Evidence for heaven containing infallible signs and reall demonstrations of our union with Christ and assurance of salvation : with an appendix of laying down certain rules to be observed for preserving our assurance once obtained / published by Ed. Calamy ... Calamy, Edmund, 1600-1666. 1657 Approx. 418 KB of XML-encoded text transcribed from 126 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A31952 Wing C240 ESTC R3864 11791626 ocm 11791626 49225 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A31952) Transcribed from: (Early English Books Online ; image set 49225) Images scanned from microfilm: (Early English books, 1641-1700 ; 18:13) Evidence for heaven containing infallible signs and reall demonstrations of our union with Christ and assurance of salvation : with an appendix of laying down certain rules to be observed for preserving our assurance once obtained / published by Ed. Calamy ... Calamy, Edmund, 1600-1666. [26], 209, [15] p. Printed for Simon Miller ..., London : 1657. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Salvation. 2003-11 TCP Assigned for keying and markup 2003-12 SPi Global Keyed and coded from ProQuest page images 2004-01 John Latta Sampled and proofread 2004-01 John Latta Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion EVIDENCE FOR HEAVEN : CONTAINING Infallible Signs and reall Demonstrations of our Union with Christ and Assurance of Salvation . With an Appendix of laying down certain Rules to be observed for preserving our Assurance once Obtained . Published by Ed. Calamy B. D. and Pastor of the Church at Aldermanbury London . PHIL. 2.12 . Work out your own salvation with fear and trembling . 2 PET. 1.10 . Give Diligence to make your calling and election sure . 2 COR. 13.5 . Examine your selves , whether ye be in the Faith , prove your own selves , know ye not your own selves , how that Iesus Christ is in you , except ye be reprobates . LONDON , Printed for Simon Miller at the Sta● in Pauls Church-yard toward the West end 1657. AN EPISTLE , TO THE READER . THere are two things which ought to be the chief aim of all those who desire to live holily , and dye happily . The one is , to get an interest in Christ , the other , to get an assurance of their interest in him . The first of these is absolutely necessary to Salvation . The second , is absolutely necessary , though not to our Salvation , yet to our Consolation . Without the first , we cannot dye happily . Without the second , we cannot dye comfortably . It must not be denied , but that a man may have true Grace , and yet want the Assurance of it , he may be a Child of Light in darknesse , he may have the direct act of Faith , and yet want the reflect act , he may have the Sanctifying work of the Spirit , and yet want the witnessing work . ( Though no man can have the witnessing work , who hath not the Sanctifying , yet a man may have the sanctifying , and yet want the witnessing work of the Spirit ) Ioseph may be alive and yet his Father Iacob may think him dead , true grace may be in us , and yet we may not only not know it , but beleeve the contrary . This condition though it be sad , yet it is not damnable . For as a wicked man is never the nearer Heaven , because he presumptuously conceits he is in the way to Heaven , no more is a Child of God the nearer Hell , because he thinks he is in the way to Hell. Christ was not therefore a Gardiner , because Mary thought so , neither was Ioseph therefore dead , because Iacob imagined him to be dead . He that beleevs shall be saved , whether he knows it or knows it not ; he that walks in Heavens way shall certainly at last come to Heaven , though he thinks himself out of the way . Notwithstanding all this , though the Grace of Assurance be not simply , and absolutely necessary , yet it is a most precious jewell , without which we can neither ●e comforted while we live , nor willing to part with life . It is a Heaven upon earth , a Heaven before we come to Heaven . The Prelibation and Pregustation of Heaven . It is the hidden Manna , Abraham's bosome , the joy of the Lord , and the peace of God which passeth all understanding . It is to be laboured after with all labour . And therefore the Apostle perswads us , to give diligence to make our calling and election sure . The subject of this ensuing Treatise , is to direct and teach us how to get an infallible assurance of salvation : Here are severall Marks and Characters propounded of a man in Christ , the work is very weighty , and of great concernment , for whosoever undertakes to lay down marks of a Child of God , must be carefull of two things . 1. That he doth not propound evidences of Grace , which are proper only to eminent Christians , as belonging to all true Christians , least herein he makes sad the hearts of those whom God would not have made sad . 2. That he doth not mention such Characters of a true Child of God , which may be found in an Hypocrite , least he makes glad the hearts of those whom God would not have made glad . The Author of this book hath brought very many marks of a true justifying faith , of a distinguishing Love of God , of of repentance unto life and of a new Creature , &c. Now though thou canst not apply all of them as thy portion ; yet if thou canst apply many of them , and sincerely labourest to be capable of applying the rest , thou art in a happy condition . There are two wayes by which a man may come to know his interest in Christ. The one is by the witnesse of his own spirit . The other by the witnesse of Gods Spirit . There are some who say , there is but one witnesse , the witnesse of Gods Spirit ; This I grant is the chief witnesse ; but I conceive , that the Scripture doth also hold forth , the witnesse of a mans own spirit as well as of Gods Spirit , Rom. 8.16 . It is not said , the Spirit witnesseth to our spirits , but with our spirits , that we are the Sons of God. Wherenote , that a mans own spirit is a co-witnesse . This witnesse of a mans own spirit is nothing else , but the testimony of an illightened andrenewed conscience reflecting upon its grace and assuring the soul that it is in Christ , &c. Of this way of assurance , the Apostle speaks , 2 Cor. 1.12 . 1 Iohn 2.3 . 1 Iohn 3.21 . Heb. 13.18 . Act. 24.16 . When a mans conscience bears him witnesse upon Scripture grounds , that he doth beleeve and repent , and that he is a new Creature , this is instead of a thousand witnesses , and it is a continuall feast , in the worst of times . But now because the voice of conscience is sometimes so low a voice , as that the spirit of a man cannot heare it , especially when it is disturbed , and distracted with the voice of sin accusing , and condemning him , and because the voice of conscience is sometimes uncertain , so as the soul knoweth not what the verdict of it is . And because also the eye of conscience is sometimes blind , ( through ignorance , ) and cannot see the garces it hath , and is ready to beare false witnesse against it self , and to say , it is not justified , when it is . Or if not blind , yet it is many times dimme , and cannot see the happy condition it is in . And sometimes it is infested with melancholly , which makes it look upon its own condition with black spectacles . And because the graces of Gods Spirit in his Children are sometimes so small and little , or at least so blotted and blurred , that conscience cannot read the graces God hath given it . Hence it is , that God out of his great goodnesse hath afforded us another witnesse , besides the testimony of conscience , which is the witnesse of his own Spirit , witnessing with our spirits that we are the Sons of God. This indeed is the great , and the infallible witnesse , therefore it is compared to a Seal , whereby we are sealed to the day of Redemption , and to an earnest , and it is called the comforter , and the Spirit of adoption , by which we are enabled to cry , Abba father . Of both these witnesses this Treatise speaks to very good purpose . One thing more I must add , which will unto many seem very wonderfull and almost incredible . The Author of this Book is a Gentlewoman , belonging to the Congregation of Alderman-bury ; And one who for these Thirty years , by reason of an affliction lying upon her , hath been in a great measure , deprived of those publique spirituall helps which others enjoy , and also of those private helps , which good Christians do , or might partake of by the Communion of Saints . This makes good that Text of Scripture . Out of the mouths of Babes and Sucklings thou hast perfected praise . And that other , That the strength of God is made perfect in weaknesse . Church History tels us of a Captive Woman , whom God made instrumentall to convert the whole Nation of the Iberians , to the Christian Faith. And the Book of God tels us of Priscilla , who was made able by grace to expound the way of God more perfectly unto Apollo himself , an eloquent man , and mighty in the Scriptures . And that she and her Husband Aquila were helpers in Christ Iesus unto Saint Paul , and that for his life , they laid down their necks . Much is spoken by the same Apostle , in commendation of divers Women . I hope no man will contemn this Book , because written by a Woman , but rather admire the goodnesse , love , and power of God , who is able to do such great things , by such weak instruments . No man will refuse pearls , or precious stones , though handed to him by the Female Sex. It is her great desire that her Name may be concealed . All that I will say of her is ; That she is a precious Iewell , though in a contemptible Box , and a very great ornament to the Congregation of which she is a Member . If any reap any spirituall advantage by reading of this Book , she hath obtained the hight of her ambition ; onely she craves their Prayers , that God would blesse her and hers , that the lesse help she hath from men , the more she may have from God , and the incomes of his holy Spirit , that though she wants an outward eare , to hear the voice of Gods Ministers speaking to her outward man , yet she may have an inward ear to hear God speaking to her soul words of everlasting consolation . And this is also the Prayer of Thy Servant in the work of the Ministery , Edmund Calamy . THE PREFACE . Christian Reader . ASsurance , well-grounded assurance of the Love of God , and a mans own salvation , is a thing much to be desired and laboured for , by all that have immortall souls ; But a thing industriously sought after by few , and attained by fewer . The most people in the world trouble their heads little about it , and their hearts lesse ; know not what it is , nor how to go to worke to attain it , some think it is impossible to attain it ; others seek not after it , some desire it , but cannot acquire it , others enjoy it , but do not impart it , hence it comes to passe , that few reap the comfort of it , I think it not amisse therefore , to speake somewhat of it , seeing it is a thing without which , we can neither live , nor di● with sound comfort in our souls , much l●sse tr●umph over d●ath , the King of terrours : I shall here in the first place premise three thing● , or lay dow● three conclusions and for brevity sake , I will only name them ; the first is this . The first . That there are some , that are chosen to salvation , predestinate , elect . o●dained to eternal life , beloved with an everlasting love , vessels of mercy prepared unto glory , before the world began , and kept by the mighty power of God unto salvation ; and all these , shall be certainly saved and glorified . The Second . That it is possible for a Child of God in this life , to attain some good assurance , and true evidence , that he is of this number . The third . That it is the duty of every Christian to labour for assurance of the Love of God , and his own salvation . But here the great question will be , How shall I do this ? How shall I go to work to attain this precious jewel of assurance which you speak of ? This question , the ensuing discourse tends to the resolution of , therefore I will here only , lay down some rules to be followed , by every one that desires to attain some good assurance , or Evidence for Heaven , while he is here . First . He that would obtain this precious jewel and invaluable treasure of good assurance , must ask it , he must ask it of him , who hath said , ask and ye shall receive , that your joy may be full . He that purchased Heaven for us , purchased the Evidences of Heaven also , but he doth not alwayes commit them to the heirs custody : Christ doth not alwayes deliver the Evidence , and the ●nowledg of it , with the right and title to Heaven : Nay , he doth many times withhold the Evidence of Heaven from those , to whom he gives rig●t and title to Heaven , for speciall reasons : therefore for this , Christ must be sought unto , injuired of , as the Scripture speaks . A plain Jacob by much wrestling with God , may obtain some good evidence of his favour , as well as an eloquent Orator , or a learned Clark : Therefore if thou wouldest obtain some good Evidence for Heaven , and a happy eternity , then go to God with the Language of Abraham , Gen. 15.8 . when God had told Abraham , he would give the land of Canaan to his posterity , Abraham beleeved God , he beleeved Gods promise should be made good , yet desires to be further confirmed in this , and therefore saith , Lord , God , whereby shall I know that I shall inherit it ? So say thou to the Lord , respecting that land above , of which Canaan was a type , Lord , God , whereby shall I know that I shall inherit it ? Say to God , as Tamar said to Judah , Give me a pledg of thy promise , untill thou performest it , say to God , as Rahab said to the spies , Give me a true token ; give me the earnest of the Spirit , give me some grace that may assurs me of glory , and open my eyes to see this grace bestowed on me , give me the blessing of Joseph , who was able to say , I feare God ; give me the blessing of Paul , who was able to say , I know whom I have beleeved . and put th●se promises in suit , Isai. 32.17 . Joh. 14.20 . Secondly , He that would get this precious jewel of assurance , must seek it , he must seek it , where it is to be found , and as it is to be sough● after . 1. He must seek it , where it is to be found , seek it in Iesus Christ , and Vnion with him , and seek Iesus Christ , and the demonstrations of Vnion with him ▪ in the Word of God , in all the Ordinance of God , and duties of a Christian , and in the Work of God , in , and upon himself . He that will conclude according to truth about his spirituall and eternall estate , must diligently try himself , and his graces by the truth ( to wit ) the Word of God , which is the only true touchstone we have to try our selves by , The heart is deceitfull above all things , and despeperately wicked , Who can know it ? There is nothing in the world that sooner deceives us , or so much abuses us , as our own hearts , they are not to be consulted with nor trusted to , without the Word , but tried by it ; therefore search the Scriptures , and search thy self . If we go to the Creatu●e for assurance , and go from Creature to Creature for it , as the Bee goes from flower to flower , the Creatures may all reply in the language of Job ▪ and say , it is not in me , neither is it to be found in me , it cannot be gotten for gold , neither shall silver be weighed for the price thereof . Honour may say it is not in me , neither is it to be found in me ; and riches may say , it is not in me , neither is it to be found in me ; gifts may say , it is not in me ; and learning may say , it is not in me , neither is it to be found in me ; and thus may all the Creatures reply . But where then is assurance to be found ? and where is the place thereof , seeing it is hid from the eyes ●f the most , and kept close from many of Gods Iewels ? The world sayes , we have heard of the fame thereof , but know not what it is ; Gods People say , we thirst after it , but know not where to find it ; Thou that thus complainest , go to the word , and it will tell thee in the Word , and in the wildernesse , assurance is usually found , go thou to the Word to seek it , follow the counsell of Christ , thou that long●st after assurance , but knowest not where to find it . Go thy wayes forth by the footsteps of the flock , and feed thy kids , beside th● sheepherds tents ; Frequent the Word preached , read the Word Printed ; Seek for Evidenc● in grace , and not in gifts , in renewing grace , not in morall grace , seek it in the nar●ow way ; These are the paths wherein the flock of Christ have gone before us , and which they have trodden out unto us ; follow their foot steps , if thou wouldest attain assurance , go not in untroden paths to seek it , it is a pearl that is not to be found in every place , seek it therefore where it is to be found : This is the first branch of the second Rule . 2. The second is this , He that would get assurance must seek it as it is to be sought after ; He must seek it according to the Scripture directory , that is , diligently , orderly , humbly , perseveringly . First , He must seek it diligently , Give diligence to make your calling and election sure , saith the Text : He that would get assurance must seek it diligently and industriously , he must seek it , as Solomon teaches us to seek wisdoms and understanding ; seek for it , as for silver , and search for it , as for hid treasure ; It is treasure , which lies hid , and lies deep in the Bowels is the Scripture , and he that will obtain it must dive deep for it , and dive with his eyes open , as the Indians are said to do for pearl , he must labour for it industriously , as labourers do in silver-mines . Secondly , He must seek it orderly , he must follow the vein ; He must not begin where God begins , but where God ends ; he must not begin at the root to fi●d the branch , but by the branch discry the roote , my meaning is , he must not begin with Gods decree in predestination , which is the root of salvation ; But with regeneration and justification , which are branches issuing out of this root , other wayes he may destroy the tree ere he is aware , I mean himself , and all hope of Heaven and salvation , as I have known some do , and fall into utter desperation ; The truth is , he that will not beleeve , untill he read God's decree in Heaven , must never look for any assurance of Heaven here , nor fruition of it hereafter ; If you will not beleeve , you shall not be established , saith the Text ; He that will reach to Heaven by Jacobs Ladder , must begin at the lowest step ; this is the Scripture way to get assurance ; Christs directory prescribes it , when Iesus Christ would instruct Nicodemus about his spirituall and eternall estate , he did not send him to Heaven , to read the records of the celestiall court , but sent him to read himself over , to search his own heart and life , to consider whether he were regenerate and born again , whether he were ingrafted into Christ , and made a new Creature , yea , or nay ; Christ directs him to the effect to find out the cause , not to the cause to find out the effect , which teaches us , that he that would get some good Evidence of the Love of God and his own salvation , must begin at home with the workings of God , in and upon himself , he must consider what work the Spirit of God hath done in him , what sight of sinne , what sense of sinne , what sorrow for sinne , what l●athing and forsaking of sinne , he hath wrought in him , what grace or desire of grace , or prizing of grace , the Spirit of God hath wrought in him ; The Father himself Loveth you , saith Christ. But how shall that appeare ? Why the next words tell us , Ye have loved me , and beleeved , &c. The Father himself loved you , because ye have loved m● , and beleeved that I came out from God : It is as if Christ had said , your faith to me , working by love to me , demonstrates it ; for Christ doth not here make our Faith , or our love the cause of Gods love to us , but the discoverer of it : And the Apostle tells us , That whom God did foreknow he also did predestinate , to be conformed to the Image of his Sonne , and ver . 30. saith , that whom he did predestinate , them he also called ( to wit ) inwardly and effectually , according to his purpose , by giving them saving grace ; and whom he thus calleth , them he also justifieth ▪ and whom he justifieth , them he also glorifieth ; And here the Apostle followeth the example of his Lord and Master , leading us to the cause by the effects , and to the end by the meanes , hence it is evident , That he that would get assurance of his Election , must seek it in the workings of God , in , and upon himself ; he must consider , how his justification i● evidenced by his sanctification , and his election by both . Sanctification is Gods work in us , justification is Gods work upon us , both together are certain pledges of his good will towards us In the third place , He that would seek assurance , as it is to be sought after , must seek it humbly , with feare and trembling , the Scripture calls upon us so to do , Work out your own salvation with feare and trembling , a seeker of assurance , must seek humbly upon his knees , and he must seek tremblingly , with a holy feare and jealousie , least he should mistake and miscarry ; for though it be possible for a Child of God to know his estate , yet it is very difficult . Fourthly , He must seek perseveringly , he must never give over asking untill he receive , never give over seeking untill he find what he seeketh ; He must follow the example of the Spouse seeking her Beloved , inquire of the watchmen , the Ministers of the Gospel , where , and how to find , what he seeketh ; and followeth Christ by earnest prayer , as the woman of Canaan did , untill he obtaine his suit , and he must not rest satisfied with the beginnings thereof but still labour for increase . The Scripture speaks of assurance and full assurance of hope a of assurance and sull assuranc● of faith b of the riches of full assurance ▪ of understanding c and of great boldnesse in the faith , d to be attained in this life ; and this the Apostle prayed for ▪ for the Ephesians , e and laboured to beget in the Colossians , as appears by the forecited place , and this the Scripture exhorts all Christians to labour for , f and saith , That he that doth these things shall never fall , but an entrance shall be ministred unto him abundantly , into the everlasting Kingdom of our Lord Jesus Christ , which one would think were argument enough to perswade any Immortall soul to seek after it . Thus of the second rule propounded for the getting of assurance ▪ The third is this , He that would get assurance of the Love of God , must work by the help of the Spirit of God , who searcheth all things , yea , the deep things of God as the Scripture saith , g And beareth witness with our Spirits that we are the Children of God ; the Word cannot without the Spirit ; the Spirit will not ▪ without the Word assure us o● eternall happinesse ; therefore he that would get assurance must work by the help of the Spirit , he must try himself and his graces by the Word , through the help of the Spirit . In the fourth place , He that would get assurance must carefully avoid all the hinderances thereof , in the generall he must shun and avoid all sinne , more especially these sinnes . Ignorance , Atheisme , Prophannesse and Hypocrisie , Vnbelief and Impenitency , Erronious Opinions , Presumption and Desperation , neglect of the meanes of Grace , formall Vse of them , and Rebellion against them , strangnesse with God , and Iesus Christ. Fifthly , He that would get assurance , must labour for all those qualifications and graces which may render him capable ●f it , and which God usually imparts this blessing to ; First , he must become a new Bottle , I mean a new Creature , for assurance is new wine , and Christ will not put it into an old Bottle , for it would burst the Bottle , Labour therefore for grace , trush of grace , every renewing grace ; But more especially these graces , Knowledg , Faith , Sincerity , Heart-humility , Contritition accompanied with Convertion and new Obedience : Assurance will not dwell in an Ignorant , Vnbelieving , Hypocriticall Heart , therefore he that would attain it must labour for those graces which are contrary to these vices ; God dwels as a reviver in the heart of the humble and contrite sinner , He revives the spirit of the humble , and the heart of the contrite ones ; Iesus Christ puts the strongest wine in broken Bottles , I do not say into old , but into broken Bottles , he binds up the broken hearted ; He therefore that would get assurance , must labour for an humble and broken heart A wise father will not assure a prodigall and disobedient Child of his inheritance , while he continueth such , no more will our Heavenly Father ; He therefore that would get assurance of inheritance with the Saints in light , must come home to his Heavenly Father with a submissive and obedient heart , with a heart obedient unto all his Heavenly Fathers Will. It is not every one that hath truth of grace , that attains assurance , but he that hat● truth of grace and strength of grace , true faith and strong faith : Therefore in the second place , labour for strength of grace , strength of faith and every other grace ; It is not every one that hath truth of grace and strength of grace , that attains to assurance , but he that hath grace and knows that he hath it : Therefore if thou wouldest attain assurance , labour to know the grace of God in thee . In the third place ; Labour to know that thou ha●● grace , that thou hast a true justifying faith , that thou hast sincerity , &c. Grace in Gods Children , is many times hidden from themselves , and that is the reason why they reap so little comfort of it , so little evidence by i● ; they do not know that they have received an earnest penny of God ; they do not know Gods ingagements of himself unto them ; Therefore if thou wouldest get assurance , try and prove all thy graces , whether they be true and reall , Evangelical and renewing , yea , or nay , especially these graces , Faith , Lov● ▪ Repentance , Obedience , Poverty of Spirit , Sincerity , &c. that thou maist know thou hast truth of saving grace , such grace as is crowned with glory , and pray to God for sens● of grace , Fourthly , Get Righteousnesse , Evangelicall Righteousnesse , Righteousnesse of Iustification , and Righteousnesse of Sanctification ; Assurance is an effect of Righteousnesse , though not an inseparable concomitant of it . The work of Righteousnesse shall be peace , and the effect of Rrighteousnesse quietnesse and assurance for ever ; Labour therefore to get Christs Merit for thy Iustification , and Christs Spirit for thy Sanctification . Fifthly , Labour to beleeve , as if there were no law to condemn thee , and to live , as if there were no Christ to save the● ; Labour to beleeve stedfastly , and walk exactly with God and Man ; When Stephen beheld the glory of God ▪ The Text saith , He looked up stedfastly into Heaven , and it 's certain , that though a weak faith may bring a man to Heaven and glory , yet it will not bring a man to behold the glory of God , whilst he is here below , it will not bring him to the riches of full assurance ; therefore if thou wouldest attain this , labour for a strong and stedfast Faith , joyned with a holy life . These qualifications he must labour for that desires assurance . Sixtly , he that would get assurance , must deny himself in point of finne , and in point of righteousnesse ; First , he must deny himself in point of sinne , he must not spare a right hand , nor a right eye , but if it offend , cut it off , pluck it out , as Christ speaks ; he must deny himself in his darling finne , he must not allow himself in any one known finne , nor in the omission of any one known duty towards God or towards man ; want in this , is that which Satan usually makes his great battering Ingen to overthrow , ( if it were possible , ) the Faith and Hope of Gods Elect , and that whereby he hinders them from getting or keeping this rich jewell of Evidence . Allowance of sinne and assurance cannot stand together , they are as contrary as fire and water , the one will out the other : Therefore he that would get assurance , must deny himself in point of sinne . Secondly , He must deny himself in point of righteousnesse , he must renounce all his own righteousnesse , in point of justification before God , and count them all losse , and drosse , and dung , and build upon a sure Foundation , viz. the Rock Christ. He that would attain to the assurance that Paul had , must renounce himself , and rely on Christ , as Paul did , he must refer God wholly to Christ for satisfaction , and himself wholly to Christ for righteousnesse . Again , he that would get assurance , must live for it ; He must apply himself to do the Will of God in every thing , he must act and exercise all his graces , and labour to grow and increase in grace still ; he must add grace to grace , and one degree of grace to another , as the Scripture exhorts and commands us to do ; single grace is not assuring grace , neither is not growing grace , assuring grace ; that grace which is assuring , is consociate and growing , and some wayes acting . Therefore let thy knowledg run down in practise , this is the way to get assurance ; this is to lay a good foundation against the time of need ; this is to be a wise builder for eternity , as Christ saith ; this is the way to get assurance for ever , to get assurance , which no rain of temptation , nor floods of affliction , nor winds of misapplyed Scripture , shall ever be able to overthrow . In the next plac● , He that would get assurance of his safe and happy condition , must labour to grow into familiarity , and intimate acquaintance with Iesus Christ , who was in the bosome of his Father , when his Decree concerning el●ction was made , and was an agent in it , that so by him , as by a bosome friend , he may be made acquainted with the privy-counsells of Heaven , and bosome-secrets of God : Iesus Christ who is wisdome it self , will not impart himself and the secrets of God and Heaven to strangers , but reserves himself in such matters for intimate friends , therefore if thou wouldest know and be assured , that thy name is written in Heaven , be much with Christ , be intimate with Christ , lodg him all night between thy breasts , as the Spouse speaks , and he will be a bundle of mirthe unto thee , he will be unto thee , as Jonathan was unto David , a discoveror of his Fathers intentions ; If thou desirest assurance , delight thy self in Christ , and he will give it thee in due time , and he will further say unto thee , as Jonathan did to David . Whatsoever thy soul desireth , I will even do it for thee : All things that I have heard of my Father , I will make known unto thee , and ye shall know that I am in my Father , and you in me , and I in you . Finally , He that would get assurance of the Love of God and his own salvation , must p●ay earnestly for the witnessing Spirit , and pray for the witnesse of the Spirit ; pray that th● Spirit of God may beare witnesse with his spirit that he is beloved of God , and chosen to salvation through Iesus Christ : This , and nothing lesse then this , will satisfie conscience in point of assurance ; when no voice without thee can do it , this voice within thee will do it . Thus 〈◊〉 for the rules to be followed , for th● getting of assurance , I would now add some Motives to perswade the Reader to seek after it , but I feare I should be too tedious , only let me tell thee , That assurance is a thing of incomparable worth , a thing which no man knoweth , but he that hath is , a thing that no man prizeth so much , as he that wants it ; in a word , it is a thing of such incomparabl● worth , that a man cannot buy it at too deare a rate : Could a man but know its goodnesse , and taste its sweetnesse , he would think no labour too much to attain it , no sinne too sweet to part with for it , no sufferings too much to preserve it , no care and industry too much to increase it ; for it is ( indeed ) next grace , the most precious and delectable love token , that we can possible receive from Iesus Christ the Bridegroom of our souls , in his bodily absen●e . And if this will not perswade thee , Reader , to seek after it , I leave thee to him to perswade , who perswaded Japhet to dwell in the tents of Shem ; what God hath bin pleased to impart unto ●e on this Subject , I have commited to writing , more than this , I dare not do , for going out of my sphere , and lesse then this , I could not do , least I should be blamed of my H●avenly Father , for hiding my Talent in a napkin , and burying divine love in a dunghill ; if ever this little draught of Evidence , which I penned for my own use , and hope to leave to my Children for theirs , should by any providence come abroad to publique view , my desire and hope is . That this little draught of Evidence may ( through Gods Blessing ) be helpfull to some of Christs Lambs , to some poor souls , which thirst after assurance on Scriptures-grounds , and in●ite others of profounder judgments , and greater abilities , to search th● Scriptures , by them to make discovery of the way to get this precious and invaluable Iewell of sound assurance . If thou findest any thing of God in the ensuing Evidence , or gettest any good by 〈◊〉 bless God for it , give him the glory of it : This is the desire of Thy Friend that wishes the Blessing of assurance to all that are in Christ Iesus our Lord. EVIDENCE FOR HEAVEN . Union with Christ , Evidence for Heaven . Question . HOw may I come to be truly , and infallibly assured of my salvation ? By examining thy self touching thy Union with Christ , if thou hast Union with Christ , thou shalt certainly be saved , for the Scripture saith , there is no Condemnation to them that are in Christ Iesus , Rom 8.1 . If ye be Christs , then are ye Abrahams seed , and heires according to Promise , Gal. 3.29 . He that hath the Sonne , hath Life , to wit , Life Eternall , 1 Joh. 5.12 . By all which it is evident , That whosoever hath a true and real interest in Christ , shall certainly e saved . The Major part of this Assumption , is cleer from these Scriptures , to wit , that he that hath Union , shall certainly be faved : But how shall the Minor appear . viz , that I have Union with Christ , how shall I be ascertained of this ? To get assurance of this , thou must diligently examine thy self , whether thou hast the Spirit of Christ , or not ? He that hath not received the Spirit of Christ , hath no Union with Chrift , if any man hath not the Spirit of Christ , he is none of his , Rom. 8.9 . He that hath received the Spirit of Christ , hath undoubtedly Union with Christ : For the Apostle makes this a sure argument of our Union with Christ , hereby we know that he abideth in us , by the Spirit which he hath given us , 1 Joh. 3.24 . Thereby know we that we dwell in him , and he in us , because he hath given us of his Spirit , 1 Joh. 4.13 . Again , Paul delivers this as a positive truth , viz that he that hath the Spirit of God dwelling i● him , is not in an estate of Condemnation , but in a state of Salvation . Rom. 8.9 . ye are not in the Flesh , but in the Spirit ; if so be that the Spirit of God dwell in you ; But without Christ , without Vnion with Christ , there is no Salvation sor Man : therefore it follows by necessary consequence , That he that hath the Spirit of Christ dwelling in him , according to the meaning of the Apostle in this text , hath undoubtedly Union with Christ. Here note , That the first and radicall Union between Christ and his Members , is by conjunction ; This Union by Conjunction is a true and reall uniting of our persons , bodies and souls , to the Person of Christ , God and Man : To the Person of Christ , as our Mediator ; And it is then effected , when the Lord is joyned to the Soul , and the Soul to the Lord , so as they are made truly one . This Union between Christ and his Members is made by the Spirit of God , whose office it is to joyn Christ and his Members together , it is the Spirit immediately on Christs part , but the Spirit mediately on our part , that makes this Union . Christ by an actuall habitation of his Spirit in his Elect , really joyns himself unto them and becoms truly one with them . Christ by his Spirit works unfeigned faith , in the hearts of his elect , by which they habitually abide in him , joyn themselves unto him , and become truly one with him : Christ and his Members thus joyned together , are one by Conjunction . To get assurance of thy Union with Christ then , thou must of necessity begin here , viz. with a diligent search , whether thou art indued with the Spirit of Christ , yea , or nay ; and in searching after this take notice , That the Spirit of God is said to be given , Either Essentially , or Virtually . Essentially unto Christ onely ; virtually unto us : So as when the Scripture speaks of giving the holy Spirit of God to man , of the receiving of the Spirit by Man , and of the dwelling of the holy Spirit in man. In these texts and the like , we are not to understand the essence of that Person in Trinity , But the vertue , efficacy , and operation of that Person , Secondly , Note that the Spirit of God is virtually given unto man , either as a qualifier only , or as a sanctifier : As a restrainer , or as a renewer , and that reception of the Spirit , and dwelling of the Spirit , which the Scripture makes an Argument of ou● Union with Christ , is not that common efficacy , and dwelling of the Spirit , whereby he is a restrainer and qualifier onely ; But that speciall Efficacy and Virtue of the holy Spirit of God , whereby he becometh a renewer , and sanctifier of us . To get assurance of the Union with Christ , then thou must diligently and seriously examine thy self , touching the spirituall virtue , efficacy and operation of the holy Spirit of God in thy Soul , manifested in and by those speciall graces , which the holy Spirit of God works in the hearts of the Elect , and of them onely , thence called by Divines for distinction sake , sa●ct●fying , or renewing grace . The Spirit of God as a sanctifier , the world cannot receive , as the Language of Christ intimates , Ioh 14.17 . Sanctifying or renewing grace , Christ bestows upon his Spouse onely , it is his love-token to her , in her military life , though Christ be liberall in bestowing gifts upon all sorts of people , yet he keeps these Jewels for his Spouse , and bestows them on her onely , on whom he bestows himself : well may they therefore serve to demonstrate our Union with Christ , and the habitation of his ●pirit in us , after a speciall manner , wheresoever they are bestowed ; hence it is , that this g●ace , and glory are coupled together , Psal. 84 11. Amongst those speciall graces , which demonstr●●● the holy Spirits saving habitation in ●s , the first which I will here speak of , is Faith , to wi● , justifying Faith. We having the ●ame Spirit of Faith , we also believe , saith the Apostle , 2 Cor. 4.13 . Hence it is evident that whosoever is indued with the holy Spirit of God , savingly beleives , he beleives with a justifying faith , For as much as the Spirit works this true justifying faith in all those in whom he dwelleth savingly . Therefore if thou wouldest get a true testimony of the holy Spirits dwelling in thee after a speciall and saving manner , thou must diligently try and examine thy self , whether thou hast this grace of faith , true justifying faith wrought in thee or not . If thou hast this grace of justifying faith , thou hast that which is an infallible Character , and a reall testimony of the holy Spirits saving habitation and operation in thee , of thy Union with Christ , and eternal salvation by him , as the Apostle intimates , 1 Iohn 5.10 . where he saith , he that believeth in the Son of God , hath the witnesse in himself : The truth of this assertion will more clearly and fully appear , by that which follows . This faith is a speciall work of the Spirit of God in man , as appears by the language of the Apostle , Eph. 1.19 , 20. Where the Apostle speaks of it , as a work of Gods Almighty Power ; No less then that which he wrought in Christ , when he raised him from the dead , and set him at his own right hand in Glory . And in that it accompanieth predestination , and is a grace proper and peculiar unto the elect , as appears by , 2 Thes. 2.13 . compared with , Tit. 1.1 . He that with this saith beleiveth in Christ , eateth the Flesh of Christ and drinketh his Blood ; and Christ saith , He that eateth my Flesh and drinketh my Blood , dwelleth in me and I in him , John 6.56 . And hath he not then Union with Christ ? surely yes ; for he lives in Christ , and Christ in him , Really , Spiritually ; he is one with Christ , and Christ with him . Of this faith Christ affirmeth , that it is accompanied with salvation , Iohn 3.36 . He that believeth on the Son , hath Everlasting life , and John 6.54 . He saith , wheso eateth my Flesh and drinketh my Blood hath Eternall Life : He that believ●th on me , hath Everlasting Life , Joh. 6.47 . This faith is called an evidence , Heb. 11.1 . the evidence of things not seen . And true it is , that this faith alwayes is an evidence , though it do not alwayes give evidence to the subject in which it is , beleeve and be saved , are coupled together , Luk. 8.12 . Finally , unto this faith is annexed in Scripture , many special and absolute promises of salvation , the Scripture faith , that whosoever beleiveth in Christ shall not be ashamed , Rom. 10.11 . Beleive in the Lord I●sus Christ , and thou shalt be saved , Act. 1● . 31 . Christ saith , He that believeth in me , though he were dead , yet shall he live , Joh. 11.25 . He that liveth and believeth in me shall never die , ver . 26. ( He shall never dye eternally , ) He that eateth me shall live by me : He that eateth of this bread shall live for ever , Joh. 6.57 , 58. Verily , verily I say unto you , He that heareth my word , and beleiveth in him that sent me , shall not come into condemnation , but is passed from death unto life , Joh. 5.24 . By all which it is evident , that justifying faith , for of that these texts speak , is a sure earnest of our inheritance with the Saints in light , in joy unspeakable , and full of Glory . Whosoever hath the one here , shall certainly have the other hereafter . On this ground the Apostle exhorts all Christians that would make sure for Heaven , and get a good evidence of their own Salvation , to examine themselves , whether they be in , the faith , yea or nay , and prove themselves , 2 Cor. 13.5 . It is , as if the Apostle had said , Make sure of this , that your faith is right , and make sure of all ; if you have this grace , you shall have Glory also . Faith is the grace , and the only grace , whereby we are justified before God , by it we eate of the Tree of Life , ( Jesus Christ ) and live for ever : It is therefore the fittest grace of all , to satisfie Conscience in this weighty matter , and to make up conclusions from , about our eternall estate . This Satan knows full well , and therefore when he would flatter a man to Hell , he perswades him , that his faith is right good , when indeed there is no such matter ; and when he would overthrow all hope of Heaven in a man , and drag him into despaire , he perswades him , that his faith , though never so good , is but a feigned and counterfeit thing , and the poore soul , is ready to say , Amen . It mainly concerns all persons therefore , that would here get a good Evidence for Heaven , throughly to try their faith , whether it be a shield of Gold , or but a shield of B●asle ; whether it be an unfeigned , or but a feigned faith ; whether it be a justifying , or but a temporary faith ; whether it be a faith that justifies before God , or but only before men ? In the searching of thy Soul , for this grace of faith , or any other renewing grace , thou art to have respect to the truth of it , more than to the measure and strength of it : Christ hath so , he absolutely requires truth of belief , but not strength of belief : Nay he so esteems truth of belief , that wheresoever he findeth it , in the least measure , he will accept it and reward it , with Eternal Life ; he will not quench the smoking flax ; He will not suffer that soul that hath but the least grain of true faith to miscary . But you will say . What is this faith you speak of , and how may it be discerned from a Temporary faith ? I will first describe it , and then descry it , as God shall inable me . Justifying faith is a speciall work of the Spirit of God upon the Soul , causing a man to lay hold on the speciall promises of Mercy , and Salvation by Christ , and all other promises , which are , in him , yea , and in him , Amen , and rest upon him that hath promised , for the accomplishment of his word . I judg it not necessary , nor meet for me to take this description asunder , or speak of the several terms of it , and therefore pass it by . In a word or two only , I will briefly declare , why I call this faith a work of the Spirit , and why a speciall work of the Spirit . 1. I call this faith a work of the Spirit of God , because it is not natural ; were it natural , it would be common , but all men have not faith , as the Scripture saith , 2 Thes. 3.2 . 2. Few have this faith , as the parable of the seed shews , Mar. 4.2 . to 9. it is a work supernatural and divine . 3. I call this Faith , a speciall work of the Spirit , to distinguish it from that common work of the Spirit , which is in unregenerate persons . Having thus briefly described this Faith , I am in the next place to descry it , and distinguish it from all other ; this I shall do for brevity sake positively . This Faith then , as I humbly conceive , may be discerned and differenced from all other kinds of faith , by these concurrent and essentiall properties of it , which here follow . This Faith is bred , fed , and nourished , ordinarily , by the word preached , as appears by Rom. 10.14 , 17. Secondly , this Faith as it is begotten by the word , so it is grounded upon the Word , upon the written Word of God ; Not fancy , but the Word is the ground of it . It gives firm , absolute , and unlimited assent to the whole Word of God , promises , threatnings and commandements , so farre forth as it doth apprehend it to be of God ▪ simply because it is of God ; the whole Word of God is the generall ground and object of it . I consent to the Law , that it is good , holy , and just , and good , saith a true believer , Rom. 7. ver . 16 , 12. Believing all things that are written in the Law and the Prophets , Act. 24.14 . But the more special object of it is the promises of the Gospel . This Faith is seated in the heart , the heart is the most proper subject of it , With the heart man believeth unto righteousness , saith the Scripture , Rom. 10.10 . Justifying Faith is not barely notionall , but reall ; it is not a bare head-assenting , But a heart-consenting , what the understanding saith is true , the will saith is good , and embraceth it . This Faith is an unfeigned Faith , as is evident , 1 Tim. 1.5 . and 2 Tim. 1.5 . An Hypocrites faith is but feigned faith , but justifying faith , is unfeigned , how weak soever it be , it is true and real , it carrieth the whole heart to God in obedience , as well as the whole outward man. This Faith is a Christ-receiving faith , it receiveth and embraceth whole Christ , Christ as a Saviour and Christ as a Lord in all his offices , Prophet , Priest , and King , and it causeth him that hath it , to give up himself wholly to Christ , to be ruled by him in all things , according to his Word : Thus the Gospel tenders Christ , and thus a true beleever receiveth Christ : My Lord and my God , saith believing Thomas , of Christ , and it is the property of justifying Faith , thus to embrace Christ , They gave themselves unto the Lord , ( saith the Apostle ) of some true believers , 2 Cor. 8.5 . And this is universally true of all that are true believers , they give themselves unto the Lord ( as aforesaid , ) and that freely and voluntarily . This Faith puts a price upon Christ above all things , and cleaves to the Mercy of God in Christ , as better then life , both Positively , and Comparatively . To you which believe he is pretious , 1 Pet. 2.7 . He is the chiefest of ten thousand , a Fairer then all the Childrenof men , b He is altogether lovely . c As the Apple-Tree amongst the Trees of the Forrest : So is my Beloved among the sonnes , d His mouth is most sweet , e His Love is better then Wine , f Thy loving kindness is better than Life , saith the believing Soul to Christ , g Whom have I in Heaven , but thee ; and there is none that I desire upon Earth , in comparison of thee , h What things were gain to me , those I counted loss for Christ ; yea , doubtless , and I count all things but loss , for the excellency of the knowledg of Christ Iesus my Lord , and do count them but dung , that I may win Christ , and be found in him , saith a believing Soul , i 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 a●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. I● 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 d●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 ●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 underw●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 w●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 , H●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 co●fidence stedfast unto the end , saith the text , Heb. 3.14 . These words plainly evidence , that justifying faith is persevering faith , it 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 jus●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 operat●on in t●y soul , thy Union with Christ , a●d e●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. ●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 , a I love them that love me ▪ saith Christ , b We love him because he first loved us , saith the Apostle . And must not that needs be a special work of the Spirit of G●d in man , which strongly argues the special Love of God towards man ? surely , yes . But sincere Love to God , strongly argu●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 , c 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 ) d 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. e 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 work , to make breaches in this wall , that he may get in and destroy this flower , he deviseth wayes to divide mens judgments , to the end he may destroy this affection of Love out of their hearts ; if he prevaile not this way then he will raise up jealousies to destroy Love and Charity , yea sometimes render the best of graces , the worst of vices ; and as in tempting a Carnal man , he sometimes stiles lust , Love , so in tempting a spiritual man , he somtimes stiles sincere Love , lust ; and by these wiles makes a breach on Charity , to the end he may get into the garden of God , and root up this sweet grace of Love. Seeing then that this grace of sincere Love to God and man , is a speciall work of the holy Spirit of God , and a grace that he worketh in all those in whom he dwels savingly , to get a true testimony of the holy Spirits saving habitation in thee , thou must diligently examine thy self , touching thy Love to God , and touching thy Love to man : 1. Examine thy Love to God , see whether that be sound and sincere , yea or nay , 2. Examine thy Love to Man , and see whether that be such as the Scripture makes a note of the holy Spirits saving habitation in us , yea or nay . But how shall I know , whether my Love to God be sound and sincere , yea or nay . By Considering , 1. What sincere Love to God is ; And , 2. what the properties and effects of it are . Sincere Love to God , is a spirituall affection , causing a man to prize God more , and obey him rather then any thing in the world besides . The properties and effects of sincere Love to God are these ▪ 1. Sincere Love to God is seated in the heart , in the midst of the heart , and it carryeth the whole heart and soul to God in obedience , as well as the whole outward man. That sincere love to God is seated in the heart , in the midst of the heart , and carries the whole heart to God , will appear thus ; That which God in his Word requires , and commands , that true grace doth in its measure , and in a Gospel way give unto him : But God in his Word requires that we should Love him with the heart , with the whole heart , and soul ; and , Therefore this Command doth sufficiently intimate this truth , to wit , That sincere Love to God is seated in the heart , and carries the whole heart to God , &c. Here note , 1 ▪ By the whole heart is meant , every faculty of the soul , the whole inner man , the heart wholly , sincerely , so as it is not divided between God and the world , between God and sinne , between God and Satan , as the hearts of all Hypocrites are , but is downright and wholy for God. 2. My whole heart may then be said to be carried to God , when I cleave to him in affection , more then to any thing besides ; account him my chiefest happiness , from a due consideration of his perfection ; rejoyce in him above all things ; feare his displeasure more then all persons or things ; depend upon him for all things , and aime at his glory principally in all things . Secondly sincere Love to God , is fastened upon God principally , for that Divine excellency and spirituall beauty which is in him , and which he doth communicate unto his People , Because of the savour of thy good Oyntments , thy name is as Oyntment poured forth , therefore the Virgins love thee , saith the Text , Cant. 1.3 . Spirituals and not temporals , as this Text shews , are the principall attractives of a sincere and virgin-Love to Christ. 3. Sincere Love to God , is not guided by sense , but by faith , as the language of the Apostle f intimates ; therefore saith the Apostle , Whom having not seen , we Love , whom having not seen with Corporall eye nor invisible favours , you still cleave to in affection . This is further evidenced in holy Iob , who continued to love God , and obey him , even when he could not see one glimpse of his countenance , neither within him , nor without him , as appears by Iob 23.8 , 9 , 10 , 11. verses . And this plainly shews , That his Love was guided by faith , and not by sense , as it is the property of sincere Love to be . 4. Sincere Love to God , is a very strong Love , Love is strong as death , Cant. 8.6 . Sincere Love to God will make a man to resolve , ●●augre all opposition , to obey unto the death ; it will constrain a man to do or suffer any thing , that God shall see good to impose upon him for tryall-sake , without repining in toung or in heart against God ; it will make a man serve God with all his might , therefore saith the Apostle , The Love of Christ constraineth us : It beareth all things , it endureth all ●●ings . 5. Sincere Love to God , is an indearing affection , it indears Christ unto a man above all things in the world besides , so as he will willingly part with all things else , rather then Christ ; Christ in his Merit , Christ in his Spirit , Christ in his Ordinances , and in his Ministers and People , is deare unto a sincere lover of Christ above all things here below ; This is lively set forth unto us in the Parable of the merchant man , Mat. 13.44 , 45 , 46. He left all for the Pearl , the Pearl was dear unto him , and he was in Love with it ; hence it was that he slighted all in comparison of it . That Love is an indearing affection , is further evident by the language of the Spouse in Love with Christ , Cant. 5.10 . He is the chiefest of ten thousand , saith she , meaning of all ; and likewise by the practise of the Saints , which have sincerely loved Christ , they have willingly parted with their fine cloathing for his sake , and worn sheep-skins and goats-skins , they have parted with fine dwellings , and lyen in dens , and caves , they have parted with all , even to their precious lives , Nay these also they have willingly laid down for his sake , in the cruellest way , that bloody persecutors could invent , refusing base deliverance , to advance the honour of Christ , when he called them forth to suffer , as appears Heb. 11. their Love to Christ did indeare Christ to them above all things . Here Note , 1. That sincere Love to Christ is strong in all , but not in all according unto the same equal degrees ; it indears Christ unto all that have it , above all things , But makes not all to declare it with the like forwardness and courage , nor to declare it at all times alike , as many instances in Scripture shew ; According to the measure of our faith , so is our Love ; if a man beleeve only as a bruised reed , as a weakling in Christ , his Love will only smoak as flax towards Christ , but if he be strong in faith , his Love will flame , it will declare it self with much zeale and fervour of spirit . 2. That , that Love to Christ , which preferrs any one thing whatsoever before Christ , or subjoyns any one thing in the world coequal with Christ , is no sound sincere Love , neither is it worth any thing in Christ 's account , as his own language shews ' , He that Loveth Father , or Mother more then me , is not worthy of me : and he that loveth Sonne or Daughter more then me , is not worthy of me , Matth. 10.37 . 3. That Love to Christ which fals off from Christ , when tryals , tribulations and persecutions come , and will not beare the Cross for Christs sake , when he cals thereunto , is no sincere Love , but an Hypocritical , as Christ shews , Mat. 10.38 . He that taketh not up hi● Cross , and followeth after me , is not worthy of me : And further illustrates in the Parable of the ftony ground , Mat. 13.20 , 21. That Love to Christ which makes not a man to account all things but loss , and dross , and dung for Christ , and to set such a price on Chrift , and his hopes by him , that he resolves through the help of Christ , to part with any thing which may hinder him from doing Christ faithful service , how neare or dear soever it be , or ought to be , yea with life it self , or whatsoever contentments may indeare it unto him , when Christ cals him to it , is no sound nor available Love , as Christ shews when he saith , If any man come to me , and hate not his Father , and Mother , and Wife , and Children , and Brethren , and Sisters , yea , and his life also , he cannot be my Disciple , Luke 14.26 . Hence it is evident , in the next place , That sincere Love to God , is a very tender Love , yea , a Love more tender towards God then towards any thing else , besides God , Persons or things , and will make a man willing rather to part with all , persons or things ; How neare or deare soever , then with God ; yea , so tender a Love it is , as it will not suffer a man to go in any way , though never so pleasing to flesh and blood , that he knows displeaseth the Lord , nor transgress the least of Gods Commandements with knowledg , without grief of heart , as appears in the example of Ioseph and David . Ioseph sincerely loved his God , and this Love constrained him to contemn the carnall Love of his miftress , and the carnal pleasure proffered him by her , for fear of displeasing God. David sincerely Loved his God ; and hence it was that his heart smote him , for cutting off the lap of Sauls garment ; a small matter one would think , yet ( saith David ) He is the Lords annointed . I have therefore transgressed his Commandement in laying violent hands on him , and was therefore grieved ; his Love constrained him to grieve . Hence it appeareth , in the next place , That sincere Love to God , produceth and preserveth a tender Conscience , a holy feare of God in the heart and soul , and a holy hatred of all sin , How shall I do this wickedness and sin against my God , saith the soul that sincerely Loves God , when tempted to sinne by the world , the flesh , or the Devil : God hates all iniquity , and he that fincerely Loves God , hates what he hates , therefore ( saith the Psalmist ) you that Love the Lord , hate evill , to wit , because God hates it . Sincere Love to God makes a man love the whole will of God , I love thy Command●m●nts , saith David , above gold , yea , above fine gold : I esteem all thy pr●cepts , concerning all things to be right , and hate every false way . This Language of David shews , That he loved the whole will of God , even that which did cross and condemn that sinne , which his nature was most prone to ; and it is the nature of sincere Love to God , to make a man thus to love the Will of God. A sincere Lover of God , loveth not the Word of God the less , but ●●e more for discovering his darling sinne , and so consequently he loves not , nor esteems not the faithfull Ministers of the Word the lesse , but the more for their faithfulnesse , in discovering and opposing sinne , predominate sinne whether personal or national . Sincere Love to God is an obediential Love , it makes a man Cordially obey the Will of God , rather then any thing in the world besides . This is evident by the Language of Christ , g If a man love me , ( saith Christ , to wit , sincerely ) he will keep my words . He that hath my Commandements , and keepeth them , He it is that loveth me , ibid. v. 21. And by the Language of his beloved Disciple , h This is Love , that we walk after his Commandements . The great Character of sincere Love to God , set by Christ and his beloved Disciple , is obedience , to wit , Cordiall obedience to all the revealed will of God ; and hence it is evident ▪ That sincere Love to God is an obedientiall Love. That this Love leads a man to obey God rather then any thing in the world besides , is manifest by the carriage of such in all ages of the world , in whose hearts the sincere Love of Christ hath dwelt ; The three Children in Captivity , being commanded of men to do what they were forbidden of God , chose rather to obey God then man. Peter and Iohn , being forbidden of men , to do what they were commanded of God , reply , Whether it be right in the sight of God to hearken unto you , rather then unto God , judge ye , and chose rather to obey God then man , as the words following shew : And thus it is with other sincere Lovers of God , if God and man , God and sin , God and Satan , come in competition , or opposition , all craving obedience : If sincere Love to God be in the heart , it will soone end the controversie , and cause a man to obey from the heart , God before all ; sincere Love to Christ will make a man think Christ's yoke easie , and his burthen light , his Commandements not grievous ; it will make a man obey actively and passively , and resist unto blood , striving against sinne , as the Scripture speaks . Sincere Love to God mortifieth in us the love of the world , If any man Love the world the love of the father , ( to wit , the sincere Love of the Father ) is not in him , 1 Joh. 2.15 . This language of Iohn , intimates thus much unto us , ( to wit ) That where the sincere Love of God dwels , it mortifieth the Love of the world , to wit , those things in the world , which are properly said to be of the world , and enemies unto God , as all unchast Loves , Diabolicall Love , and inordinate Love of Carnall things , The lusts of the flesh , the lusts of the eyes , and the pride of life ; all which are enemies unto God , and his grace in us , and cannot subsist with the Love of God , being contrary unto it . Sincere Love to God makes a man very sensible of Gods dishonour , and grieve at it , as Ionathans Love to David , made him very sensible of the dishonour his Father did him , and grieve at it ; so sincere Love to God makes a man very sensible of the dishonour done to God , and grieve at it , it makes him sensible of the dishonour done to God by others , but most sensible of the dishonour done to God by himself , and grieve at it ; This appears in David , David 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 , i My soul thirsteth for God , for the living God , when shall I come and appear before him , k Oh God! thou art my God , early will I seek thee , my soul thirsteth for thee , my flesh longeth for thee , &c. l I have a desire to depart , and to be with Christ , which is best of all m 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 , n he dwelleth in love , and of this love , o 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 harbourles● Christ , a hated and a persecuted Christ , th●● 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 ●ore to me , then to ●hese ▪ if it adhere to me with the loss of these ●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 p follow after , saith the Apostle . My soul followeth hard q after thee , saith another sincere lover of God. Early will I seek thee , &c. and the Spouse in the Canticles , r sought night and day after her beloved : Mary Magdalen s 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 te●● 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 , a●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 , which it kindleth within : This is evident by the zeal of those , which have sincerely loved God in all ag●s , we may take all the Saints for an example of this , but I will instance only in Moses , and P●ul ; Moses , who was the meekest man upon the earth , had his spirit so warmed with the love of God in his heart , tha● the fire of zeal brake forth in an unquenchable flame in him , when he saw God dishonoured , and an Idol magnified by the people of God. And Paul's spirit was hereby so stirred within ●im , when he saw the people given to Idola●ry , that he could not forbear to reprove it , whatever he underwent for it ; All these had their hearts so warmed with the love of G●d , that neither water nor bloud , could quench the flame that love had kindled ; which evidently demonstrates this love to be a heart-warming Affection . Though sincere Love to God do warm the hearts of all , in whom it is , with a zeal of God , yet doth it not warm the hearts of all alike , according to the measure and degree of love in the heart , such is the zeal that issueth out of it . Sincere Love to God is a soul-humbling affection , it thinks it can never do , nor suffer enough for God , and thence it is , that it doth not glory in any doing or suffering , it comes stil short of what it should do , and what it would do , and therefore is not puffed up with what it doth , but rather humbled by its failings ; Knowledge puffeth up , but love casteth down the soul. Sincere Love to God is a heart-softening affection , as is evident by the carriage of Nathan towards David , when the Lord sent Nathan to awaken David , and call him to repentance ; What did Nathan , but labour to set an edge on David's love , by setting the loving kindness of the Lord before him , as one knowing , that if any thing melted his heart , this would do it , and this we see did it , which plainly shews , That love is a heart-softening affection . This is yet farther evident in other of the Saints , Iosiah loved his God , and hence it was that his heart melted , when he considered , how he and his people had offended God by walking contrary to his statutes ; Mary Magdalen sincerely loved Christ , and hence it was that her heart was so mollified and melted , for the sinne she had committed . Love softeneth the heart in which it is ; nothing more , nothing so mollifying as love ; love delated , and love apprehended mollifyeth the heart , as oyl doth the hand . The way to encrease sorrow for sinne , is to encrease love to God ; grief is but an effect of love , love is the leading affection to grief , anger , hatred , and desire ; grief springs not so naturally from any thing , as it doth from love , there is no grief so kindly , none so pier●ing , none so lasting and wasting , as that the 〈◊〉 springs from pure love . Object . But this property of love makes me to question the truth of my love , for I find my heart is hard , I cannot grieve for sinne , as I should , or as I would . Answ. Softness of heart hath other appearances , besides grief , it shews it self in yeelding to walk in the statutes of the Lord , and keep his ordinances , and do them , inflexibility and readiness to obey the known will of the Lord , without standing out against any part of it , and to these a child of God should have recourse in such case . Sincere Love to God is a sinne-abating affection ; This I gather from the propheticall prediction of Jesus Christ , concerning these times , Because iniquity shall abound , the love of many shall wax cold ; hence it is evident , That the abounding of iniquity , springs from the totall want or decay of love ; if love did abound , iniquity could not abound , it would abate the force of it ; love is therefore called a breast-plate . The abating of iniquity , is according to the abounding of love ; in what measure love aboundeth , in that measure sinne abateth ; but as love decayes , abates , and cools , iniquity abounds . While the Church of Ephesus continued in her first and fervent love , we read of no complaints of her , but when her love abated , her in●quity abounded . Sincere Love to God will abate sinne in a Person , Church , or Nation , if it be in the Person , Church , or Nation . Sincere Love to God , is an establ●shing affection ; This I ga●her from the language of the Apostle , 2 Thes. 2.10 , 11. Because they received not the love of the truth , t●at they might be saved , for this cause God shall send them strong delusions to believe lies , &c. Hence it is evident , That had these ( of whom the Apostle speakes ) received the love of the truth , had they sincerely loved the God of truth , they had continued in the truth , in the knowledge of it , in the belief of it , in the obedience of it , and neither totally nor finally apostatized from the truth ; which strongly argues , love is an establishing affection . The knowledge of the truth , without love of the truth ( to wit ) sincere love , is utterly unavaileable unto salvation ; The knowledge of the truth without love of the truth , is unvaled to uphold in the profession , and obedience of the truth . He whose judgement is unsound , is in danger to be corrupt by flatteries , as the Prophet Daniel speakes ; but he whose love is unsound , is in more danger to be corrupt by flatteries . He whose love is sound , may through frailty fall , and through fear of some corporall evil , become guilty of partiall apostacy ; but he shall never fall away totally nor finally from the God of truth , nor from the truth of God : By all which it appears , that love is an establishing affection . Sincere Love to God , is not lessened by encrease of knowledge , but encreased with it ; He that loves God sincerely , his knowledge doth not lessen his love to God , or the Ordinances of God , or the Ministers of God , but encreaseth it ; his love doth abound more and more , as his knowledge doth abound more and more ; This is sufficiently intimated by the language of the Apostle , Phil. 1.9 . He whose light doth not encrease , but rather decrease his love , hath cause to question his love , and his light too . Finally , Sincere Love to God , alwayes produceth sincere love to man for Gods sake ; This is evident by the language of the Apostle , If any man say , I love God , and hate his brother , he is a liar ; for he that loveth not his brother , whom he hath seen , how can he love God , whom he hath not seen ? As if the Apostle had said , It is impossible for that man to love God sincerely , which loveth not his brother ; if a man love God , this love will constrain him to love his brother , it will produce love to man for Gods sake ; This is farther intimated , ver . 21. By these few Proper●ies , Effects , and Appearances of a sincere love to God , I conceive a Christian may judge aright of his love to God , and so consequently of his 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 a the Saints , yea to all b men , good and bad , yea to very c 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 d ill to any , Deviseth not e evill against any , no , thinketh no f evill to any ; but good g 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 h . 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 , i 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 k Aquila and Priscilla , whose love to God and the Church , constrained them to yeeld their own lives , to preserve Paul's : The like exm●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 , l 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 . m He that loves his brother according to Christs rule , and Christs example , loves him freely . It is a condescending love , n 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 , o to the Thessalonians . It is a reall love , a love not terminated in p words , but manifested in deeds , according to q ability . It is a uniting love , it knits the hearts of Christians together , as appears by the language of the Apostle , r Makes them of one heart and of one soul , s 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 S● 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 ; believeth all things , loveth all things , endureth all things , 1 Cor. 13.4 , 5 , 6 , 7. It is a heart-softening affection , a heart-mollifying love ; This is intimated by the language of the Apostle , Heb. 3.13 . Exhort one another daily , while it is called to day , lest any of you be hardened , through the deceitfullness of sinne . Hence it is evident , That if our love one towards another were such , as it should be , and did operate as it should do , it would soften and mollifie our hearts : Congruous love is mollifying . Here note two or three things ; Christians frequently complain of hardness of heart in these dayes , and not without cause , but few I believe take notice , that want in love is the cause of it ; Strangeness weakens , cools and abates love , nothing more , this it doth in man towards God , and in man towards man , and as love abates , and strangeness grows , the heart contracts hardness more and more , Probatum est . Whilest the Galatians love towards Paul continued , they were pliable within and without , they would have parted with any thing to have done him good , but when once their love abated , their hearts were hardned towards him , and his message too . Love and intimate converse melts the heart , nothing more ; strangeness hardens it , nothing the like ; intimate converse with God , encreaseth love to God , and melteth the heart ; intimate converse with the godly-wise , doth the like . Our great hardness of heart , and unprofitableness under the great meanes of grace in publick , I may truly say , hath in great part sprung from the gross neglect of the duties of Christian love ; and the great strangeness that is grown amongst Christians , in these times , where we meet , but in complement usually . But when God shall give his people one heart , and one way , to serve him , with one consent ; when their love shall abound , one towards another , and operate without these obstructions of division , in judgement , and affection [ they shall then have hearts of flesh , and not of stone : ] as appears by Ier. 32.39 . and Zeph. 3.9 . compared with Ezek. 36.26 . which places have reference to one and the same time . It is said of Leviathan , Job 41. That the flakes of his flesh are joyned together : they are firme in themselves , they cannot be moved . His scales are one so neer another , that no Air can come between them . They are joyned one to another , they stick together , that they cannot be sunder●d . The Lord Jesus Christ is the great Leviathan of Heaven and Earth , and his people are his scales , and the flakes of his flesh ; and were they so joyned together in Christian love and society , that no Air of temptation could come between them , they would be firm in themselves ; and so stick together , that they could not be sundered , yea , in their neck would strength remaine , and sorrow would be turned into joy before them . I wish all the Saints to whose view this may come , may take these things into consideration . Great is the latitude of Christian love , of love congruous to the rule of God ; for they whose love is congruous to the rule of God. Grudge not a one against ●●e other ; Speak not evil b one of another : Do not bite c and devour one another ; Devi●e ●ot evill one against another ; d ; Do not oppress , over-reach , or defraud e one another , i● any matter ; Render not evill f for evill unto any man ; Say not I will do g so to him , as he hath done to me , I will ●ender unto the man according to his deeds ; They bear not false h witness against their Neighbour , nor bear witness , without i cause against their Neighbour , nor deceive with their lips ; Lay not wait against the dwelling of k the righteous ; Spoil not his resting place ; Adde not affliction l to the afflicted ; Rejoyce not in their m enemies fell , much less in their brothers ; Hate not their brother in n heart ; Stand not against the blood o of their Neighbours , out of desire of revenge , nor upon a politicall account ; Are not as Cain * who slew his Brother ; They judge not their p Brother , nor set at nought their Brother ; Give no offence q willingly to any , but endeavour , as much as lawfully they may , to live peaceably r with all men ; They put away all s bitterness , and wrath , and anger , and ●lamour , and evill speaking , with all malice ; Love one another as t God gave us Commandement ; Love one another , as Christ hath loved u us ; Love as * Brethren ; Love without x dissimulation , cordially , y unfeignedly , out of a pure heart , fervently ; Love not in word z and in tongue only , but in deed and in truth ; They walk a in love ; abound b in Love , grow c in Love , speak the truth d in Love , serve one another e in Love , continue f in Love , are kindly affectionated one towards another g with brotherly Love ; Rejoice with them h that rejoyce , and weep with them that weep ; In honour preferre i one another , have compassion k one of another , are pitifull , are courteous l one towards another , tender m hearted ; if rich , they are rich in good works ready to distribute , willing to communicate , shew mercy o with cheerfullness , they beare one anothers p burdens . If strong , beare the infirmities q of the weak , support r the weak , beare one with another , a●d forbeare one s another ; Forsake not the t assembling of themselves together , but exhort one another daily , edify one another u and comfort one another , with the Word of the Lord ; * Teach and admonish one another , consider one another to provoke x unto Love , and to good works , confess their faults one y to another ; This ( I think ) is meant , at least chiefly , of faults committed one against another , and pray one for another ; Pray for all men , even enemies ; † Do good unto all , a but especially unto the houshold of Fai●h , they are not overcome of evill , but b labour to overcome evill with goodness ; they do as they would c be done by in all things ; they esteem d very highly in Love , for their works sake , their lawfull and faithfull Ministers , especially those in whom they have propriety ; They receive e one another , as Christ received us to the glory of God ; and be at peace among themselves . Then again . He whose Love to his brother is congruous to the Rule of God , goes not up and down as a tale-bearer , f He seeks not his own , g but his brothers good ; labours to avoid whatsoever may offend h or weaken his brother , or be a stumbling block unto him ; labours to please i his brother for his good , to Edification ; He loves his Neighbour as himself ; k doth good freely , l looking for nothing again ; He saies not as Cain , Am I my brothers keeper ? but watches over his brother for his good , and reproves m his brother in Love , according to Christ's Rule n privately and publiquely , if need be ; informs against his brother o in such place and case , as Christ commands him , and with-draws from his brother in case of p scandall or contempt of the Churches lawfull constitutions and censures ; or in case he cause divisions q or offences in the Church , contrary to the Doctrine of the holy Scriptures ; mourns r for his brother , and praies for s him in such cases . Labours to restore t his brother in the spirit of meekness , when overtaken in any fault , and returns to him u 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 x heart , as often as he y offendeth , and repenteth , freely , as z 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 ●oul , is Repentance ( to ●●t ) true Gospel-Repentance . I ( s●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 pr●●●ed , and they sh●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 , ●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 N●te , That this grace of repentance , is a renewing grace , a speciall work of the Spirit of God in man , a●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 Red●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 Spirit of God in the soul , whereby a sinner , is so much touched in heart for his sinnes that he truly turns from them all unto the Lord. I think it not necessary , nor meet for me , to discuss the termes or genus of this description : But here No●e , 1. That repentance unto salvation , is an Evangelical grace , a Gospel-grace ; The Law knows no Repentance , cals for none , nor works none ; it is the Gospel and the Gospel onely , that knows Repentance , cals for it , and works it : Moses cals not for Repentance , but Christ doth , Mar. 1.15 . That this Repentance consisteth of two Essentiall parts , ( to wit ) contrition and conversion , humiliation and reformation ; therefore he that would make a true trial of his Repentance , must have recourse unto both of these . That it is Evangelical contrition , and not legall , that is the first Essential part of Repentance , unto life ; it is cordial reformation , and not feigned , that is the second Essential part of Repentance unto life . But what is this Evangelicall contrition ? and how may I discern , whether I have it or no ? Evangelical contrition , is a godly sorrow of soul for all sinne , arising from the apprehension of a gracious God displeased by sinne , and thou maist discern it by this which here follows . 1. Evangelical sorrow springs out of the Love of God , and hatred of sinne , and increaseth the Love of God , and hatred of sinne in the soul ; the Love of Christ constraineth the soul to hate sinne , and to mourn and grieve for sinne ; and the bitterness of this sorrow and grief for sinne , sweeteneth the Love of God in Christ unto the soul , and inbittereth sinne : And hence it comes to pass , that the soul loves Christ more , and hates sinne more after it hath once felt this sorrow and been soked in it , then ever it did before . 2. Evangelicall sorrow is mixed with faith ; The Evangelical mourner , bewailes his sinne , and rests on the mercy of God in Christ , and the promises which are in him , yea , and in him , Amen , for the pardon of his sinne , and the mortification of his corruptions , and grace to amend . Faith of adherence , is an inseparable concomitant of Evangelical sorrow , although faith of evidence be not so . He that sorrows for his sinne and rests not on Christ for the pardon of his sinne , his sorrow is legal , and not Evangelical , desperation and not contrition . 3. Evangelical sorrow is mixed with hope ; The Evangelical mourner , mourns not without hope , he hath hope of obtaining mercy , even in the deepest of his sorrow for sinne , as appears by his carriage in his mourning ; He despaires not , but seeks to God for mercy ; his sorrow drives him to God , and not from God ; as is evident by the example of the Prodigall , in his deepest distresse , he despaires not , but goes to his father for mercy ; but had he not had hope of obtaining mercy , he would have despaired , had he not had hope of obtaining mercy , he would never have gone to his father to seek it . 4. Evangelical sorrow is mixed with Joy , being mixed with Faith and Hope ; the Evangelical mourner looks upon his sorrow as a sacrifice , with which God is well-pleased , and therefore Joys that he can sorrow , that he can offer this Sacrifice to God , The Sacrifices of God are a broken and a contrite heart , and spirit : A broken , and a contrite heart , O God , thou wilt not despise , saith the Scripture , Psal. 51.17 . And this the contrite heart beleeves , and therefore Joys , when it can sorrow . 5. Hence it comes to passe , that the Evangelical mourner , is an agent , as well as a patient , in the action of mourning . He strives to provoke and quicken his dull heart , and soul , to mourn , and thinks no labour too much to bestow , to bring his soul to a godly manner of mourning ; He desires nothing more then to turn his Carnal mirth into Godly mourning , Be afslicted , and mourn , and weep , saith the Scripture , Let your laughter be turned into mourning , and your joy into heavinesse , Jam. 4.9 . This , this soul labours wonderfully to do , and nothing grieves him more , than that he cannot more grieve for sinne : He labours to make his carnall mirth the matter of his spiritual mourning , and wishes , O that mine eyes were a fountain of tears , that I could weep day and night , for the sinne of my nature , and the sinne of my life , and the iniquity of my People . 6. Evangelical sorrow , is a heart-mollifying sorrow , it softeneth the heart , and makes it very tender and pliab●e , sensible of the least sinne , and the least displeasure of God for sin : Hearts broken with evangelicall sorrow , are like broken bones , very sensible of every touch . Hearts broken with Evangelical sorrow are very pliable to the will of the Lord above all other , Lord , what wilt thou have me to do ? saith a contrite soule , Act. 9.6 . as if he had said , declare thy will , Lord , and I am ready to obey it , to the utmost of my power , whatever it be . Such as the measure of this sorrow is , such usually is the softness of the heart , and the pliability of the will ; the more of this sorrow the soul hath , the more tender is the heart made thereby , and the more pliable is the will ; the less of this sorrow the soul hath , the less softening hath the heart , and the less yielding is there in the will , to the Will of the Lord. 7. Evangelical sorrow is a heart meekening sorrow ; it meekeneth the heart , and maketh it humbly stoop to the yoke of Christ , and patiently bear the Chastising hand of Christ , during the good pleasure of Christ. I will beare the indignation of the Lord , because I have sinned against him , untill he plead my cause , and execute judgment for me , saith the contrite soul , Mich. 7.9 . It moderateth anger and maketh all calm within and without . 8. Evangelical sorrow is a heart-humbling sorrow , it maketh the heart humble and lowly ; The more of this sorrow there is in the heart , the more humble it is , and the less of this there is in the heart , the prouder it is , the more fearless and careless it is of sinne ; I am no more worthy to be called a Sonne , make me as a Servant , ( or any thing , the meanest imployment ) in my fathers house , is too good for me , saith the contrite soul. I am but a walking-dunghill , and fitter to be set on a dunghill , then on a Throne , saith the contrite soul. 9. And hence it is , that the soul evangelically contrite , admires free grace , in every favour that it receives , spiritual or temporal , and is the thankfullest soul of all others , for mercies received ; What shall I render unto the Lord , for all his mercies towards me , saith a contrite soul ? This soul speaks to it self in the language of the Lord to Ierusalem , I was polluted in my blood , and cast out to the loathing of my person , and no eye pitied me , to do any office of love unto me : And then the Lord had compassion on 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 Phara●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 h●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 th●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 , and ye shall be my People , Jer. 31.33 . What doth the Lord require herein on our part ? but to take him for our God , and yield up our selves unto him , as his People , to apply Christ unto our selves , and our selves unto Christ , as aforesaid . This is the Obedience of faith , this is Evangelical Obedience , the Obedience which the Gospel cals for , and which it only accepts . What shall we do , that we might work the Works of God ? said some to Christ , Ioh. 6.28 . Christ replyes , ver . 29. This is the work of God , that ye believe on him , whom he hath sent . In these few words , is comprehended the whole work of Obedience , the whole work assigned us by God , This is the Work of God , &c. It is , as if Christ had said , you naturally seek Heaven by works , but altogether mistake that work of works , which is only acceptable , and effectual to attain its end , Beleeve on him whom he hath sent ; Beleeve on him , who hath fulfilled the Law for us , and will fulfill the Law in us ; This is the work of God assigned to us , and a work which God worketh in us , and this is unto flesh and blood , of all works the hardest . Here note these Corollaries . Corol. 1. That the Obedience of Faith is of all works the most difficult unto flesh and blood ; this requires a man to deny himself totally , which flesh and blood will rather deny God himself , then do . We rejoyce in Christ Iesus and have no confidence in the flesh , &c. 2. Our Souls naturally had rather dye , and put off their immortality and everlasting being , then put on the Lord Jesus Christ. They will not come to me . 3. We all naturally dote upon works , and say , as the young man in the Gospel , that came to Christ , What shall I do that I may inherit eternall life ? But the work of works , Beleeve in the Lord Iesus Christ , we are of all other the farthest from , till the Spirit of God work in us . These from our Saviours mouth , I have deducted , This is the Work of God , that ye beleeve in him whom he hath sent . 4. Man naturally is so proud , That he will not seek after God , saith the Psalmist , that is , ( God in Christ ) for no otherwise can God be approached unto ; He thinks himself rich , and to need nothing , and knows not that he is poor , and blind , and miserable , wretched and naked , and therefore scornes to seek to God in Christ for wealth . He will rather make a covering of Figg-Leaves than of Christs righteousnesse , rather cover himself with rotten raggs , than be beholding to Christ for his robe . 5. Man regenerated , so far forth as carnal , is very unwilling to be beholding to Christ wholly , for all the good he stands in need of ; hence it is , that many regenerate persons will rest on promises no further , than they can find themselves to obey precepts , weary themselves out with labouring to fulfil the Law , and never study the Obedience of Faith , which is to renounce all that we can do , To put no confidence in the flesh , but rest only on what Christ hath done , and suffered for us , beleeving that every promise shall be made good to us , so farre forth as may be good for us ( for Christ's sake . ) This is to apply Christ unto our selves . And our selves unto Christ ] According unto all his precepts : This is the latter clause in the description of Evangelicall Obedience : A Christian by the Obedience of faith , Opens the everlasting doors to the King of Glory , to come in , and take possession and rule all in his heart and in his life : He resigns up all to be ordered by him , who so loved him , that he gave himself for him , so that not he , but Christ liveth , * ruleth , and ordereth all : Every thought is yielded up unto the Obedience of Christ , with desire that he will bring it into subjection , 2 Cor. 10.5 . Faith doth both receive and give ; it is faith that applies Christ to the man , and the man to Christ , as appears by Ioh. 1.12 . compared with 2 Cor. 8.5 . Faith makes him ours , who makes all happiness ours ; Faith makes him ours , in whom we are compleat , and generates Love in our souls to him that hath loved us , and given himself for us , and this love constrains us to live , not unto our selves , but unto him which dyed for us , and rose again , 2 Cor. 5.14 , 15. and this is that Obedience , which the Gospel cals for , and which only it accepts ; and this , if fincere and cordial , is very acceptable with God , though many wayes deficient . It is the Gospel , and the Gospel only , that cals for this Obedience ; the Law doth not require us to apply our selves unto Christ , no more than it doth require us to apply Christ unto our selves , but barely saith , Do this , and live , Transgrefse this and dye , The Gospel doth not barely call for this Obedience of Faith , but promises to give it , and works the heart unto it , yea freely gives it us as a gift , They shall looke on him , whom they have pierced , &c. Zach. 12.10 . I will put my Spirit within you , and cause you to walk in my Statutes , saith the Lord , &c. Ezek. 36.27 . To you it is given in the behalf of Christ ; not only to beleeve on him , but also to suffer for his sake , saith the Apostle , Phil. 1.29 . These things premised , I proceed to the tryal of Obedience ; and for the more perspicuity , propound this Question . Quest. How may I discern , whether my Obedience be sincere and cordiall Obedience , yea , or nay ? Answ. Thou mayest discern it , by the efficient cause , by the final cause and by the properties of cordial Obedience : The efficient cause of cordial Obedience , is the Love of God ; the final cause thereof , is the Glory of God. 1. The efficient cause of cordial Obedience , is the Love of God ; cordial Obedience springs out of Love to God , and he that cordially obeys the Will of God , obeys it in Love to God , not slavish feare , nor self love , nor vain glory ; But Lo●e to God , is that which leades him to obey the Will of God : Therefore saith the Apostle , The Love of Christ constraineth us , 2 Cor. 5.14 . Here note these two things , 1. That whatsoever a man doth in way of Obedience to the Will of God , be the action never so good , or glorious in it self , is no wayes acceptable unto God , except it spring from Love ; a pregnant proof of this we have , 1 Cor. 13.1 , 2 , 3. where the Apostle shews at large , That all Obedience without Love , comes to just nothing ; all parts and gifts , all Faith and Obedience , though it be to the death , and the cruellest death , that possibly may be , without faith working by Love , without Obedience springing from Love , comes to just nothing at length , It profiteth me nothing , saith the Apostle . On the other hand , though we can do but little for God , if that little we do , issue out of Love to God , it is very pleasing to , and acceptable with God , who looks more on our affection , than our action ; Thou hast ravished my heart , my Sister , my Spouse , thou hast ravished my heart with one of thine eyes , &c. How faire is thy Love , my Sister , my Spouse ? how much better is thy Love , then Wine ? &c. Cant. 4.9 , 10. I conclude this therefore , with the saying of a worthy man , A Christians affection is his perfection in this fraile condition . The final cause of cordial Obedience , is the Glory of God : He that cordially obeys the Will of God , propoundeth the pleasing of God , and the glory of his Name , for his direct , chief , and ultimate end , in all that he doth , in way of Obedience , according to the direction of the Holy Ghost by the Apostle , 1 Cor. 10.31 . And these two , the efficient , and the end , denominate the action . 1. The properties of cordial Obedience , are these ; Cordial Obedience is free and willing Obedience , voluntary , and not forced . To whom ye yield your selves servants to obey , his servants ye are , saith the Apostle , Rom. 6.16 . It is willingnesse in Obedience , that is the beauty of Obedience , and that which God chiefly looks to in Obedience , If you be willing and Obedient , or willingly obedient , then so and so , ye shall eat the good of the Land , Isai. 1.19 . If there be first a willing mind , it is accepted , according to that which a man hath , not according to that he hath not , 2 Cor. 8.12 . If I do this thing willingly , I have a reward , 1 Cor. 9.17 . By all these places it is evident , That cordial Obedience , is willing Obedience : This was that which rendered Abraham's Obedience so lovely in the eye of God , he rose early to go about the offering up of Isaac , which shews , he did it willingly . He whose Obedience springs from Love to God , hath his heart first warmed with the sense of Gods Love to him ; and he that aims principally at the glory of God , in his Obedience , hath his heart humbled , when he hath done the best that he can , for that he cannot bring more glory to God , and hence it comes to pass , that he is willing , and ready to obey ; He consents to obey , and that without grudging or repining , even when he comes short of doing , what he desires to do . What I would , that do I not , saith a cordial server of Christ. 2. Cordial Obedience , is universal Obedience , and that both in respect of the Subject , and in respect of the Object , it is yielded of the whole man to the whole Will of God ; the soul , according to all the powers and faculties thereof , is only , and wholly for Christ , in its scope and bent , the understanding , the will and the affections , are in their scope and bent , only and wholly for Christ , therefore saith the Apostle , of such as were cordial servers of Christ , Ye have obeyed from the heart , &c. Rom. 6.17 . The body and all its members , are yielded up wholly , and only to Christ , to the service of Christ , for the magnifying of Christ , shall I take the members of Christ , and make them the members of an Harlot , saith the cordial server of Christ ? God forbid , 1 Cor. 6.15 . God requires the whole man , soul and body , to be wholly yielded up unto him , unto his use and service , in Obedience , Ye are bought with a price , therefore glorifie God in your body , and in your spirit , which are Gods , saith the Text , 1 Cor. 6.20 . God requires soul and body ( to wit ) the whole man to be ( wholly ) yielded up unto him , unto his use and service in Obedience , in obeying ( all his revealed will ) touching , beleeving , doing , and suffering , Take diligent heed , to do the Commandement and the Law , which Moses the Servant of the Lord commanded you , to Love the Lord your God , and walk in all his wayes , and to keep his Commandements , and to cleave unto him , and serve him with all your heart , and with all your soul , Josh. 22.5 . And again , Exo ▪ 23. ver . 20 , and 22. Behold I send an Angel before thee , if thou shalt indeed obey his voice , in all that I speak , then I will be an enemy unto thy enemies , &c. saith the Lord. Go ye and teach all Nations , saith Christ to his Apostles , What should they teach them ? Why , teach them to observe ( all things ) whatsoever I have ( commanded you ) Mat. 28.19 , 20. The Apostle useth the like phrase , 2 Cor. 2.9 . where he cals for Obedience in all things : Here is universal Obedience unto the whole Will of God , required in the whole man , and he that cordially obeys the Will of God , obeys according to this Rule of God ( to wit ) universally . He yeelds up his whole man , to the Obedience of the whole Will of the Lord , without picking and chusing in the wayes of God , without reservation , or exception , or desire of dispensation . However he failes in his Obedience , and comes short of what he ought to do , and desires to do , yet he determines not to reserve any part of himself from Christ , nor to stand out against any part of his holy Will , but hath his heart and mind ready prest , to obey every of his Commandements , which he knows , as well as any , the least as well as the greatest , and the greatest , as well as the least ; He thinks not tithing of Mint and Comin too small a precept to make conscience of , nor a right hand , nor a right eye , nor an only Isaac , nor Life it self , or whatsoever may indeare it unto him , too much to sacrifice , when Christ shall call for it at his hands ; He resolves to obey those precepts , which cross his corrupt nature most , and the sinne of his constitution , as well as those which it can better brook ; He resolves to obey both Law and Gospel , in every precept , Negative and Positive , to his utmost power ; his Obedience is of as great a latitude as the whole Will of God ; He hath respect unto all Gods Commandements , as the Psalmist speaketh . 3. Cordial Obedience is conscionable Obedience : He that cordially obeys the Will of God , obeys not out of by respects , but for conscience sake : Conscience of duty leades him to the performance of duty , so that he , as of sincerity , as of God , in the sight of God , obeys the will of God , as the Apostles phrase is , 2 Cor. 2.17 . He that obeys the Will of God , out of love to God , and conscience of duty , esteems all Gods precepts , concerning all things , to be right , and hates every false way , one as well as another , even vain thoughts ; he consents to the whole will of God ; that it is good , and delights in the whole Will of God , after the inward man , and with the mind serves the Law of God , even when the flesh is captivated by the Law of sinne : His heart inclineth to perform the Statutes of the Lord alwayes , even unto the end , and he wisheth , that his wayes were so directed , that he might keep all the Statutes of his God. The Will of his God is deare unto him above all things , Above a Silver and Gold ; Above b necessary food ; Above c Life , and all the comforts of it . And he is tender of it , as of the Apple of his Eye , according to that of Solomon , Prov. 7.2 . To him , The yoke of Christ is easie , and his burthen light ; His Commandements are not grievous , for he delights to do his Will. 4. Cordial Obedience , is constant and persevering , it holds out in all times and seasons , and variety of conditions , as Moses and Christ intimate . d And true it is , That he which cordially obeys Christ , continues to obey him , in prosperity & adversity , in time of peril , as well as in time of praise , when multitudes disobey and oppose the Will of Christ , as well as when they seem to stand for the Will of Christ , when all formal servers of Christ forsake him , and cry , Crucifie him , as well as when they followed him , and magnified him , with Hosanna : He resolves with Peter to follow Christ , though it be alone , and labours to follow Christ , as Ruth followed e Naomi , as Elisha f followed Elijah , and Asahel g followed Abner , and doth it , as is evident by many ●●●mples in holy Writ , Noah , Ioshua , and Elija● 〈◊〉 Mary Magdalen , and other Wome● 〈…〉 followed Christ , were notable exam●●● 〈◊〉 , in their time . Here note these four things , 1. That opposition doth not take off , but rather spur on a cordial server of Jesus Christ. 2. That he that cordially obeys the Will of Christ , is conformable unto Christ in Obedience : He obeys the Will of Christ , as Christ obeyed the Will of his Father , for kinde , though not for measure , and degree , ( to wit ) freely , universally , constantly , even unto the death : In all which respects , cordial Obedience , may be styled singular Obedience . 3. And thirdly note , That notwit●standing all this , one that cordially serves and obeys Christ , may , and sometimes doth desist for a time , through strong Temptations , and humane weaknesse , according to outward appearance . This was Peter's case , when he denyed his Master , yet his heart still moved towards his Master , his affections still yerned towards Christ , even whilst his tongue denyed him , as appeares by the consequence . 4. Lastly note , That he that cordially desires , and really indeavours , to obey the Will of the Lord , if it were possible , exactly and perfectly , from right grounds , and for right ends , doth this in Gods account , God who will accept the will for the deed , accepts this desire and indeavour ( in and for Christ ) as Obedience ; He that consents to obey , doth obey in Gods account . To get a sure testimony to thy self then , of the holy Spirits saving habitation in thy soul , and of thy eternal salvation by Christ , examine thy Obedience 〈◊〉 these rules of trial , and if it be correspond●●● with them , know that it is such as 〈◊〉 ●●●onstrates the holy Spirits saving operat●●● 〈◊〉 thee , and thy eternal salvation by Christ , and give him the glory of all , and humbly , and beleevingly seek to him , to better thy Obedience daily , that God may have glory by it . Poverty of Spirit . Matth. 5.3 . Blessed are the Poor in spirit , for theirs is the Kingdom of Heaven . THis is Jesus Christs own position , therefore it needs no proof , but cals for belief . Christ in these words bequeathes the Kingdom of Heaven , not 〈…〉 only , but by deed of gift ( if I may so 〈◊〉 to the Poore in Spirit , Blessed are the Poor in spirit , for theirs ( is ) the Kingdome of Heaven , &c. By the Kingdom of Heaven in Scripture , is sometimes meant , the Kingdom of Grace , and sometimes the Kingdom of Glory ; Both these , as Christ here affirms , belong to them that are poor in Spirit ; Blessed are the Poor in spirit for theirs is the Kingdom of Heaven , &c. The Poor in spirit , ] are a generation , mean and base in their own eyes , and in the eyes of the world too , but a generation very precious in the eye of Jesus Christ , a generation very blessed , and highly honoured by Christ himself ; a Kingdom of Grace , and a Kingdom of Glory is here by Christ assigned to them ; Blessed are the Poor in spirit , for theirs is the Kingdom of Heaven . For the better understanding of these words , note , That a man may be two wayes poor in spirit ; He may be gracelesly poor , or graciously poore in spirit ; gracelesly poor are all the posterity of Adam , as they come into the world ; but this is not a blessed , but a cursed poverty of spirit . Graciously poor in spirit , are all those , in some measure , in which Christ is formed ; graceless poverty of spirit , is natural ; but gracious poverty of spirit is supernatural , Evangelical and Divine ; Natural poverty , or graceless poverty of spirit , is cursed , but gracious and Divin poverty of spirit is blessed , Blessed are the poor in spirit , fortheirs is the Kingdom of Heaven . It is a gracious poverty of spirit , and not graceless poverty of spirit , to which Christ assigns the Kingdom of Heaven . The frame of his spirit , which is gracelesly poor , is lively pictured , Iob 11.12 . Man is born like a wild asses-colt . Job . 39.7 , 8. He scarneth the multitude of the City , He regardeth not the crying of his driver , the range of the mountains is his pasture , and he searcheth after every green thing . A proud , impudent , silly , vain Creature . These words declare man gracelesly poore in spirit to be . Thou sayest thou art rich , and hast need of nothing , and knowest not that thou art wretched , and miserable , and poor , and blind , and naked , Rev. 3.17 . This is Gods description of man graciously poor in spirit , but this is not that poverty of spirit , which I am seeking after , not that on which Christ pronounces ▪ [ Blessed , ] not that on which the Kingdom of Heaven is intailed , therefore I pass by it . Quest. But what is that poverty of spirit , which Christ pronounceth blessed , and on which he entailes the kingdome of Heaven ? How may it be described ? Answ. It is a speciall work of the sanctifying Spirit in the soul , whereby a man is brought to see and feel his own emptiness of grace , and Christs fulness ; and is truly humbled , in regard of the one , and in some measure comforted , in regard of the other , as one that hopes to receive of his fullness , grace for grace . This is that gracious poverty of spirit , which Christ pronounces blessed , and on which he intailes the kingdome of Heaven ; and the appearances of it are these which follow . 1. A man graciously poor in spirit , abhors himself , and loaths himself , because of all his abominations ; he is worse in his own eies , than he can be in any mans else ; he sees a fullness of sinne in his nature , and a fullness of sinne in his conversation , and yet not such a fullness as he would see , Iob 13.23 . He is in his own account , the chief of sinners . 1 Tim. 1.15 . 2. A man graciously poor in spirit , sees in himself a great emptiness of grace ; he sees that he is not sufficient of himself to think a good thought ; He is in his own account , the poorest man , in the best things of all , that look after them , Less than the le●st 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 , tr●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 th●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 ●●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 lan●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 soev●r his condition be , thinks it too good for him . 9. A man graciously poor in spirit , justif●es God in all his deali●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 Commandmen●s , &c. 10. The soul gracio●sly poor in spirit , gr●anes under that privy pride , which he finds in himself , as that which is the great burd●n on his spirit , and that which he longs to be delivered from ; Oh wretched man that I ●m , who shall deliver me ? and when shall I be delive●ed ●rom ▪ this corrupt nature of mine , which exalts it s●lf against God , and hinders the influence of his gr●ce in me ? These Appearances of gratious poverty of spirit , may serve to dis●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 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 iniq●ity , Tit. 2.14 . And this is the great priveledge of all those in whom Christ lives , of all the true member● of Jesus Christ : Christ undertakes for them , as Iudah did for Benjamin , I will be s●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 t●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 b●ing in an in●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 resp●ct , who is it , or wh●t is it then , that can lay any thing unto my cha●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 Ch●ist be in y●u , the bo●y is dead , because of sinne perfectly ●ead to the guilt of sinne . Though Just●fication acquits a sinner from all sinne , in Gods determination , yet is not his p●r●●n formally granted , nor actually ; put in ex●●u●i●n un●●ll sued out , and the tr●bute of ac●u●ll Repentance , for k●own sinne is ●aid , ( except in some cases ) viz. in case of the want of t●e use of 〈◊〉 as in children , and dis●●●cted persons , in whom conscience cannot do its ●●ffice , be●●us● of debility in the under●●anding : Thi● ( with submission to a better ju●gement ) I humbly conceive to be according to t●uth , and no●e it , to vindicate my s●l● , and cau●ion the Reader concerning that Antinomi●● 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. ● . 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 spa●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 ●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 ●●swet to this Objection . 4. In the fourth place , The body of sinne , i● 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 , because of the righteousness of Justification , which hath Christs righteousness imputed unto him for righteousness . A man thus alive to righteousness , lives either the life of hope , the life of faith , or the life of sence ; and this life Satan doth labour much to deprive him of . Where the soul is thus alive , because of the righteousness of Justification , that soul is alive indeed , because of the righteousness of Sanctification ; and this is that life which this Text points at , If Christ be in you , &c. the Spirit is Life , because of righteousness ; If Christ be in you as a justifier , He is in you as a sanctifier ; If Christ be in you , the body is dead because of sinne , but the Spirit is Life , because of Righteousness . The truth of this assertion , doth further appeare thus ; Whom he justisieth , them he also glorifieth , saith the Text , Rom. 8.30 . But without holinesse no man shall see the Lord , therefore it follows by necessary consequence , That he that is justified hath this qualification in him , to wit , sanctification , otherwise he could not see the Lord or be glorified . To whom Christ is made righteousness , he is made sanctification also , 1 Cor. 1.30 . This may suffice for the confirmation of this Truth . That man is alive , because of the righteousness of sanctification , which hath the righteousnesse of the quickning spirit imparted unto him , for the inlivening and regulating of his whole man. A Christian , in this world , is alive , because of the righteousnesse of sanctification truly , but imperfectly , his spirit is alive , because of righteousnesse , that is , his understanding , will , and affections , &c. all the members of his body , his whole nature , so farre forth as regenerate , is alive , because of the righteousnesse of sanctification ( I say ) so farre forth alive , ( that is ) so farre forth , he approves of righteousnesse , imbraceth righteousnesse , and lives in the practise of righteousnesse , out of Love to the God of righteoufnesse . This is evident in the Apostle Paul , as soon as Christ had taken up his dwelling in Paul , and he was once alive to righteousnesse , his whole man so farre forth as regenerate , was turned about to another point , he had another judgment of the things of God than he had before and accordingly imbraced , what he before refused ; his heart was warmed with a love to the will and wayes of God , and desire to walk therein ; Lord , What wilt thou have me to do ? ( saith he ) command what thou wilt , I am ready prest to obey thy will. And his great care was , to have alwayes a conscience void of offence towards God , and towards man , as himself affirms , Act. 24.16 . And thus it is with every man alive to righteousnesse , he hath the same frame of spirit that Paul had , the same grace that he had , as a man alive to righteousnesse , though not in the same measure . Every man in whom Christ lives , is alive because of righteousnesse , but every one is not alike alive , every one in which Christ lives , is truly alive , because of righteousnesse , but every one is not strongly alive to righteousnesse , some are more vigorously alive then others . As Christ is more or lesse in a man , so is he more or less alive to righteousnesse . A man truly alive to righteousnesse , hath these appearances ; 1. He is of all other men the most sensible of his own unrighteousnesse , he sees more unrighteousnesse , then righteousnesse in his best actions , more flesh then spirit in himself , as appears in Paul , Rom. 7. 2. The body of sinne , which is dead , stinks in the nostrils of him which is truly alive to righteousnesse , as the dead Corpse of a man doth in the nostrils of him that is alive , in a natural sense . 3. Lastly , a man truly alive to righteousnesse , is a new Creature , of whom I shall speak in the next place . Wouldest thou then know whether Christ be resident in thee , yea or nay ; Consider seriously what the holy Ghost doth in this Text affirm ; If Christ be in you ▪ the body is dead , because of sie● but the spirit is life , because of righteousness● ; and go through what hath been here said , on this ●ubject , and if it hereby appear , that thou are one truly dead to sin , and alive to righteousnesse , conclu●e thou mayest safely , That the Lord is thy portion , that Christ is resident in ●ny soul , who having once taken possession there , will not be ●uted ; Christ in thee , the hope of glory , will assuredly bring the soul and b●dy , to live with him in glory ; If we be dead with him , we shall also live with him , saith the Text ▪ 2 Tim 2.11 therefore i● we be dead with Christ , and risen again with him , we shall assuredly live together with him in glory . A New Creature . 2 Cor. 5.17 . If any man be in Christ , he is a New Creature . EVery one that is out of Christ , is ou● of the root of life , out of the stock of grace , out of the way , the only true way unto eternal happiness , and thus are all the posterity of Adam by nature . It mainly concerns every one therefore , to consider seriously , what he bottoms upon , the old Adam or the new , one of these two all flesh standeth on : How we shall come to the knowledg of this , this Text tels us , If any man be in Christ , he is a new Creature . These words , as they are in themselves an intire sentence , contain in them a true and lively description of a man in Christ ; in them the Apostle lays down posit●vely , one great Character of a soul resident in Christ , He is a new Creature . This he layes down indefinitely [ if any man , &c. ] as if he had said , If any man , of what Nation , station , quality , rank or condition soever [ be in Christ ] it will appear thus , He is a new Creature . Quest. But what is it to be in Christ ? Answ. To be in Christ , according to the meaning of this Text , is to be truly and really united unto Christ , or ingrafted into Christ , as a sience is into the stock , incorporate into it , and made truly one with it , and every one that is thus in Christ , is a new Creature . Quest. But what is that ( may some say ) what is a new Creature ? Answ. A ●ew Creature , according to his formality , is a Creature wholly new ( I say ) a Creature wholly new , so saith the Apostle in this Text , Old things are past away , all things are become new . By a Creature wholly new , I do not mean a Creature void of humane frail●y , nor a Creature totally freed from the being or power of corrupt Nature , not a Creature exempt from the exercise of temptations , but a Creature renewed in every part , though but in part , and freed from the evil of temptations . His appearances are many , for a new Creature , according to the meaning of this Text , is one that is born again , born of the Spirit , as Christ speaks ; He is one in whom Christ is formed , one in whom Christ lives ; He is one that is sanctifi●d throughou● , in soul and body , and spirit of his mind as the 〈…〉 one holy 〈…〉 and 〈…〉 He is 〈…〉 from the 〈…〉 old thing● 〈…〉 new , as this Text speaketh ; He is one whose heart and spirit , principles and practises are all new and holy ; He is one , who having received a new life from Christ , desires and endeavours to live , as a new Creature unto Christ only : one that in every condition , labours to live for the honour of Christ , and so as he may truly say , To me to live is Christ ; to me , thus and thus to live , is for the honour of Christ : he is one in whom the name of Christ is glorified , and the Gospel held forth : one , who in all things whatsoever he doth , in word or deed , labours to do all in the name of the Lord Iesus Christ , to the glory of God by him : one , who desires and endeavours to have his whole conversation , such as becometh the Gospel of Christ , and to have every thought brought in subjection to the Obedience of Christ. He is one , who though he have fleshly lusts in him , doth not make provision to fulfill them , he doth not habitually design , and take thought , how to fulfill them , but how to mortifie them : he is one , who though he walk in the flesh , doth not warre after the flesh , but against the flesh ; He makes not his liberty an occasion to the flesh : He is one , who though he cannot live without sinne , doth not allow himself in any known sinne , but hates every false way , and groans under the remainder of the old man in him , as his greatest burden ; He is one , that carries a holy jelousie over h●mself , and all his wayes , and thence labours to keep a spirituall watch within , and without ; He is one , that worships God in the Spirit , and puts no confidence in the flesh : one that servs God in newness of Spirit , not in the oldness of the letter ; one that labours to be filled with the Spirit : He is one , whose conversation is in Heaven , whilst he is on Earth ; one that delights in the Law of God after his inward man , he delights to do the will of God. He is one of another Spirit , then the world hath ; one that walks by another rule then the world doth , to wit , the Word of God. He is a growing Crea●ure , he grows in grace ; He forgets what is behind , and reacheth forth to that which is before : He aims at perfection , and presseth towards this neark . He is one , that lives in Christ , as a branch in the Vine and brings forth fruit in him : He is one in whose Nostrils the whole body of death , and every part and member of it stinks : one that labours to abstain from all appearance of evill , * and to be holy and blameless before God , out of Love to God : He is one that minds the things of the Spirit , is led by the Spirit , and walks after the Spirit : He is a world-contemning , and a world-overcoming Creature : He is one that labours to deny himself , and take up his cross and follow Christ , as Caleb a did ( to wit ) fully ▪ and as David did , of whom God saies , b He followed me with all his heart , to do that only which was right in mine eyes ; And as Ruth , c followed Naomi , as Elisha followed d Elijah , and Asaebel e followed Abner , he would not leave Abner , though he died by his hand . A new Creature is one , that counts himself a stranger and a pilgrim in this world , and lives like a stranger a and pilgrim in this world : one , whose Conversation here , declares that he minds , desires , and seeks after a better Country , then this world affords ( to wit ) an Heavenly . He is one , that makes it his chiefest work to glorifie God , and save his soul : one to whom the Talent of time is very precious : one , that labours to use every Talent , wherewith he is in●rusted , according to the will of his Lord , and for the honour and glory of his Lord : one that labours so to walk before God here , that whether present or absent , he may be accepted of him : one that labours to Honour God by using lawfull things lawfully , as well as by shunning things unlawfull in themselves : He is one that labours so to keep his account here , that he may give it up with joy , when the day of account comes : He is one , that doth not commit sinne : one that seeks not his own , but Christs , and his Brothers good : one whose affections are set on things above , more then on the things below . He is one , to whom the Preaching of the Cross of Christ , to wit , the Gospel , is the wisdom of God , and the Power of God : one , who being born again , as a new born Babe , desires the sincere and nourishing milk of the word , that he may grow thereby : one that hears the voice of Christ , speaking in his word , by his Ministers , knows it , and obeys it , and declines the voice of a stranger : He is one , to whom the whole Word and Will of God is sweet , every bitter thing in it sweet : He accounts no truth gall and wormwood , as some phrase it : He is one , to whom all Gospel-Ordinances are sweet and delectable : He is one that deserts not old truth to follow new light , but makes it his sunne to discover the verity of it : He is one , that receiveth the Ambassadors of Christ , ( to wit ) the lawful and faithful Ministers of the Gospel , as Christ himself , and esteems them very highly in love , for their work sake : He is one that delights in the Law of God after his inward man : one that labours to live by saith , in every condition , prosperity and adversity : one to whom the yoke of Christ is easie , and his burden light : one to whom none of Christs Commandements are grievous ; He is one that continu●th in the word of Christ , in the love of it , in the belief of it , in the obedience of it ; He is one faithfull unto the death ; He is one , which how high soever he be in place , in parts , in gifts or grace , is low in his own eyes , little in his own fight , his heart is lowly still ; hence it comes to pass , that when he hath done his best to follow the rule of righteousness , he abh●rs himself for his unrighteousness , and accounts himself a wretched man : Finally , he is one that is joyned to the Lord Iesus Christ , and one spirit with him . All this , and much more then this , the Scriptures affirm to be in a new Creature , as all that are acquainted wit● the holy Scriptures know : Who so desires to be better informed , touching a new Creature , may consult learned Dr Preston on a new Creature ; but a prefect enumeration of all the qualifications of a new Creature , is no where to be found , but in the holy Scriptures , which indeed do picture him to the life , and to them I refer the Reader , for full satisfaction herein : and for the benefit of those which are unacquainted with the Scriptures , or want time , or ability , to collect a cleare and sound evidence of a new Creature from the Scriptures , I will reduce this 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 ( ●o wit ) truly formed , yea or nay ; ask thy soul the question that Saul asked the wi●ch ? What form is he of ( said he ) What sawest ●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 ●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 Crea●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 it is true and reall , the work is begun within , in the heart and spirit , that is made new first , although perfect●d last , words and actions , which are but the effects of these causes , appear before them , and give demonstration of them , but these , as the cause , must needs preceed the effect . A man by a common work of the Spirit of God on him , may be made another man then formerly he was , and yet not be a new Creature ; He may have another heart then formerly he had , and yet not have a new heart ; He may be qualified with moral grace in a high degree , and inabled to do much for God , and yet not be a new Creature , as appears in Saul and Iudas ; when God brought Saul to the Kingdom of Israel , according to Samuels prop●esie , The Spirit of the Lord came upon him , and ●e became another man , and the Text saies , God gave him another heart , 1 Sam. 10. ver . 6 , 9. A he●rt other wayes qualified then formerly . And Saul was valiant and prosperous in his enterprises against the Philistins , and gifted for ruling , yet Saul never was a new Creature , he never had a new heart : Iudas when called to the Apostleship by Christ , was by the Spirit of Chrift gifted for the work whereunto Christ called him , he was made another man then he was before , yet was he not made a new Creature , he never had a new heart ; He was gifted for the Church , but not for his own salvation . There is a vast difference , between being made another man , and being made a new man , as these instances declare ; Neither Saul nor Iudas ever were new Creatures , nor ever had a new heart , nor any renewing grace wrought by the Spirit of God in them . A new heart is proper and peculiar to a new Creature , fit , and but fit , to give the appearance of a new Creature . The Creature therefore is to be accounted new , only as it can derive newnes from within , newnes from the heart and spirit ; all without may be new , all the apparel new , and yet the person old that weares it ; so all without may be new in appearance , profession , words and actions , all new , and yet the Creature old still ; the newness of the Creature consists chiefly in the renovation of the inward man ; I say ( chiefly ) not only . A new Creature is one all glorious within , one that hath the root of the matter within him , as Iob speaks ( to wit ) integrity in his inward parts , a new heart and spirit . He therefore that will judg aright of his own spiritual estate , must needs begin where God begins , at the heart and spirit , he must confider , whether he have a new heart or not . Quest. But you will say , What is a new heart ? And , how may I discern whether I have a new heart , yea , or nay ? Ans. A new heart , considered according to its formality , is a heart wherein Christ is formed , a heart indued with renewing grace , and acted by it , a heart made one with the Lord , a heart wherein Christ is resident and president ; And it may be discerned by divers appearances . Take this discription of a new heart , in which expression you like best , it comes all to one , it is not my work , nor purpose to speak of the terms of this description , therefore I passe from it , to the appearances of a new heart . 1. A new heart is a heart washed from wickednesse , this is intimated by the Language of the Lord to Ierusalem , Jer. 4 ▪ 14. O Ierusalem wash thy heart from wickednesse , that thou maist be saved , &c. Quest. But you will say , How shall I know , whether my heart be washed from wickedness , or not ? Ans. I will mention only one Character of a heart washed from wickednesse , which is this ; In a heart washed from wickedness , vain thoughts do not lodg as welcome guests , and if not vain thoughts , then much lesse wicked thoughts : this is plainly hinted in this Text , wash thy heart from wickedness , that thou maist be saved ; how long shall vain thoughts lodg within thee , it is as if the Lord had said ? Thy willing lodging of vain thoughts within thee , plainly demonstrates thy heart is not washed from wickednesse , for were thy heart washed from wickednesse , vain thoughts would not , nay they could not lodg within thee , as welcom guests . Vain thoughts may , and oftentimes do , arise in the best and most holy man or woman alive , but they do not lodg with such a person as welcome guests . Object . But may some say , I cannot from this conclude , that my heart is washed from wickedness , but rather that it is not washed from wickedness , for I find that vain thoughts do not only arise in me , but lodg with me , abide with me long , and many times with delight , I do not only think vain thoughts , but many times bid them welcome . Ans. This know , that every one whose heart is washed from wickednesse , beares the Image of a double person ; he beares the Image of a person washed , and of a person unwashed , of the old man , and of the new ; and so farre forth as he is washed and clensed , he doth decline and hate vain thoughts , but so farre forth as unwashed and unregenerate , they are welcome and pleasing to him ; The heart that is washed from wickednesse is not perfectly but imperctfely washed : hence it comes to pass , that there is in it both a detesting of , and a delighting in ( the same thing , ) at the same time ; vain thoughts lodg not with the regenerate part of the man , as welcome guests , whatever they may do with the unregenerate part . Vain thoughts , as Satans souldiers , may quarter upon a man , whose heart is washed from wickednesse , will he , nill he , but they are not welcome guests , but wearysome guests to him , so farre forth as washed . Whosoever therefore can find , that he doth truly hate and decline vain thoughts , ought not hence to conclude , that his heart is not washed from wickednesse , nor that he hath not a new heart , but rather to conclude with the Apostle , Rom. 7.17 . It is no more I that do it , but sinne that dwelleth in me ; it is no more I , as washed and sanctified , that welcome these guests , but it is sin that dwelleth in me that doth it . 2. Secondly , Another appearance of a new heart is , purity : a new heart is a pure and simple heart : That which is in Ezekiel called , a new heart , is by Christ called , a pure heart , Mat. 5.8 . and a blessed heart ; which plainly declares , that a new heart is a pure heart . A pure heart is of all other the most sensible of its impurity , it still finds more impurity , then purity in its self , and therefore goes to Christ for more cleansing stills , to the Blood of Christ , to the Spirit of Christ , to the Ordinances of Christ , with the desire and language of David , Create in me a cleane heart , O Lord , and puts that promise in suit , Ezek. 36.25 . A pure heart will not mix with any impure thing , but is still purging it out , it is like a pure fountain , still purging it self , it makes a man very industrious tokeep a pure conscience . To keep himself pure from the pollutionsthat are in the world through lust , pure in thought , in word ▪ and in deed : a pure heart desires to have all pure within and without . A pure heart loves the pure word of God , for the purity of it , not for the novelty of it ; Thy Word is very pure , therefore ●h● Servant loveth it , saith a pure heart , Psal. 119.140 . A pure heart makes the pure Word of God its rule to walk by in all things , and labours to order its conversation by this , both towards God and towards Man in all things . The purity of the heart in the state of grace , consists in the simplicity and sincerity of holinesse , not in the perfection of it ; its purity is Evangelical . The purity of sincere holinesse , is fit , and but fit to give the appearance of a new heart . 3. A new heart is an upright heart : Uprightnesse is another expression , whereby a new heart is deciphred in Scripture ; in divers places , when the heart is made new , it is made upright ; uprightnesse therefore is fit , and but fit to give the appearance of a new heart ; uprightnesse of heart being that which makes the great difference between a true Child of God and an Hypocrite . An upright heart , by the grace of regeneration , is not a heart totally void of Hypocrisie , but a heart indued with sincerity , which is contrary to , and warreth against Hypocrisie , such a heart Christ cals , an honest and good heart , Luk. 8.15 . The appearances of uprightnesse of heart are very many , but for brevity sake , I will mention only some few , which an upright heart cannot well be without . An upright heart , is a heart set against all sinne ; original , as well as actual ; secret , as well as open sinne , applauded , as well as down cr●ed sins : Sinne and uprightnesse , by the grace of regeneration , are direct Antipodes , flat contraries , and the heart fo farre forth as upright , is set against all sinne , but most against that sinne , which is more its own then other ( to wit ) its predominate sin , as the language of an upright man declares , Psal. 119. ver . 101. & 104. compared with 2 Sam. 22.24 . An upright heart ▪ is a heart careful of all duty , and desirous to correspond all circumstances in duty ; Integrity and uprightnesse , shews it self by yielding universal Obedience to all Gods revealed Will , 1 King 9 4. It makes a man studious and careful to approve himself upright towards God , and towards man in all things , Act. 24.16 . It makes a man very desirous to know , what God would have done , and how he would have it done : The upright heart saith as Paul , Lord , What wilt thou have me to do ? And with Manoah , intreats the Lord to shew him , how he would have him to do it , Let the Angel come again and teach us , what we shall do unto the child that shall be born , said Manoah to the Lord , when his wife told him , what tidings the Angel of the Lord had brought her a of sonne ; and not only fo , but inquires farther , how he should do it , How shall we order the C●ild , and how shall we do unto him ? said he , Iudg. 13. ver . 8 , 12. And it is the property of an upright heart , to desire to know Gods Will , and to do Gods Will , as he would have it done , and so as it may be accepted of him ; I will worship the Lord in the beauty of holinesse , saith an upright heart , I will seek the Lord , and I will do it early , in the morning will I direct my prayer unto thee , and will observe what becomes of it , saith an upright man. An upright heart , is an humble heart , the heart that is lifted up is not upright ; so much pride , so much Hypocrisie there is in the heart ; so much integrity and uprightnesse , so much humility is there in the heart : Christ formed in the heart , and the heart , must needs resemble him in humility , for he was meek and lowly in heart ; an upright heart is a levelled heart . An upright heart , is a heart in love with Christ , The upright love thee , saith the Spouse to Christ , Cant. 1.4 . An upright heart , is a heart espoused to Christ and faithfull to him ; a heart intire to Christ , whether present or absent , a heart which desires that all its approaches to Christ might be in marriage-dresse , Psal. 45.14 . An upright heart , earnestly and cordially desires that all were like it self , sincere and upright , witnesse the language of an upright man , Act. 26.29 . and wishes well to all that are such . An upright heart , delights to walk by an upright rule and in an upright way , I delight to do thy Will , O God , saith an upright heart , Psal. 40.8 . I will behave my self wisely in a perfect way , I will walk within my house with a perfect heart , Psal. 101.2 . An upright heart begins the work of Reformation at home , as the Language of Christ , Mat. 7.5 . intimates . Thou Hypocrite first cast out the beam out of thine own Eye , &c. Thereby intimating , That it is the nature and property of sincerity and uprightnesse to begin at home , to labour for self-reformation in the first place , and then reformation of all under its charge , Psal. 101.78 . Integrity and uprightnesse is no patron of tolleration , it cannot tollerate sinne , where it hath power to suppress it or restrain it . An upright heart delights in uprightnesse in whomsoever it finds it , more then in any other qualification whatsoever , it knows that all parts put together without this , will not make a good whole , and therefore esteems uprightnesse , more then any other qualification whatsoever , Psal. 101.6 . An upright heart , is a faithfull heart , it is so called , Neh. 9.8 . where it is said of Abraham , who had an upright heart , that God found his heart faithfull before him : an upright heart is a heart faithfull to God , and faithfull to man ; it is faithfull to God absolutely , and first , it is faithfull to man , relatively and conditionally , with reference to God and the conditions between it and others . An upright heart is not satisfied with a bare forme of Godlinesse , but labours for the power of Godlinesse ; it is not satisfied without works , but labours to have all glorious within ; it labours to do all duties after a spiritual manner , and so as they may be accepted of God , and it labours conscionably to practise what it doth profess and teach others , do and teach . An upright heart is a heart stedfast with God , stedfast in his Covenant , as it is easie to be gathered , from that which is spoken of the Israelites , Psal. 78.37 . Their heart was not right with God , that is , their hearts were not sincere and upright : but how doth that appeare ? why the next words tell us , They were not stedfast in his Covenant ; had their hearts been sincere and upright , they had been stedfast in his Covenant they would wilfully have broken it , and cast it behind their backs . An upright heart longs and desires still to be more upright , it groanes under the guile that it finds remaining in it self , and warrs against it , and longs to be delivered from it . An upright heart is a heart perpendicularly , directly and chiefly for God , in all its aimes and ends ; it exalts God in all things , and above all things , because he only is to be exalted : Uprightnesse exceedingly desires , and indeavours to improve every price in its hand to the glory of God the giver , Ioh. 7.18 . An upright heart is not satisfied with its own tryal , but desires God should try it , and goes to God to do it ; Thus did upright David , Psa. 26.2 . & 139.23 ▪ 24. And upright Iob. Let me be weighed in an even Balance , saith he , Iob 31.6 . An upright heart can comfor●ably appeal to God in its worst condition , except in some cases ( viz. ) in case of ignorance of its own integrity , or in case of some guilt charged upon it by God , conscience , or Satan , or in case of some Temptation , wherein Satan by his sophistery mis-represents him to himself , and fantacy joyning with Satan , gives a false Idea and representation of things to the understanding , whereby it comes to passe , that conscience doth accuse , when it should excuse ; in such cases , an upright heart cannot , nor dares not to own its own integrity , nor appeal to God , but if it be not hindered by the interposition of some one of these , or the like , it can comfortably appeal to God in its worst condition , as is evident by divers examples , as in Hezekiah , 2 King. 20.3 . and in Iob , Job 23. ver . 10 , 11 , 12 Chap. 16.17 . and in Ieremiah , Jer. 12.3 . David , 1 Chro. 29.17 . Paul , 1 Thes. 2.10 . An upright heart is a soyl , wherein the immortall seed of the word takes kindly rooting , springs up , and brings forth fruit , in some measure , more or lesse , as Christ affirms in that Parable , Mark 4.8 . Integrity or uprightnesse is a growing and spreading plant , it is a plant which how small soever it be at its beginning , if once planted , grows greater and greater , it is alwayes greater at last , then at the first ; This Bildad hinted to Iob , Job 8.7 . and this Christ plainly affirms in the Parable of the mustard seed , Mat 13.31 , 32. Uprightnesse is a plant that will thrive , though in a barren soyl . Finally , Integrity or uprightnesse is an abiding plant ; It is a plant that will live under a torrid or a friged Zone , a plant that will bide the hottest Summer and the coldest Winter ; my meaning is , it will hold out in the hottest persecution , and in the greatest defection ; An upright heart abides in the truth , and the truth abids in it : The upright do hold on his way , Job 17.9 . An Hypocrite may professe the truth , and go farre in the profession of it for a time , but he will not alwayes abide in it , sooner or later he will fall off quite , as is evident by those Texts quoted in the Margin ; but an upright heart will hold on its way , & hold out upright in crooked times , it will hold fast its integrity whatever it part with else , as God and an upright man affirms , Iob 2.3 . and 27.5 , 6. As an Hypocrite will not abide in the truth , no more will the truth abide in him : Truth may be in an Hypocrite for a time , but it will not abide in him ; God doth sooner or later take it quite from him ; but truth in an upright heart , it abideth there , so saith the Apostle , The annointing which ye have received of God abideth in you , 1 Joh. 2.27 . Truth in an upright heart is in its proper element , and therefore abideth there . These appearances of an upright heart , which I have collected from the bare Word , I thought not amisse here to insert , and for brevity sake , I will multiply no more , but proceed to the fourth appearance of a new heart . 4. A new heart is a self loathing heart , as appears by Ezek. 36.26 . compared with ver . 31. A new heart will I give you , saith the Lord , and what follows ? Then shall ye remember your own evill wayes , and your doings that were not good , and shall loath your selves in your own sight , &c. Thence it is evident , that a new heart is a self-loathing heart , it loaths it self for all its iniquities , and for all its abominations , for all its guilt of sinne , and for all the filth of sinne that it sees in its self , for its inward corruptions as well as its outward transgressions . 5. A new heart is an obedient heart , a heart made pliable to the Will of God , as appears by the fore-cited place , Ezek. 36. A new heart will I give you , saith the Lord , v. 26. And cause you to walk in my Statutes , and keep my judgments , and do them , ver . 27. Hence it is evident , That a new heart is a heart pliable to all the revealed Will of God , a heart on which the Word of God , and the Works ofGod make impression , and it is therefore called a heart of flesh , Ibid v. 26. 6. A new heart is a heart new principled ; it hath in it principles above nature , above morality ( to wit ) Divine principles , principles of grace , by which the whole new man is acted . 7. Another appearance of a new heart , is this , A new heart is alwayes accompanied with a new spirit , A new heart will I give you , and a new spirit will I put within you , saith the Lord , Ezek. 36.26 . A new heart and a new spirit are here coupled in infusion by the Lord , which shews , they are twins born together , they alwayes go together , live everlastingly together ; this David pointed at , Psal. 51.10 . Create in me a clean heart , O God , and renew a right spirit within me , &c. David knew that where God gave a new heart , he gave a new frame of spirit also , and therefore he puts both into his bill , when he put this promise in suit ; When God makes the heart new , he makes the spirit new also , he frames it of another fashion , points it towards another course , raiseth it from Earth to Heaven , meekeneth it , and makes it more easie to be intreated . 8. The principles then being new and the spirit new , where the heart is made new , it must needs follow in the next place , by necessary consequence , That the life and conversation is new also , for these being made new , cannot but produce newnesse of life ; therefore I conclude this thus , A new heart alwayes produceth a new life ; if the heart be new , the life will be new also ; Christ if truely formed in the Creature , is formed in every part of the Creature , in the whole man , in the whole life and conversation of the man , from his convertion , and new birth ; This is the last , but not the least demonstrator of a new heart , of a new Creature , and such , as without which , no man can ever safely conclude , that his heart is new or his Creation new ; He hath chosen us in him before the foundation of the World , that we should be holy and blamelesse before him in love , Eph. 1.4 . This therefore is vigor fit , and but fit to give the appearance of a new heart , of a new Creature . Thus much of the second appearance of a new Creature , he is one that hath a new heart . 3. In the third place , A new Creature is one that lives in Christ , the new ftock , as a branch in the vine ; And brings forth fruit in him . That a new Creature is one that lives in Christ the new stock , is evident by the Language of the Apostle in this Text , If any man be in Christ , he is a new Creature ; hence it is evident , that he is in Christ , or else he is not a new Creature , first in Christ and then a new Creature ; as Dr Preston doth well observe . A new Creature is one that hath his abiding in Christ , one that lives in Christ , as his stock ; If you ask him the question , that the two Disciples asked Christ , Master , where dwellest thou ? He may say , in Christ. That a new Creature is one that lives in Christ , and hath his abiding in him , as his stock , is evident by the language of Christ , Ioh. 15.6 . If any man abide not in me , he is cast forth , as a branch withered &c. That he bringeth forth fruit , is evident by the Language of Christ in the 5 , & 6. verses of that Chapter , He ●hat abideth in me , and I in him , the same bringeth fo●th much fruit ; And not only beareth fruit , but beareth fruit in Christ , as a branch in the vine , as the Language of Christ in the 2 v. of that Chap. implies , Every branch that beareth not fruit [ in me ] he taketh away ; Hence it is evident , That a new Creature , is one that beareth fruit in Christ , as a branch in Christ , the true vine ; and this is that which distinguisheth him from a meer morall Creature , both may be fruitfull in righteousnesse , and bring forth much fruit , as appears in the Scribes and Pharisees , who were a generation fruitfull in righteousnesse , and brought forth much fruit , and so do many others which have but morall grace , as appears , Mat. 7.22 , 23. But herein lyes the difference , as to this point , between a meer morallist , and a new Creature . A meer morallist brings forth fruit in himself , that is , from his own principles , by a common assistance from Christ , he being but self , and in the state of nature still , and he brings forth fruit to himself , as Ephraim did , to his own honour , and praise , and glory ; self is his utmost end in all he doth ; but a new Creature brings forth fruit in Christ , he is fruitfull in righteousnesse , as a branch in Christ the true vine ; his fruitfulnesse issueth out from supernatural and Divine principles , from a special work of the Spirit of Christ in him . Quest. But how may I discern , whether my fruitfulnesse in righteousness issue from a common assistance of the Spirit of Christ , to wit , naturall and moral principles only , or whether I be fruitfull in righteousnesse as a branch in Christ the true vine ? Sol. 1. Fruitfulnesse in righteousnesse issuing from natural and moral principles only , is not universal but partial , but he that is fruitful in righteousnesse as a branch in the vine , is fruitful in every good work , at least in his aime and indeavour . 2. Fruitfulnesse in righteousnesse , issuing from moral principles , is usually more exemplary in circumstantials , then in substantials , more in mint and annise , then in judgment and mercy ; but he that is fruitfull in righteousnesse , as a branch in the vine , sunders not what God hath coupled together , but places substantials in the vant-gard , in the first place . 3. Fruitfulnesse in righteousnesse , issuing from morall principles is usually more in the eyes of men , than in the eye of God : Such as are fruitfull in righteousnesse from their own principles , are more studious to make all things seem good and glorious in the eyes of men , than they are to approve the righteousnesse of their hearts or wayes to God ; but he that is fruitfull in righteousnesse as a branch in the vine , is more studious and carefull to approve the uprightnesse of his heart and actions to God in all things , than to make things seem good in the sight of men ; He is more desirous to be fruitfull then to seem fruitfull . 4. Fruitfulnesse in righteousnesse , proceeding from naturall and morall principles , is usually attended with much pride inwardly in heart , if not outwardly in expression ; and the more fruitfull this man is , the more proud he is : contrarywise fruitful in righteousnesse as a branch in the vine , is attended with much humility ; a man that is fruitful in righteousnesse , as a branch in the vine , sees that he hath no sap , but what he hath from the stock , into which he is ingrafted ; no sufficiency in himself to any good ; he sees that his good motions , affections and actions , flow all from Christ , and therefore he humbly ascribes all to Christ ; The glory of all his fruitfulnesse , he layes on Christs shoulders , he shall beare the glory , saith this soul , he dares take none to himself , though tempted thereunto by Satan , but sayes of Christ , as Mephibosheth did of Ziba , Let him take all , who is all in all , Who am I ? and what am I , that I should offer , after this manner . Thus his being filled with the fruits of righteousnesse , redounds to the Glory of Christ , who is his righteousnesse : The more fruitfull a branch in the vine is , the lower he is . That fruitfulnesse in righteousnesse , proceeding from natural and morall principles only , is attended with these forementioned effects , is evident in the Scribes and Pharisees , who were men very fruitfull in righteousnesse from their own principles , yet did pick and chuse in the wayes of God ; Tythe mint and annise , and omit the weightier matters of the Law , and of the Gospel too ; strain at a Gnat , and swallow a Camel , as Christ tells them , Mat. 23. were very industrious to make all they did , feem good and glorious in the eyes of men , but cared not how rotten their hearts were ; the more fruitfull they were , the more proud they were ; all this Christ taxes them with , Mat. 23. and thereupon cals them , not new Creatures , not fruitfull branches in the v●nt , but whited Sepulchers , graves , fools , blind , Hypocrites , &c. That fruitfulnesse in righteousnesse , proceeding from Divine principles , from a Christian , as a branch in the vine , doth produce effects contrary to these forementioned , is evident in David and Paul , and other fruitfull branche● of the true vine . They were not partiall in the wayes of God , but had respect unto all Gods Will , Psal. 119.128 their great care was to approve their hearts and their wayes to God , as appears , Psal. 139.23 . & 119.80 . compared with the 2 Cor. 5.9 . Their fruitfulneffe did not produce pride , but humility , as appears by the language of as fruitfull a branch , as ever was , Eph. 3.8 . Less than the least , &c. In the fifth place , Fruitfulnesse in righteousnesse , proceeding from moral principles , is usually attended with repose and trust in the work done ; he that is thus fruitfull , rests in the work done ; Thus it was with the Pharisee that pleaded his actions , his repose was in them , as Christs Language to the Publican intimates ; but contrarywise , he that is fruitfull in righteousnesse , as a branch in the vine , as a branch truly and really in the vine , rests not in any works done by him , but renounces all , in matter of justification ; he sees more unrighteousnefse then righteousnesse in his best actions ; All our righteousnesses are as filthy raggs , said the fruitful branches , Isai. 64.6 . All as dross and dung , saith another fruitfull branch , Phil. 3.8 . We are unprofitable servants , and have done nothing , that is worth any thing . Lord , when saw we thee an hungred ? or athirst ? or a stranger ? or naked ? or sick ? or in prison ? and did minister unto thee ? say the fruitfull branches , Matth. 25.37 , 38 , 39. which language evidently declares , that their repose and trust was not in their actions . In the fixth place , Fruitfulnesse in righteousnesse , issuing out of morall principles , brings no true peace to the mind and conscience of a man , as appears in the young man that came to Christ , to ask , what he should do to be saved ? He was very fruitfull in righteousnesse from his own principles , as appears by his own language , yet very scrupulous , how it would go with him at the last ; which shews , That the effect of his fruitfulnesse was not quietnesse , but unquietnesse ; not confidence , but diffidence : But on the other side , fruitfulnesse , as a branch in the vine , brings sweet peace and rest to the mind , and conscience of a man , as appears , Isai. 32.17 , There the Lord promises his People , That the work of righteousnesse shall be peace , and the effect of righteousnesse , quietnesse and assurance for ever . The more fruitful in righteousnesse a man is , as a branch in the vine , the more contentment and rest shall he have within himself . Object . But do we not see the contrary , may some say , Are not many fruitfull branches in the vine very unquiet , and restless , and unsatisfied in conscience about their Eternall estate ? Answ. This , if granted , doth not null the truth asserted ; For , First , This unquietnesse doth not spring from their fruitfulnesse , but rather from that unfruitfulnesse , which they see in themselves : Secondly , The Text doth not say , That it alwayes is quietnesse , but it shall be peace and quietnesse , it shall yield him peace and quietnesse at the last , it shall end in peace and quietnesse , and assurance for ever , that shall be the issue of it , with this David concurreth , Psal. 37.37 . Seventhly , Fruitfulnesse in righteousnesse , proceeding from naturall and morali principles , is usually stinted at a stay , bounded and limited by carnal reason ; so far it will go , but no farther ; this is evident in Saul , seven dayes he would stay for Samuel , but no longer , if Samuel come not then , he will offer sacrifice himself ; this mans fruitfulnesse doth not increase , but decrease : But fruitfulnesse in righteousnesse , proceeding from a branch in the vine , is a thriving and a growing fruitfulnesfe , a branch in the vine proposeth no other period to himself in piety , then perfection , and this he labours to the utmost of his ability , through the help of his heavenly husband-man to attain , and goes on dayly by degrees towards , so that he brings forth most fruit in age , as the Psalmist speaks , Psalm 92.14 . Eighthly , Fruitfulnesse , proceeding from natural and moral principles , is many times attended with malice ag●inst those that are fruitful in righteousnesse , as branches in the vine , as is evident in the Scribes and Pharisees , who whre men very fruitful in righteousnesse from their own principles , they prayed , and fasted , and gave alms , tythed mint , and anice , and cummin , and yet were very malicious against Christ and his Disciples , none more malicious than they were : But fruitfulnesse in righteousnesse , proceeding from a branch in the vine , is not attended with malice to any but with love to all , even to very enemies . Ninthly , A man fruitful in righteousnesse from his own principles , brings forth fruit from the good treasure of his brain , and such maxims as are fastened there ; this did the Pharisees , and thus do all meer moralists ; But a man fruitful in righteousnesse , as a branch in the vine , brings forth fruit out of the good treasure of his heart , as Christ affirmeth , Luk. 6.45 . A good man out of the good treasure of his heart bringeth forth good things , or , that which is good . A branch in the vine , out of an ho●est and good heart bringeth forth fruit , so saith Christ , Luk 8.15 . Here nore one main difference that is between an evill man and a good , or a meer formalist and a branch truly in the vine ; in an evill man , or a meer formalist , his heart is the treasury of all the evill , which he bringeth forth , but not of the good ; but a good man , or a branch truly in the vine , his heatt is the treasury of the good fruit which he bringeth forth : in the heart of an evill man ( to wit ) a man out of Christ , dwelleth no good thing , nothing that is truly and spiritually good , therefore ( out of it ) can come no such fruit : But in the heart of a good man ( to wit ) a branch truly in the vine , dwelleth a principle of faith and love , from which his fruitfulnesse springs ; these constrain him , or lead him along , as the Apostle speaks , 2 Cor. 5.14 . And herein lies the great and main difference , that is between the fruitfulnesse of a man in Christ , and a man out of Christ , between a branch in the vine , and a meer motalist , both bring forth fruit , good fruit ; but the one bringeth it forth out of the treasure of an honest and good heart , and the other doth not so ; this Christ confirms in that forecited place , Luk. 6.45 . In the tenth place , A man whose fruitfulnesse in righteousnesse , springs from naturall and moral principles only , his fruit doth not remain , but rots before it is ripe , fals before it is fit to be gathered : How much fruit soever the best meer moralist brings forth , he brings none at all to perfection , as these Texts here quoted do excellently and elegantly set forth , Iob 15.33 . He shall shake off his unripe fruit , as the vine , and cast off his flower , as the Olive , Mat. 13.6 . And when the Sun was up , they were scorched , and because they had not roote , they withered away , And bring no fruit to perfection , Luk. 8.14 . Here we have the period of the fruitfulnesse of the best meer moralist , set down by the holy Ghost , all his fruit comes to just nothing at last : But contrarywise , he that is fruitfull in righteousnesse , as a branch in the vine , his fruit remaineth and ●indly ripeneth , as appears by Ioh. 15.16 . I have chosen you , and ordained you , saith Christ of the living branches of the vine , that ye should bring forth fruit , and that your frui● should remain : And it is said of such an one in Ier. 17.8 . That he shall not cease from yielding fruit : and Luk. 8.15 . He brings forth fruit with patience : and Psal. 1.3 . He bringeth forth his fruit in his season ; By all which it is evident , That a branch truly in the vine , hath this priviledg and Character , beyond the best meer moralist or formalist whatsoever , how little soever his fruit of righteousnesse seems to be , either in his own eyes or the eyes of other men , yet his fruit remaineth and kindly ripeneth , it cometh to perfection at the length . Eleventhly , A man fruitfull in righteousnesse from naturall and morall principles , brings forth fruit to himself only , as Israel did , Israel is an empty vin● , he bringeth forth fruit to him●elf , Hos. 10.1 . Israel was a fruit-bearing vine , yet but an empty vine ; how comes this to passe ? why the next words tell us , he brings forth fruit to himself . Thus it is with a man , whose fruitfulnesse springs from naturall and morall principles only , he brings forth fruit to himself , to his own base ends , his own honour , profit , and the like ; but he that is fruitfull in righteousnesse , as a branch in the vine , bringeth forth fruit unto God , to the glory of God , as the Scripture speaks , Rom. 7.4 . His fruitfulnesse springs from , and depends upon Christs conjunction with his soul , and tends chiefly to the advancing God in Christ , God is both the efficient and fina●● cause of his fruitfulnesse . Lastly , A fruitfull branch in the vine , is usually most pulled and cudgelled , ●ressed and oppressed ; Ioseph was a fruitfull branch in the vine , even a fruitfull bough by a well , whose branch runs over the wall , yet the Text tels us , That the Archers sorely grieved him , they shot at him , and hated him , Gen. 49.22 , 23. As it was with Ioseph , so it is usually with other fruitfull branches in the vine , Satan and men stirred up by Satan , do impugne , molest and trouble them more than they do meer moralists , this Jesus Christ hinted to his Disciples , when he told them , In the world ye shall have tribulation . Lay all these together , and make a touch-stone of them to try thy fruitfulnesse by , and according as thou findest it , agree or disagree with them , make up the conclusion . A fourth Character or appearance of a new Cre●ture , is this , he is one that sinneth not , one that doth not commit sinne , so saith the Text , 1 Ioh. 3.6 . Whosoever abideth in him sinneth not ; and ver . 9. Whosoever is born of God ▪ doth not commit sinne ; This assertion is a touch-stone of the holy Ghosts making , therefore it must needs be both necessary and safe for a Christia● to try himself by , and this I thi●k is such , as ( if rightly understood ) may afford much comfort , to a poore Child of God , when many other appearances of his new birth are hidden from him , though in the letter ( I confess ) it seems one of the unlikeliest Texts in Scripture so to do . Whosoever abideth in him , sinneth not , saith the ●ext ; what shall I hence conclude , That a branch in Christ , a true beleever , a new Creature , is totally freed from the power , act , and being of sinne , so that he doth not nor cannot sinne actually ? ( God forbid ) this were to give the Scripture the lye , which saith , That in many things we sin all , even [ we ] that are born again . And if we say that we have no sinne , we deceive our selves , and the truth is not in us , 1 Ioh. 1.8 . And Rom. 7.23 . a new Creature saith , I see a Law in my members , rebelling against the law of my mind , and leading me captive to the Law of sinne , which is in my members . He doth not say ( I saw ) as one speaking of the time past , before conversion , but [ I see ] as one speaking in the ( present Tence ) and of the time after conversion ; he doth not say , bringing me into captivity to the Law of sinne ( which was ) in my members , but ( unto the law of sinne which is in my members ; ) by all which it is evident , That this Text means no such thing as immunity and freedom from the motions , act , or being of sinne : He therefore that shall hence conclude , That he is totally freed from the power and being of sinne , so that he doth not nor cannot sinne no more than the glorified Saints , or Christ himself , doth make of a touch stone , a mill-stone to grind him to powder . Object . But if this be not the meaning of this Scripture , what then is the meaning of it ? Answ. The meaning of it ( ●s I humbly conceive ) is this , That a true beleever , one that lives in Christ , and Christ in him , one that 〈◊〉 again , and made a new Creature , sinne●●ot as an u●regenerate person doth , he give● not himself over to the commission of any known sinne , neither allows himself in the omission of any known duty ; He is not a willing slave to any sin ; He sins not knowingly , without damping and quenching , in some measure , for some time the actings of grace , and the Spirit of God in him , He doth not commit sin ; He doth commit sinne in the Apostles sense ( as I conceive ) which doth sin of purpose , and with the consent of the whole will , and with the whole sway of his affections , this every one in the state of nature doth , he sins with the consent of the whole will , and with the whole sway of his affections , and must needs do so , because he hath no principle fastened on those faculties to cross him , therefore in sinning , he doth the evill which he would do , the evill which he loves . But it is quite other wayes with a Child of God , who is born again , and made a new Creature , put in a state of grace ; He doth not ( so sin , ) neither indeed can he , because his feed ( to wit ) the grace of the Spirit remaineth in him ; though he sinne , and sinne in many things , yet doth he not sinne with the consent of his whole will , nor with the whole sway of his affections in any thing . ( The evill which I would not that do I ) saith a new Creature , What I hate that do I. The will , as all other faculties of the soul , is but in part renewed ; Christ is formed in it imperfectly , it hath in it ( at the best estate here ) a regenerate part , and an unregenerate part , and so far forth as it is renewed , it doth nill the evill which the unregenerate part doth chuse ; therefore a regenerate man saith , It is no more I that do it , and so the Apostle here , He that is born of God , doth not commit sin , because he doth it not as regenerate , but as unregenerate . So for the affections ; a renewed man cannot sinne with the whole sway of his affections , because the renewed part of them doth decline , and oppose what the unrenewed part of them doth imbrace and cleave to . This contradiction , in the same faculty of the soul , is proper and peculiar to a Child of God , in his state of imperfection , and may therefore well serve to decipher him out , and distinguish between a new 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 delivera●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 d●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 sl●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 h● , 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 ; He is no servant of sinne , he doth not voluntarily yeeld himself to obey any sinne in the lusts thereof , as an unregenerate person doth , with free consent ; [ Law ] taken in this latter sence , is that which ( I think ) this Text points at , by the scope of this Chapter , and all the passages of it ; and taken in this sense , I am sure it is most for my purpose , therefore I pitch upon it ; He that is led by the Spirit of God , as a sanctifier , is in great measure freed from this Law of sinne . When this Law , ( to wit ) lust , leads , as commander in chief , the person is soon led away with a spirit of errour and inticers thereunto , as the Apostle shews , ● Tim. 3.6 . 2. But he whom the Spirit of God leads , as commander in chief , beleeves not every spirit , but tries the spirits whether they are of God , as the Apostle exhorts all Christians to do , 1 Ioh. 4.1 . He makes the written Word his touchstone to try them by ; He knows that whatsoever is revealed contrary to the Word of God , is not of the Spirit , for the Spirit of God doth not dispense things contrary unto , but agreeable with the Word of God , as Christ affirms , Ioh. 16.13 , 14 , 15. The Spirit ( saith Christ ) shall not speak of himself , but he shall glorifie me , for he shall receive of mine and shew it unto you ; He shall take of mine , and shew it unto you ; which language plainly shews , That the Spirit of God doth make use of the Word of God , and revealeth the meaning of it , but never contrad●cts it : Note this , all you that boast of the Spirit , and yet slight and contemn the Word . 3. He whom the Spirit of God leads after a special manner , he leades into all truth , as Christ affirms , Ioh. 16.13 . He shall guide you into all truth , that is , into all truth necessary for you , in such a sphere and condition , as God hath assigned you unto , truth in judgment , in heart , in practice . But here note , That although the Spirit of God doth lead into all Truth , yet the Spirit doth not this all at once ; neither doth the Spirit this ordinarily , without the reading and preaching of the Word , but by it , specially where it may be had . 4. He whom the Spirit of God thus leads , he fits and inables to walk with God , under Ordinances , as appears by Ezek. 36.27 . where God gives his Spirit , he gives him for a leader , and whom the Spirit of God leads , it inables to walk with God , in the use of his Ordinances , as that Text plainly shews , ( even in the most glorious times of the Gospel , for of these the Prophet here speaks . ) Note this , all you that boast of the Spirit , and think you are led by the Spirit , and yet cry down Ordinances . 5. He whom the Spirit of God thus leads , he quickeneth in some measure , Rom. 8.11 . where the Spirit of God dwels as a leader , he dwels as a quickener , he quickeneth our souls even while they dwell in houses of clay , in mortal bodies , he quickeneth them in every faculty , and to every holy duty , though not all in like measure , nor to all duties at the same time . Note this , all you that not being under a Temptation to distrust , think you are led by the Spirit of God , and yet find no quickening at all by the Spirit , neither desire any , nor feel want of it . 6. He that is thus led by the Spirit of God , worships God in spirit and in truth , he doth serve God in newnesse of spirit , as the Apostle affirms , Phil. 3.3 . he doth inwardly , and sincerely , worship and serve God as well as outwardly and formally : He knows his leader is not pleased with any outward performances , severed from the service of the spirit ( to wit ) the inward man , and therefore he strives with all his might , to exercise all the powers of his soul , and act , and improve all his graces in , and by the service of God , being exceedingly desirous to serve his leader acceptably . Note this , all formal and persunctary servers of God , that think you are led by the Spirit of God , and all Gods People , that think you are not led by the Spirit of God , and yet exceedingly desire and labour thus to do . 7. He whom the Spirit of God thus leadeth , he helpeth his infirmities , The Spirit ( saith the Apostle ) helpeth our infi●mities , meaning theirs to whom he is a leader ; But how doth the Spirit that ? Why , by discovering our infirmities unto us , and supplying what is wanting in us , out of Christs fulnesse , which he holds up and applies to us . The Text doth not say , That the Spirit perfectly cureth our infirmities , [ but he helpeth our infirmities , ] He helpeth them , by doing that for us , which we cannot do our selves , Rom. 8.26 . this each mans experience , which is thus led by the Spirit will tell him . 8. He that is thus led by the Spirit , finds so much sweetnesse in his leader , that he still desires to be more led by him , to be filled with the Spirit , as the Scripture speaks ; He never thinks he hath enough of the Spirit , but still desires more , and his soul follows hard after the Lord in Prayer , and in the use of all meanes by him appointed , for the attaining a greater measure of the Spirit than he yet hath . 9. He that is thus led by the Spirit of God , is led by the written Word of God , the revealed Will of God , which is the instrument , rule , and demonstrator of the Spirit of God , in reference to man ; and he that hath the Word of God , or might have , and will not be led by it , hath no ground to conclude , that he is led by the Spirit of God , as it is evident by Isai. 8.20 . These leaders ( to wit ) ( the Word and the Spirit , ) are never opposite one to another . 10. He that is thus led by the Spirit of God , is chary of the sword of the Spirit ( the Word of God ) and fights with it against all his spiritual enemies , the World , the Flesh , and the Divel ; this is evident in the natural Sonne of God , Jesus Christ , Mat. 4.4 , 7 , 10. and in many of the adopted Children of God , of whom we read in Scripture . Note this , all you that slight the Wor● of God and fight not with it , but against it , and yet make your boast , that you are led by the Spirit . 11. He that is thus led by the Spirit of God doth walk in the Spirit , and he doth walk after the Spirit ; But what is it to walk ●n the Spirit , or to walk after the Spirit ? These expressions ( I think ) differ not much . To walk in the Spirit ( saith Luther ) is to wrestle in spirit against the flesh , and to follow spirituall motions . Walking in the Spirit ( saith Mr Perkins ) is to order our lives according to the direction and motion of the Spirit . A man may then be said to walk after the Spirit ( saith Ios. Ex●n . ) when in respect of the trade and course of his life , he walks not according to the guidance , and motion of his corrupt nature , but of the holy Spirit . Hence ( I conceive ) a man may then be said to walk [ in and after the Spirit ] when he walks not after the flesh , as the Apostle speaks ; but after the rules of the Spirit , given in the Word of God , and according to the motions , dictates , and guidance of the Spirit ( which are never contrary unto , but agreeable with the Word of God ) when he doth not voluntarily , and approvedly obey the dictates of corrupt nature , but the Word and Spirit of God , when he doth walk according to the rule of the written Word ( at lest , in his aim desire and endeavour . Here note two or three things ; He that is thus led by the Spirit of God , walks after the Spirit , more strongly , or mor● weakly , as he is more or lesse new . He walks after the Spirit , more swiftly , or more slowly , as Chris● by his Spirit draws him more strongly or mor● weakly ; some Christ by his Spirit draws more strongly and they run after him , as the Church speaks , Cant. 1.4 . They follow their leader vigorously , unweariedly , wit● delight ; others he draws more weakly , 〈◊〉 they walk more slowly after him , according to the different dispensations of the Spirit of God ; so doth man move more strongly or more weakly , more swiftly or more slowly , in the wayes of God. Then again note this , Man at his best estate here follows his leader , walks after the Spirit , but as a blind , lame impotent Creature , if at one time he runs after his leader , and follows him vigorously , at another time he is weary and walks slowly ; now he stumbles , and anon fals , and were it not that his leader , is very able , wise , and watchfull , he would give over quite and fall irrecoverably . 12. In the next place , A man that is thus led by the Spirit of God , is a curagious and resolute opposer of all leaders , contrary unto this leader ; if the World tempt and strive to be his leader , he opposes that ; if the flesh tempt , and strive to be his leader , he opposes that ; if the Divell tempt , and strive to be his leader , he resisteth him ; and all this he doth in the strength of the Spirit of God , whom he hath chosen for his leader ; all this is evident in Paul , a man led by the Spirit of God , after a special manner ; his courage and resolution was such , that he maintained a constant warre with these three enemies , on this ground , that they would have been his leader , they had led him before , & would have led him again , but this he had rather dye then yield to , when once led by the Spirit , as his own testimony , in divers places proves . He that thus doth , may be , and sometimes is led captive , by some one or other of these enemies ; This the Apostle Paul sadly complains of , as an experimented truth , Rom. 7.23 . 13. Finally he whom the Spirit of God thus leads , he leads so long as he needeth leading ; He will lead us over death , unto glory , Psal. 48.14 . compared with Psal. 73.24 . He whom the Spirit of God once leads as a sanctifier , he never totally nor finally gives over leading , but leads him through grace unto glory . Lay all these things together , and consider , whether it be thus with thy selfe , yea , or nay ; and if upon a true tryal thou findest it thus with thee ; conclude thou mayst safely , That thou art one led by the Spirit of God after a special manner , and so consequently a sonne of God by Adoption , an heir of Heaven , a new Creature . The seventh and last appearance of a new Creature , which I will mention here , is thi● ; he is one that is joyned to the Lord Jesus Chr●i● , and one spiri● with him . That he is one joyned to the Lord Jesus Christ , is evident from the words of this Text , If any man be in Christ , he is a new Creature ; Here it is granted , That a new Creature is in Christ ; E●go , it must needs then be granted , That he is joyned to Christ ; for to be in a thing , is more then to be joyned to it , and the greater doth necessarily comprehend the lesser ; but according to the meaning of the Apostle here , these expressions of being in Christ , and being joyned to Christ , I conceive comes all to one . That he that is thus united to Christ , is one Spirit with Christ , is evident by the Language of the Apostle , 1 Cor. 6.17 . He that is joyned to the Lord , is one spirit ; In these few words we have a compleat description of a new Creature , in his conjunction with Christ , and in his conformity to Christ ; in his Union with Christ and Communion with him ; of this Union with Christ , what it is , and how effected the Reader may see more in Pag. 2 , 3. this only I will add here , and so proceed ; That the joyning to the Lord , here spoken of , is not a bare joyning in nature only , by Christ's participation of our humane nature , neither is it a joyning in glory ; but it is a joyning to the Lord in grace . A new Creature is one then , that is joyned to the Lord in grace ; And he that is thus joyned to the Lord is one Spirit , that is , he is one Spirit with the Lord Jesus Christ , he is one with Christ in every thing , one with Christ , in affection ; one with him , in action ; one with him , in function ; one with him , in life and conversation ; Christ is formed in him in all these , and he thereby made one spirit with Christ. 1. He is one with Christ in affection ; Christ is formed there , he loves what Christ loves , and hates what Christ hates ; Christ loves righteousnesse , and hates iniquity ; all iniquity , Heb. 1.9 . and so doth he that is joyned , united and married to the Lord , and so become a new Creature , He loves righteousnesse and hates iniquity , as truly , though not so strongly , as Christ doth , as the Language of such an one declares , Psalm 119. verse 127 , 128. 2. He is one with Christ in action ; Christ is formed there ▪ he walks by the same Rule , he obeys the same Law that Christ doth ( to wit ) the Will of the Father ; the rule of Christ's action was the Will of his Father . I ( saith he ) came down from Heaven , not to do mine own Will , but the Will of him that sent me , Joh. 6.38 . I seek not mine own Will , but the Will of the Father which hath sent me . Joh. 5.30 . My meat is to do the Will of him that sent me , and finish his Work Joh. 4.34 . Not as I will , but as thou wilt , Mat. 26.39 . Christ and a new Creature , walk by one and the same rule ; the head doth not walk one way , and the members another ; the head doth not walk ●y one rule , and the members by another , but both by one and the same rule , to one and the same end ( to wit ) the glory of the same God ; Christ's Rule was the Will of the Father , Christ's ultimate end of all his actions , was the glory of the Father , and he that is joyned to the Lord Jesus Christ ▪ is one 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 examp●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 ; Chris● 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 m●st holy faith ; but with these differences . Christ hath the Spirit of Prophesie , as a fountain , and without measure , in all fulnesse ; but h●s members as streams issuing from that fountain , by gift , and of his ●ulnesse ▪ Ch●ist is an universal Prophet to teach all his Pe●ple , without limitation of persons or place ; but all his members are not so , they are limited Prophe●s , and m●y not go beyond the bounds of their proper sp●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 thi● ; Christ hath made all ●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 s●crificed hims●lf to God ; And he that is j●●ned unto him is made conformable unto his death , he hath sacri●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 newn●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 hi● 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 w●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 mann●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 condition truely , I know no rule in Scripture more infallible , than this in this Text , He that is joyned to the Lord is one spirit ; Consider what hath been said on this Text ; Consider what Spirit Christ was of , and then examine thy self whether thou art one Spirit with him ; Consider whether the spirit that is in thee , do truly answer to the Life , to the Spirit of Christ ; if so , know that it argues thy state good , thy Creation new , Christ and thee truely one . Object . But I find so much Hypocrisie , so much pride , so much hardnesse of heart , and unholinesse in my self , may a poor soul say here , that I cannot hence conclude , that I am one joyned to the Lord , and one Spirit with him ; but rather that I am joyned to the Devill , and one Spirit with him : I cannot hence conclude , that I am a new Creature , but rather that I am in the state of nature still . Answ. This Text doth not say , that he that is joyned to the Lord is totally freed from these corruptions , but that He is one Spirit , he is one Spirit with the Lord Iesus Christ , he is one with him in Spirit : And this a man may be said to be , when he hath these Divine qualifications of spirit forementioned , truely wrought in him , though weakly and imperfectly , and much flesh , much corruption remaining in him ; This must be granted , otherwayes no man in this life could be said to be joyned to the Lord , and one Spirit with him . 2. But secondly , A true sense of these corruptions , accompanied with a loathing of them , and warring against them in faith , is so farre from rendering thee such as the Objection speaks of , that it strongly argues the clean contrary ( to wit ) That thou art indeed joyned to the Lord , and one Spirit with him ; that thou art incorporate into Christ , and made new by him ; For it is from Christ , and that new quality of grace , which he hath infused into thy soul , that this sense of corruption and antipathy springs ; hence it is that corrupt nature becomes a burden on the spirit , naturally it is not so . The Apostle Paul , when joyned to the Lord ▪ and one Spirit with him , when ingrafted into Christ , and made new by ●im ; then , and never till then , did he groan under this burden ; then , and not before , did he complain of this body of death , and the motions of lusts that warre in our members . Wouldest thou then know from Scripture-grounds , what thy condition is ; Whether Christ be in thee and thou in Christ , go through what hath been said on these two Texts ; If Christ be in you , the body is dead , because of sinne , &c. and this we are now upon ; If any man be in Christ he is a new Creature . Consider whether thou art become dead to sinne , alive to righteousnesse , a new Creature : Consider whether Christ be formed in thee , whether thou hast a new heart , whether thou livest in Christ , as a branch in the vine , and bringest forth fruit in him : whether thou art one that doth not commit sinne , in a Scripture sense : Whether thou art one that groans under the remainder of the old man in thee , as thy greatest burden : Whether thou art one that minds the things of the Spirit , that art led by the Spirit , and walks after the Spirit . Finally , whether thou art one Spirit with the Lord Iesus Christ : and if upon a true tryall of thy self , thou findest by what hath been said , that it is thus with thy self , conclude thou maist safely ( as I conceive ) to thy comfort , with the Church in the Canticles , My well-beloved is mine , and I am his ; That thy estate is good , thy interest in Christ true and real , and thy Title to Heaven , such as no enemy whatsoever , no not Satan , nor sinne , shall be able to deprive thee of it , whatever Satan or thy own conscience , abused by Satan , may say to thē contrary . Fatherly Chastisements . Heb. 12.6 . Whom the Lord loveth he chasteneth , and scourgeth every sonne whom he receiveth . IN these words , the Apostle fetcheth an argument of Divine and Fatherly Love , from a Rod , and concludes sonneship , by adoption , from Chastisement , Whom the Lord loveth he chasteneth , and scourgeth every sonne whom he receiveth The Position of the Apostle , is confirmed by a plurality of witnesses , both Solomon and Christ concurre with Paul herein ; Whom the Lord loveth he correcteth , even as a father the son in whom he delighteth , saith Solomon , Prov. 3.12 . As many as I love , I rebuke and chasten , saith Christ , Rev. 3.19 . The truth of this position hath been experimented by a cloud of witnesses , by all the Sonnes and Daughters of God , that have gone before us unto Glory , and will be by all that shall follow after us , and therefore needs not much proving . The Apostle tells us , That through many afflictions , we must enter into the Kingdom of God. And in ver . 8. of this Chap. saith , that if ye be without Chastisement ( whereof all are partakers ) then are ye Bastards , and not Sonnes . Immunity from correction , is rather a Character of a Bastard , than of an Adopted Son of God ; it is rather a note of an Ismael , than of an Isaac ; it is rather the mark of a Goate , than of a Sheep ; it is rather a demonstrator of a child of this world , than of a Disciple of Christ : for the Crosse is a reculicen which all Christs Disciples must weare , as he himself tels us : In a word , it is rather a badge of an heire of Hell , than of an heire of Heaven ; of a reprobate , rather than an elect , and adopted Child of God , for Chastisement is the universal lot of all Gods Children , as this Text tels us , Whom the Lord loveth he Chastiseth , yea , scourgeth . The most people in the world , fetch their evidence of Gods Love , from Gods liberall dispensations of his gifts , either natural or supernatural , eternal or internal , transient gifts : I have this gift liberally dispensed to me of God , saith one , and I have that gift liberally dispensed to me of God , saith another . I have health ( saith one ) and I have wealth , saith another ; I have no changes , but constant prosperity , through my pollicy in winding with the times : I have esteem in the world , and successe in every thing I go about ortake in hand ; therefore doubtlesse God loves me ; Ergo. Another looks higher than this , and saith , I have natural parts , and supernatural gifts liberally dispensed to me of God , above what many others have : I have wit and understanding , &c. more than many others : I have knowledg , and I have utterance , and herein excell many : I have esteem among the Godly wise , and a name to live : I have a form of Godlinesse , and a shadow of every grace of the Spirit , many Talents in my hand , and hence conclude , God doubtlesse loves me , whoever he hates , Ergo. But neither of these argue well for their sonneship , nor their eternal estate ; for no where doth the Scripture make any of these signs of Gods special love , or our adoption . It is evident by Scripture , That a Cain may prosper in the World as well as an Abel , and a glutton excell a Lazarus , in these contingent things : An Ahithophel , through his policy , may enjoy prosperity , while a Paul suffereth all adversity : A sonne of Beliall , may weare Purple and Scarlet , and fare deliciously every day , while a Sonne of God weares sheep-skins , and goats-skins , and lives upon Gods Providence : A Nebuchadnezzar may have successe in his enterprises , as well as a Ioshua for a time , Philistins may triumph , while Israelites are led captive : A Iudas may have as good natural parts , and supernatural transient gifts , as a Paul , or a Iohn , as a chosen vessell or a beloved Disciple , yea , happily more : A Iesabell may be as beautifull in the eye of man , as a Rebeckah : A Pharisee more exemplary in a form of Godlinesse , than a Nathaniel : an Hipocrite may be more like a beloved Child of God , in his own eyes , and other mens too , than a true Child of God. A foolish Virgin may have as faire a Lamp in her hand , as a wise . By all which it is evident , That none of these things , are sufficient to denominate a man , beloved of God , after a special manner , nor to render him an Adopted Son of God. In these words the Apostle lays before us , things quite contrary to these ( to wit ) chastisement and scourging , as signs of Gods love ; Here is love written in Characters , a hand that every one cannot read , a hand that few can read right ; Here is love wrapped up in a rod , which none but a loving and beloved child , can draw out , or well apprehend ; none but a child , savingly indued with the Spirit of his Heavenly Father , can see his love , when he feels his rod , or argue his sonneship , from his chastisement . To fetch an evidence of Gods Love , and a mans own Adoption from Gods Chastisements and Scourgings , is peculiar to a Child of God , and it is his prerogative , thus to do . It is not every Adopted Child of God neither , that can thus argue his sonneship ; I am Chastised of God , therefore I am beloved of him ; I am scourged more than many others , therefore doubtlesse I am beloved more than others : It must be a child , grown to some maturity in grace , that must thus conclude ; Whom the Lord loveth , he correcteth , &c. Love , as attributed unto God , is not a quality ; as it is in man , but an effect of tree grace , and it is either more generall or more speciall : Of the more generall Love of God towards man , we read in Mar. 10.21 . where it is said , of the young man that came to Christ , That Iesus beholding him , loved him . Of the more speciall Love of God towards some , we read Ierem. 31.3 . 2 Thes. 2.16 . Iohn 13.1 . The more generall , or common Love of God , is manifested in , and by his common gifts and dispensations , such as the young man that came to Christ was indued with ( to wit ) great place in the World , great possessions , morall righteousnesse , desire of , and indeavour after eternall life , with the injoyment of temporall felicity , and predominate corruption . But the more speciall Love of God towards man , is manifested in , and by his Fatherly chastisements and scourgings , as this Text tels us , Whom the Lord loveth , he chastiseth , &c , Whom the Lord loveth ] after a speciall manner , he sooner , or later certainly chastiseth ; He scourgeth every sonne whom he receiveth unto glory . The Chastisements of God , are many for number , various for kind , differing in measure , duration , and immediate causes ; but my purpose is not to discuss these , but to consider , when Gods Chastisements , of what kind soeever , are sure and certain pledges of his more speciall and eternall Love towards a man ; which to find out , I will premise these foure things . First , That Chastisements and sufferings from God , are not pledges of Divine love towards all : A man may be Chastised of God , and yet not be beloved of God , but hated , as Esau was ; All things saith Solomon , come alike to all , and if all things , then Chastisements alike to all ; Eliphaz tels us , That a man is born to trouble ( it is as incident to him ) as to the sparks to fly upward , Job 5.7 . Troubles are Chastisements ; and these do not argue love to all that are visited with them . The second thing premised , is this ; That although Chastisements and scourgings , are not pledges of Gods Love to all , yet they are to some . Thou in very faithfulnesse hast afflicted me , saith the Psalmist , Psal. 119.75 . The third thing premised is ; Who they are to whom Chastisements and scourgings are pledges of Divine love ? they are pledges of Divine love to them and to them only , to whom all things work together for good ( to wit ) to the Adopted Children of God ; When we are judged , we are chastened of the Lord , that we should not be condemned with the world , saith an Adopted Son of God , of himself and his brethren , 1 Cor. 11.32 . The fourth thing premised is ; When Chastisements and Scourgings are pledges of Divine love , and that is , when they are sanctified : Sanctified chastisements , and they only , are pledges of Gods speciall love toward man. Quest. But how shall I know , whether Gods chastisements be sanctified ●o me , or not ? Answ. Chastisements sanctified , have many appearances , many effects they produce , whereby they may be known , a few of which I will mention , instead of many . 1. Chastisements sanctified , make a man to reflect on himself , read himself over , and call his sinnes to remembrance , as appears in Iosephs brethren , Gen. 42.21 . and Iob 7.20 . 2. Chastisements sanctified , lead to repentance ; Ephraim was by chastisements sanctified , brought to repentance , Ier. 31.18 , 19 ▪ and so was Manasseh , and the Prodigall : By which it is evident , That Chastisements sanctified , make a man turn from his evill way unto the Lord ; they make a man turn to him that smiteth ; they regulate the whole man ▪ and conform him to the whole Will of God , they better his Obedience ; Before I was afflicted , I went astray , but now I have learned to keep thy Word , saith David , Psa. 119.67 . and it 's said of Jesus Christ , Though he were a Sonne , yet learned he obedience by the things which he suffered , Heb. 5.8 . 3. Chastisements sanctified , make a man humble , vile in his own eyes ; My soul hath them still in remembrance , ( saith the Church of her afflictions ) and is bowed in me , Lam. 3.20 . I am black ( saith the Spouse , when under the sun of persecution ) by my Mothers Children . Look not upon me , because I am black , &c. The Churches afflictions were sanctified , and hence it was , that she was humbled by them , and become vile in her own eyes . 4. Chastisements sanctified , wean a man from the world , mortifie in him the love of the world , and deaden his affections to the noblest vanities of the world ; they draw the heart from all things here below , and work it to a holy contempt of them , and inhance the price of grace and glory . 5. They drive the soul to God , and indeare communion with him ; they will make a man pray frequently , and pray fervently ; Seek the Lord early , and seek him earnestly , wrestle with God in prayer , witnesse Iacob and the Prodigall . 6. Chastisements sanctified , beget and increase love in the chastised , towards the chastiser ; Rebuke a wise man , and he will love thee , saith Solomon , Pro. 9.8 . Chastisements sanctified increase love to God. 7. Chastisements sanctified meeken the heart , and moderate anger , mortifie in man hatred and malice , which generate thoughts and desires of revenge , against the instruments in Gods hand ; They beget patience under all strokes ; I have sinned , therefore I will beare the indignation of the Lord , saith the soul , whose Chastisement is sanctified , and justifiesGod in all his dealings . 8. Chastisements sanctified , soften the heart , and make it pliable to the will of God ; they subject a man unto Christs yoke . 9. They fit a man for any condition that God cals him unto , prosperity or adversity ; they fit him to abound , and fit him to want , fit him to live to Christ , and fit to him to dye for Christ ; they fit a man to live to Christ here , and to live with Christ heareafter in Heaven . 10. They make a man long to be dissolved , to be with Christ , yet patiently to wait on God all the daies of his appointed time , untill his change come , Rom. 5. ● . Job 14.14 . 11. Sanctified Chastisements indeare to a man , his Fathers house , his house of grace , and his house of glory ; they did thus operate in David , Psa. 42. and in Israel in captivity , Psal. 137.1 , 6. and in the Prodigall , Luk. 15. When his Chastisement was sanctified unto him , it indeared his fathers house . 12. Sanctified Chastisements will make a man labour to excell in grace ; There is no man so covetous after grace , as he to whom Gods chastising hand is sanctified ; There is none so sensible of the want of grace , nor of the worth of grace , as this soul is , therefore such an one usually labours , above all others , to excell in grace . 13. Finally , Sanctified Chastisements , leave impression behind them , when they are gone ; they do not only make impression , while they are present , as unsanctified Chastisements many times do , but they leave impression behind them , when they are removed ; impression of holy feare , of love , of humility , of watchfulnesse , of holinesse , of compassion towards others under Gods Chastising hand ; They yield the peaceable fruit of righteousnesse , to them that have been exercised thereby , and the like ; they do not barely produce good purposes and promises , but resolve them into performances , according to ability and opportunity . By some one or other of these , every one may perceive , whether Gods Chastisements be sanctified to him , or no ; and so consequently , whether Gods rod , upon himself , be a sign and pledg of Gods speciall Love towards him , or not . Object . But God Chastises in wrath and displeasure , as well as in love , In my wrath I smote thee , saith God of his own People , Isa. 60.10 . In a little wrath I hid my face from thee , &c. Isai. 54.8 . How shall I then know , whether God chastise me in love or in displeasure ? Sol. To find out this , Consider , 1. That those which the Lord here speaks of , though they were the Lords own People by profession , yet they were not all such by true conversion , they were not all beloved , after a speciall manner . 2. Know , That God may , and often times doth , Chastise in wrath , and yet in love too ; When God Chastiseth his own Adopted Child , he many times doth it in wrath , and displeasure towards his sin , but alwayes in love to his person . Wouldest thou then know , whether thou art Chastised of God in love , or not ; Consider , whether thou art an Adopted Child of God , or not ; Try thy selfe by what hath been formerly said , and if thou findest , that thou art truely such , conclude thou mayest certainly , That all thy Chastisements do spring from love ; for whatsoever stroks God smites such an one with , he doth it in Love to his person , ( this is a sure rule ) though God speak bitter things against thee , as Iob complains he did against him , and do bitter things unto thee , yet all springs from his love , though he bide his face from thee for a while , and chastise thee with s●ourging , he doth it in love to thy person ; all Gods dealings with thee , spring from his love , his love is the efficient whatsoever be the meritorious or immediate cause of thy Chastisement ; When God is angry with thee , and smites thee for thy sinne , it is in love to thy person , he loves thee still . Is Ephraim my deare sonne , is he a pleasant Child ? for since I spake against him , I do earnestly rem●ember him still , &c. Ier. 31.20 . All Gods Children , even the best of them all here , have faults , many faults ▪ and God will not suffer them to go unchastised ; Children are sure of chaftisement , however servants speed ; legitimate sonnes are sure of chastisement , when they offend , however bastards escape ; God hath no time to chastise his Children , but here , therefore they are sure of Chastisement here ; it will not stand with Gods Love to passe by them , and wink at their faults ; the nearer in relation , the surer of correction , the dearer in affection , the surer of chastisement ; Whom the Lord loveth , he chastiseth , and scourgeth every sonne , whom he receiveth . Wouldest thou then get a true evidence of the speciall Love of God towards thee , and of this Adoption by Jesus Christ , Consider well of two things : First , Whether thou hast been Chastised of the Lord , yea , or nay ? Secondly , Whether thy Chastisiments are sanctified to thee , or not ? and if thou canst truely conclude on the affirmative , thou hast good ground to beleeve , that thou art one beloved of God , after a speciall manner ; that thou art an Adopted Child of God , and an heir of Heaven : But if thou hast been altogether free from , or unprofitable under Gods Chaftisement , thou hast just cause to feare , whether thou art an Adopted Child of God , or not ; at least that thou art not yet brought home to thy Heavenly Father ; For whom the Lord loveth , he ( certainly sooner or later ) chastiseth , as the Text tels us , Whom the Lord loveth , he chastiseth , and scourgeth every son , whom he receiveth . Gospell Sufferings , OR Suffering as a Christian. 2 Tim. 2.12 . If we suffer , we shall also reign with him . IN these words , the Apostle briefly layes before us another and a higher Evidence of our Salvation ( to wit ) suffering . Heaven the Kingdom of glory , where Jesus Christ reigns , is here promised to sufferers : But to find out , what kind of sufferers they are , to whom this great reward is promised , we must consult with other Scriptures , for it is not to all kind of sufferers , that this promise is made . Before I speak of the kind of suffering , here spoken of , I shall here note foure or five things . First , That suffering is a lesson very hard to flesh and blood to learn ; which the Apostle knowing , as a wise scholemaster , sets before us , his schoolers , that which we all naturally desire ( to wit ) soveraignty , as the reward of this service , as a motive to quicken our dull hearts to buckle to our duty . If we suffer we shall also reign with him . 2. Active Obedience is a lesson hard to learn ; passive Obedience is a lesson harder to flesh and blood to learn ; neither of them can we learn to any purpose , unlesse Christ be our schoolemaster , but both of them will Christ teach us , so far forth as he sees it necessary for us , if he once undertake the work . 3. Suffering is of divers sorts , good or bad , according as the true cause of it is ; a man may suffer for well doing , or for evill doing , it is to sufferers for well-doing , not to sufferers for evill doing that the Crown is promised . 4. Suffering is either just , or unjust ; suffering is alwayes just from God , but not alwayes just from men , it is not to just suffering , but to unjust suffering from men , that this promise is made . 5. It is not to sufferers for the evill of sinne , nor to sufferers of the evill of sinne , to which the Crown is promised : But to sufferers of the evill of punishment for the avoiding of the evill of sinne , that it is promised , as ●ppears by comparing this Text with some others ; Peter explains Pauls meaning here , touching suffering , 1 Pet. 3.14 . If ye suffer for righteousnesse sake , happy are ye , Chap. 4.14 . If ye be reproached for the name of Christ , happy are ye , &c. Christ concurreth in this , Matth. 5.10 , 11 , 12 , & 19.29 . Hence it is evident , That it is not to all kind of suffering , but only to Gospel-suffering , that this great reward is promised . I will not here stand to distinguish between suffering for righteousnesse sake , and suffering for Christs sake , or for his name sake , but leave it for them whose proper worke it is . 1. But here note , 1. That the sufferings of the Gospell comprehend both the Doctrine of the Gospell , and the Discipline of the Gospell , and Gospell-Conversation , and a man is a sufferer for the Gospel , that suffers in the defence of either of these , or for either . 2. And secondly . Note , That it is not suffering as an evill doer , but suffering as a Christian , that denominates an heir of Heaven ; Let none of you suffer as a murderer , or as a thief , or as an evill-doer , saith the Apostle ; Yet if any man suffer ( as a Christian ) let him not be ashamed , but let him glorifie God on this behalfe , 1 Pet. 4.15 , 16. Hence it is evident , That it is to him only that suffers as a Christian , that this promise of reigning with Christ is made ; The Apostles meaning in this Text then , is , That if we suffer as Christians , we shall reign with him in glory . Quest. But what is it to suffer as a Christian ? or when may a man be said to suffer as a Christian ? Answ. To suffer as a Christian , is to suffer as Christ did suffer ; and a man may be said to suffer , as a Christian , when he is truly conformable to Christ in suffering . Christ suffered for the Will of his Father , for the fulfilling of the Will of his Father , and he suffered according to the Will of his Father ; now when a man doth these two , when he suffers for the Will of Christ , and suffers according to the Will of Christ , then doth he suffer as Christ did , then may he be said to be conformable unto Christ in suffering , and to suffer , as a Christian. A man then suffers for the Will of Christ , when he suffers for doing that which Christ would have him to do , or for refusing that which Christ would not have him to do . A man then suffers , according to the Will of Christ , when he suffers as the Word of God requires him to suffer , ( viz. ) when he suffers out of Love to God , and suffers beleevingly , patiently , joyfully , couragiously , and perseveringly ; for confcience towards God , that God may have honour thereby , and glorifies God for suffering . My purpose is not to enter upon an accute discourse of either of these , but briefly to assert what I think necessary for the right understanding of them , as God shall inable me . 1. It is the Will of Christ , that he that suffers for his Will , should suffer out of love to his Will , and he that doth suffer for the Will of Christ , and doth not suffer out of love to the Will of Christ , doth not suffer according to the Will of Christ , This is evident by the Language of the Apostle , 1 Cor. 13.3 . Though I give my body to be burned , and have ●ot love , it profiteth me nothing ; it is as if the Apostle had said , it is the Will of Christ , that I should suffer out of love to him , and if I do not thus , all my suffering is worth nothing , it is not according to the Will of Christ , nor worth any thing in Gods account ; it comes to just nothing at last , it profiteth me nothing , &c. A● all our active obedience , so all our passive obedience , must spring out of love to God , as the efficient cause of it , else it is worth nothing with God. 2. It is the Will of Christ , that he that suffers for his will , should suffer beleevingly ; this appears thus , It is the Will of Christ , that he that suffers for his Will , should suffer patiently , joyfully , couragiously and perseveringly , but this a man cannot possibly do , except he beleeve ; therefore it follows by necessary consequence , that it is the Will of Christ , that he that suffers for his Will , should suffer beleevingly . This is also evident by Scripture , Ioh. 14.1 . where Christ making a speech ●o his Disciples to fit them for suffering , bids them beleeve , thereby declaring , that his Will was , that they should suffer beleevingly ; and intimating , That if they did not suffer beleevingly , they did not suffer according to his will , although they suffered for his will. A man may be then said to suffer beleevingly , when he by faith committeth the keeping of his soul unto God in well-doing , as the Apostle Peter speaks ; when he beleeves that Christ will be with him in all his sufferings , strengthen him to suffer , carry him through all that he cals him to suffer , and abundantly reward all his sufferings for his sake , according to his Word . 3. It is the Will of Christ , that he that suffers for his will should suffer patiently ; God cals for patience in suffering ; Be patient in tribulation , Rom. 12.12 . In your patience , possesse ye your souls , Luk. 21.19 . We should follow Christ in patient suffering , saith the Apostle , for even hereunto are we called : Hence it is evident , That he that suffers for the will of Christ , doth not suffer according to the will of Christ , except he suffer patiently . Divine patience , or patience considered , as a divine quality , is the issue and creame of many graces ; It is a Diamond in the midst of a Triangle , ( to wit ● a vertue between stupidity , despising the chastisement of the Lord , and fainting under it ; it is a grace which keeps a man quiet within , when all things are troublous , and very unquiet without ; it is a grace which possesses a man of himself , when dispossessed of all earthly comforts ; it is a speciall work of the Spirit of God in the soul , enabling a man not stupidly , but quietly to bear whatsoever God lays upon him , without feeling murmuring , or repining , against God or man , in heart or in tongue , or fainting under his chastising hand . When it is thus with a sufferer for Christ , then may he be said to suffer according to the will of Christ in this particular ( to wit ) patiently . 4. Christ requires joy in sufferers for his will ; Count it all joy a when you fall into divers temptations . Rejoyce , and be exceeding glad b saith Christ. Rejoyce in that day and leap for joy . c It is divine joy , or the joy of grace , that Christ here calls for in sufferers for his will ; it is that joy , which Nehemiah calls , The joy of the Lord. And this is a holy passion of the soul , issuing out of the apprehension of what Christ hath done for it , and will do for it , reviving , elevating , and strengthening the soul , and carrying it above it self . It is a wing grace , which whiles the soul is actually possessed of , is thereby carried above it self , above the world , and above Satan . Faith and joy are the two wings of the soul , which bear it up , both in doing and suffering ▪ If either of these be c●ipt , the soul is much hindered thereby , and exposed to many dangers . Joy , as all other graces of the Spirit , hath different degrees in different times and subjects , and is usually greatest in the greatest sufferers , and sufferings for Christ. When a man is spoiled in his estate , spoiled in his good name , spoiled in his body , or any thing respecting the preservation or felicity of this life , for his faithfullness to the word and will of Christ ; and yet with the good Prophet , Rejoyces in the Lord , and joys in the God of his salvation , then may he be said to suffer joyfully , then may he be said to suffer according to the will of Christ , in this particular . 5. Christ in his Word , calls for courage , in sufferers for his will ; the will of Christ is , that he that suffers for a good cause , should not be ashamed d of his cause , nor of his sufferings . If any man suffer ( as a Christian ) let him not be ashamed . e Be not thou ashamed of the testimony of the Lord , f nor of me his prisoner , saith Paul to Timothy . The will of Christ is , That he that suffers for his will should not be afraid . g If ye suffer for righteousness sake , happy are ye , and be not afraid of their terrour nor be troubled . Fear them not , saith Christ , thrice in one Chapter . h Fear no● them that kill the body , but are not able to kill the soul , Phil. 1.28 . Christ compares his Church i to a company of horses in Pharaohs Chariots , which in all probability were the best in Egypt , and like to the war-horse , which the Lord describes to Iob , Job 39. very couragious in the hottest battell . Christ by this metaphor hints unto us , That his will is , that we should be very bold and couragious , in whatsoever we do , or suffer for his sake , and that he expects it at our hands ; his will is , that we should be like a company of horses in Pharaohs Chariots , full of spirits and courage , in doing and suffering , and not like a company of Jades in a Dung-Cart , spiritless and unfit to bear any thing , for his sake . It is Christian-courage that Christ requires in sufferers for his will. Christian courage , is a grace of the ●pirit , whereby a man resolves ( through the help and assistance of Jesus Christ ) to cleave close to his word and will , and boldly to stand for it , mauger all opposition ; and chuses rather to suffer any thing , than omit any thing , or commit any thing , that should derogate from the honour of Christ. A man doth then declare Christian courage , when he is not ashamed , nor afraid to own a good cause , or appear in it , because of suffering ; when he can suffer for the Gospel , or any Ordinance of God , and truly say with the Apostle , k Though I suffer these things , neverthel●ss I am not ashamed ; I am not ashamed of the Gospel of Christ , nor of the cause of God. And when with the three Children , l he slights the torment , and the tormentor ; resolving in the strength of Christ , to do his duty , whatsoever he suffer for it , and to cleave close to the word and will of Christ , whether deliverance , or no deliverance arise here ; when he is more afraid to displease God than man ; when he is more afraid of losing things spiritual and eternal , than of losing things temporal ; when he chooses to suffer , rather than sinne ; when he endureth the Cross , and despiseth the shame ; when he refuseth base deliverance , and yeeldeth his body rather than his cause , ( his cause being good ) into a Tyrants hand . When a sufferer for a good cause , doth thus declare his courage , he declares it in a high degree , and suffers according to the will of Christ , in this particular . 6. Christ in his Word requires perseverance unto the end ▪ in suffering for his will ; and it is unto the persevering sufferer , that this great reward of reigning with Christ , is promised ; Be thou faithfull unto the death , and I will give thee the Crown of m life . He n that shall endure unto the end ▪ the same shall be saved . Christian perseverance , is a conftant holding out in the Truth to the last breath , in the belief , love , profession , and practice of the Truth . And this he may be said to do , that doth never totally , nor finally apostatize from the Truth once received . It is possible , for one that perseveres in suffering , at some time , and in some kind , and measure , to desist from his former forwardness , through strong temptations and humane frailty ; witness Peter , who through fear denied his Master , and forsware him , and yet did after suffer for him . 7. The will of Christ is , That he that suffers for his will wrongfully , should do it for conscience sake , For conscience towards God o ; conscience of his duty should be the principall motive , inducing him to suffer ; I do not say , the only , but the principall motive . A man may then be said to suffer for conscience towards God , when conscience of his duty , is the thing that puts him upon suffering ; when he to avoid sinne , or performe duty , exposes himself to suffering ; when he out of scruple in conscience , of the lawfullness , or unlawfullness of a thing , commanded or forbidden by Authority , refuseth it , and chooses rather to suffer in his outward man , than to baffle his conscience , or displease God , by rebelling against lawfull Authority ( which is Gods Ordinance ; ) He that doth thus suffer , doth suffer for conscience towards God , and according to the will of Christ , in this particular . 8. The will of Christ is , That he that suffers for his will , should aim at his Honour and Glory therein ; This appeares thus ; Whether you eat or drink ▪ or whatsoever you do , do all to the glory of God , saith the Text , 1 Cor. 10.31 . That is , do it so that God may have glory thereby , do it aiming at the Honour and Glory of God therein ; Hence I argue thus . If it be the will of Christ , that I should aim at his Honour and Glory in all that I do , then it is the will of Christ , that I should aim at his Honour and Glory , in all that I suffer , for suffering is doing : But it is the will of Christ , that I should aim at his Honour and Glory , in all that I do : Therefore it is the will of Christ , that I should aim at it , in all that I suffer . A man may then be said to aim at the Honour and Glory of Christ , in suffering , when he makes that his direct , chief and utmost end , in all that he suffers ; when he makes the Honour and Glory of Christ , the finall cause of all his sufferings ; when he suffers not out of vain glory , but that Christ may be magnified thereby , when a man doth thus suffer for the will of Christ , then doth he suffer according to the will of Christ , in this particular . 9. Finally , the will of Christ is , that he that suffers for his will , shoul● glorifie God , for suffering . If any man suffer , as a Christian , let him not be ashamed ; but let him glorifie God on thi● behalf , 1 Pet. 4.16 . A man doth then glorifie God for suffering . 1. When he boldly and thankfully acknowledges the favour of the Lord towards him , in calling him forth , and enabling him to suffer , for his sake . 2. When he makes his sufferings , the matter of his joy and thanksgiving ; when he rejoyces and praises God , that he is counted worthy to suffer in any kind for Christs sake . 3. When he doubles his diligence in duty upon this account ; thus did the Apostles glorifie God , for suffering , Phil. 1.29 . Act. 5.41 , 42. Art thou then a sufferer ; Consider whether thou sufferest as a Christian , yea , or nay ? whether thou sufferest for the will of Christ ? and whether thou sufferest according to the will of Christ ? And if thou canst truly conclude on the affirmative , thou hast good ground to conclude , that thou art one that shall reign with Jesus Christ , in his everlasting kingdome : If ye suffer , ye shall also reign with him ; and not only reign with Christ , but reign with him in greater glory : For our light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory , 2 Cor. 4.17 . Suffering as a Christian , is a reall testimony of a reall Christian ; and suffering as a Christian is a high evidence of Gods speciall love towards a person . Dost thou then suffer and suffer as a Christian ; Thou maist then safely conclude , I shall reign with Christ : Henceforth there is laid up for me a Crown of righteousness ; An exceeding , and eternall weight of glory : A kingdome that cannot be shaken ; A Crown that cannot be taken ; Glory that cannot here enter into my heart to conceive ; Glory that cannot be measured ; Glory that fadeth not away , but remaineth through all eternity ; Glory that cannot enter into me , I shall one day enter into . I now suffer with Christ , and for Christ , I shall one day be glorified with Christ , and by Christ , whatsoever Satan or the world may say to the contrary . Sealing by the Spirit . Ephes. 4.30 . Grieve not the holy Spirit of God , whereby ye are sealed unto the day of redemption . — [ Whereby ye are sealed , &c. ] THat which I pitch upon in this Text , as most for my purpose , is this , That the holy Spirit of God doth seal the Elect unto the day of redemption . The whole Trinity doth concur in this work of sealing soules to eternall happiness ; but sealing is here attributed to the third Person in Trinity ( to wit ) the holy Spirit of God , because it is a work most proper to his Office ; It is the holy Spirit of God that sealeth soules to the day of redemption , as the Apostle here tells us . The persons sealed , by the holy Spirit of God , are the Elect of God , true believers , as the Apostle intimates by that particle [ Ye ] whereby [ Ye ] are sealed , speaking of true believers . These , all these , and none but these , the holy Spirit of God doth seal unto the day of redemption , unto the day of the full manifestation of our redemption , unto the day of the redemption of our bodies from corruption , and the fruition of the redemption of our souls and bodies from Hell , by Jesus Christ. Sealing is a metaphor taken from Merchants , who use to seal their own wares , for speciall ends . The divine seales of God , are of a double kind , and of a double use ; they are of a double kind , they are either externall , or internall ; outward or inward ; ● . Externall , or outward , and such a seal was Circumcision in the time of the Law , it is so called by the Apostle , Rom 4.11 . And such are our Sacraments ▪ Baptism , and the Lords Supper , now in the daies of the Gospel . 2. Internall , or inward ; the internall or inward seal of God , is the seal of the holy Spirit of God , metaphorically so called ; and this is that which this Text points at . Seales are of a double use , they serve to demonstrate , and to confirme ; they signifie , and ratifie ; I speak after the manner of men ; Gods seales do no less , they demonstrate , they confirme ; But Gods externall seales , without the internall seal of the Spirit of God , cannot assure any soul , of the speciall love of God , nor of his Adoption ; many outwardly sealed go to Hell , the outward seales alone , cannot seal any soul unto the day of redemption ; It is the inward seal of the holy Spirit of God , that seales us unto the day of redemption , as this Text tells us , Grieve not the holy Spirit of God , whereby ye are sealed unto the day of redemption . The internall , or inward divine seal of the Spirit of God , is twofold , Demonstrative , or Confirmative ; The holy Spirit of God seals the Elect to the day of redemption two wayes , 1. With a seal of Demonstration , 2. With a seal of Confirmation . The seal of Demonstration ; set by the Spirit of God , I call that a speciall work of the holy Spirit of God , whereby a sinfull soul is truly regenerated , and the Image of God stamped upon him . The seal of Confirmation , I call that a speciall work of the holy Spirit of God within us , whereby we are perswaded and assured , after an immediate manner , that we are the children of God , adopted in Christ , and beloved with an everlasting love . Both these seales agree in their efficient cause , for they are both the speciall workes of the holy Spirit of God , whereby the soul is marked for , and assured of eternall happiness , when this life is ended . Of the first of these seales ( to wit ) the seal of Demonstration , I shall speak something from this Text , as God shall enable me ; and somewhat of the other ( to wit ) the seal of Confirmation from another Text , if the Lord permit , and so conclude this work . Before I speak further of this seal of Demonstration , or the appearances of it , I will here premise six things . First , That as a Merchant sets his seal upon his wares , by which he demonstrates such and such wares to be his , and distinguisheth them from all other ; so God sets his seal upon his people ( to wit ) this seal of regeneration , by which he demonstrates them to be his , and distinguisheth them from all the people in the world , profane , morall , hypocriticall : This I may call Gods broad-seal , sealing a soul to the day of redemption . Secondly , This seal God sets upon all his wares ; all his adopted children , are sooner or later sealed with this seal : every reall Saint , every one that is effectually called , hath this seal of Demonstration set upon him , regeneration wrought in him , Gods Image stamped upon him . But all the children of God have not this in like measure , the impression is not alike visible in all , neither to the parties themselves , nor to others ; some bear this impression , as babes ; others , as men grown up to some maturity ; all Gods adopted children bear this impression truly , but none of them perfectly in this life . The third thing premised is this , That this seal of Demonstration ( to wit ) true regeneration , is of absolute necessity unto salvation ; for , Without holiness no man shall see the Lord , Heb. 12.14 . No man shall ever inherit the kingdome of glory , that hath not this seal set upon him in the kingdome of grace . Christ will own none of these wares for his , in that other world , whom he doth not thus seal in this world , it stands not with his justice to own such . The fourth thing premised is this , That this seal of regeneration demonstrates to God , to man , to others , and to a mans self , except in some * cases , that he is Gods ; He hath chosen us in him , before the foundation of the world , through sanctification of the Spirit , and belief of the Truth , 2 Thes. 2.13 . Fifthly , This seal of regeneration , is such as others may discern ; therefore I call it , a seal of demonstration : The Image of God , if once stamped in truth upon the soul , cannot be hid no more , than fire in a mans bosome ; the love of God in the heart , will shew it self in the outward man ; Nay , this seal of regeneration is many times more obvious unto others , than unto the parties themselves : This seal is so lively stamped on some of Gods people , that it shews it self very eminently in the eies of others , when they that have it , cannot , nor will not , behold it in themselves . The sixth and last thing premised is this , That this seal of regeneration , whereever it is truly stamped by the holy Spirit of God , is Gods mark , and the soules earnest for Heavens eternity ; The Lord hath set apart him that is godly for himself , Psal. 4.3 . The person thus sealed is a sequestred person , sequestred for the Lords use , sealed unto the day of redemption ; Where note , That this seal of regeneration , doth confirme and make sure the love of God unto the person on which it is set , as well as the other , though not alwayes to the apprehension of the person . Object . But Satan doth many times counterfeit this seal , and thereby cheats and cosens many a soul ; He counterfeiteth holiness , and perswades the soul , that is but seemingly regenerate , that he is truly regenerate ; and him that hath but civill holiness , that he hath saving holiness ; and by this sophistry of his , cheats and undoth many a soul ; How shall I then come truly to discern , whether the demonstrative seal , set upon my self , be indeed the seal of the holy Spirit of God ▪ or but the counterfeit set by Satan ? Answ. 1. Wheresoever there is true regeneration wrought by the holy Spirit of God , Satans seal , which is upon our soules , as we come into the world , is cancelled , corruption is not barely restrained , but mortified ; The body is dead , because of sinne , as the Scripture speaks ; the soul is bent against every sinne , it allows not it self in any known sinne , it hates all sin , but where Satan counterfeits this seal , corruption is but restrained , the heart loves it still , and cherisheth some one sinne or other . 2. The soul ●hus sealed by the holy Spirit of God , beares the Image of God , the Image of God is stamped upon it ; as the seal is , so is the print which it makes ; the Spirit of God is a holy Spirit , and the soul that is sealed by it is a holy soul : He is renewed in the spirit of his mind ; Holiness is stamped upon his heart and spirit ▪ and from thence spreads it self through the whole man , and through the whole life ; from the time of conversion , regeneration , wrought by the Spirit of God , makes the heart pure and holy , as well as the outward man ; therefore the Apostle calls it , Holiness of truth , Ephes. 4.24 . and saith in another place , The Spirit is Life , because of righteousness . Christ makes it a note of a good man , that he can derive goodness from within , Luk 6 45. Therefore I may safely pitch upon it , That Holiness engraven upon the heart and spirit of a man , and from thence , declaring it self in the whole man , and in the whole life , is vigor fit and but fit to give the denomination of a soul thus sealed ; regeneration wrought by the Spirit of God is begun in the inward man ; it is universall , and goes through every faculty of the soul , and every part and member of the body , through the whole life and conversation ; he that is truly sanctified , is sanctified throughout , and holy in all manner of convers●tion ; he that is sealed by the holy Spirit of God , beares the Image of God in all these . But Satans counterfeit seal of Demonstration , stamps his own image ; he is seemingly an Angel of light , whilest really a Devil ; and he that is thus sealed by Satan , resembles him in this , he is a seeming Saint , a reall Devil ; So Christ spake of Iudas , Have not I chosen you twelve , and one of you is a Devil ? He that is thus sealed by Satan , hath Holiness painted on his outside , but wickedness graven on his heart , as is evident in the Scribes and Pharisees , who were thus sealed by Satan ; they were outwardly holy ( as Christ shews at large , Mat. 23. ) but inwardly very ugly and rotten , and therefore calls them , whited sepulchres , not sealed soules . Civill Holiness may , and many times doth enable a man to carry himself civilly , and holily in the eies of men ; but saving Holiness makes a man studious , and carefull to approve himself unto God , in his very thoughts and affections , and in the motions of his heart , as well as the motions of the outward man ; yea , this is that which he is most carefull of , and industrious about , that is sealed by the holy Spirit of God , his chief work is within doors ; his principall care , desire and endeavour , is to approve his heart unto God , and so walk , that he may be accepted of him , and glorifie him . Then again , civill Holiness springs from morall principles , good education , and the like ; but saving Holiness springs from love : love to God is the root out of which it springs , as the Apostle shews , Eph. 1.4 . The soul that is thus sealed by the Spirit of God , his Holiness springs from love to God , The love of Christ constraineth him thereunto . The soul that is thus sealed by the holy Spirit of God , dares not sunder what God hath coupled together ( to wit ) Holiness towards God , and Righteousness towards men : a man truly regenerate , is carefull of both , witness Paul , Act. 24.16 . He makes conscience of all sinne , and of all duty ; he warrs against all sinne , and hath r●spect unto all Gods Commandments . The soul thus sealed by the holy Spirit of God , is one in whom sinne dwelleth as a Rebell , and ruleth as a Tyrant only : He is one that is of all men the most sensible of , and affected with carnallity in himself ; I am carnall ( saith he ) sold under sinne , Rom. 7. He is one that serves the Lord , with all humility of mind , Act. 20.19 . The more holy , and the more righteous a soul sealed by the holy Spirit of God is , the more humble he is ; Christ and Paul were notable examples of this . He that is thus sealed by the holy Spirit of God , is a world-overcoming creature , a flesh-overcoming creature , and a Devil overcoming creature ; He is more than a Conquerour ( over all these ) through Christ that hath loved him , and sealed him by his Spirit . He is one that is a new Creature , and of this something hath been already spoken in this Treatise , to which I refer the Reader , for a farther discovery of a regenerate person . In fine , He that is thus sealed by the holy Spirit of God , is one that holds on his way , and grows in grace . I joyn these together , so doth Iob , The righteous shall hold on his way , and he that hath clean hands shall be stronger and stronger , Job 17.9 . This seal of the holy Spirit of God , hath this priveledge , above and beyond all other seales , the impression which it makes remaineth and increaseth . This seal of Demonstration , if once truly stamped , by the Spirit of God , on a soul , abideth there , the impression never weares out ; This annointing abideth , as Iohn speakes , 1 Ioh. 2.27 . Truth of grace in the heart , and it abideth there , and the heart abideth in the truth ; When God gives a man truth of grace , he gives it him , to have and to hold for ever ; the soul thus sealed beares in it the marks of the Lord Jesus unto the death , and most eminently after death in glory ; This seal of the holy Spirit of God is lasting , and everlasting ; True regeneration , seales a man to the day of redemption , but this it could not do , were it not a lasting substance . This may suffice to discerne the reality of this seal of Demonstration by ( to wit ) true regeneration , and to distinguish it from that counterfeit set by Satan ; I do not intend an innumeration of the qualifications and appearances of a regenerate person here , but only endeavour to discry him , and distinguish between him , and one but seemingly regenerate , and therefore strik● 〈◊〉 , and proceed to the other seal of the holy Spirit of God , ( to wit ) the seal of Confirmation , mentioned before , and for this purpose shall pitch upon ; Rom. 8.16 . Spirits witness with our spirits . Rom. 8.16 . The Spirit it self , beareth witness with our spirit , that we are the children of God. THis is the last , but not the least evidence , that a child of God hath in this life , for Heave●s eternity ; of this ▪ I ●ay say , as David said of 〈◊〉 sword , There is none like that , give it me ; There is no testimony to that of the Spirit of God , witnessing with our spirits , to satisfie conscience , to resolve all doubts , remove all scruples , and end all controversies , about our eternall estate . When the Spirit of God beareth witness with our spirit , that we are the children of God ( to wit , ) by grace and adoption , the soul then enjoys heaven upon earth , and hath meat to eat , that the world knoweth not of ; It is sealed unto the day of redemption , indeed with a seal of Confirmation , and it knoweth that it is so . The Spirit it self , beareth witness with our spirit , that we are the children of God : Hence it is evident . That no mans own spirit , can truly ass●re him , of the love of God towards him , nor ● his adoption , unless the Spirit of God concur , and bear witness with his spirit , no more than a mans own Deed or Seal , can assure him of what is delegated or assigned unto him by another . Neither is it the Spirit of God alone , simply and singly considered , that doth this , but it is the Spirit of God concurring with our spirits , the Spirit bearing witness with our spirit , that doth assure us of the love of God , and our adoption . When the Spirit of God by a speciall work of his upon our soules , convinces them of the speciall love of God towards us , of our Justification , and Sanctification , and we by faith assent thereunto , then doth the Spirit bear witness with our spirit , according to the meaning of this Text ( as I conceive ) then is the soul sealed unto the day of redemption , with a seal of Confirmation . And this is that seal , which I am now to speak of , and that which this Text points at ; This may be called Gods privy seal , sealing a soul unto the day of redemption ; Of this seal the Apostle speakes , Eph●s . 1.13 . In whom after ye believed , ye were sealed with the holy Spirit of promise , &c. Before I speak of the appearances of this seal of the Spirit of God , I shall here note two or three things . This seal of Confirmation , God sets upon some of his people , but this he doth not set upon all his people ; the Spirit of God doth ●hus bear witness with our spirits in some of Gods children , but it doth not thus bear witness with our spirits , in all Gods children . Neither doth it thus bear witness , at all times in those in whom it doth at some : the Scriptures afford frequent examples of this . 2. This testimony or witness of the Spirit of God , in whomsoever it is , proceedeth from , and dependeth on free grace , and is a token of royall favour , to whomsoever it is granted ; it is Christs golden Scepter held up to the soul. 3. This seal or testimony of the holy Spirit of God , though it be the ratifier of our Redemption , and Salvation in our hearts , yet it is not the meritorious cause of it , neither is it absolutely necessary unto salvation . 4. This seal of the holy Spirit of God , on whomsoever it is set , is an earnest , and but an earnest , of that inheritance , which he shall one day be possessed of , with the adopted children of God in heaven : This is evident by the language of the Apostle , Eph. 1.14 . Obj. But Satan doth sometimes coun●erfeit this seal too , he perswades the soul , that it is in a good condition , and highly favoured of the Lord , and draws the soul to presume upon it , when as it is indeed in the very gall of bitterness , and bonds of iniquity : How shall I then discern a true and well-grounded perswasion , and the testimony of Gods Spirit , from a presumptuous concei● , and the Devils delusion . Answ. We must try the Spirits , try the testimony that we have ( if any , ) so saith the Apostle , 1 Ioh. 4.1 . Believe not every Spirit , but try the Spirits , whether they are of God. Object . But how shall I do that ? How shall I try the testimony that I have , whether it be of God or no ? Answ. By the rule of faith , the written word of God , as the Lord directeth , Isa. 8.20 . Luk 16.29 . The written word of God ( to wit ) the holy Scriptures , is the only true touch-stone that we have , to try the Spirits , and their testimony by . And it affirms , First , That a true testimony of the holy Spirit of God , is ever agreeable , and exactly answerable unto the written word of God : Gods witnesses do never disagree in their testimony , the word of God , and the Spirit of God speak the same thing ; As a pair of Indentures do exactly answer one another , so doth the testimony of the Spirit of God , exactly answer to the testimony of the word , the word of God and the Spirit of God speak the same thing ; To the law , and to the testimony , saith the Lord , if they speak not according to this word ▪ it is because ther● is no Life in them , Isa. 8.20 . He●ce it is evident , That if the written word of God , do not concur with the testimony that thou hast , that testimony is not the testimony of the holy Spirit of God , but a meer delusion of Satan , a dead and counterfeit thing ; it is not a sealing unto the day of redemption , but a sealing unto the day of destruction . Secondly , The word affirms , that whosoever is sealed by the holy Spirit of God , with this seal of Confirmation , is first sealed by him with a seal of Demonstration ; this seal of the holy Spirit of God is not an antecedent to , but a subsequent of the other seal of Demonstration , it doth not precede , but follow after faith and sanctification ; In whom after ye believ●d , ye were sealed with the holy Spirit of promise , saith the Apostle , speaking of this seal , Eph. 1.13 . Hence it is evident , That a man is first a true believer , he hath first a true faith , a true and reall interest in Christ ; He is justified , and sanctified , and made a new Creature , before thus sealed by the holy Spirit of God. Here I desire the Reader to note two or three things . First , That it is a true believer only , that is capable of this seal of the holy Spirit of God , He that believeth on the Sonne of God hath the witness in himself , 1 Joh. 5.10 . He only that believeth aright , hath this witness of the Spirit of God in himself , he only that hath a justifiing faith , is thus sealed by the Spirit of God. Secondly note , That this testimony of the Spirit of God is one of the kisses of Christs mouth , which the Church prayes for , Cant. 1.2 . But Christ doth not thus kiss and embrace his Children , when they be all filthy and nasty , he doth first cleanse them by his blood , and by his Spirit , justifie them and sanctifie them , renew and heavenlize them . Thirdly note this , That the Spirit , and the water and the blood , do concur in their testimony , where the Spirit of God doth be●r witness , so saith the Scripture , 1 Ioh. 5.8 . There are three which bear witness in the earth , the Spirit , and the water and the blood , and these three agree in one . Fourthly note , That the blood and the water may , and sometimes do , bear witness , where the Spirit of God doth not thus bear witness with our spirits , that we are the adopted children of God : But the Spir●t of God doth never thus bear witness , where the blood , and the water do not bear witness . Christs blood doth satisfie for sinne , and his Spirit cleanse from sinne , wheresoever his Spirit doth thus bear witness ; He therefore that thinks he is sealed by the Spirit of God with a seal of Confirmation , and yet is not sealed with the seal of Demonstration , is but deluded and bewitched by Satan , and in a fools Paradice . In the third place , whomsoever the holy Spirit of God doth seal , with a seal of Confirmation , whomsoever he doth assure of the fatherly love of God towards him , he doth qualifie with the disposition of a son ( to wit ) love to his heavenly Father , fear of offending him , desire , care , and endeavour to walk before him in all wel-pleasing , obeying his voice out of love , mourning for its offences , and depending on God its heavenly Father for all things . The soul thus sealed apprehends much love in God , and this generates much love in it towards God again , and the things of God ; this , saith this soul , is no common favour , but a singular ; all of my Brethren eat not of this bread , wear not this raiment ; this is Benjamin's portion , and it calls for much love from me , much filial fear and care , more duty and better done . And hence it comes to pass , that this soul grows not careless and fearless , but more carefull and conscionable in duty , and tender of doing any thing that may displease God , grieve the holy Spirit of God , whereby he is sealed ; quench the motions thereof , or cause him to suspend his testimony . The soul thus sealed by the holy Spirit of God , is never better pleased with it self , than when it can weep over Christ , whom it hath pierced , and find Christ bleed over it ; it is never well , but when in this frame , it desires nothing more than such a frame of spirit , as cannot look upon sinne , but it sighs for sorrow , nor upon its Saviour , but it smiles for joy . When Christ thus imparts himself to the soul , this soul speaks to Christ , as God once spake to Abraham , Now I know that thou lovest me , seeing thou hast not with-held from me , thy sonne , thine only sonne , whom thou lovest , said God to Abraham : So saith this soul to Christ , now I know that thou lovest me , seeing thou hast not with-held from me this grace that is so lovely in thy sight , but when it cannot find Christ thus present with it , it is troubled . Fourthly , The soul that hath this seal , or testimony of the Spirit of God , hath a spirit of prayer ; in whomsoever the Spirit of God is a Spirit of adoption , he is also a Spirit of supplication ; whomsoever the Spirit of God doth assure of the fatherly love of God towards him , he enables to cry Abba , Father , and maketh request for him with unutterable Rhetorick ; he enables the soul to pour it self 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 usu●lly the fru●tfullest in righteousness , as is ev●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 Dea●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 t●us sealed by the Spirit of God , hath u●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 , saith a soul thus sealed , Phil. 1.23 . The soul thus sealed by the Spirit of God , longs to be with God , yet labours to wait patiently for him , all the daies of his appointed time ; Iob was thus sealed by the Spirit of God , when he said , I know that my Redeemer liveth ; he was assured that Christ was his Redeemer , and he longed to be with him , yet patiently waits for him , not a day or two , but all the daies of his appointed time , Iob 14.14 . He that presumeth , many times makes more haste , than good speed ; But he that beleeveth maketh not haste . Finally , He that is thus sealed by the Spirit of God , is also led by the Spirit of God , ( mark that ) He is led by the Spirit of God , after a speciall manner , As many as are led by the Spirit of God , they are the Sonnes of God , saith the Text , Rom. 8.14 . so many as are led by the Spirit of God as a sanctifier , ( and no more , have good ground to conclude ) they are the Children of God , by this rule of the Apostle , and so consequently to conclude , That the testimony that they have of their adoption ( if any ) is the testimony of the Spirit of God. Having thus briefly spoken of this feal of confirmation , set by the Spirit of God , and severall appearances of it , I shall here desire the Reader to take notice . That this seal of confirmation , on whomsoever it is set by the Spirit of God , is usually the resolution of many doubts , the blessing of many prayers and teares , the fruit of a strong and well grounded faith , or the rich reward of long patience in suffering evill , for doing good and eschewing evill , or the victory and triumph of a sore spirituall warre , or the fragrant flower of a well-dressed garden , the rich crop of a well-manured field , or the Pearl purchased , with the adventure of all the glory and Crown , of high degrees in grace and holinesse , the blessing of much acquaintance with , and experience of the Word and Waies of God , and exact walking therein , the begining of Heaven upon earth , a cordiall to keep from fainting under some great burden , the frui●ion of sweet submission unto Christs yoke , or a stock put into our hands by God , for some great after-trading for God , in doing or suffering : In a word , it is the most secret , sweet , and soul-ravishing manifestation of the Love of Christ , that the Spouse of Christ is capable of on earth . This is that hidden Manna , and new name mentioned ▪ Rev. 2.17 . which no man knoweth , ●ut he that hath it . This Christ promised to his Church , in the day of her sufferings for his sake , as a speciall means to support her under , and carry her through , and above all the troubles , that she should meet with in the world for her close cleaving to his Word and Will , At that day ( saith he ) ye shall know , that I am in the Father , and you in me , and I in you , John 14.20 . Having spoken somewhat of the signs and demonstrations of these seales of the holy Spirit of God severally : I will only add a word or two concerning such signs and effects , as are proper to them both , joyntly considered , and so conclude this Manuscript . The soul that is thus sealed by the holy Spirit of God ( to wit ) with the seal of demonstration , and the seal of Confirmation . 1. Doth earnestly long , and desire to be more sealed ; He or she , that hath truth of grace , doth earnestly long for , and indeavour after , more grace , higher degrees of grace ; He still presses towards the mark , Phil. 3.13 . He prayes for , and indeavours after , what Christ hath promised , in the name of the whole Trinity to give , Cant. 1.11 . Borders of gold , with studs of silver , augmentation of all grace . The soul that is by the Spirit of God , perswaded and assured of the Fatherly Love of God , counts not that it hath enough , but longs still to be more and more confirmed in it ; the tast that it hath of the sweetnesse and goodnesse of this wine , makes it long to drink deeper of it , and to desire flaggons of it , Cant. 2 5. The sweetnesse , strength and comfort which the soul finds in , and by the apprehension of the Love of God , makes it long and labour to apprehend it more : Paul was assured of the Love of God , and he did exceedingly desire , and labour to apprehend it more , as will appear by Rom. 8.38 , 39. compared with Phil. 3.12 , 13. The apprehension of the Love of God , doth not satiate the soul , but whets it , and sets appetite upon it ; and hence it comes to passe , That 2. The soul that is thus sealed by the Spirit of God , highly prizes all those means , Ordinances , and Instruments of God , whereby it came to be thus sealed , and industriously , and conscionably uses them , for the carrying on and perfecting of this work begun in it : The soul thus sealed by the Spirit of God , knows experimentally , that it is but whilst the King sitteth at his Table , as the Church speaks , Cant. 1.12 . that his spicknard sendeth forth the smell thereof ; but whilst Christ continues his powerfull presence in his holy Ordinances , and his speciall spirituall presence in the soul , that grace doth thrive , or send forth any good savour , by thoughts , words , or deeds , and therefore it longs earnestly after , and prayes fervently for all these , as that which is the life of its life , and the soul of its soul , the Chariot of the Spirit , whereby he descends into our hearts and carryes them up to Heaven . He knows ex●er●mentally that all helps , publique and private , are little enough , to keep this seal faire unto the day of Redemption , and therefore slights none , but carefully and conscionably uses all that God affords him . He knows that he is never the neer for that priviledg of free accesse to the Throne of grace , that Christ hath purchased for us , unlesse he make use of it , and therefore leaves not off praying ; he finds experimentally , that he is little or nothing the better for the publique meanes ( at least in heart ) unlesse he duly and conscionably use all private helps too ; and therefore , as one sensible of his own wants and weaknesse , and the Spirits worth and sweetnesse , he waits for the movings of the Spirit at all these pooles . But contrary wise , the Soul in which Satan counterfeits these seales of the Spirit of God , when it is once thus sealed by him , is many times ready to say as Esau , I have enough ; and with Laodicea , I am rich , and increased with goods , and have need of nothing , neither Grace , Ordinances , nor Ministers ; leaves Manna , and loaths it , declines and deserts the Ordinances , Churches , and Ministers of Christ , and fals off from , or ( at least ) grows cold and customary in duty , which evidently demonstrates it to be Satans seal , and not the seal of the holy Spirit of God , that is upon it . 3. The soul thus sealed by the holy Spirit of God ▪ obeys the truth of God , as it is discovered unto him by his Word and Spirit , in his Ministers ; and he that doth not apply himself to do this , and yet thinks himself sealed , is but bewitched , his testimony that he hath , is but a bewitching , as the Apostle intimates , Gal. 3.1 . Whosoever therefore thinks himself sealed by the holy Spirit of God , with a seal of demonstration , and with a seal of confirmation , and yet doth not these three things , is deceived , and deceiveth his own heart ; it is Satans seal , and not Gods , that is upon him ; his sealing is a sealing to the day of destruction , not a sealing to the day of redemption . Having finished what I promised , I shall now draw to a conclusion of the whole , and shall conclude this thus . Having travelled through the holy Scriptures , and seached the Records thereof ▪ to see what I might find therein , that might intitle me to the inheritance of the Saints in Light , I have taken notice of divers remarkable places of Scripture , very helpfull for this purpose , some of which I have studied industriously , according to my poore ability , and through the help of my gracious God , have acquired some comfort and satisfaction thereby in this weighty matter of evidence : what the Lord hath been pleased to impart unto me , in this weighty matter . I have committed to writing for my own present and future benefit , and that I might leave it for a Legacy to my Children after me , which having done , I commit this work , and the Reader of it to the blessing of God , through Jesus Christ. Trin. Vni Deo Gloria . AN APPENDIX , To the Foregoing Discourse . Containing certain rules to be observed by every Person , that hath attained any good assurance of the Love of God , and his own salvation , and desires to retain it . FOrasmuch as assurance of the Love of God , and a mans own Salvation , is a pearl of great price , hard to be gotten , but quickly lost ; and being once lost , harder to be regained , than gotten at first , as many examples in Scripture shew , and many Christians experience will tell them ; I think it necessary , both for my own behoof and the Readers , to adde to this little draught of evidence , some few rules of Direction to be observed , for the keeping of this precious jewel , when it is once attained ; but before I mention them , I desire the Reader to take notice of four things , First , That although a Christian , which hath once a true and real interest in Jesus Christ , cannot lose his inheritance , nor misse of salvation , yet he may lose his evidence ( I mean his assurance of it ) and feare himself to be but an Hypocrite , and a lost Creature , and Satan labou●s above all things , to rob him of his evidence , whom he cannot rob of his inheritance . Secondly note . That evidence of our interest in God and Christ , is a gift of Gods free grace , and it dependeth upon Gods free Will ; I do not remember any particular promise in the Bible , that God hath made ( ordinarily ) to give this blessing of assurance unto his people , or to continue it unto them alwayes , unto whom he gives it ; on whomsoever God bestows this grace of Assurance , it is over and above what he hath covenanted with his People to give them ; and I call it ( a gift of free grace ) in this respect ; God gives this blessing at pleasure , and he may take it away at pleasure ; we hold it as Tenants at will , and when the Lord pleaseth , he may reverse his grant , or suspend his favour . Thirdly , That God usually , ( I do not say alwayes ) continues this blessing , or suspends it , according to the use or abuse of it ; God varies his carriage towards the Creature in respect hereof , as the Creature varies its carriage towards him ; though Gods Love towards his People be alwayes the same , yet his discov●ries of it are not alwayes the same ; though the Spirit of God be alwayes a leader to his People , yet be is not alwayes a witnessor to them ; the Spirit of God many times suspends his testimony from those , to whom he continues his guidance . Fourthly , It behooveth every one therefore , to whom the Lord vouchsafeth this royall favour , to study how to carry himself , so that he may still enjoy it , this hath been my work and indeavour ever since the Lord hath vouchsafed me any sence of his Love , and evidence of my interest in Christ , for this purpose I have propounded to my self , and shall here briefly commend to the Reader , these rules , which follow . 1. Having once gotten any good assurance of the Love of God , and thy own salvation , thus do ; Lay up this Jewell safe in the Cabbinet of a tender Conscience . 2. Set a guard about it , guard it with the feare of God , and spirituall watchfulnesse ; In the feare of the Lord is strong confidence . * Therefore be thou in the feare of the Lord all the day long ; All the day of thy life , all thy life long ; and labour to keep a constant , spirituall watch over thy heart , over thy whole man and thy whole life . a What I shall say more concerning this subject , I shall conclude in two sorts of rules ; the first , Negative , The second , positive ; The Negative rules are these . Peace being spoken to thy soul , take heed of doing any thing that should infring or interrupt it , take heed of returning unto folly ; Take heed of relapsing into any sinne ; this rule the word prescribes , on this very ground , b beware therefore of returning unto former , or like offences . Beware of eating , touching or looking after forbidden fruit ; all sinne is forbidden fruit , therefore take heed of it , and the first motions thereunto ; Remember Adam and Eve , who were by their externall senses led to eat of that fruit , which God had forbidden them to eat , or to touch , and thereby lost that sweet communion with God , which they had before , and that influence of his grace , which they had and might still have had , had they not eaten of that fruit . Shun all sinne , hate and abhor all sinne , especially scandalous sinnes ; remember Reuben and David ; Reuben by one scandalous act , loft his priviledg , and David by one scandalous act lost his evidence . Take heed of secret sinnes , allow not thy self in , give not way to any secret sinne , for these often interpose between God and the soul , between the Sonne of Righteousnesse , and the soul , and eclyps the light of Gods Countenance , and the bright beames , and ra●es of the Sun of Righteousnesse from us , Thou hast set our iniquities before thee , our secret sinnes in the light of thy Countenance , saith the Psalmist , Psal. 90.8 . therefore beware of these . Take heed of sinning against l●ght , against any light ▪ naturall , morall , or Divine : Sin not presumptiously . Take heed of backsliding in heart , in profession or in practise , from the truth of God , or power or form of godlinesse . Be not carried about with divers and strange Doctrines , they are very unsetling ; But beware lest ye be led away with the error of the wicked , and fall from your own stedfastnesse , as the Scripture speaks . Take heed of abusing lawfull things , meate , drink , marriage , apparell , Christian liberty , and the like ; take heed of abusing any of these , by unlawfull use of them ; The Creature , as it is empty of what it promiseth , so it is inticing and insnaring with what it hath , and therefore had need to be warily used , or it may soone be abused , and the abuse of it , grieve the holy Spirit of God , and cause him to suspend his testimony , and God to hide his face from thee . Take heed of preferring the injoyment of any thing , before the injoyment of God in Christ , and communion with him , or equalizing any thing with it . Take heed of despising , slighting , neglecting , or formall using of ordinances , or holy duties . Take heed of melancholly . I mean , that humour which is properly so called ; give not way to it , feed not thy self with it . Take heed of carnal-confidence , Put no confidence in the flesh , nor in any inherent thing ; seek not after righteousnesse in thy self , to justifie thy person before God , or build upon . Take heed of unnecessary diffidence , and f●aggering at the promises of God through unbelief , and neglecting thy watch . Take heed of spiritual pride ; it is an ill flower springing out of a good stemm , it often breeds contention between God and man , and brings men into fits of a spiritual falling sickness , wherein they lye like dead men , and only fome out their own sh●me , therefore beware of it . Take heed of grieving the holy Spirit of God , Grieve not the holy Spirit of God , whereby ye are sealed to the day of Redemption ; By slighting his testimony , or doing any thing contrary and disagreeing to his will. Thus much of the first sort of rules ▪ which are purely negative , and respect things to be avoided , by him that would keep his evidence : I shall now speak of the 2. sort of rules , which respect things to be done , by those that having attained some good Evidence for Heaven , desire to keep and retain it . 1. If thou wouldest keep thy assurance ▪ labour to walk worthy of it , to be thankfull for it , and give God the glory of it ; we sorfit many blessings by our ingratitude , and God often takes that from us , the glory of which we do not freely give to him . 2. If thou wouldest still keep thy assurance , walk humbly with God , and walk humbly with man , in the enjoyment of it . 3. If thou wouldst keep thy assurance , labour to follow the counsel of the Apostle , Eph. 4.17 . Ye hence forth w●lk not as other Gentiles walk , in the vanity of their mind , &c. ye that have obtained of the Lord , such a choise favour as this ; ye which know in some measure , what it is to enjoy God , and communion with him ; ye that have some ●ssurance of an inheritance that fadeth not away , walk not in the vanity of your minds , nor after the vanities of the world , as others do that n●ver had such a jewell , as this , bestowed upon them . But see that ye walk circumspectly , not as fools , but as wise , redeeming the time , as the Scripture directs , E●hes 5 15 , 16. labour to walk exactly with God , and exactly with men , and redeem the time by improving of it ; Walk worthy of God , as we are bid , 1 Thes , 2.12 . 4. If thou wouldest still retain thy Assurance , practice that good thou dost know , be careful of all duty towards God , and towards man , in every relation wherein thou standest , and not only of the matter of duty , but also of the manner of performing it . 5. If thou wouldst still retain thy assurance , take upon thee Christs yoke : follow Christs steps , and labour to walk according to Christs rule in every thing . Labour to be strong in the Lord , and in the power of his might . Put on the whole armour of God , that ye may be able to stand against the wiels of the Divell : above all , take the shield of faith , wherewith ye shall be able to quench all the fiery darts of the wicked , Ephes. 6.10 , 11 , 16. 7. If thou wouldest still retain thy assurance , study the grounds of thy assurance ( viz. ) the promises of God : study their freenesse , their latitude , their stability , their Author , and his faithfulnesse , and study thy interest in the promises , and labour to live upon the promises . 8. In the eight place , If thou wouldst still retain thy assurance , rest not satisfied , with any measure of assurance attained , but still la●our to increase thy assurance ; count not thy self to have attained , or to have apprehended assurance enough , but forget what is behind , and reach forth to that which is before ; follow after more , Presse towards the mark , as the Apostle did , Phil. 3.12 , 13 , 14. Labour for increase of assurance ; Labour for the riches ( for all riches ) of the full assurance of understanding , as the Scripture speaks * Labour to apprehend the breadth , and length , and depth , and heighth of the Love of God , and to know the Love of Christ , which passeth knowledg , to be filled with all the fullnesse of God , as the Scripture speaks , Eph. 3.18 , 19. Quest. But you will say , How shall I do this ? what may I do to increase my assurance , and better my evidence ? Answ. If thou wouldest increase thy assurance , and better thy evidence , thou must do these eight things . 1. Thou must diligently and conscionably continue to use all those means and ordinances , for the increasing of thy assurance , which thou didst use for the getting of it , and labour to be made better by those meanes thou usest . 2. Labour to grow up into Christ the head , from whom all the body , by joynts and bands , and all our graces by participation of his fulnesse , have nou●ishment ministred unto them , and increase with the increase of God. 3. Dye daily unto sinne , and live unto righteousnesse , Labour to be more like God and Heaven daily , if thou wouldest have more assurance of thy interest in God and Heaven . 4. In the fourth place , if thou wouldest increase thy assurance , stir up the gift of God , that is in thee ; exercise and act grace , Labour to grow and increase in grace , to be strong in grace , in all grace ; but especially in the grace of faith ; He that increaseth knowledg ( saith Solomon ) increaseth sorrow ; so he that increaseth faith increaseth assurance . 5. In the fifth place , If thou wouldest still injoy thy assurance and increase it , then labour to improve the assurance thou hast , be it more or lesse , to the glory of God , thy own and thy brothers good ; They that improved their Talents , had a continuance , and an increase of them , whilst h● that improved not his Talent had it taken from him . 6. In the fixth place , If thou wouldest increase thy assurance , diligently follow every good work ; Labour to be fruitfull in every good work . 7. Then again , If thou woulde●● increase thy assurance , use well the office , place , calling , and relations , which God hath set thee in ; This is the way to attain great boldnesse in the faith , as is easie to be gathered , from the Language of the Apostle , 1 Tim. 3.13 . 8. Finally if thou wouldest increase 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 confid●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. L●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 Print● 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 4● . 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 . A●●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 ●●●emonies . Ed. VVaterhouse Esq his dis●●rse of piety and charity . A view and defence of the Re●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 ●seful for all Astrologers . Florus Anglicus , or an exact Hi●tory of England , from the reign of V●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 God , or not . The Poor mans Physitian and Chirurgion . The Idol of Clowns . The Christian moderator in 3. parts . The Golden Fleece , or a discourse of the cloathing of England Duodecem . Doctor Smith's practice of Physick . The Grammer War. Posselivs Apothegmes . Faciculus Florum . Crashaw's Visions . Helvicus Colloqu●es . The Christian Soulder , his combate with the three arch enemies of mankind , the world , the flesh , and the devil . In 24. The New Testament . The third part of the Bible . Plaies . The Ball. Chawbut . Martyr'd Souldier . Notes, typically marginal, from the original text Notes for div A31952-e190 Is. 50. ●0 . Iob 13.15 . 2 Pet. 1.10 . Laetitia bonae c●nscientiae est Paradisus animarum , gaudium Angelorum , Hortus delicia rum ●ger benedictionis , Templum Solo monis , Aula ●ei , Habitaculum Spiritus Sancti . Bernard . Eph. 4.30 . Eph. 1.14 . Ioh. 16.7 . Rom. 8.16 . Mat. 21.1 . 2 Cor. 12.9 . Socratis Historia . li. 1 ca 16. Act 18.24.26 . Rom 16.23 . Phi. 4.2 , 3 Rom. 16.1 , 6 , 12. Notes for div A31952-e1530 Con 1. Con. 2. Con. 3. Quest. Answ : Rule . 1 ▪ Joh. 16 . 2● Iosh. 2.12 . The second Rule . Jer. 17.9 . Iob 28.14 , 15. Cant. 1.8 . In the use of all means . 2 Pet. 1.10 . Isa. 7.9 . Iohn 3. Ioh. 16.27.29 . Rom. 8. Phil. 2 . 1● a Heb. 6.11 . b Heb. 10.22 . c Col. 2.2 . d 1 Tim. 3.13 . e Eph. 1.18 . f 2 Pet. 1.10.11 . Rule 3. g 1 Cor. 2.10 . Ro● 8.16 . Rule 4. Rule 5. A true beleever only is capable of assurance . Isa. 57.15.66 , 2. Labour to do thy duty . Isa. 32.17 . Act. 7.55 . Hab. 12.14 . Mat. 5.8 . Rule . 6. Rule 7. 2 Pet. 1.5 , 6 , 7.3.18 . Luk. 6.47 , 48. Rule 8. 1 Can. 13. Notes for div A31952-e3630 Quest. Answ. He that is in Christ , chosen in him before the foundation of the World , Eph. 1.4 . Object . Answ. Note . Thi● Union is 〈…〉 b●t Mystical . As an inward sanct●fier . Renewing grace is the earnest of the Spirit . Th● donation or ●●mmunication of this grace by the Spirit of God is the inward and effectuall call of God , whic● demonstrates our election . By this Faith Ch●ist dwels in our hearts . Christ is become the end of the law for righteousness to every true believer , Rom. 10.4 . All that believe aright , are justified from all sinn , Act. 13.39 . Rom. 3.26 . Believers do eater in●o rest , Heb. 4.3 . Although a reprobate may have Faith and divers kinds of Faith yet he never hath this Faith. Note . Quest. Sol. Justifying Fai●h described . Property , 1. a Cant. 5.10 . b Ps. 45.2 . c Cant. 5.16 . d Cant. 2.3 . e Cant. 5.16 . f Cant. 1.2 . g Ps. 63.3 . h Psal. 73.25 . i Phil. 3.7 , 8 , 9. Job 23.8 , 9. Job 13. ●6 , 27. ver . 15. 2 Sam 2. 2 Kin. 2.4 . The Holy Ghost originally as the Author , Faith instrumentally as the meanes sanctifieth . 2 Cor. 12.7 , 8. Good Faith is full of good Workes 13. Property . Faith ove●cometh not at once , but by degrees , it is still overcoming , and at length overcometh . 1 S●m . 3.18 . Note . Luk. 17.5 . Mark. 9.24 . Ioh. 8.31 . Matt. 24.13 . Col. 1.23 . Note . Iob 19.28 . 1 Iohn 3.8 , 19. Psal. 145.20 . a Prov. ● . 17 . b 1 Ioh. 4 19. c 1 Ioh. 3.23 , 24. d 1 Ioh. ● . 16 . Ibid. v. 12. 1 Ioh. 4.7 . e 1 Ioh. 3.14 . Ioh. 13.34 , 35. Quest. Answ. Sincere Love to God , What. Mat. 22.37 . Prop. 2. He that loves God aright , loves him for himself . f 1 Pet. 1.3 . ● Cor. 5.14 . It makes a man tender of offending God. Gen. 39.8 , 9. 1 Sam. 24.4 , 5 , 6. Ps. 97.10 . Psal. 119.127 , 128. Note . g Ioh. 14.23 . h 2 Ioh. 6. 1 Ioh. 2.5.1 , 5 , 3. Dan. 3.12 , 18. Act. 4.19 . 1 Ioh. 5.3 . Psal. 119 158 Psal. 51.4 . Psal. 38. Psal. 4.6 , 7. Cant. 1.2 . i Psal. 4● . 2 . k Psal. 63.1 , 2. l Phil. 1.23 . m Rev. 22.20 . Note . n 1 Ioh 4.16 o 1 Cor. 13.8 . He that fears God aright , feates him for nought , 〈◊〉 the lan●●●ge of ●●can concern●ng 〈◊〉 ●●●●mates , Io● 1.9 . so he that loves God aright , loves him for nought . p Phil. ● . 12 . q Psal. 63 ▪ 8. & v. 1. r Cant. 3.1 , 2. s Joh. 20.1 . Mat ▪ 28.1 . Ubi amor , ibi oculus . Cant. 5.10 . to the end . Cant. 8.7 . Exod. 32.19 , 20. Act. 17.16 . &c. Note . 2 Sam. 12 No●e . Mat. 24.12 . Therefore Ioshua and Iude exhort us to look to our love , Iosh. 23.11 , 12. Iude v. 21 Note . As we thri●e in love , so we th●ive in all grace that iss●es out of love . Note . This was Peter's c●se . Note . 1 Joh. 4.20 . Sincere love to man , what . 1 Ioh. 5.2 . Note . a Col. 1.4 . b 1 Thes. 3.12 . c Mat. 5.44 . d Rom. 13.10 . e Prov. 3.29 . f 1 Cor. 13.5 . g Luk. 6.30 h 1 Ioh. 5.1 i 1 Pet. 2.17 . k Rom. 16.3 , 4. l Joh. 13 34 Mat. 10.8 . m Luk. 6.35 . n Rom. 12.16 . o 1 Thes. 3.12 , 13. 1 Joh 2.10 . p 1 Joh. 3.17 , 18. Jam. ● . 15 , 16. q Luk 3.11 . r Col. 2.2 . s Act. 4.32 . Prov. 10.12 . 1 Pet. 4.8 . It is an everlasting love . 1 Cor. 13.8 . * And is thereby distinguished from a carnall love , which oftentimes doth . Christian love and carnall love herein differ . Note . This me thinks is very observable . b Jam. 4.11 . c Gal. 5.15 . d Prov. 3.29 . e 1 Thes. 4. ● . f 1 Thes. 5.15 . g Prov. 24 29. h Exod. 20.16 . i Prov. 24 28. k Prov. 24 15. l Prov. 22.22 . m Prov. 24 17. n Levit. 19.17 . o verse 16. 1 Joh. 3.12 . * Gain was wicked , and slew his brother , yet was he not so impudent as to give God thanks for it , when he had done , much less did he call out Adam thereunto . Obadiah ver . 12 , 13 14. p Rom. 14.13 , 10 , 21. q 1 Cor. 10.32 . r Rom. 12.18 . s Eph. 4.31 . t 1 Joh 3.23 u Ioh. 15.12 . * 1 Pet. 3.8 . x Rom. 12.9 . y 1 Pet. ● . 22 . z 1 Ioh. 3.18 . a Ephes. 5.2 . b 1 Thes. 3.12 . c 2 Pet. ● . 18 . d Ephes. 4.15 . e Gal. 5.13 . f Heb. 13.1 . g R●m . 12.10 . h ver . 15. i Rom. 12 10. k 1 Pet. 3.8 . l Ibid. m Eph. 4.32 . 1 Tim. 6.18 . o Rom. 12.8 . p Gal. 6.2 . q Rom. 15.1 . r Act. 20.35 . s Col. ● . 13 . t Heb. 10.25 . u 1 Thes. 5.11 . * Col. 3.16 . x Heb. 10.24 . y James 5.16 . 1 Tim. ● . 1. † Matth. 5 . 4● . a Gal. 6.10 . b Rom. 1● . ●● ▪ c Luke 〈…〉 1. Matth. 7.12 . d 1 Thess. 5. ●● , 13. e Rom. ● 5. 1 T●●ss . 5.13 . f Lev. 19.16 . g 1 Cor. 10.24 . h Rom. 14.21 . i Rom. 15.2 . k Lev. 19.18 . Mat. 22.39 . l Lu 6.35 . m Lev. 19.17 . n Mat. 18.15 , 6. o Ib. v. 17. p 1 Cor. 5.11 . 2 Thes. 3.6 , 14. Mat. 18.17 . or in case of Heresie , 1 Tim. 6. v. 3 , 5. q Rom. 16.17 . r 1 Cor. 5.2 . s Ia. 5.16 . t Gal. 6.1 . u Phi. v. 12. * 2 Cor. 2.7 , 8. x Mat. 18.35 . y Luk. 17.4 . Mat 18 . 2●.22 . z Col ● . 13 . & Eph. 4.32 . Object . Answ. This , and no less then this , is vigor fit to give the appearance of a sincere Love. The Gospel joines Repentance and remission of sins toge●her , Luk. 2● . 47 . Act. 5.31 . Repentance unto salvation , 2 Cor. 7.10 . Note . Quest. Sol. Note . This is evident by the words in the proclamation of the King of Nineve Ion. 3.8 . Quest. Answ. It is for inward fins , as well as outward . Note . Luk. 1. Note . It makes the soul to justifie God in all his dealings , as appears by , Neh. 9.33 . Lam. 1.18 . Luk. 23.41 . Luk. 15.19 . Ezek. 16. Note . Eze. 6.9 . Ps. 51.4 . Hos. 14 2. Ps. 25.18 . Psa. 39 8. Psa 51.2 , 9. Note . Note . Psal. 4.6 . Cant. 1.2 . Psal. 4.7 . Psa. 63.1 . Psa 42.1 . Paul mourned for his sin after he was justified from his sinne . This is fruit fit , and but fit for real Repen●ance . Pro. 28.13 . 2 Chron. 7.14 . Isai. 1.16 , 17. Act. 3.19 . Ezek. 14.6.18.30 . 2 Cor. 7.10 . Ier. 24.7 . 1 Kin. 8.48 . * Gal. 2.20 . Love the Lord thy God , and walk ever in his wayes , are joyned together , Deu. 19.9 . Note . Deut. 30.2 . Act. 3.22 . Thus did Zacharias and Elizabeth obey God , Luk. 1.6 . Psal. 119.6 . a Ps. 119.72 . b Iob. 23.12 . c Act. 20.23 , 24. d Deut. 19.9 . Deut. 5.29 . Iohn 8.31 . e Ruth . 1.16 . f 2 King. 2. g 2 Sam. 2. ver . 19. to the 24. Note . 2 Cor. 8.12 . Eph. 3.8 . He tremble●h at the Word , when it is rightly applied , yea sometimes when it is wrongfully applied by Satan , Conscience , or M●n . D●n . 2.10 He thinks not the better of himself for what he doth or for what G●d doth by him . Ruth 1.21 . Lam. 1.13 . Luk 23 , 40 , 41. Rom. 7.24 . Heb. 10.14 . * 〈…〉 . 〈◊〉 . 〈…〉 When sin is sentenced to death and dying , then is it dead in Gods account , and in Scripture phrase . Note . Gal. 2.20 . Rom. 7.17 . Rom. 6.16 . The evill which I would not , v. 19. Note . Note . Caution . A Creature universally wed . The app●arances of a new Crea●ure . A new Creature doth not allow himself in any one known sin , nor in omit●ing any known duty . He is one that doth not follow after sin● , but after grace . * To clense himself from all filthinesse of the flesh and spirit . 1 Ioh. 5.4 . a Numb . 14.24 . b 1 King ▪ 14 8. c Ruth 1.16 . d 2 Kin● 2. e 2 Sam. 2. ve● . 19 , to the 24. Jesus Christ formed in thee the first demonstration of thy new Creation . 1 Sam. 28.14 . & 13. The new man is renewed in knowledg Col. 3.10 . Renewing light ishumble , and humbling . Iob 24.5 , 6. 1 Col. 1.6 . Persons savingly inlightened , walk as Children of light . Eph. 5.8 . 2 Cor. 3.18 . Note . A new heart the second demonstration of a new Creature . Note . Note . The newness of the heart , consisteth not in the substance of it , but in the quality of it ; when the heart is made new , the substance is not altered , but the quality isaltered : A renewed heart , is in Scripture called a new heart . Job 19.28 . Such as the heart is , such is the man. A new heart , is in Scripture called by divers names , and set forth by divers properties , some of which I will here speak of , as God shall inable me . Note . Note . Note . Note . A heart wherein there is no guile reigning . Prov. 16.17 . Psal. 19.12 , 13. An uprightheart goes not after any known s●n , but p●●ys and fights against all sinne . Ps. 101.3 . Conscienciousin private duties , as well as exact in publique duties . An upright heart makes a man studious and carefull to walk uprightly . Psa. 29. ● . Psa. 63.1 . Ps. 53. ●6 . Hab 2.4 . Ps. 125.4 . This it doth , because God delightsin uprightness , more then in any other qualification . Iob 13.23 . Iob 16.19 . Iob 13.6 . Uprightnesse if once in the heart will never out . Iob 27.10 . Iob 15.33 . Iob 18.16 . Mat. 13.5 , 6. Iob 23.11 , 12. Hence it is that the Scripture calls for renovation in Spirit in professors of religion . Eph. 4.23 . The third demonstration of a new Creature is living in Christ and bringing forth fruit in him . Col. 1.10 . This he finds by experience . 1 Sam. 13.8 . Note . Luk. 6.45 . A new Creature is ●ne that doth not commit sin . This is his four●h demonstration . Therefore an unregenerate person is said to be the servant of sin . A regenerate person is not a servant of sin but a captive to the law of sin . He that is born of God doth not commit that sin unto death , the sin against the Holy Ghost . This body of death is worse to a new Creature , and this is his fifth demonstration . Iob 3 21. A new Creature minds the things of the Spirit , and is led by the Spirit , this is his sixt Demonstration . Psal. 4.6 . Ps. 63.3 Cant. 1.2 . Note . When a man may be said to be led by the Spirit . Note . Note . Nor at all times alike . Note . And according as the burdens which he goes under , beheavior or lighter . Note . A new Creature is one joyned to the Lord Jes●s Christ , and one Spirit with him ▪ This is his seven●h demonstration . A rege●ative and sensitive s●ul , is comprehended under a rationall , so is a joyning to Christ under a being in Christ. Ioh. 7.18 . Spi●i●uall P●i●st● Col. 2.12 . Note . Note . Job 19.28 . His goverment is spirituall , yet external and internall . Mat. 26.41 . Mark. 6.34 . Mat. 9.36 . Mat. 15.32 . Mat. 14.14.27 . Isai. 42.3 . Luke 23.34 . Act. 10.38 . Heb. 5.7 . Luk. 22.44 . Prov. 8.30 . Note . Thus from providences . 1 Cor. 11.32 . To them that love God. Cant. 1.5 , 6. G●n 32. Mic. 7.9 . Thus did Pauls bonds operate in him , Phil. 1.23 . Heb. 12.11 . Note . P●al . 89.30 , 31 , 32. Gospell-doctrine , Gospell-Discipline , Gospell-Conversation . Note . 1 Pet. 2.21 , 23. Divine patience , What ? a Ja. 1.2 . b Mat. 5.12 . c Lu. 6.23 . Divine joy , What ? Hab. 2.17 , 18. d Mar. 8.38 . e 1 Pet. ● . 16 . f 2 Tim. 1.8 . g 1 Pet. 3.14 . h Mat 10.26.28 , 31. Rev. 2. ●0 . i Cant. 1.9 . Note . Christian courage . k 1 Tim. 1.2 . Rom. 1.16 . l Dan. 3.18 . Thus did the three Children we read of in Daniel , declare their courage . Rom 2.7 . m Rev. 2.10 . n Mat. 24.13 . Perseverance . Not● ▪ o 1 Pet. 2.19 . I think it not fit here to define Conscience , and therefore will pass by that . Note . This Christ in●●●nated to Peter , Joh. 13 8. and plainly told Nicodemus , Joh. 3.5 . * Viz. In case of Ignorance , Temptation , Desertion . Such a seal was set upon those , mentioned Phil. 4.3 . whose names the Apostle judged were in the Book of Life . The saving graces of the Spirit , are called , The earnest of the Spirit , 2 Cor. 5.5 . Hates fin for its evil nature , and because God hates it . Eph. 4.23 . Saving Holiness springs from divine principles He is still figh●ing against these , and at last overcomes them all . Note . Note . Joh. 16.13 , 14 , 15. Note . All Gods adopted Children , have Hannah's portion , love , speciall love , but all of them have not Be●jamin's double portion ( to wit ) love , and the assurance of it ; This is a choice favour , a high priviledg . He hath the spirit ofprayer , though not the gift of prayer Note . Note . Sound assurance makes the soul to triumph over death the king of terrors , as appears in Paul , Rom. 8.38 39. & 1 Cor. 15.55 . Note . Some singular doing or suffering for God , or from God , by means of sin , or Satans or men . Notes for div A31952-e36880 * Prov. 14.26 . a Follow the counsel that Moses gave to Israel , Deut. 4.9 . Take bred to thy self , and keep thy soul with all diligence , &c. Negative Rules . b Ps 85 8. Sin not away thi● blessin● give not r●ines to any lust ; keep thy self from the accused 〈◊〉 ▪ 2 Pet. 3.17 . Remember that God never gave any man any qualification , how glorious soever to the end he should glory in it ▪ Gods People may often say of their pride , as Ieph●●●● did of 〈◊〉 daughter Alas my pri●e , thou hast brought me very low Walk according to the ruls of the Scripture . * 2 Col. 2. Labour to grow in grace daily . Mat. 25. Pray that the Spirit of God may still bear witnesse with thy spirit of Gods Love towards them .