thy Heart and that Sin are too well acquainted that it finds too kind entertainment with thee that it dares be so bold and impudent as ordinarily to set upon thee when thou art more immediately in the presence of God in Holy Duties Satan will be sure at such seasons to stir up such Lusts in thy Heart as are pleasing and are likely to find most easie access and best entertainment as possibly Worldly and Vain Thoughts before and in Duties Drowsiness Sleepiness Deadness and Dulness of Heart and Affections I say the sins that most pester thee on Lords days or other times of either ordinary or extraordinary Duties And so the sins that set on thee after Duties after the Word Read or Heard after Prayer and Receiving the Lords Supper and after Sabbaths be it Pride Security laying down the Soul's Watch unruly Passions Worldliness c. these are thy iniquities which thou must keep thy self from beware of the Devil and the sin of thy own Heart on Monday Mornings and after Hearing Praying Fasting and Sacraments And thus I have finished this Branch of Exhortation to find out what your special reigning sins or most prevailing corruptions are and have largely laid down signs and marks whereby you may know which are they Yet before I leave it I shall endeavour to answer one Question or Case of Conscience and therein shew the difference between a beloved Lust a reigning Sin in an Unregenerate Man and a tyrannizing prevailing Corruption in a Godly Person for some doubting Christian may say I am afraid such and such sins that I am so often mastered by such as Passions inward workings of corruptions c. are reigning sins in me and inconsistent with Uprightness of Heart now how shall I know whether they be so or no Now for answer to this doubt tho' much has been spoken under the Heads already laid down yet I shall add somewhat further though but briefly I. One difference between a beloved Lust or reigning Sin that is inconsistent with Uprightness and prevailing Corruptions that yet are consistent with Uprightness is this That is a beloved Lust a reigning Sin which is indulged and that the Soul makes Provision for that a Man caters for and casts about how to provide that which may feed and maintain it Rom. 13.14 Make no provision for the flesh to fulfil the Lusts thereof to gratifie and satisfie its Appetite to pamper the Flesh It is a beloved Friend that you make special provision for and cast about how you may best entertain Therefore if you set your Thoughts on work to find out a commodious way to commit such a sin to meet with loose tipling Companions or run upon the occasions of sin what you have found to be so and into that company which you have found drawing you into sin it is a sign that is a beloved Lust When sin doth not so much overtake thee as thou followest hard after and overtakest sin even lesser sins in this case may be reigning sins If thou settest thy self to Sleep at Divine Worship or thou welcomest and kindly entertainest Vain Worldly Proud Lustful or any other sinful Thoughts especially in the time of duty these are reigning sins But on the other hand tho' sinful Thoughts break in upon thee or thou dost commit some outward acts of sin if as Gal. 6.1 thou be overtaken with a fault but dost not make provision for the Flesh but endeavourest to cut off all provisions from it fliest from all occasions of it usest all means to cut Sin and the Flesh short and keep them under if Drowsiness in Holy Duties seize on thee and thou endeavourest to shake it off Vain Wandring Thoughts in Worship or any sinful Thoughts at other times impetuously break in and thou endeavourest to expel them in this case they are not beloved sins nor reigning corruptions tho' they are such prevailing corruptions as are very much thy special sins which it is thy duty to be humbled for and by Faith Prayer Watchfulness and most vigorous endeavours to keep thy self from II. Another difference between a beloved Lust a reigning Sin in the Unregenerate and Infincere and a tyrannizing Corruption in the Regenerate and Upright is this That is a reigning sin in any which is suffered to have quiet and peaceable possession in the Heart that a person is unwilling to have disquieted or himself disturbed in the committing of the sin which is not resisted that thou dost not Believe Pray and Watch against and when thou hast fallen into it dost not endeavour speedily to recover thy self out of by acts of Faith and Repentance and by earnest Prayer Endeavours and Watchfulness against it for the time to come A clean beast may fall into the Mire but gets out of it again as soon as ever it can it is a Swine that lies and loves to wallow in the Mire And thou art no better than a filthy Swine if thou lovest to wallow in the Mire of thy Lusts and not get out of it But now that is not a reigning sin in thee tho' it do too oft prevail over thee which thou grievest for mournest under and wilt not suffer to be quiet in thy Soul but resolvest it shall not ever have a quiet day no nor hour in thee If thou resistest it by the Weapons of thy Spiritual Warfare Prayest and improvest Christ against it and when thou art overtaken with it art not at rest till thou renewest thy Faith and Repentance and lookest up to Christ for strength against as well as the Pardon of it If it be thus with thee thy iniquity is not a reigning sin for he is a cleanly person who tho' he fall into the Dirt cannot rest till he get out of it and be cleansed again III. That is a beloved Lust that thou art unwilling to have discovered art deliberately angry at any person or thing that stands in thy way or would hinder thee from committing of it art angry at the Word when that meets with thy Sin But on the other hand if thou art glad to have thy sin discovered and reproved and when the Wordcomes closest to it can'st say as Psal 141.5 it is a kindness and as an excellent oil in my estimation can'st bless God for any thing that hinders thee from committing it as David 1 Sam. 25.32 33. David blessed God yea Abigail as an instrument for preventing his shedding of Blood If thou can'st bless God for Affliction when it keeps thee from sin as David again Ps 119.67 71 75. then it is no reigning sin II. A second Branch of the Exhortation bottomed on this Doctrine is That having first found out which is your special iniquity which I have largely insisted on and is the first step to keeping your selves from your iniquity then endeavour to cast it out of your Hearts and Lives You must indeed endeavour to keep your selves from every sin so as not to allow your selves in any But you must above all
thy iniquity thy reigning sin so far as thou allowest thy self in it VII That is certainly thy iniquity yea thy reigning sin which not only all thy other Sins but also all thy Duties are made subservient to and all that Religion thou professest and seemest to have be it little or much is made a Stalking-horse to and a meer step or stirrop to get to the Satisfaction of Thus it was in the case of Jehu his Master-sin was Ambition and Carnal Policy his great design was settling himself in the Kingdom and he made not only his sins in keeping up the Calves at Dan and Bethel subservient to this but also his Zeal in executing the Judgments God had threatned against the House of Ahab and had commanded him to execute 2 Kings 9.7 and his Zeal in putting down the Worship of Baal and pulling down the House and slaying the Priests of Baal all this was to serve his Ambition and Carnal Policy for he would go no further in Reformation than would as he thought consist with his worldly interest and therefore he still kept up the Worship of the Calves Thus also it was with the Scribes and Pharisees their reigning sins were Pride Ambition Vain Glory Covetousness and Hypocrisie and they made all their Religion to serve and lacquay to these Lusts of theirs they Fasted gave Alms Prayed but it was to be seen of Men they made long Prayers to cover and gratifie their Covetousness that they might devour Widows Houses Thus Polititians in Religion all their Religion is cut out and squared by Carnal Policy their very conscience is a carnally Politick one guided by Rules of Policy not Piety If therefore thou makest thy Religion a Cloak and Cover for any sins for Covetousness Deceit Injustice or any other tho' but secret sins those sins are thy iniquities thy reigning sins VIII That is thy iniquity thy reigning sin that proves too hard for all means of Mortification for all Ordinances Providences Councils Admonitions Exhortations and Intreaties of Friends and Relations yea for all Resolutions Purposes Promises This is thy iniquity between thy heart and which there is such a League that thou wilt by no means part with it but wilt keep it and gratifie it whatever it costs thee that way which thou thus choosest is thy own way Isa 66.3 They have chosen their own ways their Soul delights in their Abominations I grant there may be such sins even in the regenerate upright Man as may be so far too hard for all Ordinances and Providences Admonitions Purposes Promises as that they may be frequently foiled by them as rash Anger unruly Passions the inward stirrings of Corruption and yet not be reigning sins so long as the Soul doth not choose them but the bent of the heart is against them he mourns for them prays and believes and strives against them But now if there be any sin that thou allowest thy self in notwithstanding all Commands Promises Threatnings thou meetest with in the Written and Preached Word and notwithstanding thou hearest it often Reproved by Ministers Parents other Superiours or Christian Friends that sin whether of Omission or Commission is thy iniquity a reigning sin and that sin which hath been too hard for all Providences for all the Mercies which God hath bestowed upon thee and have an Heart-melting and Purifying and Sin-killing tendency and too hard for all Afflictions outward or inward thou hast been exercised with and for all the Judgments of God thou hast seen upon others or felt the smart of upon thy self in thy body by Sickness or Painful Distempers in thy Name or Estate or Family and tho' thou hast had Convictions Gripes and Checks of Conscience Fears and Terrours and thereupon hast taken up Purposes and Resolutions and made Promises of Reformation of breaking off such Sins or setting upon such Duties as thou hast felt the smart of the Commission or Omission of That sin which no intreaties of the nearest tenderest Relations will prevail on thee to forsake or be willing to part with that is thy iniquity that sin which thou wilt venture the loss of all even the dearest and most precious Things thy Body and all the Comforts of thy Life yea thy Soul and Favour of God the loss of Heaven and wilt venture upon the torments of Hell rather than forsake it So that tho' it waste thy Estate blast thy Credit undo thy Family weaken and consume thy Body yea damn thy Soul yet thou wilt not leave it That is thy reigning iniquity be it Laciviousness or Drunkenness or but spending time with loose tipling gaming or wanton Companions IX That is thy iniquity O Soul which thou wilt not part with upon any the most Advantagious Honourable Terms and Offers that God makes to thee in the Gospel That sin which breaks the match between thy Soul and Christ even when it seems to be near making up and thou hast some inclinations to consent to this blessed match that sin which thou wilt not part with no not for Christ the Saviour Tho' God offer thee in the Gospel Pardon and Peace Grace and Glory Christ and all his Benefits and Christ offers himself and thou may'st have him and all his Riches if thou wilt but come to Christ and to God through him and be willing to leave thy sins and come off of thy own Righteousness and yet thou wilt not leave thy sins thy Tipling Loose Wanton Gaming Prosane Companions thy fleshly Lusts or thy Wordly-Mindedness thy unjust deceitful ways of Gain or thy resting in thy own Righteousness or any thing short of Christ These are certainly thy beloved Lusts And that sin O Soul which breaks the Match between Thee and Christ that is thy sin with a Witness When thou hast some inclinations to embrace Christ and art willing to forsake many sins but there is some sin or sins that thou canst not bring thy Heart to be willing to part with but art ready to say of it as Lot of Zoar Gea 19.20 or as Naaman of his bowing in the House of Rimmon 2 Kings 5.18 there is some secret sin thou would'st have spared some pleasing profitable corruption some close way of Lust Deceit c. so that if thou could'st have Christ and thy Sin too thou would'st have him but not else thus Judas's Covetousness caused him to sell Christ his Lord and Master the Young Mans love of the World caused him to go away from Christ sorrowful Herod did several things but would not part with his Herodias These were their iniquities X. Lastly That is thy iniquity if not certainly thy reigning sin yet thy too prevailing corruption which most frequently and impetuously sets upon thee before in and after thy conversing with God's Ordinances and Holy Duties either to keep thee from them or indispose thee for them or croud in upon thee and interrupt thy communion with God in them or after Duties to rob thee of the benefit of them it speaks that
keep your selves from Believe Pray and Watch against those sins that you find your Hearts most strongly inclined to and you are most frequently overcome by All therefore that I shall further do shall be to lay down some Motives to stir you up to and some directions to help and guide you in the performance of this duty of keeping your selves from your Iniquity Motives 1. Consider This thy iniquity if it be a reigning sin it is at present and till thou be convinced of the evil of it and made willing to part with it to have it Killed and Crucified is like to be the great bar and hindrance of thy sound Conversion this is the stumbling-block of your iniquity that which breaks the match between your Souls and Christ and will hinder your profiting by the Word Prayer or any other Duty and Ordinance If there be in thee any darling Delilah Lust that thou layest in thy Bosom it will hinder thee from closing with Christ till God break the League between thee and it And when ever the Spirit of God works upon the Heart of a Sinner in order to sound Conversion he sets home this sin upon the Conscience and that to purpose and lets the Soul see the peculiar odious nature of it God lays Gall and Wormwood on this pleasing breast to wean the Heart from ever tampering with it allowedly and deliberately more and when once the Heart is brought to be willing to part with this sin and to have it Crucified it will be an Evidence that a good work is begun yea in some good degree carried on in the Soul But so long as any beloved Lust reigns in thee thou art far from Conversion and consequently from Salvation for this is the Arch-Rebel against Christ which must be brought down and slain before the face of Christ if ever thou be converted here or saved hereafter II. Oh keep your selves from your iniquity for consider if it be a reigning sin this iniquity of all others will be a Worm at the Root of your Profession of all your Gifts Duties and Performances and Eat out the Heart of them will hinder you from all truly Sanctifying and Saving Profit by them tho' you by means of your Knowledge and professed Experience and outwardly blameless Conversation be duly admitted to Ordinances on the Ministers part yet it will hinder you from all Real Spiritual Communion with God in them and true Scriptural Comfort from them Know it whatever Profession of Religion you make tho' never so high whatever Gifts you are indowed with or Duties you may perform could you if a Minister Preach never so well if a private Christian Pray most inlargedly and to appearance most Affectionately Confer and Speak with the Tongue of Men and Angels yet if there be any beloved Lust that you are not willing to forsake and have mortified you will be but as sounding Brass and a Tinkling Cymbal this sin as was said before will be a Worm at the root of all you do in Religion it will be a flaw in your Profession and in what you look upon as an Evidence of Grace Judas could Preach Pray and work Miracles no less than the other Apostles but Covetousness was his beloved Lust this lay at the bottom and spoiled all so that he lost all his Labour yea his Life and Soul into the sad Bargain and so wilt thou O Soul if either Covetousness Uncleanness Drunkenness Pride Injustice or any other sin whatsoever be beloved by thee or rule in thee These thy iniquities will choak the Good Seed of the Word and render it unfruitful so that it will bring no fruit to perfection they will set on thee in Prayer and render all thy Prayers ineffectual Oh let this consideration excite you to endeavour to your utmost to keep your selves from your iniquity from harbouring any beloved Lust as you would get good by any Duty or Ordinance of God Yea and you who are Believers and Upright in the main let this consideration excite and prevail with you to put forth your most vigorous endeavours to keep your selves from your iniquities which tho' not beloved Lusts yet are too prevailing Corruptions in you even these tho' they may be lesser sins comparatively and not so open and scandalous viz. too much Worldliness Pride Passion neglect of some Duties or Formality in those you do perform even Drowsiness Wandrings in Duty inward workings of Corruption if you are often foiled by them tho' if you Repent of them and strive against them they are not flaws in your Titles yet they will be blots and blurs in your Evidences that you will have much to do to read them they will much hinder and interrupt your Communion with God in Holy Duties and the settled Peace and Comfort of your Souls they will hinder you from getting that good by Ordinances the Word Prayer Sacraments and Communion of Saints that you might do they will hinder your boldness at the Throne of Grace and cause you to drive heavily in Heavens-way therefore Christians as you would keep your Evidences clear have Communion with God and profit by Duties keep your selves from your Iniquities your too frequently prevailing Corruptions III. To stir you up to keep your selves from your Iniquity from harbouring any one indulged beloved reigning sin consider that this your beloved Lust is very likely to prove a Root of Apostasie to you it is this that causes so many Professors to prove Apostates at last Any one reigning sin is like a Leak in a Ship which if it be not stopt or the Water pumped out will certainly at last sink the Ship so will any one sin whatsoever that is not Repented of and Mortified but indulged this will indanger your falling off and falling away after your most specious profession and performances this is the stumbling-block of your iniquity either your Religion will cause you to leave your beloved Lusts or they will be likely to make you leave your Religion and Duties when your Lusts and these come in competition Judas held on a great way and for a considerable time with the rest of the Apostles but at last his Covetousness which was his beloved Lust betrayed him and caused him to betray his and our Lord and Master Therefore keep your selves from your Iniquities lest you prove Judas's And you that are Upright in the main keep your selves from your too much and too frequently prevailing Corruptions for these tho' through Grace they shall not cause total Apostasie yet they may cause and you are in danger by them to be brought into great decays of Grace IV. Keep your selves from your Iniquity your beloved reigning sin or sins you that are yet in your Unconverted state keep your selves from your most pleasing and profitable sins for these are the sins which if not Repented of will most torment your Souls in Hell for ever The Worm of Conscience will most gnaw upon your Souls to all Eternity in the
not a competent measure of knowledge of the necessary principles and duties of Religion and of the nature of the Graces of the Spirit Is not this the sin of many among us And as to the profane loose debauched person that goes on in his wicked course of Drunkenness Uncleanness Swearing Sabbath-breaking and keeping wretched company his own peculiar reigning sin is carnal Security and Presumption and that either presuming on the mercy of God and Merits of Christ in general without Faith applying laying hold of and resting upon the Grace of God and Merit of Christ and without Repentance and turning from Sin to God thereby evidencing the truth of their Faith Mens blessing themselves and saying in their Hearts they shall have Peace tho' they walk in the Imagination of their own Heart and add Drunkenness to Thirst Deut. 29.19 Or else presuming and promising themselves that they can and will Believe and Repent hereafter before they dye Are not these O thou profane sinner thy beloved reigning sins which will prove damning ones unless thou be delivered and inabled to keep from them The meerly civil or morally just and honest person in his dealings with Men he that is free from Debauchery and open acts of Profaneness and is just yea it may be Charitable also a good Common-wealths-man a good Neighbour these are all highly commendable Qualifications yea necessary duties inseparable from true Faith and Repentance and signs of true conversion when proceeding from and accompanied with those Graces and Love to and Fear of God and Heart and Life-Holiness But yet Men may be civilly just charitable useful in their places and be still in an unconverted state Now the special beloved reigning sins of such as these are resting in these as their justifying righteousness being ready to say as the Pharisee Luk. 18.11 12. I am not as other men are c. and taking up with these instead of true conversion and a saving work of Grace without Faith Repentance Love to God and New Obedience and keeping up Communion with God in the Duties of Religion See whether these be not your Iniquities and Reigning sins and if they have been or be Pray Believe and endeavour to be delivered and kept from them And as to the formal Professor he may not only be Civil but also much in Duties of Religion make an high Profession be a Baptized person Hear Read Pray perform Family and Secret Duties receive the Sacrament of the Lord's Supper join in full Communion with the True and Best Reformed Churches of Christ and yet be in an Unconverted state Now the reigning sin of such persons which is their Iniquity is resting in a form of Godliness without the power and practice of it suitable to their profession separating duties of Piety from duties of Justice and Charity performing some first table duties but neglecting those of the second Table which God has joined and which in conjunction the Grace of God in the Gospel doth teach and require Tit. 2.11 12. Is this the sin of none of you If it be a beloved reigning sin in you it will ruin you as surely as open profaneness and the neglect of the duties of Piety Pray and Believe that you may be delivered and kept from this being your Iniquity And as to the close Hypocrite who may deceive himself as well as others who may have much Knowledge great Gifts in Prayer and speaking of the things of God yea if a Minister in preaching opening and confirming the Truth and confuting Error and may have experienced all the common works of the Spirit such as Illumination Convictions legal Terrors and legal Humiliation partial Reformation and flashy stony-ground Affections a person having all these may yet be in an Unconverted state Now the special reigning sin of such is Pride in and Boasting of their Gifts or resting in Knowledge and Gifts without Grace taking up with the common works of the Spirit before mentioned instead of a thorough change and sound Conversion And as to persons Converted there are sins which may be called their Iniquities which tho' they are not beloved and reigning ones yet may be very prevailing in them so as that they may frequently fall into and be foiled by them and these may be considered according to their lower or higher standing in Christ whether as Young Converts and Weak Christians or as Stronger more Ancient and of longer standing in Christ As to Young Converts or Weaker Christians the sins that are like to prove their Iniquities are unsettledness and fickleness in Judgment being taken with Novelties tossed to and fro being led by Affection more than Judgment indiscreet zeal without knowledg and spiritual prudence to poize and regulate it Suffering the duties of their general and particular Calling to interfere and hinder one another scrupulousness and uncharitable censuring of others pride of duties gifts inlargements and trusting in them too much And in Weak Doubting Christians indulging doubts and fears listening to Satan entertaining hard thoughts of God refusing the comforts the Word of God holds forth Are none of these your prevailing Corruptions tho' not your beloved ones but if they be prevailing ones they are very Dishonourable to God uncomfortable and prejudicial both to your selves and others Pray you may be kept and endeavour to keep your selves from them And as to Stronger and more Ancient Christrians the sins that they are in danger to be beset with as their peculiar sins are too much rigidness towards young beginners expecting too much from them as much Knowledge and Prudence as they themselves or other Ancient Christians have not bearing with their Infirmities want of Pity and Compassion towards such as are under Doubts and Fears which may provoke God to cause even strong Christians some time or other to feel them that they may learn more to pity such weak doubting tempted deserted but good Souls for ever after Again another special sin of Stronger Christians or those that think themselves so is using or indeed abusing Christian Liberty by going to the utmost extent of it to the offence of others grieving some and wounding the Consciences of others occasioning them to sin by their example not caring if they do but satisfie themselves how much others may be dissatisfied grieved offended and damaged Yea Worldliness is an iniquity that is very apt to seize and grow upon Ancient Professors as also Spiritual Sloth and Slumber Deadness of Affections Dulness and Drowsiness of Soul in Holy Duties decays of Grace loss of First Love and of former Zeal and Tenderness You stronger and more ancient Christians search whether some or other of these be not your Iniquities which tho' they be not allow'd or reigning sins yet oft and very far prevail over you IX Those Sins which may properly be called Mens own Iniquities may oft be found in or about the Duties they should or do perform In regard either of the Omissions of Duties and Ordinances or Carelesness in
the performance of them The sins of our Holy things may prove our special sins Sins of Omission may be oft are reigning sins in the Ungodly and partial Omissions are too much prevailing Iniquities in the Godly It may be thou art not guilty of outward acts of gross sins of Impiety Injustice Intemperance but yet thou livest in the neglect of Gods publick Ordinances the Word Prayer and the Sacrament I mean resting content in such a state that thou hast neither right to nor fitness for that Holy Sealing Ordinance so living in the neglect of family-Family-Duties of Reading Prayer Catechizing or omitting Secret Duties these Omissions if allowed and continued in against Knowledge and Convictions they are thine yea thy reigning Iniquities And you that have true Grace your omission of Duties through carelesness tho' they be not beloved Lusts yet they are strong Corruptions in you when a little thing an ordinary business will cause you to omit Duties put you by the attending on week-day opportunities of hearing the Word when you might without prejudice order it otherways or put you by your Family or Secret Duties Yea it is your iniquity a prevailing sin in you who have a right to and fitness for the Sacrament of the Lord's Supper if you suffer worldly business so to incroach upon your time and hearts that you frequently omit joyning in that Ordinance in and with that Christian Church-Society you are Members of Nay if you not constantly do it unless providence plainly hinder Are you guilty of these Omissions if you are they are your special sins be humbled for and endeavour to reform them And as the omission of Duties and Ordinances to the slighty careless performance may be your iniquity Thus going unpreparedly unto Duties rushing upon them without endeavouring to bring the heart into an holy spiritual frame especially going to the Lord's Table without examination and excitation of Grace deadness and not acting of Grace in Duties drowsiness of heart yea drowsiness of body if thou dost not endeavour to the utmost against it Indeed if thou dost thus strive against bodily heaviness and sleepiness and if thou dost not bring it on thy self by eating or drinking or sitting up too late or the like it is thy meer natural infirmity and upon thy Faith Repentance and Prayer God will not impute it as sin to thee but for the sake of Christ will pardon it So vain wandring worldly distracting thoughts in Duty if thou dost not endeavour to drive away these Fowls of the Air when they come upon thy Sacrifices they are thy prevailing iniquities but if thou dost by Faith Prayer and Endeavours drive them away they are but thy infirmities however not thy prevailing sins when thou grievest for and groanest under them So pride of gifts expressions and inlargements in Duties and again not following Duties and Ordinances not following the Word and Sacraments with Prayer Meditation particular Application nor following these with Watchfulness and Endeavours suitable to your Prayers and other Duties you perform Are not some of these the too frequent prevailing sins that cleave to the holy things even of you that may have Grace in truth these you must be humbled for and by Prayer and Faith seek the pardon of and endeavour by these and an holy Watch to keep your selves from X. And lastly Which concerns only the truly Godly Person 's special sins may lye in or about their very Graces namely their not endeavouring to grow in those Graces and to act and exercise them or falling into and being foiled by those sins which are directly contrary to the Graces wherein they have been most eminent Thy iniquity who hast true Grace may be thy not drawing out those Habits of Grace God hath wrought in thee into act and exercise but suffering Grace to lye asleep and unacted If God hath wrought Faith in thee thy iniquity may be that thou dost not grow strong in Faith that thou mightest so more glorifie God that thou dost not act and use thy Faith to resolve thy Doubts and repel thy Fears that thou dost not by Faith fetch supplies of Grace and Strength against corruption and temptation from that Fountain of Strength the all-sufficient Fulness of Christ Hath God given thee the Habit of the Grace of Repentance desires after love to God and Christ filial Fear Meekness c. thy chief iniquity may be that thou dost no more exercise these daily in thy life to attain to more conformity and communion with God curb thy Passions prevent rash Anger provoking Words or any sinful carriages Yea the iniquities of God's People may lye in being foiled by those sins which are directly opposite to those Graces wherein they have been most eminent For it is observable in Scripture that the sins the most eminent of Saints have been foiled by were in the defect of or in what was opposite to the Graces they were most eminent for Thus in Noah one that was a Preacher and true and eminent Practiser of Righteousness and Temperance his greatest iniquity mentioned was his being over-taken with Drunkenness once Abraham most eminent for Faith his chief iniquity recorded was through fear dissembling and not owning his Wife but saying She is my Sister Lot who vexed his Soul for Sodom's sins yet his iniquity upon record was a very heinous and complicated sin and of great affinity to theirs namely Drunkenness and committing Uncleanness with his own Daughters Jacob was a plain Man yet his greatest sin recorded was using indirect means to get the Blessing even Dissimulation and downright Lying Gen. 25 Moses the meekest Man on Earth yet the sin that shut him out of Canaan was speaking unadvisedly with his Lips Job eminent in Patience Jam. 5.11 yet how many impatient Speeches did he utter David a Man after God's own heart how tender was his Conscience 1 Sam. 24. v. 5. but where was this his tenderness when he committed the sins of Adultery and Murder Elijah eminent for his Courage confronting Ahab telling him it was he that troubled Israel and setting himself against Baal's Priests and slaying four hundred and fifty of them 1 King 18.18 22 40. yet how faint-hearted was he when out of fear and discontent he sues for Death 1 King 19.4 Peter how resolute and forward for Christ yet how cowardly sinfully and shamefully did he deny Christ And God permits this that the best of his people may learn to rely upon not the strength of their Graces received but the strength of Christ and of his Spirit and constantly to look up to and depend upon him for fresh supplies of his Grace to be derived from him by Faith Search whether your peculiar iniquities do not lye here either in the want of growth in and strengthning of your Graces or want of the exercise of them or in your falling into the sins directly opposite to those Graces of God's Spirit you have formerly been most eminent in and labour especially to keep
Evidence of the uprightness of the heart because he that really keeps himself from his iniquities doth it from grounds and principles from a respect to God's Glory he keeps from them as things that do peculiarly dishonour God transgress his holy Law are committed against Christ grieve and quench the Holy Spirit of God For these are the right scriptural spiritual grounds and motives of our keeping our selves from sin Now men's own sins dishonouring God opposing Christ and grieving the Spirit in a more than ordinary manner to keep from some sins and not from these would arguea rotten heart II. Because for persons to keep themselves from their iniquities either reigning or prevailing corruptions is one special act fruit and effect of true Evangelical Sorrow and Repentance Now it is our duty to exercise all the acts and bring forth all the effects and fruits of true Repentance but without this our Repentance is not truly Evangelical for there is an effential part and actof it wanting viz. that of taking an holy revenge on our sins and on our selves for them 2 Cor. 7.11 Tea what revenge This is the only case in which revenge is lawful and here it is commendable yea our great and necessary Duty This our prevailing corruption as you saw under the last Head is that by which we have most dishonoured God most wounded and pierced Christ grieved quenched and vexed the Spirit of God and hath most wounded our own Consciences defiled our Souls and defaced God's Image in them therefore we should keep our selves from these our iniquities that we may take revenge on them for the wrong they have done to God and our own Souls by being the death of those sins which have in a more eminent manner been the cause of the Death of Christ and would be the Death of our Souls if not repented of pardoned and subdued as to their reigning power by how much any sin has been more delightful to us formerly the more hateful it should be to us for the time to come What Amnon unjustly did by Tamar we may justly do by our beloved sins Thus have true Penitents expressed their Repentance so did Mary Magdalen when she Washed Christs Feet with her Tears to take a revenge on those Eyes of hers that had been Doors and Windows Outlets and Inlets to Lust and Wantonness as to her self and by Wanton Glances had stirred up Lust in others and she took a Revenge on those Hairs that had been Nets and Snares to catch Men when she wiped Christs Feet with the Hairs of her Head Thus Arch-bishop Cranmer who had subscribed a Recantation when he was recovered from his Fall and brought to the Stake first put that Hand into the Flames that had Subscribed the Recantation III. Because to keep your selves from your iniquities will be an Evidence of the power as well as the truth of your Repentance and of the Work of Gods Sanctifying Spirit and Grace upon your Hearts therefore we should keep our selves from these our iniquities These are the Master-sins the Lordly-Lusts we should do by these as the King of Syria gave order to his Captains about the King of Israel 1 Kin. 22.31 Fight neither with small nor great save only with the King of Israel They were to fight with others but against him chiefly So we must fight against every sin but we must aim our Arrows and Blows most peculiarly against our King Lusts to take them Captive yea to kill and slay them As it would be an Evidence of Falseness and Treachery in Officers and Souldiers in an Army to shoot at the Common Souldiers amongst their Enemies but when they see Captains or the General to let them escape and not make a shot at them no less will it be a sign of a false rotten Hypocritical Heart to keep from some sins but not from its special sins But on the other hand it is a sign of sincerity when Men keep themselves from these their most predominant sins as those that are the greatest Enemies to God and their Souls Yea thus to keep from our special most prevailing sins will be an evidence of the power of Grace in the Heart as it is an evidence of the power of a Prince when he is got into the Heart of his Enemies Country and takes his Forts and Strong-holds so it will be a sign of the strength of Grace when you keep from and subdue your formerly beloved or most prevailing corruptions for these are the Strong-holds that Sin the World and Satan have in your Hearts therefore it will be an evidence that the Weapons of your Warfare are mighty through God when they pull down those Strong-holds and bring down every high thing into captivity 2 Cor. 10.4 5. These your special sins are the Strong Man Armed that keep the House but now when you keep your selves from these sins it proves Grace to be stronger than sin when it overcomes these strong corruptions IV. Another reason why we should keep our selves from our special prevailing sins and why it will be an evidence of our uprightness so to do is because this will be an evidence of the truth and strength of our love to God and Jesus Christ when we will deny them nothing but are ready to pluck out right eyes cut off right hands keep and mortifie those sins which are by nature by custom and by their profit or pleasure as dear to us as those members of body are and indeed he who is inabled by grace to part with his most beloved or prevailing sins will by the same grace be inabled to part with his life for God if called thereunto for Mens beloved lusts are dearer to them than their lives yea than their Souls naturally But if Men do not keep themselves from their beloved iniquities they have no true love to God at all yea if they do not set themselves with all their might against prevailing corruptions it is a sign there is little love to God and Jesus Christ I now proceed to the Application of this Doctrine and much that hath been mentioned in the Explication and Confirmation of the Doctrine may be helpful to us in and serve instead of the Application of it what hath been already said shewing where men may seek for and find their special sins either beloved and reigning lusts or prevailing iniquities may be useful by way of Direction to help you to find out what your iniquities are and what hath been spoken in the Application shewing what it is for persons to keep themselves from their iniquities may be helpful to you in Examination whether you have this mark and evidence of the Uprightness of your hearts before God and what hath been insisted on as Reasons of the Doctrine may serve as Motives to inforce the Exhortation to all of us to keep our selves from our peculiar Iniquities But I shall make however some more particular Application by way of Examination Exhortation and Direction I. Let us
Exhortation 1. That you would labour to find out what your special iniquity is whether a beloved lust a reiging sin or a too much prevailing corruption 2. That having found it out you would endeavour to cast it out and keep your selves from it I. Be exhorted to make a diligent search to find out what your proper reigning or prevailing sins are This Exhortation is rightly grounded on this Doctrine for if it be your duty to keep your selves from your iniquity then it is certainly your duty to make a diligent search into your own hearts and lives to find it out for you can never actively keep your selves from it or by faith prayer and watchfulness set against it if you do not first search it out And here all those particulars insisted on under that head in the opening the Doctrine Where you are to search for these iniquities are of great use and proper to be returned upon Look into your Constitutions Callings and all the other particulars mentioned there But because it is a matter of great concern I shall add other signs to help you in this search I am exhorting you to 1. That is thy iniquity thy special prevailing corruption yea if in an unregenerate state thy beloved reigning lust which thou dost with peculiar frequency commit and art with peculiar ease drawn into that sin which through custom is become a second nature that is this iniquity which thou must keep thy self from next to original corruption which is every mans own iniquity and the root of all other sins Sins which Men have accustomed themselves to commit are most properly their iniquities yea if not grieved for prayed believed and watched against they are their reigning sins That sin that finds the door of the heart always open to entertain it or ready to open at the first knock that sin in respect of which thy heart is like to Tinder no sooner can the spark of a temptation or an occasion fall upon thee but thy heart presently catcheth at be it Pride Passion Lust Intemperance Couzenage love of lewd loose Companions so that no sooner doth a loose Companion hold up his finger but thou presently yieldest this is thy iniquity That sin which thou can'st deny nothing to as Sampson could deny Delilah nothing but tells her all his heart tho' it was to his ruine lost him his strength his eyes and at last his life that is thy Delilah-lust that thou can'st not deny tho' it cost thee thy Estate Name Relations Life yea thy very Soul It is true a sincere Soul may be frequently foiled by inward workings of his Corruptions and may relapse into the same sin again and again and this is his iniquity his prevailing sin but that sin which thou can'st deny nothing to is more than a bare prevailing sin though that is ill enough it is a reigning sin 2. That is thine iniquity a beloved lust in the unregenerate and a prevailing corruption in the regenerate that ingrosseth thy thoughts most that thy thoughts run out upon and are most busily imployed about especially in times of retirement when thou art alone and hast most free opportunity for thinking if these thoughts be allowed indulged delight ful ones and most of all if these thought and contrivances about accomplishing the sin croud in and be entertained by thee when thou art at the Worship of God and in holy Duties so that sin which thou art thinking of when in thy Calling when alone in thy Closet or in the Night-seasons when thou wakest that sin which lieth down with thee at night and waketh with the when thou wakest in the night or morning that is usually last in thy thoughts when thou goest to sleep and first in the morning and interrupts thee most when thou art or shouldst be conversant in Duties of Divine Worship that is thy iniquity else thy thoughts would not be so much working about and towards it If they be worldly thoughts that are thus thy constant Companions Worldliness is thy Iniquity if thoughts of thy Pleasures Voluptuousness is thy Iniquity if thoughts of meeting with Tipling Gaming Wanton Companions if lustful unclean Thoughts then Intemperance and Lust is thy Iniquity if Angry Wrathful Envious Malitious Revengful Thoughts then Anger Envy Malice Revenge are thy Iniquities Yea if wandring thoughts prevail in Duties these are thy iniquities if thou dost indulge such thoughts allow delight in them and roll them in thy mind with pleasure as thou wouldst do a sweet morsel under thy tongue Such sins are thy beloved lusts and reigning sias for Christ himself hath said Matth. 16.21 Where the treasure is there the heart will be also therefore if thy allowed delightful thoughts are running upon any sin that sin is thy treasure And though sinful thoughts of any of the fore-mentioned kinds even be they but distracting thoughts if they be not allowed but grieved for and repented of are not reigning sins yet if they very frequently and powerfully carry thee down they are thy prevailing and tyrannizing corruptions which if bewail'd resisted prayed believed and watched against do not disprove thy sincerity yet they often very much hinder the evidence of it and therefore must be thy continual grief and burden and thou must especially endeavour to keep thy self from these sins as thine Iniquities 3. That is very likely to be thy iniquity which thy best Friends those that love thee most and wish thee best do most tell thee of warn thee against and reprove thee for that thou hearest oftenest from these about surely thou art more than ordinarily inclined to else thy Friends would not so often trouble thee about them And these Friends are of two sorts Friends without thee and Friends within thee 1. That sin which thy best friends without thee do most frequently tell thee and warn thee of such as faithful Ministers especially thy own Pastors Godly faithful Christian Friends Godly Relations as Yoke-fellow Parents Masters any Superiours yea or Equals what such notice in thee and do frequently admonish thee of thou may'st conclude that is thy iniquity a sin thou art much inclined to For Love covers a multitude of sins in this sense thou should'st say to thy self surely this is my iniquity else these my Friends who I am satisfied love me and wish me well would not so notice it and reprove me for it 2. Thou hast a Friend in thy Bosom Conscience this is either the best Friend next to God and Christ or if thou despisest affrontest and provokest it the worst Enemy thou canst have in all the World Would'st thou then find out thy iniquity hearken to the Voice of Conscience that is like to be thy iniquity which thy Conscience most charges upon thee and most sharply checks thee for being rightly informed by the Word of the sinfulness of that which it accuseth thee of and also giving a true testimony as to matter of fact and thy being guilty of committing such a sin This I
Interest in Christ and whether there be any true work of Grace in thy Heart that is like to prove thy iniquity with reference to which he is ready to say to thee can'st thou be a Child of God or dost thou hope to be saved and yet such sins so oft prevail over thee suppose Pride Passion inward workings of Lust and frequent out-breakings of Worldly or Fleshly Lusts such coldness deadness and distractions in duty now tho' if these be thy burden and thou would'st be rid of them prayest believest and sincerely strivest against them his charge against thee that thou art an Hypocrite and that these are reigning sins in thee be false yet that which he makes the ground of this his charge viz. thy being frequently overcome by such corruptions being true thou may yea thou should'st look upon that sin as thy iniquity and should'st be humbled for it and continue yea increase thy Watchfulness Prayer and Faith against it as such 2. That sin which Wicked and Ungodly Men the Enemies of God's People and of thee if thou be truly Godly I say that sin which they truly accuse thee of as frequently guilty of and thence take advantage to cast dirt upon thy Profession and Religion it self saying Are not these Professors Proud Passionate Worldly Vain and Airy in their carriage as well as others Now if this be truly charged on thee tho' they may not be beloved Lusts yet they are thy iniquities Observe therefore what Enemies Satan and Wicked Men truly lay to your charge for tho' Enemies be bad and incompetent Judges yet they may prove right Informers for an Enemy may discover that which a Friend through partiality unwillingness to displease and blind fond love may not discover what thy Enemy charges thee with therefore thou hast cause to suspect is thy iniquity and if the charge be false yet thou should'st make use of it to make thee watchful V. A fifth Sign of that which is thy iniquity yea a beloved Lust is a deliberate unwillingness to have it discovered reproved and spoken against When thou art fixedly angry at those that tell thee plainly of it and reprove thee for it that is thy iniquity which thou would'st have spared and dealt gently with concerning which thou wouldst if thou couldst and durst charge Ministers and others as David did concerning Absalom 2 Sam. 18.5 Deal gently with the young man even Absalom so deal gently with such a sin Thou can'st hear other mens sins spoken against and reproved and like it well enough as the Covetous Man can pleasedly enough hear Pride and Prodigality spoken against and the Proud Prodigal Luxurious Man likes well enough to hear Covetousness branded but when thy Delilah thy Herodias is reproved thou art in a rage thou frettest and stormest as Herod could hear John Baptist gladly but when he toucheth his Herodias then he presently clapt him up in Prison and Herodias will have John Baptist's Head in a Charger because he had cast her sin in her dish So when Christ came to reprove the Pharisees Hypocrifie Self-righteousness c. then they hate him tho' they could well enough hear him confuting the Sadducees and liked what he said till he came to touch their Diana their Covetousness their Hypocriticalness and Pharisaical Righreousness this was an Evidence these were their beloved Lusts their reigning sins So when Stephen in his excellent defence of himself before the Scribes Pharisees and Elders came to charge their particular sin upon them Acts 7.51 52. and says You stiff-necked and uncircumcised in heart and ears ye always resist the Holy Ghost and chargeth them with being the Betrayers and Murderers of Christ which were their greatest and most reigning sins then it is said they were cut to the heart and gnashed on him with their teeth they could hear him a great while patiently but when he came to touch their Copy-hold then they with a bruitish fury run upon him and cry away with him stone him It was a sign in all the forementioned cases that the sins that they could not bear to have reproved or roughly dealt with were their iniquities even beloved Lusts Only I add that I may not condemn the Generation of the Righteous That this unwillingness to be reproved and and anger at Reprovers which proves the sin thou art reproved for to be thy beloved sin is a deliberate allowed and fixed displeasure against reprovers and reproof for it must be granted that even a good Man whose Heart is upright in the main may upon surprize in the height of Temptation and in the Heat of Passion when reproved on a sudden just upon the commission of a sin be angry at reproof and him that gives it as it was with Asa 2 Chron. 16.10 yet it is said 1 Kin. 15.14 That his heart was perfect with the Lord all his days But when the sincere Believer recovers himself he can with David bless God for any means tho' most sharp reproof that keeps him from sin or recovers him after falls into sin 1 Sam. 25.32 33. Psal 141.5 but if thou hast a fixed abiding displeasure against Reprovers it is a sign of an unsound heart and if there be any sin that thou dost not care to have reproved and art angry though but in present passion at the Reprover it is a sign that sin hath too great an hank upon thee VI. Another Sign by which a Person may know which is his peculiar iniquity yea beloved lust is this That is thy Master-sin thy reigning corruption that makes all other sins stoop and lacquay to it and subserve as means to feed and maintain it As Waters run and empty themselves into the Sea so do other sins into this thy iniquity Thus the Covetous Man is guilty of many other sins he pincheth as to laying out any thing to pious or charitable uses yea as to conveniences as to himself or his Relations he buries himself in worldly business neglecting publick family secret duties his own Soul and the Souls under his charge he oft over-reacheth those he deals with he oppresseth the poor and the like and all this is to satisfie his lust of covetousness and love of Money this is a sign Covetousness is his reigning sin thus the Voluptuous Luxurious Person he may be guilty of many other sins of profane neglecting of Holy Duties mis-spending Time and Estate consuming his Body yea he may be guilty of Coverousness Deceiving and Oppressing Tenants or others but all is to feed his Voluptuousness So the Proud and Ambitious Man may be guilty of Time-serving Sinful Compliance of Fawning Flattering Men in their Sins neglecting Duties and of Injustice Covetousness Falseness Treachery Carnal Policy and that even in Religion and all this to feed and maintain Pride of Life Pride in Apparel or way of Living and to gratifie his Ambition and Lust of being great in the World That sin which as the greater Fish devours the lesser thou may'st conclude is
of any commanded duty publick family or secret toward God or of any duty of Justice or Charity toward Man or of Sobriety toward thy self muster up the Holy Precepts of God and turn the edge of them against thy sin mingling them with Faith and Prayer Say how shall I dare to live in the neglect of these duties which God so expresly injoyns in his Word Is thy iniquity a sin of Commission then apply and turn the edge of the Prohibitions of the Word against that sin of thine say to thy Soul how shall I dare to do that which God so expresly forbids and which his Soul hates Make use of the Threatnings of Gods Word against thy sin in particular against thy Pride Passion Covetousness Uncleanness Drunkenness Deceit or any other sin And apply the Promises of Power against sin in general or particular against thy sins such as Mic. 7.19 Rom. 6.14 Ezek. 36.25 26 27. improve them to cleanse thee from all filthiness of Flesh and Spirit 2 Cor. 7.1.2 Pet. 1.4 And also improve the Examples of Saints falling into sin and recovering out of it to make thee watchful against falls and quicken and forward thy recovery when overtaken and fallen V. Would you keep your selves from your iniquity then be jealous of and over your own Hearts and be very Watchful against that iniquity of yours you find your selves most prone to and against all occasions of it cut off from it all provisions all that would feed and fulfil these Lusts Rom. 13.14 cut sin short starve these sins of thine do not pamper them deny thy self in what ever tends to feed thy sin take heed of that company which thou findest is likely to draw thee into thy peculiar iniquity Deny thy self in things in themselves lawful that are not necessary that thou findest apt to insnare thee and lead thee to thy special sin I say things lawful that are not necessary you must in such a case forbear the use of But you must not forbear the use of such things as are necessary as Food and Physick for fear they should prove occasions of sin but you must be watchful in the use of them Much less must you forbear what is your duty to God or Men because you may be in danger to be proud or rest in duties nor must you decline serving God in your Generation as he gives you a call and opportunity to be serviceable to him the Church the World and civil Societies but you must double your Diligence and Watch and Guard against the sins that are apt to cleave to your Duties and against the Temptations that are apt to beset you in the Places Imployments Relations or Company you may be called to VI. Would you keep your selves from your most powerful and prevailing iniquity you who have a work and principle of Grace wrought in you by the Spirit of God labour to grow most of all in and most to exercise that Grace which is most directly contrary to that sin thou art most prone to and most easily and frequently foiled by for contraries do best and most effectually expel each other thus Oppression was Zacheus's sin and he kept himself from this his iniquity by performing the duty and exemplifying the Grace directly contrary to this sin namely making restitution and exercising mercy bounty and liberality giving the half of his Goods to the Poor Luk. 19.8 Cruelty was the Jailors Sin but when converted he keeps himself from this his iniquity by exercising the Graces most opposite to this sin namely courtesie and kindness to Paul and Silas Acts 16.24 33 34. Oh what a different carriage was here So Paul before his Conversion was a most bitter and cruel Persecutor of Christians and the Christian Religion but when Converted who more eminent than he in Preaching the Gospel and suffering for it God and do thou likewise Hath Covetousness Strait-heartedness and pinching from Pious and Charitable uses been your predominant iniquity and would you keep your selves from it Resolve then in God's strength to cross this Covetous temper and exercise the contrary Duty and Grace of Liberality and Heavenly-mindedness Is Pride in Apparel or in any other way whether of Heart or Life your Sin To keep you from this your iniquity resolve to lay aside all the Badges of Pride and in an especial manner set your selves to exercise the Grace of Humility to be cloathed with it both in the inward and outward Man Hath Passion rash Anger bitter and fierce Expressions in your Passion been your sin and would you keep your selves from it Then set your selves in the strength of Christ to the exercise of Meekness and Quietness of Spirit and calmness in Speech and Behaviour Hath Intemperance or Unchastity been your sin To keep you from this Exercise exact Temperance in Meat Drink Sleep Apparel and Recreations and Chastity in Heart Speech and your whole Carriage and by the diligent and believing use of these means and following these Directions you may come to keep your selves from your iniquities and thereby evidence your being upright before the Lord. FINIS Books Printed and Reprinted for T. Parkhurst at the Bible and three Crowns at the lower end of Cheapside A Body of practical Divinity consisting of above 176 Sermons on the Assemblys Shorter Catechisme by Tho. Watson formerly Minister of St. Stephens Walbrook London Sermons and Discourses on several Divine Subjects by the late Reverend and Learned Divine Mr. David Clarkson sometime Fellow of Clare-Hall Cambridge Mr. Pool's English Annotations on the Bible the 3d Edition with an Addition of a Concordance and Contents to each Chapter by Mr. Sam. 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between the Authors of those Papers the one called A Report the other A Rebuke of that Report In order to a reconciliation between the Presbyterians and Independants All four by Mr. John Humfrey A Sermon preached before the King and Queen Nov. 5. 1692. By Richard L. Bishop of Bath Wells David Jones's Farewel Sermon preached to the united Parishes of St. Mary Woolnoth and St. Mary Weolchurch-Haw in Lombard Street His Sermon of Family Duties A Brief Tract on the 4th Commandment wherein is discovered the cause of all our Controversies about the Sabbath day and the means of reconciling them Recommended by the Reverend Dr. Bates and Mr. John How A Defence of Mr. M. 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M. and Minister of the Gospel at Oundel in Northamptonshire The Nature of Justification opened from Rom. 5.1 By Mr. Gibbons sometime Preacher at Black Fryers London One Dissertation concerning the Antiquity of Temples wherein is shown that there were none before the Tabernacle erected by Moses in the Wilderness From Histories Sacred and Profane By Joseph Hill M. A. Editor of Schrevelius Lexicon A Sermon preached in the City of Exeter on the Thanksgiving day April 16. 1696. God glorified and the Wicked snared A Thanksgiving Sermon for the happy Preservation of His Majesty King VVilliam III. from a most horrid and barbarous Assassination By A. S. Sheba's Conspiracy and Amasa's Confederacy Or a modest Vindication of the National Association Feb. 25. 1695. The Protestant King protected the Popish King detected and defeated In a Sermon preached at St. James Clarkenwell April 16. 1696. the day of Publick Thanksgiving for the Deliverance of His Majesty King VVilliam from Assassination and His Kingdom from Invasion by the French both by D. Pead Chaplain to his Grace John Duke of Newcastle The glorious reward of faithful Ministers declared and improved in a Sermon upon the occasion of the Funeral of Mr. Hen. Newcome A. M. late Pastor at Manchester By John Chorlton A Funeral Sermon on the Death of that pious Gentlewoman Mrs. Judith Hammond late Wife of the Reverend Mr. George Hammend Minister of the Gospel in London By John Howe Peace in War by Christ the Prince of Peace A Sermon preached on the late Publick Fast June 26. 1696. By Francis Fuller M. A. Scripture Justification Or a Discourse of Justification according to Scripture Light By Samuel Clark M. A. A Sermon preached on the late Day of Thanksgiving Decemb. 2. 1697. 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A of Pembrook Hall Cambridge Now Vicar of Dedbam in Essex The Swearers Doom a discourse setting forth the great danger sinfulness of rash and vain Swearing By I. Ross M.A. Prayers for the use of private Families with Graces Sacramental Hymus Collected chiefly out of such Passages of the New Testament as contain the most suitable matter of Divine Praises in the Celebration of the Lords Supper By Joseph Boyse of Dublin in Ireland Select Hymns out of Mr. G. Herberts Poems A Collection of Divine Hymns suitted to ordinary Tunes Holy Confidence well improved by Nehemiah and the Jews a Sermon preached to the Societyes for Reformation of Manners at Salters Hall on Monday Aug. 16 1697. By Mat. Sylvester The Golden Sunffers or Christian Reprovers and Reformers Charactered Cautioned and encouraged a Sermon preached to the Societys for Reformation of Manners in London Feb. 15. 1697. Rules and Motives to the Duty of Prayer The Characters of a Godly Man both as more or less grown in Grace Proofs of Gods Being and of the Scriptures Divine Original All four by D. Burgess The Grand Question reselved what we must do to be saved or Instructions for a Holy Life A Call to seriousness in Religion Good Councel to the Converted and Unconverted All 3 by the late Reverend Mr. Richard Baxter Monthly Preparations to the Holy Communion By R. B. Published by Mat. Sylvester Sacramental Preparations for the Holy Communion in short By a Reverend Divine of the Church of England Mr. John Showers Sacramental Discourses Mr. Vine's Treatise on the Lords Supper A Looking Glass for the Unmarried wherein they may see these 5 things 1. The Benefits Helps and Comforts of a happy Marriage 2. How to proceed regularly in order to it 3. How to make a happy Choice 4. How to demean themselves to each other in order to Family Peace and Concord 5. The Relative Dutys of Husband and Wife By Mr. Edward Bury Min. of the Gospel Death improved Immoderate sorrow reproved By Mr. Edward Bury A most familiar explanation of the Assemblies shorter Carechism in which their larger Answers are broken into lesseparcels thereby to let in the light by Degrees into the mind of the Learners A sure Guide to Heaven Both by Joseph Allein Advice to an only Child or Excellent Councel to all young Persons A Saint indeed Or the great work of a Christian opened and applyed from Prov. 4.23 A Token for Monrners Divine Conduct or the Mystery of Providence These three last by John Flavel Minister of the Gospel Ornaments for the Daughters of Zion Or the Character Happiness of a Vertuous Woman By Cotton Mather Calamy's Godly Mans Ark or City of Refuge in the day of his Distress The Day of Doom in Verse Mead's Almost Christian or the False Professor Tryed Cast Invisible Realities demonstrated in the Holy Life and Triumphant Death of Mr. John Janeway Fellow of Kings Colledge in Cambridge An Account of the Life and Death of Mr. Philip Henry Min. of the Gospel near Whitchurch in Shrophire who dyed June 24. 1696. Recommended by Dr. Bates Vincents Explanation of the Assemblys Shorter Catechisme Redemption of Time the Duty and Wisdom of Christians in evil days By John Wade Minister of Hammersmith A Brief Concordance to the Holy Bible in a new Method By Samnel Clarke M. A. A Short and Faithful History of the Rise and Progress of the late War Singing Psalms Vindicated from the Charge of Novelty In answer to Dr. Russel Mr. Marlow c. Scripture Light about the Gospel Ordinance of Baptisme Much in a little An abstract of Mr. Baxters plain Scripture Proof for Infants Church Membership Some brief Directions for improvement of Infan Baptisme By W. Bagshaw Improveableness of Water Baptisme By Dr. Collinges Burkit of Infant Baptisme Scripture Warrant sufficient for Infant Baptism By G. Firmin Infant Baptism of Christs appointment by S. Peâ—to A Dialogue about Infant Baptisme By Dr. Gilpin FINIS