holds out unto the death and ends in fruition it can never be totally nor finally lost and this indeed is it's distinguishing property and it is the property of every renewing grace every renewing grace holds out unto the end that grace which weares the the Crown of Glory is persevereing Revel 2.10 It is not alwayes so in appearance but in truth A true beleever may at sometimes and in some cases seem both to himself and to others to have loft his faith and his other graces as many examples in Scripture shew but yet as Ieb speaks The root of the matter is within him still Truth of grace in the inward parts and it abideth there However a true beleever may and sometimes doth for a time lose the comfort of his grace and the fight of his grace and the power of acting of his grace yet he hath this priviledg above all formalists he never totally loseth the habit of any renewing grace these gifts of God are without repentance Wouldest thou then know whether thy faith be sound and saving and such as consequently demonstrates the holy Spirits saving habitation in thy soule try and examine thy saith by these properties and Scripture-Characters of a true jusâ—ifying faith and if it hold correspondency with them know for thy comfort that it is such as really demonstrates the holy Spirits saving habitation and special operatâ—on in tâ—y soul thy Union with Christ aâ—d eâ—ernal salvation by him whatsoever Satan or thine own conscience abused by Satan may at any time hereafter say to the contrary and give the Lord the praise The end of thy faith shall be the salvation of thy Soul as the Scripture speaks 1 Pet. 1.9 LOVE ANother grace demonstrating the holy Spirits saving habitation in us is Love to wit sincere Love God is Love and where God dwelleth by his Spirit he worketh Love to wit sincere Love to God and sincere love to man for Gods sake And this Love is a speciall work and fruit of the holy Spirit of God in man as appears by the language of the Apostle My little Children let us not love in word or in tongue but in deed and in truth And hereby we know that we are of the truth and shall assure our hearts before him and Gal 5. â—2 it is said The fruit of the Spirit is Love More particularly That sincere Love to God is a special work of the Spirit of God and such as accompanies salvation is evident by the great good that this grace is attended with both here and hereafter here all things how bad soever in themselves work together for good unto them that love God Rom. 8.28 And many promises of temporall and eternall good are made unto this grace Psal. 91.14 15 16. A Crown of Life is promised unto it Iam 1.12.25 Much good attendeth this grace here but as it is written Eye hath not seen nor eare heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 Such is the happiness joy and glory which God hath prepared for them that love him that it cannot enter into us till we shall enter into it It must therefore needs be a special work of the Spirit of God in us and a sure pledg of salvation He that sincerely loves God hath that in him which is a sure argument that he is greatly beloved of God I love them that love me saith Christ We love him because he first loved us saith the Apostle And must not that needs be a special work of the Spirit of Gâ—d in man which strongly argues the special Love of God towards man surely yes But sincere Love to God strongly arguâ—s special Love in God towards him that hath it therefore sincere Love to God must needs be a speciall work of the Spirit of God in whomsoever it is That sincere Love to man for Gods sake is a speciall work of the Spirit of God in man is evident by that which follows Sincere love to man for Gods sake in whomsoever it is is a real testimony of his Union with Christ Regeneration and New-birth and that he is indeed a true Disciple of Jesus Christ as these Scriptures following plainly evidence This is his Commandement that we beleeve in the Name of his Son Iesus Christ and love one another as he gave us Commandement and he that keepeth his Commandement dwelleth in him and he in him He that dwelleth in love dwellth in God and God in him If we love one another God dwelleth in us and his Love is perfected in us c. These Texts cleerly demonstrate this Love to be a real testimony of Union with Christ Love is of God and every one that loveth is born of God We know that we are passed from death unto life because we love the Brethren saith the Apostle And these Texts plainly evidence this love to be a true testimony of our Regeneration and New birth Love one another saith Christ as I have loved you meaning for the kind of Love By this shall all men know that you are my Disciples if you have love one towards another These Texts plainly demonstrate this Love we speak of to be a true Character of a true Disciple of Jesus Christ And must not that needs be a special work of the Spirit of God in man and a true testimony of his saving habitation in us which is a real testimony of our Union with Christ and Renovation by him and dependance on him Surely yes But sincere Love to man for Gods sake is eminently all this therefore this Love must needs be a special work of the Spirit of God and a sure testimony of his saving habitation in whomsoever it is Sincere Love is a grace without which all profession of Religion is but guilded Hypocrisie where Love is God dwels but where it is not the Devil dwels the more Love the more like to God the less of it the more like the Devil Wofull experience shews That those men which have great parts and gifts and little or no Love shew more of the Devils nature then of Gods and act more like the Devil then God where they have power Love is the sweetest flower in all the garden of God but it is a flower which the Devil cannot indure the smell of because he is not capable of it and knows that where Love dwels he must vanish and therefore it is his main design to destroy Love if possible in all sorts and sects and to root it up and banish it from the hearts of all men The Devil is well content that men should pray preach read hear Sermons and make a faire shew outwardly provided this spring not from Love nor tendeth not to the increase of Love to God nor man but if he see Love be the root and fruit of mens services then he goes cunningly and Serpent-like to
condition Quest. But how shall I know whether my love to man be sound and such as demonstrates the holy Spirits saving habitation in me or not Answ. By considering 1 What sincere love to man is And 2 What the Appearances of it are Sincere Love to man demonstrating the holy Spirits saving habitation in the soul is a free affection of the soul delated on man for God and according to the rules of God given in the holy Scriptures And it is manifest thus it issueth out of the love of God and is carried to man for God for Gods sake as the Apostle plainly shews By this we know we love the children of God when we love God and keep his Commandements c. As if he had said By this we know that our love towards man is sound and such as demonstrates the holy Spirits saving habitation in us even by this that it issueth out of the love of God as the spring and fountain of it and is delated on man for Gods sake for so much that phrase keep his Commandements implies God commands us to love one another and to aim principally at his glory herein now when a man doth this when he makes Gods Commandement the efficient cause of his love towards his brother and Gods glory the finall cause of it then doth he love him for God for Gods sake A mans love to his brother then issues out of the love of God and the Commandement of God is the efficient cause of it when he loves him because God commands him so to do and out of love to God commanding A man then makes the glory of God the finall cause of his love towards his brother when he therefore delates his love upon him that he may acquire and gain honour to God and his Gospel which he hath called him to the profession of thereby and makes this his utmost scope and ultimate end in loving him Secondly That love to man which demonstrates the holy Spirits saving habitation in the soul is a love squared by and congruous to the rule of God to wit the holy Scriptures That love which is squared by and congruous to the rule of God is an universall love a love which extendeth it self to all the Saints yea to all men good and bad yea to very enemies because God requires this at our hands that we should love our enemies and in this respect I may call it a singular love It worketh no ill to any Deviseth not evill against any no thinketh no evill to any but good to all But is more abundant more tender and strong towards the godly then towards any other He that loveth him that begat loveth him also that is begotten of him saith the Apostle The words imply a speciall love or love after a speciall manner it is as if the Apostle had said He that loves God in sincerity loves the children of God after a speciall manner Love the Brotherhood saith the Apostle meaning after a speciall manner and this he doth that loves God sincerely his love in reference to them is a love of large extent it extendeth even unto loss of life in some cases As in case the honour of God may be advanced thereby or a publick good procured unto the brethren the Church of God thereby This I think is the Apostles meaning in the 1 Ioh. 3.16 If sincere love to God and man be in the heart of a man it will constrain him in such cases as these to deny himself unto the death to advance the honour of God and the Churches good it will make him preferre the Churches good before his own witness Aquila and Priscilla whose love to God and the Church constrained them to yeeld their own lives to preserve Paul's The like exmâ—ples we have in Moses and Paul whose love to God and the Church caused them to slight life and deny themselves to the death and beyond it too for the advancing of Gods glory and the Churches good Then again That love to man which is congruous to the rule of God is a love paralleling the love of Christ towards us for the kind of it Christ commands us To love one another as he hath loved us And he whose love is congruous to this rule doth this for kind though not for measure That love which is congruous to the rule of God and the love of Christ is a free-love He that loves his brother according to Christs rule and Christs example loves him freely It is a condescending love it will make a man condescend to men of low estate condescend to his brother that cannot come up to him by reason of his mean place education parts or gifts It is an establishing love a grace without which the heart of a man can never be established in grace as I gather from the language of the Apostle to the Thessalonians It is a reall love a love not terminated in words but manifested in deeds according to ability It is a uniting love it knits the hearts of Christians together as appears by the language of the Apostle Makes them of one heart and of one soul witness the Saints in the primitive Church It is a growing love and encreaseth still 1 Thes. 3.12 It is a covering grace it covereth all infirmities in the godly so farre forth as the glory of God may not be any way prejudiced but advanced thereby and forgiveth all trespasses done by the ungodly so farre forth likewise as may be gathered from the language of Solomon Love saith he covereth all sinne and the language of Peter Charity shall cover the multitude of sinnes In reference to the godly it is a love in the truth and for the truths sake as appeares by the language of Sâ— Iohn concerning the elect Lady 2 Joh. 1.2 I then love my brother in the truth when the bond that links me and him together in a Christian conjunction is the true and constant profession of the truth I may then be said to love my brother for the truths sake when that grace and truth which is in him is the principall attractive of my love for that love which is delated on the godly by a godly heart hath grace for the principall attractive of it and not base by-respects and therefore continueth as long as grace lasteth though other motives to love fail and such occurrences fall out as usually extinguish a love led by by-respects therefore saith the Apostle of this love It never faileth it is still growing and encreasing in a state of imperfection and at length perfected in Heaven it never faileth It is a love that suffereth long is kind envieth not vaunteth not it self is not puffed up doth not behave it self unseemly seeketh not her own is not easily provoked it rejoyceth not in iniquity but rejoyceth in the truth it beareth all things
sincerely loved God and this made him grieve at the dishonour other men did to God but most of all at the dishonour which himself had done to God the consideration of this made his heart pant and his strength fail and made him go mourning all the day long Sincere Love to God makes a man prize the light of Gods countenance and the apprehension of his Love in Christ above all things in the world Lord Lift thou up the light of thy countenance upon me this putteth gladness into my heart more then corn and wine Let him kiss me with the kisses of his lips for his love is better then wine This is the language of sincere lovers of God and Christ and a clear evidence it is of the truth asserted and lively demonstrates the judgement and affection of a sincere lover of God and Christ. Sincere Love to God makes a man delight in communion with God by prayer meditation and the use of all his other Ordinances here and long for the marriage-day of the Lamb to the end he might enjoy a more near Union and sweet Communion with Christ his well-beloved and be perfectly conformed unto his holy will as the language of sincere lovers of God shew My soul thirsteth for God for the living God when shall I come and appear before him Oh God! thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee c. I have a desire to depart and to be with Christ which is best of all Come Lord Iesus Come quickly This longing desire to depart and to be with Christ and to have Christ come to consummate the mysticall marriage though it be a fruit of love yet it is not an inseparable property of sincere love neither is it in all that sincerely love God nor in all in whom it is is it at all times alike but in those only which apprehend the love of God in Christ towards them and at such time as they apprehend it and this is not every sincere lovers portion here therefore a Christian ought not to judge his love to God unsound onely because he wants this longing desire to be with Christ and to have Christ come to consummate this mystical marriage but to have recourse to the foresaid properties of sincere love for the tryall of his love when this fails and to such as follow Sincere Love to God is a constant growing love and an everlasting love it holds out in all times and seasons and variety of conditions prosperity and adversity praise and persecution health and sickness plenty and poverty liberty and bonds yea in death it self and after death through all eternity death doth not terminate this grace but perfect it therefore saith the Apostle of a sincere lover he dwelleth in love and of this love It never faileth A man that sincerely loves God continues to love him when he hides his face from him and he cannot see him nor one glimpse of his favor neither within him nor without him yea when he frowns upon him and shewes himself marvelous unto him as Iob speaks and the Arrows of the Almighty stick fast in his soul And Satan and his own Conscience deluded by Satan tells him He shall never see the face of God with comfort And however God carryes himself towards him yet he dares not from thence take leave to vary his carriage towards God but loves him still for better for worse and obeys him to the utmost of his power which shews in the next place That he that sincerely loves God loves him for nought That man may be said to love God for nought who loves him principally for himself and not for his who loves him because he is of all things most lovely who had rather have God without all then all without God for his portion Who had rather have a houseless Christ a harbourlesâ— Christ a hated and a persecuted Christ thâ—â— all the honours pleasures and riches of the world without Christ Who had rather have grace without glory then glory without grace Who had rather have the Gospel and Gospel-Ordinances in power and purity with poverty and trouble then peace and plenty without them Who had rather Christ should reign then himself Who desires Christ may encrease though he himself decrease and truth live though he die Who preferrs the interest of God and Christ before his own interest or any interest whatsoever Who labours more to get and to keep a good conscience then a good estate in the world In a word he that loveth God more then these earthly contentments he and he only may be said to love God for nought and to love him sincerely as Christs language to Peter intimates Lovest thou me more then these as if he had said If thy love be not more to me then to these earthly things it 's worth nothing in my account if it be â—ore to me then to â—hese if it adhere to me with the loss of these â—hat shews it is not for these but for nought that thou lovest me and this argues thy love sincere Sincere Love to Christ is very industrious and it makes the Subject in which it is very industrious in following after the Lord and the things of the Lord and the more it aboundeth the more industrious the soul is in following after her beloved this is evident by the language and practice of such as have sincerely loved the Lord in all times I follow after saith the Apostle My soul followeth hard after thee saith another sincere lover of God Early will I seek thee c. and the Spouse in the Canticles sought night and day after her beloved Mary Magdalen and other lovers of Christ were very industrious in seeking after him All which evidently demonstrates the truth asserted to wit That sincere love is very industrious Sincere Love to God and Christ makes the soul unsatisfied in thinking and speaking of the divine Excellencies Wisdome Beauty and Majesty of God and Christ Love of what kind soever delights in the comtemplation of the object which it fastens on the soul delights to be still thinking and speaking of her Beloved whatever it be as every ones experience can teâ—â— him the soul that sincerely loves God doth no less See an instance of this in the Spouse in the Canticles she thinks of her Beloved aâ—d speaks of her Beloved as one unsatisfied with the thoughts and praises of him as one resolved to win if it were possible all the world to love what she loved and this lively demonstrates the sincerity of her love and the nature of sincere love Sincere Love to God is a soul-warming affection it warmeth that heart in which it is with a spirituall heat with a holy zeal for God and the things of God yea so warmeth it that many waters cannot quench it nor floods drown the fire
double There is a death to the guilt of sinne And a death to the power reign and dominion of sinne Death to the guilt of sinne is a perfect fredome from all sinne by the death of Christ for our sinne thus all in whom Christ lives are dead to sinne totally We are dead to the guilt of sinne by the body of Christ who died for us The death of our dear Saviour hath purchased and perfected this death for us The bloud of Iesus Christ cleanseth us from all sinne 1 Joh. 1.7 From all sinne past present and to come He that is thus dead is freed from sinne as the Apostle speaks Rom. 6.7 Redeemed from all iniqâ—ity Tit. 2.14 And this is the great priveledge of all those in whom Christ lives of all the true memberâ— of Jesus Christ Christ undertakes for them as Iudah did for Benjamin I will be sâ—rety for him of my hand shale thou require him if I bring him not unto thee and set him before thee then let me bear the blame for ever said Iudah to his father Gen. 43.9 Thus Christ undertakes for all his members for all his elect so as they may and ought to turn all charges brought against them over to Christ all inditements from God or Satan or conscience abused by Satan over to Christ their surety Who shall lay any thing to the charge of Gods elect saith the Apostle it is God that justifieth who is he tâ—at condemneth c. So may he that is thus dead to the guilt of sinne say What sinne is it that can condemne me that can bâ—ing in an inâ—ictment against me it is Christ that died it is Christ that died for me and by his death perfected this death for me I am now compleat in him in this respâ—ct who is it or whâ—t is it then that can lay any thing unto my chaâ—ge that can seperate me from the love of God in Christ Jesus Sin my worst enemy cannot do it for I am totally dead to the guilt of it by vertue of my Union with Christ Is Châ—ist be in yâ—u the boâ—y is dead because of sinne perfectly â—ead to the guilt of sinne Though Justâ—fication acquits a sinner from all sinne in Gods determination yet is not his pâ—râ—â—n formally granted nor actually put in exâ—â—uâ—iâ—n unâ—â—ll sued out and the trâ—bute of acâ—uâ—ll Repentance for kâ—own sinne is â—aid except in some cases viz. in case of the want of tâ—e use of 〈◊〉 as in children and disâ—â—â—cted persons in whom conscience cannot do its â—â—ffice beâ—â—usâ— of debility in the underâ—â—anding Thiâ— with submission to a better juâ—gement I humbly conceive to be according to tâ—uth and noâ—e it to vindicate my sâ—lâ— and cauâ—ion the Reader concerning that Antinomiâ—â— Tenet about Justification so common in these daies Thus is a true believer perfectly dead to the guilt of sinne by the death of Christ for his sinne But to the power dominion and being of sinne no child of Adam is totally dead in this life no not the best of the children of God but dying daily therefore saith the Apostle I die daily c. If any man thinks himself freed from sinne or perfectly dead to sinne in this sence He deceives himself and the truth is not in him 1 Joh. 1.8 For totally dead to sinne in this sence was never any sonne of man in this life but he that was the Sonne of God to wit Jesus Christ. Totally dead to the power and being of sinne is not he that is totally dead to the guilt of sinne untill this earthly house be quite pulled down and death that last debt and wages of sinne to the godly paid then and never till then is he in whom Christ lives totally freed from the power and being of sinne By the mercy of God death which was to man the wages and punishment of sinne is made unto all true believers the end of sinne the worker of death to wit sinne doth perish by its own workes sinne is slain and abolished by death Totall death to the power and being of finne is one great part of the privative gain which death brings to all that are in Christ to all that die in the Lord death the devorcer of soul and body brings perfect death to the power and being of sinne the enemy and burden of soul and body Perfectly dead to the power and being of sinne is no man here this death belongs to that other world But truly dead to the power and reign of sinne are all those here in whom Christ lives and this is that death which this Text points at If Christ be in you the body is dead because of sinne c. All in the state of nature are dead in sinne All in a state of grace are dead to sinne according to the meaning of this Text dead to sinne in a Gospel sence Death to the power and reign of finne is one part of the renovation of our natures consisting in that which the Scripture calls mortification by vertue of which the love of sinne and delight in sinne which is indeed the life of sinne is destroyed At this death the Apostle points Rom. 6 2. How shall we that are dead to sinne live any longer therein As if he had said How shall we that are dead to the guilt of sinne take pleasure in the filth of sinne or wallow in any sinne with delight It is impossible for death to the guilt of sin alwayes produceth death to the power and dominion of sinne If Christ be in you the body is dead because of sinne Is Christ be in you as a Iustifier he is in you as a Sanctifier also The body is dead because of sinne Christ and sinne may dwell in the same subject at the same time yea Christ may live where sinne doth dwell Christ liveth in me sinne dwelleth in me saith the Apostle but Christ and sinne cannot both live and reign together in the same subject at the same time Caesar and Pompey might better have lived and reigned togeher than Christ and sinne where either of these lives it reigns and both cannot reign together If Christ be in you the body is dead because of sinne This body to wit sinne whilest alive rules and reignes as a Husband as a Lord and Master and is obeyed freely and willingly with the consent of the whole will so much that phrase of the Apostle To whom ye yeeld your selves servants to obey doth imply But when Christ once espouseth a soul unto himself he divests this Lord of his power He puts this Husband to death and assumes all the rule and domination to himself And the soul thus espoused yeelds to obey him as her sovereign Lord and sole Commander We have no king but Caesar said the Iews So saith the soul dead to sinne I have no King but Christ I yeeld my self willingly to no other Therefore saith the Apostle If Christ be in you the body is
dead because of sinne That is the desire and bent of the soul which is naturally to sin and for sinne is turned from sinne and against sinne so that the body of sinne cannot without much reluctancy and opposition bear sway where Christ dwells 1. The body of sinne whilest alive makes a willing sinner but when dead a nilling sinner I do that which I would not saith the soul dead to sinne Rom. 7.16 The soul alive to sinne in sinning doth the evill which it would do but the soul dead to sinne in sinning doth the evill which it would not do 2. The soul alive to sinne allows it self in sinne in some sinne or other every soul in whom this body is alive allows it self But the soul dead to sinne allows not it self in any known sinne What I do I allow not saith a soul dead to sinne Rom. 7.15 I do this and I do that which I should not through humane frailty and the violence of temptation from without and from within or true necessity but I allow not what I do I do not resolve in cold bloud that thus and thus I will do but the quite contrary The soul that is truly dead to sinne allows not it self in any one known sinne The soul that is alive to sinne is in league with finne it makes leagues with sinne as the Israelites did with the inhabitants of Canaan there is no unregenerate person but he is in league with some sinne or other and though he lay some tribute upon his sinne or upon himself for his sinne yet he continues his league with sinne still and intends not the ruine of sinne nor the utter extirpation of sinne But the soul that is dead to sinne doth not make a league with any one sinne but his design is to ruine sinne all sinne he will not covenant to sinne as Iudas and the chief-Priests did but covenant against sinne as Iob did Iob. 3 1. â— This is the second Character of a foul dead to sinne As Saul should have dealt with Amalek so doth the soul dead to sinne deal with sinne it spaâ—es none it warrs against the whole body of death against every sinne 3. The soul alive to sinne in sinning doth the evill which he loves but the soul dead to sinne in sinning doth the evill which he hates What I hate that do I saith a soul dead to sinne Rom 7.15 The soul alive to sinne though he refrain from sinne yet he loves it still But the soul dead to sinne though he fall into sinne and be many times overpowred by sinne yet he doth not love sinne but hates it so farre forth as regenerate Object But conscience may here reply in some soul and say I cannot by this conclude that I am one dead to sinne but rather that I am one alive to sinne for I find much inclination in my will to sinne and much adhering in affections to sinne Answ. 1. If this alone were sufficient to give the denomination of a soul alive to sinne then no soul living in a body of flesh could conclude that he were truly dead to sinne for their is no soul inhabiting this earthly house no not the best alive but hath cause thus â—o complain 2. But secondly Every soul dead to sinne doth bear the image of a double person he beares the image of the first Adam and the image of the second Adam he is partly flesh and partly spirit and he is thus in every faculty of his soul there is flesh in every faculty of his soul sinne dwelling in every faculty this therefore doth not render the soul alive to sinne 3. Then thirdly Thou speakest in this as one seeking after a perfect death to the power and being of sinne in thy self But the Apostle in this Text points only at a true death to sinne and truly dead to sinne he may be and is to whom sinne is a burthen So much for â—â—swet to this Objection 4. In the fourth place The body of sinne iâ— truly dead wastes and decayes there is a decaying in this body and a wasting away as in the natural body when once dead therefore saith the Apostle I die daily thereby implying that where there is a true death to sinne there is a true decaying of sinne Object But conscience in some may here reply again and say I cannot hence conclude that I am one truly dead to sinne but rather see cause to conclude on the contrary for I do not find that corruption doth decay and wast away in me but rather that it grows stronger and stronger Answ. Strong apprehensions of corruption are no argument of the strength of corruption at least if they be accompanied with loathing of them and warring against them in the strength of Christ but rather symptomes of a new Life This therefore should not cause any to conclude That there is no death to sinne in him but rather excite him to cleave closer to Christ who hath begun this death in him and will at the length perfect it 5. In the fifth place The soul that is truly dead to sinne is universally dead to sinne he is dead to every sinne and he is dead to sin in every faculty of his soul though but in part yet in every part of soul and body This and no less then this will serve to demonstrate a man truly dead to sinne in a Gospel-sence 6. Finally The soul that is truly dead to sinne is alive to righteousness the soul that is dead in sinne is alive to sinne and the soul that is dead to sinne is alive to righteousness If Christ be in you the body is dead because of sinne But the Spirit is Life because of righteousness This is the next thing to be spoken of and it is the second Character laid down by the Apostle to demonstrate Christ resident in us The Spirit is Life because of righteousness By Spirit in this Text is meant as I conceive the regenerate part of man and nothing else to wit that which is born of the-Spirit in this sence I take the word Spirit here because it is set in opposition to the forementioned body which body as is evident is the unregenerate part or old man So this word Spirit is used by the Apostle unto the Galathians The flesh lusteth against the Spirit and the Spirit against the flesh The regenerate part lusteth against the unregenerate So Christ useth the word Spirit Joh. 3.6 That which is born of the Spirit is Spirit but the Spirit is Life because of righteousness It is as if the Apostle had said If Christ be in you it will appear by this the Spirit is Life because of righteousness that is the regenerate man is alive because of righteousness he is alive because of a double righteousness or because of righteousnes in a double sence 1. He is alive because of the righteousness of Justification And 2. Because of the righteousness of Sanctification That man is truly and perfectly alive
thy assurance pray for the increase of it urge God with that general promise Mat. 25.29 for the obtaining of this particular blessing of increase of assurance Thus much for answer to the foresaid query viz what we must do to increase our assurance and better our evidence I return now to the work in hand which is to propound more rules to be observed by those who having attained some good evidence for Heaven desire to retain it I have already propounded eight rules I come new to the ninth 9. If thou wouldst still retain thy assurance then labour to keep a holy jealousie over thy self and over all thy performances and wayes holy jealousie is no destroyer but a nourisher and strengthener of good assurance 10. If thou wouldest still injoy thy evidence then labour to profit by all Gods chastisements God many times deserts his People and hides his face from them because they do not profit by lesser Chastisements he useth greater rods because lesser will not serve the turn Labour therefore to discern Gods design in every stroke of his and to answer Gods ends in every correction 11. In the next place If thou wouldest still injoy thy assurance then call thy selfe often to account and when thou espiest any failings in thy selfe speedily humble thy self before the Lord for them renew Faith and Repentance seek pardon and reconciliation apply the Blood of Christ for thy cure let not Conscience lye under the guilt of any known sinne unrepented of If our hearts condemne us not then have we confidâ—nce towards God 1 John 3.21 Labour therefore so to try judge and condemn thy selfe that thy heart may not condemne thee Labour so to act Repentance upon every occasion that conscience may not find any guilt unrepented of to charge thee with Labour to prevent conscience herein by doing that thy self now that it would do hereafter by being such a self condemning sinner that thou maiest avoid a self-condemning conscience He that is not a self condemning sinner here shall be sure of a self condemning Conscience hereafter Therefore O Christians Iudg your selves that you be not judged of the Lord condemn your selves that you be not condemned of conscience at least not justly 12. Lâ—t your Conversation be such as becometh the Gospell of Christ in simplicity and godly sincerity This was ground of confidence and rejoycing to the Apostles 2 Cor. 1.12 it may be so to thee nay it will be so to thee whiles conscience speaks truth 13. Cast thy self wholly upon the merit of Christ for righteousnesse to justifie thy person before God 14. Stand fast in the Lord labour to keep the faith Paul saith I have kept the faith and hence infers Henceforth there is laid up for me a crown of righteousness 2 Tim. 4.7 8. 15. Then again If thou wouldest keep thy Evidence hold fast not only the faith but also the profession of thy faith without wavering as the Author to the Hebrews exhorts all Christians to do Heb. 10.23 16. In the next place If thou wouldest still retain thy assurance then pray for the continuance of it and live for the continuance of it follow the counsell of Christ to his Disciples watch and pray that ye enter not into Temptation 17. Remember that the foundation of God standeth sure and his gifts of saving grace are without repentance and his love towards his is an everlasting love 18. Finally if thou wouldest still retain thy Evidence for Heaven and secure it from danger from Satan and all his devices then intrust Jesus Christ with it who purchased it for thee he and he only is able to secure it Thus much for the rules to be observed by every one that having attained some good Evidence for Heaven desire to preserve and retain it Now the Lord of his infinite mercy in Christ inable me so to follow these rules and all the rules of his holy Word that I may never know experimentally what a deserted condition is but still enjoy the light of his countenance and the sence of his Love and in death triumph over death in assurance of life and happinesse that shall never end that Christ may be magnified in me both in Life and in Death and of me through all eternity Amen Amen FINIS Courteous Reader these Books following are Printâ— or sold by Simon Miller at the Star in St. Pauls Church-yard Small Folio THe Civil Wars of Spain in the Reign of Charles the fifth Emperor of Germany and King of that Nation wherein our late unhappy differences are paralleled in many particulars A general History of Scotland from the year 767. to the death of King Iames containing the principal Revolutions and transactions of Church and State with politicall obseruations and reflections upon the same by David Hume of Godscroft The History of this Iron Age. Doctor Lightfoot his Harmony on the New Testament In Qarto Large Barklay his Argenis Translated by Sir Robert le Grise Knight Quarto Small Abraham's faith or the good old Religion proving the Doctrine of the Church of England to be the only true faith of Gods Elect By I. Nicholson Minister of the Gospell The Anatomy of Mortallity by George Stroad Aynsworth on the Camicles Paul Bayn his Diocesans Trial. Gralle against Appolonius A Treatise of Civil Pollicy being a clear decision of 4â— queries concerning prerogative right and priviledg in reference to the supreme Prince and the people By Samuel Rutherford professor of Divinity of St Andrews in Scotland Politick and Military observations of Civill and Military Government containing the birth increase decay of Monarchies the cartiage of Princes and Magistrates Mr. Tinchin his meritorious price of mans redemption cleared Aâ—â—rology Theologized shewing what nature and influence the Stars and Planets have over men and how the same may be diverted and avoided The Harmony of Confessions 4o. Octavo Florus Anglicus with Cuts The reconciler of the Bible wherein above 2000 seeming contradictions are fully and plainly reconciled A view of the Jewish Religion 〈◊〉 their Rites Customes and â—â—â—emonies Ed. VVaterhouse Esq his disâ—â—rse of piety and charity A view and defence of the Reâ—ormation of the Church of England very usefull in these times Mr. Peter du Moulin his Antidote against Popery published on purpose to prevent the delusions of the Priests and Jesuites who are now very busie amongst us Herberts Devotions or a Companion for a Christian containing Meditations and Prayers usefull upon all occasions Mr. Knowles his Rudiment of the Hebrew Tongue A Book of scheams or figures of Heaven ready set for every foure minutes of times and very â—seful for all Astrologers Florus Anglicus or an exact Hiâ—tory of England from the reign of Vâ—illiam the Conqueror to the death of the late King Lingua or the combate of the Tongue and the five Senses for superiority a serious Comedy The Spirits Touchstone being a clear discovery how a man may certainly know whether he be truly taught by the Spirit of
the 1 chap. 27. and that which is spoken of believers in the primitive Church Act. 2.44 45.4.34 This Faith makes a man very industrious in labouring to keep a good conscience in all things and to walk inoffensively towards God and towards man in all things as appears in the Apostle Paul Paul having made a confession of faith and hope towards God Act. 24.14 15. in the 16. ver of the same chap. he declares how his faith did operate And herein do I exercise my self to have alwayes a conscience void of offence towards God and towards Man And this Language of his doth plainly evidence That it is the property of a true faith thus to operate All these are real testimonies that true justifying Faith is no Idle Faith but operative and working It worketh by love This the Scripture aâ—firmeth Gal. 5.6 Neither Circumcision nor Vncircumcision availeth any thing but faith which worketh by love thence it is evident that true faith worketh by love And this is indeed the great distinguishing Character of it it worketh by love to God and the things of God and by love to man for Gods sake A true believer works all his works in love to God and Christ His whole labour in point of obedience is a labour of love he sees an unfathomed depth of Divine love declared toward him by God in Christ and this constrains him to love God in Christ again and out of love unto him that dyed for him to give up himself unto him and lay out himself for him The love of Christ constraineth me saith a true believer 2 Cor. 5.14 15. He is holy and blamelesse before him in love Ephes 1.4 My soule hath kept thy Commandements and I love them exceedingly saith a true believer Ps. 119.167 This Faith is alwayes accompanied with true repentance He that truely believes unfaignedly repents This is evident by the language of the Prophet Zach. 12.10 This Faith is alwayes accompanied with new obedience This Faith is a holy Faith it 's so called Iud v. 20. and it makes the subject holy in which it is inwardly outwardly universally holy though not perfectly holy in this life This Faith is a World-contemning and World over-coming Faith it contemns the World both in the good and evill of it as appears in Moses Heb. 11.24 to 28. Iâ— overcometh the world as saith the Scripture This is the victory that overcometh the world even your faith Who is he that overcometh the world but he that believeth c. 1 John 5.4 5. I may add to this and say It is a flesh-over-coming and a Devill-overcoming faith for howsoever a true beleever be many times put to the worse for a time and foiled by one or other of these enemies yet in the end he overcometh them all and is more then a Conqueror through Christ that strengtheneth him and overcometh for him This Faith is a heart humbling Faith it is the property of this Faith to make an humble heart as the Language of Christ Iohn 5.44 intimates How can ye believe saith he which seek honour one of a another A true beleever eyes God in all gifts and in all blessings Spirituall and Temporall and ascribes all unto free grace He and he only labours for and learnes of Christ heart-humility and groans under the sense of the want of it and hence it is evident that true Justifying Faith is heart-humbling Faith This Faith is a God-glorifying Faith it makes a man preferre God above himself and his glory above all things respecting not himself willing to deny himself unto the death to advance the honour of God and humbly to submit to the Will of the Lord in every thing as appears in Abraham Iob Eli David Paul and many other true beleevers Abraham was by this faith transported so far above himself that he willingly offered up his dear Isaac to advance the honour of God when he tryed him Iob was by this faith brought humbly and patiently to submit to the Will of the Lord in every thing as one desirous to advance his Name Ely was by this faith brought sweetly and humbly to submit to the good pleasure of the Lord When Samuel told him what evill the Lord would bring upon him and his house he meekly replies as one dâ—sierous to advance God in all It is the Lord let him do what seemeth him good It is as if he had said let him do with me or to me what he will so he may have glory by it I am content David did the like 2 Sam 15.26 But above all the Apostle Paul is a notable example of this who was by this faith carried so farre above himself that he cared not what betided â—im sink or swim so Christ might be magnified thereby bonds and afflictions and death were nothing to him to undergo so Christ might have honour thereby Nay he would rather lose his eternall Crown then eclyps the honour of Christ as his Language Act. 20.23 24.21 13. does plainly evidence his resolution That Christ should be magnified in him whatever he underwâ—nt Phil. 1.20 Rom. 9.3 It is the property of a true faith to preferre God above all but an evidence of a strong faith thus to preferre God above all This Faith is a growing Faith True Faith how weak soever or how strong soever is alwayes accompanied with cordial desires and real indeavours to grow and increase and bring forth more fruit as the language of beleevers shews Lord increase our Faith said the Disciples to Christ Lord I beleeve help thou my unbeliefe saith another beleever I count not my self to have apprehended but this one thing I do forgetting those things which are behind and reaching forth to those things which are before I press toward the mark saith a third Phil. 3.13 14. By all wâ—ich it is evident That true Faith is growing Faith A true beleever never thinks he hath Faith enough but still prayes for and labours after increase This Faith is a supporting Faith It is a Faith which a Christian may and must live by in all conditions as appears Hâ—b 2.4 The just shall live by his Faith He that hath this Faith we speak of shall live by it in prosperity and in adversity in life and in death Finally this Faith is permanent and persevering it holds out unto the death it is never totally lost a true beleever as he lives in the faith so he dyes in the faith the Apostle speaking of true beleevers saith These all died in the Faith Heb. 11.13 And true it is That a true beleever alwayes dyes in the Faith in the Faith of adherence if not of evidence this is vigour fit and but fit to give the denomination of a true beleever we are made partakers of the Holy Ghost if we hold the beginning of our coâ—fidence stedfast unto the end saith the text Heb. 3.14 These words plainly evidence that justifying faith is persevering faith it
long description of a new Creature to seven particulars and speak of them particularly what God hath been pleased to impart unto me that if ever God in his providence should any wayes bring this Manuscript to publique view it may be helpful to some poor souls this way First A new Creature is one in whom Iesus Christ the new man is formed to wit truly formed the truth of this is evident by the language of the Apostle Gal. 4.19 My little Children saith he of whom I travell in birth again untill Christ he formed in you c. which words do clearly and strongly prove That when Christ is formed in the Creature the Creature is then new and not before it is then a new Creature and not till then it is then born again born of God and new indeed Regeneration may well be called a forming of Christ in us for it formes Christ in the understanding in the will in the affections in the conscience in all the faculties of the soul in all the parts and members of the body in the whole man in the whole life and conversation Here note two or three things First That God forms Christ in the whole man where he forms him truly God forms Christ in the whole man by conforming the whole man to Christ. 2. When every faculty of the soul is in its scope and bent for Christ then is Christ formed in the soul when every facultie of the soul and member of the body is bent for Christ then is Christ formed in the whole man 3. When a mans will desire aim and indeavour is to square his whole life by the Word of God as his rule then is Christ formed in his Conversation then is he a new Creature in Gods account who measures man more by his will and affection then his action as appears by 2 Cor. 8.12 compared with Prov. 23.26 Wouldest thou then know whether thou art a new Creature yea or nay consider then whether Christ be formed in thee â—o wit truly formed yea or nay ask thy soul the question that Saul asked the wiâ—ch What form is he of said he What sawest â—hou so do thou ask thy soul What form art thou of O my soul Whose image dost thou beare Christ's or Satans If Christ's truly though weakly this argues thy state good thy Creation â—tw this demonstrates thee a Creature new a new Creature Then again say as he What seest thou What seest thou O my soul in thy self What light what darknesse if nothing but darknesse what darknesse is it affected darknesse or afflicting darknesse if afflicting darknesse this speaks the Creature new If thou descriest light in thy understanding Consider then how it operates how it regulates how it transforms 1. Consider how that light which thou hast be it more or lesse doth operate whether it puffeth up or casteth down thy soul whether it lifteth up thy soul in praise or in pride whether it give glory to God or self renewing light is humbling God glorifying the more Iob saw of God the more he abhorred himself the more a new Creature knows God and himself the more he loaths himself and admires his God and desires to advance him Consider what affection sutable to its notion that light which thou hast produceth in thee what love to God and the things of God what love to man for God what hatred of sinne what joy in the Lord what desire to injoy the Lord in all and above all things what comfortable hope of increase of grace and glory what trust in God and desire to do for God and be with God it generates in thee Consider what power of godlinesse thy light produceth in thee what self-discovery what self-denyall it hath begotten in thee especially touching thy predominate sinne what contempt of the world in the good and evill of it what conscience of sinne of duty and the manner of it what conjunction of duties of the second Table with the duties of the first Table what contentation with thy state what watchfulnesse over thy heart and all the out-goings of it what willingnesse to take Christ with the Cross what desire and indeavour to help others what hunger and thirst after all those means which God hath appointed for the increase of it and all grace in us what fruitfullness in righteousness c. Saving illumination produceth fruitfulnesse Secondly Consider how that light which thou hast doth regulate and reform thee consider how it regulates thy judgment thy will and affections how it reforms thy life and all thy actions and conforms them to the Word and Will of Christ Consider what death to sinne what life to righteousnesse it produceth in thee what through reformation it hath begotten in thee renewing light is reforming light universally reforming inwardly reforming and perseveringly reforming Thirdly Consider how that light which thou hast transforms thee Consider what transformation it makes in thee Renewing light is transforming light Light from the sanctifying Spirit of Christ transforms into the Image of Christ Christ truly formed in the understanding speaks the man transformed by the renewing of his mind as is evident by the Language of the Apostle Rom. 12.2 Be you transformed by the renewing of your mind c. Consider how that light which thou hast elevateth and raiseth thy soul from Earth to Heaven and if thou findest that the light that is in thy understanding do thus operate thus regulate and thus transform truly though weakly be it more or lesse know it lively demonstrates Christ formed in thy understanding thy light renewing light and thee a Creature new Of Christ formed in the other faculties of the soul to wit Will and Affection and in life and conversation more shall be spoken in due place For the present note this As Christ the new Man is more or lesse formed in the Creature so the Creature is more or lesse new When Christ shall be perfectly formed in the Creaâ—ure then and never till then the Creature shall be perfectly new according to degrees Thus far of the first appearance of a new Creature he is one in whose understanding Christ is formed 2. The second appearance of a new Creature which I mean to insist on is this He is one that hath a new heart this conclusion I deduct from the Language of the Lord Ezek. 36.26 where the Lord speaking of making the Creature new begins at the heart A new heart will I give you and a new spirit will I put within you saith the Lord c. Satan doth his best works without but God and Nature do their first works within Nature begins its work within as Philosophers and Anatomists conceive In natural generation the heart lives and brain parts which have in them the begining of motion are the first in being though not the first in appearing nor the first perfected say they So in spiritual generation to wit regeneration where
Creature and a meer naturalist For although there may be and oftentimes is a contradiction and combate in an unregenerate person between severall and distinct faculties of the soul the appetite against reason the will or affections against conscience yet there never is a contradiction in the same faculty of the soul in an unregenerate person neither indeed can there be for there is nothing in it to oppose This combate is peculiar to a new Creature where there is flesh and spirit in the same faculty and what the one chuseth the other refuseth it may therefore well be a Christians touch-stone to try himself by There is yet another way whereby a man may be said to commit sinne which is far more dangerous than the former yea remedilesse and that is when a man doth wilfully and obstinately oppose that which the Word of God and the Spirit of God doth throughly convince his conscience is the Truth and ought to be followed out of meer malice scorn and contempt and this is that which I think this Text points at chiefly but thus a Child of God a member of Christ a new Creature cannot commit sinne because his seed remaineth in him as the Apostle here speaks He that thus commiteth sin is of the Divell and sealed by him to Hels eternity 1 Ioh. 3.8 ch 5.16 Mat. 12.32 In the fifth place a new Creature is one that groans under the remainder of the old man in him to wit the naturall propensity which he finds in himself to all evill the inticing tempter of corrupt nature which makes him a verse to all good and prone to all evill as that which spoiles all his good dutyes as that which is his greatest burden bewailes it as that alone which makes his condition wretched and miserable longs earnestly for a total deliverance from this burden of corrupt nature prayes earnestly for strength against all the inticings thereof and rests of Christ by Faith in the use of all lawfull meanes by him appointed for a total deliverance at length and strength against all the inticings thereof until total deliveraâ—ce be granted all which is evident in Paul Rom. 7. And truly I never yet found any burden like this burden though I have born many this burden alone had not Christ borne the heavior end of it had sunk my soul in despaire or driven it upon desperate attempts the time hath been when to have been freed from the power of natural corruption My soul hath chosen death rather than life and longed for dâ—ath more then for hid treasures as Iob speaks yea when it would have joyed in that which nature abhors an untimely death by the hand of man would have infinitely more joyed me than the acquiring of the whole earth with all it affords only for the freeing of my soul from the power of corrupt nature which was so potent that my unbeleeving heart did often conclude That I should one time or other fall by it and by it be undone to all eternity yet the Lord was my stay and prevented what I much feared and out of this deep the Lord at length delivered me to the glory of Christ my keeper and deliverer and the incouragement of others in the like case I speak this much more I could speake on this subject experimentally but I forbeare In the sixt place a new Creature is one that minds the things of the Spirit is led by the Spirit and walks after the Spirit These expressions tend all to one and the same end namely to denominate a new Creature therefore I put them together A new Creature is one that minds the things of the Spirit so saith the text Rom. 8.5 They that are after the slâ—sh do mind the things of the flesh but they that are after the Spirit the things of the Spirit As carnall hearts mind carnall things so spirituall hearts mind spirituall things a new Creature minds the things of the Spirit after the rule of the Spirit the Word of God He minds the things of the Spirit in the first place he minds them savourly chiefly and principally more than the things of the flesh and declares it by following after them industriously The apprehension of the love and favour of God and that which leades thereunto to wit the pure Ordinances of God are the only jewels which he esteems and follows after and for the acquiring and retaining of these he will part with all the good of the world and count it but dung as is evident in the parable of the merchant-man who sould all to buy the pearl A new Creature his great care desire and indeavour is to be more new O that I were more dead to sinne more alive to righteousnesse that I were lesse in the flesh more in the spirit lesse in my self more in Christ saith a new Creature And these are the things which he minds and follows after He is led by the Spirit of God so saith the Apostle Rom. 8.14 As many as are led by the Spirit of God they are the Sons of God This language plainly shews who are the Adopted Sonnes of God and so consequently who are new Creatures for to be such a Sonne of God as this Text speaks of and to be a new Creature is all one in effect and he that is such is led by the Spirit of God That is his mark set by the holy Ghost by the hand of the Apostle The Spirit of God may be said to lead man two manner of wayes more generally or more specially as a qualifier only or as a sanctifier and that leading of the Spirit which denominates our son ship or the Creature new is not the more generall but the more speciall leading of the Spirit to wit the Spirit leading as a sanctifier as an inward sanctifier as well as an outward A man may then be faid to be led by the Spirit of God according to the meaning of this Text as I humbly conceive when hâ— by a speciall work of the Spirit of God upon his soul is inabled voluntarily and cordially to resign up himself in all things to be guided by the Spirit of God and cordially and couragiously to decline all other leaders contrary unto this 1. He that is thus led by the Spirit of God is not under the Law saith the Apostle Gal. 5.18 If ye be led by the Spirit ye are not under the Law by Law in this Text some Divines take to be meant the moral Law and so taking it conclude That he that is led by the Spirit is freed from the curse of the moral Law which is very true of this mind was Mr Perkins others by Law here understand the domineering power of corrupt nature that which the Apostle cals The Law of sinne Rom. 7 25. of this mind was Luther Law thus taken the conclusion is That he that is led by the Spirit of God is not under the domineering reigning power of sinne
with him in this Christ and a new Creature are one in their ends and aimes Lord What wilt thou have me to do saith a new Creature I desire thy Will should be the rule of my action I desire Christ may be magnified in my body whether it be by life or by death This is the language of one joyned to the Lord Jesus Christ and one Spirit with him He that seeketh the glory of him that sent him the same is true saith Christ and he that seeketh the glory of Christ according to the rule and exampâ—e of Christ the same is new say I. 3. Thirdly Christ and a new Creature are one in function Christ is a Prophet and he that is joyned unto him is one with him in this Chrisâ— is a Prophet to teach his members and his members are one Prophet with him to exhort and build up themselves and one another in their mâ—st holy faith but with these differences Christ hath the Spirit of Prophesie as a fountain and without measure in all fulnesse but hâ—s members as streams issuing from that fountain by gift and of his â—ulnesse Châ—ist is an universal Prophet to teach all his Peâ—ple without limitation of persons or place but all his members are not so they are limited Propheâ—s and mâ—y not go beyond the bounds of their proper spâ—ere not beyond the bounds set by this great Prophet in his Word Christ is a Priest and he that is joyned to him is one with him in thiâ— Christ hath made all â—is Members Priests to God Rev. 1.6 to offer up spirituall Sacrifice to God Christ hath offered up himself to God he dyed and sâ—crificed himsâ—lf to God And he that is jâ—â—ned unto him is made conformable unto his death he hath sacriâ—iced all to Christ his whole self his own reason will righteousnesse and wickednesse all within him and without him he is become dead to sinne dead to his own righteousnesse dead to the World dead to all by the body of Christ They that are Christs have crucified the flesh with the affections and lusts saith the Apostle Gal. 5.24 Christ is a King to rule over his People and over his enemies and he that is joyned unto the Lord Christ is one with him in his Kingly Function He hath made us Kings saith the Text Rev. 1.6 Kings in a spiritual sense to rule over our thoughts affections words and actions over all our lusts so as sin doth not rule nor reign in us within nor without as an approved Lord Christ and a new Creature are one in Life and conversation A new Creature is one dead with Christ and risen again with him to newnâ—sse of Life he that is joyned to the Lord is one Spirit Christ is formed in his Life and Conversation by transforming him in hiâ— Life and Conversation and conforming him in his Lise and Conversation to the Image and Example of Christ so as he may truly say with the Apostle It is no more I that live but Christ that dwelleth in me Christ was holy and harmlesse in his Nature Life and Conversation Heb. 7.26 He wâ—s inwardly holy as well as outwardly holy holy in his Thoughts in his Affections in his Words and in his Actions Holy in all mannâ—r of Conversation in all places in all company in all times and variety of conditions holy in Life and holy in Death and he that is joyned to the Lord Jesus Christ is holy as he is holy but with this difference Christ our head was holy by nature but we his members are holy by grace only Christ our head was holy with a perfect holinesse but we his Members have only a sincere holynesse in this Life our conformity unto Christ is in kind not in degree Christ our head had a derivative holynesse he could derive holynesse into his Members and infuse it into them which had none but this is proper and peculiar unto him this cannot the best of his Members do He that is joyned unto the Lord is one Spirit one holy Spirit dwelleth in the head and in the Members in the head without measure in the members as it seemeth good unto the Head to infuse it Christ and his have one heart and they have chosen one way one way of holynesse leading to a place of perfect holynesse and happinesse they speak one language mind one thing aim at one end one they are in the state of grace and one they shall be for ever in glory He that is joyned to the Lord is one Spirit A new Creature a true Member of Jesus Christ is better known by his Spirit then his outward man for the root of the matter as Iob speaks is within him his Circumcision is inward in his heart and spirit he is one Spirit with the Lord Jesus Christ. Ye know not what Spirit ye are of said Christ to his Disciples Luk. 9.55 But this Text shews what Spirit a new Creature a true Member of Christ is of he is one Spirit with Christ He that is joyned to the Lord is one Spirit A new Creature one joyned to the Lord in grace is very watchful over his outward man over his words and deeds but especially over his heart and spirit to keep them stedfast with God Thus was Christ and he that is joyned to the Lord is one Spirit Quest. But what Spirit was the Lord Iesus Christ of Answ. 1. The Spirit of Christ was a Spirit of Truth it is so called Ioh. 14.17 16.13 We read of a lying spirit in the 2 Chro. 18.21 22. and this is powred out in these dayes wherein so many lyes and slanders are daily broached to the dishonour of God and the Truth but this Spirit is not one with Christs Spirit but with Antichrists Christs Spirit is the Spirit of Truth but Antichrists Spirit is the Spirit of falshood error and all deceiveableness as appears by the 2 Thes. 2.10 2. Christ was of a humble meek and lowly Spirit as himself affirms Matth. 11.29 And the Prophet Zechariah of him Zech. 9.9 Of this Christ gave many reall testimonies when here on Earth He was not only humble meek and lowly in his carriage and in shew but in Heart and Spirit He was really such as his Birth Life and Death did testifie 3. Christ was of a just and righteous Spirit so saith the Prophet Zech 9.9 He is just Christ was not only morally just but he was Divinely just as is evident by his Government the revealed Will of God is the Cannon by which he rules they which walk contrary unto it sooner or later he punisheth and they which walk according to it he sooner or latter rewardeth He doth judg with righteousness and reprove with equity saith the Prophet Isai. 11.4 4. Christ was of a mercifull tender and compassionate Spirit he had compassion on the souls of his enemies as that Text Ezek. 16. ver 4 5 6. with many others shew He had
compassion on soul and body when he beheld Ierusalem and thought on her sinne and sufferings he pittied her prayed for her admonished her and wept over her Luke 19.41 42. All which were reall testimonies of his compassionate Spirit and the Texts in the Magin illustrate this 5. Christ was of a holy and Heavenly Spirit He was holy saith the Author to the Hebrews his Spirit is called a holy Spirit Eph. 4.30 Christs Spirit was Heavenly he was all for the things of the other World his thoughts words and works all steered their course thither-wards which evidently declared his Heavenly Spirit 6. Christ was of a publique and industrious Spirit He sought not his own but our good when on Earth he was still doing good to soul or body Mat. 4.23 He minded not himself his own ends or ease but his Fathers businesse and that he followed industriously as appears by Luk. 2.46 49. compared with Ioh. 4.34 which plainly shews he had a publique and industrious Spirit 7. Christ was of a soft and flexible Spirit he had a Spirit pliable to all his Fathers Will a Spirit easie to be intreated a sympathizing Spirit In all their afflictions he was afflicted saith the Prophet Isai. 63.9 he had a broken and a contrite Spirit a Spirit broken with sorrow for our sinnes all which were reall testimonies of his soft and flexible Spirit 8. Christ was of a lively Spirit and of a descerning Spirit he had a Spirit directly opposite to that Spirit spoken of Isai. 29.10 he had a spirit spiritually alive hence it was that he was of quick understanding in the feare of the Lord as the Prophet speaks Isa. 11.3 9. Christ was of a patient Spirit he had a Spirit slow to anger and long suffering he took all patiently from God and Man without repining in heart or tongue He was oppressed and he was afflicted yet he opened not his mouth saith the Prophet c. Isa. 53.7 When he was reviled he reviled not again when he suffered he threatned not 1 Pet. 2.23 These were reall testimonies of his patient Spirit 10. Christ was of a loving Spirit even towards his very enemies he prayed for his enemies Luk. 23.34 died for his enemies Rom. 5.10 and all this out of love to them which was a reall testimony of his loving Spirit 11. Christ was of a Praying Spirit he spent much time in Prayer as the Evangelists shew with much delight and industry as appears by Mar. 1.35 Mat. 14.23 Luk. 6.12 Ioh. 17. chap. which shews he was of a praying Spirit 12. Christ was of an obeying Spirit of a self-denying Spirit he denied his own Will as man to do his Fathers Will as appears by Luk. 12.14 compared with Ioh. 5.30 The last words Matth. 26.39 Phil. 2.8 By all which it is evident That Christ was of an obeying Spirit 13. Christ was of a thankfull Spirit that which was matter of joy to him he made matter of praise and thanksgiving to his Father as appears by Matth. 11.25 Mar. 6.41 Christ had a Spirit thankfull to God and thankfull to man whatever kindnesse was shewed unto him returned upon the head of the doer with abundant recompence and this lively domonstrates his thankfull Spirit 14. Christ had a Spirit delighted in the exercise of all Gods Ordinances and all holy duties as his frequent exercise therein and exhortation thereunto do fully evince he was still ready to take every opportunity to instruct the people as appears by Mat. 5.1 Mar. 2.2 6.34 Luk. 5.1 3. and he exhorted his Disciples to duty Mat. 9. ult By which it is evident that his Spirit was delighted therewith 15. Christ was of a world contemning Spirit as his Birth Life and Death did fully declare and evince for in all these he shewed his contempt of the World both in the good and evill of it 16. Christ was not of a time-serving but of a God-glorifying Spirit He sought not his own but his Fathers glory in all times and things as his own Language Ioh. 12.28 17.4 shews Christ sought his Fathers glory in all things and above all things which evidently declares he had a God-glorifying Spirit 17. Christ was of a faithfull Spirit he was faithfull to God in all things He was faithfull to him that appointed him saith the Author to the Hebrews Heb. 3.2 He was a faithfull High-Priest He is called Faithfull and true Rev. 19.11 The faithfull and true witnesse Rev. 3.14 By all which is evident that Christ was of a faithfull Spirit 18. Christ had an elivated Spirit his Spirit was raised above the World and the things of the World his Spirit did sore aloft and solace it self in the things of the other world it did solace it self in God in what he did injoy in God before he left the bosome of his Father and what he should injoy with him again when he had finished the work which his Father gave him to do This is evident by the Language of Christ Ioh. 17.5 and by that which is spoken of him Heb. 12.2 19. Christ was of a stable Spirit he did not stagger in Spirit or reel up and down from one opinion to another but his Spirit was stedfast with God and unmoveable in calmes and in storms He was yesterday and to day and the same for ever How variable soever the world was in their opinion of him yet he was still the same as appears Heb. 13.8 Which evidently demonstrates his Spirit was stedfast with God 20. In fine Christ had a Spirit full of all Divine excellency and beauty he had a Spirit of Wisdome and Vnderstanding a Spirit of Counsell and Might a Spirit of Knowledge and of the feare of the Lord a Spirit indued with all Divine excellency as the Prophet shews Isa. 11.2 All these qualifications were in the Spirit of the Lord Jesus Christ and he that is joyned unto the Lord he that is ingrafted into Christ and made new by him is one Spirit with him He that is joyned unto the Lord is one Spirit saith this Text. Here note That this Text doth not say that he that is joyned unto the Lord is equal with him but that he that is joyned unto the Lord is one with him He that is joyned unto the Lord is one spirit Christ and he that is joyned unto him are one in spirit The particulars fore-mentioned shew what Spirit the Lord Jesus Christ was of and this Text tels us what spirit he that is one with Christ is of what spirit a new Creature is of He that is joyned to the Lord is one spirit he is one spirit with the Lord. As face answers face in water so doth the heart of man to man saith Solomon As a Picture answers to the Life so doth the Spirit of a new Creature answer to the Spirit of Christ saith the Text He that is joyned to the Lord is one spirit Wouldest thou then know thy self and thy