ho­noured, Mrs. Anna Revell Mother to my beloved Wife Phaebe; a very holy Matron, and a discerning Christian, who acquainted me (I think twice) with great humility and tears trickling down in a most mee [...] [Page 163] broken and penitent manner: which made me value the testimony more than Gold [...] that she had walked in the light of Gods countenance for thirty years not interrup­ted. I mention it, not so much for my happy relation [...]as because of my certain knowledg: and indeed she was one, who walkt accordingly. O that all her remain­ing Friends and Relations would lay it up, as a Jewel of value for them to eye and imitate. But it is not every gracious per­sons attainment adire corintbum, to go to heaven feeding on Milk and Honey to carry this glittering Diamond in their bosom. They are Gods Josephs, Gen. 43. 11. to whom he sends the Balm and the choice Fruits of Canaan to feed upon while they are in Egypt. Yea, of those, who enjoy this Sun shine, this transfiguring vision in Tabor, all have not equal visions, nor the same persons at all times alike: but ate up and down, higher and lower: tho they never want a sweet view of the Turrets of Salem, yet some­times it is a little more cloudy: but when they skilfully set the Telescope or Prospe­ctive of a lively and actuating Faith, they may discern plainly the Pinacles of the Temple of Glory, and like Moses on Mount Nebo become ra [...]isht with a sight of that lovely Land, that land of desire, that land of the living, that goodly Mountain even Lebanon. Which view (to speak humbly and with some desired fellowship of this joy) gave wings to the soul of Moses, Deut. 3. 25. and swift feet to his affections, when he gave a leap from that pleasant and fragrant Moun­tain into Glory.

[Page 164] But to leave the first part of this Chapter, and proceed to the second about means and methods to attain Assurance, which may be performed,

• 1. By Argumentation.
• 2. By observation of the Spirits in­fluences.

As to Argumentation:

1. First, By Arguments drawn from our having and acting of Faith and the effects of it, we may obtain some measure of this blessed priviledg. Thus [Whosoever be­lieves in Christ, such a persons sins are par­doned, and therefore shall be saved. But I believe, and therefore I shall be saved. The major Proposition is expresly the Word of God, and built upon the rock of eternity. The minor, which is [That I believe] must be wrought out and proved by the first Chapter of this Treatise, or any other holy Directions; and then upon examina­tion is to be found in the sense and experi­ence of thine own soul: and thence the con­clusion will irrefragably and undeniably follow with unspeakable comfort and full of glory. Now here a Christian may see, how necessary it is to ponder diligently upon the true nature of Faith, and to understand its inward essence and actings in casting the soul upon Christ, and likewise the di­stinction of Faith from Assurance, and how assurance may be clearly and firmly built upon a sound and a well-argued sense of its being and acting in the soul. In the Looking-glass of Assurance the soul beholds it self clinging and cleaving to Christ while he is supporting and carrying it over the [Page 165] stormy Ocean to the haven of glory. It is Faith that seeds the Lamp of Assurance, and Assurance is the Oil which feeds the Lamp of Joy.

2. We may argue the truth of our Faith by the fruits of holiness, and thence in [...]err and draw forth Assurance. Because of the unseparable connexion there is be­tween Faith and holiness;1 John 1. 7. whoso walks in the light, the blood of Christ cleanseth him from all sin: that is, whoever is san­ctified, may thence inferr, that he is justi­fied, and shall be glorified. So Paul ar­gues:Rom, 8. 30. 1 Cor. 6. 10, 11. He that's washed and sanctified, is also justified in the name of the Lord Je­sus, and shall inherit the Kingdom of God. If we study to walk to all pleasing: we may then give thanks for that we are thereby made meet for the inheritance with the Saints in light.Col.1. 10: 12.

3. Again, Grace in exercise is a most evident token of its real existence, and may consequently raise Assurance. If a tree flower fragrntly, 'tis certain it has a root. If a Ship be under Sail, and its Top-gallants out, shews its found estate, and makes way towards its Ophir. To be strong and swift in motion demonstrates a strong and healthy soul, and is the way to keep it in a happy frame: for exercise conduces to health and Strength. Wa­ters of great rivers, by their voluble moti­ons and tides, resist putrifaction and the heavenly bodies by their continual circu­lations and fiery beams convey their influ­ences to serve all the sublunary generati­ons and accretions. Little sparks by a­gitation, [Page 166] conceive larger degrees of fire in the application of more combustible mat­ter and purifie the Air. Artificial imple­ments, as Locks, Saws and Handles, &c. are made brighter by mutual affrication, attrition and use. So do the chariot­wheels of the soul kindle fire by swift rotation and motion in the ways of holi­ness, and run flaming towards heaven.

4. We may argue it from the good­will of God towards us, according to that in the Angelical Song [peace in earth, and good-will towards men] peace of conscience on scripture-ground is a certain token of Gods good-will towards us.Euke. 2. 14.

But if you ask: But will God pardon me in particular

I Answer, why doubt it?2 Cor. 5, 20. John 3. 33.

When as God exhorts, commands and sends his Embassadors to beseech us to be­lieve him, and rest upon his promise, and not to make him seem to be a deceiver by our unbelief.

Nav, thou and I, and every one, to whom the Word of Life doth come, are comman­ded in particular to believe.

Obj. I but says the timorous soul, how can I know that he means the promise of life to me?

Answ. I Answer, if thou trust him: it will certainly prove so,

For thy accepting, and then relying, and resting on him to perform his promise, makes up the agreement between God and thee.

More of this anon God willing.

5. An interest in the prayer of Christ, [Page 167] is an assured help to evidence that we are in Covenant, and under electing love.

To clear up this we must take our Lords own reasoning before the Father, I have given them the words thou gaves [...] me, John 17. 8. 6. verse 14. and they have received them, and have kept thy word, and they are hated of the world, because they are not of it. So that if we keep the words or commandments of Christ, and are therefore hated by the world, we may conclude we are his, verse. 9. and under the efficacy of his divine prayer. He prayes for them whom the Father gave him out of the world, and not for the world. And left we might say, this concerned the Apostles only, our Lord subjoyns: I pray for them also that shall be­lieve on me through their word. verse 24 Wence we may inferr, that all true believers in Christ upon the hearing the word of Apostolical Doctrine, are the Subjects of Christs pray­er. The great end of all is, that at last we may be with him, and see his glory.

6. Learn the blessed art of applying promises: this is a sure and certain way to argue out the point of Faith, and to infer assurance. He that can spiritually, apply a promise, has the Spirit of God, and acts in and by his vertue and instu­ence. A promise in the reading sparkles and shines; but a promise applyed, com­forts and warmes. Some noble cordial as Alchermes, or that of Tycho or some great Elixir, if charily set up in a closet or a cabinet of chrystal is an help to the thoughts: but drunk or taken down in a proper vehicle, makes it by divine blessing [Page 168] to become actually restorative. Could we repeat all the promises in the Bible, forward and backward, and reduce them upon occasion to proper heads and use, and service: yet 'tis special application gives the signative vertue: and therefore I shall endeavour by the help of grace to give in a little aid to this purpose.

First, Universals contain particulars of the same kind. Indefinite and unlimited promises are equivalent to universal in a necessary matter. Gods invitation is uni­versal, his proclamation extensive to all quarters of the world, to all Regions and Ages, [...] Pet. 3. 9. Mark 10. 49. 16. 15; col. 1. 23. Isa. 55. 1. Rev. [...]. [...]. John. 3. [...]. 1. 37. 1 cor. 5 2 cor 6, 17. John 6. 37. God would have none to perish. He, every one that thirsteth, and whosoever will, let him take of the water of life free­ly, and whosoever believeth shall not perish.

Wherever the found of this Gospel­Trumpet rings:

Into [...] eats this blessed news descends [...], he is the person in­vited. The Lord excepts no person in the proclamation, that will but receive the promise of life: and although a God, yet beseeches us to come to him, and hath promised (if we will come) to accept and receive us: I will receive you saith the Lord, if you will come out from among them. If youl come to me, I will in no wise cast you out: No time, quality, number, or other circumstance of sins set barrs to free­grace. The promulgation declares the mind and good-will of God, and that if thou in particular accept the proffer of mercy, thou mayst conclude it to be thine, Because the inclination of thy will within, [Page 169] comes down from God out of heaven, and plainly determines that he is willing to save thee, because thou art willing to close with his grace upon Gospel-terms of holinesss and new-obedience: [...]nke. 1. 1 [...]. Thy will is the effect, and therefore the token and e­vidence of his will to thee, good-will to­wards men. Whence thou mayst collect, that thy name is written within the parch­ments and coverings of the general pro­mises: which when thus accepted, they are then particularly applyed.

Obj. If any inwardly object their own unworthiness.

Answ. I answer, it is a most frivolous and impertinent cavil against thy self. For Christ came to save, not the worthy Pha­risee, but the miserable,Rev. 3. 17. Rom. 7. 8. 11. smful and un­worthy Publican. The Sick need the Physitian and not the whole: and there­fore come the rather, because poor, mise­rable, blind and naked. Sin took occasi­on by the commandment to stay thee: do thou take occasion by sin to run to the promise. Therefore come to Christ, be­cause lame, tattered torn and wounded, and sick and creeping by the hedg-side▪ The more miserable, the more accepta­ble; when under the sense of misery, thou comest to so merciful an High-priest and Saviour. The promises of the Gospel are made to no other; if thy case were not miserable, thy coming were to no purpose. The very reason which thou objectest, is the only reason why thou shouldst be encouraged to come, to run and flie to this bosome of mercy. [...] [Page 170] has made his promises without any pre­vious foresight of any holiness,Ezek. 36. 32. grace or Faith. It is for his own sake alone, that he blots out our iniquities, not for yours, Indeed he sends his Son, Word, Ministers and his Spirit along with them. He is graciously pleased to call, invite, beseech and command us to believe: he promises rewards, threatens punishments, proffers the use and help of all imaginable means proper to this end. He also by his holy Spirit, moves upon our wills, softens, turns and bends them as he pleases: and by his quickning work stirs up and guides our consciences in all its offices. So that I may say,Acts 13. 26. as the Apostle to some of old: To you is the Word of this Salvation sent O languishing trembling soul, wouldst thou gladly embrace the promises, and implore his help to do it? What canst thou desire more: since 'tis his promise to do this work, and grant this mercy to such petitioners at the throne of grace. Per­haps thou will answer,

All this I find,Mat, 8. 3. even sweet inclinations in me by grace to accept, embrace and perform.

But oh blessed Lord I beg, that I might be cleansed from the leprosy of sin, oh that I might be holy?

To this I rejoyn a question.

Art thou willing to be holy? accor­ding to the Gospel rules, to accept the proffers of mercy as both pardoning and purging, to be holy as well as happy, in Christs method, that is, to use sincere endeavours after that holiness which [...] [Page 171] declarest to thirst for, if thou upon calling, in the power of his might, with integrity of heart, doest really intend and set about it to use purging graces and ordinances, and wait with perseverance for the mani­festation and aid of the Spirit of grace; (whereof beneath) I may then be hum­bly bold to say to thee, though as yet but low it may be,Luk. 19. [...]. in the state of grace, yet oh thou little but zealous Zacheus, come down and Christ may dine at thine house this day.1 cor [...]. 3. [...].

I may then say, The Covenant is yours, Christ is yours, God is yours, life and death and all is yours, and ye are Christs, and Christ is Gods. Stretch out in the blessed name of the Son of God, and in his power and at his command the hand of your long­ing thirsting, hungring, panting, hastning Will to the Lord of life, and the great work is done, and tho [...] art happy.

I confess, I need say no more but that I desire to enlarge upon this so desirable a Theam: considering that one thing may be sanctified to take with one Spirit; that may not with another: out lets ever re­member the connexion of holiness with Faith in the sixth chapter:Cel. 2. 2. if you would obtain to be the helps of clear full and strong Assurance, to the acknowledgment of the mystery of God, and the Father and of Christ: [...] so a spiritual acquaintance with God a [...] a gracious Fa­ther in Christ.1 John. 17. [...]. This is life eternal to know thee the only true God, in and together with Christ as a Father, to dwell & abide with us.

But lets proceed to a second means of application.

[Page 172] 2. Particular promises made in ancient times, concern every particular believer in all succeeding ages. For whatsoever was written aforetime was writ for our learning,Rom. 15. 4. that we might have hope. As all the precepts concern us, and we con­cern our selves in duty and obedience to them; then why not interested in the promises, unless there be some special reason assignable to the contrary.1 cor. 10. 11. Heb. 13. 5. Rom. 4. 24. We may observe also, that all the examples of unbelief, and Gods displeasure to an­cient Israel, and the particulars unto some persons among them, were set forth for our admonition upon whom the ends of the world are come to us that live in the ends of the earth, or ages of the world. Joshua [...]s Faith and Courage is recorded for us.

The Faith of Abraham is recited not for his sake alone, but ours also; to whom it shall be imputed, of we believe on him that raised up Jesus Christ from the dead. The Apostle having inrolled the memori­als of any [...] Patriarks before our Lords time,Heb. 1. [...]0. 13. 8. concludes; that they without us shall not be made perfect. Whose Faith let us follow, since Christ is the same yesterday in Joshuahs time, to day in Pauls and for ever through all generations.

All the sheep of Christ drink of the same River of life, the same streams of the promise, that runs through paradise [...] volubilis ae [...]um.

[Page 173] It comes originally from the secret chan­nels of the Ocean of divine and eternal love, and breaks or springs forth out of the rocky mountain of Zion, and the various sources of its Ordinances. So that every Saint may sing with David, Psal. 87. 7. All my springs are in thee O Zion in thee O God of Zion. All the promises are in and thru' Christ the Prince of Zion. 2 Cor. 1. 20. Yea and Amen, even cer­tain, inviolable and unchangeable.

3. If thou wouldest successfully apply the promises, labour to strengthen the habit of Faith by frequent actings of it upon Christ in the Promise. Remember to be every day ejaculating up to heaven, and casting the eye of Faith upon a Saviour in glory,Rev. 5. 6. a Lamb as it had been slain, and standing in the midst of the Elders by the Throne of God. This is a sweet method to bread love to Christ, and love will raise thee up to some assurance and confidence in his love. God is love, and his mercy to sinners in misery is the fruit of his love, and love springs out of the original goodness in the nature of God:Psal. 33. 18 [...] 147. 11. who delights in them, that hope in his mercy and trust in bit love: and when the love of God to us begins to warm our hearts with the inward feeling and tast of it; as the foretast of the Wine of the Kingdom: it encreases Faith, and experience of it advances us into high­er degrees of love. Then this sweet sense of divine, eternal, electing love brought in­to our hearts by Faith, leads us at last into the pleasant fields of Assurance.

4. That so we may particularly apply the promises, call to mind and ruminate [Page 174] upon the qualifications mentioned in the promises: and if you can find such graci­ous inclinations wrought in you by the Spi­rit of God, then may you humbly deter­mine your selves to be heirs of the promi­ses. I would not strain hard in the exa­mination of many great things required in the promises: but if thou canst by a sin­cere search find in thee a humble broken­hearted frame: it is a covenant frame: if thou find in thee a penitent fear to sin, a holy trembling at Gods Word, a thirsting after Christ with some sparks of true love to him: tho thou mayest seem to faint under the sense of wrath sometimes; yet if thou resolve in his strength still to thirst after him, and his pardoning love, and to hope for it in his promise; yea and if thou perish, and thy heart-strings break, yet to gasp out thy last at his foot: Thou art the desirable person, the Daniel, the man of de­sires, the Samuel the asked of God, the Nathanael, the gift of God, without guile, the beloved, the acceptable person, that shall be taken into his bosom for ever. Only and alwayes remember and perfectly con this lesson (I intreat thee in the Lord) that these actings must alwayes be connexed with holiness, as 'tis expresly de­termined, Chapt. 6. and which I do so often recal to mind, and the Lord by his powerful grace enable us to do it: then mayest thou draw forth a perfect lot for the self out of our Joshuah's Book of the Land of Canaan, which is above all heavens.

Thus, when thou hast wisely and delibe­rately weighed the various phrases in the [Page 175] promises: then examine the frame of thy heart; and if finding them suit in some sweet measure, tho not so clearly, as thou longest to have it; yet fear not, delay not to joyn thy heart and the promise together. And this moreover I'll say to thee for thy comfort; that tho the hand of thy Faith should shake with some tremblings at pre­sent, be not dismayed:Mat 9. 2 Mark 2. 5 our blessed Lord who spake to the palsie man, both can and will in due time (for thy inward hope is an evidence of it) speak that great strengthening word to the relaxed nerves and sinews of thy Faith:2 Tim. 2. 13. Son be of good theer thy sins be forgiven thee; for if thou hold but the head, nay if touch but the hem of his garment, virtue will proceed, and thoul't perceive it by some sweet settling quietings of Spirit: as when the dew of heaven falls in a still evening. For he will abide faithful, tho we do not in so full and triumphant a manner act Faith upon him;Psal. 149. 41 50. 23. yet he will continue to be gracious, and will shortly beautifie the meek with salvation: If you order your conversation a right, he will shew and make to shine the face of your Saviour; and the Sun of his salvation upon you his beloved ones. That person may certainly conclude himself to be in Christ, who walketh in this World as he did, all to our proportion, and continue in acts of contemplation and adherence,1 Tim. 4. 8. Eeb. [...] em­bracing the promises.

Hither to I have spoken some what to the application of the promises, whereby we may argue true Faith, and thence lay a strong foundation for assurance: but before [Page 176] I relinquish this Subject, I would touch up­on the several Arguments used by the A­postle John, which he insists upon in his Epistles, written on purpose for the com­fort of Believers, 1 Joh. 1. 4. & 5. 13. 1 John 3. 23. that their joy may be full, and that we may know that we have eternal life. To which end, it is Gods Commandment to believe in the Son, and to love one another.

Let us then mention the chief in Or­der:

1. The first evidence of eternal life is drawn from our walking in the Light, that is, of holiness, 1 John 6 & 2 29. & 3. 6. 9. walking in the truth, Epist. 3 3 in obe­dience to his Commandments, 1 John 2. 3. 5 & 3. 24. & 5. 2. 3. & Epistle 2. 6. In imi­tation of Christs holy walking, 1 John 2. 6. & 4. 17. and in purifying of our selves ac­cording to his pattern, 1 John 3. 3. and yet all this must be qualified in respect to our infirmities and weaknesses, 1 John 1. 8, 9, 10 & 2. 1, 2.

2. The second Argument to prove the truth of grace, and assure our selves be­fore God, is love to the Brethren, 1 John 2. 9. 10 and chap. 3. 11, 14. & 4. 7, 12. 20. and in his Gospel, Joh. 13 35.

3. The third Argument is from our not loving the World, nor the things thereof. 1 Job. 2. 15. as the lust of the flesh, the lust of the eyes or the pride of life, ver. 16.

That is, 1. Pleasures of all sorts, as luxu­ry in Diet, Habit, Houses, Gardens, ram­bling about the World without special ends; and all inordinacy and intemperateness in the body, as Jerom uses to express it, in [Page 177] ventre & sub ventre. For they that love Pleasures and Riotings shall not be rich in purse sayes Solomon, Prov. 21. 17. nor in grace, sayes the whole current of Scripture.

2. The lust of the eye, which is as to all sorts of covetousness, to get and retain by right or by wrong, in an excessive appeti­tion of the things of this World, which must be left behind us, and do not, can not fill the heart of man, no nor the eye with satisfaction.Eccles. 5. 11.

Nor 3. the [...] that is, the Pride of Ambition, Fastuousness, Honour and advancement into great places, and to be alone in the Earth. These things eager­ly pursued, eat out the heart and power of godliness.

4. The fourth Argument is assumed from the anointings of their Spirit, 1 Joh. 2: 20, 27. & 3. 24 & 4. 13. whereof more by and by God willing.

5. The fifth Argument is taken from a holy and reverent hearing of Gods Mini­sters, 1 John 4. 6. we may know what spi­rit we are of by this, if we receive Christ: as Hilary expresses it, [Qualis ab Apostolis praedicatus est] as he was preached by the Apostles and submit to him in all his Offices and Ordinances. Such a one belongs to the spirit, that is of God, that keeps the Doctrine of Christ as the Apostle expounds himself, Epistle 2. ver. 9.

6. The last Argument arises from our love to Christ, 1 Iohn 5. 1. and in him to the Father.

Now if these things be found in us, we shall then overcome the World, 1 Ioh. 5. 4. [Page 178] and shall not be touched virulently or [...] ­tally by Satan, 1 Iohn 5. 18. shall have ac­cess to God in prayer. 1 Iohn 5. 14. and shall have boldness in the day of Judgment; 1 Iohn 4. 17. and this will so settle our sense of the love of God to us, that it will by de­grees cast out the torment of fear. For it will allure us to a holy familiarity with di­vine love,1 Iohn 4. 18. and so sweeten our thoughts and affections of and to him, that we may begin to enjoy a kind of heaven upon earth, which the Father of his great mercy in Christ grant unto us by the Spirit.

Having hither to treated about Argu­mentation, I proceed now to the second Head about attaining Assurance, which is by the irradiation of the Spirit of God upon the hearts of Believers. For all is in vain as to gaining of solid and permanent com­fort, unless the Spirit of God come in and confirm us against the innumerable doubts and cavils that will arise upon us under all our Arguings, because of the subtlety of satan, the natural diffidence of our own hearts, and the clouds that arise from the unholiness of our lives, and the dread of eternity. I design therefore to treat a lit­tle while about the witness of the spirit, his immediate breathings, his bright shi­nings, and as it were speakings within our hearts, when a holy soul hath this witness in himself.1 Iohn 5. 10. 2. Cor. 1. 3. Act. 10. 44. For in aud upon believing, the Father of Lights and of all consolations sends in his own due time, this his holy spi­rit like a dove of peace into our hearts, who helps us to discern the truth of the work of grace. [After ye believed sayes the [Page 179] Apostle, ye were sealed with the holy spi­rit of promise.Eph 1: 13. He is sometimes set forth by a Seal and a Witness to the bond of the Covenant by a Seal and an Earnest to the contract about the inheritance:2 Cor. 1. 22. by a Seal and a Love-Token or an [...], a word used of old to note Tokens sent before Mar­riage, and to be sure, God will not lose his earnest, not be sure, God will not lose his earnest, nor be defeated of the fore to­kens of his contract of love to souls: some­times the Spirit is compared to fire, and yields both the light of joy, the heat of love and influences or quicknings for service. And 'tis this lively Faith, which works by love effectually thru' the Spirit

But I would speak a little more distinct­ly; for the observation and the experience of holy men hath set to their seals, that they do find and feel sometimes a most il­lustrious irradiation upon their hearts from the Spirit of God: which I take to be of two sorts:

The 1. We may call an irradiation of concurse with our spirits.

The 2. An irradiation of incidence up­on our spirits. Give leave to use the terms and explain them to the meanest.

The First or the irradiation of concurse is then dispensed when he shines upon our Argumentation: when we have laboured with our spirits, used Scripture mediums, and upon examination suited them to our hearts in their most inward sincere and humble searches; then comes the spirit of God, and witnesses with our spirits that we are the children of God. When we have toiled and sweat many a time in our closets [Page 180] and brought things as we hope sometime [...] to a pritty good issue; then thru' one ten­tation or another our unbelieving hearts fly off from the Conclusion and all our com­fort vanishes. But now, when our argu­ings by evident Scripture tokens are finisht over and over; and yet still we demurre to lay hold on the Tree of life, and while we stick in the mire of fear, doubting and hesitancies, and wander under dark clouds in the depth of midnight, then comes in the spirit of God,Rom. 8. 16. as the Morning Star, glit­tering over the Horizon and clears all. This is the [...] or the co­witness of the Spirit of God.

2. The other is that which I beg leave from a term in Opticks, to call the irradia­tion of incidence, and is then illustriously performed, when the Spirit of God in his most free and glorious agency is pleased to shine personally upon our spirits, without and apart from all argumentation whatso­ever. This comunion with the spirit draws nigh to that of Angelical intuition; where by acts of volition and luminous emanati­on they converse mutually together in a higher degree than we do here by ratio­cination with mediums and consequences.

This is the point we are now upon, to shew that the Spirit of God (when he pleases) without any previous foregoing arguments doth testifie by a secret, still, heart-ravishing voice,Acts 2. 2. [...] and doth sweetly and suddenly (as 'tis said in the Acts) dart in a ray, perswading and satisfying the soul in an instant; that thou art a Child of God, that sin is pardoned, and [Page 147] that thou shult be saved. Which I re­member the British Divines at Dort call the Spirits speaking to the heart, and even in darker times, there were some of the Il­luminate both of Spain and Germany, and France that had to do, I am perswaded with many distrssed souls in their secret con­fessions, & were acquainted with great wor­knigs in the hearts of penitents, but few of them had skill to manage those inward methods.

Of which things we may find some notable footsteps in Bonaventure, Gerson, Thanlerus, and sundry others.

So that of this inward, clear and bright perswasion of Gods love to the heart, we have no solid reason to doubt; but that some holy persons have enjoyed it. Au­stin at his conversion in the garden at Mil­lain had a voice, though he had no visi­on, as Paul had in the fields by Damascus.

I shall be sparing, and touch but an instance or two.

Dr. Manton spake it in my hearing, at Oxon, of one that being in conflict in prayer, had a beam shining into the cham­ber, and being desired by him to have a care of delusion; answered, O Mr. Man­ton, little do you know what God may do for his poor distressed children, or very like words.

But the caution was wife and grave.

I know one also, who being for almost a week deeply distressed about Eternity, had an impression as like a voice within, as if he heard it, comforting in these [Page 182] words [I will give thee rest] and so it followed speedily and joyfully: and at a­nother time: [I will not leave thee nor forsake thee.]

I might also hint at the beam upon the wall in prayer to Dr. Winter in his life, and the voices of Angels to Mr. Patrick Simpson.

I must confess, they are great priviled­ges and sweetnesses, which God may in his divine good pleasure, and I am per­swaded doth sometimes instil and drop in­to gracious, when timorous hearts, and whose constitutions the great former of hearts and spirits knows full well to be naturally over subject to fears and inward commotions: he like a most gracious and Tender Father, full of pity and bowels, discerns our frames.See Mr. Ma­thers prevalen­cy of prayer Psal. 103. p 17 14 at the end of his Tract of N. S. troubles. Psal. 40. 17. By his loving eye and remembring that we are dust, is mind­full of us in our low condition: whereas many proud and disdainful persons set light by the inward sorrows of broken and contrite souls. And are like lamps despi­sed in the thought of him that is at ease. But says David though I am poor and needy, yet the Lord thinketh upon me, and with how many precious thoughts his goodness is pleased to embroider and en­amel upon the hearts of his holy, hum­ble, meek and trembling children [For your high exalted, boasting persons, tho' it may be have some few grains of grace at bottom, are seldom visited with these inward joyes] But the meek will he teach his mays. Such blessed thoughts of grace David could not number,Ps. 139. 17, 18 they were more [Page 183] than the Sands of the Sea, or the stars of heaven for multitude.

But now if these of such like lines should fall under the view or knowledg of any prophane or scoffing Ishmael that may vilifie the works of God, and like bruits speak ignorantly of what they know not: I would advise them to forbear presump­tuous speeches,2 Pet. 2. 12. Jude 10. lest their bonds be made strong, lest the Terrors & horrors of the Almighty should one day drink up their spi­rits. So that when Gods Servants shall rejoyce and sing for joy of heart, they shall cry for sorrow of heart and howl for vexation of spirit.Isai. 65. 14.

But yet, because there may be such things as Enthusiasmes and transformation of Angels of darkness among some that call themselves Sweet-fingers: and among others that have more need to mourn o­ver their [...] and delusions in the dust of shame. I would speak some what to that question of an humble Soul.

Quest. How may I comfort my heart, that this irradiation you speak of is a true and im­mediate work of the Spirit of God, and no delusion?

Answ. In answer to this, I must first in all manner of humble modesty declare, that I would not dare to meddle too far with such deep and mysterious workings and influences, only professing with all thankfulness to the Majesty of divine mer­cy; that having had some glimpses of hope a little sometimes, and thirsting after some further and clearer helps from heaven, we faint not utterly: but striving after, to at­tain [Page 184] towards the resurrection of the dead, crave leave to set down somewhat, that I hope may be a clue to conduct us out of the Labrinth, and maze of delusion

The first and best token, that these are no deceits, can only arise from the spirit himself. According to that saying of holy Iohn. It is the Spirit that beareth witness, that the Spirit is truth.2 John [...]. 6: Whitak. de. Sa­cramentis p. As I remember the learned Whitaker in his book of the Sacra­ments, says, it should be translated (I have forgot the page, my books being laid up) But this is a great truth: as no better light to see the Sun by,Psal. 36. 9. 34. 5. than his own light: So 'tis of the Spirit, as David expresses. In thy light we shall see light: and they look­ed to him and their faces were enlighten­ed. This is the apprehension of learned gracious persons, that the spirit of God never speaks by this his inward heavenly voice; but that he graciously helps them to know that it is no delusion: but that it is he, even the spirit himself that spea­keth to them. This phrase of speaking to the heart, and in and upon the heart, is more visible in the Original Hebrew of the Old Testament, and was well known to the Prophets of old, and is much treat­ed upon among Jewish Antiquiaries. 2 Pet. 1. 19 Out of whom I must not here stand to enlarge but call to mind what the Apostle Peter mentions of the Day-star arising in our hearts, so that it is as clear (when the spi­rit of God does thus shine and testifie) yea and more radiant, than the Sun at Noon-day without clouds.

I shall say no more to this, but what our Lord to the Angel at Pergamus, of them [Page 185] that have a new name written in the white stone, Rev. 2. 17. which none knoweth saving be that re­ceiveth it.

2. I need say little more, but that wher­ever the Spirit doth so illustriously speak and shine: it is concomitant with growing in holiness. For this most holy Spirit of God is still a building and increasing in such the works of holiness, they are of a heavenly frame, rivers of holy discourse flow from their lips in prudent seasons; they are not vain and trifling spirits: but grave and serious, and yet chearful. For the joy of the Lord is their strength, and they have inward delights, and value not the cracklings of fools. Divine joy is a weigh­ty thing, and yet greatly upholds the spi­rits, and sustains their griefs and infirmities. If you come into their company by a blessed accident, as they say of the A­depti in Philosophy, there's a glittering star shines from their converse & society.

3. They are the most humble persons living. For the humble he will teach his way,Psal. 25. 9. and shew his Covenant, I know they may fail sometimes, and othertimes have need of a little holy courage against despi­sers; But the main of their conversation is like them, of whom the spirit of God says, they took notice of them that they had conversed with Jesus,Acts 4 13. who was meek and lowly: if we imitate him, we shall find this rest; and remember that Moses the meekest man had the greatest inter­views with God in the Mountain. Such as are given to much prate and length of idle impertinent discourses are seldom [Page 286] and little or never acquainted with the Spirit of God.

4. They are also the sweetest persons, and fullest of love, though sometimes pro­vokt by fierce & evil spirits about them, but if their natural tempers had been be­fore somewhat eager and sharp: yet now they are washed, purged, whitened and sweetned by the Spirit of God. Tender to the Tempted, kind to the afflicted, pi­tiful to all: bear every ones burden with a gracious frame: onely they are taught by the holy Spirit,1 cor 23 4. 5. as to such as prate with malicious words against them to imitate holy John, not to succum be under a proud Diotrephes: 3 John 9. but loves a child of God as such with the full stream of his Spirit. And this love to the brethren is much more to Christ himself, being fil­led with the love of the Spirit which by degrees cast out the torments of fear, [...] John. 4. 18, and gives a blessed confidence as to the Appearing of the Day of Judgment.

To end this, we must remember, that the holy Spirit of God doth never witness or illustrate apart from the Word.Isa 8, 20. If any light in you, try it by the Word and Testimony, and hence that as Tentations and afflictions sanctified, so the manifesta­tions and communions of the Spirit help us to understand holy Scriptures and pro­mises by experience,

Let us then be sure as far as possible, that the person that pretends to be thus illustrated, prove himself to be an holy person in heart and deed, or else all's like a puft and swoin delusion, and such an one [Page 187] must lie down in sorrow. For the Spirit of God is a most holy spirit, and never seals but as he is, the holy Spirit of Promise, upon the holy heart of an holy child of God.

Well then to end this second part of the Spirits illustration.Eph 1, 3. Rom 8. 16. 1 John 4. 13.

I say it is not meant of the Spirit of God concurring or witnessing with our spirits in the point of assurance, clearing up our doubts, dispelling the mists and clouds uponour spirits: But it is an [...], or like an [...] a bright shining Ray, a most illustrious beam streaming down from heaven into the inmost cham­bers of our hearts, and is an act distinct and apart from his former blessed con­curse with our spirits in time of argu­mentation or the gracious application of the promises for our peace and comfort: it is an irresistable evidence of divine love,See Dr Owen of the spirit 167 [...] scattering all the clouds of diffidence and distrust in that very moment; and when this immediate irradiation flows in, though it may be a distinct act from that upon argumentation; yet it cannot be to­tally severed from it, because in this glo­rious light, though we may see further; yet cannot but see any argument, we think meet to touch upon, to be also illustrated by it: as the Moon in her increases may be seen in the heavens like a cloud in the day time, which also has its light from the Sun, while he is yet shining bright within our hemisphere at the same time: and when these come together, they make heavenly work indeed.

[Page 188] That these blessed visits have been som­times, tho rarely, afforded yet to some few, besides Patriarks and Apostles, I have no cause to doubt, whatever some Ponti­ficians have said to the contrary, to darken it. The Holy Scriptures clear it, expe­rience doth witness it, and seal it in the hearts of some meek, humble, self-deny­ing, mortified and holy walking persons, who having lived a while in the light of Gods countenance, have afterward gone to heaven in a Chariot of Triumph.

Having now spoken what concerns this excellent point, and observing that these Orient Jewels are such grand rarities, and having placed them in the middle like a Diamond set in ouches of Gold; give leave to descend again from the Spouses Tower of Lebanon into the Plains of Damascus, Song. 7. 4, and walk again in the pleasant Gardens at the foot of the hill where streams flow with the comfortable Doctrines of Assurance. A priviledg of high Dignity, which tho it attain not to the first of David's Worthies, yet does attend and that more frequently many of the children of God; if they will labour to be holy, and study this high point of Arguing and observing the accesses of the Spirit of God, and in their diligent working and prying into it, they may learn and perceive it thus,

1. First, We may obtain some sweet knowledg of this point, by the Spirits in­terceding in our hearts, helping to form and frame our Prayers both for matter and manner,Rom.. 8. 13. teaching us both what and how to Pray.

[Page 189] 2. By His sweet pleading our evidences within us, when we find a kind of divine holy force put as it were upon our spirits to determine comfortably, and witness to the Spirit's work, not being able to deny some grace to be in us, when strongly urged and put to it by some intimate and gracious, faithful Friend.

3. By His discovering our graces to us in times of tentation and conflict,1 Cor. 2. 1 [...]. yea, and in Communion at the Lords Table, and in Meditation.

4. By His cogent Apologies for us in our Consciencies upon our Reptenance and Hu­miliation in the sight of God:Psal. 51. [...] proving and clearing up to us our love to God: so that weak Believers who at present have but lit­tle glimmerings of joy, yet finding true love in themselves by his light may by degrees thru' his happy testimony arrive to further clearness both in love and joy.

III. Now by the order prescribed in the beginning of this Chapter. I should pro­ceed to the third Branch, and that is to treat or some Rules to clear up our Assu­rance.

I Answer to this, that herein I have even prevented my self, and therefore shall at present only add, that these Particulars fol­lowing may be of use.

1. A watchful care of a holy heart.

2. To observe the inward workings and issues of it.

3. To be careful in cleansing and wash­ing of the first risings of sin in the Laver of Sanctification.

4. To labour a holy attendance upon, [Page 190] and a spiritual delight in the addresses, in­comes, comforts, and sealings of the Spirit that we may discern and rejoyce in them,

5. An earnest invoking the Father to send the comforter in his assuring work upon a sanctifying progress;John 14. 24. for then he proves a comforting Spirit, after he hath been a sanctifying Spirit. He first comes to us as the Holy Ghost, and then as the Com­forter: tho the foundation of both be laid at once, yet the appearances are successive.

But I hope to add more in answer to the Questions by and by, only I would first set down a passage about assurance out of that grave Writer,Hooker in his Polity, in his Life before it. P. 17. Mr. Hooker, which I hope may be of use to some of his perswasion as well as others; and 'tis to this purpose:

[There's a certainty of Evidence and of Assurance, grant that the weak in Faith en­joy not certainty of Assurance, because they [...] not: but are they not grieved for it, wish and strive it may be otherwise. Whence comes this, but from a secret love and liking that they have to those things which they believe to have. Because no man loves those things, which in his own opinion are not, &c. Therefore love and desire to believe, is Faith. [...] thinketh that things believed, are, (that is have a being) without Faith. Which Ar­guments (sayes he) all the subtleties of infernal powers will never be able to dis­solve.] Thus far he: to which let me, joyn, that since Faith of evidence (as be­ing the foundation work) is therein more excellent than the Faith of Assurance, as be­ing the superstructure (tho I had rather [Page 191] call it in Scripture terms the Assurance of Faith, since Assurance properly as I have often said is a distinct thing from Faith: tho common speech hath prevailed to make such a distinction; as if they were proper Members or Branches of true Faith. But let that pass, I say, if Christians would a­rise to high Assurance, they must lay their foundation strong and deep in the rock of evidence upon Christ himself. Evidence flows from a direct act; Assurance from a reflect: the one is like the view of the Suns body in the heaven, the other like his refle­ction in the water, or on a Looking glass. Now all reflect rayes are weaker than the direct, and the reverse than the incident. But I speak not here of the Spirits work, and its most illustrious evidence: but of our workings upon the actings of our Faith. As to which the stronger our applications are to Christ, the stronger and more com­fortable will be the reflections upon them. For both rayes, the nearer the reverse and incident are in union, as in the depth of Summer, the heat and influence is the more strong and fervent, and so 'tis here:

But now it is high time to hearken to some Questions which troubled Souls may bring in.

Quest. 1. The first Question may be: How may I be assured of the pardon of my sins, and consequently of Salvation?

Ans. In answer to this, I shall lay down some Rules to clear it, which was the third thing premised in the beginning of this Chapter.

[Page 192] 1. Forsaking of sin, with a holy endea­vour to mortifie and subdue it,Prov. 28. 13. Mic. 7 19. Rom 8. 13. is a special sign of mercy.

2. When after darkness and conflicts, a begun renovation of life with a sincere care to continue it, is attended with some spring­ings of peace in conscience with God, this will prove an excellent token. For the blood of sprinkling upon the conscience speaks better than Abel's blood:Heb. 12. 24. That cried out for condemnation; this for reconcilia­tion with God.

3. When we find some sweetness in our admissions to the Throne of Grace. When our eye up to the Throne affects our heart at the threshold of Gods Sanctuary. When a bended knee and a melting heart work together. Then we may ask of God what ever we will, if according to his will: the precepts and the promises being the rule of asking. We have a most free access to plead the promises both of this and the life to come,Eph. 3. 12. Heb. 4. 16. 1 Tim 4 8. so that by holy degrees and steps we may arrive to further humble confi­dence of divine mercy.

4. When we feel some gracious risings of love to God, as pardoning our iniqui­ties for Christs sake, and tho we do not so fully and sweetly feel it as we would: yet our hearts do pant and long after it. This is a true sign of Love.

But yet to clear it a little, the humble soul will ask,

Quest. How shall I know that I love God?

Ans: I answer, Of all the affections that spring and bubble out of the will, this is [Page 193] most easily to bediscerned and known. Do you know the Sun, when you see him walk in brightness, do you know that you live by the actings of the senses and the pulsation of your arteries: or do you know that you walk when you move your feet, and feel your motions from place to place? you may as certainly know your affections and the workings of your Soul. This distin­guishes men from Bruits in the acting of their reason upon all they do, and in mana­ging ends and means. The affections spi­ritually beating, are the pulsations of the regenerate heart. Observe then your Ob­jects: if you love the things above, better than all below;Col. 3. 2. Isal. 73. 25. in your choice and pre­ference, tho sometimes under some ebbs and eclipses: yet still you find an inward regard to God and his glory: and that you perform every action in ordine ad Deum, and love all as to the inward sincerity of your heart:1 Cor. 10. 31. and enjoy every relation with some desire to work up your mercies to­wards God in thankfulness and usefulness. These are good tokens that you are risen with Christ by Faith, and that your life is hid with God in him, and that by continued degrees of Sanctification, you shall at last arrive to this, even to appear with him in Glory.

4. But that I may at length wind out of this delightful Labyrinth in discoursing a­bout Assurance; Let us hearken to the se­cond Question, wherein the Soul being somewhat revived does now start the fourth Particular at the beginning; and that is,

[Page 194] Quest, 2. How may I preserve and retain Assurance when it is gained?

Ans. The reason of this Question arises not only from hence, because the sweet sense of divine love is a most desirable frame of Spirit, and fills the soul to the brim with joy and peace in the Holy Ghost; and besides renders persons very service­able and greatly honours Religion: But also because,

1. Many gracious persons that have true Faith, yet labour under deep fears of Hypo­crisie, arising from their pious Education, not answered by proportionable holiness. It puts great jealousies in their hearts, that all they have done, is but a forced work, and a habit of formality; attracted from the precepts of godly Ministers and Pa­rents, instilling into an inlightned consci­ence the frightful form of an outward conversation consonant: and therefore fear at a strange rate that their diamonds are but as it were from the soft Rock of St. Vincent, their Gold, but Alchymy, their Faith but fained and temporary.

But be not discouraged: For that Faith is true and unfeigned, which proceeds from a pure heart,1 Tim. 1. 5, 19. and a good conscience, that is, without fraud and guilt, in setting it na­ked and open before God,Act 24. 16. in labouring and exercising to keep a good conscience in sight of God and Men. You may then re­joyce in the testimony of such a conscience, having been upright before him in the main bent of the soul,Psal. 18. 23. and in keeping from your own iniquity.

[Page 195] What tho thou didst not come in with such remarkable pangs; no more did Za­cheus nor Lydia. Tis not the manner but the truth of our coming in to Christ, is the great point, if thou constantly adhere to the Lord with full purpose of heart.Act. 11. 23. Nay, what if there were some errors at first, this puts no bar, if the root of the matter be in thee. The Apostles followed our Lord at first in some hopes of preferment in the temporal Kingdom of the Mossiah: but at length understood the Doctrine of the Crosse better, which God in great ten­derness is pleased to vail from young con­verts at first, or at least preserve them from suffering till they are strengthened, and then like the Apostles they still cleave to, and continue with the Lord under all trials by the exceeding power of his might. And thus as I remember,Crakenthorp of the sixth Coun­cil, P. Dr. Crakenthorp in defending of Cyprian and Jerom against some pontificians imputing some errors to them, the better to vindicate their Liberius answers; that if they [...], they did it not willingly, but [...] ready to reform up­on the first approach of Scripture light, and conviction. Tis so in our case, they are ready with that holy man to pray, what I see not, teach the name. Job 34 32. The mind and will of God is the perfect square, rule, canon and compass of all their actions: and tho they may fail three' weakness, yet never thru' wilfulness.

Wherefore be not out of heart, O ten­der and trembling soul, let not go your hope and confidence, because you have not had so long and such bitter pangs in the [Page 196] new birth; that makes the work the har­der, but not the truer. A child may be born sometimes [...] greater case and speed. Great horrors may attend great sinners, and yet after all their heavy con­victions may stick in the birth and never be truly converted, till they are truly and perseveringly reformed: which indeed cuts the work short and makes the evidence clear. If thou hast been under a gentler hand from God, bless him with louder Songs of praise. For the shorter and sweeter the method, the greater is, the mer­cy: and as one said, A young Saint may make an old Angel.

2. This question begs a full answer: because, though want of Assurance does not denote an unbeliever, yet it keeps a true believer under the dark shades of fear and sorrow. Assurance besides, in the best of Saints is but an imperfect work, because our Faith it self is but im­perfect: we see but in part, because we do but trust in part. If our Faith do at any time waver and stagger,Col. 2. 2. assurance must needs qviven and shake. It's true, there's mention made of the riches of full Assu­rance: but that's comparative in respect to some Saints, and mentioned as attain­nable with full sweetness, and may possi­bly for the main, continue pretty constant, especially in very active and suffering Saints, yet 'tis not without ebbs and bus­setings in the best.

There are but few that walk in the mountain of Sun-shine all their lives; as 'tis said of Zabarel the Philosopher, when [Page 197] one day in his study upon an high hill near Padue; he enjoyed the bright and warm beams, while it rained all day, in the vally, and he himself saw the dark and heavy clouds under the hill. Few be like to Moses, to whom its granted to walk on the top of Pisgah, till they dye. Wherefore,1 Pet 1. 3. such as have once obtained Assurance and a lively hope of glory: blame them not, if they are very desirous to preserve, increase, and imbellish it more and more. For since Assurance may be lost for a season, as it was in David, Heman and Peter, and as in the case of that wounded deserted soul that askt [...] once, Was ever any soul in so [...] a case as I? Yes,Clears Lives says that great and skilful comfortor of a wounded con­science, Christ on the Cross was in as sad a case, when he cried out of the Fathers forsaking him: I think it therefore most meet to subjoyn some rules with divine help, to maintain and preserve it.

1. Take heed of what impairs and dar­kens assurance, as the defect of quickning influences: against that, pray for the sup­plies of the Spirit. If it rise from a weakness of judgment, read more, medi­tate more, and cry after knowledg as for hid treasure. If the seriousness of your spirits be hurt by minding vanities and the rattles of pride and finery, and over­valuing the trifles of this world; Pray for a more noble and judicious and gene­rous frame, and judg of all worldly mens Jewels, as indeed the word (jocalia) im­ports; as so many whistles and hobbies [Page 198] for children to play with. If thou hast lost thy comforts by neglect of holy walk­ing, take heed hereafter of damping thy joyes by froth and foolishness. Take heed of a vain heart,Prov. 10. 19, of vain and manifold words, and especially fiery tongues, wher­in Solomon says, there wants not sin, and of vain converse with their apish and childish tales and jests which are not convenient, and tend to corrupt the mind by deceitful lusts Eph. 5.4. These things will blot thy eviden­ces, and quench the Spirit of God. Pray that God would not lead thee by his pro­vidence into tentations. If thou wouldst have the Lord to know or acknowledge thee for his, 2 Tim. 2. 19. depart from all iniquity, and that will prove the foundation to be sure. Keep the divine commands, though you find mixtures of weakness, yet in an holy fear and love to the purity of the precept,Psal. 101. 2. 112. 1. 2 Tim 1. 17 2 John 2 3. & 4. 13. labour to walk in your house with a perfect heart. For we may be sure, that we know him, and be humbly con­fident that he is our God in Covenant, if we keep his Commandments.

2. When under great darkness (for eve­ry stitch we must not run to a Doctor) repair to your faithful Interpreter, that may reveal and open to a man his righ­teousness: [...] some blessed soul thats higher in acquaintance with heaven, then your self, as you may humbly judg, some ex­perienced christian, some faithful, grave and prudent friend, no babler, nor revea­ler of secrets, nor scoffer at the wor­kings of the Spirit, as if enthusiasmes; he is an unjudicious person: and if you [Page 199] cannot well wrestle out the point your self; but still your soul droops and drives in the mire, and no light of joy comes in: then open your soul to some prudent friend and give him leave, nay intreat him to search out the coare, and conscientiously follow his advice, and it may prove a most happy day to your soul by comparing mu­tual experiences: yet remember in mat­ters of weight, that might prove a scan­dal, if he should not be wise and faithful, be very cautious of discovering; what thou shouldst only pour out before the Lord.Isal. 142. 2. For if he be of a weak envious spirit, and once used to speak evil of friends behind their backs, use him not, hell prove a foo­lish serpent, and double your misery.

3. Judge not thy grace always by its flowers, but search out its sap and root. One may be a well spread and weighty christian, and yet not flower in much dis­course. The flowers of some trees fall off quickly, and never set in to much visible fruit, and some have no flowers at all as the fig, and yet yields a wholsome and pleasant fruit. 'Tis so with some choice and serious christians, you shall not hear them talk much, unless you pump and draw out the spirits by questions I like them the better. For the little they produce is usually much to purpose and of good weight. Yea further you may, if critical, observe, that the graces of good men may vary in fruit, and have their different seasons, but never alter their grain or root. Grace may lie hid as the corn under ground after first Sowing: [Page 200] yea after 'tis come up, may bow and hide its green head under a flight of show. And when there's least of sense or present experience, yet the root of Faith like strong winter-corn, may grow more in­ward and downward, being covered and kept under by pinching North-east blasts, and sharp black frosts; till it recover head by an early Spring. So indeed, the pow­er and strength of grace is best seen and discerned, when it persists and stands its ground under a shock of tentations, and adversities. At length the Sun will return Northward, and the sharper the past win­ters were, theyl [...] make the new spring the pleasanter. Comforts, their proper nature lies in being restoratives from bitter troubles, and a sweet May-morning, is most delightful after a dark and thun­der night.

4. Take heed of denying the works of the Spirit within thee, and labour to di­scern the gracious fruits of the Spirit as distinct from moral actions and vertues: and principally observe your conflicts a­gainst sin, when followed with success. Godly jealousie not to be deceived, is good: therefore search and try thy heart, and if thou find sound footing for grace, then bless God, and honour the Spirit, and grieve him not by froward and foo­lish self-accusations, which savour of the spiritual pride of humility: but in all meek and humble modest manner own free grace, adore divine mercy, and testi­fie to it; when thou judgest by the best of thy wisdom, that thou art called to give in [Page 201] thy testimony, as the Apostle Peter re­quires, aud David performs in telling what God did for that poor mans soul, as he calls himself.Tolle legem & fiet certamen. See Ambrose as he is cited By Mr. Philpot in Fox Martyrt vol. 3. p. 542. 2 Pet. 3. 15. Psal. 34. 6. Or as Ambrose cited by Mr. Philpot: Take away the Law, and then we will dispute against you.

5. Assurance should be earnestly pray­ed for, and diligently wrought out by ho­ly labour; and it will come. Give dili­gence to make it sure, says Peter. Surely 'tis blessed working in these golden mines. It proves with the diligent hand like the works of Chimical Phisitians, who suffer great pains, travel, dust, smoke, and swel­ter in their fiery furnaces: and though they attain not the great Arcana, yet of­ten meet with curious rarities, which sufficiently reward their diligence.2 pet, 1. 5, 10. As­surance usually comes in upon our diligent use of prayer, meditation and holy wal­king in some time after several plunges, fears and sorrows. Though indeed som­times the wayes of God prove unsear­chable, and sometimes he is pleased to bestow this favour on a sudden to such as are gracious from their childhood, tra­ctable and ingenuous at the calls of God, as young Samuel: when he understood it by the instruction of an elder Saint: and when such have not been defiled by any great staines and blotches in their youth, nor caused the ways of God to be evil spo­ken of by any scandalous sin.

Quest If now you ask how to preserve it when you have received it in an answer to your earnest prayer? Psal. 25. 7.

A. I answer, Conservatur qua quaeritue. Tis preserved by the very same methods.

[Page 202] 6. Call to mind what former experi­ences you have enjoyed. Having once seen the Kings face, it will for ever en­lighten yours; former mountain-visions makes a Saints heart to shine as bright as Moses's face,Psal. 34. 5. and reflects upon the heart gloriously in the vally of desert: once ha­ving cleared up the love of God to you then may you return to that experiment. As a fountain shewn by the Angel of the Covenant at Beersheba, the well of the sacred oath of God,Gen 21. 14. Rom. 11. 29. Heb. 3. 14, & 10. 35. Phil. 1. 6. It will never dry up it fears no scorching summers. For the gifts and calling of God are without re­pentance. Cast not away then, the be­ginnings of your confidence. For he will perfect what he hath begun, till the day of Christ.

7. Cherish the sacred motions of the Spirit of God: for he takes of the things of Christ: not from us, our merits faith or holiness:John 16. 15. for they are of no value, but of his blood to comfort us: therefore hearken to his affectionate breathings. If thou at any time fall thru' Infirmity: this holy Spirit helps thee to mourn under the sight of displeased love. If thy faith seem to muddle and grope in the dark: he will shine upon thy path again. If grace like the sensible plant, shrink up, by the touch of some rough hand of ten­tation: it will open and expand its bran­ches again by this Suns warm and sweet influences. If then the joy of Assurance spring again, if the glories of heaven be described as in a lively Landskarp before thine eyes, written as it were [Page 203] with bright illuminated letters;[E capite mor­tuo sanguints vel urinae] [...] Song 4. Jerom. bless the Spirit of grace, and cry out with the Spouse in the book of Songs. Be gone O chill and blasting north, and come O fruitful cherishing, distilling south upon the garden of my Soul, that the spices thereof may flow forth that my beloved may come and eat his pleasant fruits.

8. Be careful in the constant use of Ordinances, and pure worship, and espe­cially the Lords Supper (and considering the times of trouble) as frequent as thou canst: (but woe to them that are obstru­cters) and remember when God opens the doors of his Sanctuary, that thou behave with all holy reverence, endeavouring to enjoy it in its purity and power. There the King sits at his Table,Song 1. 12.and the Spiknard sends forth its fragrant smell. At this ban­quet Faith helps to assure us, that we shall as certainly sit with Christ in glory, as we now partake of the seals in grace. Here Christ is received by the hand of a true believer, here we eat & drink Christ into our souls. As we take the bread and wine into our bodies: so by Faith we take his most precious body and blood; which being digested with an holy heart, is turned into the nerves and spirits of Assurance. That thou mayst now sing the holy hymn of praise with a loud voice, This is my Lord and my God, he will come and save us; Let not go this your holy confidence,1 Pet. 1. 13. but hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.

Lastly, look dilgently to the holiness [Page 204] of your ways, and with it be careful of a humble resigning interpretation of the ways of God towards you, that you be never too much elevated or high-crested in prosperity:Heb. 12. 5. [...] Soul conflict p. 321. Rom. 8. 28. not in time of adversity, despise his corrections, or faint under them. It is a never-failing rule (said holy Sibbs) to discern a mans state in grace, when he finds every condition draw him nearer to God, and when all things work together for his good: As the flesh of vipers (I may add) and other poysons, compounded and corrected into Antidotes, and mixt well together, pre­vail against contagious diseases: so do corrections sanctified, sweat out the poyson of sin: that it shall never fatally touch the heart and vitals of such as truly love God, and are called according to his purpose.

I shall now conclude this long but sweet Chapter with Mr. Scudders Testimony of the work of Grace. walk. [...]. 555, Lond, 8. 1674.

The Question being put about Assurance; he there asserts, that whoso can answer affirmatively to these following queries (which I may contract) may be assured of Gods peace and love, and of his own sal­vation, what ever fears or feelings may seem to happen to the contrary.

Quest. 1:How stand you affected to sin? are you afraid to offend God, and dare not sin wittingly? is it your grief and burden, that you cannot abstain it, nor get out of it as soon as you would?

Quest. 2. How are you affected to holiness, and the power of godliness? To know Gods [Page 205] will and do it? to fear and please him? is it your grief when you fail? and your joy when you do well?

Quest. 3. How to the Church of God? are you glad when it goes well, and grieved when is goes ill, and sit trembling with Ely to hear how it goes with the Ark of God, however it be with your own particular?

Quest 4. How towards men? do you dis­like wicked men, and love those that fear the Lord, because they are good?

Quest. 5. Can you endure your soul to be ript up, and your beloved sin to be smitten by a searching Minister: and like him the rather? and can yield an obedient ear to such a wise re­proof?

Quest. 6. Tho you have not Evidence al­wayes, or can scarce tell whether you ever bad it: yet resolve or desire, and will as you are able to cleave to God in Christ for salvation by Faith, and to trust in no other person nor by no other means to be saved?

If you can answer [Yea] to all, or [Any] of these, assure your self, you are in God's favour and state of grace, and that you sin not with allowance, it is adherence. Thus far that holy man.

I like well that saying of his [Or any of these] for so should Signs and marks be framed by Divines for examination of di­stressed souls, that the meanest and lowest form of Christians may reap true comfort by their laboriousg leanings: when a higher and more experienced Christian may possi­bly carry more sheaves of this joyful har­vest in the bosom of his soul.

Now, tho, I have been larger than ordi­nary [Page 206] in this Chapter, out of tender regard to troubled and darkned Spirits: yet I hope the multiplicity and variety of expressions (which to the Learned in Christs School may seem somewhat long) may beg and obtain their loving and candid excuse, since I hope thru' grace I may say with some graines of integrity, that I have endeavour­ed to manage my words with some care and circumspection in the main: that so if possible, I might with divine assistance and blessing, help to draw some out of the pit, where no water is: and that I might not grieve, no not one soul of the generation of the Just: but to be a helper of their Faith & Joy. If any think I have been too copious I beg their copious pardon. Dulce est ex mag­no tollere [...]cervo. Its comfortable gathering for an exiled Ruth, and (upon Boaz his leave & order) to ramble all the Field over, & to glean where, and what she pleases. The Lord increase our Faith, and give leave to our joy to go up with a Pipe into the house of the Lord as in the solemn Feasts,Isai. 30. 26. and sing the Songs of Assurance in the heights of Zion. Which conducts me into the view of the next Chapter, to set forth the danger of unbelief, and exhibit some pre­ventives against the rising of that sore sin: That the Lord may be graciously intreated to advance the work of Faith with power,3 Thess. 1. 11. and fulfil all the good pleasure of his good­ness; that the Name of our Lord Jesus Christ may be glorified in us and we in him.