EVIDENCE FOR HEAVEN: CONTAINING Infallible Signs and real 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 Aldermanburic 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 yourselves, whether ye be in the Faith, prove your own selves, know ye not your own selves, how that jesus Christ is in you, except ye be reprobates.  
LONDON, Printed for Simon Miller at the Sta● in Paul's Churchyard 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 die 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 die happily. Without the second, we cannot die 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 darkness, 
Is. 50. ●0. job 13.15.  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) joseph may be alive and yet his Father jacob may think him dead, true grace may be in us, and yet we may not only not know it, but believe 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 Gardener, because Mary thought so, neither was joseph therefore dead, because jacob imagined him to be dead. He that beleeus shall be saved, whether he knows it or knows it not; he that walks in Heaven's 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 jewel, 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 bosom, 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 persuades us, to give diligence to make our calling and election sure. 
2 Pet. 1.10.   
The subject of this ensuing Treatise, is to direct and teach us how to get an infallible assurance of salvation: Here are several 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 careful 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, lest 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, lest 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, etc. 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 ways by which a man may come to know his interest in Christ. The one is by the witness of his own spirit. The other by the witness of God's Spirit. There are some who say, there is but one witness, the witness of God's Spirit; This I grant is the chief witness; but I conceive, that the Scripture doth also hold forth, the witness of a man's own spirit as well as of God's 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 man's own spirit is a co-witness. This witness of a man's own spirit is nothing else, but the testimony of an enlightened andrenewed conscience reflecting upon its grace and assuring the soul that it is in Christ, etc. Of this way of assurance, the Apostle speaks, 2 Cor. 1.12. 1 john 2.3. 1 john 3.21. Heb. 13.18. Act. 24.16. When a man's conscience bears him witness upon Scripture grounds, that he doth believe and repent, and that he is a new Creature, this is instead of a thousand witnesses, and it is a continual feast, in the worst of times.  
But now because the voice of conscience is sometimes so low a voice, 
Laetitia bonae c●nscientiae est Paradisus animarum, gaudium Angelorum, Hortus delicia rum ●ger benedictionis, Templum Solo monis, Aula ●ei, Habitaculum Spiritus Sancti. Bernard.  as that the spirit of a man cannot hear 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 bear false witness against itself, and to say, it is not justified, when it is. Or if not blind, yet it is many times dim, and cannot see the happy condition it is in. And sometimes it is infested with melancholy, which makes it look upon its own condition with black spectacles. And because the graces of God's Spirit in his Children are sometimes so small and little, or at least so blotted and blurred, that conscience cannot read the grace's God hath given it. Hence it is, that God out of his great goodness hath afforded us another witness, besides the testimony of conscience, which is the witness of his own Spirit, witnessing with our spirits that we are the Sons of God. This indeed is the great, and the infallible witness, therefore it is compared to a Seal, whereby we are sealed to the day of Redemption, and to an earnest, 
Eph. 4.30. Eph. 1.14. joh. 16.7. Rom. 8.16.  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 wonderful 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 public spiritual 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, 
Mat. 21.1.  
2 Cor. 12.9.  That the strength of God is made perfect in weakness. 
Socratis Historia. li. 1 ca 16.  Church History tells us of a Captive Woman, whom God made instrumental to convert the whole Nation of the Iberians, 
Act 18.24.26.  to the Christian Faith. And the Book of God tells 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 jesus unto Saint Paul, and that for his life, they laid down their necks. 
Rome 16.23.  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, 
Phi. 4.2, 3 Rom. 16.1, 6, 12.  but rather admire the goodness, 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 jewel, though in a contemptible Box, and a very great ornament to the Congregation of which she is a Member. If any reap any spiritual advantage by reading of this Book, she hath obtained the height of her ambition; only she craves their Prayers, that God would bless her and hers, that the less 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 ear, to hear the voice of God's 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 Ministry, Edmund Calamy.   

THE PREFACE.  
Christian Reader.  
ASsurance, well-grounded assurance of the Love of God, and a man's own salvation, is a thing much to be desired and laboured for, by all that have immortal 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 less; know not what it is, nor how to go to work 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 pass, that few reap the comfort of it, I think it not amiss therefore, to speak 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 triumph over d●ath, the King of terrors: I shall here in the first place premise three things, 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, 
Con 1.  elect. ordained 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.  

Con. 2.  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, 
Con. 3.  and his own salvation.  
But here the great question will be, How shall I do this? 
Quest.  How shall I go to work to attain this precious jewel of assurance which you speak of?  

Answ:  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, 
Rule. 1▪  must ask it, he must ask it of him, who hath said, ask and ye shall receive, that your joy may be full. 
Joh. 16. 2●  He that purchased Heaven for us, purchased the Evidences of Heaven also, but he doth not always commit them to the heirs custody: Christ doth not always deliver the Evidence, and the knowledge 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 special 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 Clerk: Therefore if thou wouldst 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 believed God, he believed God's 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 pledge of thy promise, until thou performest it, say to God, as Rahab said to the spies, Give me a true token; give me the earnest of the Spirit, 
josh. 2.12.  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 fear God; give me the blessing of Paul, who was able to say, I know whom I have believed. and put th●se promises in suit, Isai. 32.17. Joh. 14.20.  
Secondly, 
The second Rule.  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 sought after.  
1. He must seek it, where it is to be found, seek it in jesus Christ, and Union with him, and seek jesus Christ, and the demonstrations of Union 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 spiritual and eternal 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 ourselves by, The heart is deceitful above all things, 
Jer. 17.9.  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 thyself.  
If we go to the Creature 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, 
job 28.14, 15.  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 God's jewels? The world says, we have heard of the fame thereof, but know not what it is; God's 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 wilderness, assurance is usually found, go thou to the Word to seek it, 
Cant. 1.8.  follow the counsel of Christ, thou that longest after assurance, but knowest not where to find it. Go thy ways forth by the footsteps of the flock, and feed thy kids, beside th● shepherds tents; Frequent the Word preached, read the Word Printed; Seek for Evidenc● in grace, and not in gifts, in renewing grace, not in moral grace, seek it in the narrow 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 wouldst attain assurance, go not in untrodden 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; 
In the use of all means.  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, 
2 Pet. 1.10.  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 descry the root, my meaning is, he must not begin with God's decree in predestination, which is the root of salvation; But with regeneration and justification, which are branches issuing out of this root, other ways 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 believe, until 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 believe, you shall not be established, 
Isa. 7.9.  saith the Text; He that will reach to Heaven by jacob's Ladder, must begin at the lowest step; this is the Scripture way to get assurance; Christ's directory prescribes it, when jesus Christ would instruct Nicodemus about his spiritual and eternal estate, he did not send him to Heaven, to read the records of the celestial court, but sent him to read himself over, to search his own heart and life, to consider whether he were regenerate and born again, 
john 3.  whether he were engrafted 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 sin, what sense of sin, what sorrow for sin, what loathing and forsaking of sin, he hath wrought in him, what grace or desire of grace, or prising of grace, the Spirit of God hath wrought in him; The Father himself Loveth you, saith Christ. But how shall that appear? Why the next words tell us, 
joh. 16.27.29.  Ye have loved me, and believed, etc. The Father himself loved you, because ye have loved m●, and believed 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 God's 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 Son, and ver. 30. saith, 
Rom. 8.  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 means, 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 God's work in us, justification is God's 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 fear and trembling, the Scripture calls upon us so to do, Work out your own salvation with fear and trembling, 
Phil. 2. 1●  a seeker of assurance, must seek humbly upon his knees, and he must seek tremblingly, with a holy fear and jealousy, lest 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 ask until he receive, never give over seeking until 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, until he obtain 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 Heb. 6.11.  of assurance and full assurance of faith 
b Heb. 10.22.  of the riches of full assurance▪ of understanding 
c Col. 2.2.  and of great boldness in the faith, 
d 1 Tim. 3.13.  to be attained in this life; and this the Apostle prayed for▪ for the Ephesians, 
e Eph. 1.18.  and laboured to beget in the Colossians, as appears by the forecited place, and this the Scripture exhorts all Christians to labour for, 
f 2 Pet. 1.10.11.  and saith, That he that doth these things shall never fall, but an entrance shall be ministered unto him abundantly, into the everlasting Kingdom of our Lord Jesus Christ, which one would think were argument enough to persuade any Immortal soul to seek after it. Thus of the second rule propounded for the getting of assurance▪  

Rule 3.  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 1 Cor. 2.10.  And beareth witness with our Spirits that we are the Children of God; 
Ro● 8.16.  the Word cannot without the Spirit; the Spirit will not▪ without the Word assure us o● eternal happiness; 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, 
Rule 4.  He that would get assurance must carefully avoid all the hindrances thereof, in the general he must shun and avoid all sin, more especially these sins. Ignorance, Atheism, profaneness and Hypocrisy, Unbelief and Impenitency, Erroneous Opinions, Presumption and Desperation, neglect of the means of Grace, formal Use of them, and Rebellion against them, strangeness with God, and jesus Christ.  
Fifthly, He that would get assurance, 
Rule 5.  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, Knowledge, Faith, Sincerity, Heart-humility, Contritition accompanied with Conversion and new Obedience: 
A true believer only is capable of assurance.  Assurance will not dwell in an Ignorant, unbelieving, Hypocritical Heart, therefore he that would attain it must labour for those graces which are contrary to these vices; God dwells as a reviver in the heart of the humble and contrite sinner, He revives the spirit of the humble, 
Isa. 57.15.66, 2.  and the heart of the contrite ones; jesus 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 prodigal 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, 
Labour to do thy duty.  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 wouldst 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, etc. Grace in God's 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 God's engagements of himself unto them; Therefore if thou wouldst get assurance, try and prove all thy graces, whether they be true and real, Evangelical and renewing, yea, or nay, especially these graces, Faith, Lov●▪ Repentance, Obedience, Poverty of Spirit, Sincerity, etc. that thou mayst know thou hast truth of saving grace, such grace as is crowned with glory, and pray to God for sens● of grace, Fourthly, Get Righteousness, Evangelicall Righteousness, Righteousness of justification, and Righteousness of Sanctification; Assurance is an effect of Righteousness, though not an inseparable concomitant of it. The work of Righteousness shall be peace, 
Isa. 32.17.  and the effect of Rrighteousnesse quietness and assurance for ever; Labour therefore to get Christ's Merit for thy justification, and Christ's Spirit for thy Sanctification. Fifthly, Labour to believe, as if there were no law to condemn thee, and to live, as if there were no Christ to save the●; Labour to believe steadfastly, and walk exactly with God and Man; When Stephen beheld the glory of God▪ The Text saith, 
Act. 7.55.  He looked up steadfastly 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 wouldst attain this, labour for a strong and steadfast Faith, 
Hab. 12.14.  joined with a holy life. 
Mat. 5.8.  These qualifications he must labour for that desires assurance.  
Sixtly, he that would get assurance, 
Rule. 6.  must deny himself in point of fin, and in point of righteousness; First, he must deny himself in point of sin, 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 fin, he must not allow himself in any one known fin, 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 God's Elect, and that whereby he hinders them from getting or keeping this rich jewel of Evidence. Allowance of sin 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 sin.  
Secondly, He must deny himself in point of righteousness, he must renounce all his own righteousness, in point of justification before God, and count them all loss, and dross, 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 righteousness.  

Rule 7.  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; 
2 Pet. 1.5, 6, 7.3.18.  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 ways acting. Therefore let thy knowledge run down in practice, this is the way to get assurance; this is to lay a good foundation against the time of need; 
Luk. 6.47, 48.  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, 
Rule 8.  must labour to grow into familiarity, and intimate acquaintance with jesus Christ, who was in the bosom of his Father, when his Decree concerning election was made, and was an agent in it, that so by him, as by a bosom friend, he may be made acquainted with the privy-counsells of Heaven, and bosome-secrets of God: jesus Christ who is wisdom itself, 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 wouldst know and be assured, that thy name is written in Heaven, be much with Christ, be intimate with Christ, 
1 Can. 13.  lodge him all night between thy breasts, as the Spouse speaks, and he will be a bundle of mirth unto thee, he will be unto thee, as Jonathan was unto David, a discoveror of his Father's intentions; If thou desirest assurance, delight thyself 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 witness of the Spirit; pray that th● Spirit of God may bear witness with his spirit that he is beloved of God, and chosen to salvation through jesus Christ: This, and nothing less than this, will satisfy 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 persuade the Reader to seek after it, but I fear 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 dear a rate: Could a man but know its goodness, and taste its sweetness, he would think no labour too much to attain it, no sin 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 jesus Christ the Bridegroom of our souls, in his bodily absence's. And if this will not persuade thee, Reader, to seek after it, I leave thee to him to persuade, who persuaded Japhet to dwell in the tents of Shem; what God hath been pleased to impart unto ●e on this Subject, I have committed to writing, more than this, I dare not do, for going out of my sphere, and less than this, I could not do, lest I should be blamed of my Heavenly Father, for hiding my Talon 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 public view, my desire and hope is. That this little draught of Evidence may (through God's Blessing) be helpful to some of Christ's Lambs, to some poor souls, which thirst after assurance on Scriptures-grounds, and in●ite others of profounder judgements, and greater abilities, to search th● Scriptures, by them to make discovery of the way to get this precious and invaluable jewel 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 jesus our Lord.   

EVIDENCE FOR HEAVEN.  

Union with Christ, Evidence for Heaven.  
Question.  
HOw may I come to be truly, 
Quest.  and infallibly assured of my salvation?  
By examining thyself touching thy Union with Christ, 
Answ.  if thou hast Union with Christ, thou shalt certainly be saved, for the Scripture saith, 
He that is in Christ, chosen in him before the foundation of the World, Eph. 1.4.  there is no Condemnation to them that are in Christ jesus, Rome 8.1. If ye be Christ's, then are ye Abraham's seed, and heirs according to Promise, Gal. 3.29. He that hath the Son, hath Life, to wit, Life Eternal, 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 clear from these Scriptures, to wit, 
Object.  that he that hath Union, shall certainly be saved: 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 thyself, 
Answ.  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 Union with Christ, there is no Salvation for 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.  

Note. Thi● Union is 〈…〉 b●t Mystical.  Here note, That the first and radical Union between Christ and his Members, is by conjunction; This Union by Conjunction is a true and real 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 joined 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 join Christ and his Members together, it is the Spirit immediately on Christ's part, but the Spirit mediately on our part, that makes this Union.  
Christ by an actual habitation of his Spirit in his Elect, really joins himself unto them and becomes truly one with them.  
Christ by his Spirit works unfeigned faith, in the hearts of his elect, by which they habitually abide in him, join themselves unto him, and become truly one with him: Christ and his Members thus joined 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 endued 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 only; 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 virtue, 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 only; But that special 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, than thou must diligently and seriously examine thyself, touching the spiritual virtue, efficacy and operation of the holy Spirit of God in thy Soul, manifested in and by those special graces, which the holy Spirit of God works in the hearts of the Elect, and of them only, thence called by Divines for distinction sake, sanctifying, or renewing grace.  
The Spirit of God as a sanctifier, the world cannot receive, as the Language of Christ intimates, 
As an inward sanctifier. Renewing grace is the earnest of the Spirit.  joh 14.17. Sanctifying or renewing grace, Christ bestows upon his Spouse only, it is his love-token to her, in her military life, though Christ be liberal in bestowing gifts upon all sorts of people, yet he keeps these Jewels for his Spouse, and bestows them on her only, on whom he bestows himself: well may they therefore serve to demonstrate our Union with Christ, and the habitation of his spirit in us, after a special manner, wheresoever they are bestowed; hence it is, that this g●ace, and glory are coupled together, Psal. 84 11.  
Amongst those special graces, which demonstr●●● the holy Spirits saving habitation in ●s, the first which I will here speak of, is Faith, 
Th● donation or communication of this grace by the Spirit of God is the inward and effectual call of God, whic● demonstrates our election.  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 endued with the holy Spirit of God, savingly believes, he believes 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 wouldst get a true testimony of the holy Spirits dwelling in thee after a special and saving manner, thou must diligently try and examine thyself, 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 real 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 john 5.10. where he saith, he that believeth in the Son of God, hath the witness in himself: The truth of this assertion will more clearly and fully appear, by that which follows.  
This faith is a special 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, 
By this Faith Ch●ist dwells in our hearts. Christ is become the end of the law for righteousness to every true believer, Rom. 10.4.  as a work of God's 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, 
All that believe aright, are justified from all sin, Act. 13.39. Rom. 3.26.  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, john 3.36. He that believeth on the Son, hath Everlasting life, and John 6.54. 
Believers do eater in●o rest, Heb. 4.3.  He saith, wheso eateth my Flesh and drinketh my Blood hath Eternal Life: He that believeth 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 always is an evidence, though it do not always give evidence to the subject in which it is, believe 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. Believe 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 die 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. 
Although a reprobate may have Faith and divers kinds of Faith yet he never hath this Faith.  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 eat of the Tree of Life, (Jesus Christ) and live for ever: It is therefore the fittest grace of all, to satisfy Conscience in this weighty matter, and to make up conclusions from, about our eternal estate. This Satan knows full well, and therefore when he would flatter a man to Hell, he persuades 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 despair, he persuades him, that his faith, though never so good, is but a feigned and counterfeit thing, and the poor 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?  

Note.  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 miscarry.  

Quest.  But you will say. What is this faith you speak of, and how may it be discerned from a Temporary faith?  

Sol.  I will first describe it, and then descry it, as God shall enable me.  

Justifying Faith described.  Justifying faith is a special work of the Spirit of God upon the Soul, causing a man to lay hold on the special 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 judge 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 special 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 shows, Mar. 4.2. to 9 it is a work supernatural and divine.  
3. I call this Faith, a special 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 essential properties of it, which here follow.  
This Faith is bred, fed, and nourished, ordinarily, by the word preached, 
Property, 1.  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, threatenings and commandments, so far forth as it doth apprehend it to be of God▪ simply because it is of God; the whole Word of God is the general 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 notional, but real; 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 believer 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 than life, both Positively, and Comparatively. To you which believe he is precious, 1 Pet. 2.7. He is the chiefest of ten thousand, 
a Cant. 5.10.  Fairer than all the Childrenof men, 
b Ps. 45.2.  He is altogether lovely. 
c Cant. 5.16.  As the Appletree amongst the Trees of the Forest: So is my Beloved among the sons, 
d Cant. 2.3.  His mouth is most sweet, 
e Cant. 5.16.  His Love is better than Wine, 
f Cant. 1.2.  Thy loving kindness is better than Life, saith the believing Soul to Christ, 
g Ps. 63.3.  Whom have I in Heaven, but thee; and there is none that I desire upon Earth, in comparison of thee, 
h Psal. 73.25.  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 knowledge of Christ jesus my Lord, and do count them but dung, that I may win Christ, and be found in him, saith a believing Soul, 
i Phil. 3.7, 8, 9  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 relieth wholly on the Merit of Christ for Salvation, for justification, disclaiming all confidence in the flesh, and excluding all boasting in ourselves: 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 sin, as greater than all. The Blood of jesus Christ his Son, cleanseth us from all sin, 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 Commandments, saith a true believer, Ps. 119.166. thereby intimating; That it is the property of a true faith, thus to rest on God's 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; 
Job 23.8, 9  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, 
Job 13. ●6, 27. ver. 15.  and maketh me possess the iniquities of my youth; He putteth my feet in the stocks, etc. But concludes. Though he slay me, yet will I trust in him. When God hid his face from job, and he could neither apprehend his love, in his Providences, nor in his Promises, yet he adhered to him still. This the Scripture calls 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, 
2 Sam 2. 2 Kin. 2.4.  and Elisha to Elijah; Asahel would not turn aside from Abner, though he died 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 die 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, jam. 2. ver. 20.14. Faith without works is dead and cannot save; living Faith, is working Faith, justifying Faith, though it do not justify (by working) yet is still working. It purifieth and cleanseth, and that not the outward man only, but the heart also, Act. 15.9. It Sanctifieth, Act. 26.18. (to wit) sincerely, 
The Holy Ghost originally as the Author, Faith instrumentally as the means sanctifieth.  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 means, 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 Son Solomon, and his building of the Temple, was very instant with the Lord to make good his Word, and what he had Promised; very careful and conscionable in instructing his Son, to walk with God in uprightness of heart, according unto all the Commandments 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 judah, 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 means that the Prophet directed him unto, 2 Kings 20.7.  
And Paul, to instance in no more, believing that grand promise, That the seed of the Woman, should break the Serpent's 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, 
2 Cor. 12.7, 8.  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 means tending unto their preservation, sounded the depth, cast Anchors, abode in the ship, etc. Act. 27.  
All these means 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 openhanded towards his Brethren in misery and want merciful according to the Divine Rule; ready out of a fellow-feeling of others misery, bountifully, cheerfully, 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, jam. 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, 
Good Faith is full of good Works  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 myself, to have always 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 affirmeth, 
13. Property.  Gal. 5.6. Neither Circumcision, nor Uncircumcision 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 God's 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 died 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 blameless before him in love, Ephes 1.4. My soul hath kept thy Commandments, and I love them exceedingly, saith a true believer, Ps. 119.167.  
This Faith is always accompanied with true repentance; He that truly believes unfaignedly reputes; This is evident by the language of the Prophet, Zach. 12.10.  
This Faith is always 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 overcoming Faith; it contemns the World, both in the good and evil of it, 
Faith overcometh not at once, but by degrees, it is still overcoming, and at length overcometh.  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, etc. 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 believer 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 than 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, john 5.44. intimates How can ye believe (saith he) which seek honour one of a another? A true believer eyes God in all gifts, and in all blessings, Spiritual and Temporal, and ascribes all unto free grace; He, and he only labours for and learns 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 prefer 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, job, Eli, David, Paul, and many other true believers. 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 tried him. job 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 evil the Lord would bring upon him, and his house, he meekly replies, as one desirous to advance God in all, 
1 S●m. 3.18.  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 far 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 eternal Crown, then eclipse 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 underwent, Phil. 1.20. Rom. 9.3.  
It is the property of a true faith to prefer God above all, 
Note.  but an evidence of a strong faith thus to prefer God above all.  
This Faith is a growing Faith. True Faith how weak soever or how strong soever, is always accompanied with cordial desires and real endeavours to grow and increase, and bring forth more fruit, as the language▪ of believers shows, Lord increase our Faith, 
Luk. 17.5.  said the Disciples to Christ; Lord I believe, help thou my unbelief, saith another believer: 
Mark. 9.24.  I count not myself 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 believer never thinks he hath Faith enough, but still prays 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 believer, as he lives in the faith, so he dies in the faith; the Apostle speaking of true believers, saith, These all died in the Faith, Heb. 11.13. And true it is, That a true believer always dies 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 believer, we are made partakers of the Holy Ghost, if we hold the beginning of our confidence's steadfast unto the end, saith the text, Heb. 3.14. These words plainly evidence, 
joh. 8.31. Matt. 24.13.  that justifying faith is persevering faith, it holds out unto the death and ends in fruition, it can never be totally nor finally lost; 
Col. 1.23.  and this indeed is its distinguishing property, and it is the property of every renewing grace; every renewing grace holds out unto the end; that grace which wears the the Crown of Glory is persevereing, Revel. 2.10.  
It is not always so in appearance, but in truth; 
Note.  A true believer 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 show; but yet as jeb speaks, The root of the matter is within him still; 
job 19.28.  Truth of grace in the inward parts▪ and it abideth there. However a true believer 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 privilege above all formalists, he never totally loseth the habit of any renewing grace: these gifts of God are without repentance.  
wouldst thou then know, whether thy faith be sound and saving, and such as consequently demonstrates the holy Spirits saving habitation in thy soul; try and examine thy saith, by these properties and Scripture-Characters of a true justifying 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 operation in t●y soul, thy Union with Christ, a●d eternal 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 God's sake. And this Love is a special 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; 
1 john 3.8, 19  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 temporal and eternal good, 
Psal. 145.20.  are made unto this grace, Psal. 91.14, 15, 16. A Crown of Life is promised unto it, jam▪ 1.12.25. Much good attendeth this grace here, but as it is written, Eye hath not seen, nor ear heard, neither have entered 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 pledge of salvation.  
He that sincerely loves God, hath that in him, which is a sure argument that he is greatly beloved of God, 
a Prov. ●. 17.  I love them that love me▪ saith Christ, 
b 1 joh. 4 19  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 special work of the Spirit of God in whomsoever it is.  
That sincere Love to man, for God's sake, is a special work of the Spirit of God in man, is evident by that which follows:  
Sincere love to man, for God's 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 1 joh. 3.23, 24.  This is his Commandment, that we believe in the Name of his Son jesus Christ, and love one another, as he gave us Commandment, and he that keepeth his Commandment (dwelleth in him, and he in him) 
d 1 joh. ●. 16.  He that dwelleth in love, dwellth in God, 
Ibid. v. 12.  and God in him. If we love one another, God dwelleth in us, and his Love is perfected in us, etc.  
These Texts clearly demonstrate, this Love to be a real testimony of Union with Christ, Love is of God, and every one that loveth, 
1 joh. 4.7.  is born of God. 
e 1 joh. 3.14.  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, 
joh. 13.34, 35.  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 dependence on him? Surely yes. But sincere Love to man, for God's 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 Hypocrisy; where Love is, God dwells, but where it is not, the Devil dwells; the more Love, the more like to God; the less of it, the more like the Devil. Woeful experience shows, That those men which have great parts and gifts, and little or no Love, show more of the Devil's nature, then of Gods, and act more like the Devil, than 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 endure the smell of, because he is not capable of it, and knows that where Love dwells, 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 fair show 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 men's services, than 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 ways to divide men's judgements, to the end he may destroy this affection of Love out of their hearts; if he prevail not this way than 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 styles lust, Love, so in tempting a spiritual man, he sometimes styles 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 special work of the holy Spirit of God, and a grace that he worketh in all those in whom he dwells savingly, to get a true testimony of the holy Spirits saving habitation in thee, thou must diligently examine thyself, 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, 
Quest.  whether my Love to God be sound and sincere, yea or nay.  
By Considering, 
Answ.  1. What sincere Love to God is; And, 2. what the properties and effects of it are.  
Sincere Love to God, is a spiritual affection, causing a man to prize God more, 
Sincere Love to God, What.  and obey him rather than 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 carrieth 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, 
Mat. 22.37.  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, etc.  
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 sin, between God and Satan, as the hearts of all Hypocrites are, but is downright and wholly for God.  
2. My whole heart may then be said to be carried to God, when I cleave to him in affection, more than to any thing besides; account him my chiefest happiness, from a due consideration of his perfection; rejoice in him above all things; fear his displeasure more than all persons or things; depend upon him for all things, and aim at his glory principally in all things.  
Secondly sincere Love to God, is fastened upon God principally, 
Prop. 2.  for that Divine excellency and spiritual beauty which is in him, 
He that loves God aright, loves him for himself.  and which he doth communicate unto his People, Because of the savour of thy good Ointments, thy name is as Ointment poured forth, therefore the Virgins love thee, saith the Text, Cant. 1.3. Spirituals and not temporals, as this Text shows, are the principal 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 1 Pet. 1.3.  intimates; therefore saith the Apostle, Whom having not seen, we Love, whom having not seen with Corporal eye nor invisible favours, you still cleave to in affection. This is further evidenced in holy job, 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 job 23.8, 9, 10, 11. verses. And this plainly shows, 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 tongue or in heart against God; it will make a man serve God with all his might, therefore saith the Apostle, 
● Cor. 5.14.  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 than Christ; Christ in his Merit, Christ in his Spirit, Christ in his Ordinances, and in his Ministers and People, is dear 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 practice of the Saints, which have sincerely loved Christ, they have willingly parted with their fine clothing for his sake, and worn sheepskins and goats-skins, they have parted with fine dwellings, and lain 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 cruelest 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 endear 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 show; According to the measure of our faith, so is our Love; if a man believe 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 itself with much zeal and fervour of spirit.  
2. That, that Love to Christ, which prefers any one thing whatsoever before Christ, or subjoins 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 shows ', He that Loveth Father, or Mother more than me, is not worthy of me: and he that loveth Son or Daughter more than me, is not worthy of me, Matth. 10.37.  
3. That Love to Christ which falls off from Christ, when trials, tribulations and persecutions come, and will not bear the Cross for Christ's sake, when he calls thereunto, is no sincere Love, but an Hypocritical, as Christ shows, 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 near or dear soever it be, or aught to be, yea with life itself, or whatsoever contentments may endear it unto him, when Christ calls him to it, is no sound nor available Love, as Christ shows 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 near or dear soever, then with God; yea, so tender a Love it is, 
It makes a man tender of offending God.  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 God's Commandments with knowledge, without grief of heart, as appears in the example of joseph and David. joseph sincerely loved his God, 
Gen. 39.8, 9  and this Love constrained him to contemn the carnal Love of his mistress, 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, 
1 Sam. 24.4, 5, 6.  for cutting off the lap of Saul's garment; a small matter one would think, yet (saith David) He is the Lords anointed. I have therefore transgressed his Commandment 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 fear 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 sin by the world, the flesh, or the Devil: God hates all iniquity, and he that fincerely Loves God, hates what he hates, 
Ps. 97.10.  therefore (saith the Psalmist) you that Love the Lord, hate evil, 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 precepts, concerning all things to be right, 
Psal. 119.127, 128.  and hate every false way. This Language of David shows, That he loved the whole will of God, even that which did cross and condemn that sin, 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, 
Note.  but ●●e more for discovering his darling sin, and so consequently he loves not, nor esteems not the faithful Ministers of the Word the less, but the more for their faithfulness, in discovering and opposing sin, predominate sin whether personal or national.  
Sincere Love to God is an obediential Love, it makes a man Cordially obey the Will of God, rather than any thing in the world besides. This is evident by the Language of Christ, 
g joh. 14.23.  If a man love me, (saith Christ, to wit, sincerely) he will keep my words. He that hath my Commandments, and keepeth them, He it is that loveth me, ibid. v. 21. And by the Language of his beloved Disciple, 
h 2 joh. 6. 1 joh. 2.5.1, 5, 3.  This is Love, that we walk after his Commandments. The great Character of sincere Love to God, set by Christ and his beloved Disciple, is obedience, to wit, Cordial obedience to all the revealed will of God; and hence it is evident▪ That sincere Love to God is an obediential Love.  
That this Love leads a man to obey God rather than 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 dwelled; The three Children in Captivity, 
Dan. 3.12, 18.  being commanded of men to do what they were forbidden of God, chose rather to obey God then man. Peter and john, 
Act. 4.19.  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 than unto God, judge ye, and chose rather to obey God then man, as the words following show: 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 soon end the controversy, and cause a man to obey from the heart, God before all; sincere Love to Christ will make a man think Christ's yoke easy, 
1 joh. 5.3.  and his burden light, his Commandments not grievous; it will make a man obey actively and passively, and resist unto blood, striving against sin, 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 john, intimates thus much unto us, (to wit) That where the sincere Love of God dwells, 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 unchaste Loves, Diabolical Love, and inordinate Love of Carnal 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 God's dishonour, and grieve at it, as Jonathan's 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, 
Psal. 119 158  but most of all at the dishonour which himself had done to God, 
Psal. 51.4. Psal. 38.  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 prise the light of God's countenance, and the apprehension of his Love in Christ, above all things in the world, Lord, 
Psal. 4.6, 7.  Lift thou up the light of thy countenance upon me, this putteth gladness into my heart, more than corn and wine. 
Cant. 1.2.  Let him kiss me with the kisses of his lips, for his love is better than 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 wellbeloved, and be perfectly conformed unto his holy will, as the language of sincere lovers of God show, 
i Psal. 4●. 2.  My soul thirsteth for God, for the living God, when shall I come and appear before him, 
k Psal. 63.1, 2.  Oh God thou art my God, early will I seek thee, my soul thirsteth for thee, my flesh longeth for thee, etc. 
l Phil. 1.23.  I have a desire to depart, and to be with Christ, which is best of all 
m Rev. 22.20.  Come Lord jesus, Come quickly  

Note.  This longing desire to depart and to be with Christ, and to have Christ come to consummate the mystical 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 lover's portion here, therefore a Christian ought not to judge his love to God unsound, only 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 trial 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 itself, and after death through all eternity; death doth not terminate this grace, but perfect it; therefore saith the Apostle of a sincere lover, 
n 1 joh 4.16  he dwelleth in love, and of this love, 
o 1 Cor. 13.8.  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 favour, neither within him, nor without him; yea, when he frowns upon him▪ and shows himself marvellous unto him, as job 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 carries 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 shows in the next place,  
That he that sincerely loves God, loves him for nought. 
He that fears God aright, feats him for nought, 〈◊〉 the lan●●●ge of ●●can concerning 〈◊〉 ●●●●mates, Io● 1.9. so he that loves God aright, 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, than all without God, for his portion; Who had rather have a houseless Christ, a harbourless 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, than glory without grace; Who had rather have the Gospel, and Gospel-Ordinances in power and purity, with poverty and trouble, than peace and plenty without them; Who had rather Christ should reign, than himself; Who desires Christ may increase, though he himself decrease; and truth live, though he die; Who prefers 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, than a good estate in the world; In a word, he that loveth God, more than these earthly contentments, he, and he only, may be said to love God for nought, and to love him sincerely, as Christ's language to Peter intimates, Lovest thou me, more than 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 shows 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 Phil. ●. 12.  follow after, saith the Apostle. My soul followeth hard 
q Psal. 63▪ 8. & v. 1.  after thee, saith another sincere lover of God. Early will I seek thee, etc. and the Spouse in the Canticles, 
r Cant. 3.1, 2.  sought night and day after her beloved: Marry Magdalen 
s Joh. 20.1.  and other lovers of Christ, 
Mat▪ 28.1.  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, Wisdom, 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, 
Ubi amor, ibi oculus.  as every one's 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, 
Cant. 5.10. to the end.  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 spiritual 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: 
Cant. 8.7.  This is evident by the zeal of those, which have sincerely loved God in all age's, we may take all the Saints for an example of this, but I will instance only in Moses, and P●ul; Moses, 
Exod. 32.19, 20.  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 broke 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, 
Act. 17.16. etc.  when he saw the people given to Idolatry, 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 blood, 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, 
Note.  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 still 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, 
2 Sam. 12  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 shows, That love is a heart-softening affection. This is yet farther evident in other of the Saints, josiah 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; Marry Magdalen sincerely loved Christ, and hence it was that her heart was so mollified and melted, for the sin she had committed.  

No●e.  Love softeneth the heart in which it is; nothing more, nothing so mollifying as love; love delated, and love apprehended mollifyeth the heart, as oil doth the hand.  
The way to increase sorrow for sin, is to increase 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 piercing, 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 sin, as I should, or as I would.  
Answ. Softness of heart hath other appearances, besides grief, it shows itself in yielding 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 prophetical prediction of Jesus Christ, 
Mat. 24.12.  concerning these times, Because iniquity shall abound, 
Therefore joshua and jude exhort us to look to our love, josh. 23.11, 12.  the love of many shall wax cold; hence it is evident, That the abounding of iniquity, springs from the total 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 breastplate.  
The abating of iniquity, 
jude v. 21  is according to the abounding of love; 
Note.  in what measure love aboundeth, in that measure sin abateth; 
As we thri●e in love, so we thrive in all grace that iss●es out of love.  but as love decays, 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 sin in a Person, Church, or Nation, if it be in the Person, Church, or Nation.  
Sincere Love to God, is an establishing affection; This I gather 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, etc. Hence it is evident, That had these (of whom the Apostle speaks) 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 apostatised 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, 
Note.  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 speaks; 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 corporal evil, become guilty of partial apostasy; but he shall never fall away totally nor finally from the God of truth, 
This was Peter's c●se.  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 increase of knowledge, but increased 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 increaseth 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 increase, 
Note.  but rather decrease his love, hath cause to question his love, and his light too.  
Finally, Sincere Love to God, always produceth sincere love to man for God's 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, 
1 Joh. 4.20.  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 God's sake; This is farther intimated, ver. 21.  
By these few Properties, 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, 
Sincere love to man, what.  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 God's sake, 
1 joh. 5.2.  as the Apostle plainly shows, By this we know we love the children of God, when we love God and keep his Commandments, etc. 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 God's sake, for so much that phrase [keep his Commandments,] implies.  
God commands us to love one another, and to aim principally at his glory herein; 
Note.  now when a man doth this, when he makes God's Commandment, the efficient cause of his love towards his brother, and God's glory the final cause of it, then doth he love him for God, for God's sake.  
A man's love to his brother, then issues out of the love of God, and the Commandment 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 than makes the glory of God the final 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 universal love, a love which extendeth itself to all 
a Col. 1.4.  the Saints, yea to all 
b 1 Thes. 3.12.  men, good and bad, yea to very 
c Mat. 5.44.  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 Rom. 13.10.  ill to any, Deviseth not 
e Prov. 3.29.  evil against any, no, thinketh no 
f 1 Cor. 13.5.  evil to any; but good 
g Luk. 6.30  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 1 joh. 5.1 . The words imply a special love, or love after a special manner, it is as if the Apostle had said, He that loves God in sincerity, loves the children of God after a special manner; Love the Brotherhood, saith the Apostle, 
i 1 Pet. 2.17.  meaning after a special 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 public good procured unto the brethren▪ the Church of God thereby; This I think is the Apostles meaning, in the 1 joh. 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 prefer the Churches good before his own, witness 
k Rom. 16.3, 4.  Aquila and Priscilla, whose love to God and the Church, constrained them to yield 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 God's 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 Joh. 13 34  And he whose love is congruous to this rule, doth this for kind, though not for measure. 
Mat. 10.8.   
That love which is congruous to the rule of God and the love of Christ, is a free-love. 
m Luk. 6.35.  He that loves his brother according to Christ's rule, and Christ's example, loves him freely.  
It is a condescending love, 
n Rom. 12.16.  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 1 Thes. 3.12, 13. 1 Joh 2.10.  to the Thessalonians.  
It is a real love, a love not terminated in 
p 1 Joh. 3.17, 18. Jam. ●. 15, 16.  words, but manifested in deeds, according to 
q Luk 3.11.  ability.  
It is a uniting love, it knits the hearts of Christians together, as appears by the language of the Apostle, 
r Col. 2.2.  Makes them of one heart and of one soul, 
s Act. 4.32.  witness the Saints in the primitive Church.  
It is a growing love, and increaseth still, 1 Thes. 3.12.  
It is a covering grace, it covereth all infirmities in the godly, so far forth, as the glory of God may not be any way prejudiced, but advanced thereby, and forgiveth all trespasses done by the ungodly, so far forth likewise, as may be gathered from the language of Solomon: Love (saith he) covereth all sin; and the language of Peter, 
Prov. 10.12.  Charity shall cover the multitude of sins. 
1 Pet. 4.8.   
In reference to the godly, it is a love in the truth, and for the truth's sake; as appears by the language of S● john 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 truth's sake, when that grace and truth which is in him, is the principal attractive of my love; for that love which is delated on the godly by a godly heart, hath grace for the principal attractive of it, and not base by-respects, 
It is an everlasting love.  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, 
1 Cor. 13.8.  it is still growing and increasing 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 itself, is not puffed up; doth not behave 
* And is thereby distinguished from a carnal love, which oftentimes doth.  itself unseemly, seeketh not her own, is not easily provoked, it rejoiceth not in iniquity, but rejoiceth 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, 
Christian love and carnal love herein differ.  while it is called to day, lest any of you be hardened, through the deceitfulness of sin. 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 mollify our hearts: Congruous love is mollifying.  
Here note two or three things; Christians frequently complain of hardness of heart in these days, 
Note.  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.  
Whilst 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 hardened 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, increaseth 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 means of grace in public, 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 compliment 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: 
This me thinks is very observable. ] as appears by jer. 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 joined together: they are firm in themselves, they cannot be moved. His scales are one so near another, that no Air can come between them. They are joined one to another, they stick together, that they cannot be sundered. 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 joined 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 remain, 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 Jam. 4.11.  one of another: Do not bite 
c Gal. 5.15.  and devour one another; Devi●e ●ot evil one against another; 
d Prov. 3.29. ; Do not oppress, overreach, or defraud 
e 1 Thes. 4. ●.  one another, i● any matter; Render not evil 
f 1 Thes. 5.15.  for evil unto any man; Say not I will do 
g Prov. 24 29.  so to him, as he hath done to me, I will ●ender unto the man according to his deeds; They bear not false 
h Exod. 20.16.  witness against their Neighbour, nor bear witness, without 
i Prov. 24 28.  cause against their Neighbour, nor deceive with their lips; Lay not wait against the dwelling of 
k Prov. 24 15.  the righteous; Spoil not his resting place; Add not affliction 
l Prov. 22.22.  to the afflicted; Rejoice not in their 
m Prov. 24 17.  enemies fell, much less in their brothers; Hate not their brother in 
n Levit. 19.17.  heart; Stand not against the blood 
o verse 16. 1 Joh. 3.12.  of their Neighbours, out of desire of revenge, nor upon a political account; Are not as Cain 
* 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.  who slew his Brother; 
Obadiah ver. 12, 13 14.  They judge not their 
p Rom. 14.13, 10, 21.  Brother, nor set at nought their Brother; Give no offence 
q 1 Cor. 10.32.  willingly to any, but endeavour, as much as lawfully they may, to live peaceably 
r Rom. 12.18.  with all men; They put away all 
s Eph. 4.31.  bitterness, and wrath, and anger, and ●lamour, and evil speaking, with all malice; Love one another as 
t 1 Joh 3.23  God gave us Commandment; Love one another, as Christ hath loved 
u joh. 15.12.  us; Love as 
* 1 Pet. 3.8.  Brethren; Love without 
x Rom. 12.9.  dissimulation, cordially, 
y 1 Pet. ●. 22.  unfeignedly, out of a pure heart, fervently; Love not in word 
z 1 joh. 3.18.  and in tongue only, but in deed and in truth; They walk 
a Ephes. 5.2.  in love; abound 
b 1 Thes. 3.12.  in Love, grow 
c 2 Pet. ●. 18.  in Love, speak the truth 
d Ephes. 4.15.  in Love, serve one another 
e Gal. 5.13.  in Love, continue 
f Heb. 13.1.  in Love, are kindly affectionated one towards another 
g R●m. 12.10.  with brotherly Love; Rejoice with them 
h ver. 15.  that rejoice, and weep with them that weep; In honour prefer 
i Rom. 12 10.  one another, have compassion 
k 1 Pet. 3.8.  one of another, are pitiful, are courteous 
l Ibid.  one towards another, tender 
m Eph. 4.32.  hearted; if rich, they are rich in good works 
1 Tim. 6.18.  ready to distribute, willing to communicate, show mercy 
o Rom. 12.8.  with cheerfulness, they bear one another's 
p Gal. 6.2.  burdens. If strong, bear the infirmities 
q Rom. 15.1.  of the weak, support 
r Act. 20.35.  the weak, bear one with another, a●d forbear one 
s Col. ●. 13.  another; Forsake not the 
t Heb. 10.25.  assembling of themselves together, but exhort one another daily, edify one another 
u 1 Thes. 5.11.  and comfort one another, with the Word of the Lord; 
* Col. 3.16.  Teach and admonish one another, consider one another to provoke 
x Heb. 10.24.  unto Love, and to good works, confess their faults one 
y James 5.16.  to another; This (I think) is meant, at least chiefly, of faults committed one against another, and pray one for another; Pray for 
1 Tim. ●. 1.  all men, even enemies; 
† Matth. 5. 4●.  Do good unto all, 
a Gal. 6.10.  but especially unto the household of Faith, they are not overcome of evil, but 
b Rom. 1●. ●●▪  labour to overcome evil with goodness; they do as they would 
c Luke 〈…〉 1. Matth. 7.12.  be done by in all things; they esteem 
d 1 Thess. 5. ●●, 13.  very highly in Love, for their works sake, their lawful and faithful Ministers, especially those in whom they have propriety; They receive 
e Rom. ● 5. 1 T●●ss. 5.13.  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 Leu. 19.16.  He seeks not his own, 
g 1 Cor. 10.24.  but his brother's good; labours to avoid whatsoever may offend 
h Rom. 14.21.  or weaken his brother, or be a stumbling block unto him; labours to please 
i Rom. 15.2.  his brother for his good, to Edification; He loves his Neighbour as himself; 
k Leu. 19.18. Mat. 22.39.  doth good freely, 
l Lu. 6.35.  looking for nothing again; He says not as Cain, Am I my brother's keeper? but watches over his brother for his good, and reproves 
m Leu. 19.17.  his brother in Love, according to Christ's Rule 
n Mat. 18.15, 6.  privately and publicly, if need be; informs against his brother 
o Ib. v. 17.  in such place and case, as Christ commands him, and withdraws from his brother in case of 
p 1 Cor. 5.11. 2 Thes. 3.6, 14. Mat. 18.17. or in case of Heresy, 1 Tim. 6. v. 3, 5.  scandal or contempt of the Churches lawful constitutions and censures; or in case he cause divisions 
q Rom. 16.17.  or offences in the Church, contrary to the Doctrine of the holy Scriptures; mourns 
r 1 Cor. 5.2.  for his brother, and prays for 
s ja. 5.16.  him in such cases. Labours to restore 
t Gal. 6.1.  his brother in the spirit of meekness, when overtaken in any fault, and returns to him 
u Phi. v. 12.  when he turns to the Lord. Forgives 
* 2 Cor. 2.7, 8.  him and comforts him, and confirms his Love towards him; He forgives his brother his trespasses from his 
x Mat. 18.35.  heart, as often as he 
y Luk. 17.4. Mat 18. 2●.22.  offendeth, and repenteth, freely, as 
z Col ●. 13. & Eph. 4.32.  Christ forgave us; For Christ's sake, and as God hath forgiven us.  
All these qualifications the Scripture calls 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, 
Object.  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 fail all.  
He that truly wills, desires, 
Answ.  and endeavours to do all this, 
This, and no less than this, is vigour fit to give the appearance of a sincere Love.  that Christ may have the honour of it, doth it in a Gospel-sense, and in God's 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 one's experience, will testify the truth of it.  
wouldst 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 Epitome, 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 mayst safely to thy comfort, that thy Love is such, as really demonstrates thou art beloved of God and endued 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 joh. 3.18, 19 Therefore if thou upon a true trial, findest by this that hath been said, that thou hast any truth of Love to God and thy Brother, argue not against thyself, 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, etc. 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 four 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, 
The Gospel joins Repentance and remission of sins together, Luk. 2●. 47. Act. 5.31.  a special work of the Spirit of God in man, a●d a grace that he worketh in all that truly believe 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 blessedness. He that confesseth, and forsaketh his fin▪ shall have mercy, Prov. 28.13, If my People, which are called by my Name shall humble themselves, and pray and turn from their evil ways, then will I hear from Heaven, and will forgive their sin, etc. 2 Chron. 7.14. And the Redeemer shall come to Zion, and to them that turn from transgression in jacob, saith the Lord, Isa. 59.20. Again, When, I say unto the wicked, thou shalt surely die, if he turn from his sin, and do that which is lawful and right, He shall surely live, he shall not die, none of his sins that he hath committed, shall be mentioned unto him; he hath done that which is lawful and right, he shall surely live, Ezek. 33.14, 15, 16.  
All sins (all manner of sins,) and Blasphemies shall be forgiven unto him. Mark 3.28. Matth. 12.31. compared, Though your sins be as Scarlet, they shall be made as white as Snow; though they be red like Crimson, they shall be as Wool, 
Repentance unto salvation,  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, 
2 Cor. 7.10.  a special work of the Spirit of God in man.  

Note.  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 ourselves 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.  

Quest.  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, 
Sol.  is so much touched in heart for his sins that he truly turns from them all unto the Lord.  
I think it not necessary, nor meet for me, 
Note.  to discuss the terms 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, calls for none, nor works none; it is the Gospel and the Gospel only, that knows Repentance, calls for it, and works it: Moses calls not for Repentance, but Christ doth, Mar. 1.15.  
That this Repentance consisteth of two Essential parts, 
This is evident by the words in the proclamation of the King of Nineve jon. 3.8.  (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 legal, 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? 
Quest.  and how may I discern, whether I have it or no?  
Evangelical contrition, 
Answ.  is a godly sorrow of soul for all sin, 
It is for inward fins, as well as outward.  arising from the apprehension of a gracious God displeased by sin, and thou mayst discern it by this which here follows.  
1. Evangelical sorrow springs out of the Love of God, and hatred of sin, and increaseth the Love of God, and hatred of sin in the soul; the Love of Christ constraineth the soul to hate sin, and to mourn and grieve for sin; and the bitterness of this sorrow and grief for sin, sweeteneth the Love of God in Christ unto the soul, and inbittereth sin: And hence it comes to pass, that the soul loves Christ more, and hates sin more after it hath once felt this sorrow and been soaked in it, than ever it did before.  
2. Evangelicall sorrow is mixed with faith; The Evangelical mourner, bewails his sin, 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 sin, and the mortification of his corruptions, and grace to amend.  

Note.  Faith of adherence, is an inseparable concomitant of Evangelical sorrow, although faith of evidence be not so. He that sorrows for his sin and rests not on Christ for the pardon of his sin, 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 sin, as appears by his carriage in his mourning; He despairs 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 Prodigal, 
Luk. 1.  in his deepest distress, he despairs 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 believes, and therefore Joys, when it can sorrow.  
5. Hence it comes to pass, 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 than 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 heaviness, Jam. 4.9. This, this soul labours wonderfully to do, and nothing grieves him more, than that he cannot more grieve for sin: He labours to make his carnal 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 sin of my nature, and the sin 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 pliable, sensible of the least sin, and the least displeasure of God for sin: Hearts broken with evangelical 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 soul, 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.  

Note.  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 bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgement for me, saith the contrite soul, Mich. 7.9. It moderateth anger and maketh all calm within and without. 
It makes the soul to justify God in all his dealings, as appears by, Neh. 9.33.   
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 sin; I am no more worthy to be called a Son, make me as a Servant, 
Lam. 1.18.  (or any thing, the meanest employment) in my father's house, 
Luk. 23.41.  is too good for me, saith the contrite soul. I am but a walking-dunghill, 
Luk. 15.19.  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 itself in the language of the Lord to jerusalem, I was polluted in my blood, 
Ezek. 16.  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 Son he throughly washed away my filth, and anointed me with oil, endued me with his Spirit, and his grace, etc. I had forfeited all right to Heaven and earth into the Lord's hand, and he hath given me all back again freely, and put me in a better condition, than I was in before. O the deepness 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 flows from the apprehension of Love in God, is fresh and lively, 
Note.  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 prevail 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 threatening of the Lord, every bitter thing will be sweet unto him, every crumb that falls 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 freedom: set him to receive the Sacrament of the Supper of the Lord, and he will do this action in its beauty, He will look upon him, whom he hath pierced and mourn, for his sin 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 sin, it is grieved for its sin, because the holy Spirit of God is grieved by its sin, and broken with its whorish heart, 
Eze. 6.9.  as the Prophet speaks, and is melted by the consideration of the incomparable goodness of God, and his kindness, and love in Christ towards its self, abused by its self, rather than broken with horror, threatenings, punishments, or slavish fear; Against thee, 
Ps. 51.4.  thee only have I sinned, and done this evil in thy sight, saith the contrite soul, and this is that which pierceth his soul.  
12. The soul Evangelically contrite, longs after freedom from sin, more than freedom from suffering; 
Host 14 2. Ps. 25.18. Psa. 39 8. Psa 51.2, 9  it says 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 sins, deliver me from all my transgressions. Wash me throughly from mine iniquity, and cleanse me from my sin: hide thy face from my sins, 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 Evil, and Christ the best Good; 
Note.  the guilt of sin, the power of sin, and the being of sin, 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, prizeth 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, 
Note.  the light of God's 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, 
Psal. 4.6. Cant. 1.2. Psal. 4.7.  (better than Corn and Wine,) it strengthens more, it comforts more, it puts gladness in my heart, more than Corn and Wine, more than the choicest Creatures in the world, saith the Contrite soul. When once this contrition had ceased on David's heart, 
Psa. 63.1. Psa 42.1.  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 ceased 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 prise 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 God's 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 righteousness 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 rags, 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 jesus, my Lord, and do judge them, but dung, that I may win Christ, saith the Apostle, Phil. 3.8, 9  
When once this Evangelical contrition h●d ceased on the heart of Paul, he renounced all his own righteousness, 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 ceased 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 exhausted, till sin, the cause of it, be wholly taken away, and not only the guilt, and punishment of sin, but the very being of sin, till total deliverance from this body of death be granted. This is evident in the Apostle Paul, 
Paul mourned for his sin after he was justified from his sin.  when once this sorrow had ceased on his heart, he did not cease to bewail his proness to sin, 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 sin, it weakeneth the power of natural corruption, and warreth successfully against the most Giantlike corruption, it comes from the heart of a sinner, and it goes to the heart of sin.  
16. Finally Evangelical sorrow, 
This is fruit fit, and but fit for real Repentance.  is a reforming sorrow, it makes a man truly turn from sin, from all sin, 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 sin, and turns not from his fin, 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, 
Pro. 28.13.  
2 Chron. 7.14.  in his Gospel-Promises, wherein Repentance is fully described; Therefore Repentance unto life, 
Isai. 1.16, 17.  must needs consist of both these: Evangelical Contrition and true Conversion are so coupled together, 
Act. 3.19.  that they cannot be sundered; wheresoever sorrow for sin is found, it is attended with true turning from sin, unto the Lord. And this is the second essential part of true Repentance. And this the Scripture calls conversion. Repent and be converted, saith the Apostle in the forecited place, Act. 3.19. it is, as if he had said, mourn for sin, and turn from sin, if ever you would have your sins to be done away.  
He that truly turns from sin, turns from all sin; 
Ezek. 14.6.18.30.  He that turns not from all sin, doth not truly turn from any sin; God requires a sinner, to turn from all his transgressions, and he that truly turns from sin, doth this; He turns from all sin in affection, in purpose and resolution he allows not himself in any known sin, he loathes all sin, and conscionably endeavours to forsake all sin, and get every corruption mortified, therefore saith the Apostle, Godly sorrow worketh Repentance unto salvation, 
2 Cor. 7.10.  his meaning is, it produceth Reformation (to wit) a true turning from all sin unto the Lord.  
He that truly turns to the Lord, 
jer. 24.7. 1 Kin. 8.48.  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 ways of God; This the Apostle calls, Repentance unto Salvation, and this is attended with carefulness, and circumspection for time to come, clearing of ourselves, or apology for ourselves of our detestation of our fact; indignation or exceeding anger with ourselves for our offences; Fear, (to wit) fear of relapsing into our former sins 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 sins; Revenge (to wit) a holy revenge on ourselves, subduing of the body, and keeping it under, lest it should hereafter be an instrument of sin, as it hath formerly been. All this is evident by the language of the Apostle, in the forecited place, 2 Corinth. 7.11.  
wouldst 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 forementioned (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 happiness, 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 man's eternal salvation by Christ, is Obedience (to wit) sincere, and Cordial, Evangelical Obedience, to the revealed Will of God.  
This Obedience, and this only, 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, stubborn and disobedient to the Will of the Lord; deceitful above all things, and Hypocritical in all its ways, 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 stubborn and disobedient, of Hypocritical and deceitful, 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 judgements, 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 foreknowledge 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 eternal salvation by Christ, is farther evident by these Scriptures following: Christ being made perfect became the Author of eternal salvation, unto all them that obey him, Heb. 5.9. Obey my voice (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, than ye shall be a peculiar treasure unto me, above all people, and ye shall be unto me a kingdom of Priests, and an holy Nation, Exod. 19.5, 6. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom 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 speak of? How may it be defined?  
Sol. It is a special work of the Spirit of God in man, whereby he is enabled 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 ourselves unto him, as his People, to apply Christ unto ourselves, and ourselves unto Christ, as aforesaid. This is the Obedience of faith, this is Evangelical Obedience, the Obedience which the Gospel calls for, and which it only accepts. What shall we do, that we might work the Works of God? said some to Christ, joh. 6.28. Christ replies, 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, etc. 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, Believe on him whom he hath sent; Believe on him, who hath fulfilled the Law for us, and will fulfil 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 rejoice in Christ jesus and have no confidence in the flesh, etc.  
2. Our Souls naturally had rather die, 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 eternal life? But the work of works, Believe in the Lord jesus Christ, we are of all other the farthest from, till the Spirit of God work in us. These from our Saviour's mouth, I have deducted, This is the Work of God, that ye believe 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 scorns to seek to God in Christ for wealth. He will rather make a covering of Figg-Leaves than of Christ's righteousness, rather cover himself with rotten rags, 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, believing that every promise shall be made good to us, so far forth as may be good for us (for Christ's sake.) This is to apply Christ unto ourselves.  
And ourselves 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, 
* Gal. 2.20.  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 joh. 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 complete, 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 ourselves, but unto him which died for us, and rose again, 2 Cor. 5.14, 15. and this is that Obedience, which the Gospel calls for, and which only it accepts; and this, if fincere and cordial, is very acceptable with God, though many ways deficient.  
It is the Gospel, and the Gospel only, that calls for this Obedience; the Law doth not require us to apply ourselves unto Christ, no more than it doth require us to apply Christ unto ourselves, but barely saith, Do this, and live, Transgrefse this and die,  
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 look on him, whom they have pierced, etc. Zach. 12.10. I will put my Spirit within you, and cause you to walk in my Statutes, saith the Lord, etc. Ezek. 36.27. To you it is given in the behalf of Christ; not only to believe on him, but also to suffer for his sake, saith the Apostle, Phil. 1.29. These things premised, I proceed to the trial of Obedience; and for the more perspicuity, propound this Question.  
Quest. How may I discern, whether my Obedience be sincere and cordial 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; 
Love the Lord thy God, and walk ever in his ways, are joined together, Deu. 19.9.  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 fear, nor self love, nor vain glory; But Lo●e to God, is that which leads 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, 
Note.  be the action never so good, or glorious in itself, is no ways acceptable unto God, except it spring from Love; a pregnant proof of this we have, 1 Cor. 13.1, 2, 3. where the Apostle shows 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 cruelest 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, etc. How fair is thy Love, my Sister, my Spouse? how much better is thy Love, than Wine? etc. Cant. 4.9, 10. I conclude this therefore, with the saying of a worthy man, A Christians affection is his perfection in this frail 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 yourselves servants to obey, his servants ye are, saith the Apostle, Rom. 6.16. It is willingness 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 shows, he did it willingly.  
He whose Obedience springs from Love to God, hath his heart first warmed with the sense of God's 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, etc. 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.  

Deut. 30.2.  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 glorify 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, believing, doing, and suffering, Take diligent heed, to do the Commandment and the Law, which Moses the Servant of the Lord commanded you, to Love the Lord your God, and walk in all his ways, and to keep his Commandments, 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, than I will be an enemy unto thy enemies, etc. 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. 
Act. 3.22.  The Apostle useth the like phrase, 2 Cor. 2.9. where he calls 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 yields up his whole man, to the Obedience of the whole Will of the Lord, 
Thus did Zacharias and Elizabeth obey God, Luk. 1.6.  without picking and choosing in the ways of God, without reservation, or exception, or desire of dispensation. However he fails 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 pressed, to obey every of his Commandments, 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 Coming too small a precept to make conscience of, nor a right hand, nor a right eye, nor an only Isaac, nor Life itself, or whatsoever may endear 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 sin 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 God's Commandments, as the Psalmist speaketh.  

Psal. 119.6.  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 leads 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 God's 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 sin: His heart inclineth to perform the Statutes of the Lord always, even unto the end, and he wisheth, that his ways were so directed, that he might keep all the Statutes of his God. The Will of his God is dear unto him above all things, Above 
a Ps. 119.72.  Silver and Gold; Above 
b job. 23.12.  necessary food; Above 
c Act. 20.23, 24.  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 easy, and his burden light; His Commandments 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 Deut. 19.9.  And true it is, That he which cordially obeys Christ, 
Deut. 5.29.  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, 
john 8.31.  as well as when they seem to stand for the Will of Christ, when all formal servers of Christ forsake him, and cry, Crucify 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 Ruth. 1.16.  Naomi, as Elisha 
f 2 King. 2.  followed Elijah, and Asahel 
g 2 Sam. 2. ver. 19 to the 24.  followed Abner, and doth it, as is evident by many ●●●mples in holy Writ, Noah, joshua, 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, 
Note.  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 kind, 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 notwithstanding all this, one that cordially serves and obeys Christ, may, and sometimes doth desist for a time, through strong Temptations, and humane weakness, according to outward appearance. This was Peter's case, when he denied his Master, yet his heart still moved towards his Master, his affections still yerned towards Christ, even whilst his tongue denied him, as appears by the consequence.  
4. Lastly note, That he that cordially desires, and really endeavours, to obey the Will of the Lord, if it were possible, exactly and perfectly, from right grounds, and for right ends, doth this in God's account, God who will accept the will for the deed, 
2 Cor. 8.12.  accepts this desire and endeavour (in and for Christ) as Obedience; He that consents to obey, doth obey in God's account.  
To get a sure testimony to thyself 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 Christ's own position, therefore it needs no proof, but calls for belief. Christ in these words bequeathes the Kingdom of Heaven, not 〈…〉 only, but by deed of gift (if I may so 〈◊〉 to the Poor in Spirit, Blessed are the Poor in spirit, for theirs (is) the Kingdom of Heaven, etc.  
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, etc.  
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 ways poor in spirit; He may be gracelesly poor, or graciously poor 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 form; 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, job 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 poor 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 God's 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 entailed, therefore I pass by it.  
Quest. But what is that poverty of spirit, which Christ pronounceth blessed, and on which he entails the kingdom of Heaven? How may it be described?  
Answ. It is a special work of the sanctifying Spirit in the soul, whereby a man is brought to see and feel his own emptiness of grace, and Christ's fullness; 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 kingdom of Heaven; and the appearances of it are these which follow.  
1. A man graciously poor in spirit, abhors himself, and loathes himself, because of all his abominations; he is worse in his own eyes, than he can be in any man's else; he sees a fullness of sin in his nature, and a fullness of sin in his conversation, and yet not such a fullness as he would see, job 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, 
Eph. 3.8.  the poorest man, in the best things of all, that look after them, Less than the le●st of all Saints; he disclaims all his own righteousnesses, and accounts them as rotten rags, 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 Uncircumcision is nothing; his faith, his love, his repentance, his obedience, all put together, nothing; he brings in the total sum in mere cyphers; I am nothing, yea worse than 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 clothed thee? etc. Wherefore is there a price in the hand of a fool? saith this soul.  
3. A man graciously poor, or blessedly poor in spirit, 
He trembleth at the Word, when it is rightly applied, yea sometimes when it is wrongfully applied by Satan, Conscience, or M●n.  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, trembling at the Word of the Lord, are joined together as links 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 sin, and an emptiness of grace in himself, and bewails 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 justify him, and sanctify 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 sin in himself, and an emptiness of grace; and he saw a fullness of mercy in God; and merit in Christ, to take away his sin 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, etc. 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 run after thee, saith the Spouse, graciously poor in spirit, Cant. 1.4.  
6. A man graciously poor in spirit, esteems spiritual riches the best riches; and for them, he will with the Merchantman, give the best price; for th●m he will part with all carnal 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, 
D●n. 2.10 He thinks not the better of himself for what he doth or for what G●d doth by him.  this is not conferred upon me, for any Wisdom, or goodness, that I have more than other, but of free grace, for Christ's sake, bestowed upon me, therefore to him be all the glory: Who am I, or what is there in me, that God should show such favour unto me, above what he doth unto other This is vigour 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; 
Ruth 1.21.  I went out full, but the Lord brought me home empty, saith a soul graciously 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 evil? Shall the thing form, say to him that form it, Why hast thou made me thus? It is the Lord, let him do with we, as seemeth good to him. This is the language of souls graciously poor in spirit: Such a soul looks upon every thing, as a mercy, that is on this side Hell, and how bad soever his condition be, thinks it too good for him.  
9 A man graciously poor in spirit, justifies God in all his dealing, even under his saddest providences, and dispensations of Justice; The Lord is righteous in all his Ways, 
Lam. 1.13.  (saith this soul,) I am justly under this condemnation, 
Luk 23, 40, 41.  for I receive the due reward of my deeds, for I have rebelled against his Commandments, etc.  
10. The soul graciously poor in spirit, groans 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 delivered ●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 gracious 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 thyself, in any measure, bless God for it, labour to grow in it, and remember the words of our Lord Jesus Christ, Blessed are the poor in spirit, for theirs is the kingdom of Heaven.   

Death to Sinne.  Rom. 8.10. 
If Christ be in you, the body is dead, because of sin; 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 sin; 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 sin.  
The Body, here spoken of, is not a body of flesh, not a body Celestial, nor a body Terrestrial, but a body Diabolical, 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. styles it, The body of sin, Ephes. 4.22. The old man; This is the body here meant.  
The body of sin, is the depravedness and corruption of our whole nature, by reason of which we are naturally averse to all good, and prone to evil continually, and so liable to all misery, and therefore the Apostle calls it, A body of death. 
Rom. 7.24.   
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 sin, etc.  
Death to sin is double; There is a death to the guilt of sin; And a death to the power, reign, and dominion of sin.  
Death to the guilt of sin, is a perfect freedom from all sin, by the death of Christ for our sin; thus all in whom Christ lives, are dead to sin totally.  
We are dead to the guilt of sin, by the body of Christ, who died for us: 
Heb. 10.14.  The death of our dear Saviour hath purchased, and perfected this death for us: The blood of jesus Christ cleanseth us from all sin; 1 Joh. 1.7. From all sin past, present, and to come; He that is thus dead, is freed from sin, as the Apostle speaks, Rom. 6.7. Redeemed from all iniquity, Tit. 2.14. And this is the great privilege of all those in whom Christ lives, of all the true members of Jesus Christ: Christ undertakes for them, as judah did for Benjamin, I will be s●rety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever, said judah to his father, Gen. 43.9. Thus Christ undertakes for all his members, for all his elect, so as they may, and aught, 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? etc. So may he that is thus dead to the guilt of sin, say, What sin is it that can condemn me, that can b●ing in an indictment 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 complete in him; in this respect, who is it, or wh●t is it then, that can lay any thing unto my charge, that can separate 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 virtue of my Union with Christ; Is Ch●ist be in y●u, the bo●y is dead, because of sin perfectly ●ead to the guilt of sin.  
Though Justification acquits a sinner from all sin, 
〈◊〉.  in God's determination, yet is not his p●r●●n formally granted, nor actually; put in ex●●u●i●n un●●ll sued out, and the tribute of actual Repentance, for k●own sin 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 suffice, be●●us● of debility in the understanding: Thi● (with submission to a better judgement) I humbly conceive to be according to truth, and no●e it, to vindicate my s●l●, and cau●ion the Reader concerning that Antinomi●● Tenet, about Justification, so common in these days.  
Thus is a true believer perfectly dead to the guilt of sin, by the death of Christ for his sin, But to the power, dominion, and being of sin, 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, etc. If any man thinks himself freed from sin, or perfectly dead to sin in this sense, He deceives himself, and the truth is not in him, 1 Joh. 1.8.  
For totally dead to sin, in this sense, was never any son of man, in this life, but he that was the Son of God (to wit) Jesus Christ.  
Totally dead to the power, and being of sin is not he, that is totally dead to the guilt of sin, until this earthly house be quite pulled down, and death that last debt, and wages of sin to the godly paid, then, and never till then, is he, in whom Christ lives, totally freed from the power and being of sin.  
By the mercy of God, death, which was to man the wages and punishment of sin, is made unto all true believers, the end of sin; the worker of death (to wit, sin) doth perish, by its own works sin is slain, and abolished by death.  
Totall death, to the power, and being of fin, 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 sin, the enemy and burden of soul and body.  
Perfectly dead to the power and being of sin, is no man here, this death belongs to that other world; But truly dead to the power and reign of sin, are all those here, in whom Christ lives; and this is that death which this Text points at, 
When sin is sentenced to death and dying, then is it dead in God's account, and in Scripture phrase.  If Christ be in you, the body is dead, because of sin, etc.  
All in the state of nature, are dead in sin; All in a state of grace, are dead to sin, according to the meaning of this Text, dead to sin, in a Gospel sense.  
Death to the power and reign of fin, is one part of the renovation of our natures, consisting in that which the Scripture calls mortification, by virtue of which, the love of sin, and delight in sin, which is indeed, the life of sin, is destroyed; At this death the Apostle points, Rom. 6 2. How shall we that are dead to sin, live any longer therein? As if he had said, How shall we that are dead to the guilt of sin, take pleasure in the filth of sin, or wallow in any sin with delight? It is impossible; for death to the guilt of sin, always produceth death to the power and dominion of sin; If Christ be in you, the body is dead, because of sin. Is Christ be in you, as a justifier, he is in you, as a Sanctifier also, The body is dead, because of sin.  

Note.  Christ and sin, may dwell in the same subject at the same time; yea Christ may live, where sin doth dwell; Christ liveth in me; sin dwelleth in me, 
Gal. 2.20. Rom. 7.17.  saith the Apostle; but Christ and sin 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 sin; where either of these lives, it reigns, and both cannot reign together; If Christ be in you, the body is dead, because of sin.  
This body (to wit) sin, whilst alive rules and reigns, 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, 
Rom. 6.16.  To whom ye yield yourselves servants to obey, doth imply. But when Christ once espouseth a soul unto himself, he divests this Lord of his power, He putteth this Husband to death, and assumes all the rule and domination to himself: And the soul thus espoused, yields to obey him, as her sovereign Lord and sole Commander; We have no king but Caesar, said the jews; So saith the soul dead to sin. I have no King but Christ, I yield myself willingly to no other; Therefore saith the Apostle, If Christ be in you, the body is dead, because of sin, That is the desire, and bend of the soul, which is naturally to sin, and for sin, is turned from sin, and against sin; so that the body of sin cannot without much reluctancy and opposition bear sway, where Christ dwells.  
1. The body of sin, whilst alive, makes a willing sinner, but when dead, a nilling sinner; I do that, which I would not, saith the soul dead to sin; Rom. 7.16. 
The evil which I would not, v. 19  The soul alive to sin, in sinning, doth the evil which it would do; but the soul dead to sin in sinning, doth the evil which it would not do.  
2. The soul alive to sin, allows itself in sin; in some sin or other, every soul in whom this body is alive allows itself; But the soul dead to sin, allows not itself in any known sin; What I do, I allow not, saith a soul dead to sin, 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 blood, that thus and thus I will do, but the quite contrary. The soul that is truly dead to sin, allows not itself in any one known sin.  
The soul that is alive to sin, is in league with fin, it makes leagues with sin, as the Israelites did with the inhabitants of Canaan; there is no unregenerate person, but he is in league with some sin or other, and though he lay some tribute upon his sin, or upon himself for his sin, yet he continues his league with sin still, and intends not the ruin of sin, nor the utter extirpation of sin: But the soul that is dead to sin, doth not make a league with any one sin, but his design is to ruin sin, all sin; he will not covenant to sin, as judas and the chief-Priests did, but covenant against sin, as job did, job. 3 1. ●. This is the second Character of a foul dead to sin.  

Note.  As Saul should have dealt with Amalek, so doth the soul dead to sin, deal with sin; it spa●es none, it wars against the whole body of death, against every sin.  
3. The soul alive to sin, in sinning, doth the evil which he loves; but the soul dead to sin, in sinning, doth the evil which he hates; What I hate, that do I, saith a soul dead to sin, Rome 7.15. The soul alive to sin, though he refrain from sin, yet he loves it still; But the soul dead to sin, though he fall into sin, and be many times overpowred by sin, yet he doth not love sin, but hates it, so far 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 sin, but rather, that I am one alive to sin, for I find much inclination in my will to sin, and much adhering in affections to sin.  
Answ. 1. If this alone were sufficient to give the denomination of a soul alive to sin, than no soul living in a body of flesh, could conclude, that he were truly dead to sin, 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 sin; doth bear the image of a double person, he bears 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, sin dwelling in every faculty; this therefore doth not render the soul alive to sin.  
3. Then thirdly, Thou speakest in this, as one seeking after a perfect death, to the power and being of sin in thyself; But the Apostle, in this Text, points only at a true death to sin; and truly dead to sin, he may be, and is, to whom sin is a burden. So much for ●●swet to this Objection.  
4. In the fourth place, The body of sin, i● truly dead, wastes and decays; 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 sin, there is a true decaying of sin.  
Object. But conscience in some may here reply again, and say, I cannot hence conclude, that I am one truly dead to sin; but rather see cause to conclude on the contrary, for I do not find that corruption doth decay and waste 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 symptoms of a new Life; This therefore should not cause any to conclude, That there is no death to sin 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 sin, is universally dead to sin; he is dead to every sin, 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 than this, will serve to demonstrate a man truly dead to sin, in a Gospel-sence.  
6. Finally, The soul that is truly dead to sin, is alive to righteousness; the soul that is dead in sin▪ is alive to sin, and the soul that is dead to sin, is alive to righteousness; If Christ be in you, the body is dead, because of sin, 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 sense, 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 righteousness in a double sense.  
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 Christ's 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 sense; 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, etc. 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 sin, but the Spirit is Life, because of Righteousness.  
The truth of this assertion, doth further appear thus; Whom he justisieth, them he also glorifieth, saith the Text, Rom. 8.30. But without holiness 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 righteousness of the quickening spirit imparted unto him, for the inlivening and regulating of his whole man.  
A Christian, in this world, is alive, because of the righteousness of sanctification truly, but imperfectly, his spirit is alive, because of righteousness, that is, his understanding, will, and affections, etc. all the members of his body, his whole nature, so far forth as regenerate, is alive, because of the righteousness of sanctification (I say) so far forth alive, (that is) so far forth, he approves of righteousness, embraceth righteousness, and lives in the practice of righteousness, out of Love to the God of righteousness.  
This is evident in the Apostle Paul, as soon as Christ had taken up his dwelling in Paul, and he was once alive to righteousness, his whole man so far forth as regenerate, was turned about to another point, he had another judgement of the things of God than he had before and accordingly embraced, what he before refused; his heart was warmed with a love to the will and ways of God, and desire to walk therein; Lord, What wilt thou have me to do? (saith he) command what thou wilt, I am ready pressed to obey thy will. And his great care was, to have always 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 righteousness, he hath the same frame of spirit that Paul had, the same grace that he had, as a man alive to righteousness, though not in the same measure.  
Every man in whom Christ lives, is alive because of righteousness, 
Note.  but every one is not alike alive, every one in which Christ lives, is truly alive, because of righteousness, but every one is not strongly alive to righteousness, some are more vigorously alive than others.  
As Christ is more or less in a man, so is he more or less alive to righteousness.  
A man truly alive to righteousness, hath these appearances; 1. He is of all other men the most sensible of his own unrighteousness, he sees more unrighteousness, than righteousness in his best actions, more flesh than spirit in himself, as appears in Paul, Rom. 7.  
2. The body of sin, which is dead, stinks in the nostrils of him which is truly alive to righteousness, 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 righteousness, is a new Creature, of whom I shall speak in the next place.  
wouldst 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 subject, and if it hereby appear, that thou are one truly dead to sin, and alive to righteousness, 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 knowledge of this, this Text tells us, If any man be in Christ, he is a new Creature.  
These words, as they are in themselves an entire sentence, contain in them a true and lively description of a man in Christ; in them the Apostle lays down positively, one great Character of a soul resident in Christ, He is a new Creature.  
This he lays down indefinitely [if any man, etc.] 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 engrafted 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 passed away, all things are become new.  

Caution. A Creature universally wed.  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.  

The appearances of a new Creature.  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 form, one in whom Christ lives; He is one that is sanctified throughout, in soul and body, and spirit of his mind as the 〈…〉 one holy 〈…〉 and 〈…〉 He is 〈…〉 from the 〈…〉 old things 〈…〉 new, as this Text speaketh; He is one whose heart and spirit, principles and practices 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 jesus 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 fulfil them, he doth not habitually design, and take thought, how to fulfil them, but how to mortify them: he is one, 
A new Creature doth not allow himself in any one known sin, nor in omitting any known duty. He is one that doth not follow after sin●, but after grace.  who though he walk in the flesh, doth not war 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 sin, doth not allow himself in any known sin, 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 jealousy over h●mself, and all his ways, and thence labours to keep a spiritual 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, than the world hath; one that walks by another rule then the world doth, to wit, the Word of God. He is a growing Creature, 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 evil, 
* To cleanse himself from all filthiness of the flesh and spirit.  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, 
1 joh. 5.4.  as Caleb 
a Numb. 14.24.  did (to wit) fully▪ and as David did, of whom God says, 
b 1 King▪ 14 8.  He followed me with all his heart, to do that only which was right in mine eyes; And as Ruth, 
c Ruth 1.16.  followed Naomi, as Elisha followed 
d 2 Kin● 2.  Elijah, and Asaebel 
e 2 Sam. 2. ve●. 19, to the 24.  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, than this world affords (to wit) an Heavenly. He is one, that makes it his chiefest work to glorify God, and save his soul: one to whom the Talon of time is very precious: one, that labours to use every Talon, 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 lawful things lawfully, as well as by shunning things unlawful 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 sin: one that seeks not his own, but Christ's, and his Brothers good: one whose affections are set on things above, more than 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 sun 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 easy, and his burden light: one to whom none of Christ's Commandments are grievous; He is one that continueth in the word of Christ, in the love of it, in the belief of it, in the obedience of it; He is one faithful 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 abhors himself for his unrighteousness, and accounts himself a wretched man: Finally, he is one that is joined to the Lord jesus Christ, and one spirit with him.  
All this, and much more than 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 perfect 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 clear 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 ways bring this Manuscript to public view, it may be helpful to some poor souls this way.  
First, A new Creature is one, 
Jesus Christ form in thee the first demonstration of thy new Creation.  in whom jesus Christ, the new man is form, (to wit) truly form; the truth of this is evident, by the language of the Apostle, Gal. 4.19. My little Children (saith he) of whom I travel in birth again, until Christ he form in you, etc. which words do clearly and strongly prove, That when Christ is form 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 forms 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 form in the soul, when every faculty of the soul and member of the body is bend for Christ, then is Christ form in the whole man.  
3. When a man's will, desire, aim and endeavour, is to square his whole life by the Word of God, as his rule, then is Christ form in his Conversation, then is he a new Creature in God's account, who measures man more by his will and affection, than his action, as appears by 2 Cor. 8.12. compared with Prov. 23.26.  
wouldst thou then know, whether thou art a new Creature, yea, or nay; consider then, whether Christ be form in thee (●o wit) truly form, 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, 
1 Sam. 28.14. & 13.  What form art thou of, O my soul? Whose image dost thou bear, Christ's or Satan's? 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 thyself? What light? what darkness? if nothing but darkness? what darkness is it? affected darkness or afflicting darkness? if afflicting darkness, this speaks the Creature new.  

The new man is renewed in knowledge Col. 3.10.  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 less, doth operate, whether it puffeth up or casteth down thy soul, 
Renewing light ishumble, and humbling.  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 job saw of God, the more he abhorred himself; 
job 24.5, 6.  the more a new Creature knows God and himself, the more he loathes himself, and admires his God, and desires to advance him.  
Consider, what affection suitable 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 sin, what joy in the Lord, what desire to enjoy 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 godliness thy light produceth in thee, what self-discovery, what self-denial it hath begotten in thee, especially touching thy predominate sin; what contempt of the world in the good and evil of it, what conscience of sin, 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 watchfulness over thy heart, and all the out-going of it; what willingness to take Christ with the Cross; what desire and endeavour 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 fruitfulness in righteousness, etc. 
1 Col. 1.6.  Saving illumination produceth fruitfulness.  
Secondly, 
Persons savingly enlightened, walk as Children of light. Eph. 5.8.  Consider how that light which thou hast, doth regulate and reform thee, consider how it regulates thy judgement, 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 sin, what life to righteousness it produceth in thee, what through reformation it hath begotten in thee; renewing light is reforming light; universally reforming, inwardly reforming, and perseveringly reforming.  

2 Cor. 3.18.  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 form 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, etc. 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 less, know, it lively demonstrates Christ form in thy understanding, thy light renewing light, and thee a Creature new.  
Of Christ form 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.  note this.  
As Christ the new Man, is more or less form in the Creature, so the Creature is more or less new.  
When Christ shall be perfectly form in the Creature, 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 form:  
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 the second demonstration of a new Creature.  A new heart will I give you, and a new spirit will I put within you, saith the Lord, etc.  
Satan doth his best works without, but God and Nature do their first works within.  
Nature begins its work within, 
Note.  as Philosophers and Anatomists conceive; In natural generation, the heart, lives, and brain, parts which have in them, the beginning 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 real, the work is begun within, in the heart and spirit, that is made new first, although perfected 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 preceded the effect.  
A man by a common work of the Spirit of God on him, 
Note.  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 enabled to do much for God, and yet not be a new Creature, as appears in Saul and judas; when God brought Saul to the Kingdom of Israel, according to samuel's prophesy, The Spirit of the Lord came upon him, and ●e became another man, and the Text says, God gave him another heart, 1 Sam. 10. ver. 6, 9 A heart other ways qualified then formerly. And Saul was valiant and prosperous in his enterprises against the Philistines, and gifted for ruling, yet Saul never was a new Creature, he never had a new heart: judas 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 than 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, 
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.  and being made a new man, as these instances declare; Neither Saul nor judas 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 newness from within, newness from the heart and spirit; all without may be new, all the apparel new, and yet the person old that wears 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 job speaks (to wit) integrity in his inward parts, a new heart and spirit.  
He therefore that will judge aright of his own spiritual estate, 
Such as the heart is, such is the man.  must needs begin where God begins, at the heart and spirit, he must consider, 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, 
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 enable me.  considered according to its formality, is a heart wherein Christ is form, a heart endued with renewing grace, and acted by it, a heart made one with the Lord, a heart wherein Christ is resident and precedent; And it may be discerned by divers appearances.  
Take this description 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 pass from it, to the appearances of a new heart.  
1. A new heart is a heart washed from wickedness, this is intimated by the Language of the Lord to jerusalem, Jer. 4▪ 14. O jerusalem wash thy heart from wickedness, that thou mayst be saved, etc.  
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 wickedness, which is this; In a heart washed from wickedness, vain thoughts do not lodge as welcome guests, and if not vain thoughts, then much less wicked thoughts: this is plainly hinted in this Text, wash thy heart from wickedness, that thou mayst be saved; how long shall vain thoughts lodge 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 wickedness, for were thy heart washed from wickedness, vain thoughts would not, nay they could not lodge within thee, as welcome guests.  
Vain thoughts may, and oftentimes do, arise in the best and most holy man or woman alive, 
Note.  but they do not lodge 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 lodge 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 wickedness, bears the Image of a double person; he bears the Image of a person washed, and of a person unwashed, of the old man, and of the new; and so far forth as he is washed and cleansed, he doth decline and hate vain thoughts, but so far forth as unwashed and unregenerate, they are welcome and pleasing to him; The heart that is washed from wickedness 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 lodge not with the regenerate part of the man, as welcome guests, whatever they may do with the unregenerate part.  
Vain thoughts, as Satan's soldiers, may quarter upon a man, 
Note.  whose heart is washed from wickedness, will he, nill he, but they are not welcome guests, but wearisome guests to him, so far 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 wickedness, 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 sin 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, than 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 clean 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 itself, 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 holiness, 
Note.  not in the perfection of it; its purity is Evangelical.  
The purity of sincere holiness, is fit, and but fit to give the appearance of a new heart.  
3. A new heart is an upright heart: Uprightness is another expression, whereby a new heart is deciphred in Scripture; in divers places, when the heart is made new, it is made upright; uprightness therefore is fit, and but fit to give the appearance of a new heart; uprightness of heart being that which makes the great difference between a true Child of God and an Hypocrite.  

Note.  An upright heart, by the grace of regeneration, 
A heart wherein there is no guile reigning. Prov. 16.17.  is not a heart totally void of Hypocrisy, but a heart endued with sincerity, which is contrary to, and warreth against Hypocrisy, such a heart Christ calls, an honest and good heart, Luk. 8.15.  
The appearances of uprightness of heart are very many, 
Psal. 19.12, 13.  but for brevity sake, I will mention only some few, which an upright heart cannot well be without.  
An upright heart, 
An uprightheart goes not after any known s●n, but p●●ys and fights against all sin. Ps. 101.3.  is a heart set against all sin; original, as well as actual; secret, as well as open sin, applauded, as well as down cr●ed sins: Sin and uprightness, by the grace of regeneration, are direct Antipodes, flat contraries, and the heart fo far forth as upright, is set against all sin, but most against that sin, 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▪ 
Conscienciousin private duties, as well as exact in public duties. An upright heart makes a man studious and careful to walk uprightly.  is a heart careful of all duty, and desirous to correspond all circumstances in duty; Integrity and uprightness, shows itself 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, entreats the Lord to show 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 son; and not only foe, but inquires farther, how he should do it, How shall we order the Child, and how shall we do unto him? said he, judg. 13. ver. 8, 12. And it is the property of an upright heart, to desire to know God's Will, and to do Gods Will, as he would have it done, 
Psa. 29. ●. Psa. 63.1. Ps. 53. ●6.  and so as it may be accepted of him; I will worship the Lord in the beauty of holiness, 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 Hypocrisy there is in the heart; so much integrity and uprightness, so much humility is there in the heart: Christ form 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 leveled heart.  

Hab 2.4.  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 faithful to him; a heart entire to Christ, whether present or absent, a heart which desires that all its approaches to Christ might be in marriage-dresse, Psal. 45.14.  

Ps. 125.4.  An upright heart, earnestly and cordially desires that all were like itself, sincere and upright, witness 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 myself 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, etc. Thereby intimating, That it is the nature and property of sincerity and uprightness 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 uprightness is no patron of toleration, it cannot tolerate sin, where it hath power to suppress it or restrain it.  
An upright heart delights in uprightness in whomsoever it finds it, 
This it doth, because God delightsin uprightness, more than in any other qualification.  more than in any other qualification whatsoever, it knows that all parts put together without this, will not make a good whole, and therefore esteems uprightness, more than any other qualification whatsoever, Psal. 101.6.  
An upright heart, is a faithful heart, it is so called, Neh. 9.8. where it is said of Abraham, who had an upright heart, that God found his heart faithful before him: an upright heart is a heart faithful to God, and faithful to man; it is faithful to God absolutely, and first, it is faithful 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 form of Godliness, but labours for the power of Godliness; 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 steadfast with God, steadfast in his Covenant, as it is easy 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 appear? why the next words tell us, They were not steadfast in his Covenant; had their hearts been sincere and upright, they had been steadfast 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 groans under the guile that it finds remaining in itself, and wars against it, and longs to be delivered from it.  
An upright heart is a heart perpendicularly, directly and chiefly for God, in all its aims and ends; it exalts God in all things, and above all things, because he only is to be exalted: Uprightness exceedingly desires, and endeavours to improve every price in its hand to the glory of God the giver, joh. 7.18.  

job 13.23.  An upright heart is not satisfied with its own trial, 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 job. Let me be weighed in an even Balance, saith he, job 31.6.  
An upright heart can comfortably 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 misrepresents him to himself, and fantacy joining with Satan, gives a false Idea and representation of things to the understanding, whereby it comes to pass, 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 job, 
job 16.19.  Job 23. ver. 10, 11, 12 Chap. 16.17. and in jeremiah, Jer. 12.3. David, 1 Chro. 29.17. Paul, 
job 13.6.  1 Thes. 2.10.  
An upright heart is a soil, wherein the immortal seed of the word takes kindly rooting, springs up, and brings forth fruit, in some measure, more or less, as Christ affirms in that Parable, Mark 4.8.  
Integrity or uprightness 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 always greater at last, then at the first; This Bildad hinted to job, Job 8.7. and this Christ plainly affirms in the Parable of the mustard seed, Mat 13.31, 32. Uprightness is a plant that will thrive, though in a barren soil.  
Finally, Integrity or uprightness is an abiding plant; 
Uprightness if once in the heart will never out.  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, 
job 27.10.  and the truth abids in it: The upright do hold on his way, Job 17.9. An Hypocrite may profess the truth, 
job 15.33.  and go far in the profession of it for a time, but he will not always abide in it, 
job 18.16.  sooner or later he will fall off quite, as is evident by those Texts quoted in the Margin; 
Mat. 13.5, 6.  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, job 2.3. and 27.5, 6.  

job 23.11, 12.  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 anointing 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 amiss 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 evil ways, and your doings that were not good, and shall loathe yourselves in your own sight, etc. Thence it is evident, that a new heart is a self-loathing heart, it loathes itself for all its iniquities, and for all its abominations, for all its guilt of sin, and for all the filth of sin 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 forecited 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 judgements, 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 always accompanied with a new spirit, A new heart will I give you, 
Hence it is that the Scripture calls for renovation in Spirit in professors of religion. Eph. 4.23.  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 shows, they are twins born together, they always 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, etc. 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 easy to be entreated.  
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 newness of life; therefore I conclude this thus, A new heart always produceth a new life; if the heart be new, the life will be new also; Christ if truly form in the Creature, is form in every part of the Creature, in the whole man, in the whole life and conversation of the man, from his conversion, 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 blameless before him in love, Eph. 1.4. This therefore is vigour 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.  

The third demonstration of a new Creature is living in Christ and bringing forth fruit in him.  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, joh. 15.6. If any man abide not in me, he is cast forth, as a branch withered etc.  
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 mere moral Creature, both may be fruitful in righteousness, and bring forth much fruit, as appears in the Scribes and Pharisees, who were a generation fruitful in righteousness, and brought forth much fruit, and so do many others which have but moral grace, as appears, Mat. 7.22, 23. But herein lies the difference, as to this point, between a mere moralist, and a new Creature.  
A mere moralist 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 fruitful in righteousness, as a branch in Christ the true vine; his fruitfulness 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 fruitfulness in righteousness issue from a common assistance of the Spirit of Christ, to wit, natural and moral principles only, or whether I be fruitful in righteousness as a branch in Christ the true vine?  
Sol. 1. Fruitfulness in righteousness issuing from natural and moral principles only, 
Col. 1.10.  is not universal but partial, but he that is fruitful in righteousness as a branch in the vine, is fruitful in every good work, at least in his aim and endeavour.  
2. Fruitfulness in righteousness, issuing from moral principles, is usually more exemplary in circumstantials, then in substantials, more in mint and anise, then in judgement and mercy; but he that is fruitful in righteousness, as a branch in the vine, sunders not what God hath coupled together, but places substantials in the vanguard, in the first place.  
3. Fruitfulness in righteousness, issuing from moral principles is usually more in the eyes of men, than in the eye of God: Such as are fruitful in righteousness 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 righteousness of their hearts or ways to God; but he that is fruitful in righteousness as a branch in the vine, is more studious and careful to approve the uprightness 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 fruitful then to seem fruitful.  
4. Fruitfulness in righteousness, proceeding from natural and moral principles, is usually attended with much pride inwardly in heart, if not outwardly in expression; and the more fruitful this man is, 
This he finds by experience.  the more proud he is: contrariwise fruitful in righteousness as a branch in the vine, is attended with much humility; a man that is fruitful in righteousness, as a branch in the vine, sees that he hath no sap, but what he hath from the stock, into which he is engrafted; 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 fruitfulness, he lays on Christ's shoulders, he shall bear the glory, saith this soul, he dares take none to himself, though tempted thereunto by Satan, but says 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 righteousness, redounds to the Glory of Christ, who is his righteousness: The more fruitful a branch in the vine is, the lower he is.  
That fruitfulness in righteousness, proceeding from natural and moral principles only, is attended with these forementioned effects, is evident in the Scribes and Pharisees, who were men very fruitful in righteousness from their own principles, yet did pick and choose in the ways of God; Tithe mint and anise, 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, seem good and glorious in the eyes of men, but cared not how rotten their hearts were; the more fruitful they were, the more proud they were; all this Christ taxes them with, Mat. 23. and thereupon calls them, not new Creatures, not fruitful branches in the vaunt, but whited Sepulchers, graves, fools, blind, Hypocrites, etc.  
That fruitfulness in righteousness, 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 fruitful branche● of the true vine. They were not partial in the ways of God, but had respect unto all God's Will, Psal. 119.128 their great care was to approve their hearts and their ways 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 fruitful a branch, as ever was, Eph. 3.8. Less than the least, etc.  
In the fifth place, Fruitfulness in righteousness, proceeding from moral principles, is usually attended with repose and trust in the work done; he that is thus fruitful, rests in the work done; Thus it was with the Pharisee that pleaded his actions, his repose was in them, as Christ's Language to the Publican intimates; but contrariwise, he that is fruitful in righteousness, 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 than righteousness in his best actions; All our righteousnesses are as filthy rags, said the fruitful branches, Isai. 64.6. All as dross and dung, saith another fruitful branch, Phil. 3.8. We are unprofitable servants, and have done nothing, that is worth any thing. Lord, when saw we thee an hungered? or athirst? or a stranger? or naked? or sick? or in prison? and did minister unto thee? say the fruitful branches, Matth. 25.37, 38, 39 which language evidently declares, that their repose and trust was not in their actions.  
In the fixth place, Fruitfulness in righteousness, issuing out of moral 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 fruitful in righteousness from his own principles, as appears by his own language, yet very scrupulous, how it would go with him at the last; which shows, That the effect of his fruitfulness was not quietness, but unquietness; not confidence, but diffidence: But on the other side, fruitfulness, 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 righteousness shall be peace, and the effect of righteousness, quietness and assurance for ever. The more fruitful in righteousness 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 fruitful branches in the vine very unquiet, and restless, and unsatisfied in conscience about their Eternal estate?  
Answ. This, if granted, doth not null the truth asserted; For, First, This unquietness doth not spring from their fruitfulness, but rather from that unfruitfulness, which they see in themselves: Secondly, The Text doth not say, That it always is quietness, but it shall be peace and quietness, it shall yield him peace and quietness at the last, it shall end in peace and quietness, and assurance for ever, that shall be the issue of it, with this David concurreth, Psal. 37.37.  
Seventhly, Fruitfulness in righteousness, proceeding from natural and morali principles, is usually stinted at a stay, bounded and limited by carnal reason; so far it will go, but no farther; 
1 Sam. 13.8.  this is evident in Saul, seven days he would stay for Samuel, but no longer, if Samuel come not then, he will offer sacrifice himself; this man's fruitfulness doth not increase, but decrease: But fruitfulness in righteousness, 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, than perfection, and this he labours to the utmost of his ability, through the help of his heavenly husbandman to attain, and goes on daily by degrees towards, so that he brings forth most fruit in age, as the Psalmist speaks, Psalm 92.14.  
Eighthly, Fruitfulness, proceeding from natural and moral principles, is many times attended with malice against those that are fruitful in righteousness, as branches in the vine, as is evident in the Scribes and Pharisees, who whre men very fruitful in righteousness 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 fruitfulness in righteousness, 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 righteousness 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 mere moralists; But a man fruitful in righteousness, 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 nor one main difference that is between an evil man and a good, 
Note.  or a mere formalist and a branch truly in the vine; in an evil man, or a mere formalist, 
Luk. 6.45.  his heart is the treasury of all the evil, which he bringeth forth, but not of the good; but a good man, or a branch truly in the vine, his heat is the treasury of the good fruit which he bringeth forth: in the heart of an evil 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 fruitfulness 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 fruitfulness of a man in Christ, and a man out of Christ, between a branch in the vine, and a mere 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 fruitfulness in righteousness, springs from natural and moral principles only, his fruit doth not remain, but rots before it is ripe, falls before it is fit to be gathered: How much fruit soever the best mere moralist brings forth, he brings none at all to perfection, as these Texts here quoted do excellently and elegantly set forth, job 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 root, they withered away, And bring no fruit to perfection, Luk. 8.14. Here we have the period of the fruitfulness of the best mere moralist, set down by the holy Ghost, all his fruit comes to just nothing at last: But contrariwise, he that is fruitful in righteousness, as a branch in the vine, his fruit remaineth and ●indly ripeneth, as appears by joh. 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 jer. 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 privilege and Character, beyond the best mere moralist or formalist whatsoever, how little soever his fruit of righteousness 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 fruitful in righteousness from natural and moral principles, brings forth fruit to himself only, as Israel did, Israel is an empty vin●, he bringeth forth fruit to himself, Host 10.1. Israel was a fruit-bearing vine, yet but an empty vine; how comes this to pass? why the next words tell us, he brings forth fruit to himself. Thus it is with a man, whose fruitfulness springs from natural and moral principles only, he brings forth fruit to himself, to his own base ends, his own honour, profit, and the like; but he that is fruitful in righteousness, as a branch in the vine, bringeth forth fruit unto God, to the glory of God, as the Scripture speaks, Rom. 7.4. His fruitfulness springs from, and depends upon Christ's conjunction with his soul, and tends chiefly to the advancing God in Christ, God is both the efficient and fina●● cause of his fruitfulness.  
Lastly, A fruitful branch in the vine, is usually most pulled and cudgeled, ●ressed and oppressed; joseph was a fruitful branch in the vine, even a fruitful bough by a well, whose branch runs over the wall, yet the Text tells us, That the Archers sorely grieved him, they shot at him, and hated him, Gen. 49.22, 23. As it was with joseph, so it is usually with other fruitful branches in the vine, Satan and men stirred up by Satan, do impugn, molest and trouble them more than they do mere 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 touchstone of them to try thy fruitfulness by, and according as thou findest it, agree or disagree with them, make up the conclusion.  
A fourth Character or appearance of a new Creature, 
A new Creature is ●ne that doth not commit sin. This is his four●h demonstration.  is this, he is one that sinneth not, one that doth not commit sin, so saith the Text, 1 joh. 3.6. Whosoever abideth in him sinneth not; and ver. 9 Whosoever is born of God▪ doth not commit sin; This assertion is a touchstone 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 poor 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 believer, a new Creature, is totally freed from the power, act, and being of sin, so that he doth not nor cannot sin actually? (God forbid) this were to give the Scripture the lie, which saith, That in many things we sin all, even [we] that are born again.  
And if we say that we have no sin, we deceive ourselves, and the truth is not in us, 1 joh. 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 sin, 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 sin (which was) in my members, but (unto the law of sin 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 sin: He therefore that shall hence conclude, That he is totally freed from the power and being of sin, so that he doth not nor cannot sin no more than the glorified Saints, or Christ himself, doth make of a touch stone, a millstone 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 believer, one that lives in Christ, and Christ in him, one that 〈◊〉 again, and made a new Creature, sin-got as an unregenerate person doth, he give● not himself over to the commission of any known sin, 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 sin in the Apostles sense (as I conceive) which doth sin of purpose, 
Therefore an unregenerate person is said to be the servant of sin.  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 evil which he would do, the evil which he loves.  
But it is quite other ways 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 seed (to wit) the grace of the Spirit remaineth in him; though he sin, and sin in many things, yet doth he not sin with the consent of his whole will, nor with the whole sway of his affections in any thing. (The evil which I would not that do I) saith a new Creature, What I hate that do I.  

A regenerate person is not a servant of sin but a captive to the law of sin.  The will, as all other faculties of the soul, is but in part renewed; Christ is form 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 evil which the unregenerate part doth choose; 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 sin with the whole sway of his affections, because the renewed part of them doth decline, and oppose what the unrenewed part of them doth embrace 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 mere naturalist.  
For although there may be, and oftentimes is, a contradiction and combat in an unregenerate person, between several 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 combat is peculiar to a new Creature, where there is flesh and spirit in the same faculty, and what the one chooseth, the other refuseth, it may therefore well be a Christians touchstone to try himself by.  
There is yet another way, whereby a man may be said to commit sin, which is far more dangerous than the former, yea, remediless, 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 aught to be followed, out of mere 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 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.  because his seed remaineth in him, as the Apostle here speaks, He that thus committeth sin is of the Devil, and sealed by him to Hell's eternity, 1 joh. 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 natural propensity which he finds in himself to all evil; the enticing tempter of corrupt nature, which makes him a verse to all good, and prone to all evil, as that which spoils all his good duties, as that which is his greatest burden, bewails it as that alone which makes his condition wretched and miserable, longs earnestly for a total deliverance from this burden of corrupt nature, prays earnestly for strength against all the enticings thereof, 
job 3 21.  and rests of Christ by Faith, in the use of all lawful means by him appointed, for a total deliverance at length, and strength against all the enticings thereof, until total deliverance 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 despair, 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 than for hid treasures, as job 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 unbelieving 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 encouragement of others in the like case; I speak this, much more I could speak on this subject experimentally, but I forbear.  
In the sixth place, a new Creature is one, 
A new Creature minds the things of the Spirit, and is led by the Spirit, this is his sixth Demonstration.  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 carnal hearts mind carnal things, so spiritual hearts, mind spiritual 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, 
Psal. 4.6. Ps. 63.3 Cant. 1.2.  and that which leads 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 merchantman, who sold all to buy the pearl: A new Creature, his great care, desire, and endeavour is, to be more new: O that I were more dead to sin, more alive to righteousness! that I were less in the flesh, more in the spirit! less in myself, 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 shows who are the Adopted Sons of God, and so consequently, who are new Creatures; for to be such a Son 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 ways; 
Note.  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 general, but the more special leading of the Spirit (to wit) the Spirit leading, as a sanctifier, as an inward sanctifier, as well as an outward.  

When a man may be said to be led by the Spirit.  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 special work of the Spirit of God upon his soul is enabled voluntarily, and cordially to resign up himself, in all things to be guided by the Spirit of God, and cordially and courageously 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 calls, The Law of sin, 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 sin; He is no servant of sin, he doth not voluntarily yield himself to obey any sin in the lusts thereof, as an unregenerate person doth, with free consent; [Law] taken in this latter sense, 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 sin.  
When this Law, (to wit) lust, leads, 
Note.  as commander in chief, the person is soon led away with a spirit of error and inticers thereunto, as the Apostle shows, ● Tim. 3.6.  
2. But he whom the Spirit of God leads, as commander in chief, believes not every spirit, but tries the spirits whether they are of God, as the Apostle exhorts all Christians to do, 1 joh. 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, joh. 16.13, 14, 15. The Spirit (saith Christ) shall not speak of himself, but he shall glorify me, for he shall receive of mine and show it unto you; He shall take of mine, and show it unto you; which language plainly shows, 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 leads into all truth, as Christ affirms, joh. 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 judgement, in heart, in practice.  

Note.  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 enables 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 enables to walk with God, in the use of his Ordinances, as that Text plainly shows, (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 dwells as a leader, he dwells 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, 
Nor at all times alike.  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, worship's God in spirit and in truth, he doth serve God in newness 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 God's 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 infirmity, 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 Christ's fullness, 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 ourselves, Rom. 8.26. this each man's experience, which is thus led by the Spirit will tell him.  
8. He that is thus led by the Spirit, finds so much sweetness 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 means 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 Devil; this is evident in the natural Son 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 spiritual 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 jos. 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 least, in his aim desire and endeavour.  

Note.  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 less new.  
He walks after the Spirit, more swiftly, or more slowly, 
And according as the burdens which he goes under, beheavior or lighter.  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 ways 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 falls, and were it not that his leader, is very able, wise, and watchful, 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 Devil 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 war 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 die 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, 
Note.  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 thyself, yea, or nay; and if upon a true trial 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 son 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 joined to the Lord Jesus Chr●i●, and one spiri● with him.  
That he is one joined to the Lord Jesus Christ, 
A new Creature is one joined to the Lord Jes●s Christ, and one Spirit with him▪ This is his seven●h demonstration.  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 joined to Christ; for to be in a thing, is more than to be joined 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 joined 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, 
A rege●ative and sensitive s●ul, is comprehended under a rational, so is a joining to Christ under a being in Christ.  1 Cor. 6.17. He that is joined to the Lord, is one spirit; In these few words we have a complete 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 joining to the Lord, here spoken of, is not a bare joining in nature only, by Christ's participation of our humane nature, neither is it a joining in glory; but it is a joining to the Lord in grace. A new Creature is one then, that is joined to the Lord in grace; And he that is thus joined 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 form in him in all these, and he thereby made one spirit with Christ.  
1. He is one with Christ in affection; Christ is form there, he loves what Christ loves, and hates what Christ hates; Christ loves righteousness, and hates iniquity; all iniquity, Heb. 1.9. and so doth he that is joined, united and married to the Lord, and so become a new Creature, He loves righteousness 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 form 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 joined to the Lord Jesus Christ▪ is one with him in this; Christ and a new Creature are one in their ends and aims; 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 joined to the Lord Jesus Christ, and one Spirit with him; He that seeketh the glory of him that sent him, 
joh. 7.18.  the same is true (saith Christ) and he that seeketh the glory of Christ, according to the rule and example 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 joined 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 Prophecy, as a fountain, and without measure, in all fullness; but h●s members as streams issuing from that fountain, by gift, and of his fullness▪  
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 Prophet'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 joined to him, is one with him in thi●; Christ hath made all ●is Members Priests to God, 
Spiritual Priest's  Rev. 1.6. to offer up spiritual Sacrifice to God; Christ hath offered up himself to God, he died and sacrificed himself to God; And he that is joined unto him is made conformable unto his death, he hath sacrificed all to Christ, his whole self, his own reason, will, righteousness and wickedness; all within him and without him; he is become dead to sin, dead to his own righteousness, dead to the World, dead to all by the body of Christ; They that are Christ's 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 joined 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, 
Col. 2.12.  to newness of Life; he that is joined to the Lord is one Spirit, Christ is form 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 harmless 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 joined to the Lord Jesus Christ, is holy as he is holy; but with this difference.  

Note.  Christ our head was holy by nature, but we his members, are holy by grace only.  
Christ our head was holy with a perfect holiness, but we his Members have only a sincere holiness in this Life, our conformity unto Christ is in kind, not in degree.  
Christ our head had a derivative holiness; he could derive holiness 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 joined 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 holiness, leading to a place of perfect holiness and happiness; 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 joined to the Lord, is one Spirit.  
A new Creature, a true Member of Jesus Christ, 
Note.  is better known by his Spirit, than his outward man; 
Job 19.28.  for the root of the matter, (as job 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 shows what Spirit a new Creature, a true Member of Christ is of, he is one Spirit with Christ; He that is joined to the Lord, is one Spirit.  
A new Creature, one joined 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 steadfast with God: Thus was Christ, and he that is joined to the Lord, is one Spirit.  
Quest. But what Spirit was the Lord jesus Christ of?  
Answ. 1. The Spirit of Christ was a Spirit of Truth, it is so called, joh. 14.17, & 16.13. We read of a lying spirit in the 2 Chro. 18.21, 22. and this is poured out in these days, wherein so many lies and slanders are daily broached to the dishonour of God, and the Truth; but this Spirit is not one with Christ's Spirit, but with Antichrists; Christ's Spirit is the Spirit of Truth, but Antichrists Spirit is the Spirit of falsehood, 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 real testimonies when here on Earth; He was not only humble, meek, and lowly in his carriage, and in show, but in Heart and Spirit; He was really such, as his Birth, Life and Death did testify.  
3. Christ was of a just and righteous Spirit; 
His government is spiritual, yet external and internal.  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 judge with righteousness, and reprove with equity, (saith the Prophet) Isai. 11.4.  
4. Christ was of a merciful, tender, and compassionate Spirit; 
Mat. 26.41.  he had compassion on the souls of his enemies, as that Text, Ezek. 16. ver. 4, 5, 6. with many others show; 
Mark. 6.34.  He had compassion on soul and body, 
Mat. 9.36.  when he beheld jerusalem, and thought on her sin and sufferings, 
Mat. 15.32.  he pitied her, prayed for her, admonished her, 
Mat. 14.14.27.  and wept over her, Luke 19.41, 42. All which were real testimonies of his compassionate Spirit, 
Isai. 42.3. Luke 23.34.  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. Christ's 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 public and industrious Spirit, He sought not his own, but our good; when on Earth, 
Act. 10.38.  he was still doing good to soul or body, Mat. 4.23. He minded not himself, his own ends, or ease, but his Father's business, and that he followed industriously, as appears by Luk. 2.46, 49. compared with joh. 4.34. which plainly shows, he had a public and industrious Spirit.  
7. Christ was of a soft and flexible Spirit, he had a Spirit pliable to all his Father's Will, a Spirit easy to be entreated, a sympathising 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 sins, all which were real 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 fear 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, etc. Isa. 53.7. When he was reviled, he reviled not again; when he suffered, he threatened not, 1 Pet. 2.23. These were real 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 real testimony of his loving Spirit.  
11. Christ was of a Praying Spirit, 
Heb. 5.7. Luk. 22.44.  he spent much time in Prayer, as the Evangelists show, with much delight and industry, as appears by Mar. 1.35. Mat. 14.23. Luk. 6.12. joh. 17. chap. which shows he was of a praying Spirit.  
12. Christ was of an obeying Spirit, of a selfdenying Spirit; he denied his own Will (as man) to do his Father's Will, as appears by Luk. 12.14. compared with joh. 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 thankful 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 thankful to God, and thankful to man; whatever kindness was showed unto him, returned upon the head of the doer with abundant recompense, and this lively domonstrates his thankful Spirit.  
14. Christ had a Spirit delighted in the exercise of all God's 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 showed his contempt of the World, both in the good and evil of it.  
16. Christ was not of a time-serving, but of a God-glorifying Spirit; He sought not his own, but his Father's glory, in all times and things, as his own Language, joh. 12.28. & 17.4. shows, Christ sought his Father's glory in all things, and above all things; which evidently declares, he had a God-glorifying Spirit.  
17. Christ was of a faithful Spirit; he was faithful to God in all things; He was faithful to him that appointed him, saith the Author to the Hebrews, Heb. 3.2. He was a faithful Highpriest, He is called, Faithful and true, Rev. 19.11. The faithful and true witness, Rev. 3.14. By all which is evident, that Christ was of a faithful Spirit.  
18. Christ had an elevated Spirit, his Spirit was raised above the World, and the things of the World; his Spirit did sore aloft and solace itself, in the things of the other world; it did solace itself in God, 
Prov. 8.30.  in what he did enjoy in God, before he left the bosom of his Father, and what he should enjoy with him again, when he had finished the work, which his Father gave him to do. This is evident by the Language of Christ, joh. 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 steadfast with God, and unmoveable, in calms 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 steadfast with God.  
20. In fine, Christ had a Spirit full of all Divine excellency and beauty, he had a Spirit of Wisdom and Understanding, a Spirit of Counsel and Might, a Spirit of Knowledge and of the fear of the Lord, a Spirit endued with all Divine excellency, as the Prophet shows, Isa. 11.2,  
All these qualifications were in the Spirit of the Lord Jesus Christ; and he that is joined unto the Lord, he that is engrafted into Christ, and made new by him, is one Spirit with him; He that is joined unto the Lord is one Spirit, saith this Text.  

Note.  Here note, That this Text doth not say, that he that is joined unto the Lord is equal with him, but that he that is joined unto the Lord [is one] with him, He that is joined unto the Lord is one spirit; Christ, and he that is joined unto him, are one in spirit.  
The particulars forementioned, show what Spirit the Lord Jesus Christ was of, and this Text tells us, what spirit he that is one with Christ is of, what spirit a new Creature is of; He that is joined 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 joined to the Lord is one spirit.  
wouldst thou then know thyself, and thy condition truly, I know no rule in Scripture more infallible, than this in this Text, He that is joined to the Lord is one spirit; Consider what hath been said on this Text; Consider what Spirit Christ was of, and then examine thyself 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 truly one.  
Object. But I find so much Hypocrisy, so much pride, so much hardness of heart, and unholiness in myself, may a poor soul say here, that I cannot hence conclude, that I am one joined to the Lord, and one Spirit with him; but rather that I am joined to the Devil, 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 joined to the Lord is totally freed from these corruptions, but that He is one Spirit, he is one Spirit with the Lord jesus 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, truly wrought in him, though weakly and imperfectly, and much flesh, much corruption remaining in him; This must be granted, otherways no man in this life could be said to be joined 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 far from rendering thee such as the Objection speaks of, that it strongly argues the clean contrary (to wit) That thou art indeed joined 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 joined to the Lord▪ and one Spirit with him, when engrafted 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 war in our members.  
wouldst 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 sin, etc. and this we are now upon; If any man be in Christ he is a new Creature. Consider whether thou art become dead to sin, alive to righteousness, a new Creature: Consider whether Christ be form 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 sin, 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 jesus Christ: and if upon a true trial of thyself, thou findest by what hath been said, that it is thus with thyself, conclude thou mayst safely (as I conceive) to thy comfort, with the Church in the Canticles, My wellbeloved 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 sin, shall be able to deprive thee of it, whatever Satan or thy own conscience, abused by Satan, may say to them contrary.   

Fatherly Chastisements.  Heb. 12.6. 
Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.  
IN these words, the Apostle fetcheth an argument of Divine and Fatherly Love, from a Rod, and concludes sonship, by adoption, from Chastisement, Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth  
The Position of the Apostle, is confirmed by a plurality of witnesses, both Solomon and Christ concur 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 Sons 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 Sons.  
Immunity from correction, is rather a Character of a Bastard, than of an Adopted Son of God; it is rather a note of an Ishmael, than of an Isaac; it is rather the mark of a Goat, than of a Sheep; it is rather a demonstrator of a child of this world, than of a Disciple of Christ: for the Cross is a reculicen which all Christ's Disciples must wear, as he himself tells us: In a word, it is rather a badge of an heir of Hell, than of an heir of Heaven; of a reprobate, rather than an elect, and adopted Child of God, for Chastisement is the universal lot of all God's Children, as this Text tells us, Whom the Lord loveth he Chastiseth, yea, scourgeth.  
The most people in the world, fetch their evidence of God's Love, from God's liberal 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 policy in winding with the times: I have esteem in the world, and success in every thing I go about ortake in hand; therefore doubtless God loves me; 
Thus from providences.  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, etc. more than many others: I have knowledge, and I have utterance, and herein excel many: I have esteem among the Godly wise, and a name to live: I have a form of Godliness, and a shadow of every grace of the Spirit, many Talents in my hand, and hence conclude, God doubtless loves me, whoever he hates, Ergo. But neither of these argue well for their sonship, nor their eternal estate; for no where doth the Scripture make any of these signs of God's 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 excel a Lazarus, in these contingent things: An Ahithophel, through his policy, may enjoy prosperity, while a Paul suffereth all adversity: A son of belial, may wear Purple and Scarlet, and fare deliciously every day, while a Son of God wears sheepskins, and goats-skins, and lives upon God's Providence: A Nabuchadnezzar may have success in his enterprises, as well as a joshua for a time, Philistines may triumph, while Israelites are led captive: A judas may have as good natural parts, and supernatural transient gifts, as a Paul, or a john, as a chosen vessel or a beloved Disciple, yea, happily more: A jesabel may be as beautiful in the eye of man, as a Rebeckah: A Pharisee more exemplary in a form of Godliness, than a Nathaniel: an Hypocrite may be more like a beloved Child of God, in his own eyes, and other men's too, than a true Child of God. A foolish Virgin may have as fair 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 God's 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 endued with the Spirit of his Heavenly Father, can see his love, when he feels his rod, or argue his sonship, 
1 Cor. 11.32.  from his chastisement. To fetch an evidence of God's Love, and a man's own Adoption from God's Chastisements and Scourge, 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 sonship; I am Chastised of God, therefore I am beloved of him; I am scourged more than many others, therefore doubtless 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, etc.  
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 general or more special: Of the more general Love of God towards man, we read in Mar. 10.21. where it is said, of the young man that came to Christ, That jesus beholding him, loved him. Of the more special Love of God towards some, we read jerem. 31.3. 2 Thes. 2.16. john 13.1.  
The more general, 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 endued with (to wit) great place in the World, great possessions, moral righteousness, desire of, and endeavour after eternal life, with the enjoyment of temporal felicity, and predominate corruption.  
But the more special Love of God towards man, is manifested in, and by his Fatherly chastisements and scourge, as this Text tells us, Whom the Lord loveth, he chastiseth, &c, Whom the Lord loveth] after a special manner, he sooner, or later certainly chastiseth; He scourgeth every son 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 God's Chastisements, of what kind soeever, are sure and certain pledges of his more special and eternal Love towards a man; which to find out, I will premise these four 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, than Chastisements alike to all; Eliphaz tells 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 scourge, are not pledges of God's Love to all, yet they are to some. Thou in very faithfulness hast afflicted me, saith the Psalmist, Psal. 119.75.  
The third thing premised is; Who they are to whom Chastisements and scourge 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; 
To them that love 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 Scourge are pledges of Divine love, and that is, when they are sanctified: Sanctified chastisements, and they only, are pledges of Gods special love toward man.  
Quest. But how shall I know, whether God's 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 sins to remembrance, as appears in Joseph's brethren, Gen. 42.21. and job 7.20.  
2. Chastisements sanctified, lead to repentance; Ephraim was by chastisements sanctified, brought to repentance, jer. 31.18, 19▪ and so was Manasseh, and the Prodigal: By which it is evident, That Chastisements sanctified, make a man turn from his evil 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 Son, yet learned he obedience by the things which he suffered, Heb. 5.8.  
3. Chastisements sanctified, make a man humble, 
Cant. 1.5, 6.  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 Mother's Children. Look not upon me, because I am black, etc. The Church's 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, mortify 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 enhance the price of grace and glory.  
5. They drive the soul to God, and endear 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, 
G●n 32.  witness jacob and the Prodigal.  
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, mortify in man hatred and malice, which generate thoughts and desires of revenge, against the instruments in God's hand; They beget patience under all strokes; I have sinned, 
Mic. 7.9.  therefore I will bear 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 Christ's yoke.  
9 They fit a man for any condition that God calls 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 die for Christ; they fit a man to live to Christ here, and to live with Christ hereafter in Heaven.  
10. They make a man long to be dissolved, 
Thus did Paul's bonds operate in him, Phil. 1.23.  to be with Christ, yet patiently to wait on God all the days of his appointed time, until his change come, Rom. 5. ●. Job 14.14.  
11. Sanctified Chastisements endear to a man, his Father's 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 Prodigal, Luk. 15. When his Chastisement was sanctified unto him, it endeared his father's house.  
12. Sanctified Chastisements will make a man labour to excel in grace; There is no man so covetous after grace, as he to whom God's 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 excel 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 fear, of love, of humility, of watchfulness, of holiness, of compassion towards others under Gods Chastising hand; They yield the peaceable fruit of righteousness, 
Heb. 12.11.  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 God's Chastisements be sanctified to him, or no; and so consequently, whether God's rod, upon himself, be a sign and pledge of God's special 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, etc. 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 special 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 always in love to his person.  
wouldst 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 thyself by what hath been formerly said, and if thou findest, that thou art truly such, conclude thou mayest certainly, That all thy Chastisements do spring from love; for whatsoever strokes 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 job 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 scourging, 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 sin, it is in love to thy person, he loves thee still. Is Ephraim my dear son, is he a pleasant Child? for since I spoke against him, I do earnestly rem●ember him still, etc. jer. 31.20.  
All Gods Children, 
Note.  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 sons are sure of chastisement, 
P●al. 89.30, 31, 32.  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 God's Love to pass 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 son, whom he receiveth.  
wouldst thou then get a true evidence of the special 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 truly conclude on the affirmative, thou hast good ground to believe, that thou art one beloved of God, after a special 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 God's Chaftisement, thou hast just cause to fear, 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 tells us, Whom the Lord loveth, he chastiseth, and scourgeth every son, whom he receiveth.   

Gospel's 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 lays 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 four or five things.  
First, That suffering is a lesson very hard to flesh and blood to learn; which the Apostle knowing, as a wise schoolmaster, sets before us, his scholars, that which we all naturally desire (to wit) sovereignty, 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, unless Christ be our schoolmaster, 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 evil doing, it is to sufferers for well-doing, not to sufferers for evil doing that the Crown is promised.  
4. Suffering is either just, or unjust; suffering is always just from God, but not always 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 evil of sin, nor to sufferers of the evil of sin, to which the Crown is promised: But to sufferers of the evil of punishment for the avoiding of the evil of sin, that it is promised, as appears by comparing this Text with some others; Peter explains Paul's meaning here, touching suffering, 1 Pet. 3.14. If ye suffer for righteousness sake, happy are ye, Chap. 4.14. If ye be reproached for the name of Christ, happy are ye, etc. 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 righteousness sake, and suffering for Christ's sake, or for his name sake, but leave it for them whose proper work it is.  
1. But here note, 1. That the sufferings of the Gospel comprehend both the Doctrine of the Gospel, 
Gospell-doctrine, Gospell-Discipline, Gospell-Conversation.  and the Discipline of the Gospel, 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 evil 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 evil-doer, saith the Apostle; Yet if any man suffer (as a Christian) let him not be ashamed, but let him glorify God on this behalf, 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 than 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 than 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, courageously, 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 acute discourse of either of these, but briefly to assert what I think necessary for the right understanding of them, as God shall enable 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 God's account; it comes to just nothing at last, it profiteth me nothing, etc.  
A● all our active obedience, so all our passive obedience, must spring out of love to God, 
Note.  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, courageously and perseveringly, but this a man cannot possibly do, except he believe; 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, joh. 14.1. where Christ making a speech ●o his Disciples to fit them for suffering, bids them believe, 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 believes that Christ will be with him in all his sufferings, strengthen him to suffer, carry him through all that he calls 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 calls for patience in suffering; Be patient in tribulation, Rom. 12.12. In your patience, possess ye your souls, Luk. 21.19. We should follow Christ in patient suffering, saith the Apostle, 
1 Pet. 2.21, 23.  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, What?  Divine patience, or patience considered, as a divine quality, is the issue and cream of many graces; It is a Diamond in the midst of a Triangle, (to wit ● a virtue 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 special 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 Ja. 1.2.  when you fall into divers temptations. Rejoice, and be exceeding glad 
b Mat. 5.12.  saith Christ. Rejoice in that day and leap for joy. 
c Lu. 6.23.   
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.  

Divine joy, What?  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 itself. It is a wing grace, which whiles the soul is actually possessed of, is thereby carried above itself, 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 faithfulness to the word and will of Christ; and yet with the good Prophet, Rejoices in the Lord, and joys in the God of his salvation, 
Hab. 2.17, 18.  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 Mar. 8.38.  of his cause, nor of his sufferings. If any man suffer (as a Christian) let him not be ashamed. 
e 1 Pet. ●. 16.  Be not thou ashamed of the testimony of the Lord, 
f 2 Tim. 1.8.  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 1 Pet. 3.14.  If ye suffer for righteousness sake, happy are ye, and be not afraid of their terror nor be troubled. Fear them not, saith Christ, thrice in one Chapter.  

h Mat 10.26.28, 31. Rev. 2. ●0.  Fear no● them that kill the body, but are not able to kill the soul, Phil. 1.28.  
Christ compares his Church 
i Cant. 1.9.  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 job, Job 39 very courageous in the hottest battle. Christ by this metaphor hints unto us, That his will is, that we should be very bold and courageous, 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.  

Note.  It is Christian-courage that Christ requires in sufferers for his will.  
Christian courage, 
Christian courage.  is a grace of the spirit, 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, maugre all opposition; and chooses 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 1 Tim. 1.2. Rom. 1.16.  Though I suffer these things, nevertheless 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 Dan. 3.18.  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 sin; when he endureth the Cross, and despiseth the shame; when he refuseth base deliverance, 
Thus did the three Children we read of in Daniel, declare their courage.  and yieldeth his body rather than his cause, (his cause being good) into a Tyrant's 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; 
Rome 2.7.  Be thou faithful unto the death, and I will give thee the Crown of 
m Rev. 2.10.  life. He 
n Mat. 24.13.  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, 
Perseverance.  in the belief, love, profession, and practice of the Truth.  
And this he may be said to do, that doth never totally, nor finally apostatise from the Truth once received.  
It is possible, for one that perseveres in suffering, at some time, and in some kind, 
Not●▪  and measure, to desist from his former forwardness, through strong temptations and humane frailty; witness Peter, who through fear denied his Master, and forswear 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 1 Pet. 2.19. ; conscience of his duty should be the principal motive, inducing him to suffer; I do not say, the only, but the principal motive.  

I think it not fit here to define Conscience, and therefore will pass by that.  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 sin, or perform duty, exposes himself to suffering; when he out of scruple in conscience, of the lawfulness, or unlawfulness 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 lawful Authority (which is God's 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 appears 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, than 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 final 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● glorify God, for suffering. If any man suffer, as a Christian, let him not be ashamed; but let him glorify God on thi● behalf, 1 Pet. 4.16.  
A man doth then glorify 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 rejoices and praises God, that he is counted worthy to suffer in any kind for Christ's sake. 3. When he doubles his diligence in duty upon this account; thus did the Apostles glorify 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 kingdom: 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 real testimony of a real Christian; 
Note.  and suffering as a Christian is a high evidence of God's special love towards a person.  
Dost thou then suffer and suffer as a Christian; Thou mayst then safely conclude, I shall reign with Christ: Henceforth there is laid up for me a Crown of righteousness; An exceeding, and eternal weight of glory: A kingdom 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, etc.]  
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 souls to eternal 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 souls 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 special ends.  
The divine seals of God, are of a double kind, and of a double use; they are of a double kind, they are either external, or internal; outward or inward; ●. external, or outward, and such a seal was Circumcision in the time of the Law, it is so called by the Apostle, Rome 4.11. And such are our Sacraments▪ Baptism, and the Lords Supper, now in the days of the Gospel.  
2. Internal, or inward; the internal 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.  
Seals are of a double use, they serve to demonstrate, and to confirm; they signify, and ratify; I speak after the manner of men; Gods seals do no less, they demonstrate, they confirm; But God's external seals, without the internal seal of the Spirit of God, cannot assure any soul, of the special love of God, nor of his Adoption; many outwardly sealed go to Hell, the outward seals alone, cannot seal any soul unto the day of redemption; It is the inward seal of the holy Spirit of God, that seals 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 internal, 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 ways, 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 special work of the holy Spirit of God, whereby a sinful soul is truly regenerated, and the Image of God stamped upon him.  
The seal of Confirmation, I call that a special work of the holy Spirit of God within us, whereby we are persuaded and assured, after an immediate manner, that we are the children of God, adopted in Christ, and beloved with an everlasting love.  
Both these seals agree in their efficient cause, for they are both the special works of the holy Spirit of God, whereby the soul is marked for, and assured of eternal happiness, when this life is ended.  
Of the first of these seals (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, moral, hypocritical: 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 real Saint, every one that is effectually called, hath this seal of Demonstration set upon him, regeneration wrought in him, God's 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 God's 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. 
This Christ in●●●nated to Peter, Joh. 13 8. and plainly told Nicodemus, Joh. 3.5.  No man shall ever inherit the kingdom of glory, that hath not this seal set upon him in the kingdom 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 man's self, except in some 
* Viz. In case of Ignorance, Temptation, Desertion.  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, 
Such a seal was set upon those, mentioned Phil. 4.3. whose names the Apostle judged were in the Book of Life.  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 man's bosom; the love of God in the heart, will show itself 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 God's people, that it shows itself very eminently in the eyes 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, wherever it is truly stamped by the holy Spirit of God, 
The saving graces of the Spirit, are called, The earnest of the Spirit, 2 Cor. 5.5.  is God's mark, and the soul's earnest for Heaven's eternity; The Lord hath set apart him that is godly for himself, Psal. 4.3. The person thus sealed is a sequestered person, sequestered for the Lords use, sealed unto the day of redemption; Where note, That this seal of regeneration, doth confirm and make sure the love of God unto the person on which it is set, as well as the other, though not always to the apprehension of the person.  
Object. But Satan doth many times sergeant this seal, and thereby cheats and cousins many a soul; He counterfeiteth holiness, and persuades the soul, that is but seemingly regenerate, that he is truly regenerate; and him that hath but civil 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 myself, 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, Satan's seal, which is upon our souls, as we come into the world, is canceled, corruption is not barely restrained, but mortified; The body is dead, because of sin, as the Scripture speaks; the soul is bend against every sin, it allows not itself in any known sin, 
Hates fin for its evil nature, and because God hates it.  it hates all sin, but where Satan counterfeits this seal, corruption is but restrained, the heart loves it still, and cherisheth some one sin or other.  
2. The soul ●hus sealed by the holy Spirit of God, bears 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▪ 
Eph. 4.23.  and from thence spreads itself 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 itself in the whole man, and in the whole life, is vigour 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 universal, 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 conversation; he that is sealed by the holy Spirit of God, bears the Image of God in all these.  
But Satan's counterfeit seal of Demonstration, stamps his own image; he is seemingly an Angel of light, whilst really a Devil; and he that is thus sealed by Satan, resembles him in this, he is a seeming Saint, a real Devil; So Christ spoke of judas, 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 shows at large, Mat. 23.) but inwardly very ugly and rotten, and therefore calls them, whited sepulchers, not sealed souls.  
Civil Holiness may, and many times doth enable a man to carry himself civilly, and holily in the eyes of men; but saving Holiness makes a man studious, and careful 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 careful of, and industrious about, that is sealed by the holy Spirit of God, his chief work is within doors; his principal care, desire and endeavour, is to approve his heart unto God, and so walk, that he may be accepted of him, and glorify him.  
Then again, civil Holiness springs from moral principles, 
Saving Holiness springs from divine 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 shows, 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 careful of both, witness Paul, Act. 24.16. He makes conscience of all sin, and of all duty; he wars against all sin, and hath respect unto all God's Commandments.  
The soul thus sealed by the holy Spirit of God, is one in whom sin dwelleth as a Rebel, and ruleth as a Tyrant only: He is one that is of all men the most sensible of, and affected with carnality in himself; I am carnal (saith he) sold under sin, 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, 
He is still fight against these, and at last overcomes them all.  and a Devil overcoming creature; He is more than a Conqueror (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 join these together, so doth job, 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 privilege, above and beyond all other seals, 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 wears out; This anointing abideth, as john speaks, 1 joh. 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 bears 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, seals a man to the day of redemption, but this it could not do, were it not a lasting substance.  
This may suffice to discern 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 descry him, and distinguish between him, and one but seemingly regenerate, and therefore strike 〈◊〉, 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 itself, 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 Heaven'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 satisfy conscience, to resolve all doubts, remove all scruples, and end all controversies, about our eternal 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 than 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 itself, beareth witness with our spirit, that we are the children of God: Hence it is evident.  
That no man's own spirit, 
Note.  can truly assure 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 man's 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 special work of his upon our souls, convinces them of the special 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 speaks, Eph●s. 1.13. In whom after ye believed, ye were sealed with the holy Spirit of promise, etc.  
Before I speak of the appearances of this seal of the Spirit of God, I shall here note two or three things.  

Note.  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 God's children, but it doth not thus bear witness with our spirits, in all God's 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 royal favour, to whomsoever it is granted; it is Christ's golden Sceptre 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 sergeant this seal too, he persuades 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 persuasion, and the testimony of God's Spirit, from a presumptuous conceit, and the Devil's delusion.  
Answ. We must try the Spirits, try the testimony that we have (if any,) so saith the Apostle, 1 joh. 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 touchstone that we have, to try the Spirits, and their testimony by. And it affirms,  

Joh. 16.13, 14, 15.  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. Hence 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 mere 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 real 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, 
Note.  that is capable of this seal of the holy Spirit of God, He that believeth on the Son 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 Christ's mouth, which the Church prays 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, justify them and sanctify 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 joh. 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 Spirit of God doth never thus bear witness, where the blood, and the water do not bear witness. Christ's blood doth satisfy for sin, and his Spirit cleanse from sin, 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 Paradise.  
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 qualify 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, 
All Gods adopted Children, have Hannah's portion, love, special 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 privilege.  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 careful 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 itself, 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 sin, 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 spoke to Abraham, Now I know that thou lovest me, seeing thou hast not withheld from me, thy son, thine only son, whom thou lovest, said God to Abraham: So saith this soul to Christ, now I know that thou lovest me, seeing thou hast not withheld 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, 
He hath the spirit ofprayer, though not the gift of prayer  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 Rhetoric; he enables the soul to pour itself 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 fifth place, sound assurance produces fruitfulness; the soul that is by the Spirit of God, assured of the grace and favour of God towards it, is usually the fru●tfullest in righteousness, as is evident by the language of the Apostle, Col. 1.6. After the Colossians knew the grace of God in truth, they were more fruitful in righteousness, than ever.  
Sound assurance of the love of God, produces care and industry, in the work and ways 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 men's assurance produced not carelessness 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. 
Note.  And it condemns that assurance that is fruitless or careless.  
In the sixth place, Sound assurance produces joy, 1 Pet. 1.8. Faith of evidence and joy, are inseparably 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 rejoice 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, spiritual joy.  
There is a generation (as Solomon tells us) which in the midst of laughter, their heart is sad; and there is a generation, which in the midst of sadness, their heart rejoiceth; 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, than strongest, and shows itself with most vigour and light someness within, when the greatest damp of outward discomforts, lie upon the person, and the world most frowns upon him, or persecutes him, for his frowardness and faithfulness, in the cause of God. When Paul and Silas had much cause to sigh, for their usage amongst men, they then sang and rejoiced, Act. 16.25. When the Apostles did suffer shame for Christ, then did they most rejoice, Act. 5.41. When the People of God were spoiled of their goods, and spoiled in their persons, than did they rejoice; 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 enduring substance, Heb. 10.34.  
Assurance of God's 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 enlarging, 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 persuaded 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 jesus 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 jealousy of itself, 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 persuaded (saith he) that neither Death, nor Life, nor any other Creature, shall be able to separate me from the Love of God, etc. Yet was he not hereby taken off from, but rather incited to a holy jealousy of, and watchfulness over himself and all his ways, as appears by the forecited place.  

Note.  Sound assurance, and holy jealousy may well stand together; and he whose assurance is void of holy jealousy and watchfulness, hath great cause to be jealous of his assurance.  
Sound assurance is not the destroyer, but the Nurse of holy jealousy and watchfulness; Neither is holy jealousy 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, than others usually attain to, and it doth mightily quicken and spur forward the soul to more holiness, hatred of sin, 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 enjoyed long without some buffet of Satan; the soul that is t●us sealed by the Spirit of God, hath usually some thorn in the flesh, some messenger (or other) of Satan's 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 man's experience will witness; to this I set a probatum est.  
Sound assurance of the Love of God, makes the soul long for the full fruition of it; 
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.  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 jesus, 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 days of his appointed time; job 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 days of his appointed time, job 14.14.  
He that presumeth, many times makes more haste, than good speed; But he that believeth 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 special manner, As many as are led by the Spirit of God, they are the Sons 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 seal of confirmation, set by the Spirit of God, and several appearances of it, I shall here desire the Reader to take notice.  

Note.  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 tears, the fruit of a strong and well grounded faith, or the rich reward of long patience in suffering evil, for doing good and eschewing evil, or the victory and triumph of a sore spiritual war, 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 holiness, the blessing of much acquaintance with, and experience of the Word and Ways of God, and exact walking therein, the beginning of Heaven upon earth, a cordial to keep from fainting under some great burden, the fruition of sweet submission unto Christ's yoke, or a stock put into our hands by God, for some great after-trading for God, 
Some singular doing or suffering for God, or from God, by means of sin, or Satan's or men.  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 special 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 seals 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, jointly 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 endeavour after, more grace, higher degrees of grace; He still presses towards the mark, Phil. 3.13. He prays for, and endeavours 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, persuaded 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 taste that it hath of the sweetness and goodness of this wine, makes it long to drink deeper of it, and to desire flagons of it, Cant. 2 5. The sweetness, 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 pass, 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 powerful presence in his holy Ordinances, and his special spiritual 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 prays 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 carries them up to Heaven. He knows experimentally that all helps, public and private, are little enough, to keep this seal fair 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 near for that privilege of free access to the Throne of grace, that Christ hath purchased for us, unless he make use of it, and therefore leaves not off praying; he finds experimentally, that he is little or nothing the better for the public means (at least in heart) unless he duly and conscionably use all private helps too; and therefore, as one sensible of his own wants and weakness, and the Spirits worth and sweetness, he waits for the move of the Spirit at all these pools.  
But contrary wise, the Soul in which Satan counterfeits these seals 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 loathes it, declines and deserts the Ordinances, Churches, and Ministers of Christ, and falls off from, or (at least) grows cold and customary in duty, which evidently demonstrates it to be Satan's 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 Satan's 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 traveled through the holy Scriptures, and seached the Records thereof▪ to see what I might find therein, that might entitle me to the inheritance of the Saints in Light, I have taken notice of divers remarkable places of Scripture, very helpful for this purpose, some of which I have studied industriously, according to my poor 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 man's 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 show, and many Christians experience will tell them; I think it necessary, both for my own behoof and the Readers, to add 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 miss of salvation, yet he may lose his evidence (I mean his assurance of it) and fear himself to be but an Hypocrite, and a lost Creature, and Satan labours 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 God's free grace, and it dependeth upon God's 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 always, 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 always) 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 God's Love towards his People be always the same, yet his discoveries of it are not always the same; though the Spirit of God be always a leader to his People, yet be is not always 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 royal favour, to study how to carry himself, so that he may still enjoy it, this hath been my work and endeavour ever since the Lord hath vouchsafed me any sense of his Love, and evidence of my interest in Christ, for this purpose I have propounded to myself, 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 Jewel safe in the Cabinet of a tender Conscience.  
2. Set a guard about it, guard it with the fear of God, and spiritual watchfulness; In the fear of the Lord is strong confidence. 
* Prov. 14.26.  Therefore be thou in the fear of the Lord all the day long; All the day of thy life, all thy life long; and labour to keep a constant, spiritual watch over thy heart, over thy whole man and thy whole life. 
a Follow the counsel that Moses gave to Israel, Deut. 4.9. Take bred to thyself, and keep thy soul with all diligence, etc. Negative Rules.   
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 infringe or interrupt it, take heed of returning unto folly; Take heed of relapsing into any sin; this rule the word prescribes, on this very ground, 
b Ps 85 8. Sin not away thi● blessing give not r●ines to any lust; keep thyself from the accused 〈◊〉▪  beware therefore of returning unto former, or like offences.  
Beware of eating, touching or looking after forbidden fruit; all sin is forbidden fruit, therefore take heed of it, and the first motions thereunto; Remember Adam and Eve, who were by their external 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.  
eat all sin, hate and abhor all sin, especially scandalous sins; remember Reuben and David; Reuben by one scandalous act, loft his privilege, and David by one scandalous act lost his evidence.  
Take heed of secret sins, allow not thyself in, give not way to any secret sin, for these often interpose between God and the soul, between the Son of Righteousness, and the soul, and eclipse the light of God's Countenance, and the bright beams, and ra●es of the Sun of Righteousness from us, Thou hast set our iniquities before thee, our secret sins 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▪ natural, moral, or Divine: Sin not presumptuously.  
Take heed of backsliding in heart, in profession or in practice, from the truth of God, or power or form of godliness.  
Be not carried about with divers and strange Doctrines, they are very unsettling; But beware lest ye be led away with the error of the wicked, 
2 Pet. 3.17.  and fall from your own steadfastness, as the Scripture speaks.  
Take heed of abusing lawful things, meat, drink, marriage, apparel, Christian liberty, and the like; take heed of abusing any of these, by unlawful use of them; The Creature, as it is empty of what it promiseth, so it is enticing and ensnaring with what it hath, and therefore had need to be warily used, or it may soon 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 enjoyment of any thing, before the enjoyment of God in Christ, and communion with him, or equalizing any thing with it.  
Take heed of despising, slighting, neglecting, or formal using of ordinances, or holy duties.  
Take heed of melancholy. I mean, that humour which is properly so called; 
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  give not way to it, feed not thyself with it.  
Take heed of carnal-confidence, Put no confidence in the flesh, nor in any inherent thing; seek not after righteousness in thyself, to justify 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 stem, it often breeds contention between God and man, and brings men into fits of a spiritual falling sickness, wherein they lie like dead men, and only foam 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 wouldst keep thy assurance▪ labour to walk worthy of it, to be thankful 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 wouldst 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, etc. ye that have obtained of the Lord, such a choice favour as this; ye which know in some measure, what it is to enjoy God, and communion with him; 
Walk according to the rules of the Scripture.  ye that have some assurance 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 jewel, 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 wouldst 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 Christ's yoke: follow Christ's steps, and labour to walk according to Christ's 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 Devil: 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 wouldst still retain thy assurance, study the grounds of thy assurance (viz.) the promises of God: study their freeness, their latitude, their stability, their Author, and his faithfulness, 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 thyself 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, Press 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 
* 2 Col. 2.  Labour to apprehend the breadth, and length, and depth, and height of the Love of God, and to know the Love of Christ, which passeth knowledge, to be filled with all the fullness 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 wouldst 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 means thou usest.  
2. Labour to grow up into Christ the head, from whom all the body, by joints and bands, and all our graces by participation of his fullness, have nourishment ministered unto them, and increase with the increase of God.  

Labour to grow in grace daily.  3. Dye daily unto sin, and live unto righteousness, Labour to be more like God and Heaven daily, if thou wouldst have more assurance of thy interest in God and Heaven.  
4. In the fourth place, if thou wouldst 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 knowledge (saith Solomon) increaseth sorrow; so he that increaseth faith increaseth assurance.  
5. In the fifth place, If thou wouldst still enjoy thy assurance and increase it, then labour to improve the assurance thou hast, be it more or less, 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 Talon had it taken from him.  
6. In the fixth place, If thou wouldst increase thy assurance, diligently follow every good work; Labour to be fruitful in every good work.  
7. Then again, 
Mat. 25.  If thou wouldst increase thy assurance, use well the office, place, call, and relations, which God hath set thee in; This is the way to attain great boldness in the faith, as is easy to be gathered, from the Language of the Apostle, 1 Tim. 3.13.  
8. Finally if thou wouldst 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 jealousy over thyself, and over all thy performances, and ways; holy jealousy is no destroyer, but a nourisher and strengthener of good assurance.  
10. If thou wouldst still enjoy thy evidence, then labour to profit by all God's 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 God's design in every stroke of his, and to answer God's ends in every correction.  
11. In the next place, If thou wouldst still enjoy thy assurance, then call thyself often to account, and when thou espiest any failings in thyself, speedily humble thyself before the Lord for them, renew Faith and Repentance, seek pardon and reconciliation, apply the Blood of Christ for thy cure, let not Conscience lie under the guilt of any known sin unrepented of; If our hearts condemn us not, then have we confidence's towards God, 1 John 3.21. Labour therefore so to try, judge and condemn thyself that thy heart may not condemn 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 thyself now, that it would do hereafter, by being such a self condemning sinner, that thou mayest 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! judge yourselves, that you be not judged of the Lord; condemn yourselves, that you be not condemned of conscience (at least not justly.)  
12. L●t your Conversation be such, as becometh the Gospel of Christ, in simplicity and godly sincerity: This was ground of confidence and rejoicing 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 thyself wholly upon the merit of Christ for righteousness, to justify 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 wouldst 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 wouldst still retain thy assurance, then pray for the continuance of it, and live for the continuance of it; follow the counsel 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, 
Pray that the Spirit of God may still bear witness with thy spirit of God's Love towards them.  is an everlasting love.  
18. Finally if thou wouldst 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, enable 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 sense of his Love, and in death triumph over death, in assurance of life and happiness 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. Paul's Churchyard.  

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 james, containing the principal Revolutions and transactions of Church and State, with political observations, 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 God's Elect; By I. Nicholson Minister of the Gospel.  
The Anatomy of Mortality: by George Stroad.  
Aynsworth, on the Camicles.  
Paul Bayn, his Diocesans Trial.  
Gralle against Appolonius.  
A Treatise of Civil Policy; being a clear decision of 4●. queries, concerning prerogative right and privilege, in reference to the supreme Prince and the people: By Samuel Rutherford professor of Divinity of St Andrews in Scotland.  
Politic and Military observations of Civil and Military Government, containing the birth, increase, decay of Monarchies, the cartiage of Princes and Magistrates.  
Mr. Tinchin his meritorious price of man's redemption cleared.  
Astrology Theologised, showing 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, Customs, and ceremonies.  
Ed. Water-house Esq his dis●●rse of piety and charity.  
A view and defence of the Reformation of the Church of England, very useful in these times.  
Mr. Peter du Moulin, his Antidote against Popery; published on purpose to prevent the delusions of the Priests and Jesuits who are now very busy amongst us.  
Herbert's Devotions, or a Companion for a Christian, containing Meditations and Prayers, useful upon all occasions.  
Mr. Knowles, his Rudiment, of the Hebrew Tongue.  
A Book of schemes or figures of Heaven ready set for every four minutes of times, and very ●seful for all Astrologers.  
Florus Anglicus, or an exact History of England, from the reign of V●illiam the Conqueror, to the death of the late King.  
Lingua, or the combat 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 man's Physician and Chirurgeon.  
The Idol of Clowns.  
The Christian moderator in 3. parts.  
The Golden Fleece, or a discourse of the clothing of England   

Duodecem.  
Doctor Smith's practice of Physic.  
The Grammar War.  
Posselius Apothegms.  
Faciculus Florum.  
Crashaw's Visions.  
Helvicus Colloquys.  
The Christian Soldier, his combat 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.   

Plays.  
The Ball.  
Chawbut.  
Martyred Soldier.