Burgess - Houston-Packer Collection BT715 .B85 1652

46 Argum.4. Argum.5. Arrum.ó. TheDocirineandufefriónefsof Signs. S e C r. I. and rotten ; for Pau/whowas a continual] Trumpet of the grace of God, who counted all his own righteoufneffedung ariddroffe tofèt up Chrifi, yet he proceed eth alfo byway of figns, 2Tim.4.5. Ihavefought a good fight, I have faifbed courte, bencetrthis laidupfor mea crown of glory 2 Cor. 1.12. Our rejoycing re this, the te(fimonyofour confcience, that ingodlyfncerity, me havebeldamconvert. lion in theworld, &c. So that by this of Paul, you mayfee, that a Chriftian mayat the fame timeexalt Civil and his grace, going out of hisown righteoufncffe for duflihcation, yet take comfortalfo from it. The Hiftory of gob doth alto abun- dantly confirm this truth, for when in the opinion ofothers Godhad caft him off asan hypocrite, yet he would not part with the comfort ofhisintegrity till death. In this cafe yob had no immediate confolations fromGod, The arrows of the Al- mightyfiuck deep in bini, he poffeffed the fins ofhisyouth, and there was nothing which did flay him, but thecomfort of hisupright heart; fo that a godly mans fenfeand feelingof Gods grace within him, isa great bulwark in time of tempta- tions : Neither is that ofthe Papìlts able to weaken thisAffertion, when they fay, Thefe experimental Inanities which arefelt in religiousduties, doonly beget a con- jeetural knowledge not an atfurauceof faith, becaufe the objelt thereof is not re- waled inScripture ; for it may well be granted that this fence of believing is not an atlof faith, and that a man Both not properly believe he doth believe , but in- wardly perceiveth and feeleth he doth believe , and fo love God, ejc. Yet this fen e is not fallacious , becaufe it is from . fupernaturall principle within. A fourth rank (hall be From theft comparative exprefons rbe Scripture u'feth, When itfpeakeofGrace. Thus they are called fruits, Luk.3.8. Gal.6.2Cor.9.ao. Now our Saviour laieth down an undeniable Maxim, Match. as. 33. The tree is known by itsfruit, agood tree by itsgood fruit : Hence a good heart is alb) called a goodtreafury fromWhence good things flow; now although trees becaufe without reafonand fenfe,know not themfelvesby their fruir,butothersonly do:yet the chil- dren of God are by their good fruit both known to elsemfelves and others, yea more to themfelves then others, Recatife'ndmanksoowetb the things 'of a man,fave the if iris ofaman: Gracealto in the workings thereof is often compared to life, Cat 2.22. Now as anatural life isdifccrned by the ec}ions thereof, as by fo many figns, fo alto is fupernatural life : but as in forne difafes the party affc'ed percei. vethnot any life foneither do the godly in fome,(adtemptations. The fifth rank ofArgumentsmay be Fromall chofe prom' places of Scripture, Which ifeakcomftrt andencouragement tothaI that haveflieh and [itch exercifei of grace; now theft Promifes would affár d rocomfortat di, if a Chrifian could not by Way offiguegatherwhen he had them. The Scripture in feveral places attributes Bleffedncffe to him thatfarcthalwayes, To him that keep a the Law of God To him that is undefiledtherein, Tohim that eudurethperfuution fir a good eaufe, To him that is pureandmeekin'.fftrie. Nowwhat encouragement could any godly man have, if he could not havethis prallical fyllogdme, The Scripture makeshim that feáreth, believeth, &c. Bitted: but 1 am fahanone that doth fear, believe, &c, therefore amble{Ted; now althoughthe major of this Propofition be Scripture, set the Afumpcion is from experience, a godly man being aßîfied therein by'the holyGhat, and therefore the conclithon is undeniable. . Sixthly, Another rankof Arguments may be From all theft places of Scripture that are indicative, orofi nfiveoftheetruth; And for this, let us take `]Zahn in his firft Epiftle, who is molt expreffe in this way, as if hewould on purpofe dcflroy the contrary errour, I fohn 2.3,4,5,, Herebywe know that me knowhim,'if we keep his commandments, &c. The Apollle compareth our impetfe& or hypocritical know- ledgewith a true knowledge of Chrift. The true knowledge is operative, and bringeth obedience : Thehypocritesknowledge is light only, and no heat at all. Now the Apoftlerlaieth down two Propofitions, firfl, That where there is a true knowledge ofChrift, there is an obfervation of his Commandments; Secondly, That