Chapter 5, A cabinet of choice jewels, or, A box of precious ointment being a… by Thomas Brooks (1669) | AskReformation

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The third Proposition is this. When you look upon your §3graces in the light of the Spirit, it highly concerns you to look narrowly to it, that you don't renounce and rejecty our ⟨p. 336⟩graces, as weak and worthless evidences of your interest in Christ, and of that eternal happiness and blessedness that comes by Christ. The works of grace (saith my Author) which consists in those divine qualities of holiness and righteousness,¹ &c. Gal. 5.22, ••. is a sure Mark, a blessed character, whereby men may know whose children they are; even as the Spartans or Lacedemonians of old are said to know what stock and linage they were of, by a mark that was made upon their bodies by the head of a Lance or Speer. I readily grant, that you must not trust in your graces, nor make a Saviour of your graces; but yet you ought to look upon your graces, as so many signs and testimonies of the love and favour of God to your souls. What certainty can there be of Election, Remission of sin, Justification or Glorification, if there be not a certainty of your Sanctification and Renovation; if that perswasion that is in you ahout your grace or sanctification be false, then that perswasion that is in you concerning remission of sin, predestination, justification and eternal salvation is false: This highly concerns all them to consider, that would not be miserable in both worlds. I know many cry up Revelations, Impressions, Visions (yea the visions of their own hearts) and speak lightly and slightly of the graces of the Spirit, of sanctification, of holiness, as evidences of the goodness and happiness of a Christians condition. There were some in James his time, who cryed up faith,² and union, and communion with Christ, but were destitute of good works. Well, what saith the Apostle? Shew me thy faith without thy works, ³and I will shew thee my faith by my works; for as the body without the spirit is dead, so faith without works is dead. Look, as the body without the spirit (or without breath, as the Greek word 〈non-Latin alphabet〉 primarily signifies) is dead; so that faith that is without works, which are as it were the breathings of a lively faith, is a dead faith. Though it be faith that justifieth the man, yet it is works that justifies a mans faith to be right and real, saving and justifying. So there were some in Johns time, viz.

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the Gnostics, who talked high of fellowship and communion with Christ, and yet walked in darkness; they lived in all impurity, ⟨p. 337⟩and yet would make the world believe that they were the only people who knew God, and had fellowship with God, but John tells us they were liars.¹ If we say that we have fellowship with him, and walk in darkness, we lye, and do not the truth. What fellowship hath light with darkness? Such walk in darkness, who promise to themselves the future vision of God's face, whilst they go on in the wilful breach of God's royal Laws. Such who say they know him, and are swallowed up in the enjoyments of him, and yet in the course of their live• walk contrary to him, such are liars. He that saith I know him; ²and keeps not his commandments is a liar. Sanctification and justification are both of them benefits of the Covenant of grace, and therefore to evidence the one by the other,³ can be no turning aside to the covenant of works: You may run and read in the Covenant of grace, that he that is justified is also sanctified, and that he that is sanctified is also justified and therefore, why may not he that knows himself to be really sanctified upon that very ground, safely and boldly conclude, that he is certainly justified. O Sirs! the same spirit that witnesses to a Christian his justification; can shine upon his graces,⁴ and witness to him his sanctification as well as his justification; and without all controversy, 'tis as much the office of the Spirit to witness to a man his sanctification, as 'tis to witness to him his justification. But you will say, Sir, pray what should be the reasons why many men have, and why some do still cry down marks and signs, and deny sanctification to be an evidence of mens justification, &c. and speak disgracefully of this practice that is now under consideration? I conjecture the Reasons may be such as follow.

the Gnosticks, who talkt high of fellowship and communion with Christ, and yet walkt in darkness; they lived in all impurity, ⟨p. 337⟩and yet would make the world believe that they were the only people who knew God, and had fellowship with God, but John tells us they were lyars.¹ If we say that we have fellowship with him, and walk in darkness, we lye, and do not the truth. What fellowship hath light with darkness? Such walk in darkness, who promise to themselves the future vision of God's face, whilst they go on in the wilful breach of God's royal Laws. Such who say they know him, and are swallowed up in the enjoyments of him, and yet in the course of their live• walk contrary to him, such are lyars. He that saith I know him; ²and keeps not his commandements is a lyar. Sanctification and justification are both of them benefits of the Covenant of grace, and therefore to evidence the one by the other,³ can be no turning aside to the covenant of works: You may run and read in the Covenant of grace, that he that is justified is also sanctified, and that he that is sanctified is also justified and therefore, why may not he that knows himself to be really sanctified upon that very ground, safely and boldly conclude, that he is certainly justified. O Sirs! the same spiri• that wit•esses to a Christian his justification; can shine upon his graces,⁴ and witness to him his sanctification as well as his justification; and without all controversie, 'tis as much the office of the Spirit to witness to a man his sanctification, as 'tis to witness to him his justification. But you will say, Sir, pray what should be the reasons why many men have, and why some do still cry down marks and signs, and deny sanctification to be an evidence of mens justification, &c. and speak disgracefully of this practice that is now under consideration? I conjecture the Reasons may be such as follow.

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Fifthly, The generality of Christians are but Lambs, §5Babes and Children in grace,¹ the springs of grace runs low in them, their fears frequently over-top their faith, and their strong passions and corruptions do often raise such a dust and smoke in their souls, that […] they might have all the world, yea if their salvation lay upon it, they were not able to discern the least measure of grace in their own souls. A little grace is next to none, small things are hardly discerned; he ⟨p. 340⟩had need to have a clear light and good eyes, that is to discern a hair, a mote, or an atom. A little grace is not discoverable but by a shining light from above. There are none so full of fears, and doubts, and questions, and disputes, about the truth of their faith in Christ, and the sincerity of their love to Christ, as those that least believe and least love. The Kingdom of God in most Christians,² is but as a grain of mustard-seed, which is the least of all seeds; and therefore▪ 'tis no wonder they see it not. The root of the matter in most Christians is but small, and that small root is often covered over with many sinful infirmities and weaknesses, and therefore we are not to look upon it as a strange thing, if we see such Christians not sensible of the root of the matter that is in them. Weak habits put forth such faint actions (and with so much interruption) that it is not an easy thing to discern whether they are the products of special or of common grace. Now most Christians having but small measures of grace, holiness and sanctification in them; and these small measures being much obscured and buried under the prevalency of fears, doubts and unmortified lusts, can speak but weakly and darkly for them; & upon this ground they are not fond of bringing in this witness of sanctification to speak for them. In civil Courts men are not ambitious to bring such witnesses to the Bar, as can witness but weakly & faintly in their case. Tis so here.

Fifthly, The generality of Christians are but Lambs, §5Babes and Children in grace,¹ the springs of grace runs low in them, their fears frequently over-top their faith, and their strong passions and corruptions do often raise such a dust and smoak in their souls, that 〈…〉 they might have all the world, yea if their salvation lay upon it, they were not able to discern the least measure of grace in their own souls. A little grace is next to none, small things are hardly discerned; he ⟨p. 340⟩had need to have a clear light and good eyes, that is to discern a hair, a mote, or an atome. A little grace is not discoverable but by a shining light from above. There are none so full of fears, and doubts, and questions, and disputes, about the truth of their faith in Christ, and the sincerity of their love to Christ, as those that least believe and least love. The Kingdom of God in most Christians,² is but as a grain of mustard-seed, which is the least of all seeds; and therefore▪ 'tis no wonder they see it not. The root of the matter in most Christians is but small, and that small root is often covered over with many sinful infirmities and weaknesses, and therefore we are not to look upon it as a strange thing, if we see such Christians not sensible of the root of the matter that is in them. Weak habits put forth such faint actions (and with so much interruption) that it is not an easie thing to discern whether they are the products of special or of common grace. Now most Christians having but small measures of grace, holiness and sanctification in them; and these small measures being much obscured and buried under the prevalency of fears, doubts and unmortified lusts, can speak but weakly and darkly for them; & upon this ground they are not fond of bringing in this witness of sanctification to speak for them. In civil Courts men are not ambitious to bring such witnesses to the Bar, as can witnes but weakly & faintly in their case. Tis so here.

1Isa. 40.11. 2 Pet. 2.2, 3. 1 John 2.1.
2Mark 4.30, 31, 32.

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Sixthly, Satan is a grand enemy to the peace, joy, comfort, assurance, settlement and satisfaction of every poor Christian; and therefore he will leave no stone unturned, nor no means unattempted,¹ whereby he may keep them in a low, dark, unsettled and uncomfortable condition. When once a poor soul is brought over to Christ, how does the Devil bestir himself to keep such a soul so under fears, doubts and bondage, as that it may not in the least have an eye to any thing that may have a proper tendency to its comfort, joy, assurance, peace or quiet. The Devil will do all he can to furnish such (as ar• begotten again by the resurrection of Christ from the dead) with all sorts of deadly weapons one of his Armoury to fight against those Arguments and evidences which make for the peace and comfort ⟨p. 341⟩of their own souls. He that shall look seriously and impartially upon the subtle, close, strong,² and rhetorical arguings of many distressed Christians (above their own natural parts) against the peace, rest, comfort, and settlement of their own souls, may safely conclude, that a hand of Joab, a hand of Satan, yea a strong hand of Satan, has been with them. He that shall please to read the life of Francis Spira (though he be no great Philosopher) yet he may easily discern with what subtlety and wonderful.³ Sophistry Satan help• him to argue against the pardonableness of his sins, and the possibility of his salvation. Satan knows how to transform himself into an Angel of light; Satan does not always appear in one and the same fashion; but he appears in as many several shapes, fashions and changes, as Proteus did among the Poets: To deceive some, he has assumed a lightsome body, as if he were an Angel of heaven▪ as if he had been a holy one, clothed with the brightness of celestial glory. To deceive others, he has appeared as an Angel of light, suggesting such things to them, and injecting such things into them, under fair and specious shows and pretences of Religion, Piety, Zeal and Holiness, which have had a direct tendency to the dishonour of God, the wounding of Christ, the grieving of the Spirit, the clouding or denying their evidences for heaven, the strangling of their hopes, and the death of all their comforts and joy. But,

Sixthly, Satan is a grand enemy to the peace, joy, comfort, assurance, settlement and satisfaction of every poor Christian; and therefore he will leave no stone unturn'd, nor no means unattempted,¹ whereby he may keep them in a low, dark, unsettled and uncomfortable condition. When once a poor soul is brought over to Christ, how does the Devil bestir himself to keep such a soul so under fears, doubts and bondage, as that it may not in the least have an eye to any thing that may have a proper tendency to its comfort, joy, assurance, peace or quiet. The Devil will do all he can to furnish such (as ar• •egotten again by the resurrection of Christ from the dead) with all sorts of deadly weapons one of his Armoury to fight against those Arguments and evidences which make for the peace and comfort ⟨p. 341⟩of their own souls. He that shall look seriously and impartially upon the subtile, close, strong,² and rhetorical arguings of many distressed Christians (above their own natural parts) against the peace, rest, comfort, and settlement of their own souls, may safely conclude, that a hand of Joab, a hand of Satan, yea a strong hand of Satan, has been with them. He that shall please to read the life of Francis Spira (though he be no great Philosopher) yet he may easily discern with what subtilty and wonderful.³ Sophistry Satan help• him to argue against the pardonableness of his sins, and the possibility of his salvation. Satan knows how to transform himself into an Angel of light; Satan does not alwayes appear in one and the same fashion; but he appears in as many several shapes, fashions and changes, as Proteus did among the Poets: To deceive some, he has assumed a lightsom body, as if he were an Angel of heaven▪ as if he had been a holy one, cloathed with the brightness of celestial glory. To deceive others, he has appeared as an Angel of light, suggesting such things to them, and injecting such things into them, under fair and specious shews and pretences of Religion, Piety, Zeal and Holiness, which have had a direct tendency to the dishonour of God, the wounding of Christ, the grieving of the Spirit, the clouding or denying their evidences for heaven, the strangling of their hopes, and the death of all their comforts and joy. But,

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The fourth Proposition is this. If this way of trying our spiritual estates by holy and gracious qualifications, were not both lawful and useful, then certainly the holy Spirit would never have prescribed it, nor never have pressed men so earnestly upon it, as we find he has done in the blessed Scripture. Take a taste, 2 Cor. 13.5. Examine your selves whether ye be in the faith; ¹prove your own selves. The precept is doubled, to teach us to redouble our diligence in this most needful, but much neglected duty of self-examination. The final trial of our eternal estates, doth immediately and solely belong to the Court of heaven, but the disquisitive part belongs to us. Here are two emphatical words in the Greek; First, [Greek or Hebrew], examine your selves. The word in the general signifies to take an experimental knowledge of any thing, that is either uncertain, unknown or hidden; most men are great strangers to God, to Christ, to Scripture, and to themselves, and therefore saith the Apostle, Examine your selves. Now if there were not sure marks and infallible signs whereby men may certainly know what their present estate is, and ⟨p. 343⟩how 'tis like to go with them in another world, the redoubled command of the Apostle would be in vain. The second Greek word is [Greek or Hebrew], prove your selves. The original word signifies a severe and diligent inquisition into our selves, so as to have a full experience of what is in us. Doubtless the Apostle would never call again and again upon us, to try and examine our selves whether we be in the faith, if it were not lawful to come to the knowledge of our faith, or of our being in the state of faithful Christians in a discursive way, arguing from the effect to the cause. So in that, 2 Pet. 1.10. Wherefore the rather brethren, give all diligence to make your calling and election sure. The Greek word translated give diligence, is very emphatical,² it signifies to do a thing not in an overly, lazy, careless way, but to do a thing with industry, vigilancy and unweariedness of spirit. Now it is granted on all hands, that election cannot be made more sure in respect of God or it self, but only in respect of us, that we may be more persuaded of it. Election cannot be made more sure than it is already, for those whom God hath elected shall be certainly glorified, but we must make it sure on our parts;³

The fourth Proposition is this. If this way of trying our spiritual estates by holy and gracious qualifications, were not both lawful and useful, then certainly the holy Spirit would never have prescribed it, nor never have prest men so earnestly upon it, as we find he has done in the blessed Scripture. Take a taste, 2 Cor. 13.5. Examine your selves whether ye be in the faith; ¹prove your own selves. The precept is doubled, to teach us to redouble our diligence in this most needful, but much neglected duty of self-examination. The final tryal of our eternal estates, doth immediately and solely belong to the Court of heaven, but the disquisitive part belongs to us. Here are two emphatical words in the Greek; First, 〈non-Latin alphabet〉, examine your selves. The word in the general signifies to take an experimental knowledge of any thing, that is either uncertain, unknown or hidden; most men are great strangers to God, to Christ, to Scripture, and to themselves, and therefore saith the Apostle, Examine your selves. Now if there were not sure marks and infallible signs whereby men may certainly know what their present estate is, and ⟨p. 343⟩how 'tis like to go with them in another world, the redoubled commnad of the Apostle would be in vain. The second Greek word is 〈non-Latin alphabet〉, prove your selves. The original word signifies a severe and diligent inquisition into our selves, so as to have a full experience of what is in us. Doubtless the Apostle would never call again and again upon us, to try and examine our selves whether we be in the faith, if it were not lawful to come to the knowledge of our faith, or of our being in the state of faithful Christians in a discursive way, arguing from the effect to the cause. So in that, 2 Pet. 1.10. Wherefore the rather brethren, give all diligence to make your calling and election sure. The Greek word translated give diligence, is very emphatical,² it signifies to do a thing not in an overly, lazy, careless way, but to do a thing with industry, vigilancy and unweariedness of spirit. Now it is granted on all hands, that election cannot be made more sure in respect of God or it self, but only in respect of us, that we may be more perswaded of it. Election cannot be made more sure than it is already, for those whom God hath elected shall be certainly glorified, but we must make it sure on our parts;

1Psal. 4.4. Vide Chrysostom on the words. Gal. 6.3, 4. 1 Tim. 6.17, 18, 19.
2[Greek or Hebrew].〈non-Latin alphabet〉.
3Rom. 8.29.30.

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The fifth Proposition is this. That other precious Saints that are now triumphing in glory, have pleaded their interest in God's love, and their hopes of a better life from graces ⟨p. 344⟩inherent.¹ I'll only point at some of those Scriptures among many others, that clearly speak out this truth; the first Epistle of John, James 2.17—ult. Job. 23.10, 11, 12. and the whole 31. Chapter of Job, Psal. 119.6. Isa. 38.2, 3. Neh. 1. ult. & 13.14, &c. Now all these Scriptures do evidently prove, that the precious servants of the Lord did take their graces for precious signs and testimonies of God's love, of their interest in Christ, and thereby received much comfort, peace and satisfaction. And truly, to deny the fruit growing upon the Tree to be an evidence that the Tree is alive, is to me as unreasonable as it is absurd: Certainly 'tis one thing to judge by our graces, and another thing to trust in our graces, to make a Saviour of our graces. There is a great deal of difference betwixt declaring and deserving Christians, they may doubtless look to their graces as evidences of their part in Christ and salvation (and the clearer and stronger they are, the greater will be their comfort and assurance) but not as causes. No man advanced free grace like Paul; no man debased his own righteousness like Paul, he counted it but dung and dross; and no man exalted the righteousness of Christ like Paul, ²and yet by this way of signs he gathered much comfort and assurance, 2 Tim, 4.7, 8. I have fought a good fight, I have finished my course, I have kept the faith, henceforth is laid up for me a crown of righteousness. How plainly, how fully doth he here conclude his right to the crown of life, from his fighting a good fight, his finishing his course (in a way of grace and holiness) and his keeping the faith.³ By this great instance you may clearly see, that a Christian may greatly exalt Christ, lift up free grace, tread upon his own righteousness (as to justification) and at the very same time take comfort in his graces, and in his gracious actings. So in that, 2 Cor. 1.12. Our rejoicing is this, the testimony of a good conscience, that in godly sincerity we have had our conversation in the world. His joy was founded on the testimony of his conscience; but from what did his conscience testify? from his sincere conversation.

The fifth Proposition is this. That other precious Saints that are now triumphing in glory, have pleaded their interest in God's love, and their hopes of a better life from graces ⟨p. 344⟩inherent.¹ I'le only point at some of those Scriptures among many others, that clearly speak out this truth; the first Epistle of John, James 2.17—ult. Job. 23.10, 11, 12. and the whole 31. Chapter of Job, Psal. 119.6. Isa. 38.2, 3. Neh. 1. ult. & 13.14, &c. Now all these Scriptures do evidently prove, that the precious servants of the Lord did take their graces for precious signs and testimonies of God's love, of their interest in Christ, and thereby received much comfort, peace and satisfaction. And truly, to deny the fruit growing upon the Tree to be an evidence that the Tree is alive, is to me as unreasonable as it is absurd: Certainly 'tis one thing to judge by our graces, and another thing to trust in our graces, to make a Saviour of our graces. There is a great deal of difference betwixt declaring and deserving Christians, they may doubtless look to their graces as evidences of their part in Christ and salvation (and the clearer and stronger they are, the greater will be their comfort and assurance) but not as causes. No man advanced free grace like Paul; no man debased his own righteousness like Paul, he counted it but dung and dross; and no man exalted the righteousness of Christ like Paul, ²and yet by this way of signs he gathered much comfort and assurance, 2 Tim, 4.7, 8. I have fought a good fight, I have finished my course, I have kept the faith, henceforth is laid up for me a crown of righteousness. How plainly, how fully doth he here conclude his right to the crown of life, from his fighting a good fight, his finishing his course (in a way of grace and holiness) and his keeping the faith.³ By this great instance you may clearly see, that a Christian may greatly exalt Christ, lift up free grace, tread upon his own righteousness (as to justification) and at the very same time take comfort in his graces, and in his gracious actings. So in that,

1Grace in the working of it, is often compared to life. Now, look as natural life is discerned by the actions thereof, as by so many signs, so also is supernatural life.
2Phil. 3.6, 7, 8, 9
3[Greek or Hebrew] is boasting; they boasted in the testimony of their consciences. O the quiet and tranquility that arises from the testimony of a mans sincerity, both in heart and life.〈non-Latin alphabet〉 is boasting; they boasted in the testimony of their consciences. O the quiet and tranquility that arises from the testimony of a mans sincerity, both in heart and life.

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Again, take that memorable instance of Job, God hid his face from him, the arrows of the Almighty stuck fast in him, Satan was let loose ⟨p. 345⟩upon him, the wife of his bosom proved a tempter to him, a tormentor of him; his most inward acquaintance deserted him, reproached him, and condemned him as an hypocrite; God writ bitter things against him, and made him to possess the iniquities of his youth, all was clouded above him, and he stripped of all the outward comforts that did once surround him; so that he had nothing left to stay him, to refresh him, to support him, and to be a comfort and joy to him,¹ but the sense of his integrity, and the evidence he had of his own uprightness, his own righteousness, Job. 27.5. Till I die I will not remove my integrity from me. Ver. 6. My righteousness I hold fast, and will not let it go; my heart shall not reproach me so long as I live. Job was under great afflictions, sore temptations, and deep desertions; now that which was his cordial, his bulwark in those sad times, was the sense and feeling of his own uprightness, his own righteousness; the sense and feeling of the grace of God in him, kept him from fainting and sinking under all his troubles. So 1 Joh. 2.3. Hereby we know that we know him, if we keep his commandments, &c. In these words two things are observable; First, that where there is a true knowledge of Christ, there is an observation of his commandments. Secondly, that by this observation of his royal Law, we may know that our knowledge is sound and sincere. He speaks not of a legal, but of an evangelical keeping of his commandments. A conscionable and serious endeavour to walk in a holy course of life, according to God's will revealed in his Word, is a most certain mark or evidence that we have a saving knowledge of God, and that we are his children, and heirs of glory. Such who sincerely desire, and unfeignedly purpose, and firmly resolve, and faithfully endeavour to keep the commandments of God; these do keep the commandments of God evangelically and acceptably in the eye of God, the account of God. So ver. 6. He that saith he abideth in him, ought himself also so to walk, even as he walked. Here you may observe two things; First, that by faith we are implanted into Christ. Secondly, that we discover our implantation into Christ by our imitation of Christ.

Again, take that memorable instance of Job, God hid his face from him, the arrows of the Almighty stuck fast in him, Satan was let loose ⟨p. 345⟩upon him, the wife of his bosom proved a tempter to him, a tormenter of him; his most inward acquaintance deserted him, reproached him, and condemned him as an hypocrite; God writ bitter things against him, and made him to possess the iniquities of his youth, all was clouded above him, and he stript of all the outward comforts that did once surround him; so that he had nothing left to stay him, to refresh him, to support him, and to be a comfort and joy to him,¹ but the sense of his integrity, and the evidence he had of his own uprightness, his own righteousness, Job. 27.5. Till I die I will not remove my integrity from me. Ver. 6. My righteousness I hold fast, and will not let it go; my heart shall not reproach me so long as I live. Job was under great afflictions, sore temptations, and deep desertions; now that which was his cordial, his bulwark in those sad times, was the sense and feeling of his own uprightness, his own righteousness; the sense and feeling of the grace of God in him, kept him from fainting and sinking under all his troubles. So 1 Joh. 2.3. Hereby we know that we know him, if we keep his commandments, &c. In these words two things are observable; First, that where there is a true knowledge of Christ, there is an observation of his commandements. Secondly, that by this observation of his royal Law, we may know that our knowledge is sound and sincere. He speaks not of a legal, but of an evangelical keeping of his commandements. A conscionable and serious endeavour to walk in a holy course of life, according to God's will revealed in his Word, is a most certain mark or evidence that we have a saving knowledge of God, and that we are his children, and heirs of glory. Such who sincerely desire, and unfeignedly purpose, and firmly resolve, and faithfully endeavour to keep the commandements of God; these do keep the commandements of God evangelically and acceptably in the eye of God, the account of God. So ver. 6. He that saith he abideth in him, ought himself also so to walk, even as he walked. Here you may observe two things; First, that by faith we are implanted into Christ. Secondly, that we discover our implantation into Christ by our imitation of Christ.

1Job 1.8 . & 2.3.

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¹The sixth Proposition is this. There are many scores of precious promises made over to them that believe, to them that trust in the Lord, to them that set him up as the great object of their fear, to them that love him, to them that delight in him, to them that obey him, to them that walk with him, to them that thirst after him, to them that suffer for him, to them that follow after him, &c. Now, all these scores of promises are made for the support, comfort and encouragement of all such Christians whose souls are bespangled with grace. But now if we may not lawfully come to the knowledge of our faith, love, fear, delight, obedience, &c. in a discursive way, arguing from the effect to the cause. What support, what comfort, what advantage shall a sincere Christian have by all those scores of promissory places of Scripture? Doubtless all those scores of promises would be as so many Suns without light, as so many springs without water, as so many breasts without milk, and as so many bodies without souls, to all gracious Christians, were it not lawful for them to form up such a practical syllogism as this is, viz. The Scripture doth plainly and fully declare, that he that ⟨p. 347⟩believeth, feareth, loveth, obeyeth, &c. is blessed, and shall be happy for ever. But I am such a one that doth believe, fear, love, obey, &c. therefore I am blessed, and shall be happy for ever. Now although it must be granted that the major of this Proposition is Scripture, yet the assumption is from experience, and therefore a godly man being assisted therein by the holy Ghost, may safely draw the conclusion as undeniable. O that you would seriously consider, how little would be the difference (should you shut out this discursive way) betwixt a man and a beast, if a man should assent to a thing unknown through an instinct and impression, and should to one who asks him a reason of his persuasion, be able to return no other answer but this; I am persuaded because I am persuaded. But,

¹The sixth Proposition is this. There are many scores of precious promises made over to them that believe, to them that trust in the Lord, to them that set him up as the great object of their fear, to them that love him, to them that delight in him, to them that obey him, to them that walk with him, to them that thirst after him, to them that suffer for him, to them that follow after him, &c. Now, all these scores of promises are made for the support, comfort and encouragement of all such Christians whose souls are bespangled with grace. But now if we may not lawfully come to the knowledge of our faith, love, fear, delight, obedience, &c. in a discoursive way, arguing from the effect to the cause. What support, what comfort, what advantage shall a sincere Christian have by all those scores of promissory places of Scripture? Doubtless all those scores of promises would be as so many Suns without light, as so many springs without water, as so many breasts without milk, and as so many bodies without souls, to all gracious Christians, were it not lawful for them to form up such a practical syllogism as this is, viz. The Scripture doth plainly and fully declare, that he that ⟨p. 347⟩believeth, feareth, loveth, obeyeth, &c. is blessed, and shall be happy for ever. But I am such a one that doth believe, fear, love, obey, &c. therefore I am blessed, and shall be happy for ever. Now although it must be granted that the major of this Proposition is Scripture, yet the assumption is from experience, and therefore a godly man being assisted therein by the holy Ghost, may safely draw the conclusion as undeniable. O that you would seriously consider, how little would be the difference (should you shut out this discoursive way) betwixt a man and a beast, if a man should assent to a thing unknown through an instinct and impression, and should to one who asks him a reason of his perswasion, be able to return no other answer but this; I am perswaded because I am perswaded. But,

1The most ordinary and safe way of coming to assurance, is the discursive way in which a believer from the fruits and effects of grace infers he hath the habit, and from the habit concludes his justification & adoption; and as this is a way least subject to delusion, so it is also most suited to a rational creature, whose way of acting is by discourse and argumentation.The most ordinary and safe way of coming to assurance, is the discoursive way in which a believer from the fruits and effects of grace infers he hath the habit, and from the habit concludes his j•stification & adoption; and as this is a way least subject to delusion, so it is also most suited to a rational creature, whose way of acting is by discourse and argumentation.