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
scandall or contempt of the Churches lawfull constitutions and censures or in case he cause divisions or offences in the Church contrary to the Doctrine of the holy Scriptures mourns for his brother and praies for him in such cases Labours to restore his brother in the spirit of meekness when overtaken in any fault and returns to him when he turns to the Lord. Forgives him and comforts him and confirms his Love towards him He forgives his brother his trespasses from his heart as often as he offendeth and repenteth freely as Christ forgave us For Christ's sake and as God hath forgiven us All these qualifications the Scripture cals for in my Love towards my Brother as these quotations in the Margin do manifest Therefore that Love towards man which is congruous to the holy Scripture must needs have these qualifications in it ergo But here the soul conscious to its own wants and failings will be ready to reply as the Disciples did to Christ when he told them how hard a matter it was for a rich man to enter into the Kingdom of Heaven who then can be saved said the Disciples so the soul will be ready to say here if all this be in that Love which is congruous to the rule of God who then can say his Love is congruous to the rule of God surely none for in much of this we faile all He that truly wills desires and indeavours to do all this that Christ may have the honour of it doth it in a Gospel-sense and in Gods acceptation who accepts the will for the deed where ability is wanting this must be granted otherwise no Child of Adam could conclude on the affirmative Now for other appearances of Love they are these What a man Loves he prizes accordingly What a man loves he delights in accordingly What a man Loves he desires to enjoy what a man loves he cannot hear reproached reviled and spoken against but with grief of heart This needs no proving every ones experience will testifie the truth of it Wouldest thou know whether thy Love to God and thy Love to man be sound and such as demonstrates the holy Spirits saving habitation in thy soul or not then go through what hath been said in this little Epitomie touching Love to God and Love to man and consider whether thy Love be truly such yea or nay and if thou findest it truly such though but weakly conclude thou maist safely to thy comfort that thy Love is such as really demonstrates thou art beloved of God and indued with the holy Spirit of God savingly For Love indeed and in truth argues that we are of the truth and shall assure our hearts before him as the Apostle affirms 1 Ioh. 3.18 19. Therefore if thou upon a true tryal findest by this that hath been said that thou hast any truth of Love to God and thy Brother argue not against thy self or thy Love but bless God for that Love thou hast and labour to grow and increase in Love to God and man daily REPENTANCE ANother grace of the holy Spirit of God demonstrating his saving habitation in the â—oul is Repentance to â—â—t true Gospel-Repentance I sâ—ith the Lord will pour upon the house of David the Spirit of grace and supplications And they shall look upon him whom they have prâ—â—â—ed and they shâ—ll mourn for him c. Zach. 12 10. This Text plainly points out unto us two things 1. That wheresoever the holy Spirit of God dwelleth savingly in what soul soever he resideth as a sanctifier there he worketh true faith and Repentance 2. That in whomsoever these graces are wrought they are a true and real testimony of the holy Spirits saving habitation in that soul â—or as much as it is proper and peculiar unto the Spirit of God alone to work these in the heart of man Here Note three or foure things 1. That the grace of Repentance though it be a distinct grace from faith yet is it an inseparable concomitant of justifying faith coupled with it in infusion and he that totally wanteth either hath neither Secondly Note That faith and love and Repentance and every other renewing grace habitually considered are coequal the habit of every grace being infused together So that where there is one grace in truth there is every grace in truth in the habit of it in some measure And thirdly That although every grace of the Spirit habitually considered be coequal yet these actually considered and according to their manner of working and appearing in us precede each other faith precedes love and faith and love precedes Repentance Repentance being a fruit of faith and love Fourthly That grace to wit renewing grace and glory are inseparably linked together He that hath the one shall certainly have the other for this grace is the earnest of our inheritance Lastly Nâ—te That this grace of repentance is a renewing grace a speciall work of the Spirit of God in man aâ—d a grace that he worketh in all that truly beleeve and love That Repentance is a renewing grace a special work of the Spirit of God in man is evident by those special promises which are made unto it in holy Scripture of spiritual and eternal blessednesse He that confesseth and forsaketh his finne shall have mercy Prov. 28.13 If my People which are called by my Name shall humble themselves and pray and turn from their evill wayes then will I hear from Heaven and will forgive their sinne c. 2 Chron. 7.14 And the Redâ—emer shall come to Sion and to them that turn from transgression in Iacob saith the Lord Isa. 59.20 Again When I say unto the wicked thou shalt surely dye if he turn from his sinne and doe that which is lawful and right He shall surely live he shall not die none of his sinnes that he hath committed shall be mentioned unto him he hath done that which is lawfull and right he shall surely live Ezek. 33.14 15 16. All sins all manner of sinns and Blasphemies shall be forgiven unto him Mark 3.28 Matth. 12.31 compared Though your sinnes be as Scarlet they shall be made as white as Snow though they be red like Crimson they shall be as Wooll Isai. 1.18 and Act. 11.18 True Repentance is called Repentance unto life By all which it is evident That it is a renewing grace a special work of the Spirit of God in man Repentance being a special work of the Spirit of God in man and an inseparable concomitant of a Justifying faith is therefore a true touchstone to try our selves and our spiritual estate by and such an one as all must try themselves by that will gather to themselves a true testimony of their eternal happiness by Christ and make their Calling and Election sure in the subject But what is this grace of Repentance How may it be defined Repentance is a Divine quality wrought by the
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
him saith a believing Soul By all these places it is evident That it is the property of a true faith highly to prize Jesus Christ a true believer prizeth Christ in all things places persons and conditions above all things and beyond all time In the eighth place This Faith relyeth wholly on the Merit of Christ for Salvation for justification disclaiming all confidence in the flesh and excluding all boasting in our selves As appears by the Language of the Apostle Act. 4.12 and Phil. 3.3 9. And have no confidence in the flesh Not having mine own righteousness which is of the Law but that which is through the faith of Christ. Where is boasting then it is excluded By what Law of works Nay but by the Law of Faith Rom. 3.27 This Faith opposeth the Mercy of God in Christ against all sinne as greater then all The Blood of Iesus Christ his Son cleanseth us from all sinne saith a believer speaking of believers 1 John 1.7 Because God hath said He shall Redeem Israel from all his iniquities Psal. 130.8 All manner of sins and Blasphemies shall be forgiven unto the sons of men but the Blasphemy against the Holy Ghost Mat. 12.31 This Faith as it lays hold on the promises of God so it makes him that hath it carefully observe the Conditions of the promises on his part Lord I have hoped in thy word and done thy Commandements saith a true believer Ps. 119.166 thereby intimating That it is the property of a true faith thus to rest on Gods promises A true believer applies Christ unto himself and himself unto Christ the promises to himself and himself unto the promises unto the conditions of them It is the property of this Faith to adhere to Christ even when it cannot see him nor apprehend one jot of love from him when he hideth his face from the soul and speaks bitter things and doth bitter things unto the soul Behold saith Job I go forward but he is not there and backward but I cannot perceive him on the left hand where he doth work but I cannot behold him He hideth himself on the right hand that I cannot see him He writeth bitter things against me and maketh me possess the iniquities of my youth He putteth my feet in the stocks c. But concludes Though he slay me yet will I trust in him When God hid his face from Iob and he could neither apprehend his love in his Providences nor in his Promises yet he adhered to him still This the Scripture cals for Isa. 50.10 Therefore it follows that this a true believer in some measure doth It is the property of a true believer to adhere to Christ as Asahel adhered to Abner and Elisha to Elijah Asahel would not turn aside from Abner though he dyed by his hand Elisha would not leave Elijah what ever became of him As the Lord liveth and as thy Soul liveth I will not leave thee said Elisha to Elijah and so saith a true believer to Christ Take from me what thou wilt do with me what thou wilt I will not leave thee I will cleave unto thee still though I cannot see thee I will trust in thee I will dye in thine arms In the Twelfth place this Faith is a working Faith it is not idle but operative and working as the Apostle intimates Iam. 2. ver 20.14 Faith without works is dead and cannot save living Faith is working Faith justifying Faith though it do not justifie by working yet is still working It purifieth and clenseth and that not the outward man only but the heart also Act. 15.9 It Sanctifieth Act. 26.18 to wit sincerely universally soul and body and the spirit of our mind as the Scripture speaks It spurreth on to Obedience Active and Passive sincere universal and constant as appears at large Heb. 11. Where all those worthies there spoken of are said to have done and suffered all those admirable things there mentioned by Faith This Faith makes a man patiently wait on God for the accomplishment of all that good which he hath promised in his Word in a conscionable use of all those meanes which he hath ordained warranted sanctified and affordeth for the serving of his Providence and accomplishing of his Promises The former part of this assumption is evident by the Language of the Prophet Isai. 28.16 He that believeth maketh not haste And by that which is spoken of believers Heb. 6.12 The latter is as evident by the practice of the Saints David believing the Word of the Lord concerning his Sonne Solomon and his building of the Temple was very instant with the Lord to make good his Word and what he had Promised very carefull and conscionable in instructing his Son to walk with God in uprightness of heart according unto all the Commandements of the Lord and in providing materials for the Work of the Lords House and encouraging his Son to the Work as appears by the 2 Sam. 7. compared with 1 Chron. 28. and 29. Chapters Daniel believing the Word of the Lord concerning the return of the Captivity of Iudah was very instant with the Lord by fasting and prayer to accomplish what he had promised as appears Dan. 9.2 3. Hezekiah believing the Word of the Lord concerning his recovery out of a dangerous sickness diligently used the meanes that the Prophet directed him unto 2 Kings 20.7 And Paul to instance in no more beleiving that grand promise That the seed of the Woman should break the Serpents head And that the God of Peace would Bruise Satan under his feet and that sin should not have dominion over him When buffeted by Satan Prayed frequently and Prayed fervently he besought the Lord thrice when the Law of his Members rebelled against the Law of his mind and led him Captive to the Law of sin He groaned under this burden bewailed his condition sought the Lord by Prayer for help exercised Faith on Christ And beat down his body and kept it under as appears Rom. 7.23 24. compared with 1 Cor. 9.27 The same Apostle believing the Word of the Lord concerning the preservation of himself and his companions in a dangerous voyage at Sea diligently exhorted them to use all good meanes tending unto their preservation sounded the depth cast Anchors abode in the ship c. Act. 27. All these meanes these Worthies used to serve the divine Providence and these examples plainly evidence That it is the property of true faith thus to depend on God for the accomplishment of his Word This Faith makes a man open-hearted and open-handed towards his Brethren in misery and want mercifull according to the Divine Rule ready out of a fellow-feeling of others misery bountifully cheerefully and constantly to do good unto all in misery according to ability but specially to the Godly not for his own glory but Gods for the honour of Christ and the Gospel as appears by the Language of the Apostle Iam. 2.15 16. Compared with
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
me and washed me with water yea with blood with the blood of his Sonne he throughly washed away my filth and annoynted me with oyl indued me with his Spirit and his grace c. I had forfeited all right to Heaven and earth into the Lords hand and he hath given me all back again freely and put me in a better condition than I was in before O the deepnesse of the riches of the Justice and Mercy of God! 10. In the tenth place Evangelical sorrow is a sorrow that keeps the soul in a sweet heavenly frame for all holy and heavenly duties it sweetly fits the soul for all holy performances Sorrow that flowes from the apprehension of Love in God is fresh and lively and full of spirits so that a man never performs any holy duty better then when his heart is filled with this sorrow Set a soul filled with this sorrow to pray and he will pray sweetly and heavenly fervently and effectually to wit in faith and so prevaile much with God Set him to hear and he will hear humbly and the whole Word of the Lord will be sweet unto him every precept and every threatning of the Lord every bitter thing will be sweet unto him every crum that fals from his Table will he gather up as precious food Set a soul filled with this sorrow to Divine Meditation and he will do it with great delight and freedome set him to receive the Sacrament of the Supper of the Lord and he will do this action in its beauty He will looke upon him whom he hath pierced and mourn for his sinne that hath pierced him and every other holy duty will he perform with a more heavenly mind than others which have not felt this sorrow or not in that measure which he hath done 11. The soul Evangelically contrite sorrows not so much for suffering as for sinning not so much for being displeased as for displeasing and dishonouring God by sinne it is grieved for its sinne because the holy Spirit of God is grieved by its sinne and broken with its whorish heart as the Prophet speaks and is melted by the consideration of the incomparable goodness of God and his kindnesse and love in Christ towards its self abused by its self rather then broken with horrour threatnings punishments or slavish feare Against thee thee only have I sinned and done this evill in thy sight saith the contrite soul and this is that which pierceth his soul. 12. The soul Evangelically contrite longs after freedome from sinne more than freedome from suffering it saies with the Church Lord take away all mine iniquity not with Pharaâ—h the plague Lord look upon my affliction and my pain saith the contrite soul and ease me of that if it be thy blessed Will but however forgive all my sinnes deliver me from all my transgressions Wash me throughly from mine iniquity and cleanse me from my sinne hide thy face from my sinnes and blot out all mine iniquities O wretched man that I am Who shall deliver me and when shall I be delivered from the body of this death This is the language of contrite souls The soul Evangelically contrite counts sin the worst Evill and Christ the best Good the guilt of sinne the power of sinne and the being of sinne is of all burdens the heaviest unto a contrite soul and that which of all other it longs to be freed from 13. The soul Evangelically contrite priseth Christ as the chiefest Good as the only true Good it is not satisfied with any thing without Christ it is not fully satisfied with any thing but Christ Christ in his Blood Christ in his Spirit Christ in his Ordinances Christ in his Ministers Christ in whomsoever his Image is stamped is precious above all earthly things unto the contrite soul Thou art my beloved and my desire is towards thee saith the Contrite heart to Christ. To the soul Evangelically Contrite the light of Gods Countenance and the sense of his love in Christ is more worth than all the treasures and pleasures in the world Lord lift thou up the Light of thy Countenance upon me thy love is better than wine better then Corn and Wine it strengthens more it comforts more it puts gladness in my heart more then Corn and Wine more than the choicest Creatures in the world saith the Contrite soul. When once this contrition had ceazed on Davids heart his soul did thirst for God as the thirsty land for rain and as the chased Hart for the water-brooks And not after God only in his immediate dispensations but in his mediate also after God in his Ordinances in his Sanctuary as appears Psal. 63.2 84.10 27.4 and thus did Mary Magdalen and Paul and other Saints under the New Testament when once this contrition had ceazed on their hearts they were very industrious seekers of God in his Ordinances By which it is eminently evident that it is the nature of Evangelical Contrition of hearts Evangelically contrite to prize highly communion with God in his Ordinances As it was with David and Mary and the other Saints here so it is with every soul Evangelically Contrite he hath the same judgement of and affection towards Gods Ordinances in truth though not in the same degree Such as the measure of contrition wrought in the soul is such usually is the measure of his affection to and thirst after these Divine excellencies forementioned 14. The soul Evangelically Contrite disclaims all righteousnesse of its own and rests wholly on the merit of Christ for justification before God We are all as an unclean thing and all our righteousnesses are as filthy raggs saith the Contrite Church Isai. 64.6 What things were gain to me those I counted loss for the excellency of the knowledge of Christ Iesus my Lord and do judg them but dung that I may winne Christ saith the Apostle Phil. 3.8 9. When once this Evangelical contrition hâ—d ceazed on the heart of Paul he renounced all his own righteousnesse all before conversion and all after conversion his old man and his new in matter of justification and rested wholly upon the merit of Christ which plainly demonstrates the truth asserted 15. Evangelical sorrow is a lasting sorrow and a wasting sorrow When once it hath ceazed upon the heart of a Christian it doth not pass away as the morning cloud and early dew or a land-flood but continueth and riseth up as a spring and is never exhaust till sin the cause of it be wholly taken away and not only the guilt and punishment of sinne but the very being of sinne till total deliverance from this body of death be granted This is evident in the Apostle Paul when once this sorrow had ceazed on his heart he did not cease to bewail his proness to sinne till his being in this world ceased as appears Rom. 7. ver 14.24 And as it is a lasting sorrow so it is a wasting
sorrow it consumes the body of death it brings a consumption on sinne it weakeneth the power of naturall corruption and warreth succesfully against the most Giant-like corruption it comes from the heart of a sinner and it goes to the heart of sinne 16. Finally Evangelical sorrow is a reforming sorrow it makes a man truly turn from sinne from all sinne unto the Lord and this is indeed the great distinguishing Character of it and that which demonstrates the truth of it contrition without conversion is not Repentance unto life He that sorrows for his sinne and turns not from his finne unto the Lord his sorrow is but a sorry one Humiliation without Reformation saith one is but a foundation without a building and reformation without humiliation is but a building without a foundation a building which will not stand Humiliation and Reformation God hath coupled together in his Gospel-Promises wherein Repentance is fully described Therefore Repentance unto life must needs consist of both these Evangelical Contrition and true Conversion are so coupled together that they cannot be sundered wheresoever sorrow for sinne is found it is attended with true turning from sinne unto the Lord. And this is the second essential part of true Repentance And this the Scripture cals conversion Repent and be converted saith the Apostle in the forecited place Act. 3.19 it is as if he had said mourn for sinne and turn from sinne if ever you would have your sinnes to be done away He that truly turns from sinne turns from all sinne He that turns not from all sinne doth not truely turn from any sinne God requires a sinner to turn from all his transgressions and he that truly turns from sinne doth this He turns from all sinne in affection in purpose and resolution he allows not himself in any known sinne he loaths all sinne and conscionably indeavours to forsake all sinne and get every corruption mortified therefore saith the Apostle Godly sorrow worketh Repentance unto salvation his meaning is it produceth Reformation to wit a true turning from all sin unto the Lord. He that truly turns to the Lord doth it not feignedly as Hypocrites do but unfeignedly cordially with his whole heart as the Prophet speaks with full purpose of heart to walk in all the wayes of God This the Apostle cals Repentance unto Salvation and this is attended with carefulnesse and circumspection for time to come cleering of our selves or apologie for our selves of our detestation of our fact indignation or exceeding anger with our selves for our offences Feare to wit feare of relapsing into our former sinnes again vehement desire to wit after strength and assistance from Christ for the present and future time Zeal to wit in the performing of all good duties contrary to our former special sinnes Revenge to wit a holy revenge on our selves subduing of the body and keeping it under lest it should hereafter be an instrument of sinne as it hath formerly been All this is evident by the language of the Apostle in the forecited place 2 Corinth 7.11 Wouldest thou then know whether thy Repentance be Repentance unto Life or no whether it be such as truly demonstrates the holy Spirits saving habitation in thy soul and the truth of thy faith yea or nay thou must then have recourse to both the parts of true Repentance fore-mentioned to wit contrition and conversion and if by what hath been said it appears to be truly such know that it is a sure argument of thy eternal happinesse bless God for it and labour to grow in it OBEDIENCE ANother work of the holy Spirit of God on man demonstrating his saving habitation in man and a mans eternal salvation by Christ is Obedience to wit sincere and Cordial Evangelical Obedience to the revealed Will of God This Obedience and this onely God requires and accepts of his Elect in and through Jesus Christ. That this Obedience is a work of the Spirit of God in man appears both by Argument and by Scripture 1. By Argument thus Naturally the heart of man is obstinate stubborne and disobedient to the Will of the Lord deceitfull above all things and Hypocritical in all its wayes doting on Legal and never minding Evangelical Obedience and nothing can make such a change in the heart and soul of a man as of stubborne and disobedient of Hypocritical and deceitfull to become sincere and Cordial in Obedience and of a doter on Legal to become an Evangelical obeyer of the Will of the Lord But the Almighty Spirit of God whose proper office it is to renew the Image of God in fallen man Therefore this Obedience must needs be the work of the Spirit of God in whomsoever it is By Scripture this is evident likewise I will put my Spirit within you saith the Lord and cause you to walk in my statutes and keep my Iudgments and do them Ezek. 36.27 Hence it is evident That it is the Spirit of God which works the heart of man to Obedience That this Obedience is a work of the Spirit of God in man demonstrating his saving habitation and sanctifying operation in man is evident by the language of the Apostles We are his witnesses of these things and so is also the Holy Ghost whom God hath given to wit savingly to them that obey him to wit Cordially and Evangelically Act. 5.32 And by that of Peter We are Elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto Obedience 1 Pet. 1.2 That this Obedience is such a work of the Spirit of God in man as demonstrates his eternall salvation by Christ is farther evident by these Scriptures following Christ being made perfect became the Author of eternall salvation unto all them that obey him Heb. 5.9 Obey my voyce saith the Lord and I will be your God and ye shall be my people Jer. 7.23 If ye will obey my voice indeed and keep my Covenant then ye shall be a peculiar treasure unto me above all people and ye shall be unto me a kingdome of Priests and an holy Nation Exod. 19.5 6. Not every one that saith unto me Lord Lord shall enter into the Kingdome of Heaven but he that doth the Will of my Father which is in Heaven Mat. 7.21 He that doth the Will of God abideth for ever 1 Joh. 2.17 By these Texts it is evident That thâ—s Obedience is such a work of the Spirit of God in man as lively demonstrates his eternal happiness Quest. But what is this Obedience you speake of How may it be defined Sol. It is a special work of the Spirit of God in man whereby he is inabled to apply Christ unto himself according unto all his promises and himself unto Christ according unto all his Precepts Under these two general heads the whole work of Obedience is comprehended as is evident from the words of the new Covenant I saith the Lord will be your God
of all Saints he disclaimes all his own righteousnesses and accounts them as rotten raggs and abominable things in reference to Justification before God He forgets all that is behind if he cast up his parts his gifts and his graces he concludes Circumcision is nothing nor Vncircumcision is nothing his faith his love his repentance his obedience all put together nothing he brings in the totall summe in meer ciphers I am nothing yea worse then nothing saith this soul Can a man be profitable unto his Maker I am unprofitable to God and man When saw I thee a stranger and took thee in or naked and cloathed thee c. Wherefore is there a price in the hand of a fool saith this soul. 3. A man graciously poor or blessedly poor in spirit is a man of a contrite spirit a man that trembleth at the Word of the Lord To him will I look saith the Lord that is poor and of a contrite spirit and trembleth at my Word Isa. 66.2 In this Text poverty of spirit contrition and the effect of it trâ—mbling at the Word of the Lord are joyned together as linkes of a Chain so as he that hath one of them hath all of them in some measure As for contrition it hath been already spoken of from Pag. 56. to Pag. 64. to which I refer the Reader 4. A man graciously poor in spirit as he sees a fullness of sinne and an emptiness of grace in himself and bewailes it so he sees a fullness of grace in Christ a fullness of mercy with God in Christ to pardon him and heal him to justifie him and sanctifie him and fill him with all grace and this is attended with some hopes to be made a partaker of it The truth of this is evident in the poor Publican He saw a fullness of sinne in himself and an emptiness of grace and he saw a fullness of mercy in God and merit in Christ to take away his sinne and garnish his soul with all grace and had some hopes to attain this otherwise he would never have gone to God for mercy A man graciously or evangelically poor in spirit hath some hope of obtaining mercy 5. And this makes him very industriously to seek after the Lord in a conscionable use of all those means which he hath appointed I will arise and go to my Father c. saith the poor Prodigal When once this poverty of Spirit had seized on his spirit he thought no labour too much to attain what he sought Draw me we will runne after thee saith the Spouse graciously poor in spirit Cant. 1.4 6. A man graciously poor in spirit esteems spirituall riches the best riches and for them he will with the Merchant-man give the best price for thâ—m he will part with all carnall things and count them but dung he doth hunger and thirst after righteousness more than after riches after the riches of grace more than after the riches of the world 7. A man graciously poor in spirit is a man of a humble spirit if God dispense his gifts liberally unto him or make greater discoveries of himself his mind and will unto him than he doth to others he will humbly and thankfully and really ascribe all the glory thereof unto the Lord and his free grace and say as Daniel As for me this is not conferred upon me for any Wisdome or goodness that I have more than other but of free grace for Christs sake bestowed upon me therefore to him be all the glory Who am I or what is there in me that God should shew such favour unto me above what he doth unto other This is vigor fit and â—â—t fit to give the denomination of a man graciously poor in spirit 8. A man graciously poor in spirit is the contentedst man with his condition of all others I went out full but the Lord brought me home empty saith a soul gratiously poor in spirit and yet she was contented with her condition Shall we receive good at the hand of God and shall we not receive evill Shall the thing formed say to him that formed it Why hast thou made me thus It is the Lord let him do with we as seemeth good to him This is the lanâ—uage of soules graciously poor in spirit Such a soul lookes upon every thing as a mercy that is on this side Hell and how bad soevâ—r his condition be thinks it too good for him 9. A man graciously poor in spirit justifâ—es God in all his dealiâ—gs even under his sadest providences and dispensations of Justice The Lord is righteous in all his Wayes saith this soul I am justly under this condemnation for I receive the due reward of my deeds for I have rebelled against his Commandmenâ—s c. 10. The soul gracioâ—sly poor in spirit grâ—anes under that privy pride which he finds in himself as that which is the great burdâ—n on his spirit and that which he longs to be delivered from Oh wretched man that I â—m who shall deliver me and when shall I be deliveâ—ed â—rom this corrupt nature of mine which exalts it sâ—lf against God and hinders the influence of his grâ—ce in me These Appearances of gratious poverty of spirit may serve to disâ—ry a soul graciously and blessedly poor in spirit Try thy spirit by them and if by what hath been said thou findest this Qualification in thy self in any measure bless God for it labour to grow in it and remember the words of our Lord Jesu Christ Blessed are the poor in spirit for theirs is the kingdome of Heaven Death to Sinne. Rom. 8.10 If Christ be in you the body is dead because of sinne But the Spirit is Life because of righteousness IN these words the Apostle lays down two great Characters of our Union with Christ or Christ resident in us The first this The body is dead because of sinne The second this The Spirit is Life because of righteousness Christ is in you saith the Apostle except ye be Reprobates 2 Cor. 13.5 If Christ be in you it will appear thus The body is dead because of sinne The Body here spoken of is not a body of flesh not a body Celestiall nor a body Terrestiall but a body Diabolicall a body of sin as the members mentioned Col. 3.5 demonstrate and likewise the language of the Apostle Rom. 7.24 where he calls corrupt nature the body and more plainly Rom. 6.6 stiles it The body of sinne Ephes. 4.22 The old man This is the body here meant The body of sinne is the depravedness and corruption of our whole nature by reason of which we are naturally averse to all good and prone to evill continually and so liable to all misery and therefore the Apostle calls it A body of death The body is alive in all those in whom Christ lives not but where Christ lives this body dies If Christ be in you the body is dead because of sinne c. Death to sinne is
forth to God in supplication and thanksgiving this is evident by Gal. 4.6 Rom. 8.15 26. The soul thus sealed by the Spirit of God longs after and delights in approaches to God and God approaches to it in all his holy Ordinances Let me see his countenance let me hear his voice saith the soul thus sealed for sweet is his countenance and his voice pleasant it delights to meditate on and walk with its God it doth not leave off duty but performs it more conscionably and spiritually In the fift place sound assurance produces fruitfullness the soul that is by the Spirit of God assured of the grace and favour of God towards it is usuâ—lly the fruâ—tfullest in righteousness as is evâ—dent by the language of the Apostle Col. 1.6 After the Colossians knew the grace of God in truth they were more fruitfull in righteousness than ever Sound assurance of the love of God produces care and industry in the work and wayes of God as is evident by the language of the Apostle 2 Cor. 5.1 8. We know we are confident saith he of himself and other Believers and what follows Therefore we labour that whether present or absent we may be accepted of him ver 9. These mens assurance produced not carelesness and sloth but care and industry and it is the property of good assurance so to do This condemns that Popish Tenet That assurance of salvation is the destroyer of all piety and charity And it condemns that assurance that is fruitless or careless In the sixt place Sound assurance produces joy 1 Pet. 1.8 Faith of evidence and joy are inseperably united they are Twins born at once and if assurance die joy dies with it In whomsoever the Spirit of God is a Spirit of Confirmation he is a Spirit of Consolation the soul that is assured of the love of God towards it cannot but rejoyce in it spiritual Consolation doth not spring so naturally from any thing as it doth out of the witness of the Spirit joy may be I mean some kind of joy where assurance is wanting but assurance never goes without joy spirituall joy There is a generation as Solomon tels us which in the midst of laughter their heart is sad and there is a generation which in the midst of sadnesse their heart rejoyceth And those which are thus sealed by the holy Spirit of God are they such is the power of sound assurance that it will make I mean instrumentally the heart to joy whilst the outward man sorrows it will fill the heart with joy unspeakable and full of glory whilst the outward man is filled with shame and contempt yea sound assurance is for the most part then strongest and shews it self with most vigor and light somenesse within when the greatest damp of outward discomforts lye upon the person and the world most frowns upon him or persecutes him for his frowardnesse and faithfulnesse in the cause of God When Paul and Silas had much cause to sigh for their usage amongst men they then sang and rejoyced Act. 16.25 When the Apostles did suffer shame for Christ then did they most rejoyce Act. 5.41 When the People of God were spoiled of their goods and spoiled in their persons then did they rejoyce and whence sprang their joy in this disconsolate condition but from their assurance They took joyfully the spoiling of their goods knowing that they had in Heaven a better and induring substance Heb. 10.34 Assurance of Gods favour produceth joy according to its measure and degree assurance of hope produceth joy assurance of faith produceth more joy The riches of the full assurance of understanding most of all The joy that springs from assurance is a heart strengthening joy a life lenghtening joy and a joy that no man can take from us it is a soul inlarging a shame despising a God-glorifying a world-overcoming and a sin-overcoming grace In the seventh place Sound assurance produceth humility this seal of confirmation when set by the Spirit of God doth work the soul to more humility of mind then usually is in others The Apostle Paul is a notable instance hereof he was thus sealed by the holy Spirit of God when he said I am perswaded that neither Death nor Lfe Angels Principalities nor Powers nor any other thing shall be able to separate me from the Love of God which is in Christ Iesus our Lord and then did be serve the Lord with all humility of mind and with many tears as himself saith Act 20.19 Sound assurance is heart-humbling heart-molifying Sound assurance leaves not the soul without a holy jelousie of it self nor without a Christian watch This is evident in the Apostle Paul Rom. 8.38 39. compared with 1 Cor. 9.26 27. I am perswaded saith he that neither Deaâ—h nor Life nor any other Creature shall be able to separate me from the Love of God c. Yet was he not hereby taken off from but rather incited to a holy jealousie of and watchfulnesse over himself and all his wayes as appears by the forecited place Sound assurance and holy jealousie may well stand together and he whose assurance is void of holy jealousie and watchfulnesse hath great cause to be jealous of his assurance Sound assurance is not the destroyer but the Nurse of holy jealousie and watchfulnesse Neither is holy jealousie an enemy to but a preserver of sound assurance In the ninth place Sound assurance works the heart to more contempt of the world and the things of the world then others usually attain to and it doth mightily quicken and spur forward the soul to more holinesse hatred of sinne and zeal and courage in the cause of God Moses and Paul are pregnant examples of this of the effects of this seal in Moses we may read in Heb. 11. v. 24 25 26 27. Exod. 32.31 32 and in Paul Phil. 3. v. 7 to 15. Act. 20. v. 19 to 25. In the tenth place Sound assurance will bide the trial and it is willing to be tried it shuns not the light but comes to the light that its reality might be made manifest Sound assurance is not usually injoyed long without some buffetings of Satan the soul that is tâ—us sealed by the Spirit of God hath uâ—ually some thorne in the flesh some messenger or other of Satans to exercise it and humble it thus it was with the Apostle Paul when thus sealed by the holy Spirit of God as appears by 2 Cor. 12.7 and thus it is with other of the Children of God who are thus sealed by the Spirit of God as each mans experience will witnesse to this I set a probatum est Sound assurance of the Love of God makes the soul long for the full fruition of it this seal of the holy Spirit of God moves the soul nothing more to desire to be dissolved to be with God how long Lord saith this soul come Lord Iesus come quickly I have a desire to depart and to be with Christ
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