The Marrow of Divinity

CHAP. X. Questions, and Cases of Conscience about Anger in God.

Quest. W Hat is anger in God.

Answ. It's the inward displeasure which he hath against sin, and his purpose to punish it, accompanied with threatenings upon his purpose, and execution upon his threatenings.

Quest. How may it be proved that there is anger in God?

Answ. First, by his judgments executed upon sinners: as upon the lapsed Angels: the old world: Sodom and Gomorrah : the ten Tribes: the two [ I] Tribes, &c.

Secondly, by his threatenings against sin, Isaiah 63.6. Job [ II] 42.7.

Thirdly, by the Saints complaining of it, and praying against it, as Psal. 6.1. and [ III] 38.1, 3. and 74.1. and 90.11.

Quest. Why is there anger in God?

Answ. First, because of that antipathy which is in him against sin, as it's contrary [ I] to his pure nature: opposed God and would turn him out of his Sovereignty: For by sin we cast out God, and admit the devil into our hearts, and prefer our lusts before God's will, and our carnal reason in contriving sin before God's wisdom in his Word.

Secondly, Sin is the only object of God's anger, though foolish persons make a [ II] sport and trifle of it: For it, Adam was cast out of Paradise, Gen. 3.23. the old woe • ld destroyed, Gen. 6.13. 2 Pet. 3.12. yea, it made God in a sort angry with his own dear son, so that he cried out, My God, my God, why hast thou forsaken me, Mat. 27.46. and if God shown anger against sin by punishing it in our Surety, Christ, who was made sin for us, and yet had no sin in himself: what will become of wicked and ungodly sinners.

Quest, Why are judgments called God's anger?

Answ. Because they issue from his anger: For its not the judgments, but the anger in them which lies heavy upon the soul: whereas when we suffer ill, knowing that it is not from anger, but for trial of our graces, or for exercise of them we take it patiently. Hence, Deut. 28.27. The Lord will smite thee with the botch of Egypt, and with the Emrods, and with the scab, and with the itch, whereof thou canst not be healed : What is a scab, or the itch (which now are so light set by) such a terrible judgment? O yes, when it comes with God's displeasure: what is it that blows the coals of hell, and makes that fire so hot, but God's anger? Isa. 30.33.

Quest. How will it appear that God's anger is so terrible?

[ I] Answ. First, we may see it in the earnestness of David's suit to have God's wrathful countenance turned away from his sins, and from him because of his sins, Psal. 51.9. As also in that of the Church, Psal. 85.4, 5. Turn us O God of our salvation, and cause thine anger towards us to cease: Wilt thou be angry with us for ev • r? wilt thou draw out thine anger to all generations? &c.

[ II] Secondly, in the expressions whereby the Scripture sets it forth, as Psal. 76.7. Thou, even thou art to be feared, and who may stand in thy sight when once thou art angry. Psal. 18.7. The earth shook and trembled: the foundations of the hills also moved, and were shaken because he was wroth. Psal. 2.12. and ye perish from the way, when his wrath is kindled, yea but a little. It was time for Moses to call upon Aaron to make haste, and go quickly to make an atonement, when there was wrath gone out from the Lord, Numb. 16.46. It's called God's fierce wrath, Jer. 3.9. his sore displeasure, Psal. 2.5. Oh! rebuke me not in thine anger, saith David, Psalm 6.1. He cared not what God laid upon him, so it were not in anger.

[ III] Thirdly, the greatness of God's anger may be estimated by the greatness of his mercy. Patience abused turns into fury. What is blunter then iron, then steel in itself? But let it once be sharpened, and nothing is keener: Nothing so calm naturally as the Sea, but when once flirred, nothing is more tempestuous. The best wine makes the sharpest vinegar. So nothing being so merciful as God is in himself; if he be once provoked, nothing is more terrible, Heb. 12.29. Our God is a consuming fire, Heb. 10.31. It's a fearful thing to fall into the hands of the living God.

[ IV] Fourthly, the bitterness of God's wrath may be concluded out of our Savior's agony: It was no small thing that made even him standing in our room, To offer up prayers, and supplications with strong crying, and tears, to be saved from that which he feared, Heb. 5.7.

See Mr. Hieron. on Psal. 51.

Quest. What means then may we use to divert this fierce anger of God?

Answ. Repentance is the best means we can use to pacify God's displeasure. When the Lord hath threatened many grievous judgments, and plagues for sin one upon the neck of another, denounced with variety of expressions in the most terrible manner, yet after all that terrible thundering. See Deut. 30.1, &c. It follows: It shall come to pass when all these things are come upon thee, the blessings, and the curses which I have set before thee, and thou shalt call them to mind amongst all the Nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God, &c. that then the Lord thy God will turn thy captivity, and have compassion upon thee, &c. Not that repentance is the meritorious cause of pardon, but God will have an order in things: where there is no sense of sin, and humiliation, with prayer for pardon, and reformation, trusting in God for mercy, there the anger of God abides still. Again, 2 Chro. 7.14. If my people that are called by my Name shall humble themselves, and pray, and seek my face, and turn from their wicked ways: I will hear from heaven, and will forgive their sin, and heal their land : and no marvel; for he is gracious, and a sin-pardoning God, Exod. 34.6, 7. so Ezek. 18. and ch. 33. Manasseh was a very great sinner, being enabled by his authority to do the greater mischief, yet upon his humiliation, and prayer, he found mercy, 2 Chron. 33.12, 13. so in the Prodigal, Luk. 15.20. David, Psal. 32.3, 4. confesseth that whilst he neglected repentance, God's hand was heavy upon him, so that his moisture was turned into the drought of Summer, &c. But when he confessed; God forgave the iniquity of his sin.

Quest. Why is repentance such an effectual means to divert anger?

Answ. Because it's God's nature so to do: His nature is more inclined to mercy then to anger. For God to be angry, its upon the supposition of our sins; but to be merciful, it always proceeds from his own bowels. Micah 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgressions of the remnant of his heritage: He retaineth not his anger forever, because he delighteth in mercy. What comes naturally, comes easily, without pain, as beams from the Sun, water from the spring, heat from the fire: Hence, Psal. 9.10. They that know thy Name will put their trust in thee, for thou Lord hast not forsaken them that seek thee.

Quest. How can God's anger be said to be turned away from his children, when yet ofttimes they find the effects of it in the course of their lives?

Answ. There is a double anger in God,

• 1. Vindicative.
• 2. Fatherly.

Now God after our first conversion removes his vindicative anger from us: after which, though he sometimes threatens and frowns upon us, yet it is with a Fatherly anger: and this is that which God removes, together with the shame, and correction attending it, when we repent of our sins, and reform our ways. Or

There is

• A child of anger.
• A child under anger.

Now God's children after their conversion are never children of wrath, and anger, though sometime, they be children under anger, if they make bold with sin: so that then, though they have the right of Sons, yet they cannot make use of it, to go boldly to the Throne of grace, conceiving God to be angry with them, and so continue till they humble themselves, & reform their ways: God was so angry with Moses that he suffered him not to go into the land of Canaan, Numb. 20.12. so he was with David when he had numbered the people. 2 Sam. 24.1. and with the Corinthians for their unworthy receiving the Sacrament of the Lord's Supper, 1 Cor. 11.30. These were all children under wrath, but not children of wrath.

Quest. How may we know God's anger to be removed, when yet we • ndure the afflictions?

Answ. God is infinitely wise, and in afflicting hath many excellent ends: as

First, when he afflicts us, it's to correct us for our sins▪ after which when we have [ I] pulled out the sting of sin by confession and humiliation, though the affliction doth continue, yet his anger doth not.

Secondly, affliction sometimes is only for the exercise of our faith, and patience, [ II] and trial of our graces, and for the exemplary manifestation unto others of God's goodness to us. But even then we may know that afflictions come not in anger to us, when after repentance God speaks peace to our consciences, so that though the grievance continue; yet it's attended with peace and joy in the Holy Ghost

See Dr. Sibs his returning Back-slider.

Quest. How is God said to be angry with his children? Isa. 64.5.

Answ. God's anger toward his children doth not exclude them out of his love, seeing it is not the anger of an enemy, but of a gracious father, who is not angry with their persons to destroy them, but with their sins to convert and save them. As children by their miscarriages may anger their parents, and provoke them to frown upon them, yea, sharply to correct them, and yet at the same time their parents entirely love them, and seek their amendment: So God's children, when they sin, provoke him to anger, and are said to be out of his favor, not that God changes his fatherly affections, or purposes utterly to reject them: but only changes the effects of his love, into effects of hatred by suffering them to be vexed with terrors of consciences, and outwardly scourges them with temporary afflictions, not out of hatred to their persons, whom he hath once loved in Christ, and therefore forever loves them: but for hatred of their sins, and love to their persons whom by this means he brings to repentance, and reformation of their ways.

Quest. What is anger in God?

Answ. The ancient Fathers do unanimously agree that anger in God is nothing but the Divine revenge or punishment that he inflicts for sin: For there are no perturbations, or troubled affections in God as there are in men: Hence St. Austin saith, Ira Dei non est perturbatio concitati animi, sed tranquilla constitutio justi supplicii. And again, Cum irasci dicitur Deus, non significatur perturbatio, qualis est in animo irascentis hominis: sed ex humanis motibus vindicta ejus irae nomen accepit : So then God's anger being nothing but his revenge or punishment that he inflicts for sin, it must needs follow that the anger of God is always provoked by sin: so Gen. 6.11. with 17. and 18.20. Job. 31.3.

Quest. Why doth God pour out his anger upon sinners?

[ I] Answ. First, because of his justice: for though God be not delighted with our suffering, yet he is delighted with his own justice, according to which punishment is due to sin. It is not evil therefore in God to punish wicked men, because it proceeds from his love of justice. But its evil for men to deserve punishment, because it proceed from the love of wickedness.

[ II] Secondly, because its for our profit. For this is the principal end of all God's punishments, that they amend the sinner: Hence St. Austin saith, Quicquid Divinitus ante ultimum judicium vindicatur, non ad interitum hominum, sed ad medicinam valere credendum est. Neither will it weaken this argument to say, that wicked men are so far from being warned by their punishments to avoid sin, as that they are hardened by them to the aggravation of their condemnation: because notwithstanding this, they have this profitable effect on the godly; For by the punishment of fools wise men are reformed. As Cyprian saith; supplicia imprudentium prudentibus conferunt sanitatem.

[ III] Thirdly, because of the ordination of Divine providence. For God is the Author of order in the world, and suffers nothing that wants order: But sin is in its own nature nothing but disorder. Hence Aquinas saith rightly. Aequum & ordinatum est, ut qui contra voluntatem Divinam percipere voluit peccati voluptatem, ut contra voluntatem propriam cogatur experiri supplicii acerbitatem. It's but just and equal that those which will needs solace themselves with the pleasures of sin contrary to the will of God, should taste of the bitterness of punishment contrary to their own wills.

D. Daunant on Col.

CHAP. XI. Questions, and Cases of Conscience about some of the Antinomian Errors.

Quest. T He Antinomians say▪ That through the blood-shed and righteousness of Christ in their free Justification. God sees no sin in them, and therefore they should see no sin in themselves; Or if they do see it with the eye of Reason, yet they should not see it with the eye of faith.

Quest. Is this true Doctrine?

Ans. No; for the blood of Christ was never shed to destroy all sense and sight of sin in believers. But he died rather to make them sensible of their sins: For he died to save his people from their sins, 1 John 3.5. Tit. 3.14. but by the sight of sin they come to be weaned from it, and so saved out of it: and hence it is, that the greatest and deepest spirit of mourning for sin is poured out upon believers, when God hath poured upon them the Spirit of grace, Zach. 12.10, 11. and godly sorrow works repentance, &c. 2 Cor. 7.10. The blood of Christ which was shed for the killing of sin, makes them sensible of their sin, with the aggravations of it, being now not only against the Law of God, but against the blood and love of the Son of God. The contrary doctrine is very false and pernicious.

Quest. Whether is the Law given as a Rule to believers under the Gospel?

Answ. Yea, as may be proved by these Arguments.

First, if sin be the transgression of the Law, as the Apostle affirms it to be, [ I] 1 John 3.4. then a believer is bound to attend the Law as his rule, that so he may not transgress it: as David did, Psal. 119.11. For whosoever makes conscience of sin, cannot but make conscience of observing the rule: and they which lay aside the rule, cannot make conscience of sin, which is downright Atheism and Profaneness. P • rquius, a great Libertine in Calvin's time, makes this only to be sin, viz. to see, know, or feel sin, and that the great sin of man is to think that he doth sin, and that the old man is put off by not seeing sin. But these are liars, 1 John 1.8, 10.

Secondly, a true believer, though he cannot keep the Law perfectly as his [ II] rule, yet he loves it dearly, and blames himself when he cannot keep it, and cries out with the Apostle, Rom. 7.12. The Law is holy and good, though I am carnal : He loves his Copy, though he can but scribble after it.

[ III] Thirdly, had believers been free from this directive power of the Law, Paul would never have persuaded them to love upon this ground, Because its the fulfilling of the Law, Gal. 5.13, 14.

Ob. But the Law written in the heart and the spirit, is the rule of life: therefore not the written Law?

[ I] Answ. First, the Law written in the heart, is called a Law, not in respect of perfect direction, (which is essential to the rule) but in respect of • ighty and effectual operation, 〈◊〉 being a power in it as of a strong Law effectually, and sweetly compelling • o • he obedience of the Law.

[ II] Secondly, for the spirit, he is indeed the principle of our obedience, whereby we conform unto the rule, but not the rule itself. Only this is true,

1. That the Spirit inclines the heart to the obedience of the rule.

2. It illuminates the mind many times to see it by secret shinings of preventing, as well as brings things to remembrance which we knew before.

3. It acts them also sometimes: as when we know not what to pray, it prompts us. Rom. 8.26. when we know not what to speak before our adversities, it gives it in to us, M • t. 10.19 when we know not whither or how to go, its a voice behind us, and leads us to the fountain of living waters, Isa. 30.21. Rev. 7.17. But all these quickening acts proves it not to be a rule by which we ought to walk, but only by means of which we come to walk, and are inclined, directed, and enabled to walk according to the rule.

[ IV] Fourthly, the Spirit of God which endited the Scriptures, and this Law, is in the Scriptures, and in the Law as well as in the Believers heart, and therefore to forsake or reject the Scriptures, or this written rule, is to forsake and reject the spirit speaking in it as our rule; nay, it is to forsake that Spirit, which is the Supreme Judge, according to which all private spirits, nay, all the actings, dictates, movin • s and speakings of God's Spirit in us, are to be tried, examined, and judged, as Isa. 8.20. John 5.39. For which the men of Bereah were commended, Act • 17.11.

Ob. The diff • r • nce between the Old and New Testament is this: That of Moses was a Ministry from without, but that of Christ from within, and therefore the letter of the Scriptures is not a Law to a Christian, but the Law written in their hearts, &c ?

Answ. If this be the difference between the dispensation of the Old and New Testament Ministry, then we may all burn our Bibles as useless: and then its a marvel why the Apostles preached, or why they wrote the Gospel for after-times; that men mi • ht believe, &c. as it is, John 20.31. 1 John 5.13. For either their writing and preaching was not an external Ministry, which is contrary to sense: or it was not Christ's Ministry, which is blasphemous: whereas Christ in the Spirit, leads us to Christ in the letter; the Spirit within to the Word without, by which we shall be judged at the last day, John 12.48. and therefore certainly we are to be regulated by it now.

Ob. But the faithful receive an Unction of the Spirit, which teacheth them all things?

Answ. This teaching is either immediate or mediate: If immediate, why doth St. John tell them that he writ to them, that they might hereby know that they had eternal life, 1 John 5, 13. But if mediate, to wit, by the Word externally preached, or writ, then that external word is still to be our rule, which the anointing of the Spirit helps us to know: when therefore he saith, 1 John 2.27. that being taught of the Spirit, they need not that any man should teach them, he speaks not of the immediate teaching of the Spirit, but explains his meaning in the words following; Ye need not that any man should teach you, (i. e. otherwise, or after another manner of way then the Spirit taught them) but as the anointing teacheth you all things, and is truth. For if Ministers are to preach in demonstration of the Spirit, then they that hear them, and are taught by them, need no man to teach them otherwise, then as the same spirit in the same demonstration teacheth them all things. As therefore the Spirit leads us to the Word, so the Word leads us to the Spirit, but never to a spirit without or beyond the Word, whereby the outward administration in the Word, or letter should cease, when the inward administration of Christ in the Spirit comes.

Ob. We are not to be led or guided by any outward commands in our obedience unto God, because God is to work all our works for us, and we are not to live, but Christ is to live in us?

Answ. Its vain to think that we are not to look at any Promises, because Christ is to accomplish all Promises for us: If the question therefore be, by what we are to live? the Apostles answer is full, Gal. 2, 19, 20. We are to live by the faith of the Son of God : But if the question be, According to what rule are we to live; the answer is given by David, Psal. 119.4, 5. Thou hast commanded us to keep thy Precepts diligently, &c. So v. 17.77. If any demand what is the rule of faith by which we live? Answ. The Gospel, Phil. 3.16. But if you demand, what is the rule of life itself? Answ. The Moral Law, and of this is the controversy.

Ob. But we are neither subject to the Law, nor to sin: Because all things both good and evil come from God's Will, and all things that are done are wrought by him, and all that he doth is good, and therefore all sinful actions are good, because he works them?

Answ. The commanding Will of God, called Voluntas mandati, is to be our Rule, and not the working Will of God, called Voluntas decreti ; For we cannot sin by fulfilling the one, but we may sin in fulfilling the other: God's secret, and working Will was fulfilled when Josephs brethren sold him into Egypt, and when the Babylonians afflicted Israel seventy years, and when the Jews caused Christ to be crucified, yet in all these they sinned, and provoked God against them, Acts 4.28. God's Will is his own rule to work by, not ours: and therefore Samuel convinced Saul, when he spared Agag, that his disobedience against God's command, was rebellion, and as the sin of witchcraft, though therein he fulfilled the decree of God, 1 Sam. 15.23.

Fourthly, a fourth Argument to prove that the Law is our tule, is this: If the love of Christ is to lead us, then the commands of Christ (wherein he discovers [ IV] one chief part of his love) are to guide us, and to be a rule of life to us; He that believes that a Christian under the rule of the Law, is under bondage, may justly be feared that himself is still under the bondage of sin, and Satan, and never knew what the true love of Christ is: For it's a great part of the love of Christ to command us to do anything for him. A poor humbled Prodigal will account it great love to be made an hired servant.

Object. The Law indeed requires doing, but not the Gospel, and therefore Believers that are under the Gospel are under no Law of doing?

Answ. As the Gospel requires • o doing that thereby we may be just, so it requires doing also when by Christ Jesus we are made just: For it commands us to be holy as God is holy, 1 Pet. 1.15. and perfect as our heavenly Father is perfect, Mat. 5.48. The Law and Gospel require the same perfection of holiness, only here is the difference, the Law requires it that thereby we may be made just, and therefore accepts of nothing but perfection: but the Gospel requires it, because we are already perfectly just in Christ: Hence though it commands as much as the Law, yet it accepts of less, even the least measure of sincerity, though mixed with the greatest measure of imperfection.

Object. A Believer hath repented in Christ, and mortified sin in Christ: so that mortification, and vivification is nothing but a b • lieving that Christ hath mortified sin for us, and been quickened for us, and sanctification that is inherent in Christ, and not in us, is the evidence of our justification?

Answ. First, this principle confounds a Christians justification, and sanctification, [ I] as it casts the seed of denying all inherent graces in a believer, and lays the basis refusing to do any duty, or conform to any Law in our own persons; and it will follow, that as the perfection of Christ's righteousness to our justification, should make us abhor any righteousness of our own to our justification: so if we be perfectly sanctified in Christ, then perfection of Christ's righteousness to our sanctification, should make a believer not only renounce the Law, but abhor all personal righteousness through the spirit to our sanctification: and then a Believer must abhor to seek any love, or fear of God in his heart, which directly is an inlet to all manner of profaneness.

[ II] Secondly, Christ indeed is our sanctification, as well as our righteousness, 1 Cor. 1.30. but not materially, and formally, but virtually, meritoriously, and (with meet explications) exemplarily. Our righteousness to our justification is inherent in him, but our sanctification is inherent in ourselves, though derived from him: Hence we are never commanded to justify ourselves, unless it be instrumentally, and Sacramentally, but we are commanded by faith to wash ourselves, Isa. 1.18. Act. 22.16. we are exhorted to repent, to believe, to mortify our earthly members, to walk in newness of life, &c. because these things are wrought in us by Christ to our sanctification, but not wrought in Christ for us as our righteousness to our justification.

Object. They that are in Christ are said to be complete in him, Col. 2.10. and that they receive all grace from his fullness, John 1.16. therefore they have no grace in themselves; but its first in him, and consequently their sanctification is perfected in him ?

Ans. Though the perfection and fullness of grace is first in Christ, yet believers have not all in him after one, and the same manner, nor for the same end: For our righteousness to our justification is so in him as never to be inherent in us, neither here, nor in heaven; but our righteousness to our sanctification is so far in him as it is to be derived to us, and hence it's formally in us, but virtually and meritoriously in him.

Object. A Christian must do what is commanded, but not by virtue of the command, for the spirit will bind their hearts to the Law, but they are not bound by any authority of the Law to the directions thereof; For the Spirit (say they) is free, and they are under the government of the Spirit, which is not to be controlled by any Law?

Answ. If their meaning be that a believer is not bound by the commanding power of any Law to conform thereunto, only the spirit will conform their hearts to it, so that perhaps they shall do the thing which the Law requires, but not because the Law commands it, then it will follow, that in case a believer fall into any sin: as whoredom, drunkenness, murder, &c. these wicked acts though they be sins in themselves; yet they are not so to him, because he is now free from the Law, and not bound to obedience by virtue of any command, and where there is no Law, there is no transgression.

Object. The Law is our rule as it was given by Christ, and not as it was given by Moses?

Answ. The Law may be considered, either materially, as it contains the matter of the Covenant of Works, and thus a believer is not to be regulated by it: or it may be considered finally, or rather relatively, as it stood in relation to the people of the God of Abraham, who were already under Abraham's covenant, which was a Covenant of Grace, Gen. 17.7. And so the Law as it was given by Moses, was given by Christ in Moses : Hence it is that the Law of love commanded by Moses is called the Law of Christ, Gal. 6.2. therefore we must not set Christ, and Moses together by the ears.

Object. The written Law is not to be a Christians rule, but so far as its written in the heart?

Answ. This is a cursed assertion: For did not Christ himself resist temptations to sin by cleaving to the written word, Mat 4.4, 10. and was not this done for our imitation: So David, and Christ delighted to do God's Will, because it was so written of them, Psal. 40.7, 8. Paul exhorts children to obedience, because it's the first Commandment with promise, Eph. 6.2. Paul preached what was in the Old Testament, Acts 22.20. what is it but Popery to make the spirit within to be the supreme Judge, and superior to the Spirit of God in the written Word without? The grace of God appearing in the Gospel will have us to walk worthy of God in all well-pleasing according to the Law, Tit. 2.12, 13. and to mourn bitterly that we are so unlike the will, and image of God revealed in the Law, Rom. 7.23, 24.

Object. Paul speaks of a Law written and engraven in stone, and therefore of the Moral Law, which yet he saith is abolished by Christ in the Gospel? 2 Cor. 3.6, 7, 11, 13.

Answ. The meaning of this place, as also Gal. 3.25. is, that the Apostle speaking of the moral Law by a Synecdoche, comprehends the ceremonial Law also, both which the false Teachers urged as necessary to salvation, and justification, at least together with Christ, against whom the Apostle here disputes: The moral Law therefore is abolished, First, as thus accompanied with a yoke of ceremonies. Secondly, as it was formerly dispensed, the greater light of the Gospel obscuring that lesser light of the Law, as ver. 10. Thirdly, he may speak of the moral Law as a Covenant of life, which the false Teachers urged, in which respect he calls it a Ministry of death, and a letter which killeth ; and thus its abolished by Christ, that with open face we may behold the glory of the Lord, as the end of the Law for righteousness to everyone that doth believe.

Object. The Gospel under which Believers are, requires no doing, for doing is proper to the Law, which promises life, and requires conditions; But the Gospel promiseth to work the conditions, but requires none, and therefore a believer now is fully free from the Law?

Answ. The Gospel and the Law are taken two ways. 1. Largely, the Law is taken for the whole doctrine contained in the Old Testament, and the Gospel for the whole doctrine of Christ, and the Apostles in the New Testament. 2. Strictly, the Law pro lege operum : for the Law of Works: the Gospel, pro lege fidei : for the Law of faith: The Law of Works is strictly taken for that Law which promises God's favor, and life upon condition of doing, or of personal obedience: the Law of faith is strictly taken for that doctrine which reveals remission of sins, and reconciliation with God by Christ's righteousness only, apprehended by faith: Now the Gospel in this latter sense excludes all works, and requires no doing in point of justification, but only believing: but take it largely for the whole doctrine of God's love, and free grace, and so the Gospel requires doing: For as it's an act of God's free grace to justify us without calling for our works: so it's an act of the same free grace to require works of a justified person, to serve him in righteousness, and holiness all the days of our lives, Tit. 2.14. and to think that the Gospel requires no conditions, is a dream against multitudes of Scriptures, which contains conditional, yet evangelical promises. There are indeed no conditions required of us in the Gospel, but what the Lord himself hath, or shall work in us: but it doth not therefore follow that no conditions are required of us; for requiring the condition is the means to work it, and the means and end should not be separated: As Christ's righteousness must go before as the matter, or moving cause of our justification: so faith must go before this righteousness, as an instrument, or applying cause of it by which we are justified: 'It is true, God justifies the ungodly. But not immediately without faith, but mediately by faith, Rom. 4.5. when the Apostle affirms that we are justified by faith without works, he doth hereby plainly give that to faith which he denies to Works: so then as he denies works to be the antecedent condition of our justification, so he affirms the contrary of faith which goes before our justification. Believe, and live.

Object. There is no sin now but unbelief, which is a sin against the Gosp • l only; therefore there being no sin against any Law, Christ having abolished it by his death, the Law cannot be our rule?

Answ. Are drunkenness, whoredom, theft, &c. then no sins to be repented of, or watched against, but only unbelief? will not the Lord judge men, not only for unbelief, but for all the works done in the body, as Rom. 2.16. 2 Cor. 5.10 Is not the wrath of God revealed from heaven against all unrighteousness, &c ? Rom. 1.18. If there were no sin but unbelief, how can all flesh, Jews and Gentiles become guilty before God, that so they may believe the Gospel? as Rom. 3, 21, &c. if they be all guiltless till unbelief comes in? No sin indeed shall condemn a man if he believe, but it will not hence follow that there is no sin but unbelief; sin is before unbelief comes: a sick sinner, before an healing Savior: sin kills the soul, as it were, naturally, unbelief, morally: No sin shall condemn us if we believe: but it doth not hence follow that there is no sin before, or after faith, because there is no condemning sin, unless we fall by unbelief.

Object. But now to preach the Law savors of an Old Testament spirit, which was wont to wound, then to heal, to humble, and then to raise: But now we are to be Ministers of the New Testament, and no Law is to be heard of?

Answ. Indeed to preach the Law as the means of our justification, and as the matter of our righteousness without Christ, or together with Christ, as they did, 2 Cor. 3.6. is a Ministry of the letter, not of the Spirit: But to preach Christ plainly, as the end of the Law, & to preach the Law, as the means to prepare for, and advance Christ in our hearts is no Old Testament Ministry, neither doth it put a veil upon men's hearts that they cannot see the end of the Law, as 2 Cor. 3.14. but it takes away the veil of all conceit of man's own strength, and righteousness by seeing his curse, that so he may fly to Christ, and embrace him for righteousness.

Object. Indeed the children of the Old Testament were under the Law as their School-master to lead them to Christ, Gal. 3.24, 25. But now (saith the Apostle) we are no longer under this School-master?

Answ. Be it so that the sons of God are now no longer under the terror of this School-master, is it not therefore a Ministers work to preach the Law unto the slaves of sin?

Object. No, but we must say: Thou poor drunkard, &c. here is a God that hath loved thee, and a Christ to die for thee: here is salvation by him only, because thou art a sinner, fear not; thou art free from dam • ation, Christ died for thee.

Answ. Is a poor drunkard, a villain that never believed in a state of condemnation? Rom. 8.1. Paul saith, there is no condemnation to them that are in Christ, but where are they freed that are out of Christ? who are by nature the children of wrath whilst dead in sin, Eph. 2.1, &c. much less are such to believe because they are such: Are not such Ministers therefore that preach this doctrine like the false Prophets, Isa. 48. ult. and 57. ult. that cry, peace, peace, when God saith there is no peace to the wicked ? and saith not Christ, John 3. ult. He that believes not, the wrath of God abides on him : It was upon him before, and when he believes not, it abides still on him. Must the Ministers of the New Testament preach lies, and tell drunkards and villains, before they reject the Gospel by unbelief, that the Lord loves them, and there is no condemnation to them?

Object. To judge of Justification by sanctification is a doubtful evidence, a carnal and inferior evidence?

Answ. If to be under the power and dominion of sin be a certain evidence of condemnation, so that he that says he knows Christ, and yet walks in darkness is a liar, 1 John 1.6. and 2.4. then sanctification, whereby we are freed from the power of sin, is a clear and full evidence of our actual justification: 1 • oh. 2.3. Hereby we know that we know him, if we keep his Commandments : So Act. 3. ult. Christ is sent to bless his people by turning the • from their iniquities: then they that are turned from them by him, may know certainly that they are blessed. So 1 Tim. 4.8. Godliness hath the promise of this life, and that which is to come ; therefore sanctification is a clear evidence of God's love to us; sanctification is always an evidence in itself of a justified estate, though it be not always evident unto us.

Now to prove that its no carnal, and inferior, but the first evidence, and a principal one, take th • se propositions.

First, the free offer of grace is the first evidence to a poor lost sinner that he [ I] may be beloved.

Secondly, the receiving of this offer by faith (relatively considered in respect [ II] of Christ's spotless righteousness) is the first evidence that showeth why he is beloved, and what hath moved God actually to love him.

Thirdly, the work of sanctification (which is the fruit of our receiving this offer [ III] is the first evidence showing that he is beloved.

See Shepherds morality of the Sabbath.

Object. That which revealeth any evidence of assurance that I am Christ, and he is mine, is the Spirit speaking personally, and particularly to my heart, with such a voice, Son, be of good cheer, thy sins are forgiven thee: and this is that broad seal of the Spirit, making an immediate impression on my heart, without any begged testimony from works of sanctification, which is the revealing evidence of my interest in Christ: and the receiving evidence is faith, believing this Testimony of the spirit, only because the spirit saith so; not because I have evidences or particular works of sanctification, such as are, universal obedience, sincerity of heart, and love of the brethren?

Answ. The Papist is the black devil, taking away all certainty of assurance: the Antinomian is the white devil; a spirit of hell clothed with all heaven, and the notions of Free-grace ; they say, Free-grace in us is a dream: sanctification inherent is a fiction: Christ is all: there is no grace existent in the creature; Grace is all in Christ, and nothing but imputed righteousness. But if works of sanctification can give no assurance, then

First, the joy, and rejoicing which we have in the Testimony of a good conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by the grace of God, we have our conversation in the world, 2 Cor. 1.12. must be but a dream. David, Job, Moses, Samuel, the Prophets, and Apostles, their joying in a good conscience, must arise from doubtful and conjectural evidences: yea, then none can say in any assurance: I believe in Christ: In the inward man I delight in the Law of God. I am crucified to the world. My conversation is in Heaven, &c. for all these are inherent qualifications in a child of God, but they are doubtful and uncertain. How then hath God promised to love the righteous : to give the prize to him that runneth, &c.

[ II] Secondly, the testimony of the Spirit, bearing witness to our spirit that we are the children of God, Rom. 8.16. is in this sense, an immediate act of the Spirit, because the reflex acts of the soul are performed without any other medium, or means, but that whereby the direct acts are performed. I know that I know, and I know that I believe; my sense by the same immediate operation of the Spirit, by that which I know God, without any other light, teacheth me to know that I know God: As by light I see colors, and my common sense needs not another li • ht to make me know that I see colors: so when I believe in Christ, that habitual instinct of the grace of God actuated and stirred up by the Spirit of God, makes me know that I know God, and that I believe, and so that I am in Christ to my own certain feeling and apprehension: but this doth not hinder, but the assurance of my interest in Christ is made evident to me by other inferior evidences, as 1 John 2.3. Hereby we know that we know him, if we keep his Commandments. By keeping God's Commandments we do not simply know that we know him by certainty of faith; but we know that we know God these two ways.

1. We know (the instinct of the new man being stirred up to action by the wind which bloweth when, and where it lusteth) our knowing of God to be sound, saving and true; we do not so much know our knowing of God by this supernatual sense, as we know the supernatural qualification and sincerity of our knowing of God; so that we rather know the qualification of the act, that the work is done according to God: then the act according to its substance, though we do also know it in this relation. So 1 John 3.14. We know that we have passed from death to life, because we love the brethren, i. e. our love to the brethren doth evidence to us, both that we are translated to the Kingdom of grace, and also we know that that translation is real, true, sincere, and effectual by love, and all the fruits of the Spirit.

2. By these works of sanctification we have evidence that we have interest in Christ, not as by formal light suggesting to us, that the immediate impression of this great, and broad Seal of God, and his personal and particular testimony is true, (for God's Spirit needeth not another witness to add authority to what he saith) but because this Conclusion, (thou John, Thomas, &c. hast interest in Christ to thy own feeling) must be proved by Scripture, (except with Enthusiasts, we separate the Word and the Spirit) therefore these works of Sanctification prove the Conclusion consequently by Scripture and sense, and so lead us to the word of Promise, thus. He that believeth, and maketh sure his belief by walking not after the flesh, but after the Spirit, hath a clear evidence to his own feeling that he hath interest in Christ. But I John, Thomas, &c. do believe, and do make sure my belief by walking, not after the flesh, but after the Spirit; therefore I have a clear evidence to my own feeling that I have interest in Christ. The Proposition is Scripture, John 3.36. and 5.24. and 11.25, 26. Rom. 8.1, 2. 1 John 1.4. and 2.3. The Assumption is made sure by sense, not at all times, but when the Spirit is breathing upon the soul. For though I do believe, and walk after the Spirit, yet to my own feeling I have only evidence of my interest in Christ, when the Spirit stirs up my sense to compare my faith, and walking with the Promises of God in Christ.

Ob. If this be so, then all the certainty that I have of my interest in Christ, is ultimately and principally resolved into this weak and rotten foundation of my own good works, which being examined by the Law of God, will be found so sinful, that they must needs involve me under the Curse of God?

Answ. This will not follow for if our works of Sanctification were the causes of our peace and comfort, then it might have some color of truth: but, though these works have sin cleaving to them, yet because our supernatural sense of the Spirit suggesteth that these works are the fruits of faith, and are done in some measure of sincerity, and flow not from the Spirit of the Law, but from the Spirit of the Gospel, therefore they lead us to Christ, and drive us upon a clear Gospel-Promise, thus.

First, That the adherent sinfulness of our works are purged by the blood of [ I] Christ.

Secondly, That our peace and assurance depends not upon our works, but upon the [ II] Promises of the Gospel in such Scriptures as these, 2 Tim. 4.7, 8. 1 Cor. 9.24. Rev. 22.14. Only our inherent qualification leads us, as a moral motive, to look to the Promises of God, which is the foundation of our peace.

Thirdly, if works of sanctification be no sure marks of our interest in Christ, [ III] because sin cleaveth to them, which involves us in the curse, then neither can faith in Christ be a sure mark of our interest in Christ, because it is mixed with sinful doubtings: But as faith justifies, not because its great and perfect, but because its lively and true, (as a palsy-hand may receive a piece of gold as well as a strong one) so also do our inherent works of Sanctification evidence to us that we are in Christ, and so lead us to the Promises of the Gospel, as signs, not causes of our interest in Christ, and that under this notion, because they are sincerely performed, not because they are perfect, and without sin.

Fourthly, in exalting Christ's righteousness one way by making Christ all, they [ IV] make Christ nothing another way, by vilifying the glory of sanctifying grace. For we are not by good works to make our calling and election sure to ourselves, and in the evidence of our own consciences, if our good works be no signs of our interest in Christ.

Fifthly, the Spirit which they make the only witness, must be known to us [ V] by Scriptures, not to be a deluding Spirit: For if this Spirit cannot be known by those things which are called the fruits of the Spirit, Gal. 5.22. Love, Joy, Peace, &c. as the fruits are evidences of the life of the tree, then men are to labor for faith, and the raptures, impressions, and the immediate and personal influence of a Spirit from Heaven without making any conscience of holy ving, and so this is the high-way for men void of all sanctification to believe that they are in Christ; and they may live after the flesh, and yet believe the Testimony of the broad Seal of an immediate working Spirit.

Mr. Rutherfords Parl. Sermon.

Ob. But Rom. 4.5. Its said that God justifies the ungodly?

Answ. First, Some answer it thus: that these words are not to be understood [ I] in sensu composito, but diviso, and antecedenter : He that was ungodly, is, being justified, made godly also, though that godliness doth not justify him; and so they compare these passages with those of making the blind to see, and the deaf to hear, not that they did see whilst they were blind, but those that were blind do now see; which is true and good. But

Secondly, Ungodly here is meant of such, who are so considered in their [ II] nature, having not an absolute righteousness: so then the subject of Justification is a sinner, but withal a believer: Now its impossible that a man should be a believer, and not have his heart purified, Acts 15.9. For whole Christ is the object of his faith, who is received not only to justify, but also to sanctify.

Ob. But Rom. 5.10. Christ died for us whilst we were enemies?

Answ. If Christ died for us whilst we were enemies, why do they say, that if a man be as great an enemy as enmity itself can make him, if he be willing to take Christ, and to close with him, he shall be pardoned, which includes a contradiction: For how can an enemy to Christ close with Christ? But Christ died, not only to justify, but to save us: now will they hence infer, that profane men living and dying so shall be saved; and indeed, the grand principle, that Christ hath purchased and obtained all graces antecedently to us, in their sense, will as necessarily infer, that a drunkard abiding so, shall be saved, as well as justified.

Ob. But its said that Christ died, and rose again for sinners?

Answ. We must know that this is the meritorious cause of our pardon and salvation; but besides this cause there are instrumental causes, that go to the whole work of Justification; therefore some Divines, as they speak of a Conversion Passive and Active; so also of a Justification Active and Passive: and they call that Passive, not only when the meritorious cause, but the instrument applying it is also present, then the person is justified. So then to that grand mercy of Justification, something is requisite as the efficient, viz. the grace of God; something as meritorious: viz. Christ's suffering: something as instrumental: viz. Faith: and one is as necessary as the other.

Mr. Burgess Vindiciae Legis.

CHAP. XII. Questions, and Cases of Conscience about Apostasy, or Falling away.

Quest W Hat is Apostasy?

Answ. It's a leaving or forsaking that good way and course which men had once taken for the obtaining of grace: so Gal. 5.4. Ye are fallen from grace.

Object. How many sorts of Apostasy are there?

Answ. First, there is a falling from God, either secret, when the heart by [ I] distrust is withdrawn; or open when men do blaspheme the truth, and rail at the Doctrine of God, as those Jews did, Act. 19.9.

Secondly, there is a temporary defection, or falling away, which afterwards is [ II] repented of: Or a final of such as die in their Apostasy: as Julian did.

Thirdly, there is a spiritual defection from some part of Doctrine and obedience: [ III] as in David, Peter, &c. And a total when the foundation of faith is denied.

Fourthly, some fall from God in their first years, following their superstitious [ IV] Ancestors, as many that are borne of Popish parents: Others that fall in their middle age after their enlightening with the truth, as sundry inconstant Protestants; which fall to Popery, or Heresy: So 1 Tim. 4.1. Foretold, 2 Thes. 2.3.

Fifthly, there is a universal departure from the whole Doctrine of Christ, [ V] after it is once known by the enlightening of the Spirit, with a malicious despite of it, because its the truth of God, Heb. 6.6. and 3.12. and 10.29. Read more of it, 2 Pet. 2.20. 1 Joh. 5.16.

Quest. How far may a child of God Apostatize, and fall back?

Answ. First, he may loose all his zeal; and be but lukewarm, Rev. 3.15, [ I] 16. so 1 Sam. 17.16. there was no zeal in any to oppose the blasphemy of Goliath. This was foretold, Matth. 24.12. The love of many shall wax cold.

[ II] Secondly, he may lose all his affections which are the wings of the soul: as it was with Sardis, R • v. 3.2. so with Asa, 2 Chron. 16.10. and David, 2 Sa • . 11.25.

[ III] Thirdly, he may grow to be senseless of sin, and of the grace of God: so were Josephs brethren when they had thrown him into the pit, Gen. 37.25. so the Israelites when they had made the golden calf, Exod. 32.6. so David, 2 Sam. 11.13.

[ IV] Fourthly, he may grow to be notoriously vain and worldly: so Paul complains of some of his dear friends, Phil. 2.21.

[ V] Fifthly, he may grow to that pass that the service of God may be a burden to him: he may cry out as those, Mal. 1.13. Hence Paul exhorts the Galatians, ch. 6.9. Be not weary of w • ll-doing.

Sixthly, he may be so dead that nothing can quicken him: and so it may fare with [ VI] the whole Church, even when God shows signs of his departure: Hence Isa. 59.16. I wondered that there was no intercessor.

Quest. Where then is grace in such an one? Is he unchilded again?

Answ. The grace of a child of God can never be wholly lost, not for any goodness in himself, but through the goodness of God to him: For,

[ I] First, there is a seed of God still remaing in him, 1 John 3.9. so that he cannot commit sin with that full swinge as wicked men do. Regeneration is an immortal seed, 1 Pet. 1.23, 25.

[ II] Secondly, there are supernatural habits remaining in him, whereby he hath inclinations to good, and against evil, Psal. 37.24. Though the righteous fall, yet shall he not utterly be cast down, &c. Now the difference between the seed, and habits is this. This seed is immediately in the soul, though it runs through all the powers of it: But these supernatural habits are immediately in the powers and faculties of the soul: and herein they differ from moral and natural habits; in that these do naturally incline, but supernatural habits do never actually incline, but upon concurrence of special grace.

[ III] Thirdly, a child of God hath ever an anointing, 1 John 2.27. i. e. a gift, and grace of God, whereby his eyes are enlightened to look upon God and his Ordinances, and all sin, and iniquity with an heavenly eye, which can never be taken away: so that he will not think or talk of God as a natural man doth: he will discover that he hath something of God still in him.

[ IV] Fourthly, there is a little strength in his heart, as Rev. 3.8. He doth a little fear God: hath some good desires though but weak, and a little endeavor to please God: though corruptions be very strong.

Quest. Whence proceeds this backsliding in God's children?

Answ. From their giving way to sin, and not looking to themselves to abstain from it; as from worldliness, passion, &c. as 1 Tim. 5.6. This David found by woeful experience, and therefore prays, Psal. 51.12. that God would uphold him with his free spirit. So we see in Peter, Matth. 26.47. now the reasons why sin doth so deaden grace in their hearts are,

First, sin is a soul-killing thing: when the devil hooks a man into sin, he [ I] draws him into the dead Sea, Hos. 13.1. when Ephraim offended in Baal, he died, Eph. 2.1. ye were dead in sin : Hence he calls the Law of sin, the Law of death, Rom. 8.2. sin weakens all the powers and faculties of the soul, and body that they cannot stir to any duty. It's like a great weight on a man's back, Heb. 12.1. As Christ saith, cares overcharge the heart, Luke 21.34. It separates between God which is the fountain of life, and the soul, and therefore no marvel if it deaden it.

Secondly, sin grieves the holy Spirit of God: and we know that all the [ II] quickening of a Christian consists in the gracious assistance of God's Spirit: so that if he withdraw and suspend his actions we can do nothing of ourselves. Hence, Eph. 4.31. Grieve not the holy Spirit of God, &c. And 1 Thes. 5.18, 19. It quencheeh the Spirit.

Thirdly, it puts a most bitter hard task upon the soul to go through, which [ III] causeth her reluctancy: For such a man must humble himself greatly before God, must renew his repentance with bitter remorse for his sins: must come to a reckoning for it. This made David so loath to call himself to account when he had sinned with Bathsheba.

Fourthly, it defiles the conscience, till it be again purged by the blood of [ IV] Christ, Heb. 9.14. It knocks off a man's fingers from laying hold of the Promises, which are the things by which men live, Isa. 38.16. It makes the conscience say, the Promises do not belong to me: For God is an holy God, and his Promises are holy, and there is no meddling with them without holiness.

Fifthly, sin doth either utterly destroy, or mightily weaken all our assurance of welcome to God: and therefore it must needs dead the heart in all duties: [ V] as a child when he hath committed some great fault, is afraid to come into his Fathers presence, as we see in Jonah and David.

Quest. What are the particular sins, which cause this deadness and backsliding?

Answ. First, the niggardliness of God's children in his service: when they [ I] will do no more then they must needs do: whereas a quickened heart will rather superabound then be wanting: As often in Scripture the duty is commanded, but not the quantity, as how often, and how long we should pray, meditate, give alms, &c. now a Christian in such cases will rather overdo, then underdo: as Philemon v. 21. I know thou wilt do more then I ask. So 2 Cor. 8.3.

Secondly. neglect of our spiritual watch; This caused deadness in the [ II] Church of Sardis, Rev. 3.12. Such lie open to the temptations of Satan. Hence 1 Pet. 5.8. So we see in Eve, Noah, Lot, David, &c. Hence Paul, 1 Cor. 2.3. I was amongst you with much fear.

Thirdly, contenting ourselves with a low kind of Religion, that will never attain to any quickening: whereas Religion is an high thing, Prov. 15.24. [ III] It, an high calling, Phil. 3.14. So we see in Jehoshaphat, 2 Chron. 17.6. We (saith the Apostle) have our conversation in Heaven, Phil. 3.20.

Fourthly, vanity of men's minds is another cause of great deadness. Hence [ IV] David prays against it, Psal. 119.37. when a man gives way to vain thoughts, vain speeches, vain expense of time.

Fifthly, evil examples is another cause: when we live amongst dead and declining [ V] Christians, and think all well if we be not worse then they.

Sixthly, covetousness and wordlinesse: whereas while we keep off our affections [ VI] from the world we are full of life: But when we dote upon the world, it lays bolts and fetters upon our souls, as we see in Demas, and 1 Tim. 6.10. See how heartless those heaters were from this cause, Ezek. 33.31. Hence Eph. 5.3. Let not covetousness be once named amongst you, &c.

Seventhly, idleness and spiritual sloth, when men let their minds go as a [ VII] ship without a Pilot: See the danger of idleness. Prov. 19.15. so when we do not lay forth our talents, and improve our gifts and graces.

Eighthly. contenting ourselves with what we have attained to, and not [ VIII] growing, and going on towards perfection, as Heb. 6.1. where there is truth of grace there will be growth, 1 Pet. 2.2. and so we are exhorted to it, 2 Pet. 3.18.

Quest. What means may we use to prevent this backsliding, and to be quickened in grace?

[ I] Answ. First, we must go to Christ for life and quickening grace: He came for that end that we might have life, &c. John 10.10. Now to attain hereunto we must believe in him, John 7.38. and then he invites us, Isa. 55.1. Believe in the Lord Jesus Christ, set your hearts upon him, seek after him, and you shall have all good, even life itself.

[ II] Secondly, carefully to attend upon the Ministry of the Word. So 2 Cor. 6.11, 12. You are not straitened in us, but in your own bowels: For our mouth is open to you: q. d. In our Ministry there is abundance of grace, life, &c. we come with our arms full, you may be enlarged sweetly thereby, but that you are straitened in your own bowels.

[ III] Thirdly, A careful shunning of all those cause of deadness and backsliding, which were before-mentioned.

[ IV] Fourthly, be earnest with God to quicken thy heart to pray for his grace, that God would be pleased to put life into thee. Pray as Elijah did, that fire from heaven may come upon thy sacrifice to warm and heat thy heart, and to stir thee up to that which is good, as the Church doth, Psal. 30.18. Quicken us, and we will call upon thy Name. Of all Petitions we should pray most for life and zeal, next to God's glory and our own salvation, (nay, indeed as the very means of both): For indeed there is no grace that we have more need of then this, for it sets all other graces on work, and its most acceptable to God: yea, its the greatest blessing God can bestow upon us. Hence Psal. 119.156. Great are thy tender mercies, quicken me, O Lord, &c. where he takes the quickening of his heart as a gracious effect of God's infinite mercy to his soul.

[ V] Fifthly, be diligent to take earnest and effectual pains in this work, and in all Christian duties in all the Worship of God: There is a secret blessing upon all those that take pains even in the meanest calling, Prov. 10.4. So it is in regard of spiritual life, there is a secret blessing upon those that are diligent about the means of grace: as in prayer, striving against sin, hearing the Word, sanctifying the Sabbath, receiving the Sacraments, &c. such shall thrive in grace, when others shall be like Pharaohs lean kine, Prov. 13.11. He that gathers by labor shall increase : so is it here. Paul though he came late into the vineyard, yet by his diligence he out-went all the rest of the Apostles.

[ VI] Sixthly, we must exercise that grace we have, and then we shall never fall. If a man have but a little knowledge, and useth, and improves it, it will much increase. If we make use of our relentings and meltings, and strike whilst the iron is hot; If we act and exercise any grace, it will prove like the loaves in the disciples hands, which whilst they were distributing, increased. Grace is like a snow-ball that increaseth by rolling.

[ VII] Seventhly, and lastly, consider the examples of God's Worthies in all Ages, which will much quicken us to be as forward as they: when James would quicken them to patience, he proposes the examples of Job and the Prophets, Jam. 5.10. So when he would quicken them to Prayer, he proposeth the example of Elias, v. 17, 18. The zeal of others will provoke us, 2 Cor. 9.2. So when Christ would exhort his disciples to suffer persecution, he saith, Consider the Prophets which were persecuted, Mat. 5.12.

Quest. What motives may persuade us to avoid that deadness which accompanies, or precedes backsliding?

Answ. First, consider the woeful Ingredients of this sin, which [ I] are

1. A dullness and blockishness to learn anything that is good; as its said of the Jews, Acts 28.27. when we enjoy excellent means, and profit not by them.

2. An awkardnesse and listlessness to the ways of Jesus Christ, as is said of the Jews, Mat. 15.8. when we go about duties as having no heart to them.

3. Senselesnesse of conscience, when it feels not little sins, and is little sensible of great ones.

4. Coldnesse and lukewarmness of affections: when we neither pray, nor hear, &c. with affections: we can find tears upon other occasions but not for our sins: Our love waxes cold, as foretold, Mat. 24.12.

5. Weakness, and faintness of endeavors: as Solomon saith, Prov. 13.4. we would feign have heaven and salvation, but we will not be at pains, and cost to get it, far unlike to John Baptists hearers, Mat. 11.12.

6. Dulness and drowsiness of the whole man; though we are very careful, and industrious about the world, yet we are extreme careless of our souls; If our hearts were contrite we should soon be quickened, Isa. 57.15.

Secondly. consider that so long as we are dead hearted, we cannot pray. Implied, Psal. 80.18. nor hear profitably, implied by Christ, Mat. 11.16, [ II] &c.

Thirdly, whilst we are dead we can have no comfort, no assurance to our [ III] souls, that we have the truth of grace in us. When Christ gives grace, he is said to quicken that man, John 5.21. True repentance is from dead works, and unto life. Faith is not faith if it do not quicken. Hence Galat. 2.20 Our sins are not forgiven; if we be not quickened, Col. 2.13.

Fourthly, we cannot grow in grace except we are quickened; Implied, Hosea [ IV] 14.7. the Philippians love to Paul was dead till it was quickened, and then it flourished, Phil. 4.10.

Fifthly, as long as we are dead, we shall be so far from growing that we shall not be able to keep our own. Hence Rev. 3.2. Such men pine away, as Ezek. [ V] 33, 10. And no marvel, when it makes them neglect the means to keep life in them.

Sixthly, this sin of deadness is worse then other sins, and that in six respects. [ VI]

1. Other sins for the most part are but in one part of a man: as pride in the heart, drunkenness in the appetite, &c. but deadness is in the whole man: It heaps all miseries upon a man, as Rev. 3.17. Such a man is like Judah. Isa. 1.6. hath no sound part. Its like the deluge, that drowned the whole world.

2. Other sins are against one or two of the Commandments: but deadness is against all: Its a sin against prayer, hearing, all Ordinances and Sabbaths: For in all these we should have life.

3. This sin is deeper in the soul then any other sin: A man will be will-linger to part with any sin then deadness, and to take up any duty then quickening: Judah was content to turn to God, but not with her whole heart, Jerem. 3.10.

4. Other sins may be but acts, and we may not have an habit of them, as we see in Noah, Lot, David, &c. But deadness is an habit, Eph. 2.1. and an estate of sin is worse then any act of sin.

5. Other sins are the first death of the soul: we are all by nature the children of wrath, and were once dead: but if after we are Christians we grow dead again, we are twice dead: and it causeth the second death, not of damnation, but of being dead after we are quickened.

Sixthly, though God threatens hell and damnation against other sins, yet [ VI] more especially against deadness, when we receive not the truth in the love of it : as 2 Thes. 2.10, 11, 12. Its a most woeful thing when we do not love the Truth, Ordinances, Obedience, Duties, &c. See also Rev. 2.4, 5. and 3.16.

Now further to quicken us, let us consider

1. We have life, and why should not God have it? In him we live, move, and have our being : He gives us life and breath: why then should we not give it him again? the Rivers that come from the Sea, return to it again. We should therefore with the Macedonians, 2 Cor. 8.5. yield ourselves to the Lord.

2. All the world is alive in their courses: O let Christians be alive in theirs, as Mich. 4.5. Every man walks in the Name of his God: Let us walk in the Name of God. They whose belly is their God, or their pleasures, profits, preferments, &c. their mind and affections run all that way, why should not we be as forward in our ways.

3. Consider the worth of the Kingdom of Heaven, eternal life, the Gospel, Prayer, Ordinances, &c. Are they such poor beggarly things, that they are scarce worth looking after? Yea, they deserve our best affections.

4. If we be quickened, nothing will be difficult: for nothing is hard to a willing mind: the difficulty of Religion is over if a man be quickened. To such an one God's Commandments are not grievous, 1 John 5.3. whereas if our hearts be dead, there is the greater labor required, Eccl. 10.10. Its hard for such to overcome lusts, to perform duries: whereas quickening is as oil to the wheels, it makes it go easy.

5. It will yield a great deal of peace, joy and comfort, as Psal. 85.6. Revive us again, O Lord, and we shall rejoice in thee ▪ Such as follow God with an earnest heart, have such joys as none else can meddle with, God gives them unknown comfort, joy and peace.

6. It would make Heaven it self to rejoice: as the Father of the Prodigal: This my son was dead, and doth live, Luke 15.32. therefore its meet we should rejoice. So when a poor soul that was dead before, is now quickened in his ways, the Angels in Heaven rejoice at it.

7. If we were quickened, we should not only do ourselves good, but others also. So it was with David, Psal. 34.8. himself being quickened: O taste and see (saith he) that the Lord is good, &c. O fear the Lord ye his Saints. And v. • 1. Come children, hearken unto me, I will teach you the fear of the Lord, &c. So it was with Paul, Acts 26.29. Would that thou, and all that hear me this day, were not only almost, but altogether such as I am, &c. Fenners Alarm. Second Part.

Quest. How do temporary believers wither, and fall away from grace?

Answ. First, in judgment, when they fall from the grounds of sincerity, [ I] and truth whereof they were once persuaded; as many, who for by-respects are carried from the truth which they once embraced; such was Demas, who forsook the truth to embrace the present world: The Galatians, who by little and little fell to another Gospel, Gal. 1.6. At first through weakness, and in part: afterwards in whole, and by obstinacy. Hymenaeus and Philetus, who once held the truth concerning the Resurrection, but in short time erred from the faith, and destroyed the faith of many, 2 Tim. 2.18. As this was prophesied of these latter Ages, so our eyes have seen it abundantly fulfilled in numbers in these our days, who have departed from the faith, and given heed to the spirits of Error, and doctrines of Devils, 1 Tim. 4.1. by turning Anabaptists, Anti-Scripturists, Antitrinitarians, Seekers, Quakers, Ranters, &c.

[ II] Secondly, in affections, whereby they fall from their first love and zeal which once they had for God and goodness. Thus many who seemed fervent in spirit, and forward maintainers of religion, are now cooled and come to a state of indifferency, if not of neutrality, framing themselves to the times for their own profit, preferment, &c.

Thirdly, in practice, as the Galatians who did run well ; but something letted [ III] them, and cast them back, Gal. 5.7. Thus many who began in the spirit, end in the flesh: who having scaped the filthiness of the world, are again entangled therein, returning with the Dog to his vomit, and with the washed sow to her wallowing in the mire, 2 Pet. 2.20.

Fourthly, in respect of means which should preserve them from Apostasy. Some [ IV] have seemed to make conscience of hearing the Word preached, and tasted sweetness in it, so that nothing could hinder them from taking all opportunities of hearing, but now they distaste the woe • d, dislike, and cry down the Ministry, or heap to themselves Teachers after their own lusts, 2 Tim. 4.3. Others that used to pray much, and often, and fervently, but now they wholly, or in great part neglect it. Others that were diligent in instructing their families, watching over their behavior, &c, wholly lay it aside.

Quest. What is the danger of these Apostates?

Answ. First, in regard of God they are most hateful to him, seeing they can find [ I] nothing more worthy forsaking then the good way, and esteem everything more worthy keeping then God's image, and graces: Hence he stiles them dogs, and swine, 2 Pet. 2.23.

Secondly, in respect of the Church, they scandalize the weak, and make themselves [ II] and all professors a scorn to the wicked: they wound the hearts of the godly, who in them are made vile to the world: they open the mouths of the wicked to speak evil of the ways of God, and harden the wicked in their loose courses.

Thirdly, in respect of the sin itself, none more dangerous: For, 1. Relapses are [ III] more dangerous then the first diseases. 2. Satan returning, brings with him seven worse spirits and so he is forever held under the power of them. 3. This sin is commonly punished with other sins, which is God's most fearful stroke. 4. It's a degree of the sin against the Holy Ghost, Heb. 10.26.

Fourthly, in respect of the judgments which attend this sin. 1. The house not [ IV] founded on the rock must fall, and the fall is great and irreparable, Mat. 7.27. 2. The judgment is certain, being already in part inflicted: The talent is already taken away, and in the next place the unprofitable servant is to be cast into hell fire, Mat. 25.28.

Quest. What are s • gnes and notes of a man thus Apostatizing in grace?

Answ. First, a resting in a common and general hope of a good estate, without a desire and endeavor to get special assurance. [ I]

Secondly, an opinion of sufficiency: that he hath grace enough, and needs seek no more: and so not to go foreward, is to go backward. [ II]

Thirdly, a comparing of a man's self with those of inferior graces, or means of [ III] resting contented if he be but as good as they.

Fourthly, a shunning or slighting God's Ordinances, and forsaking [ IV] the Assemblies of the Saints; or if he use public, yet he neglects private duties.

Fifthly, secret sins ordinarily committed, not bewailed, nor reformed: or allowing a man's self in lesser oaths, idle speeches, roving thoughts▪ expense of time [ V] wastefully, &c.

Sixthly, hatred of God's children and their ways whether openly or secretly: Hence, Psalm 129.6. They that hate Zion shall be as grass on the house-top [ VI] that withereth, &c.

Quest. What means may we use to keep us from this Apostasy?

Answ. First, get sound judgment to discern the truth ftom error, which is [ I] attained by the public ministry. If we would not quench the spirit, we must not despise prophesy, 1 Thes. 5.19, 20. If we would not fall we must be built upon the foundation of the Prophets and Apostles: we must attend upon reading, meditation, and conference, which notably begets, and confirms soundness of judgment: and by Prayer, which obtains the Spirit, called the Spirit of judgment, Isa. 4.4.

Secondly, Sound persuasion of the truth thou professest, and that by getting [ II] expe • ience of it in thy heart: If a man once tastes the sweetness of Christ, and his merits, he will never be a Papist in the point of me • it, but abhor his own works as dress and dung : get experience of God's love in Christ, and it will be stronger then death, &c. Cant. 8.6, 7.

Thirdly, sound affections and love to the truth: esteem it as a Pearl worth [ III] selling all to buy it: but if thou lovest the world, or anything better then the truth, with D • mas thou wilt forsake it: So, 2 Thessal. 2.10, 11.

[ IV] Fourthly, sound conscience, to which is required, 1. Sincerity. 2. Tendernesse.

1. Sincerity, when a man is inwardly a true Nathanael, without guile.

2. Tenderness; whereby we fear and dislike all sin, the least, the closest, the dearest bosom sin; whereas an evil conscience makes shipwreck of the faith, 1 Tim. 1.19.

Fifthly, sound conversation. Fruitfulness in our life fastens our faith, whereas [ V] a barren life hath little stability. We must hear the word and do it, if we will be built upon the rock, Matth. 7.24. God useth to recompense practice of grace with increase of grace. Hence John 17.7. If ye do these things ye shall know my doctrine, and Psalm 15. ult. He that doth these things shall n • ver fall. The Talent used increaseth, like the meal in the barrel, 1 Kings 17.16.

Sixthly, sound fellowship in the communion of Saints: In receiving, and [ VI] communicating Christian admonition, reprehension, counsel, comfort, &c. Hereby we stir up the gift of God in ourselves and others: Hence, 1 Thes. 5.11. Heb. 12.12.

Quest. What motions may encourage us to the use of these means?

Answ. First, consider how heresies and errors increase daily in all places, [ I] amongst all degrees, and our trial may be at hand, we know not how soon.

Secondly, this decay, and withering is fatal to reprobates, and befalls them [ II] only, but cannot betide God's Elict, Matth. 24.24. the Elect cannot be deceived.

Thirdly, experience tells us that we may say of some great Professors, as [ III] it's said of the fig-tree, Matth. 21.20. How soon are they withered? which is a shrewd argument that the sentence is out against them: Never fruit grow on thee anymore, ver. 19.

See Dr. Tailor, on the Parable of the Sower.

Quest. Seeing many who have been once zealous for God's way, afterwards decline it totally, what is it to set rightly forth at our first owning of Christ, and to lay a sure foundation to prevent Apostasy?

[ I] Ans. First, then are our beginnings hopeful when the Spirit of God in the Ministry of the Word, or other means of grace did work upon us: when it was not mere education under good governors, nor the acquaintance, and company which we had with those that fear God, but an inward, experimental work of grace upon our hearts.

We read, 2 Chron. 24.22. of Joash, who in his latter days did most wickedly degenerate, when yet in his former time he had been very forward in repairing the Temple, and had shown more zeal for God's glory then the Priests did: But what was the ground? Jehoiadah the High Priest had a great hand over him, he helped him to his Kingdom, and engaged him to God several ways: but when this good man was dead he became a wolf, and put Zechariah, Iehoiadahs son, to death, and that merely because he reproved him for his sins: So that though Joash had some external restraint upon him, yet was there no internal renovation by God's Spirit. Look therefore what put thee upon a forwardness in the ways of God: was it the Spirit of God through the Word? then it is of God, and will endure: Otherwise a child misshapen in the conception will ever after be a Monster.

Secondly, then will beginnings and endings be alike, when grace is rooted, and [ II] enters deep enough into the soul. Though thou hast never such affections, such enlargements, yet if there be not a rooted, and deep work of grace upon thy soul, it will never hold out, Mat. 13.21. the seed that grew hopefully miscarried, because it had no rooting : and the house upon the sandy foundation fell, because the builder digged not deep enough: Hence the promise of regeneration is, Ier. 31.33. to put the Law of God into their inward parts : therefore grace is called the inwa • d man, the hidden man of the heart: If therefore thy repentance hath been deep enough? If thy faith, and love be rooted? the gates of hell shall never prevail against thee.

Thirdly, good beginnings will end well when we profess Christ out of love to [ III] Christ, and sincere intentions, not from sinister and worldly respects: The wolf will at last discover himself for all his sheep's clothing: as we see in Judas. To follow Christ for the loaves, or to know him only after the flesh, will never endure. Jehu begins with zeal as hot as fire, yet his latter end was like Jeroboams, and all because his ends were not pure. Observe therefore thy heart diligently in the motions and intentions of it. Is it to get applause? to be reputed of? to compass great things for thyself? If so the time will come that, thy building will fall, though so many did admire it.

Fourthly, thy beginnings will end coldly, when thy judgment is not well instructed, [ IV] and informed in the truth. Hot affections, but a weak judgment will quickly stagger, and is apt to be carried up and down with every wind of doctrine ; Christ therefore prayeth, John 17.17. that they may be sanctified through the truth: Hymenaeus and Philetus, when they made shipwreck of the faith, they then cast away a good conscience: so that a sound mind and judgment is a special help to perseverance: they which are tossed up and down with every new doct • ine, are called children, Ephes. 4.14. because their understandings are weak.

Fifthly, they that will persevere must be well advised about the nature of grace, [ V] & how dear it will cost them to be Disciples of Christ? what they must do and suffer for his Name: This Christ expresseth under two Parables: One of a King going to war: the other of a man undertaking a great building, Luke 14.31. &c. so think thou with thyself: shall I join myself to those that fear God? am I fit for such a great work? Am I mortified to all sin? Can I endure to lose all for Christ? Do I love him better then my relations, then my life itself? &c. Mr. Burgess on Joh. 17. p. 383.

Sixthly, if thou wouldst not Apostatize, practice so much as thou knowest, and [ VI] the more thou practisest, the more thou knowest, and the more thou knowest thus, the more thou lovest, and the surer doest thou bind it upon thyself, and this is the surest hold, John 7.17.

Seventhly, call no grounds of Divine truth into question: suspect not that [ VII] which thou canst not reach, but rather accuse thy own weakness, and ignorance: Our first Parents by questioning the truth of God's threatening, lost God's image, which consisted in truth as well as holiness.

Eighthly, beware of indifferency in the matters of God; many think it better to [ VIII] be like the flexible willow, then the sturdy Oke, or as wax, to take all forms of Religion: These can never hold out when trials come. Dr. Taylor on Tit.

CHAP. XIII. Questions, and Cases of Conscience about Apparel.

Quest. H Ow are we to use Apparel?

Answ. Men and Women are to cover their bodies with decent and comely Apparel, and so to atti • e themselves, as that in their Apparel they do express the virtues of their minds, and the graces that be in their hearts, especially modesty, shamefastness and frugality.

Quest. Wherein stands d • cency and comeliness of Apparel?

Answ. First, in covering the whole body with it, except such parts as are left bare for necessities sake, as the face, and hands, Gen. 3.10, 21. By sin came [ I] shame upon the whole body, and the Lord made and appointed the wearing of garments, for the covering of the deformity of our naked bodies, Deut. 28.48. Nakednesse is threatened as a curse, therefore affected nakedness is monstrous and vile.

Secondly, in the fashion making our garments in a decent manner, which is, 1▪ When its fitted for the sex, Deut. 22.5. 2. According to the condition, [ II] office and calling we are in, and according to our estate, and after the ancient customs of the Country, and place we live in, and to the example of the most grave, godly, and sober men and women of our own rank, Mat. 11.8. Zeph. 1.8. 1 Cor. 11.14, 15. Phil. 4.8. 1 Pet. 3.3, 4, 5.

Quest. May not ornaments of gold, silver, pearls, precious stones, lace, silk, satins, velvets, &c. be used?

Answ. Yea, some necessary cautions in using them being observed, as may be proved, Gen. 24.22, 47. and 41.42. Exod. 32.3. Psal. 45.13, 14. Mat. 6.29.

Ob. But the Prophets seem to condemn and threaten such ornaments, Isa. 3 18, &c.

Answ. Some of those ornaments were indeed mere vanities, and therefore not to be used. Others were in themselves lawful, and are not simply condemned, but only in the abuse of them as they were made instruments and ensigns of pride, wantonness, and the lightness of the women, as appears, v. 16.

Ob. But 1 Tim. 2.9. 1 Pet. 3.3. the Apostles forbid the wearing of gold, or costly Apparel?

Answ. In these texts the Apostles do not simply forbid the wearing of such things, but the abuse of them in riot and excess, directing their speeches to women, who it seems were excessive in adorning their outward man, and neglected the inward ornaments of modesty and humility, the chief ornaments of Christians. Hence 1 Tim. 2.9, 10. 1 Pet. 3.4. the latter are chiefly commended.

Quest. What are those cautions to be observed in using these ornaments?

[ I] Answ. First, they must be used sparingly, and with moderation, according to the rank, place and calling wherein God hath set us, and the example of the gravest and godly persons of our own rank and place, Dan. 5.16, 17, 29. with Mat. 11.8.

[ II] Secondly, they must not be used always alike; but according to the times and seasons, Jer. 2.32. Luke 16.19. It was the rich man's fault to wear them every day.

[ III] Thirdly, they must be used to a right end; not to get honor and esteem amongst men: much less to inveigle others, (as the harlot did, Prov. 7.10, 16.) but to the honoring of the body, that therein God may be honored, G • n. 24.15. 1 Cor. 12.23. 1 Thes. 4.4.

Quest. How do men and women sin in their Apparel?

[ I] A • s. First, When they wear strange fashions and guises: threatened even in Kings children, Zeph. 1.8. the general rule is, whatsoever things are of good report, these do, Phil. 4.8.

[ II] Secondly, When with their Apparel, they cover not their nakedness, but as having put off all shame, they discover those parts which modesty requires to be covered.

[ III] Thirdly, when they have their Apparel so made, as disfits them for employment, and makes them like pictures in a frame, you cannot stir one part except you stir all: they can scarce feed themselves: Solomon's good Huswife was not so clothed, Prov. 31.13, &c.

[ IV] Fourthly, when by their Apparel they confound Sexes: forbidden, Deut· 22.5.

[ V] Fifthly, when they wear any garment in religious or civil employments to the scandal and offense of their brethren.

[ VI] Sixthly, when they prank up themselves beyond their calling, estate, and degree.

[ VII] Seventhly, when they distinguish not between times of mourning and rejoicing: whereas the like garments are not fit for all seasons.

Quest. What are the proper uses of Apparel?

[ I] Answ. First, to cover our nakedness, and to hide our corporal shame and defects.

[ II] Secondly, to defend our bodies from the injury of wind and weather, both of the Summers heat, and the Winters cold. Hence Garments, quasi Gardments.

Thirdly, to preserve and cherish natural heat and life, which otherwise would [ III] spend too fast,

What shall we say then to those that make them the ensigns of vanity, and incentives to lust and luxury? whence else are those bushes of hair and periwigs, those frizlings, crispings, curlings, powdrings, paintings, patchings and spottings, especially of women's faces? What are the toys they call fancies? Are they not such as an old Writer calls Satanae ingenia, the devils fancies? whereas there is nothing more foolish, did we rightly consider it, then to show pride in garments, which are indeed the ensigns of our shame; as if the Thief should be proud of his halter: They are called by a word in the Hebrew, which signifies perfidiousness, as being tokens of our perfidious dealing with God: when as at first man was naked, and yet not ashamed: They are but coverings of this vile body,, Phil. 3.21. or as it is in the Greek, The Body of our Humiliation : such as we cannot think of without humbling our souls for the intemperance, and uncleanness of it. And must our pride break forth in decking such a body? The Apostle saith, Rom. 8.10. the body is dead because of sin : sure then a course hair-cloth may best become a dead Corpse See Elton on the Commandments.

Quest. What is further to be considered in the use of Apparel?

Answ. First, the preparation of it to be worn.

Secondly, the wearing of it when it is prepared. [ I]

Quest. What Rules are to be observed in the preparing of it? [ II]

Answ. Our care for apparel and bodily ornaments is to be very moderate, Mat. 6.28, &c. 1 Tim. 6.8.

Quest. How shall we know what is necessary?

Answ. A thing is necessary two ways.

First, in respect of nature, for the preservation of life and health. [ I]

Secondly, in respect of our place, calling and condition, for upholding the [ II] credit of it. Now thats necessary raiment which is necessary both these ways.

Quest. Who shall judge what is n • cessary for persons of every condition?

Answ. First, vain and curious persons are not competent Judges: but the [ I] examples of grave, modest, and frugal persons in every order and estate, who by their knowledge and experience are best able to determine it.

Secondly, though we must not seek for more then necessary Apparel, yet if [ II] God of his goodness give us more, we must receive it thankfully, and use it to the good example of others.

Ob. But John the Baptist saith, we must not have above one coat?

Answ. His meaning must needs be, that he that hath not only necessary raiment but superfluity; must give of his abundance unto them that want. Christ himself had two coats, and St. Paul a coat and a cloak.

2. Rule : All Apparel must be fitted to the body, in a comely and decent manner, as becomes holiness, Tit. 2.3.

Quest. How shall this be done?

Answ. By observing these five rules.

First, it must be according to the sex both for men and women, Deut. 22.5. [ I] which is not a ceremonial Law, but grounded upon the Law of nature, and common honesty.

Secondly, our Apparel must be suited to our callings, that it may not hinder nor disable us in the performance of the duties thereof. This justly condemns [ II] the Apparel, (especially of women and maid-servants) which sets them, as it were, in a frame, that they cannot with ease and conveniency do their businesses whilst they have it on.

Thirdly, our Apparel must be suited to our means, that so we may be able to [ III] maintain our families, and relieve the poor.

Fourthly, it must be answerable to our estate, and dignity, for distinction of [ IV] order, and degrees in the society of men, when Joseph was set over the land of Egypt, he was arrayed in fine linen with a chain of gold about his neck, Gen. 41.42. So Judge. 5.30. Mat. 11.8. the contrary brings great confusion, and overthrows the order which God hath set in the states and conditions of men.

[ V] Fifthly, it must be fitted according to the ancient and laudable custom of the Country wherein we dwell.

Quest. But if we see a fashion used in other Countries that we like, may we not take it up?

Answ. No, for God hath threatened to visit all such, Zeph. 1. • . Paul taxes it as a great disorder in the Corinthians, that men wore long hair, and women went uncovered, 1 Cor. 11.13, 14.

[ VI] Sixthly, our garments must be such as may express the virtues of our minds, especially of modesty, shamefastness and frugality, 1 Tim. 2.9, 10. Mat. 5.16.

Quest. What spiritual use are we to make of our Apparel?

[ I] Answ. First, we must take occasion thereby to be humbled for our nakedness, in regard of grace, and of God's favor by reason of original sin: They that are proud of their Apparel, are proud of their shame. Its as if a thief should be proud of his bolts or halter. Garments are the cover of our shame, and the signs of our sins.

[ II] Secondly, by putting on our garments we are to be minded to put on Christ, Rom. 13.14. which is done when by prayer we come to God, and entreat him to make the active and passive obedience of Christ a covering for us, and that Christ may be made to us wisdom, righteousness, &c. and that we may be made conformable to him both in life and death in all moral duties, and that we may have the same mind, affection and conversation that he had.

[ III] Thirdly by putting off our clothes, we are to put off the old man, i. e. the mass and body of sinful corruption; and thats done when we hate sin, and firmly resolve against it.

[ IV] Fourthly, when we clothe and gird ourselves, we are taught to gird up the loins of our minds, to have our lamps burning, to prepare ourselves to meet Christ, whether at death or the last judgment.

Quest. Why must we take heed of pride in Apparel?

[ I] Answ. First, because hereby we waste that that should be better employed, as for the good of the Church, Common-wealth, our families, and especially for the relief of the poor.

[ II] Secondly, hereby precious time is abused, when we spend so much time in adorning our bodies, that we want leisure to adorn and beautify our souls.

[ III] Thirdly, hereby our attire itself is abused, being made a sign of the vanity of our minds, and the wantonness of our hearts, which should show the Religion of our hearts.

[ IV] Fourthly, it confounds order in the societies of men: It coming hereby to pass, that there is little or no difference between inferiors and superiors.

[ V] Fifthly, great judgments are threatened against pride in apparel, Isa. 2.11, 12. and 3.16, &c. Zeph. 3.11.

Mr. Perkins, Vol. 2. p. 135.

Quest. What further Reasons may be rendered against excess in Apparel?

Answ. First, God hath forbidden garishnesse and excess in Apparel, and therefore except we will show ourselves not to regard his word, we must take heed of it, 1 Pet. 3.3, 4. 1 Tim. 2.9, 10.

Secondly, consider the coming in of Apparel, and we shall see that we have [ II] little cause to be proud of it: For we had none in the state of innocence, nor needed none; we were naked, and not ashamed: at which time Apparel would have been to man's body as a cloud to the Sun, not to deck but to darken it: but when by sin we had wounded ourselves, God was fain to cover it with a plaster. Our Apparel then is a badge of our sin, and ought to humble us, and who is proud of a plaster that covers a filthy sore.

Thirdly, its a most unseemly thing for Christians to put excellency in Appatel, [ III] and to be so careful about these outward toys. It becomes the world well enough that know no better clothing, neither looking for grace here, nor glory hereafter: but Christians should think themselves most beautiful, when they are most modestly attired; when they are arrayed with grace. We profess ourselves to be Pilgrims here, and therefore should not fashion ourselves to the world, &c. Rom. 12.2. 1 Pet. 1.14.

Fourthly, its absurd to place excellency in such a thing as Apparel, for [ IV] we borrow it of poor c • eatures that are far inferior to ourselves. The best silk is the excrements of a crawling worm▪ and the finest cloth is but the fleece of a silly sheep. And when all is done, we are not so fine as the • ilie of the field, Mat. 6.28, 29.

Fifthly, when the outside is most decked, commonly the inside is most neglected, [ V] whereas the body is but the case of the soul, and apparel the case of the body, and we use not to make the case of a thing so good, as that we put therein. Such are like a poor Jade with a velvet Saddle, and guilded trappings.

Sixthly, whereas such as are so careful to get brave apparel, do it to get honor [ VI] and esteem, God notably crosses them; some laugh at them and flout them for it, others envy them, and others are angry at them for it: So that whereas they thou • ht to please all, they please none, neither God nor • an.

Seventhly, it makes none better that wear it, whether they are beautiful or deformed, [ VII] virtuous o • vicious. If beauti • ul, what needs such a deal of sti • , which yet doth but hinder their native beauty? If deformed it usually makes it but more known and taken notice of. If they be virtuous its not their gay clothes, but their virtue that adorns them: If vicious, everyone will say, that its cost ill bestowed, and it will but increase their vices.

Eighthly, they that affect costly apparel sin, [ VIII]

1. Against God by abusing his creatures to pride, and neglecting his Worship public or private, or by coming unprepared thereto, whilst they spend so much time in adorning themselves, dressing themselves by the hour, and praying by the minute.

2. Against themselves by neglecting the inward clothing of their souls, and procuring much envy, and ill speech, and many censures from others.

3. Against their neighbors by provoking them to imitate their bad example: For when some begin, others will follow, and Pride spreads quickly, especially where Religion keeps it not down.

Ninthly, its not only a sin, but the cause and encreaser of much sin. It comes [ IX] from pride, and is a great encreaser of pride. It hinders the service of God, and the good of our own souls. It breaks the neck of Hospitality, destroys Charity, causeth racking of rents in the Country, and falsehood and deceit amongst Tradesmen to maintain it. It causeth lust in the wearers, and provokes it in others.

Ob. But though we wear such Apparel, we are not proud of it, but as humble as others?

Answ. How shall we judge of that which is within, but by the outward fruits. Our light should shine outwardly that others may behold it, Mat. 5.16. we should keep a conscience void of offense both towards God and man, Acts 24.16.

Ob. We do it to please our husbands, they will have it so?

Answ. Many pretend this, when indeed they do it to please their own vain minds. But if any have such phantastical husbands, they must yet take heed of going too far lest they displease God. Let them rather please their husbands by their humble subjection, and modest and sober carriage.

Ob. We do but what most do?

Answ. We must not follow a multitude to do evil: Exodus 23.2.

Ob. We could be content to lay it aside, if others would do so?

Answ. We ought not to tarry for others, but rather to begin and give them a good example.

Mr. Rogers on Peter.

[ X] Tenthly, cost and curiosity is against the first Institution of Apparel: God clothed our first Parents in beasts skins, and we are not better then they. He attired them in an habit becoming sorrow, and the state of banished persons.

[ XI] Eleventhly, Our bodies are but houses of clay, and therefore we should not be too solicitous to adorn them.

[ XII] Twelfthly, because of the absence of the Bridegroom Christ. A chaste Spouse is not much taken up in adorning her self, when her husband is from home.

[ XIII] Thirteenthly, such as were most curious herein, are branded in Scripture to be most notoriously wicked persons, as Tamar, Jezebel the whore, Rev. 17.3. Isa. 3.16, &c. Dives, Luke 16.19.

Mr. Byfield on Peter.

Quest. If there be any deformity in the body, may we not labor to cover it?

Answ. Yes: but we may not set a new form on the face: Dissembling is condemned as well in deed as in word, everyone should be content with their own natural favor, and complexion that God hath given them, and account of it as a precious thing, be it better or worse. For the outward form and favor that a man hath, is the work of God himself proportioned, and fitted to him by his special Providence. Being therefore the Lord's own work, and his Will thus to frame it rather then otherwise, there is great reason that we should rest contented with the same. They therefore that devise, and use artificial forms, and favors to set upon their bodies and faces by painting, and colouring, that they may seem such as indeed they are not, are condemned by the light of nature, and much more by the light of God's Word, wherein we have but one only example thereof, and that is of wicked Jezebel, 2 Kings 9.30. who by this mark is noted for a notorious strumpet, in that she painted her face. For what is this but to find fault with God's own Workmanship? and to seek to correct the same by a counterfeit work of our own devising, which cannot but be highly derogatory to his wisdom, and displeasing to his Majesty.

Quest. What Arguments may be brought against women's painting their faces?

Answ. It is not only evil in regard of the abuse, but utterly unlawful and abominable in its own nature, and in the general practice of it, as offending not only against the Law of God, but the very light of nature, such as have no spark of grace branding it with a note of reproach wheresoever they discover it: Yea, even those that practice it do condemn it in their own consciences, and are ashamed to be taken with the fact: But that all Christians may abhor it, Let them consider,

1. That God is not the Author of this beauty, but the devil himself, who brings the works of God into disgrace, not only by counterfeiting them, but by laboring to excel them. Saint Cyprian thinks, that when wicked Angels, professing love to lewd women, that they might destroy them, abused their bodies to filthiness, as a reward of their wickedness, they taught them this Art of painting; whence he inferreth, Haec non sunt membra quae Deus fecit, sed quae Diabolus infecit. These painted parts are not of God's making, but of the Devils corrupting. Now what impiety is it to Professors of Christianity, being formed by God to seek to be reformed, and bettered by the Devil. Hence Tertullian saith, The Devil hath certainly devised this Art, that he might oppose himself against God: For that is God's work which is natural, and that the Devils which is counterfeited: And what hellish wickedness (saith he) is it to add to God's work, the Devils Art? &c.

Secondly, as it hath an evil Author, so it is in itself evil, as springing from [ II] sinful roots, and bringing forth abundance of cursed fruits.

1. The root from which it springs is sometimes Pride, which moves them, when they cannot match others in natural beauty, to use these Artificial helps, that they may excel them in that which is counterfeit. Somtimes it springs from lust, and inward uncleanness, which moves them to use these inveigling Arts, that by seeming more beautiful then they are, they may ensnare the affections of those thar look upon them.

2. The cursed fruits which it produceth, are either against God, others, or themselves.

1. Against God they offend, by presuming to adulterate his works, and by taking upon them to mend that which (as they suppose) he hath made amiss. Hence St. Cyprian, God made man according to his own Image, and dare any presume to change that which God hath made? In so doing they offer wrong to God, when they strive to reform and transform that which he hath formed. For that which is natural is the Work of God, but the alteration of it is the work of the Devil, &c.

2. They offend against men by deceiving and abusing them, making them to admire a painted Statue instead of God's work. Again, they much more sin against them, whilst by these devilish Arts, and counterfeit beauty, they enflame their hearts with filthy and unlawful lusts. Hence St. Jerome calls it; the fire of youth, the fuel of lust, and the sign which shows where an unchaste heart dwells.

3. They most of all sin against themselves, yea, against both their bodies and souls. For it shows that they are ashamed of themselves in their native color, and therefore being displeased therewith, like Players, they come disguised in the likeness of other persons, and for want of a better, they act their parts in the habit of an harlot. Now what is this but unnaturally to deny themselves? what is it but to make themselves counterfeit idols, that unto them lust may offer the sacrifice of uncleanness? what is it but to expose themselves to the scorn and laughter of those, who seeing their counterfeit beauty, shall afterwards happen to see them in their own complexion, and natural foulness. Again, whilst they labor to attain to this counterfeit beauty, they lose that true complexion which they have by nature: For with their medicines and minerals which they use for this purpose, they make their color pale, they wrinkle their faces, yea, ofttimes poison their skin, and make dim their eye-sight, and so over-greedily seeking false beauty, they find true deformity, and make themselves loathsome indeed, that they may appear beautiful in show.

4. They sin against their good name, whilst following the practice of Harlots, they deservedly get the reputation of being Harlots. For this outward painting of these earthly houses, makes men think that they are to be let, and by hanging out this sign of Lust, they invite Customers, seeming to offer their honesty to sale at easy rates: whereas Christians should not only avoid sin, but the very appearance thereof. And concerning such St. Ambrose passeth this sentence: Having adulterated their faces, they will soon after think of adulterating their chastity, and defiling their bodies.

5. They disgrace their Profession of Religion, whilst professing themselves the members of Christ, they behave themselves like the limbs of Satan. The best beauty of a Christian woman is modesty and shamefastness, and the best ornament is simplicity and humility: but how far are they from simplicity and truth, who lie and dissemble, even when they say nothing, speaking falsehood and dissimulation with their very faces, to as many as look upon them? unless they think that only verbal untruth is forbidden, and actual falsehood permitted. Or that it is a greater fault to dissemble in speeches, then to deceive in deeds and actions.

Ob. For ourselves we take no great pleasure in it, but we must do it to please our husbands, that we may gain their love, and keep them from lusting after strange women?

Answ. But you ought not by pleasing men to displease God: therefore if it could be imagined that any man is so void of understanding, as that he would have his wife, whom he desires to keep honest, to use the qualities and practice of an Harlot, yet she ought not to content him by burdening her soul with a known sin. Neither can it be imagined, that women hereby can wind themselves into their husbands love, or preserve him from unlawful lusts: For if neither the fea • e of God's judgments, threatening the Laws of men, and the danger of falling hereby into innumerable evils, will deter him from following such base courses: nor the love of God and his sweet Promises will allure him to the performance of his duty, how can it be imagined that he will be drawn by a painted vizard to embrace this Conjugal love, or be preserved from strange lusts with a counterfeit beauty? Yea, rather such wives make themselves loathsome to their Husbands, whilst these artificial supplies puts them in mind of their natural defect, and this counterfeit beauty, of that • eal deformity which it hideth. If then you would have your husbands love you, observe rather a sober gravity, then affect a counterfeit beauty, and deck your minds with ornaments of virtue, as with meekness, humility, chastity, &c. which being permanent and unchangeable, will make his love constant and perpetual.

Mr. Downhams Warfare.

CHAP. XIV. Questions, and Cases of Conscience about Assurance.

Quest. W Hat is Assurance?

Answ. It is a reflect act of the soul, by which a Christian clearly sees that he is for the present in the state of grace, and so an heir apparent to glory.

Quest. What are the kinds, or degrees of this Assurance?

Answ. First, an Assurance, or certainty of adherence, and application, when we certainly apply, and adhere to the promise, and to Christ therein; [ I] peremptorily divolving, and casting ourselves upon him for salvation, though perhaps without evident and sensible comforts: Called a receiving of Christ, John 1.12. A cleaving to the Lord with full purpose of heart. Acts 11.23. so that if we must perish, we will perish believing: This is the lowest step of assurance which every true Believer hath.

Secondly, a certainty of evidence or experience: when by the reflection of [ II] conscience, or faith upon ourselves, and our own acts, or by the testimony of the Spirit of God, we evidently see that we are in the state of grace, experimentally discerning what God hath done for us, and that upon such and such grounds, effects of grace, or other discoveries, as being a new creature, 2 Cor. 5.17. walking in the light, 1 John 1.7. walking after the Spirit, not after the flesh, Rom. 8.1. loving the brethren, 1 John 3.14. This assurance is usually attended with much comfort, and joy; yet every Christian attains not to it, but should labor hard for it: It belongs rather to the well-being, then to the being of a Christian.

Thirdly, an unstaggering certainty, or full assurance, when there is such a [ III] full persuasion as overcomes all doubts, fears, and unbelief: such was Abraham's, Romans 4.17, &c. This is the highest pitch of Assurance attainable in this life, and next to celestial enjoyment, which few attain unto.

Quest. How may the truth of assurance be discerned? seeing some that have it, think they have it not, and others that have it not, think they have it.

[ I] Answ. First, try it by the qualifications of the persons assured; as,

1. Hast thou been troubled in conscience with fears about thy natural condition, and thy soul kindly humbled in thee: The spirit of bondage goes before the spirit of Adoption, Rom. 8.15, 16. with Matth. 11.28. Isaiah 61.1, 2.

2. Hath thy humbled b • oken heart been furnished with saving faith. First we believe, and then we are sealed with the holy Spirit of promise, Ephes. 1.13.

3. Hath the Spirit been given to thee? we must first have the Spirit, before we can know the things that are given us of God, 1 Cor. 2.12.

[ II] Secondly, by the grounds and causes of assurance, which are

1. Divine testimony by audible voice, as Christ assured those, Mat. 9.2, 5, 6. Luke 5.20, 23. and 7.47, 48. and 23.42, 43. But this was extraordinary, and is not now to be expected.

2. The lively exercise of faith, reflecting on its own acts, and seeing it self believing: and these acts are, 1. Direct: and these again, either receptive of Christ: as, Joh. 1.12. or operative from, and by Christ received, as Acts 15.9. Rom. 5.1. Gal. 5.6. 2. Reflexive, when faith looks back upon its own acts thus receiving Christ, and thus acting. So Paul knew whom he had believed, 2 Tim. 1.12.

3. The testimony of our own renewed and sanctified conscience, according to the Word of God, witnessing our good estate: The spirit of man is the candle of the Lord, &c. Prov. 20.27. Tells us what's in us, 1 Corinth. 2.10, 11, 12.

4. The testimony of the Spirit of God purposely given us to this end, 1 Joh. 3.24. and 4.13. 1 Cor. 2.12. the Spirit is the author of our assurance: 1. As a seal, Eph • s. 1.13. sealing us after we believe, as v. 14. 2. As an earnest of our inheritance, Ephes. 1.14. 3. As a joint witness with our spirits, Rom. 8.16. clearing up our spiritual evidences, and enabling us to discern them, as 1 Cor. 2.9. &c. 1 Joh. 2.27.

[ III] Thirdly, by the fruits, and effects of it whereby its distinguished from presumption: as

1. True assurance mightily provokes to self-purifying, to holiness in heart and life; as, 1 John 3.2, 3. whereas presumption emboldens in sin.

2. It stirs up fervent desires, and longs after the Gospel of Christ; they long for the sincere milk of the word, 1 Pet. 2.2, 3. But presumption breeds disaffection to it, Psalm 50.16, 17. such either desire it not at all, or not the sincere milk of the word, or not in reference to growth.

3. It makes the soul incomparably to desire communion with God and Jesus Christ, as we see in the Church, Cant. 2.6, 7, 16, 17. with Cant. 3.1. to 6. and 5.2. and 6.4. How doth David mourn for want of the sense hereof? and pray for it? Psal. 51.8, 12. But presumption knows not what communion with Christ means.

4. It notably engageth those that have it to serve, and honor God in their places to the uttermost. God assures Joshua, that he will never leave him nor forsake him, Josh. 1.5, 6. and Joshua resolves, that whatever others do, he, and his house will serve the Lord, Josh. 24.15. so in Paul, 1 Cor. 5.14, 15. and in David, Psalm 118.28. But presumption contemns God, Job 21.14, 15.

5. True assurance singularly supports and comforts the heart in deepest tribulations: as we see in Job, chap. 19.25, &c. and Paul, 2 Corinth. 1.12. But presumption in such cases is a miserable comforter.

6. It fills us with joy in hope of glory when tribulation hath done its worst, Rom. 5.1, 2, &c. But presumption hath no true hope of another life, Ephes. 2.12.

Quest. How may this assurance be attained and retained?

Answ. First, be much in self-examination that we may find where our evidence [ I] clearly lies, 2 Cor. 13.5.

Secondly, quench not, grieve not the Spirit, 1 Thes. 5.19. Eph. 4.30. by [ II] any known sin, for the Spirit is given us that we might be assured, and know the things that are given us of God, 1 Cor. 2.10, &c. and he assures us convincingly, clearly and satisfactorily, Rom. 8.16. Eph. 1.13, 14. with 1 Joh. 3.24. and 4.13.

Thirdly, cherish and improve all our graces; for every grace hath evidence in [ III] it, especially assuring graces; as knowledge, Col. 2.2. Faith, Heb. 10.22. and Hope, Heb. 6.11, 18, 19.

Fourthly, constantly exercise ourselves herein to have a conscience void of [ IV] offense towards God and man, in all parts of well-doing. Acts 23.1. and 24.16. Rom. 8.16. 1 Joh. 3.18, 19, &c. 2 Cor. 1.12. Isa. 32.17. Prov. 14.26. Psalm 50.23. Joh. 14.21.

Fifthly, Remember former experiences of assurance. So Psal. 77.7, 8, 9, 10. [ V] and 61.2, 3. and 71.5, 6, 20.

Sixthly, labor to get out of those conditions which are prejudicial, and obstructive to assurance; which are [ VI]

1. The infancy of grace: such have not their senses exercised to discern their condition, Heb. 5.13, 14. Labor to be grown men, 1 Cor. 14.20. 2 Pet. 3.18.

2. The spiritual slumber, or sleep of security: then our evidences sleep with us; as, Cant. 3.1, 2. and 5.2, 3, 6.

3. The spiritual swoon of desertions. For when God withdraws the light of his countenance, we discern not our spiritual life, Psalm 22.1. and 77.7, &c. and 88.14, &c.

Labor therefore to remove desertions, the conflicts of temptations, and other soul-distempers.

Seventhly, diligently, and skillfully improve those notable assuring Ordinances, the Word, the Lord's Supper, and Prayer. For, 1. The Word was written [ VII] that believers might know that they have eternal life, 1 Joh. 5.13. Joh. 15.11. 1 John 1.4. Let it therefore dwell richly in us, Col. 3.16. 2. The Lord's Supper seals up remission of sins, Mat. 26.27, 28. Communion with Christ, 1 Cor. 10.16, 17. and interest in the new Covenant, 1 Cor. 11.24, 25. 3. Prayer, which pierceth heaven, creeps into the bosom of God, and often furnisheth the doubting soul with assurance, Joh. 16.24. David oft began his prayers with doubting, but concludes with assurance: as Psalm 6.1, &c. 8.9▪ and 31.21, 22. and 13.1, 2, 5, 6.

Quest. What Motives may stir us up to labor for assurance?

Answ. First, the want of it exposeth the dear children of God to many miseries; As,

1. It argues great weakness of grace: and that they want the anointing of the spirit, 1 Joh. 2.27. 1 Cor. 2.11. but we should not be always • bes, 1 Cor. 14.20. Eph. 4.12▪ &c. 2 Pet. 3.18.

2. It argues strength and prevalency of corruptions, and temptations, as in David, Psal. 51.8, 12.

3. Or spiritual desertions, the Lord having for a time forsaken the soul, and withdrawn himself, as in the case of David, Psal. 22.1. Heman, Psal. 88.14, &c. As • ph, Psal. 77.7, &c. the Church, Cant. 3.1, 2. and 5.6, 7, 8.

[ II] Secondly, the want of it is a great cause of Christians dejectedness, and uncomfortableness: For till we know that we are in the state of grace, we want comfort: as it was with Hagar when she saw not the fountain, Gen. 21.16, 19. and with the Disciples, whilst their eyes were holden that they knew not Christ, Luke 24.14, 15. and with Mary Magdalene, when she knew not of Christ's resurrection, Joh. 20.14, 15. So if we be close by the well of grace; if Christ be present with us, yea, in us, if we know it not, we are full of tears and sorrow. Though Nathan told David, 2 Sam. 12.13. that God had put away his si • , yet because he had not the sense of it, he wanted the joys of God's salvation, Psalm 51.8.12.

[ III] Thirdly, God hath often commanded us to labor for this assurance, as, 2 Pet. 1 10. 2 Cor. 13.5. H • b. 10.22. and 6.11.

[ IV] Fourthly, it's possible, if we will take pains, that we may attain to this assurance: Proved, 1. From the many Scriptures intimating it, Joh. 14.21. Rev. 2.17. 1 Cor. 2.9, 10, 13. 1 Joh. 2.3, 5. and 3.2, 14, 19. and 4.13. and 5.13, 19. 2. The nature of Knowledge, Faith, and Hope tend to it, Col. 2.2. Heb. 2.1, 15. and 6.11. 3. Many of God's people have attained to it, as Job 19.25, 26, 27. David ▪ implied, Psal. 51.8, 12. Hezekiah, 2 King. 20.3. Thomas, John 20.28. Peter, John 21.15, &c. Paul, 2 Tim. 1.12. the Church, Cam. 2.16. and 7.10.

[ V] Fifthly, it's richly worth all our best endeavors. It's a jewel of great price, and no stranger shall entermeddle with their joy, Prov. 14.10.

Quest. But how will you prove that a Christian may be assured of his salvation?

[ I] Answ. First, • here is scarce any eminent Christian in the whole book of God, but hath set his seal to this truth by his own particular experience, and it is confirmed by the present experience of many thousands, 1 John 5.13. the drift of Saint Johns Epistle is, that Christians might have assurance: Besides, the means whereby they attained to assurance are common to all Christians; they have the spirit dwelling in them; they have the fruits of the Spirit, and a sweet testimony of their own spirits: Peter also exhorts all to give diligence to make their calling, and election sure, 2 Pet. 1.10. therefore if it came only by extraordinary Revelation, to what end were our diligence?

[ II] Secondly, if we search into the nature of faith, we shall see that it tends much to assurance. For there is a double act of faith. 1. Actus primus, the first act, whereby I believe in Christ for the remissiom of my sins, and justifying of my person, which is properly justifying faith. 2. Actus ex fide emanans, an act flowing from faith, by which I believe that my sins are remitted, Rom. 5.1. Assurance is nothing but Apex fidei, the highest degree of faith. The hand of faith lays hold on Christ, and knows that it receives him: and the want of assurance comes from the imbecility of faith.

[ III] Thirdly, from the nature of the promises: for this is the drift of them, as it is, Heb. 6.18. that the heirs of promise might have strong consolation. But what sweetness can a Christian draw from a promise till he knows that it belongs to him? will it enrich a man to know that there are Pearls, and Diamonds in the world? Nay it's rather a vexation to know that there are spiritual dainties, but they belong not to me. God hath given his Word, his Oath, his Seal, his Earnest, and all to this very end that a poor Christian may be assured of his salvation, and that he might have strong, and vigorous consolation.

[ IV] Fourthly, from the nature of Christian hope, which is certain, and infallible: It looks upon good as to come, and as certain to come. That good which Faith sees, Hope waits for. Faith eyes it as present, but yet at a distance, and Hope tarries for it till it come, Heb. 6.19. which Hope we have as an Anchor of the soul, both sure and steadfast. Hope were but a poor Anchor if it should leave the soul to uncertainties, to the courtesy of a wave; to the clemency of a Rock, to the disposing of a storm. But this Anchor pierces within the veil, it will be sure to have fast hold, it will fix upon Heaven itself, &c. Again, Rom. 5.2. we glory in hope, &c. But its a poor glory to triumph in uncertainties, and before the victory: theres little cause of joy till the soul be provided for eternity, and till it know it self to be in this safe condition. A probable hope indeed will bear up, and support the soul; but it will not quiet and satisfy the soul. Christian hope, when it is in its full vigor, is all one with assurance, Rom. 5.5. Hope makes not ashamed: but if hope could be frustrated, it might make ashamed.

Quest. What is the manner how Christians are assured of their salvation? or how shall we know that our graces are true, and not counterfeit?

Answ. Many characters of true grace might here be given: as that it must flow from a principle of sincerity, from a principle of love: that it must be conformable to the grace of Christ. But all this will not satisfy the soul, which will still question, how shall I know that my graces are such? so then that which we must ultimately resolve it into is that double Testimony, Rom. 8.16. The same Spirit beareth witness with our spirits that we are the sons of God : both these witnesses do fully agree, and make up one entire testimony, so that the soul may say here, as Paul doth, Rom. 9.1. I speak the truth, I lie not, my conscience bearing me witness by the Holy Ghost. So that the whole work of assurance is summed up in this Practical Syllogism. Whosoever believes shall be saved; but I believe, therefore I shall certainly be saved. The Assumption is put out of doubt: For, 1. Conscience comes in with a full Testimony which is better then a thousand witnesses, 1 John 3.10. He that believes hath a witness in himself. So 1 John 3.21. If our heart condemn us not, then have we confidence towards God.

Ob. But Jer. 17.9. the heart is deceitful above all things, how then can we trust it?

Answ. First, some understand it of the unregenerate heart: of which it [ I] is said, All the imaginations of the thoughts of man's heart, are altogether evil.

Secondly, the drift of the text is to show the deceitfulness of men's hearts [ II] in respect of others: for its brought in by way of Objection, thus: the Jews • an delude the Prophets, and so think to evade the curse? No, I the Lord search the hearts ; all is naked in my sight, Jer. 17.10. Heb. 4.13.

Thirdly, its true, the sincerest heart is very deceitful. So was David's. [ III] Psa. 19.12. Who can know the error of his ways? No man can be acquainted with every turning and winding of his heart: But this hinders not but that he may know the general frame and bent of his heart. The soul knows which way its faculties stream with most vehemency. Conscience cannot be bribed, it will give in true judgment, especially an enlightened conscience. There is none, but if he search and examine his soul in a strict, and impartial manner, may know whether he be sincere or no, 1 Cor. 2.11. Who knows the things of a man, but the spirit of a man that is in him. Else why are we so often enjoined, to search, and try, and examine our hearts, &c. if after all our diligence we may be deceived.

Ob. If by the testimony of conscience, men may know the frame of their spirits, whether they be upright or no, why then are not all true Christians assured of their salvation? have they not their hearts and consciences about them?

Answ. First, many are not so well acquainted with their own hearts as they [ I] should: they do not search and try their ways: they have a treasure, but know it not.

Secondly, eternity doth so amaze and swallow up their thoughts when they [ II] think of it, that they are ready to tremble, though they be secure; as a man on an High Tower knows that he is safe, & yet when he looks down he is afraid of falling.

Thirdly, conscience sometimes gives in a dark and cloudy evidence when its [ II] disquieted, and lies under new guilt, so that then the soul cannot so clearly read its own evidences. It may be it hath dealt hypocritically in someone particular, and therefore begins to question all its sincerity. The conscience indeed doth not always give in a clear and full Testimony, but sometimes it [ III] doth, and that with absolute certainty.

Come we then to the second Testimony, the great and the supreme witness of the Spirit, not only the gifts and graces of the Spirit, but the Spirit itself.

Ob. This seems to be the same with the former: for we cannot know our sincerity till the Spirit reveal us to ourselves: The soul cannot see its own face, till the Spirit unmask it?

Answ. We grant that to the least motion in spirituals there is necessarily required the concurrence of the Holy Ghost, but yet there is a great difference between the working of the Spirit, and the witness of the Spirit; there is an efficacious work of the Spirit when faith is wrought in the soul: but yet there is not the Testimony of the Spirit, for then every believer should be presently sealed. So that thou • h the Testimony of our own spirit cannot be without the assistance of God's Spirit, yet its clearly distinct from the Testimony of the Spirit: For here the Spirit enables the soul to see its graces by the souls light: But when it comes with a testimony, then it brings a new light of its own, and lends the soul some auxili • y beams for the more clear revealing of it.

Quest. What kind of testimony is that of the Spirit?

Answ. First, its a clear testimony, a full and satisfying light which scatters all clouds and doubts, 1 John 3.24. By this we know that he dwells in us, by the Spirit which he hath given us. If an Angel should tell us so, there might be some doubt about it: but the inward Testimony of the Spirit is more powerful, then if it were by an outward voice.

Secondly, a sure Testimony: For its the witness of the Spirit, that can neither [ I] deceive, nor be deceived, 1. He cannot deceive, for he is truth it self. 2. He cannot be deceived, for he is all eye, Omniscience itself. He dwells in the bosom of God, and is fully acquainted with the mind of God: Its such a certainty as makes them cry Abba Father, and that with confidence. Its opposed to the spirit of bondage, and therefore takes away all doubtings, yea, the [ II] very end why the Holy Ghost comes to the soul, is to make all sure, and therefore he is called a Seal, and an • arnest. Now he assures the soul.

1. By a powerful application of the promise: For as faith appropriates the promise on our part, so the Spirit applies it on God's part. This spirit of adoption seeks love, and peace, and pardon; and that by a particular application of the promise to us: as when the promise of pardon of sin, and life everlasting is generally propounded in the Ministry of the Word, the Holy Ghost doth particularly apply it to the heart, and so seals up the promise to the soul.

2. By a bright irradiation or enlightening of the soul, clearing its evidences, discovering its graces, and showing them to be true, and not counterfeit, 1 Cor. 2.12. We have received the Spirit, which is of God, that we might know the things which are freely given us of God.

Ob. But many think they have the Spirit when they have not: Satan transforms himself into an Angel of light?

[ I] Answ. First, one man's self-deceit doth not prejudice anothets certainty. A man in a dream, thinks himself awake when he is not: yet for all this, a man that is awake may certainly know that he is so.

[ II] Secondly, the Spirit comes with a convincing light, and gives a full manifestation of his own presence: so that we may sooner take a Glow-worm for the Sun, then an experienced Christian can take a false delusion for the light of the Spirit.

Thirdly, the Spirit of God witnesseth according as the Word witnesseth: Try [ III] the spirits: To the Law, and to the Testimonies, &c. the Scripture was endited by the Spirit, and the Spirit cannot contradict himself: so that whosoever rebels against the light of the Word, shall never have the light of the Spirit.

Quest. Seeing, as the Spirit breaths when it pleases, so it shines when it pleases, whether then may a Christian that hath but the single Testimony of his own Spirit, be assured of his salvation?

Answ. The witness of our own spirit is a true assurance, though it be not so clear an assurance. I may see a thing certainly by the light of a Candle, yet I may see it more clearly by the light of the Sun. The light of the Spirit may and doth often withdraw itself, and leave us only the witness of our own spirit, and yet then the soul hath assurance.

Quest. But what if I have not the witness of God's Spirit, nor • of my own neither?

Answ. Have recourse to former assurance. Doest thou remember that once thou hadst a sweet serenity of soul? that an enlightened conscience upon good grounds did speak peace to thee? Didst thou never see the light of the Spirit crowning thy soul with satisfying beams? then be sure that thou art still in the same condition; for there is no total falling from grace: God's love like himself is immutable. The Spirits testimony is of eternal truth. So did David, when his joy was extinguished, and he would fain have it lighted again, Psal. 51.12. Restore unto me the joy of thy salvation, and uphold me with thy free Spirit ; whence are implied, 1. That for the present it was taken away. 2. That he had it. 3. He remembered that he had it, and therefore prays to have it restored. David's own spirit was now very unquiet, and God's Spirit had withdrawn itself, and now his best refreshing was his former assurance. Remember this, that the least drop of true grace shall never be exhausted: the least spark of true joy shall never be extinguished.

Quest. But suppose we have neither the Testimony of God's Spirit, nor of our own, nor can recall former assurance, what shall the soul do then?

Answ. In such a time look to the beginnings of grace: Look now to the souls prizing of a Christ: to the whimperings after the breast: to the longings and breathings after its beloved, thoughts upon him, desires after him, endeavors for him: theres much comfort and sweetness in these: I, and some kind of Assurance. For,

First, God that hath begun this great and good work in thee, will never give [ I] it over till it be full and complete; He uses not to leave his works imperfect: The very first motions are of his own planting, and shall lack no watering for increase.

Secondly, the least seed of grace, as its choice and precious, so its vigorous and [ II] active: it will never leave working till Christ be formed in thee: Who hath despised the day of small things? Zach. 4.10. He that is richest in grace began with a small stock: Improve but present strength, and God will send thee in fresh supplies, that thou mayest walk from strength to strength.

Thirdly, if thou canst not spy out any grace in thyself, borrow light of another: [ III] Lay open thy soul to an Interpreter, one of a thousand, that may explain thy condition better then thou canst thyself, Job 33.23. He'll show thee, here is grace, and there is grace, and theres an evidence, &c.

Quest. But what if after all this, there is a total eclipse, all clouds and blackness and darkness, and the very valley of the shadow of death?

Answ. First, when there is no certainty of evidence, yet even then have a certainty [ I] of Adherence and Recumbency. Now grasp a Promise: roll thyself upon the free grace of God in Christ. Say, If I perish, I perish, and though thou kill me, yet will I trust in thee. Like men ready to be drowned, take fast hold, Cast Anchor, though in the dark.

[ II] Secondly, Study self-denial: Though thou long and breath after assurance, yet resign up thyself wholly to God's Will, and be content to want it if he see it best for thee. Take heed of murmuring. Throw thyself at God's feet, and say, O my God, I will bless thee for those eternal treasures of sweetness that are in thee, though I should never taste of them. I will bless thee for those smiles of thy face which thou bestowest upon others, though thou wilt not cast one gracious look upon my soul: I will bless thee for those rich offers of grace thou makest to me, though I have not a heart to lay hold of them.

[ III] Thirdly, put thy soul into a waiting posture, and stay till he please to display some of himself to thee: The patient expectation of the poor shall not perish for • ver, Psal. 9.18. One beam of his countenance is worth waiting for all thy life-time: yet wait upon him in Prayer, in his Ordinances, where the Spirit breaths, and God shows his face: Thus wait upon him in his own way: yea, and in his own time too: think not time tedious; He that believes makes not haste, Isa. 28.16. Consider that God is all this while preparing thee, and making thee more capable of his love: yea, suppose the worst, that thou shouldest die under a cloud, as Christ did, yet thy condition is safe: thou shalt then come to a full assurance, nay, to a full possession of thine inheritance.

Quest. What are the special sealing times wherein Christians have this Assurance?

[ I] Answ. First, sometimes at their first Conversion: when the spirit of bondage hath past upon the soul, and by a strong conviction hath applied particularly guilt and wrath unto it: then the Gospel brings welcome news of a pardon, and the Spirit of Adoption applies grace and mercy to the soul, this makes strong impressions of joy, and causeth them to cry out, I am my Beloveds, and my Beloved is mine, Cant. 2.16. Hos. 11.1. When Israel was a child, then I loved him. I taught Ephraim also to go, taking him by the arms, &c. God hath a special care of tender plants, and Christ doth the rather reveal his love to young Converts for their encouragement in the ways of grace: He oiles the wheels of the soul: and imprints the sense of his love, which constrains them to obedience : And hence it is, that young Converts are usually so active in the ways of Religion; so forward and vehement.

[ II] Secondly, Sacrament-times are sealing times: For in the Lord's Supper we have the New Covenant sealed up to the soul: the soul hath not only his graces increased, but they are printed clearer: there we have plain and visible demonstrations of the love of a Savior, and have the sense of this love given into our hearts: we feed not only upon Sacramental bread, but upon hidden Manna too; Here's a feast of fat things ; the soul is satisfied as with marrow and fatness. For the two great ends of this Sacrament to a Christian are, 1. Growth in grace. 2. Sense of grace. Christians come hither, ad corroborandum Titulum, to confirm their Title; and yet we must not think that every true Christian that comes to the Sacrament, must needs have assurance: For

• 1. Believers themselves may receive unworthily: as the Corinthians came together for the worse, and not for the better, and therefore were chastened of the Lord, &c. 1 Cor. 11.32.
• 2. Many that have much joy and sweetness from the Sacrament, yet may not have it in so high a measure as to amount to Assurance: All that truly partake of these heavenly dainties, do not go away equally satisfied; Some have but a taste to cherish them, others have a full draught, which doth mightily cheer them.

[ III] Thirdly, times of employment are sealing times: when God intends us for some great and eminent service: he first sheds some of his love into their hearts, which constrains them to obedience, and encourageth them in it. Moses would not stir without assurance of God's presence. So God calls Joshua to an honorable employment, and prepares him for so great a work, with a promise of himself and his love: Fear not, be of good courage, I am with thee. I will never fail th • e, nor forsake thee. So when God called Abraham to that great work of sacrificing his son, he first warms his heart with his love, and seals up the Covenant of grace to him, and tells him, I am God all-sufficient: I am thy Buckler, and thy exceeding great reward. And thus he dealt with the Prophets and Apostles, when he sent them upon great and dangerous messages: he assures them that his directing and protecting mercy shall accompany them, and this made them so undaunted.

Fourthly, praying times are sealing times: the same Spirit that endites the [ IV] prayer, seals it up. When Hannah had prayed, 1 Sam. 1.18. the text saith, that her countenance was no more sad. As its privilege of Assurance, that then we may with confidence cry Abba, Father, so also its a great means to get assurance; Besides, we may pray for assurance, and be importunate for one smile of his face, and his bowels will not let him deny us: Hence such as are most frequent and powerful in Prayer, are most blest with assurance.

Fifthly, times of outward exigencies are s • aling times, 2 Cor. 4.16. [ V] Though our outward man decay, yet our inward man is renewed daily: when all provision failed the Israelites, then Manna was rained down: so is this hidden Manna provided for sad and cloudy times: except in the case of total desertion, when the soul hath not the least glimpse shining upon it: But in outward and temporal distresses God uses to reveal himself more immediately unto them: and though the creature frown, yet he smiles upon them. Believers are God's friends, and it is not the part of a friend to forsake them in the saddest times. When Saint John was banished into the Isle of Pa • mos, God shows him that glorious Revelation; Paul and Silas, when in prison, are full of joy: and so with Hezekiah.

Sixthly, times of victory and conquest over lusts and temptations, are sealing [ VI] times: God after such victories will give his people a triumph, Rev. 2 17. To him that overcomes will I give to eat of the hidden Manna : Thus when Paul was conquering that great temptation, 2 Cor. 12.9. God then strengthens him with this, My grace is sufficient for thee : So it was with that noble Marquess of Vico : He never had such joy at Naples as he had at Geneva, when he had conquered all temptations, and had trampled upon all relations for a Savior. So the Mourners in Ezekiel, that would not yield to the abominations of the times, must have a seal set on them. So that Virgin-company in the Revelations, Ezek. 9.4. Rev. 7.3.

Quest. What use must Christians make of Assurance, when God gives it in to them?

Answ. First, Times of assurance should be times of humility and dependence [ I] upon God; when Moses had been so long conversing with God on the Mount, presently at the foot of the Mount he meets with matter of humiliation: the people having made them a golden Calf. When Paul had been in the third Heavens, then comes a Messenger of Satan to buffet him, lest he should be exalted a • ove measure. Pride, as it twines about the sweetest graces, so it devours the sweetest comforts. Yet there is nothing that tends more to self-abasement, then the beholding God's face, and the seeing of his glory, this will make the soul abhor itself in dust and ashes. None here ever saw more of God's face then Moses and Paul, and there were none that ever had lower apprehensions of themselves.

Secondly, Times of assurance should be times of trampling upon the creature, [ II] and scorning of things below: we should not take care for corn, and wine, and oil, when God lifts up the light of his countenance upon us: when we are in our Fathers house, and the fatted Calf is slain, we should not still feed upon husks: when we are clothed with the Sun, we should trample the Moon under our feet: and let others scramble for the world, who have nothing else to live on.

[ III] Thirdly, Times of assurance should be times of more watchfulness, and accurate walking with God. To sin against revealed love is a killing aggravation. To sin against light is too much, but to sin against love is a great deal more: This aggravated Solomon's Idolatry, 1 Kings 11.9. that he turned from the God of Israel that had app • ared to him twice. To provoke God in a wilderness, is not so much as to provoke him in a Paradise. Take heed therefore of turning the grace of God into wantonness: but if God give thee a sense of his love, walk mo • e steadfastly and accurately before him.

[ IV] Fourthly, Times of assurance should be times of inviting and encouraging others in the ways of grace, as David did. Psal. 34.8. O taste and see how gracious God is. Men look upon Religion as a rigid and austere thing, that comes to rob them of their joy: but thou canst tell them of the sweetness that is in the ways of grace: thou canst assure them that all the ways of wisdom are pleasantness: Thou canst show them the goodly fruits of Canaan, that were cut down at the brook Esh • l. Thou canst assure them that there is no such joy to be found in the ways of sin: that spiritual joy is the most clarified joy: that its solid joy, and lasting joy. All the creatures make but a blaze: but the least spark of this is immortal.

[ V] Fifthly, Times of assurance should be times of storing up comforts against times of scarcity: Now treasure up beams, heap up light, store up hidden Manna : though kept, it will not breed worms: storing up of former evidences is a good provision against a cloudy day.

[ VI] Sixthly, Times of assurance should be times of breathing after full possession. The espoused soul should long after the Nuptials: for the full consummation of its joy: Say, Is there such sweetness in one cluster of Canaan, what shall there be in the full Vintage? Is there such glory in one beam of God's face, what shall there be in an eternal Sunshine?

Quest. Who are the great enemies to this doctrine of Assurance?

Answ. Principally, the Papists and Arminians.

Quest. Upon what account do they so oppose it?

[ I] Answ. First, the Papists lay too much stress upon good works: Now assurance is too goodly a structure to be built upon such a foundation: they part stakes between grace and merit, and so leave the soul in a tottering condition. For they that would build their hopes upon their own good meanings, and their own good wishes, and good resolutions, and good works, when they have done all, they have built but the house of the Spider. But if men would but look to the ebbings and flowings of their own spirits, to the waxings and wainings of their own performances, surely they would acknowledge that they cannot fetch a Plerophory out of these. Assurance cannot be founded on a bubble; It must be built upon the free love of God in Christ; upon his royal word and oath: upon the witness of the Holy Ghost, and seal of God himself, or it can never be had. Hence dying Bellarmine was forced to acknowledge that the nearest way to Assurance was only to rest upon the free grace of God in Christ.

[ II] Secondly, they take away the clasping and closing power of faith itself: by which it should sweetly and strongly embrace its own object; they would have the soul dwell in generals, they resolve all the sweetness of the Gospel either into this universal, Whosoever believes shall be saved, or into this conditional, If thou believest thou shalt be saved. Now this is so far from Assurance, that the devils themselves do thus believe, and yet tremble. They will not allow the soul to break the shell of a Promise, so as to come to the kernel; They allow not faith to say, My Lord, and my God.

Thirdly, they deny Perseverance, and therefore must needs deny Assurance. [ III]

Yet the Arminians would reconcile Assurance and non-Perseverance. They allow a man a little brief Assurance for a moment: a br • ve fulgur : a little shining of joy, that only shows itself that it may vanish: their meaning amounts to thus much: For that moment that thou art in the state of grace, thou mayest be sure of it: but thou canst not be sure that the next moment thou shalt be in the state of grace: and thus they think the grace of God to be as mutable and inconstant as themselves are: whereas all God's children are preserved by the Power of God through faith unto salvation : and many of them can say with Paul, Rom. 8. ult. I am persuaded that neither life, nor death, nor Angels, &c.

Fourthly, they never had any assurance themselves, and so deny it unto others. Thus the fool saith in his heart there is no God, because he never had communion [ IV] with him: A blind man saith there is no Sun, because he hath not eyes to see it. A deaf man believes not that there is such sweetness in Music.

Upon this account Mr. Baxter denies assurance, because he never met with any, nor can hear by others of any that have it, except some melancholy women that pretend to it, and that for a moment only: But if he read the life of Mr. Ignatius Jordan of Excester, and of Mr. John Bruen of Bruen Stapleford, he shall find that they not only had assurance, but maintained it for many years without interruption: the like he may find of many others in my first Part of Lives : and in my Mirrour or Looking-glass.

Ob. But Solomon saith, Eccl. 7.1. No man knows love or hatred, therefore no man can be assured of his salvation?

Answ. They leave out the latter words, by all that is before him, which show Solomon's meaning to be this, that no man can know whether God loves him, or hates him by any outward thing, as by prosperity or adversity, by health or sickness, &c. wherein all things fall alike to all, good and bad.

Ob. But he saith again, Prov. 28.14. Blessed is the man that feareth always. and if we must always fear, then we cannot be assured of our salvation?

Answ. First, we must distinguish of fear: It is either filial or servile: the [ I] former is here meant, and so a child may fear his fathers anger, though he fear not to be cast off by him. This childlike fear abolisheth not confidence, but confirms it.

Secondly, though we must fear ourselves, and our own weakness, to provoke [ II] us unto watchfulness, yet withal we may fear to offend God for his goodness, which strengthens our confidence.

Ob. But Saint Paul saith, Rom. 11.39. Who knows the mind of the Lord? or who was his Counselor? therefore we cannot know that we shall be saved?

Answ. First, his meaning is, that we cannot know the mind of God à priori, [ I] before he hath revealed it, but then we may: Thus we know our election by our vocation, 2 Pet. 1.10.

Secondly, Or thus: we know not the reasons of many of God's actions and [ II] dispensations, neither are they curiously to be searched into, as David professeth for himself, Psal. 131.1. But ā posteriori we may, as the cause may be proved by the effect, the Sun by its beams, the fire by heat, &c.

Ob. But Psal. 19.13. David prays that presumptuous sins might not prevail over him: therefore he feared they might, and so had no assurance?

[ I] Answ. First, David was not in doubt because he prayed so, but rather certain of the contrary, because of this prayer of faith, as 1 John 5.14, 15. This is the confidence that we have in him, that if we ask anything according to his Will, he heareth us: and if we know that he heareth us, whatsoever we ask, we know that we have the Petitions that we desired of him.

[ II] Secondly, Prayer is a means of certainty, no sign of uncertainty: we pray for pardon of sin, and yet believe it.

Ob. But Saint Paul saith, 1 Cor. 4.4. I know nothing by myself, yet am I not hereby justified; but he that judges me is the Lord, therefore he had not assurance?

[ I] Answ. First, Paul was not justified by any good thing in himself, had he therefore no assurance? Can a man say, I know that I live not by stones, therefore I cannot know that I live: this is a non sequitur.

[ II] Secondly, though he was not justified by his own righteousness, yet he was assured of God's grace, and of his Justification by faith, as appears, Rom. 8.38. Gal. 2.16, 20. Phil. 3.8, 9.

Ob. How can a child of God be assured of his salvation, being conscious to himself, of so many and great sins?

[ I] Answ. First, all sins are remitted to those who are in Christ, and therefore there is no condemnation to them, Rom. 8.1.

[ II] Secondly, only reigning sins hinder assurance, not the remaining of sin.

[ III] Thirdly, God hath punished all the sins of his Elect in their Surety Christ, and therefore cannot again punish it in them, Rom. 3.25. and 4.25.

Ob. But I have so many doubts and fears, that I cannot have assurance?

[ I] Answ. First, doubts exercise faith, but do not extinguish it: Christ's disciples had many doubts.

[ II] Secondly, a trembling hand may receive a Gift from a Prince, and know it hath it, though it holds it but weakly.

[ III] 3. Endeavor to believe more firmly, and strive against doubtings, and God will accept it as perfect in Christ.

Ob. But Ezek. 18.24. A righteous man may fall from his righteousness, and therefore can have no assurance?

[ I] Answ. First, Suppositions are no positions: he doth not say that a righteous man may fall from his righteousness. but if he do fall, &c.

[ II] Secondly, we must distinguish of a righteous man; Some are righteous 〈 in non-Latin alphabet 〉 , in appearance only, and in the judgment of charity, and these may fall away from their righteousness, and die in their sins: others are righteous 〈 in non-Latin alphabet 〉 , in deed, and in truth: now there is a righteousness of Profession that may be lost, of which this text speaks: but the righteousness which is by faith in Christ it can never be lost: An Argument from appearance to being is not true.

[ III] Thirdly, if it be meant of a truly righteous man, then I answer, that such a righteous man may fall from the acts of grace, but not from the habits: from some degrees of grace, but not from the seed of it.

Quest. But how can assurance stand with the humble, and base esteem which a Christian should have of himself.

[ I] Answ. First, humility fights not with certainty, being an effect of it, Psal. 130.4.

[ II] Secondly, God's children have two eyes, with one they look upon themselves, and are humbled; with the other they look upon Christ and free grace, and are assured; with the first, Paul looking upon himself, cries out that he was the least of Saints, and chiefest of sinners; with the other he looks upward, and triumphs with assurance, Rom. 8.38.39.

Ob. But this is a doctrine of liberty. If men may be assured that they shall be saved, then they may live as they lust.

Answ. First, no such matter, for God will not put new wine into old [ I] bottles; God never prints his love upon the heart till it be renewed, and prepared with Evangelical meltings, and the same seal that prints his love, prints his Image also: A flinty heart will not take the seal of the Spirit; The white stone with the new name is never given, till the heart of stone be taken away. The soul must first become an Ark of the Covenant before the Pot of hidden Manna shall be put into it. Indeed if God should seal up his love to an unregenerate man, whilst he hankers after his lusts, he would make such an ill use of it, as to turn the grace of God into wantonness: when the Sun shines upon dunghills, they send forth the greater stink: but when it shines on sweet herbs and flowers, they send forth a more fragrant smell. God sets his seal on none, but such as have an happy conformity to him, and a full compliance with him: Such as have the same interests, and the same glorious ends with himself: such as delight in his Law, and feed upon his Precepts as upon an honey-comb: such as have an antipathy against sin, yea, against the very appearance of it: such as are ready to pull out their right eyes, and cut off their right hands for him: and therefore there is no danger that such will abuse their assurance to liberty.

Secondly, Sons of God that have this assurance, are led by the Spirit of God, [ II] Rom. 8.14. and therefore cannot walk after the flesh, Rom. 8.1. They are borne of God and cannot sin, i. e. wittingly, and willfully as wicked men do, 1 John 3.9. they hate it as God hates it: they hate it more then hell, and therefore there is no danger that they will abuse mercy to liberty.

Thirdly, nothing is more industrious then saving faith. It looks so to the end [Salvation] as withal its most industrious in the use of means to attain it: [ III] as reading, hearing, meditating, praying, innocent walking, patient bearing of crosses, holy living, conversing with the godly, shunning the society of the wicked, &c.

Fourthly, love is a sweeter, surer, and stronger principle of obedience then [ IV] fear. The Law indeed is an hammer to break the heart; but the Gospel is a Key to open hearts. A soul assured of God's love, how will it twine about a Precept: suck sweetness out of a command, catch at an opportunity, long for a duty! How doth it go like a Be from flower to flower, from duty to duty, from ordinance to ordinance, and extracts the very spirits and quintessence of all: such a soul will send back the streams of its affections into the Ocean: Indeed such as are frighted into obedience by fear, would soon abuse such love. But love returns love, and the love of Christ will constrain such to obedience, 2 Cor. 5.14.

Fifthly, Experience manifesteth that none walk more exactly and closely [ V] with God: then such as are most assured of his love; If we look into Heaven, there we may see the glorious Angels, and glorified Saints, that have not only a full assurance, but a full possession of the love of their God: and yet where hath God more universal and cheerful obedience then from these? Hence we pray, Thy Will be done in earth as it is in Heaven : and whereas they say, there is more danger in frail men that dwell in houses of clay; we answer,

1. They should entertain more honorable thoughts of the excellent ones of the earth, whom God now steeps in his own nature, and love, to prepare them gradually for Heaven.

2, Though there may be some unworthy dealing by them with their God, yet these flow only from those relics of slavish principles that remain in them, from some fragments of the old leaven that was not purged out, not by virtue of a Gospel Plerophorie. Doth the knowing that we are the sons of light dispose us to works of darkness? 'It is true, the sons of God may provoke him, but must they therefore needs do it under this very notion, because they know that they are sons? nay, must they do it the more for this? Truly this were greater malice then the devils themselves are capable of; it involves also a flat contradiction: because they know that they are friends, therefore they will deal like enemies: and because they know they are sons, therefore they will deal like slaves. But if they yet doubt whether assurance doth advance obedience, let them compare men assured of their salvation. 1. With others in the state of grace that want assurance, and then tell us whether they do not differ as much as a bruised Reed from a stately Cedar. What faintings and paleness is there in the one? what vigor and liveliness in the soul of the other? one is left to the pleasure of a wave, when the other lies safe at Anchor. 2. Compare them with men in an unregenerate condition, what a vast difference is betwixt them? sure you do not question whether God hath more service from the Israelites that feed upon hidden Manna ? Or from Egyptians, that feed upon Garlic and Onions? Wicked men by fears and terrors of the Law may be restrained, and may spend a few sighs, and drop a few tears sometimes, but when they are thus washed, they soon return to their wallowing in the mire: whereas they that are assured of their salvation are constant and cheerful, and uniform in their obedience.

3. That God hath other Rods enow to awaken them out of a sinful security, though he do not disinherit them. Remember what God speaks to David, Psal.