The Signs

That a Christian in this life may be infallibly assured of God's favor to himself in particular, and that he ought to seek this assurance, as a matter of singular necessity, these places of Scripture prove. The Apostle Paul chargeth the Corinthians to Examine themselves, whether they be in the faith, and requireth this proving of themselves with such earnestness, that he saith, know ye not your own selves, how that Christ Jesus is in you, except ye be reprobates? As if he would avouch it, that a man can never have found comfort of his election till he get this assured knowledge of God's favor in Christ. And the Apostle Peter exhorts Christians to use all diligence to make their calling and election sure whatsoever carnal persons speak against it. Job vehemently desires there were a perpetual record of his words, when he speaks of his assurance, that no man might think he spake passionately, or vainegloriously; He knew that his redeemer lived, and that at the last day, his very flesh should be raised, & he should see God with joy. By the spirit of God a Christian knows the things of God: yea to this end have we received this Spirit which is of God, that we might know the things which are freely given us of God: yea it searcheth the deep things of God. And in the second of the Corinthians God's children are said to know their glorification: as certainly as by sense and experience, they know, that their bodies, which are their earthly tabernacles shall be dissolved: so certainly are they assured of the building of God, not made with hands, eternal in the heavens: yea they are always confident herein; and therefore God's servant are taught to pray for the spirit of wisdom and revelation, that the eyes of their understanding may be enlightened, that they might know the hope of their calling, and the riches of their inheritance, and the exceeding greatness of God's power towards them, upon this assurance. Paul knows whom he hath believed, and no afflictions should hinder him, but he will settle, upon this persuasion, that God will keep his soul, which he hath committed to him against the day of Christ. The Apostle John saith, We know that we have passed from death to life, And again, ye may know that ye have eternal life. And again we know that we are of God. And the Apostle to the Ephesians saith, that in Christ we have boldness and access, with confidence by faith in him: yea the very words of assurance are found in Scripture where it is shown, that we may have much assurance, yea full assurance, yea the riches of full assurance: and men are earnestly exhorted, to use all diligence to get this full assurance to the end; and when it is once had, neither death, nor life, nor Angels, nor principalities, nor things present, nor things to come, nor height, nor depth, nor any other creature should be able to separate them from▪ this love of God in Jesus Christ.

Lets,

THe attainment of the sense, power, & comfort of this assurance is exceedingly hindered in all sorts of people. [ 1] First, For many can never attain it, because they are forestalled with evil opinions about it, they think it is impossible to be had, or it is needless, or it is presumption to seek it, or it would prove a nurse to security if it were had. Secondly, in [ 2] the most, common hope serves the turn and supplies presumptuously the room of this sacred gift, Thirdly, [ 3] many hear & profess, and go far in the opinion of others, and yet get not assurance; because they take not a sound course for the mortification of the body of sins that are passed, whereas it is certain assurance can never be had, till there be some sound course taken, in the acknowledgement, bewailing, and reformation of [ 4] them. Fourthly, besides a barraen life is an uncomfortable and unsettled life, and contrariwise to abound in God's work, hath steadfastness, and a secret rest of heart, as an unspeakable companion [ 5] of it. Fifthly, Melancholy also (that is terrors and griefs, of which a man can yield no true reason) is in diverse a mighty let to the settled assurance they might have. They are so eaten up with those strong conceits that all the comfort is propounded most anend, proves as water spilled upon the ground: especially when this humor is nourished by some extraordinary distemper of the body; Physic, not arguments of Scripture must here be used, or rather both of them. Sixthly, the love of earthly things is another great impediment: many professors have their thoughts and cares so eaten up with worldliness, that they cannot seriously hold out to follow the directions requisite to the attainment of assurans. This grace requires a mind some way fitted for contemplation. It is a knowledge will never be had with looking downward. [ 7] Seventhly, further, many are so passionate and froward, they can get no rest in their heart, when as full assurance would be lodged in an humble & quiet breast. Eighthly, [ 8] Others want assurance, because they neglect the means of assurance, which are the word, prayer, or fellowship in the Gospel. Ninthly, In some there lodgeth some secret [ 9] sin unrepented of, and this either keeps out faith, or keeps it down in the cradle, that it can get no strength. Lastly, assurance [ 10] is the gift of God, and he bestoweth it on whom he will.

The signs generally propounded.

THere are sixteen infallible signs of a child of God, as may appear by the testimony of most apparent Scripture.

First, Pouerty of spirit; for the poor of spirit are blessed and theirs is the kingdom of heaven.

Secondly, Godly sorrow, for it causeth repentance, not to be repented off, even such a repentance as is unto salvation.

Thirdly, the love of the word, for this is a sure comfort in affliction, and may quicken a man's heart, this is a savor of life unto life, in them that are saved.

Fourthly, The love of God's children; for hereby we know we are passed from death to life, because we love the brethren.

Fifthly, Faith; for god so loved the world that he gave his only begotten son, that whosoever believeth in him, should not perish but have everlasting life.

Sixthly, Uprightness of heart: for God will give grace and glory, and no good thing will he with-hold from them that are upright in heart.

Seventhly, The spirit of Adoption. For it beareth witness to our spirit that we are the sons of God: and if any man have not the spirit of Christ, he is not his.

Eighthly, Holy desires. For everyone that thirsteth, shall have of the water of life freely: & if they will hear, their souls shall live, and enjoy the sure mercies of David, they are blessed, and they shall be satisfied.

Ninthly, The spirit of prayer or supplication; for whosoever calleth on the name of the Lord shall be saved.

10 The obedience of Christ, for he is the author of eternal salvation to them that obey him.

11 Sauing knowledge For this is eternal life, to know God, and whom he hath sent Jesus Christ. It is not only a sign of eternal life or salvation, but the beginning and part of it.

12 The Sacraments in the right use of them are infallible signs of our salvation, and to that end ordained, for he • that believeth and is baptized shall be saved. Hence it is said, Baptism saveth us: they are sure seals of the righteousness of faith.

13 The love of God: for if a man love Christ the Father will love him, and come unto him and dwell with him.

14 The fear of God: for it is a fountain of life, to depart from the snares of death.

15 Love of our enemies: for it is not only a sign of a Christian, but of a perfect Christian.

16 Desire of death. For a crown of life is laid up for all them that love the appearing of Christ.

The signs particularly expounded; and first of poverty of Spirit.

SPirituall poverty may be tried either by properties, or by effect.

God's poor have eight properties.

First, They are sensible, and that first of their own wants and misery, by nature and daily sin. Secondly, they know when they see God's judgments, that it was the word of the Lord. Thirdly, they tremble at God's word, and fear his displeasure, while it yet hangs in the threatening. Fourthly, they are sensible of that special goodness of God's mercy; when a man is poor and needy, he can say with David, mercy is good. Fifthly, they are sensible of their own mortality: they have feeling impressions of their fading condition.

Secondly, they are thankful, and that for lesser mercies; a poor man is glad of a penny, whereas a rich man cannot be touched with so small a favor, God's poor will praise God's name for the very crumbs that falls from his table: and as any are more poor and humble, they are more thankful.

Thirdly, they are teachable, and willing to be appointed and instructed; it is a great sign a man's heart is not humble, when he must have so much to do, before he can be persuaded to any truth, or dissuaded from any sin: pride and ignorance is hard to learn.

Fourthly, they are hungry people, especially greedy after the food in Zion, they love it, they desire it, they esteem it, they are satisfied with nothing better then with it, it is the relief of their hearts forever.

And there are five effects of spiritual properties.

THe first is prayer: for God's poor live by begging, if he be poor, he will cry unto God.

The second is Abnegation: for this poor man, renounceth his own merits, he seeth no good will be had by deserving; for he deserveth nothing but God's curse in all things he forsaketh also the world, both in the lusts of it, and in the company of the wicked, and all earthly things, as not having the chief good in them.

The third is diligence in God's work; yea God's poor are willing to do the meanest and hardest work God will be pleased to set them to: so as they may find favor in his eyes to be accepted with him, they would account no work too base for them to do, but they would be glad to do anything they could with their best desires and endeavors.

Fourthly, God's poor, commit themselves & all their ways to God's care and mercy; they will only trust in the name of the Lord, and be contented to let God dispose of them as pleaseth him.

Fifthly, The last is a fear to offend God in word or deed, by their good will they would do none iniquity, nor speak lies, a deceitful tongue should not be found in their mouth, God's poor and God's Turtle doves are all one; so in seperable are harm less innocence and spiritual poverty.

2. Godly sorrow.

WEE may know whetther our sorrows be Godly, if we consider. First, the causes. Secondly, the properties. Thirdly the concomitants. Fourthly, the effects of them.

For the first of them we must consider what raiseth our sorrows and what asswageth them, for godly sorrow, is chiefly raised for sin: and so for the sins of the time, because others keep not the law. For Ezekiel doubt not to mark them with God's mark, that mourn for the abomination done in Jerusalem; but we must understand that this sorrow must be simple, because God is dishonored.

And further in sorrow for our own sins, we must mourn, for all sorts of sins, for lesser sines, as well as greater, for sins of our calling, for secret sins as well as open, for sins that presntlie trouble us, as well as for sins past: for the sins feared and the corrupt inclination of our natures, for beeloued, gainful and pleasing sins, finally for the evil of our good works as well as for evil works. Now there are two notes of great use, in trial of sorrow for our sins; the one is, that we must sorrow for sin as it is sin; and the other is, that a man should not easily satisfy himself in the measure, till he can mourn as much for sin, as he was wont, or now would for losses. The Prophet Zacharias instanceth, when he saith; the spirit of God, should cause them to mourn as in the family, as one would mourn for the loss of their only son, or as in the common wealth, the subjects would do, for the loss of a most worthy Prince. He mentioneth their sorrow for Josiah, yet we must know that tears are not of necessity, and specially in such natures, as are void of tears, for any other causes.

Secondly, in as much as sorrow may be Godly even for judgments we must understand that herein our trial will be, if we can mourn rather for spiritual judgments, then for temporal: and among the rest, if we can feel, and bewail hardness of heart, mourning because we cannotmourne as we ought, and farther if we can be grieved as well for the offense of God as for punishment.

Thirdly, a Christian is principally stirred up in true sorrow, by the sense of God's goodness; so as nothing doth more fire him to a desire to abase himself and to humble himself, even in the very dust, in the sense of his own vileness, then to feel and find the gracious goodness and readiness of God to show mercy. He feareth the Lord and his goodness.

And as godly sorrow is raised by spiritual means and considerations, so it is asswaged only by spiritual means, those sorrows that can be healed by sports, merry company or the like, are much like the medecines used to help them; but in godly sorrow, the same God that wounded them must heal, and a christiā desires help from the same word that pierced him.

Thus of the causes.

THere are four properties of godly sorrow which among the rest, we must labor after, and without which we can hardly have true assistance, that our sorrows are right.

First, it is inquisitive, it is a hard thing to make sorrow silent, and he that is truly pricked in his heart, cannot with contentment smother his doubts, he will ask the way to Zion, and cannot rest till he have known what to do to be saved, those that find so little to ask, and can be so silent in the presence of God's servants, by whom they might be directed, may suspect their sorrows.

Secondly, it must not rest in the beginnings, or probabilities, or hopes, or others good opinions, or the mending of many things: but a Christian that is truly humbled will repent still, though he have turned, that is, he is so fearful of being deceived, through the corruption of his own heart, and the wills of Satan, that he will constantly hold on to confess and bewail his sins, till he may find assured rest unto his soul.

Thirdly, it will admit nothing against God, but it makes a man condemn himself, rather then God; when David lay in that mournful plight, that he could find no comfort night nor day, for a long season, and that the question, was to be debated whether God had forgotten to be merciful, &c. He resolves, the fault was in himself that it was his infirmity, and that his soul refused comfort.

Fourthly, it will not rest without cleanness, godly sorrow is not water, but washing nor every washing, but such as maketh clean: wordly sorrow may have much water, but cleanseth nothing, but godly sorrow greatly desireth and loveth purity.

Thus of the causes and properties concerning the concomitants there are diverse things do accompany godly sorrow, by which it is discerned; for,

First it is joined with a secret trust in the acacceptation of God, so as no misery can beat them from the consideration and inward affiance of hope of mercy, in the very disquietness of the heart the desire of the soul is to the Lord, & before his presence though a child of God, be never so much cast down, yet he waits upon God, for the help of his countenance, and in some measure condemns the unbelief of his own heart, and supporteth himself with the hope of the never failing compassions of God: thus it differs from the sorrows of Cain and Judas.

Secondly, it is joined with a wonderful love of God for hearing of prayer, it is most deeply affected with every mercy of God felt in prayer; David loves the Lord, because he hath heard his prayer at that time when his sorrows was as the pains of hell.

Thirdly, it is joined with a longing after the word.

Fourthly, it is joined with a constant desire to glorify God by a fruitful profession, every one that truly mourneth in Zion, is a tree of righteousness, the planting of the Lord, that he may be glorified.

Fifthlie, it is joined with a spirit of supplications, sorrow that is after God, will teach a Christian to pray, that could never pray before; the spirit of compassion, is a spirit of supplication.

Lastly, our sorrows must be tried by their effects, for godly sorrow.

First, drives us to a daily and serious confession of sin in particular without hiding any sin.

Secondly, it breeds a tender sense of the burden of sin; never doth a Christian feel the heavy load of sin as it is sin, till God hath softened his heart by his spirit.

Thirdly, It works a mindefulnesse of God and his presence, and a deep impression and thought of good things.

Fourthly, it causeth a man to sacrifice and devote himself to God.

Fifthlie, it breeds sensibleness & thankfulness for all sorts of mercy.

Lastly, the Apostle notes seven effects of Godly sorrow, care, apology, indignation, fear, vehement desire, zeal and reueuge.

3. Love to the word.

IN so much as wicked men; especially such as are endued with a temporary faith may have some kind of affections to the word, we must carefully try our selves, and examine our selves seriously.

1. Whether we desire it as our appointed food constantly?

2. Whether we love them that love the word.

3. Whether the love of the word separates us from the wicked?

4. Whether we can mourn, because others keep not the word?

5. Whether we love it above all riches and could esteem it as our heritage?

6. Whether it be our chief comfort in affliction.

7. Whether in hearing we receive it as the word of God, and not of men.

8. Whether we receive it in power and much assurance?

9. Whether it work effectually in us theredresse of our ways and freedom from the bondage of sin.

10. Whether we love all the words of God, even the law that with threatening shows us our sins as well as the gospel; desiring to hide the word in our hearts that we might not sin.

11. Whether it be our desire and delight to exercise our selves in it day and night.

12. Whether we can accompt and feel the famine of the word to be a most bitter cross.

13. Whether we could be contented constantly to labor for it, as men do, for the food that perisheth.

14. Whether we find a constant sweet taste in it, especially in the powerful preaching of it.

15. Whether for the gospel sake we can be content, to deny our reasons, affections, credits, carnal friends pleasures and profits.

4. The love of God's children.

Our love to the Saints may be tried. First, by the cause. Secondly, by the extent. Thirdly, the manner. Fourthly, by the effects.

For the first, to love God's children, because they are begotten of God, and for the grace of God's spirit, by which they resemble God (or rather for the Lord himself desiring to express our affections to them, because we do no good to God himself) is not found in any reprobate, and so to love them simply for the truths sake, whereas to love them for beauty, profit, company sake, or any natural or carnal reasons or ends in no sign at all.

Secondly, he that truly loves the brethren, loves all the brethren; he that loves not all the Saints, loves no Saint aright: a true Christian hath not the glorious faith of Christ in respect of persons, he loves the poorest, if he have true grace, as well as the richest, yea he loves the absent as well as the present, yea he loves for the truths sake those he never saw yet this hinders not the difference of degrees of love, so as some may be more beloved then others, and that by reason of the greater measure of God's gifts and graces, or else, by the special providence of God when the Lord linketh the affection of some Christians in some special eminency of respects; and so it is not always needful, that the persons most loved, be most gracious; it doth not of necessity follow that John was the most gracious of all the Apostles, though he were most beloved.

Again as our love must be extendent to all saints, so also must it be to all times, we must love them as well when they are in adversity, disgrace, temptation, sickness, or any misery; as when they abound in prosperity or good estimation, &c.

For the third, this love is without dissimulation, it is indeed and truth, not in word or appearance only. And besides, it is a most affectionate and brotherly love.

Lastly, there are six effects of true Christian love, for it shows it self.

First, by honor, and this honoring of them that fear the Lord, hath in it▪

First, an estimation of them, as the only excellent people in the world.

Secondly, a free acknoweledgement of their just praises in all places, for their grace and obedience.

Thirdly, a willing proposing of them, as examples to imitate.

Fourthly, a holy endeavor to cover their infirmities, taking things in the best part and sense, not receiving disgraceful reports of them; suffering long, not vau • ting themselves in comparison of them, not easily provoked, not envying them, hoping all things, enduring all things, and yet not rejoicing in their iniquity.

Fifthly, Apology for them against the reproaches and scorns of the world.

Sixthly by delight in their fellowship, and society in the Gospel, in which respect they can be equal to them of the lower sort. Such as find no need of, nor delight in the company of God's children, or are willing to sort with none, but their betters or equals, may see great cause to be humbled, either for the want of this grace, or for the weakness of it.

Thirdly, by sympathy and fellow-feeling▪ for in some measure, a child of God is like affectioned: He can in some measure weep with them that weep, and rejoice with them that rejoice, especially they rejoice, to hear, or know their souls prosperity.

Fourthly, by well-doing, & mercy, this love is bountiful, pitiful, tender, hath bowels both of spiritual and outward mercy, it gladly receiveth the saints, it communicates to their necessity willingly, and with a ready mind.

Fifthly, by a desire to walk in offensively, he that loveth his brother, there is no occasion of stumbling, or scandal in him.

Lastly, the true love of God's children, will make a man grow up the faster into Jesus Christ, in all grace and holiness.

5. Faith.

INasmuch, as there are diverse kinds of faith, and experience shows in many that give no signs of repentance, that they will not be beaten from a confident persuasion, that Christ died for them, even for them in particular. It stands us in hand to try our persuasion by the true rules of scripture, and if it will abide the trial of the touchstone, we may lay it up as hid treasure, and a wonderful grace of God, and if otherwise we may repent of presumption, as a deceaueable sin.

Faith may be tried.

• 1. By the Cause.
• 2. By the Properties.
• 3. By the Concomitants.
• 4. By the effects.

For the first, true faith cometh by the hearing of the word preached: It is no natural endowment, nor gotten by natural helps; But first is wrought by the holyghost, in the preaching of the Gospel, as is plain by the Apostle. How shall they believe in him of whom they have not heard, and how shall they hear without a Preacher.

Secondly, there are 6. properties of faith.

First, it accounts all things most base, in Comparison of the knowledge of Christ, and the love of God in him. Christ is more precious then all the world besides.

Secondly, it will receive the testimony of God's faithful Ministers out of the world, against the world.

Thirdly, it is such a persuasion as cannot abide hipocrisy, but purgeth the heart of it, as of a most hateful sin, and is therefore called unfeigned.

Fourthly, it will endure trial; cast it into the fire of tribulation, and manifold afflictions and disgraces, and temptations, yet it will not perish, nor be ashamed; it is a plate for the breast, and a helmet for the head. 1. Thess. 5. 8 • Eph. 6. Whereas the best faith that is not the faith of God's elect, will prove but dross, if it be cast into the furn • ce of temptation; further then it is supported by carnal ends and helps.

Fifthly, it will believe all things that it apprehendeth to be required, threatened, or promised in the word; to believe some things, may be in other kinds of faith; especially such things as stand with reason, affecting common opinion, &c.

Sixthly, in affliction it layeth hold on God's promise or providence, so as it will rest with quietness, trust and patience, and not make hast to the use of evil, and unwarranted means, he that believeth maketh not hast.

Thirdly, it may be tried by the concomitants of it. for;

First, it is • ealed by the holy spirit of promise; for in every believer the promised spirit doth print in his heart the saving graces of Christ, from the sight of which, as from so many marks, compared with God's promises in his word, ariseth by the effectual working of the spirit, this assurance or persuasion of faith: for though grace and faith be given together, and grow up together, yet the assurance of faith discovers not it self, till it discern those companions of it with which it is daily encouraged, and confirmed and settled, that faith that can be without sanctification of the spirit, is not the faith of God's elect.

Secondly, it is joined with a good and pure conscience. He that is truly persuaded of God's love in Christ, maketh conscience of all his ways, to seek or do thee good God requires, and avoid the evils God forbids.

Thirdly, it is joined with a spirit of discerning, or wisdom in matters of salvation, the mind being enlightened, to observe in some comfortable measure, the meaning of the holy ghost, in all things needful to salvation, in use of the word, through the power of God's ordinances, so as the very simple may and do attain to a holy kind of insight, and sharpness of judgment.

Fourthly, The true believer hath a witness in himself, even the witness of the spirit of adoption, infallible certifying himself of God's love and his adoption.

Fifthly, faith may be discerned by certain effects of it; for,

1. It breedeth joy unspeakable and glorious, and that either through the sense of God's savor and your presence, or in the hope of glory to come.

2. It puts on and applies a righteousness, that is not by the work of the same, but in Christ only.

3. It will make a man speak in the confession, profession and defense of the truth of God, I have believed, therefore I spake.

4. It works the longing desires of God's presence of glory.

5. It works an effectual love of God and God's children, & showeth it self by the fruits of love.

6. It will maintain a Christian in some measure of sufficiency and contentment in all estates; the just lives by faith, not by friends, money, earthly hopes, or helps &c. for it will make a man to lay hold upon God's promise, and works an inward trust in God's never failing providence, so as he will leave the success of all his labors, or means to God.

7. It excludes, boasting of our own labors, praises, gifts, or works, and in the same measure works humility, that it maketh any other grace.

8. It overcometh the world, so as profits, credit, pleasures carnal friends or hopes do not sway and rule the believer, but he willingly and patiently rests in the treasures and pleasures of a better world, yielding himself over to be guided by Christ and his truth to the death.

9. It purifieth the heart from ignorance, wicked imaginations, carnal desires, sinful perturbations, and all sorts of secret and inward sins. And this it doth by causing a man, daily to seek pardon for them in Christ, and by casting them out by confession and sorrow, in the same measure, desiring inward purity, that it reioyeeth in God's love.

10. There is a spring of grace in the heart of every believer, whence follows daily the exercise of sundry saving graces, which can never be utterly dried up in the heart of a Christian; and that is it, our savior Christ meaneth when he saith; out of his belly shall flow rivers, of living water.

6. The spirit of Adoption.

THe spirit of adoption in the hearts of God's Children, may be discerned.

First, by the fire of zeal and holy affections, with which it fills the harts of God's children; especially in the use of God's ordinances, to the information & reformation of their lives.

Secondly, by the much assurance, which especially at some • times worketh in the heart.

Thirdly, by a daily holy strife, to preserve grace given us, and to prevent falling away.

Fourthly, by secret suggestion or direction, by which God's servants are reclaimed when they go out of the way, either on the right hand, or on the left.

Fifthly, by the assise it keeps in the heart of a Christian, as a spirit of judgment by which he is made, to watch, arrest, accuse, condemn and restrain himself, from every evil way, according to the rules of the word, & before God's holy presence.

Sixthly, by liberty from the power of reigning and presumptuous sins; where the spirit of God is, there is liberty.

Seventhly, by the groath and flourishing of true grace.

Eighthly, by unspeakable joys, felt in the presence of God, in the due use of his ordinance, by which a Christian is enflamed to the love of God, and all holy duties, and abased to the dust in the sense of his own vileness, called therefore the joys of the holy ghost: For, as for carnal joys or illusions, either they are not felt in the use of God's ordinances, or else they breed pride, and conceited security.

Ninthly, by requests and supplications, affectionable and with confidence powered out unto God as a father.

7. Uprightness of heart.

IF thou wouldest make trial of the truth and vprighnesse of thy heart, thou must seriously examine thyself:

First, whether thy spirit be without guile, more desirous to be good, then to be thought to be so, and seeking more the power of godliness, then the show of it.

Secondly, whether thou love all good things as well as one, and hate all things as well as one.

Thirdly, whether that thou canst love and forgive thy enemies, that hate, and disgrace, and wrong thee as well as thy friends, that either wrong thee not, or but by infirmity.

Fourthly, whether thou canst be content to receive evil at God's hands, as well as good, without murmuring or letting go thy integrity, being careful to approve thyself to God without respect of reward, yea though trouble did befall thee.

Fifthly, whether thou dislike sin in all, even in those that are most near and deer unto thee?

Sixthly, whether thou find in thy heart a resolution to turn from nothing that God commandeth thee all the days of thy life.

Seventhly, whether thou be innocent from the great transgression.

Eighthly, whether thou find an inward combat and striffe against secret sins, as well as open sins, bewailing the transgressions against the inward worship of God, as well as against the ontward.

Ninthly, whether thy heart be humble, patient, teachable, and tractable in some holy measure, increasing herein by the use of God's ord • niance? an upright heart, is a willing heart.

10 Whether thy desire be to walk as in God's presence.

11 Whether thou find a desire to be rid of sin, and to humble thyself for it, in prosperity as well as adversity, and in the beginning of afflictions, as well as in the extremities of them.

12 Whether in wrongs and disgraces, when thou art innocent, thou canst (in the sense of thine own unworthiness of God's love) make God thy defense, resting in his favor and acceptance.

13 Whether thou dost endeavor to glorify God, as well by giving thanks for blessings and graces, as for praying for supply of wants, or pardon of • inns.

14 Whether thy heart be steadfast, and settled, without lying, flattering, or dissembling; so seeking and praying for pardon, and deliverance in aduersit • e, that thou wouldest practice it after release, this was a sign the Israelites were not upright, in that they would cry to God in their distress, but care not for their vows and promises, so soon as they were delivered.

15 Whether the word of God do thee good above all things?

16 Whether thy praise be of God, and not of men?

17 Whether thou dost serve God with thy whole heart: not having a heart and a heart, either waiuering or divided? for unless the whole resolution of thy soul, with the utmost of thy desires, be to walk in God's ways, thy heart is not upright.

18 Whether there be in thee a faithful heart, to deal faithfully in the charge and calling in which thou art, and to discharge it in the conscionable fear of God?

19 Whether there be any sin thou couldest not willingly judge thyself for it, without hiding it, so soon as thou knowest it to be a sin: This is the joy of a Christian, in the sense of his own wants and weaknesses, that though he have many sins, yet there is no sin but he willing lie acknowledgeth it unto God.

20 Whether thou be good at home, as well as abroad.

21 Whether thou canst be contented to make the Law of God, thy only direction in all things?

22 Whether thou canst be as careful to preseuere in grace, as once to be good?

23 Whether thou keep thyself from thine own iniquity. 1. Whether thou dost conscionablie endeavor to forsake thy particular, formerly beloved and special sins?

24 Whether thou be free from the reign of frowardness in thy way, or perverseness of thy lips.

8. Holy desires.

Our desires may be tried five ways. First by objects of them. Secondly, by the qualities of them. Thirdly, by the concomitants or companions of them. Fourthly, by effects or consequents of them. Fifthly, by the causes or accidents of them.

For the first, those desires are meant in the promises, that are carried after things above nature, as the favor of God, the pardon of sins, the righteousness of Christ, the presence of God, and the saints in the new Jerusalem, the coming of Christ to judgment, victory over the dearest sins, the removing of spiritual judgments, the damnation of their own souls, that Israel might be saved, and such like.

There are three principal qualities in the holy desires of God's elect; for

First, they are fiery • that is, such as cause the heart of man, to burnewithn him, with some measure of zeal for God's glory, indignation at sin, and fervent affection in God's service, whereas the desires of the wicked, at least are either dull and cold, or transported by the wrongs, ends to the favoring of sin.

Secondly, they are constant: both because they are renewed daily, as the metaphors of hunger and thirst do import; as also because they are alike carried to the eternal fruition of the things desired, as to the present enjoying of them, God's servants desire the favor of God, the abolishing of sin, the possession of grace, not to serve a turn for the present, but to be enjoyed as their portion forever; for look how the man unregenerate desires to commit sin, so doth the regenerate desire to forsake: but the former in some sins doth commit them, with a desire ever to sin and a secret discontentmēt to think that at any time, he should not be able to sin. Even such a contrary desire is there in God's elect truly called, they so desire not to sin, as it is their grief to think that at any time they should again sin, yea affliction, doth not quench them but many times inflame them.

Thirdly, they are not idle, which may appear three ways. First, because they are carried after themeanes of good as well as good things themselves: and that in a great measure too. Secondly, because they are attended with a resolution to do any thing that their desires may be accomplished: they ask what should they do to be saved? as taking it for granted, that they must be industrious in God's work. There is no labor, but they would endeavor to do it, so the Lord would be merciful unto them to grant them their desire, yea when they have done all, they still are humbled because they can do no more, nor no better. Thirdly, they cannot rest till in some happy measure they overcome, the most maisterly corruption either of nature or life.

Thirdly, holy desires are accompanied:

First, with a supernatural valuation of the worth of spiritual things accoūting them pearl of the best price not to deer bought if they buy them with the sale of all they have; and contrariwise accounting themselves exceeding poor and distressed, if they want them or the means of them, esteeming God's loving kindnoss • better then life.

Secondly, with avoluntary forsaking of the unnecessary pleasures and profit of the world, thankfully receiving the promises of a better life, and easily confessing that they are strangers and pilgrims on the earth.

Thirdly, with a constant and secret meditation of heavenly things desired, what one desires fervently, he thinks on almost continually.

Fourthly, Holy desires show themselves by diverse effects or consequents of them, especially if they be satisfied.

First, they chase out evil desires and raise up a daily combat against the most secret corruptions of nature.

Secondly, the excite a frequency and fervency in prayer to God in secret.

Thirdly they work a resolution to walk in the way, that is called holy, yea so gracious is the Lord, that the most simple, if their desires be most true, attain to some happy measure of reformation.

Fourthly, if the Lord grant their desires, there follows:

First heavenly kind of satisfaction and contentation with singular delight in the soul.

Secondly the vows and wishes of infinite and eternal thankfulness.

Thirdly a groweth and springing up as among the grass, or as willows by the water courses.

Lastly, they arise from a broken & humbled spirit, and the more they are inflamed, the more humbled they continue to be.

9. The spirit of prayer.

HE that calleth on the name of the Lord aright, discovereth the spirit of grace & prays in his heart, by these things.

1. He asks according to God's will.

2. He prays with persuasion that God will hear, he believeth he shall have it, he prays in faith and assurance of heart before God.

3. He prays in the name of Christ in the sense of his own vileness by reason of his wants and sins.

4. He will pray at all times.

5. He is effectually ferue • t, he hath the affections of prayer.

6. Prayer makes him exceeding weary of the world, and willing to forgo society with the works of iniquity.

7. When he knows not how to pray as he ought the spirit prepares his heart, excites holy desires supplies with words and power of affection, or else worketh inward inexpressible groans.

8. He finds a holy rest and quie • nesse in his conscience & heart with spiritual boldness and confidence of trust in God, if the Lord hear graciously.

9. He finds answers from God, by the witness of the spirit of adoption: in which the Lord deals sometimes wonderfully with his people.

10. He loves God exceedinglie for hearing his prayer, and desires to keep himself in the love of God.

11. His prayers proceed from a heart that loves no sin: but willingly departeth from i • iquitie, and desireth to keep his commandments; and to do that which is pleasing to God's sight.

12. He loves prayer in others.

13. He is oftentimes dissolved into much sorrow for his sins, while he stands before the face of God.

14 He feeleth the confidence of assurance that God is his father.

15. If the Lord be silent and answer not, but hides his face, his spirit faileth, and he is as one that goeth down to the pit, it troubleth him as a sore cross, & contrariwise.

16. Prayer is his chief refug • , and he will pray, though prayer be in never so much disgrace, and power out his complaint, & show all his trouble.

17. He strives against deadness of spirit and distractions as a heavy burden.

10. The obedience of Christ.

Our obedience will be approved and accepted in Christ, if it be an obedience that will bear trial in the rules following.

First, if it arise out of lo • e to God and goodness. The obedience of God's elect is from the heart, not constrained but voluntary, their hearts being inflamed with the sense of God's goodness, and humbled when they have done their best, that they cannot bring more glory to God; it is a ready obedience without repining, excuse or delay.

2 If it be in all things, with respect to all God's commandments, a wicked man may obaie in many things but there is some one commandment he would be dispensed withal as Herod.

3 He can be content to obey against profit, pleasure credit, liberty, ease or the liking of the world or carnal friends, preferring God's cōmaundemēts above all things; yea life it self.

4 If it follow the conscionable practice of the duties of mortification, of sins past or present, the reformation and profession of such people as did never in secret humble their souls for sin, may be much suspected, for our hearts must be purified to obey the truth.

5 If it be in absence as well as presence, in all companies as well as any, before mean Christians, as before the best, at home as well as abroad.

6 If it be always, as well as for a fit.

7 If we believe and obey God's Ministers, as the overseers of our souls and lives, directing us out of the Word, as well as if we were commanded immediately from God.

8 If we obey in the Cōmaundements of faith, as well as life, submitting our selves to God, as well by believing as by doing, yielding our service as well to the Gospel as to the Law.

9 If we obey in the least commandment, as well as in the greatest, making conscience of the smallest things required, or forbidden in the Word.

10 It is an obedience that follows the sanctification of the spirit. Holy duties without they flowe from holy graces within; neither can the life be holy before God, if the heart be not made holy, by the grace of Jesus Christ.

11 It is joined with the reign of no sin; a Christian that truly obeys God may have many sins, but there is no sin to which he yields himself wholly over, by secret vows and resolution as a servant to obey it: he may fail in his obedience, so as he cannot do what God requires as he requires; but yet he consents to obey, and his will is to hire himself to do God's work as well as he can. And to this end he hearkeneth to his voice, & seeks God with his whole heart, that he may keep his testimonies, he consenteth to obey, and observes to do: he comes to the light that his deeds may be made manifest.

Lastly, our obedience is right & acceptable, if GOD hear our prayers, for God heareth not sinners: and David saith, if there were wickedness in his heart, GOD would not hear his prayers.

11 Sauing knowledge.

SAuing knowledge may be tried:

• 1. By the objects.
• 2. By the causes.
• 3. By the cōcomitants.
• 4. By the properties.
• 5. By the effects.

For the first, by this knowledge the elect are enlightened by the spirit of revelation.

1. To conceive aright of the nature of God, in some measure propounding before the eye of their minds the Lord, as he is revealed in the word, at least by way of negatiō casting out all likenesses of any created nature.

2. To understand the true manner of God's worship.

3 To know their own iniquities & vileness, in respect of corruption of nature and life.

4 To know Christ as their Savior.

5 To know God in Christ.

6 To know the forgiveness of their own sins.

7 To know the voice of Christ, discerning it in some measure from the voice of a stranger.

8 To know their own conversion, and all needful holy things.

9 To know the things given them of God, & especially the inhabitation of the spirit of Christ.

10 To know their own salvation.

Secondly, this knowledge may be discerned from other knowledge, by the causes: for,

1 Flesh and blood hath not revealed it, it is a wisdom in a mystery, it is given of God in Christ by the anointing of the spirit.

2 Affliction of conscience, breeds the and experience of it in many, who never came to sound knowledge, till they have been wounded by the feeling of God's wrath, or their own sins, or the venomed temptations of Satan.

3. It is quickened and nursed by the sweet refreshings and contentments felt in God's house.

4 It is founded upon the true fear of GOD; the very first beginning of it, is excited by the fear of GOD, and it groweth as holiness, grace, and good works grow in us.

Thirdly, it hath six companions of it among the rest, that in special attend it.

1 The love of the Law.

2 A holy estimation of it above all possessions, shown, in that a Christian above all, getting labors to get this understanding, and rejoiceth in it as the fairest ornament.

3 Teachablenesse.

4 A savor of spiritual things.

5. Sence, that is, inward feelings of the power of the word & ordinances of God.

6 The love of God's childrē which aboundeth as this knowledge grows.

Fourthly it hath six properties.

1 It is affectionate, it is not written in the head, but in the heart and bowels.

2 It tends to action and practice.

3 It is constant and indelible, it hath deep impressions and much assurance, so as it is not easily unsettled with the puffs of contrary doctrine, nor can it be extinguished by trials or afflictions; therefore it is said to be written upon their hearts.

4 It is sincere, for first it inclineth to receive all truth, as well as any truth: secondly, it will receive the truth, though it be against reason, common opinion, profit, or the like.

Fifthlie, It brooks not the impotent rudiments and beggerlie inventions of men, in the things of the kingdom of Jesus Christ.

Sixthlie, it leads a man principally to understand his own way; and by it a man teacheth and admonisheth himself.

Lastly, it beareth fruit better then gold • ro. 8. 19. and by the fruits or effects it may be known.

1. It lasteth out conc • itednesse, diffidence, insensibleness of God's mercies and judgments, and unthankfulness: he that hath true knowledge, will not lean to his own natural wisdom, he will trust in the Lord, and acknowledge him in all his ways.

2. It makes a man humble and lowly, in the same measure that one abounds in true knowledge, in the same measure he is made more lowly and meek, and careful in all his ways; no scorner can find this wisdom.

3. It mortifieth boisterous & unruly, hateful & hurtful affections, it will make a lion become a lamb, and a bear, or a wolf, or a cockatrice, to be willingly guided, even by a little child, &c.

4. It extinguisheth or greatly dulleth the savor of earthly things and makes a man heavenly minded.

5. This and such like other affects are altogether set down by the Apostle James in his third Chapter, and the seventeen and eighteen verses.

12. Love of God.

OUR love to God, may be known.

First, by the sincere and incorrupt love of the Lord Jesus, the son of his love.

Secondly, by the love of his image in all the saints of God, that are begotten by him.

Thirdly, by the base estimatiō of the world and the lusts thereof, for if any man, love the world, the love of the father is not in him.

Fourthly, by a deliberate inward inflamed estimation of God above all things, accounting his loving kindness better then life, and the signs of his favor our greatest joy.

Fifthly, by our delight in his presence which is then approved.

1. If we love to speak often to God by prayer, and hear him speak often to us, in his other ordinances.

2. If we love, and long for his appearing.

3. If we bewail his absence as a bitter cross.

4. If we set the Lord daily be ore us.

5. If we love his house.

Sixthly, by our care to keep his commandments, and to be as he is in holiness, which may be further tried.

1. If we willingly receive his commandments, for this is the love of God, that we keep his commandments, & his commandments are not grievous.

2. If we serve him with all our hearts and all our souls.

3. If it be our care to walk in all his ways and not to offend in any thing.

Seventhly, by our sensibleness of his dishonor if we be more vexed for his dishonor, then our own disgrace.

Eighthly, by remembering his benefits and magnifying his mercies, for what we love we easily praise.

Ninthlie, by our care not only to do his will but to please him, being more encouraged with his praise and approbation, then the praise of all men.

10. By a willingness to suffer anything for his sake.

11. By a detestation as of sin, because God hates it, so of sinners, because they hate God.

12. By our desire to stir up our affections after God, avoiding what might steal away our hearts from him, and delighting in all the ways, by which our hearts might be inflamed towards him, and to this end taking heed to our selves.

13. By our running to him in all adversity, making him our defense, our rock, our refuge in all trouble, to them we first run to make our mone, whom we most love.

14. By our willingness, affectionatelie to do the meanest office unto God, or Christ, or for his sake this was a sign that Marie loved much, because she was content to wash with her tears, and wiped with her hair the very feet of Christ.

15 By our humility in the sense of God's love to us, for ere the more a Christian discovers God's love to him, the more his affection to God, makes him seem base & vile in his own eyes.

16 By our sorrow for our sins and willingness to forsake and cut off from us, the most gainful gainful and pleasing corruptions, this is meant by the circumcising of the heart, that we might love God.

13. The sacraments.

THe sacraments are sure seals and infallible pledges of God's, love and our salvation, to the worthy receiver: and he receives worthily.

First, that desires to search his heart and examine his life, before he receive.

Secondly, that discerns the Lord's body that meditates oft, and is in knowledge infallibly persuaded of the inward & effectual presence of the Lord to he worthy receiver.

Thirdly, that eats with sorore herbs, that is, that comes with some measure of sense and feeling with th • burden of his sins, & desire to make them his greatest sorrow.

Fourthly, that resolveth and purposeth and inwarldlie, couenaunteth in his soul, to devote himself to God, and godliness, and to strive against every sin that • he knows may offend God.

Fifthlie, that constantly desires to believe God's mercy in Jesus Christ to his own soul in particular; and comes with a persuasion, in some measure of the operation of God, in the inward grace of the sacrament.

Sixthly, that feels the joys of God's presence, and the working of God's spirit, inwardly sealing in his heart the persuasion of his interest in God's promises, bearing witness to his spirit, that God is graciously reconciled in Christ, and his sins are pardoned, &c.

Seventhly, that loves all the brethren and desires to be furthered in all holy communion with them, both in grace and glory; being ready to witness before God and men his resolution to honor and cleave to them above all other professions & sorts of mē in the world

Eighthly, that desires to live in peace and godly unity, and willingly forgiveth all that have trespassed against him.

14. The fear of God.

THe true fear of God may be discerned; first, by effects; secondly, by the properties of it.

First, The true fear God, works a care & endeavor to serve God and keep his commandments, and by the fear of God men depart from evil: For it teacheth men to hate evil, as pride, arrogancy, the evil way, and a froward mouth: the wise man saith; He that walketh in uprightness feareth the Lord, and by that sign he may be known even by aconsionable care to walk uprightly with God in holy life.

Secondly, it casts out carnal fears, he is not in much fear of men, that can kill the body, that is truly touched with the fear of God, that can destroy both body and soul, he fears not their fear, nor the fears of the wicked men, but in some measure sanctifies God in his heart.

Thirdly, It makes a man desirous and capable of saving knowledge: for this fear of God, is the beginning of wisdom.

Secondly, there be five properties of the true fear of God.

First, it is sincere, for he that truly fears God.

1. Feares God's offense as well as pnnishment.

2. He will fear God's presence being careful to a • oide such sins, as no eye sees but God's.

3. He will fear God though he see no reward in his hand.

4. He fears God's word and is more troubled and humbled by the threatening of it, then by the threatening of any mortal man, and will obey the voice of God's servants, whatsoever comes of it.

5. He will obey against reason, affection profit, or pleasure, for so saith the Lord to Abraham; now I know thou fearest God seeing thou hast not withheld thy son, thy only son.

Secondly, it is filial, not servile, which may appear in five things, for first it is joined with the love of God, and so is not the fear of reprobates; secondly it is not compelled by fear or sense of judgments, but excited by the sense of God's goodness and mercy. For so the converts in Hosea, are said to fear God and his goodness. Thirdly, it guides the heart of man to run to God, and not from God) to be healed of the wounds made by si • ne and to be protected, striving even before God, to discover and get strength against the sins that trouble them; fourthly It makes a man trust in God, and ere the more it increaseth, the more it worketh affiance and confidence in God's mecry. 5. It causeth a man to love and cleave to such as are God's Children, though they be in disgrace with the world.

Thirdly, it is a speaking fear, it will speak to God by prayer, and to men by conference, it cannot be silent; but will speak in defense of God's glory & truth and seeks to draw others from sin.

4 It is a contenting fear, it finds treasures in godliness, and is satisfied with his portiō, and will abide satisfied whereas the fears of reprobates are either full of inward horror of conscience, or perturbation in the heart.

5 It is constant, it is not for a fit, but always, not in sickness or misery, but in prosperity, or all abundance, & contrariwise not in prosperity only, when men may fear God without danger but in trouble also.

15. Love of enemies.

Our love to our enemies is sincere.

1 If we can pray for them.

2 If we can voluntarily mourn & humble our souls for them in their distresses.

3 If we truly desire their conversion, and find that we could love thē unfeignedly if they had repented.

4 If we can forgive them their trespasses against us.

5 If we be more grieved for their sins against God, then for their wrongs to us.

6. If we can acknowledge freely their just praises.

7 If we can patiently and meekly endure their revilings, being willing to be at peace without revenge.

8 If we can forbear when we could bring shame or misery on them.

9 If we can endeavor to overcome their evil with goodness, and to relieve them in misery, or to do any other good, either for body or soul.

16. Desire of death.

THE desire of death will be our Testimony.

1. If it arise out of the sense of God's love.

2. If it be conceived in time of prosperity.

3. Especially, if it arise out of a weariness of our own sins, and the sins of others.

4▪ If it come from a longing after God's eternal presence.

5 If it be joined with a desire after the way how to be saved, and an indeauor after holy conversation and godliness.

6. If it breed cou • rage and patience under tribulation.

7 If it make fervent in prayer.

8 If it extinguish the eager desires after earthly things.

9 If we be glad at heart of his coming.