THE PATTERN OF PERFECTION: Exhibited in God's Image on ADAM: And God's Covenant made with him.  
Whereunto is added an Exhortation, to redeem the time for recovering our losses in the premises.  
And also some Miscellanies, viz. 

I. The Prayer of Faith.  
II. A Preparative to the Lords Supper.  
III. The Character of a sound Christian in 17. marks.    
By T. H.  
Remember from whence thou art fallen, and repent, and do the first works, or else I will come unto thee quickly, and will remove thy Candlestick out of his place, except thou repent,  Rev. 2.5. 
London, Printed for R.Y. and F. Clifton, and are sold at his Shop on new Fish-street hill. 1640.   

The Contents.  

GOds image is man's Excellency. Sect. 1. pag. 6.  
God's image is imprinted in the whole Soul. Sect. 2. p. 31.  
Of God's image in the Understanding. Sect. 3. p. 42.  
Of God's image in the Will: specially holiness. Sect. 4. p. 61.  
Righteousness a part of God's image. Sect. 5. p. 84.  
Of freewill in Adam. Sect. 6. p. 115.  
Of God's image in the Affections. Sect. 7. p. 149.  
Of God's image in the body. Sect. 8 p. 179.  
Of God's image in respect of the creatures. Sect. 9 p. 192.  
Of the Covenant made with Adam. Sect. 10. p. 208.  
Of life promised to Adam, if obedient. Sect. 11. p. 231.  
Of the Sacraments of life to Adam. Sect. 12. p. 245.  
An exhortation to redeem the time. Sect. 13. p. 257. Where, 

What opportunities of grace and salvation we have. p. 260.  
What we must part withal to obtain them. p. 263.  
Rules for buying at God's market. p. 269.  
Rules for following our callings. p. 294.  
The excellency of the commodities to be bought. p. 297.  
The shortness of our time to purchase them. p. 305.     

Miscellanies.  
I. The Prayer of Faith. p. 313.  
II. A preparative to the Lords Supper. p. 344.  
III. The Character of a sound Christian, in 17 marks. p. 376.    

THE PATTERN of perfection.  GEN. 1.26. 
And God said, Let us make man after our own image, etc.  
REligion, being the Doctrine according to godliness, is referred to two heads: The knowledge of God, and of ourselves.  
The knowledge of God consists in his sufficiency, what he is. One God, and three persons: in his efficiency, what he is to man.  
God hath in himself fullness of happiness. He needed not man; but as he is good, so all his good is communicative: he is willing to work what is good for the Creature, in giving our being, in providing according to our being; which consists in supporting the frame of heaven and earth, and in guiding it according to his good pleasure.  
The knowledge of ourselves must be considered in a threefold estate.  

1. What we are in regard of innocency.  
2. What we are in regard of our fall.  
3. The estate to which we are renewed.   
These three take up the estates of man: In the last of of them observe three particulars.  

1. What we have received from Christ.  
2. What we are to do for him.  
3. The means of our renewing.   
1. What we have received appears in his purchasing our redemption, and in applying it: Christ does not only provide a salve, but lays it on, applies it effectually, in calling, justifying, sanctifying.  
2. What we must do for God; and here comes in the nature of the Law, That being redeemed, we might walk before him in holiness and righteousness (as S. Luke speaks) all our days. This we must do, not to purchase any thing, but to glorify God for what we have received.  
3. The means; which are the Word, Prayer, and Sacraments.  
Thus when a man sees himself created, lost, recovered, than a man is a Christian man.  
My purpose is not to begin with the knowledge of God, but with the knowledge of ourselves, because it is most available to make us see our misery, and the need of a Saviour.  
First then we will begin with the first condition of man, as he came out of the hand of God.  

§ 1. And God said, Let us make man in our image.  
IN the Words there are two things:  

1. The consultation, [And God said.]  
2. The execution of it effected.   
The consultation gives us to consider, partly the difficulty of the work, partly the excellency, when in all other things it was but a [Let it be] but now there is an high Court of Parliament; the three Persons enter into a consultation to set upon this masterpiece; better than all other creatures, except Angels, and in some case better than them. Father, Son, and holy-Ghost say, Let us make man; every one addresses himself to it with marvellous care. Come we then to the Work. If you ask what's the pinnacle of perfection, from which Adam fell (for fall implies some prerogative he had) I answer, it was this, That he was made in God's image, and from this he fell  

God's image is man's excellency.  Doct. The excellency of Adam's condition consists in this, that he was made in the image and likeness of God. Therefore, Col. 3.10. the Apostle disputing concerning renovation, enjoins them to put on the new man, which is renewed according to the image of him; that created it. In the Text are two things:  
1. The work of sanctification is that we had in Adam by creation; and therefore he calls it the new man. Adam having blemished it, Christ renews it again.  
2. Observe, that both the work of sanctification, and creation, are according to the image of God, Ecclesiastes 7.9. God made Adam upright, yea a strait man.  
This is a comparison taken from a strait line; there can be no crooking in it. So the heart of Adam lay level, and exactly agreeable to the rule of righteousness. Eph. 4.24. Put ye on the new man, which is created after God in righteousness and true holiness. Look what is spoken of renovation, the self same Adam had in creation. Now we read that the new man is after God, as the print of the wax is after the seal; and a man does his work after a pattern, that is agreeable to it: So the stamp of God's image was upon Adam, that he was agreeable to his will.  
For the opening of it, observe three questions:  
Q. 1. What is this Image?  

God's image, what in general.  Ans. In the general, it is that spiritual ability put into Adam, whereby he was able to work as God wrought, after the manner and measure of a creature. We do all things according to our scantling: God hath a power infinite, Adam had it proportionably. Adam was not to equal, but to imitate God. Luk. 6.34. Be merciful as your father is merciful. Adam was holy as God, and ordered his conversation as God would. We say, That the child hath the image of his father, not in bigness, but in likeness, either in carriage, countenance, or behaviour: Or, as it is with an apprentice, that hath learned the skill of his Master, we say, He is his Master right; not because he is a man, but because he is a workman, and imitates him exactly, and carries the print of his skill upon him. So the image of God in Adam is not so much in regard of the being of Adam, as in this, that he was able to work as God, he was partaker of the spiritual virtue of God; he was able to know what was needful, and to will what ever he knew agreeable to Gods will. Had God taken flesh upon him (as indeed Christ took flesh upon him) he would have so behaved himself, and so approved of good courses, (being made after God's Image) as did Christ (taking our flesh upon him) in whom there was no guile.  
Q. 2. Whether may any creature be said to be created in the image of God, beside man?  

Only men and angels made after God's image.  An. No Creatures beside Men, and Angels. It is true, that in all the frame of the creatures, there is a stamp of the holiness and power of God left passively; there are footsteps of God's goodness left in the creature▪ but no creature is able actively to imitate God, to have an holy will, and to walk answerably. There is a great difference between a man's footsteps in the sand, and his picture. If his footsteps be in the sand, we say, A man hath been there; but what his stature and proportion is, no man can tell: Draw a picture of the same man, such parts, and such limbs, this discovers what proportion he is of; The other concludes the man was there, but doth not discover his stature. If a man should see that man's son▪ just of his stature, he would then say, There is the lively picture of his father: So it is here in the creation of the World; God leaves a foot-step of his attributes, that every man may say, Wisdom, Goodness, and power hath been here. Psal. 19.1. The Heavens declare the glory of God. They, as it were, speak it, and offer it to our consideration. Rom. 1.19. That which may be known of God, is in them: that is, the footsteps of God may be observed in the creatures. But the image of God in Adam was like a picture; not a liveless, but a lively picture. As the child that does like his father, doth discover him somewhat: So did Adam, God; he was able to express the virtues of God, that had created him. 1 Cor. 15.49. As we have borne the image of the Earthly: So we shall bear the image of the Heavenly. All the sons of Adam had the image of Adam: he was stubborn, so were they. Now as we have this image from Adam, so the saints have the image of Christ; holy, as he his holy. Joh. 1.16. Of his fullness we have received, grace for grace. What ever grace is in Christ, he puts upon the hearts of his children. There is never a letter on the seal, but is on the wax: So every grace that is in Christ is imprinted upon his Saints proportionably.  
The creatures have three things in them:  
1. They are the effects of goodness.  
2. They show them forth to the consideration of others.  
3. A wise man may see the footsteps of God's goodness in them. The creature cannot be merciful, as God is merciful; the creature doth its nature: the fire burns, the water moistens, but no creature can express God's goodness, but Adam and the Angels.  
Qu. What is the difference between the image, and likeness of God?  
Ans. The difference is this: The one discovers the frame of the heart inwardly. The spiritual power Adam had to work, we term the Image: The discovery of this, or the acting accordingly, the Likeness. There is the power of Adam, and the execution of this power; the latter is Likeness, the former, Image: Let us make man after our &c. As who should say, Let us put a frame into Adam's heart, and then he shall walk answerably to it in all his courses. Acts 13.22. it is said, I have found a man after mine own heart, which shall do all my will. This is the description of a man after Gods own heart; he does all his will. God hath such an heart as david's, and if he were on earth, would do as he did, except his infirmities. 1 Pet. 1.15. Be holy as your heavenly Father is holy, in all manner of conversation. He requireth not only an inward frame, but an outward expressure thereof. God made Adam thus; who as he had a power in his heart, so he expressed it in his life, and wrought as God wrought, which no creature else could.  
Qu. But why did God make Adam thus?  
Ans. There is no reason on man's part, but it was only Gods will. The Lord is an understanding agent, therefore he works all things for a good end. And the reasons why God imprinted this Image in Adam, are two:  

Reasons why God made man after his image.  1. That he might fit him for spiritual and heavenly worship. God would have one creature near to him, one of his Privy Council, that might perform spiritual worship to him. Now unless God had created Adam in his image, he could not have performed spiritual worship to him, as it was requisite God should make some creature so to do. John 4.24. God is a spirit, and must be worshipped in spirit, and in truth. None can approach to God, but in a spiritual manner. The trees grow, and the beasts serve man; they do their nature, and grovel on the ground, but reach not to God, because they are not spiritual, nor have they reasonable souls. Look as it is with great Princes, though they employ ordinary persons in ordinary affairs, as their under officers, Cooks, and Grooms, etc. yet no man must be Secretary of State, unless he have eminent and excellent abilities without which he cannot close with his Prince, nor is fitted for him: So, it is true, that the God of heaven hath all things at command, and he will work sometimes wonders by them: The heavens hear the earth, the earth hears the corn, and the corn hears Israel: but none of these can worship God in prayer or the like, but only Adam, who hath the image of God upon him. Adam is God's counsellor; He reveals his secrets to the righteous. An holy man can close with an holy God; they have union one with another. No other creature can come to God, but only man. All creatures serve man, that he may serve God. The heavens hear the earth, and the earth hears the corn, and the corn hears man, that man may serve the Lord. The text sayeth, God seeing that in the frame of heaven and earth, there was not a fit companion for man, did therefore make woman, such another as himself, to be with man: So neither had God one for his turn, when Sun, & Moon, and Stars, and all things else were made, therefore Father, Son, and holy-Ghost consult to make one that might be acquainted with the businesses of Heaven.  
Again, God purposes to communicate himself and his image to one creature, that he, serving God, might be blessed of him. God would communicate happiness to a creature, and none could receive it unless he had the image of God. Hence (I say) they consult together about it: I will create, saith the Father, and do you create, Son, and do you create, Spirit. The work of the Father is discovered in creation, the work of the Son in redemption, the work of the Spirit in sanctification; all concur to make him partaker of happiness. This is the cause why no other creature is capable of happiness but Men and Angels, because they only have the image of God.  
Reas. 2. Because God would have one creature above the rest, that should take notice of his attributes discovered in his works. God would have the glory of his attributes, that are manifested in his works. He creates a world; in that world he expresses the works of wisdom, power, and holiness. When first the heavens were bespangled with stars, the earth replenished with fruits, the sea with fishes, no creature could see Gods workmanship, and honour him for it; therefore God makes man in his own image, makes him able by wisdom to conceive his works, and gives him wisdom to return him honour from all. It is requisite, there should be some spectators. The goodness of God is in the heavens, they, at it were, speak the providence of God: now we see these things, and cannot but admire them. Psalm. 103. ult. The Psalmist speaking there concerning the wonders of God in the heavens, mark what he adds, Bless the Lord all ye all his works. As who should say, All ye sons of men come hither, see, and wonder at the power & goodness of God in these things, and bless his name for them. Prov. 3.6. Acknowledge the Lord in all thy ways. The creature cannot acknowledge God, because it wants the image of God; but man, that hath a spiritual ability to know God, cannot but acknowledge him in all his ways. Men that have any curious workmanship which they would have seen, build up a stage for the better view of it. Why should they set it forth, if there were no man to come, and observe it? Just so God does; he makes the whole frame of the world, and in that expresses his power and goodness. To what purpose should all these be made, if there were no man to see them, and wonder at them? Exod. 14.4. When God would raise his honour out of Pharaoh, he sets him upon a stage. He might have been slain amongst the first borne, but he brings him into the midst of the Sea, and there slew him. This passed not without observation, insomuch that the Heathens could say, These are the Gods that slew Pharaoh, etc. What should books do, if there were no scholars? The world is the book of God's goodness; wherefore should this be, if there were no man to study it?  
Use 1. The first use is of instruction, 
Duty to God in this respect.  to teach us what our duty should be to God, since his kindness is such to us. Adam was a common root, therefore what Adam had, thou hast in him. Hence then take notice of the extraordinary duty we own unto God. Hath God done more for us then for other creatures? then let us do more for him. All the world joined together have not received so much as man. As the excellency of man is above all, so his care should be to return more to God, bestow the best affections, the utmost labour for the promoting of the praise of God. What a shame is it for a Prince to turn a Peasant? for Adam, the best, to become the worst? If the dog return to the vomit, and the sow to the wallowing in the mire, if the horse and mule have no understanding, it is their nature: but Adam hath not the image of an irrational creature but the image of God; yea, of that God, that takes it in great indignation, that all should serve us, & we will not serve him. The Lord lights his candle for man to labour by, he draws his curtain for man to rest by, the creatures lift us up to God, and say, Serve him more than all. Isaiah 1.2. The Lord makes his moan to the creatures, Shall all creatures obey God, better than man, when man was made better by creation then them? When thou findest thy heart sluggish, quicken thyself thus; Ask the fowls of the air, and they will tell thee, thou receivedst all from God; return all unto him again. When thou seest the heavens turn in their compass, condemn thy soul, that thou art so dead hearted in duty. The Sun rejoices like a Giant to run his course, because God commands it; the sea ebbs, and flows, because God will have it so. Nay, the creatures will do against their nature for God. 1. King. 13.5. Oh Altar, hear the word of the Lord, and the Altar breaks in pieces; the poor stones rend in sunder at the commandment of God, and yet after so many threaten we stoop not: let us see it, and be ashamed.  
Ob. But we cannot obey God.  
Ans. Yet see thy bond, though thou canst not pay it: see thy debt, & be humbled, though thou it not able to satisfy for it.  
Use. 2. The second use is, 
It is not for one made after God's image to dote on the creatures.  Learn from hence not to be servants to those that God hath made servants to you. We should not be doting daily upon these empty shadows, because they are unworthy the nature of man. Shall the Lord make us better than the best of all creatures, and shall we abase ourselves below the meanest condition of the lowest creature? Think of this, that we may consider whence we are fallen, as God speaks to that Church in Rev. 2. The drunkard is a slave to his cups, the covetous man is a drudge to the dirt of this world, the ambitious man's being, is the favour of men: Nay more, man is become not only a slave to the creatures, but a vassal to his own lusts: Let us be ashamed of this. The Apostle 1 Cor. 3.21. when divers had disputed of the excellency of Paul and Apollo, says, He all is yours, therefore glory not in your servants: The argument falls more strongly here, Bestow not yourselves on these empty things; they are your servants, be not vassals to them. Men bear themselves according to their birth; the King scorns to stoop to a Peasant, and a man of Nobility scorns to stoop to a dunghill churl. Oh that we were thus wise for our souls; bear up yourselves according to your birth, and think thus with yourselves, When profits and pleasures crave your services, a man should conceive, in an holy ambition, that his heart were too good to trust to lying vanities: Man is of a better birth; and should answer them as Christ did the pharisees coming to tempt him, Matth. 22.21. who, when they asked if it were lawful to give tribute to Caesar, requireth a penny, & asks them, Whose image, & superscription hath it? They answering, Caesar's; saith, Give unto Caesar, that which is Caesar's, and to God that which is Gods: so ask this question, Whose superscription doth this nature bear? Gods; then give to God the things that are Gods. Let vanity be bestowed upon the world, but thy soul hath God's image; give it him. If a creature be strayed, or stolen, though it be disfigured, yet when it is found, we return it again to the owner: so thy Mind, Will and Affections are straying from God, Satan hath stolen them from the family of the Almighty. Though thy soul be disfigured, yet its Gods; return it home to him. 1 Pet. 2.25. we are as sheep going astray, and fall now and then into a ditch: but now let us return unto the Archbishop of our souls.   

§. 2.  
NOw we come to the particular unfolding of this image: and the point is this;  
Doct. The image of God was imprinted in the whole man. God says not, 
God's image in the whole soul.  Let us make a body, or a soul, but man in our image. It was not with Adam as with children, in regard of their natural parents; If the child be but eyed like his father, we say, He hath a brow like his father, and nothing else. It was not thus with Adam; but as it is with the picture of a man, if it be drawn to the full proportion, there is a resemblance in every part, so it was with him; there was never a part of his body or soul, but there was in them a proportion of those virtues, which are in God infinitely, Gen. 2. ult. They saw themselves naked, and were not ashamed; the meaning is, The eye of their consciences saw nothing within to ashame them, the eye of their bodies saw nothing without that was shameful: but when they had sinned, not only the eye of their consciences was open to accuse them for sin, but the eye of their bodies ashamed to behold that stained which before was void of blemish.  
Qu. What reasons may be alleged to prove this?  
Answ. The reasons are three:  
1. Look where sin takes place after the nature of man defiled, there was the image of God before; now sin reigns in the whole man. Sin and the image of God are both of a breadth. The privation of a thing can be no where, but where the thing was; blindness is not where, but where sight was, or might have been; death is not where, but where life was, or might have been: so sin could be no where, but where the image of God was, or might have been. Sin is like leaven, that leaveneth the whole lump: there is no whole part in man from the crown of the head to the sole of the foot, therefore the image of God was in the whole man. Matth. 15. 1●. Out of the heart come evil thoughts: There is the throne of sin: but Rom. 6.12. Let not sin reign in your mortal bodies. Thus is the kingdom of sin described: for that a man is as it is, full of all unrighteousness, Rom. 1. The heart is full of malice, and the hand is full of blood; the heart is adulterous, and the eye wanton; the members, the members of an Harlot (as the Apostle speaks:) for if profaneness be once in the heart, the hand is full of mischief. If then the whole man be deprived of God's image by sin, than the whole man had the image of God before sin.  
Reas. 2. The image of God was restored to the whole man by Christ. What Christ restores, that Adam had. Christ renews what was before made: now Christ restores the whole man by sanctification; which is clear by Scripture. For it is called to this purpose the new man; not a new eye, or a new hand, but the new man. Those are two pregnant places, 1 Thes. 5.23. The God of peace sanctify you throughout, and I pray that your whole spirit and soul and body may be blameless unto the coming of Christ. and 2 Cor. 5.17. He that is in Christ is a new creature. He is not a monster, but a creature. This new creature hath all the parts of a creature: New thoughts, new endeavours; the eye sees chastely▪ the tongue talks holily; all things are new both in body and soul. If then the whole man had the image of God repaired, than the whole man had the image of God created.  
Reas. 3. Because the whole nature of man was bound to the Law to obey it, therefore it must be fitted by the image of God to obey it. That all parts are under the law, it is clear: the Scripture provides a precept for every part: The eye must not lust, The hand must labour, Let him that stole steal no more, but work with his hands, Eph. 4.28. The Law hath a charge likewise for the tongue, Let your words be gracious, Col. 3. Thus the Law reaches to the outside; and for the inside▪ it is clear, Thou shalt love the Lord thy God with all thy soul, with all thy strength, etc. Unless the whole man had had the image of God, it could not have obeyed the Law: Otherwise, the damned in hell, or the wicked could obey God's Law; the soul is the same in substance, so that if the soul as it is a soul, could obey the Law, the damned in hell might. It was not Adam's soul, but the image of God, that enabled him to obedience, therefore he must have this image, before either his body, or soul could obey. A man speaks Latin, not because he is a man, but because he is a scholar: a man builds an house cunningly, not because he is a man (for then every man might do it) but by man might do it, but by virtue of the cunning of a Carpenter: it is not the soul in regard of the essence of it, it is not the body in regard of the being thereof, that inables a man to keep the Law. The Devils in hell have an Understanding, and Will, but they cannot love God: The essence of the soul will not do it, but the frame that God puts into it.  
Use. The use in General is this:  

A trial of true sanctification.  Thou mayest hereby perceive whether thou wert ever sanctified: for if so, thou hast the image of God in thee, and if it be in thee, it is imprinted upon thy whole man; so Adam had it, so Christ renews it. 1 Pet. 1.15. Be holy in all manner of conversation. It is not enough to have an outside, this is no argument of true grace; but if ever thou be'st sanctified, all is made new. He that is in Christ is a new creature. It is a monstrous thing to have the eye of a Saint, and the heart of a Devil; to have the hands of Esau, and the voice of Jacob; to howl and cry for sin, and yet to retain our old corruptions. This is not to be renewed, but to be patched up, a piece holy, and a piece unholy. Away with these appearances; if ever you be sanctified, the whole man must be changed. When ever a man comes to meddle with a gracious man, he shall find him of another mould. It befalls wicked men as it did NebuchadneZZars image; the head was gold, but the feet dirt: so men have an outward profession, an head of gold, but follow them home, and there you shall find their feet dirt. Cozening, and cheating prevails over them. It is with carnal men often, as with NebuchadneZZar, Dan. 5. who had the shape of a man, but the heart of a beast, that is, beastly affections: so men have the visage of Christians, but yet such unclean and proud hearts, that scarce Beelzebub himself hath worse. God does perfect bis work: a good man hath the heart of a Saint, and tongue of a Saint.   

§. 3.  
NOw for the further explication of the point, we must press into Particulars, that so we may see the image of God instamped on every part of man. To this purpose these questions are to be scanned.  
Quest. Where is the image of God in the Soul?  
Ans. For answer, observe, by way of preface:  
What a soul is.  
God imprinted his image in the soul of Adam, in his Understanding, Will, and Affections. Now concerning what the soul is, The soul is an immortal creature, and we discover it by its acts; as in man, by conceiving, choosing and refusing a thing.  

Of god's image in the Understanding.  For the Understanding; God imprinted in it Knowledge and Wisdom suitable to the place in which he had set it.  
Quest. What is this wisdom?  
Ans. The spiritual light, whereby the Understanding of Adam was able to pierce into the nature of things, and perceive them with that perfection as did fit him for the attaining of his end, and performing service to God.  
There are three things in this description:  
1. It is a spiritual light. It is with the Understanding as with the air; it is capable of darkness in the night, as well as light in the day: So the faculty of Adam's understanding was capable of blindness and ignorance that might delude him, as well as of spiritual light that might guide him. A man's eye may have blindness in it as well as sight: so the understanding is capable of ignorance, and spiritual wisdom too that might reveal that to us that should be done by us. Col 3.10. Put ye on the new man, that is renewed in knowledge. And Eph. 1.18. He prays that the eyes of their understanding might be enlightened. The eye cannot see unless there be a faculty of seeing put into it; which Adam had in his innocence,  
2. Whereby the understanding of Adam was able to pierce into the natures of things; which piercing discovers itself two ways.  
1 The Understanding of Adam was able to close with every truth that was to be apprehended, if he would diligently bestow his mind, and thoughts thereupon. If a man will turn away his eye he cannot see: so if Adam would turn away himself, and not bestow his thoughts upon an object, he might be deceived, as he was by the Serpent; Not attending was the cause of his cozening. He had such a spiritual light that whatsoever was offered unto him, he, improving his wisdom, was able to discern the nature of the truth, and the reason thereof: for both these are distinct. When Rebeccah was with child, she saith, Why am I thus? She knew that she was with child, but knew not the reason of it: but Adam could apprehend upon every occasion he met withal, both the truth; and the ground of it. Gen. 2.19. God gave the creatures to Adam to name, & as he named them, so their names were. He apprehended every creatures disposition, and accordingly gave them names.  
2. The Understanding of Adam by this spiritual wisdom, was of that large strength, that he was able to understand all occasions to help him in his work: His reason did carry him clearly & speedily to do his work. This we call practical wisdom. It was not enough for himself to see the truth, and the reason of it, but he could carry himself answerably to it. I say, this practical wisdom made him easily do his work. As in carpentry, a man may stand by, and say, This must be done: but to be nimble in doing the work, must be the skill of the Carpenter. Adam he could both see how to order his business, and to do his work according to that order. He was able to look into the creature, and imitate it. Col. 1.9. the Apostle prayeth, that they may be filled with all knowledge and wisdom. The words are better translated, prudence and wisdom. To see truths, and the reasons of them, that is wisdom; to be cunning in practice, that is prudence. Eph. 1.8. God hath abounded to us in Wisdom and Prudence. The opposite to wisdom is folly, the opposite to prudence is blockishness in a man's whole course. Now Adam, who had both these, Wisdom and Prudence, was able to take up any trade in the World.  
Qu. In what manner had Adam this?  
Ans. It was in Adam in perfection. This you must consider two ways:  
1 Either such as concerned the attaining of his end: or  
2 Such as concerned the performing of his service that he owed unto God. Adam had both these very perfect. True▪ Adam had not the actual knowledge of all things. Our Saviour himself had a knowledge by experience; for the Text saith, He learned by his sufferings: so Adam had not the knowledge of all things, but he had an habitual perfection, that he could conceive any thing, that might fit him to obedience. A man's eye doth not actually see all colours, but it is able to see all colours, if they were offered: so though Adam did not actually comprehend all things, yet whatsoever occasion he met withal, he was able clearly to pass judgement thereon. He was able to conceive of any thing, that might further him in pleasing God.  
Qu. Wherein doth this perfection of Adam's understanding consist?  
Answ. In three particulars.  
1 In the universality of it. 
Adam's perfection of understanding, wherein.  He was able to understand all things, that were presented to his understanding, and liable to the power of reason, what ever might either be necessary to direct himself, or order the creature. We must not think he was able to conceive the secret mysteries of God's counsel, or to dive into the secret thoughts of any other man, or else to foretell things to come; this only belongs to God. Deut. 29.29. Secret things belong to God, 1 King. 8.39. For thou alone knowest the mind of all the sons of men. Isai. 44.7. When God did contest with the Idolaters, he saith, Let them foretell things to come; to which we must not extend Adam's knowledge. What ever might help in ruling himself, and governing the creature, he had; yet we must not extend the knowledge of Adam to God's secrets. Adam was like the governor in a Camp, who hath not only skill to govern himself, but to order all occasions, and remove of the Camp: Adam was the General of God's Camp, the birds of the heaven, and the beasts of the field, were all under his dominion, he had knowledge to order them all to the ends to which they were appointed for. We that have lost this image, understand almost nothing: How often are we at a stand in common things? Esa. 59.10. We grope at noon day, as if we had no eyes. Among the Saints, which have received some of this knowledge, that which they know is the least part of that they know not; so that the accusation of Job is against us, Job 26.14. What a little part do we know of God? But Adam met with no difficulty, but he was able to search into the depth of it: there was no means useful for him, but he was able to order and dispose them for his good.  
2. The perfection of Adam's knowledge consists in the certainty of it: He knew things according to truth, not erring, or misjudging; he did not only perceive the truth of things, but he judged according to righteous judgement. How often are we cozened with the affairs of this world, and the devices of Satan? The eyes of our understandings are like the man's in the Gospel, who saw men like trees; but it was not so with Adam, there was no web in his eye, no film upon his understanding, but he was furnished with the perfection of knowledge.  
Ob. But if Adam was able to discover deceits, how came he to be deluded by the Serpent?  
Ans. The cause of his error was not because he could not discern, but because he did not bestow his mind upon it, and improve his wisdom: he had wisdom to discover Satan's sleights, had he kept his mind and thoughts to a consideration thereof. Let a man's eye be never so clear, yet if he consider not of the object, it may be hard by him, and he perceive it not: a friend stands by, and we know him not, because we look not settledly upon him: so though Adam was able to discern the deceits of Satan, yet his not attending made the devil put a cheat upon him.  
3. The perfection of Adam's understanding consisted in this, that he could understand all things clearly, without doubting. This is a weakness that we find. Many things we do not know; many things that we know, we mistake; and those things we mistake not, we see at peradventures. Look, what is the difference between the light of the sun and starlight: (In starlight, if a thing be subtle, or small, we doubt of it, but when the sun comes, we can perceive every thing undeniably:) such was the knowledge of Adam, whereby, as by the light of the sun, he could discern without staggering the things that were offered to his view. but a natural man walks in darkness, or at most but by the starlight of reason. The best Saint hath but twilight: we know in part, and understand in part.  
Use. The use is double:  
1. Of instruction. 
Ignorantia non excusat à toto, sed à tanto.  From hence we learn that ignorance will acquit no man's person. God made Adam perfect in knowledge, therefore the scales of ignorance will not acquit thee. We that have received so much from God, it is requisite we should repay something to God again. Must men think they must be pardoned, because of their ignorance? Alas! say some, Scholars should know, but as for us, who have had no education, I hope God will not require wisdom at our hands. No? Why? will not God look for his own at every man's hands? Nay, unless thou wilt have God wrong his justice, God doth expect, that thou that hast received a weighty talon from him, shouldst return it to him again improved. Be it known to you therefore, that God will knock at every man's door, and say, Where is that knowledge that I gave thee? Therefore our ignorance cannot excuse us, it will condemn us rather. That it is thus, consider  
1. Ignorance makes men strangers from the life of God, Eph. 4.18. How comes it to be so? Through ignorance. An ignorant heart is a stranger to life and happiness: when all the mercies of God, and his holiness, are propounded, it never prevails with an ignorant heart.  
2. Consider, what undoubted plagues it brings with it, Hos. 4.14. The people that understand not, shall not only stumble, but fall, that is, perish totally: Jer. 10.25. Lord correct me not in thine anger: Whom shall I correct then, saith God? Oh pour down thy wrath upon the people that know thee not: those are people prepared for ruin. All you ignorant creatures, think of this which the Prophet speaketh: God gave us knowledge, ignorance therefore cannot excuse us, but accuse us rather.  
Use 2. The second use is of exhortation: 
Labour to recover thy lost wisdom.  we ought to be moved to recover our losses. The former truth should provoke us to get to that high pitch of understanding, which is so excellent. This the wise man presseth effectually, Pro 2.2. Incline thine ear to wisdom: if she will not come, then cry mightily after her: if she will not hear thee, then seek for her as for hid treasure. The excellency of wisdom should be argument enough to force every man to an earnest eager pursuit after her. How doth the covetous man toil to get his wealth about him, because it is excellent; because wisdom is much more excellent, let us labour more to get it. Let never a covetous man outbid us, let never a merchant outgo us in seeking of the riches of India, when wisdom is better than the gold of Ophir. Pro. 4. Above all thy get get understanding; as if he should say, You will be getting, but when you find yourselves quickened in the pursuit of these things, remember this of the wise man; Above all pains, let me labour to get wisdom. Every man labours to imitate that in another, which most excels: If it be but a fashion, if the best have it, every one labours to imitate it; here is the excellentest piece of all, by wisdom we come to be like God. What wouldst thou excel in? such a man (may be) would be something more than ordinary: Wouldst thou excel in wealth? the golden mines have more than thou canst have: wouldst thou have strength? the oaks of Basan have more than thou canst attain to: wouldst thou have pleasure? the beasts have more than thou canst enjoy: but wouldst thou excel in all other things? get spiritual knowledge, and thou shalt be above all, and like to him that is excellency itself. Dan. 5. when Belshazzar had had experience of daniel's wisdom, mark what a price he sets upon him; The wisdom of the Gods is in thee: as if he should say, Thou art a Godlike man. What greater argument can be alleged to get wisdom, than this, It makes us like God? And as it is most honourable, so it is marvellous useful. Eccles. 2.14. The wise man's eyes are in his head. The excellency of wisdom is, that it makes a man's course easy: The poor blind man observes no inconveniences that might overwhelm him; but he that hath his eyes in his head, can foresee them: so wisdom is able to descry inconveniences, and help us against them. Let therefore our own profit be a means to provoke our hearts to get understanding.   

§. 4.  
Quest. WHat was the image of God in the will?  
Ans. How ever we see not our soul, 
Of God's image in the will.  yet there is a spiritual substance in every man, which is immortal, and hath two faculties▪ Understanding and Will. Now the faculty of the Will, is like the hand, that puts away, or takes any thing. The will is like an unruly horse, that casts his rider; I will do what I will, though reason cross it. This will, whereof we now speak, was graciously regulated, when it came out of the hands of God. Now for the Answer. Holiness and righteousness were imprinted in the will of Adam, Eph. 4.24. The Apostle to the Colossians made knowledge a part of the spiritual image of Adam, and now he adds holiness and righteousness, which were seated in the will, Luk. 1.75. Christ hath redeemed us, that we might walk before him in holiness and righteousness all our days.  
In the answer are 2. things: 

1. That holiness, and  
2. That righteousness were there.    
Of these in order.  
Quest. What is holiness?  
An. A spiritual power, 
Holiness, what.  or frame put into the nature of Adam, enabling him to do Gods will, and fitting him to love God above all.  
Three things are in this description.  
1. It is a spiritual power. It is not the very nature of the faculty of the will, but a frame put into the will, that sets it on, and carries it out to God: for the will of itself is not able to close with God, but only so fare as it is carried out to him. As it is in the body, the tongue is the instrument of tasting; of itself it cannot taste, but there is a moisture there that makes it taste; hence if it be evilly affected, it tasteth evil; sweet things seem sour, and sour things seem sweet: or as it is with the hand; it cannot work about any thing barely as it is an hand, unless it receive strength and motion from the vital faculty: for a dead hand, or a benumbed hand, can exercise itself about nothing: so it is with the will; that power of itself cannot relish the things of life and happiness, but it must be an holy will that can close with an holy God: it is not barely the will, but there must be an wholesome constitution put into it, and then it can close with an heavenly God, having this heavenly frame. Hence it is death to the wicked to be under the ordinances of God. The devils have a natural faculty of will, but corruption possesseth it, and therefore they abhor the holiness of God, because they themselves are unholy: but Adam's will had a spiritual frame of holiness put into it, whereby it was able perfectly to please God.  
2. There was a readiness and promptness put into his will, whereby he was able easily to bestow himself upon, and comfortably to be carried unto the doing of the will of God. When the wheels of a clock are rightly ordered, they go on speedily; Adam was the clock of God, and the main wheel was the will: when the rust of sturdiness hangs on the will, the motion to God-wards is hindered; but had our wills this oil of holiness, they would run on chearily in the service of God. Men slight the means of grace, and cannot close with the ordinances of God, because their wills are unholy. As it is with sin, Rom. 7.23. it leads a man captive to the commission of evil, it puts a promptness into the heart to incline it to evil: so holiness puts a quickness into the will, which carries it on joyfully to perform the will of God, 2 Tim. 2.21. If a man will purge himself, he shall be a vessel of honour fit for the Master's use, and prepared for every good work. While a man's heart is like an unclean vessel, he is not prepared for any good work, but when his heart is purged, he is fit for every good work, Deut. 28.47. Thou servedst not the Lord thy God with joyfulness and gladness of heart. God will be served, but with what heart? with a joyful and a merry heart: This gladness comes from the holiness that was in Adam.  
3. He was by this able to love God above all; and this was the performance of the first Table: and this above all implies three things. 
To love God above all, hath three things.   
1. He did prize God more than what ever God could do for him; nay, more than salvation itself, Psal. 73.26. When he was dazzled with the prosperity of the wicked, mark what he says, The Lord is my strength and my portion for ever; as if he should say, I esteem of God above all. A man makes an high account of his patrimony, so doth David esteem of God. 
Psa. 73.26  If a man love father, or mother more than me, 
Mat. 10.37.  he is not worthy of me: nay, a man must love God-better then his life, Psal. 63.3. Thy loving kindness is better than life, than the life of my wife, than the life of my child, nay it it is better than mine own life.  
2. He made choice of God above all. As a man prizeth a thing, so he will make choice of it: When we come into a shop, look what commodity we prise, we will take; so was Adam's choice of God. Psal. 73.25. Whom have I in heaven but thee? The renewed soul counts all things dung and dross, in comparison of Christ. Adam had by virtue of this frame, that power, that if all the world were offered him, yet he would choose God above all.  
3. He was able to have his heart carried with great intention of soul, to bestow his mind upon the Lord. When Adam did choose God above all, than he had power to have his heart carried with greatest extent of strength to him; for thus it is commanded, by our Saviour to the Lawyer in the Gospel, Matth. 22.37. Thou shalt love the Lord thy God, with all thy might, & with all thy strength: so was Adam carried with the utmost of his strength to close with God. If God should have threatened, Adam would have trembled; if he should have revealed his goodness, Adam would have been enlarged in love thereof; if he should have revealed his name, Adam would have honoured it. This frame of his will made him carry himself proportionably to Gods will to the utmost of his strength. A man must love his neighbour with his whole heart, not with some of it, yet not with his whole strength: A man may love his neighbour too much; but when he comes to the love of God, he must love him as much as he can. Adam ought to have loved his neighbour with his whole heart, yet it was not required of Adam to love his neighbour as his wife; but for his God, he was to bestow his whole strength upon him.  
Quest. Why did God imprint this upon Adam?  
An. First, 
Holiness why imprinted on Adam.  because Adam without this measure of holiness could not return that tribute of holiness he owed as a reasonable creature, and which God expected as a Creator. There is a payment which God expects at the hands of a creature, namely, praise: for as Landlords let out their lands for rents which they expect at their tenants hands; so doth God require thanksgiving from Adam, which, unless he had holiness, he could not have given. Deut. 10.12. When he had discovered the largeness of God's love, mark what he gathers, And now, oh Israel, what doth the Lord thy God require, but to love him with thy whole heart? as if he should say, This I look for, that for all my kindness, thou fear me, and love me with thy whole heart; which to do is a Christians Masterpiece. Had God made Adam so, that he could not have loved him, he could not have received honour from him, and so had been accessary to the dishonour of his own name.  
2. Adam by this means attained his own good. Heavy things never leave moving, till they come to the earth; so Adam was restless, before he came to enjoy union with God▪ This was adam's, and is our happiness, to enjoy God; which is the only good of a man's soul. Isa. 26.8 The desire of our soul is to thy name, and to the remembrance of thee. The upshot of the desires of God's servants is towards his name: when the body is in the grave, and the soul in heaven, the soul would feign be united to the body, that both may be united to God, and be possessed of him, and then all desires cease.  
3. Because if Adam had not had this holiness, God had required more of him, than he had ability to perform; which had been a want of equity, which is utterly unbeseeming the sweet nature of God. To require a thing absolutely impossible, is against equity: had not Adam had power to love God, God requiring love from him, had required that of him, which he had not been able to perform. It stood with equity, and Gods righteous will, to give Adam power to love him above all; yea it was a debt God owed to him, seeing he would require obedience from him. When Adam had not offended, it was requisite God should give him ability to discharge his service.  
Use. The use hence is,  

No shame to be holy.  1. For instruction, to teach us, that it is no shame to be holy; holiness is no man's dishonour. It is the greatest praise that can befall a man, to be holy: to be like God is no dishonour, and by holiness we come to be most like unto him. It is one of God's names, The holy One of Israel, Isa 43.14. Nay the Angels, Isa. 6.3. do not say, Powerful, powerful, but Holy, holy, holy, Lord God of hosts: the Lord is said there to be the God of hosts, but he is three times holy, for his one time powerful; not that holiness is more in God, than power, but to show how God rejoiceth in this name Holy. Who art thou then that art loath to have the name of holiness? Yes, you are one of the holy crew, will they say. Art thou an enemy to holiness? then thou art an ungodly man. The venom of such men's spirits as hate holiness, is incomparable: there is no greater argument of a graceless disposition.  
Use 2. It is a word of terror. It is clear, that the sin of those men, who oppose holiness, or keep others from it, is marvellous heinous. We will pursue both.  

A great sin to oppose holiness.  1. It falleth heavy upon those, who make holiness the mark of their malice. There is no person so vile, no practice so abominable, but they will approve of: they will hug drunkards in their bosoms, and harbour adulterers in their houses, but if holiness appear in any man's practice, they are transported with fury against it. Their blood riseth in their faces, rancour in their hearts, and venom in their tongues, that they say as was said of S. Paul, Away with such a fellow from the earth; We cannot live in quiet for these holy men. Oh thou that dost thus, hatest the very image of God, and fliest in the face of the Almighty, and wouldst if thou couldst as well rend God from his throne, as these holy men from the face of the earth; there is no surer evidence than this, that God intends no good to thy soul. Salvation comes by holy means: God the Father is an holy God, that loves his people; Christ is holy, that redeems his people; the Spirit is called the holy Ghost; heaven is an holy place, it is called the heavenly Jerusalem; the way to heaven likewise is holy, Isa. 35.8. nay, all those that do walk in that way are holy, Isa. 63.18. the people of holiness possess it. The scripture saith, the Saints of God are Priests, and the Priest ware upon his breastplate, Holiness to the Lord. Dost thou that hatest holiness think to go to heaven? then there must be another heaven, for this is holy. Hear, and fear thou whose conscience doth convince thee, that thou hast been carried with indignation against holy men: see the heinousness of thy sin; the place is holy, the Spirit holy, etc. If thou goest to heaven, God will come out of heaven, for he will not dwell with unholiness, Judas 4. God hath ordained from all eternity, that unholy and ungodly men shall never come to heaven, but shall be in an unholy place, among unholy Devils. Know thy sin to be heinous, and thy judgement heavy.  
2. It reproveth those, 
A great sin to keep others from holiness.  that would keep others from holiness. Men count it a great wisdom in directing their families, if they can keep them from looking after this holiness. This is the counsel they give them, Do what you please, only be not a precise fellow; be any thing but a Saint. It is all their cunning, to daunt the hearts of others from seeking after holiness; hence we hear so many fears suggested to men that labour to walk as they ought. Nay, saith the Master, if you must needs to the godly crew, I will break the crew of you, etc. But do but consider what you do.  
1. You cross the command of God, 1 Pet. 1.15. Be holy, as I am holy: what heart hast thou then that commandest the contrary?  
2. As you cross Gods command, so you damn the souls of those that God hath committed unto your charge: thou that keepest their souls from holiness, keepest them from happiness. Oh it will one day be a wound to thy conscience, to think with thyself, My child would have followed holiness, but I would not suffer him: therefore is he gone into the bottomless pit, and I was the cause of it.  

Try whether thou be holy or no.  Use 3. Doth holiness fit a man to love God above all? and wouldst thou know whether thou hast an holy heart? Try it from the former truth, Where ever holiness is, it fits the heart to love God above all. Canst thou do this, which holiness enables a man to do? then if there be holiness in heaven, it is also in thine heart. I do not mean, that any man should have the exactness that Adam had in creation; but what he had in perfection, we must have in desire. Thou must have an heart enlarged to love God above all, though thou hast many weaknesses with it. Many for want of this are cast out, as not being partakers of this saving work: Namely  
Those that never had any readiness to this saving work of God, further than shame or disgrace provokes them; for most that live upon the face of the earth, must have some constraining power to force them to the performance of God's service; they say as those in Malachi, What a weariness is it? Mal. 1.13. The word of God, and his ordinances are a burden; the sabbaths are tedious; men come to God's worship as a Bear to a stake, or a captive to prison: how willing are they to be freed from these duties; whereas holiness ever brings willingness with it!  
Ob. But do not the Saints find a great deal of awkwardnesse?  
Ans I confess it is true: but there is a great deal of difference between these and the other: The Saints willingly oppose their corruptions that clog them; but a carnal heart joins sides with the flesh; he desires means and occasions to withdraw him from the love of God; he is glad to find a pretence to travel on the Lord's day, or to neglect prayer in his private family: But the Saints are weary of their untowardness and awkwardnesse to holy duties. Matth. 26.41. the Disciples were overcharged with weariness, and fell asleep; Christ adds the reason, The spirit is willing, but the flesh is weak. Rom. 7. The law is holy and the commandment holy, but sin took occasion by the commandment, etc. It is not I, but sin that dwelleth in me: as if he should say, It is good to please God, and I will labour after it; but I confess I have a wilful wretched heart within me, which opposeth this: yet there is a spark of holiness in this heart, and with that I love thee, though my flesh oppose thee.   

§. 5.  
Quest. WHat is righteousness?  

Righteousness, what it is.  Answ. The second part of the spiritual image put into Adam, whereby he could love himself as he ought, and his neighbour as himself.  
In the description there are three things.  
1. It is the second part of God's image in the will. Holiness fitted Adam to go to God, yet, of itself, it could not fit him to love his brother, therefore he must have another frame, that is, of righteousness.  
Again, it is beyond the power of the soul to perform spiritual love to his brother; therefore it must have this part of God's image in it: 1 Joh. 4.7. Love is of God: to love another holily, is beyond the power and faculty of nature. Indeed, a man may love another carnally, as adulterers; and naturally, as creatures; but to love another spiritually, he must have power from God. There is a double cunning of the hand (as David useth the word) a cunning to play on an instrument, 
Psa. 137.  and a cunning to write; now the cunning of the one will not make a man skilful in the other: so there is a double cunning put into the heart of Adam; the first Of holiness, whereby he could love God above all: the second, Of righteousness, whereby he could love himself as he ought, and his neighbour as himself.  
2. The second part of the description was, By this he was fitted to love himself as he ought. The ground of all lawful love comes from self-love, if it be pure. There is a self-love required; nay, if it be right, it is the standard of all love to another: He that loveth himself as he should, will be disposed to love another. Love looks first at that which is most good to me; as to my honour (which is a greater good to me) before the honour of another man. It is true, what was said of David, 
2 Sam. 21.  Thou art better than ten thousand of us, that was in regard of his place and office: but take a man as a particular person, and my good is better to me then another man's.  
Quest. How should a man love himself?  
Ans. This love is bounded by three things: 
Self-love how to be bounded.  by a right 

Order,  
Measure,  
Manner.    
1. A man must love himself in a right order, and that you must understand in three rules.  
Rule 1. He must love himself in the second place, God in the first, Pro. 3.9. Honour the Lord with the first fruits of thy increase. 
Mat. 6.33.  First seek the kingdom of heaven, all else must be served after God. In the old law it was required, that God should have the first fruits of a man's vintage. We must bestow the chiefest of our love and delight on God: we must love God's honour in the first place, our own in the second, Mat. 22.38. This is the first and greatest commandment, To love God with all our heart: The second is like unto this, Thou shalt love thy neighbour as thyself.  
2. He must love himself with a subordinate degree of love: but in the love of God he must put forth the utmost of his strength. In the old law, he that brought a sacrifice, was to bring a male, Mal. 1. ult. Cursed be the man that hath a male in his flock, and offereth a female to the Lord, The male is the stronger, the female the weaker. All our prayers and services unto God, must be male; but female love and desire will serve ourselves. God required in the old law, that the sacrifices should not be shorn: our sacrifices are our duties to God, (they are the males we must offer) we may not shear our joy and delight, but let them go with their fleeces on, that is, in their full strength to God; but when we come to ourselves, we may shear our love.  
3. A man is to love himself in God, and for God. Adam was to love God's image in himself, as a step to convey him more speedily to the love of God. What wouldst thou love in thyself? thine honour? Get thee to a wise and glorious God, and love his glory more. Dost thou love thy life? Oh love the life of God, who is a living God, Rom. 9.3. I could wish to be Anathema for my brethren, etc. Seeing that the Jews would fall to the dishonour of God, he did so prise the honour of God, that he could wish himself to be accursed, that they might stand. This was the cause he loved the glory of God above all.  
Adam had power to love himself in a right measure. This I refer to all those things, which concern Adam in comparison with his fellow brethren.  
In this right measure two rules are to be attended.  
1. Adam was to love all things belonging to himself, with a love proportionable to them: He was to proportion his love suitable to the nature of the things. As one exceeded another in goodness, so he was to exceed in love towards them. Those things that were of the choicest nature, on them he was to bestow the choicest affections; as for example, Adam was to love his life, honour, and good name, according to their nature: A man must love his life above his wealth, and the good of his soul above his life. As in a pair of scales the heavier the weight is in the one, the more weight we put into the other, if we would have them even: so, answerable to the love that was in any thing, Adam was to weigh out an agreeable proportion of love. The happiness of the soul is everlasting, therefore he was to bestow unchangeable love upon it: but wealth and riches are mutable, therefore mutable affections will serve them; we must so love them, as to be content to leave them. Thy wife is dearer than thy kinsman, weigh out the affections of matrimony to thy wife, of friendship to thy kinsman. The credit of the world is good, but it is but a small good; weigh out but a little measure of love to it. The woman sick of a bloody issue spent all she had to save her life; and shall not a man spend his life to save his soul.  
Rule 2. We ought to love our own personal good, more than the good of another. All true love gins at home: I must love mine own honour, more than the honour of another.  
For the right understanding of this Rule, take notice of two cautions.  
Caut. 1. I must always compare my good with the good of another in the same kind: I must compare my life and his life, my soul and his soul: My own soul is dearer to me then another's. But if you take them not in the like quality, the rule binds not. I must love the soul of my brother more than mine own life. If a man might undoubtedly set forward the salvation of his brother by laying down his life, he must be content to die: so likewise I must love the life of my brother better than mine own riches. But compare them in the same kind, and the rule holds.  
Caut. 2. There must be no overpowering circumstance to oversway me, if the public good may be promoted, or God may be honoured more by him then by me, in regard of his parts and place: 1 Joh. 3.16. We ought to lay down our lives for our brethren. When God may receive more honour from another man then from me, I must lay down my life to save his. It was requisite a private Christian, should die rather than Paul the Apostle, because he was chief; if therefore a private man should rescue Paul, he must lay down his life for him. 1 Sam. 18.3. The life of king David is better, than the life of a thousand subjects; Gods honour may be more promoted by it. The arm will lose itself, to save the head.  
Rule 3. We must love ourselves in a right manner; 
The manner of loving ourselves.  namely, in that manner that is comely and beseeming. This makes known itself in these three particulars: It must be 

Really,  
Fervently,  
Purely.    
1. Really, not in compliment, but with love unfeigned and hearty, 1. Joh. 3.18. Let us not love in tongue, or in word, but in deed and in truth: so it was with Adam, he was able to do good to himself, whereas we that are corrupt, are most enemies to ourselves, when we seem most to love ourselves, Pro. 8. ult. He that despiseth wisdom, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  layeth violent hands upon himself (so the word in the original is.) Out of self-love and pride you must not have your base courses condemned, but you hate your souls in despising the means. God is Jehovah, a Being God, therefore requires that man's love should be real.  
2. Adam loved himself fervently, 
1 Pet. 1.22.  as Saint Peter calls it. There was, namely, a pressenesse in Adam's spirit, whereby the whole man was carried to improve any means for the good of himself. Adam was free from weakness within, from impediment without. As in Heb. 6.10. it is called, The labour of love, so was Adam painful to use all means for his good. Ephes. 5.29. No man ever hated his own flesh; but nourisheth and cherisheth it, that is, he employs all means to help himself: whereas we that are corrupt, cannot enlarge our hearts in duties of love. We are so distracted, that we cannot go on freely in our occasions, both in things that concern God, and in things that concern ourselves, Rom. 7. The good we would do, we do not.  
3. Adam loved himself purely, not with carnal nor sensual love. He loved only that which was good in himself: he loved his excellency, that so he might get more of it, and be fitted by it in the performance of his service. There are six good things belonging to a man; Honour, Life, Chastity, Goods, Good name, Prosperity: now Adam loved these, that he might get more of them, and be fitted the better for God's service. These two things Adam got by obedience: 1. more ability: 2. more dexterity in the performance of God's command. Adam loved his honour, that he might receive more honour from others, and be more enabled to perform his duty to them; whereas we love good things for naughty ends. The covetous churl loveth his scraping humour, and grows more covetous: we love sin, which we ought to abhor, and we do good oftentimes for bad ends; but Adam loved that which was good in himself, for that good end, to get more of it. God's people are followers after righteousness: 
Isa. 51.11.  More of that (Lord) more chastity and meekness. As the beast that hunts his prey, pursues it still with more and more eagerness, so doth the gracious man follow after righteousness. Adam was patiented, etc. but yet he desired more: we love good things well, but many times use them ill when we have them. A man perhaps craves honour with moderation, but he lifts up his heart, when he hath gotten it.  
Part 3. The third thing in the description, is, He loved his brother as himself; for quality, not for quantity. The love of himself was a pattern to imitate, not to equal or exceed.  
Quest. How may we know how Adam was to love his brother as himself?  
Ans. The rules are two.  

How to love our brother as ourselves  1. He was to weigh out love, respecting as well his brother's good as his own. In 2 Kin. 1.13. the poor man was afraid that Elias would have slain him, therefore he prayeth him, that his life might he precious in his eyes: as Adam was able to set an high price on the honour and life of his brother, so should it be with thee: as thou desirest that that which is good for thee should be continued, so shouldest thou desire, that all good should be given to thy brother. Wert thou in disgrace, thou wouldst desire reputation: have the like desire for the credit of thy brother. Act. 26.29. I would (saith S. Paul) that all that hear me this day, were altogether as I am: altogether holy, altogether assured of God's love. Here is an heart, such an one as Adam had in perfection: it was as if he should have said, I would to God that all that hear me this day, had the like evidence of God's goodness. We ought to desire that what good befalls us, might happen to our brethren also, Num. 11.29. I would to God that all the people of the Lord were Prophets. So, hast thou honour? say, I would to God all God's servants had honour too. Is thy soul comforted? say, Oh that all God's servants were so! we think our candles burn the worse, because others burn bright. This was not in Adam, and ought not to be in us; we should rejoice in the good of others, Luk. 15.8. They rejoiced with her: we must rejoice in the prosperity of others. Adam had the heart, to rejoice in the good of his brother, and we ought to do the like.  
2. We must be painful to promote the good of our fellow-brethrens, as our own. Love is solicitous and full of care to provide for what is beloved. Look what care thou wouldst bestow to promote thine own honour, or welfare, the same diligence must thou use, in due time and place, though not in the same measure, to procure the honour or welfare of thy brother. 1 Cor. 13.5. Love seeks not her own. Gal. 5.13. Serve one another in love: Thou shouldst in this case be a servant to thy brother; it should be one part of thy task, to promote his good. We all ought to take special care of our brother's credit, for we are termed our brother's keepers: 
Gen. 4.9.  yea we should take the honour, life, safety of our brother as our charge; we must keep evil from him, and not suffer it to lie upon him, 
Leu. 19.17.  the evil of sin especially, so fare as God puts occasion into our hands. God enjoins not man this duty towards Scorners; Ephraim is joined to his idols, 
Hos, 4.17.  let him alone: we must not cast pearls before swine, Leu. 19.17. yet thou shalt not suffer thy brother to lie in sin. This is love in truth, to rebuke another plainly, and not to suffer sin to lie upon him. 
Ezek. 13.  To sow pillows under men's elbows, this love came from hell, it never came from righteousness.  
Quest. Why was Adam thus furnished with righteousness?  
Ans. Because he was made a sociable creature, for the maintaining of society, and propagating the Church. Love is the sinews of society. In a building, all the parts must be pinned together, otherwise one part will not uphold another: so it is in society, there must be inlets of love to uphold it: we must be souldred together with loving affections, else there is no continuing of society. The desolation of kingdoms, the ruin of nations, whence comes it, but from want of love? Saint Paul makes love a matter of excellency, 1 Cor. 12.31. I show to you a more excellent way. Adam therefore being made for society, must be furnished with this love, which was a special means to help him therein.  
The use is threefold.  
1. It falls heavy upon many wicked and ungodly men, 
Malicious men have not God's image on them.  the vileness of whose hearts is such, that in stead of having in them righteousness and love, they have hearts full of rancour within, and tongues full of railing without. The sting of the serpent is in their hearts, and the poison of asps is under their lips; they regard not what they say against those that fear God's name. If righteousness be the image of God, than envy and malice is an argument of a man whose heart God never wrought upon; it is a black brand of a child of the Devil. In this the children of God are manifest from the children of the Devil. 1 Joh. 3.10. The children of God are the children of love, the children of Satan are the children of hatred. He that hateth his brother, is a child of the Devil, it is manifest, thou mayst conclude it undoubtedly. 1 Joh. 4.8. He that loveth not, knoweth not God: as if he should say, Thou that hast no love, hast no interest in God. Hatred is that wherein the kingdom of Satan consists, Joh. 8.41. as for all other sins, they are practised among men, but this is the trade of the Devils in hell. The Pharisees bragged that they were Abraham's children, You seek to kill me, saith Christ, which Abraham did not: if you were of your father Abraham, you would do the works of Abraham: but mark the 44. verse: You are of your father the Devil: for he was a murderer from the beginning. You have never heard, that Satan stabbed a man, but his murder was, He maligned Adam in his innocency: this therefore is a devilish sin. Satan doth not steal, neither is he drunk, but he is envious as hell. If this be expressed in your conversation, know, what ever your stock may be, yet you are of your father the Devil. Those that set themselves against the life and honour of their fellow brethren (for we may set ourselves against the sins of others) those, I say, whose hearts sink at the good of their brethren, and rejoice if their goods and estates be overthrown, do by that show whence they draw their pedigree. This is the very brand of a wretch. Gal. 4.19. Ishmael was a cast away, as the text plainly speaks: what was his guise? He persecuted the son of Promise, he persecuted him with a railing tongue; for this the Scripture often calls persecution: and this is the note of a man born after the flesh, who shall never see God's face; for the Text saith, Cast him out. Envy and malice is the sin of the Devil, and it is the note of a reprobate: the Lord therefore look upon us, that we seeing our own misery, may strive for power against it, and get love from God, that we may be possessed of happiness with him.  
Use 2. The second use is of Instruction. 
Expect no friendship from the wicked.  From the former truth we may learn what to expect at the hands of the ungodly. There is no friendship to be expected from a wicked man. Love is another matter then men make of it; it is a grace above nature, which no man can express, unless God put this image into the soul. Love comes from righteousness; We had as good look for honey in an hornets nest, or in a serpent's den, or sweet fruit from a crabstock, as love from an unrighteous man: unless the root of righteousness be within, love cannot be without, 1 Pet. 1.22. You that have purified your hearts, etc. love one another with a pure heart. First we must have an heart purified by the spirit, and then we must love one another: if purity be not within, love cannot be without; therefore delude not your selves. If thou seest a man's life profane, let him pretend what kindness he will, let him promise golden mountains, he will never love thee. David behaved himself wisely, so that Saul confessed him to be righteous; yet unrighteousness was in saul's heart, and he (against reason) persecuted him as a partridge on the mountains. Judas, that lived in the bosom of our Saviour, and never received evil from him, (which a man would have thought should have wrought upon him) yet loving money more than Christ, he sold him for thirty pieces of silver. Never trust a wicked man, for he will sell thee for six pence. Do not think with thyself, I will walk so carefully, that I will bind him to my love: Oh poor creature, thou canst not have what he cannot do: unless thou canst give him a righteous heart, thou canst never receive love from him. If a man have an horse that is surfeited within, or is lame of his legs, feed him with the best provender, he will halt still, unless his lameness be cured. It is an idle delusion, when you think to win him by friendliness; alas, he that hath a naughty heart will oppose thee, notwithstanding all thy kindness. 
Pro. 12.10.  The tender mercies of the wicked are cruelty: That man can never be a friend to you, that is a foe to himself. He loveth not his own soul, therefore he cannot affect thee hearty.  
Use 3. We must hence see what course to take, 
To love a right begin in this righteousness.  that we may be enlarged in duties of love to ourselves and others; which is the masterpiece of a Christian. All the whole Law consists in this one word, Love: Love is the end of our being, 
Rom. 13.10.  and there is no better evidence of grace under heaven than this. Labour to get righteousness within, and love will be expressed without. Look what course God took in the creation of Adam in paradise, the same he takes in our renovation: for first, he made Adam righteous, and then Adam performed all duties of love to his brethren. The deeper the root of righteousness is, the more will be the fruit of love. We take the wrong way, to labour to squeeze out a little kind behaviour: the old nature will return to the old course, but labour to get thy heart rooted in righteousness, and love will grow abundantly in thy whole course. The Musician will first string his instrument before he play with it: the waggoner will have his wheels prepared, otherwise they draw heavily: so if thou wouldst have thy heart make music before God, tune it with righteousness, and then thy practice will go on cheerfully. If a man had a righteous heart, he would do good even to an enemy: but it must be the spirit of God, that must work this in thee, Rom. 8.2. He that will have heat must come to the fire that is hot, other things are but heated: so thou must come to God, and desire him to work it in thee. The Apostle saith, 1 Joh 4.7. God is love: wouldst thou therefore get love? then get more near God, that he may work this righteousness in thee: for it is he that enableth us to do every good work.   

§. 6.  
NOw we come to another passage: 
Of freewill in Adam.  from wisdom in the understanding, and holiness and righteousness in the will, there flows a third thing, and it is that which we call freewill: he had power to do good, which floweth from the two former parts. Freewill to do good is the garland of all graces, and is made up of them. We may easily perceive it by the want of it; for we hang back, and cannot be brought to the performance of service due to God. Adam had a freedom of will, which was the excellency and beauty of wisdom, holiness, and righteousness.  
Quest. What is freewill?  

What it is.  A. It is a special privilege proceeding from the image of God in Adam, whereby he was able to choose any good without any impediment, yet after a mutable manner.  
In this description are four things.  
1. It is a special privilege proceeding from the image of God, viZ. holiness, righteousness, and wisdom. The stateliness of a building comes from all the parts conjoined; beat down the parts, and it will be an heap of stones: so freewill is the structure that God put on Adam, whose beauty flows from the joining together of wisdom, holiness, and righteousness. This was a special privilege to Adam: no creature, besides him and Angels, had free liberty to do good. God put this stock into his hand. When I say Adam had this special privilege, I do not say therefore he was free from subjection to God; for God gave Adam a law, and concurred with him in his work; but the dispensation of the work God left to Adam's liberty: if he did well he should be rewarded; if he did ill, he should be punished. God would not constrain Adam to his service, nor compel him to evil. The other creatures could not meddle with him, for they were under him; therefore he was free. Hence the Philosopher observes, that praise and dispraise belongs only to man. We praise not the fire for burning, because it is tied to it by a bond of necessity; but Adam might do, or not do; if he did well, he was to be praised, because he might have done evil: if he did evil, he was to be dispraised, because he might have done well. Still God concurres with Adam, as he doth with the nature of the creatures: he works with the fire when it burns, with the sparrow when it flies: for so it is in 2 Cor. 3.17. where the spirit is, there is liberty: there is a sovereignty in the will of a regenerate man, by which all creatures are under his dispose, which God will not, the creature cannot hinder: Therefore Christ saith unto the believing Jews, Joh. 8.32. If you hear my words you are free.  
2. He was enabled to choose any thing that was good. Freedom is not seated in the understanding; therefore the description saith. He chooseth good; which is an act of the will. The will can embrace nothing, but what the understanding presents unto it, 'tis true; but it is as true, that the liberty of freedom lies mainly in the will: For example, when a man hath disputed what a duty is, and hath concluded it, he presents this unto the will, which either allows or rejects it; so that still the choice lieth in the will. It is easy to convince a man's understanding, all the difficulty is in the will: The will saith obstinately, I will not hear upon that ear. If the Judge be unjust, he will have the Jury bring in a verdict according to his mind. When the understanding hath observed what is true, and tells the heart, You must not do thus or thus; the will saith, I must have another verdict: so that the root of liberty is mainly in the will. Deut. 30.19. I have set life and death before you, choose life, etc. That is, the blessings are many if you obey; the curses are many, if you disobey: therefore choose the good way. Act. 5.4. Was it not in thy power, & c? as if he should say, It was in thy choice to have given, or not to have given. I add, that the will of Adam could choose any good, whether natural, moral, or heavenly; the two former remains in us, but Adam was further enabled to choose holy things. There was no command, but he was able to obey, nor no truth but he was able to choose. Good is the food of the will, Adam was able to digest any good with full content: and herein mainly consists liberty, for a man to choose that which is good: It is no liberty for a man to be carried on headily to evil. Men esteem none so free, as they that choose what they list. I will choose bad as well as good, saith one; I will profane an holiday as well as sanctify it; but this is not freewill, to be hurried on to evil. In 2. Pet. 2.19. the false Apostles would give a man free liberty to do any thing, and yet go to heaven, as the Text saith, 
2 Pet. 2.19  promising liberty when t●●y themselves are the servants of sin. There is no such slavery under heaven, as to be slave to sin: but for a man to have a sovereign uncontrolled power, to be carried to that which is good truly and spiritually, this is liberty. The Angels of heaven are most free in the performance of their duty: they are so confirmed, that they cannot love evil; nay, God himself wills good most freely. There are no bounds to his will, and yet he cannot but will good: therefore when we are able to will good most freely, we are most free. He is a free man, that is able to follow good, beyond persecutions and temptations. The other description of liberty is a very false one.  
3. Without any impediment. 
Of impediments in choosing good.  This is a great blessing, to be able to embrace good without any hindrance. Nothing could cross Adam in his course. A man may bind another's hands, but he cannot command the will. There was this special privilege in Adam's will, that nothing could thwart him. Now this appears in four things:  
1. There was no weakness in him to disable him: there was no good to be done, beyond the depth of his understanding, and reach of his will. Psal. 73.16. David had that feebleness of understanding, that it was too difficult for him, to observe the difference of God's providence: but this was not in Adam.  
2. There was no stir of corruption, that could oppose him: corruption is like a backe-byas, that hinders our course. The Saints of God find always some stir of corruption still opposing them in duty; but it was not so in Adam. Gal. 5.17. The flesh lusteth against the Spirit. This every Saint of God finds: for when he would be humble, than pride stirs, etc. it was otherwise with Adam.  
3. There was no strength of corruption that might foil him; but our corruptions prevail over us. Rom. 7.23. I see another law leading me captive unto the law of sin. Man's proud heart makes him vent wrathful words, and foils him; but Adam had no power of corruption to foil him. As it is with a ship well trimmed, if wind and tide serve, it goes on amain: so Adam's heart was full of holiness, which carried him forward to good amain: he had sea-room to enlarge himself in the choice of good.  
4. There was nothing without to stop Adam in what he would. The Devil might offer a temptation to Adam, but he could offer no compulsion: he might see, if he could persuade him, but he could not force him. When the serpent spoke with Eve, if she had resisted him, he would have gone from her. For Adam had the sovereign dominion over the creatures, the Devil only usurped it. Adam had nothing within, nothing without to hinder him.  
The fourth thing in the description is, that it was after a mutable manner. The meaning is, Adam was able, as to choose any good which God had revealed, and perform it, so to entertain any evil, and commit it. It was with Adam's liberty as with a pair of scales that are equal; if you put more into the one than the other, you will easily make the one sink and the other rise: so Adam was in an even poise, he might be carried to good, if he would exercise that power he had; and he might turn himself towards evil, if he would abuse that liberty he had.  
For the opening of this, two questions may be scanned.  
Quest. 1. What was the ground of the manner of this choice of good and evil in Adam?  
Ans. It lay in the nature of Adam, and flowed from that mutability which was in the nature of Adam, who was a reasonable creature. Though nothing could force Adam to turn from a good course, yet there was a mutability joined with his liberty, that he might turn himself from God. Solomon having discoursed of the deceit of a woman, supposing it demanded whence it came? He answereth, 
Eccl. 7. ult  I know, that God made man upright, but he sought out inventions: inventions were of his own devising, not of Gods ordering. Nothing in the world could compel man to do it; but he sought out crooked ways. This was intended in the two Sacraments, that Adam had, Gen. 2.9. the Lord set two trees in the garden: first, the tree of life, to intimate, that as verily as he saw that tree, so verily, if he loved God, he should live for ever; and secondly, the tree of knowledge of good and evil, to wit, if he did eat of that fruit, he should know what it was to have the image of God, and what to be deprived of it. These two Sacraments intimated, that God had set life and death before Adam; he might choose the one, and refuse the other. Our Sacraments signify not so. Baptism signifies our implanting into Christ, the Lords Supper signifies our growth in Christ: but in the Sacraments of Adam, the one shown a possibility he had to live, the other the possibility he had to die. This mutability was no part of the liberty of Adam; for it destroyed his liberty: but it was a quality, that did accompany the condition of Adam. 
Gen. 1.1.  Darkness was upon the face of the deep. The text doth not say, God created darkness, but it did accompany the creature naturally: so did this mutability accompany Adam. Immutability belongs to God only, and therefore Job saith, he found no steadfastness in his Angels: mutability therefore belongs to the creature, as a creature.  
Quest. But how did this stand with the perfection of Adam's nature?  
An. Marvellous well, without any disparagement to the image of God; nay, he could be no other. It was no sin in Adam to be mutable, but that he abused all, when he might have used it to God's glory. It was so fare from being a blemish to Adam's nature, that it agreed very conveniently with it. Herein appears the difference between Adam's estate, the estate of the Saints glorified, and the wicked now damned. Adam was to trade for an immutable condition, therefore could not have it put into his hand at first. The Saints that have fought the fight of faith, are established, and never shall do evil, because they have performed obedience unto God through Christ: The damned, because they have sinned against God, and have withdrawn themselves from his authority, are immutably evil; for God hath separated himself, all his holiness, and the means of grace from them, and delivered them up to the power of sin; as who should say, Take them, all ye crew of cursed abominations, and carry them headlong to will evil eternally, and perish everlastingly. Adam was to trade for this immutable condition before he could have it; first he was to fight before he could conquer: And as he was not immutably good, so he could not be immutably evil. As it is with a man that hath an estate left him; if he will trade with it, he may live; if he spend it, he may lie in prison: so it was with Adam. Again, had God established and confirmed▪ Adam, he should have prevented all opportunities of the manifestation of his justice in condemning, and of his mercy in pardoning. Had he been immutably good, none could have been punished, because none had offended, none could have been pardoned, because none had sinned.  
Quest. But why was this freedom to do good imprinted on Adam?  
Answ. Because without it, Adam's obedience could not have been acceptable: The Lord loves, as a cheerful giver, 
2 Cor. 9.7.  so a cheerful performer of service. It is the Apostles rule, The Lord accepts a willing mind. If a man grudge to give to a poor man, God flings his gift into his face: a willing mind makes the service acceptable. All Gods servants must be Volunteers, not pressed. As Deborah, Jud. 5.4. My soul is with those that offer themselves willingly. We abhor it in our servants when they come to their work as a Bear to the stake, and will God accept it at our hands? All the offerings of God must be freewill offerings. Thus our Saviour did, that knew how to please God, Psal. 40.8. I am delighted to do thy will, O my God, and thy law is within my heart. He comes not off with murmuring, 
Joh. 4.34.  but saith It is my meat and drink to do thy will. When you are at a feast, you can sit at it hour after hour; so if our duties be as our meat and our drink, they will not be tedious to us. Eph. 6.7. We must serve God with a goodwill: It is an unseemly thing, to cause God to distrain for his service. God will have his praise out of a proud heart: but then God honours himself, we honour him not. The Devil himself will do duties after this fashion. In Job 1.6. it is said, the Devil came also. He would have been ranging and raging about the world, but God made him come also. Mar. 5. We know that thou art the Son of God: God wrested a confession out of him. It is not acceptable, when we are haled to duty; the Devil doth so: the service that God accepts is done willingly. Thou shalt serve the Lord with a glad heart, and be carried on full sail in the ways of godliness.  
2. Had not Adam had a freedom to good, he could not have been punished for sin: for he that constrains another to do an evil action, is to be condemned. If a man should compel another to strike a man, he that forced him aught to be blamed: a man cannot be blamed for what he cannot avoid. Now that Adam's sin might be punished, and his service accepted, it was necessary he should have ability to choose good, and refuse evil; wherefore the fault was adam's in falling, and not Gods.  

Justify God concerning Adam's fall.  Use 1. Hence. we learn to justify the Lord, and let the fault of Adam lie upon himself and his posterity 〈◊〉 own fault. The Lord 〈◊〉 Adam ability to do wh●● he should; if therefore he did not what he might, he is to be condemned, the Lord to be justified. It is in vain for thee to plead, that thou canst not do thy duty: The Lord knows I carry a body of death about me: I confess it is so, but whose fault is it? Esa. 3.11. Say unto the wicked, it shall go evil with him, for he shall receive the reward of his own hands. Your own hands framed your own ruin. Prov. 1.28. They shall call, but I will not hear: they might reply, This is a hard chapter: But what saith the Text, they would none of my counsel, therefore they shall eat the fruit of their own ways. This must cut off all pleas; remember Adam had liberty, and thou in him. Thou shalt be satisfied with the fruit of thine own planting, and God will fill thee with the fruit of thine own devices. The malicious man shall have malice enough in hell, and shall for ever hate God, and for ever be tormented.  
Again, it should still our repine against God; vain it is to snarl against the Lord. The Lord did not assist Adam: yet there was no fault in God: for Adam had freedom of will without any opposition, and thou in him; therefore thy blood be upon thine own head, God is to be justified. You sought out inventions; if therefore you have what you seek, the fault is your own. Psal. 51.4. I was shapen in iniquity, and in sin hath my mother conceived me. Thou O Lord art clear, it is my iniquity that deserved it. Matth. 13.21. Whence came those Tares? The enemy hath done this. So say thou, I confess my mind is blind, mine heart is corrupt, whence came these Tares? the Lord sowed good seed; if therefore I am unclean, the envious man hath done it, therefore acquit the Lord for ever.  
Hence we may see, 
Use 2. To know whether God's image be restored.  whether we ever had this image reprinted and restored. Where ever the Image of God is, there is freedom. If ever sound grace be in thee, thou shalt find thine heart unshackled, and set at liberty to close with the Lord. 2. Corin. 3.17. Where the Spirit is, there is freedom, and an heart carried willingly to do the service God requires. It was that that our Saviour proclaimed. Isaiah 61.2. an acceptable year, it was that was typified in the old Law by the year of Jubilee, when the servant was free from his Master, the Debtor from his Creditor: so Christ came to preach the year of Jubilee, that all poor drudges that have been slaves to Satan, and indebted to God's justice, should be freed from the guilt of sin in justification, from the slavery of sin in sanctification. In Act. 8. when Peter was in the town streets, he perceived he was not in a dream, but it was a thing real: so it is with thy soul: Canst thou find that God hath knocked off thy fetters? then thou mayst know, this is a reality, not a dream of grace. If Peter had dreamt he had been out of prison, and had been fettered in the morning, he would have known he had been in a dream: so thou hast dreamt that God hath renewed thee; Are thy fetters of sin on thee? then it was but a dream, indeed, and when thou awakest by death, thou shalt see thyself bound up in chains of darkness. Psalm. 45.17. All the sons of God are Princes; all God's servants are freemen, 1 Cor. 7.22. If thou art Christ's, thou art a free man, to be carried uncontrollably to good: though sin and Satan conspire against thee, they shall never overcome thee, but thou shalt still be victorious.  
Qu. But what shall we say of many that seem holy, whose sins clog t'him heavily? Where was Saint Paul's freedom, when he was led captive, as he speaks of himself?  

Of the captivity of sin in the godly.  An. A man may be led captive, and yet be free too. This freedom in captivity appears in three things.  
1. Though many times by the violence of Occasions, the Saints are surprised, yet they have hearts to approve of the good, they cannot do. This is that Saint james speaks of, Chap. 1. ult. If a man, saith he, hath Religion, and sweareth, and raileth against God's truth, he deceives himself; but this is pure religion to keep a man's self unspotted. Look as it is with a City besieged, when it is taken, the enemies make those that are in the city swear to their King; if now a man resolves to take his death, rather than the oath, he keeps himself unspotted from treason. So Satan by long siege transports the heart unto the commission of evil; yet the soul keeps itself untainted, when it chooses the good it cannot do. Deut. 22.25. if an adulterer offer a rape to a Virgin, the sin is his that forced her, it lies not on the party forced: so Satan in a sort forceth the soul to the commission of evil: if therefore thine heart bear it as a burden, the fault is Satan's and not thine.  
2. Yet the soul takes part with the word against both the temptations, that would inveigle it, & the corruptions, that would foil it. As it approveth all good, so it joins sides with the word against all evil. Rom. 7.15. I do the thing that I hate. The spirit lusteth against the flesh; the heart is resolved to die in the quarrel: though it cannot prevail as it would, yet it will fight as it can. 2 Cor. 13.8. I can do nothing against the truth.  
3 The soul gets the upper hand of evil. David was never adulterous more, Peter never denied his master more; the soul not only reforms infirmities outwardly, but subdues the distempers inwardly. 1 joh. 5▪ 18. He keeps himself, that the evil one touch him not. Rom. 8.2. The law of the Spirit sets a man free from the law of sin and of death. Satan saith, Thou mayst be full of malice and spleen: the law of meekness saith, I will not be full of spleen: so also the law of humility takes off the law of pride. 
Pro. 28.13.  He that confesseth and forsaketh his sin, shall find mercy: the same phrase is used, Gen. 2. The wife shall forsake father and mother. The woman forsakes, First, the place and company. Secondly, the authority of father and mother. Thirdly, she is not to perform what service they will require, but what her husband requires: so the soul must forsake the house of sin. If thou wert married to Christ, thou wouldst loathe the place, and abhor the society of those that go down into hell themselves, and lead others with them. I say, if a man were married to Christ, he would not be under the authority of corruption, but being delivered from the bondage of sin, will utterly forsake it.  

To get liberty, labour for holiness.  Use 3. The third Use is of exhortation. The former truth should force every soul to employ the best of his endeavours to gain this holiness. Will any man be a free man? let him be an holy man. Be sure of the one, and thou canst not miss of the other; and where the one is not, the other cannot be. Liberty should be like a loadstone, to draw us to it. Nature hateth slavery; then if we would be freed from it, let us get holiness. Experience teaches, that the poor bird will beat herself to death, rather than be kept in a Cage. What poor shifts men in captivity take to be freed from those that are hard taskemasters over them, our often Briefs show. We are all captives, taken by the policy of Satan; Let us make a gathering out of the stock of the prayers of God's servants; and let thine own prayer be, Oh guide and direct me how to get power against my corruptions. How careful are men to purchase the liberty of a Corporation, and how highly do they account of it when they have it! In Acts 22.23. Saint Paul saith, he purchased to be a free man of Rome with a great sum. What slavish hearts have we then, when we may be incorporated into the body of Christ, and will stick for a little? Go and sell that you have, what ever it cost you, that you may be free men in Christianity. Christ saith, Joh. 8.32. If you continue in my words, you shall be free; To continue in God's word, is to submit to the authority of the truth; for if we do thus, we are free. Rev. 6.2. And I saw, and behold a white horse, etc. The white horse there, is the truth. It is called a white horse, because of the purity of it, and it prevails wheresoever it comes. Would you be free? then let the Word prevail in you. Is it not every man's desire, that when the strength of corruption, and the violence of persecution press in upon him, then to be conqueror of all? Labour then to get this image of God, and you shall be above all things, but God, and be carried on incontrollably in a good course.   

§. 7.  
NOw we proceed to the image of God in the affections of Adam, as love, joy, 
Of God's image in the affections.  delight, sorrow, fear, which are seated in the sensitive soul; for all sensitive creatures have them. The poor creature fears the whip; and the creature again, sports and delights itself. Now these Adam had, and in these was the image of God.  
Qu. What was the image of God in the affections of Adam?  
Ans. It appeared in that serviceable subjection, 
What it is  sweet agreement, and submission which they did yield unto holy will, and right reason. The Understanding directed what should be done, the Will embraced that, and the Affections yielded serviceably to the command of Reason and Holiness. Herein appeared the difference between these affections in Adam, and in other creatures. The creature is carried by the rule of appetite; the horse rusheth into the battle, the wild ass snuffeth up the wind. The Psalmist saith, 
Psal. 32.  Be not like the horse and mule, which have no understanding, Psal. 32. Here was the excellency of Adam; that wisdom that God had imprinted in his understanding, that holiness that he had implanted in his will, commanded his affections, and they did sweetly yield thereto. Adam's soul was like a well-tuned instrument, all the strings (the affections) being rightly tuned, make a sweet harmony. In a well governed commonwealth, the Council directs, the King enacts laws, and the subjects obey: so there was wisdom in Adam's understanding, and that counselled; there was holiness in the will, and that commanded; and all the affections were like loyal subjects, embracing what reason and holy will commanded. In this commonwealth there were no traitors; no, in Adam's heart there were no tumultuous disorders, as now we find; but what the reason said, and the will choosed, that the affections embraced.  
Quest. Wherein doth this subjection discover itself? How shall we see Adam's affections submitting to reason?  
Ans. In four particulars.  

Wherein the affections submitted to reason.  1. The affections of Adam were willing to entertain every command which wisdom and holiness gave. The affections are but so many servants that attend on the understanding. 1 Pet. 5.9. Be sober and watch: There is a sobriety required in the soul; namely, a man should not lavish out his affections on other things, and so unfit himself to be under the subjection of the Truth. This sobriety was abundant in Adam; he had a sweet easiness and softness of affection, like wax, to take the print of God's Seal: whereas it is with our affections as with drunken servants, who, when their Masters call them, are not themselves: for there is a drunkenness in man's heart, when it is inordinately carried with too eager a pursuit after vain things; & though reason commands, yet it obeyeth not. Adam's affections were in a sweet frame: for if God revealed any command, love embraced it. Ephes. 6.15. Having your feet shod with the preparation of the Gospel of peace. The feet are the affections; the shooing of the feet, is the preparing of the affections to entertain all the conditions of the Gospel of peace. A man that is shod, is fit to go a journey: so when the affections are thus shod, they are fit to walk in any way that God requires. Since Adam lost this sobriety of affections, what awkardnesse do we find to duty! when a man should love an enemy, how hardly is he brought to it! when a man ought to reform a sin, what a difficulty is there in it!  
2. They were speedy in the performance of what was enjoined them. A wise understanding could no sooner reveal a duty to be done, but they echoed answerably, This all of us would have Psalm. 40. mark how speedy Christ was in performing of duty: Behold I come, thy law is within mine heart. And Psal. 27.8. The Lord saith, seek ye my face: and his affections answered, Thy face (Lord) will I seek. Also in Psal. 119.4, 5. God's voice saith, I charge you diligently, keep my Commandments: and they echo again, Oh that our ways were made so direct, that we might keep thy Statutes! 1 Pet. 1.13. Gird up the loins of your mind. And in Luk. 12.35. it is said, Let your loins be girded about, and your lights burning. The loins of our minds are our affections. They are compared to lose garments, such as they wore in the East Countries, which they girded up, when they went on a journey. Our affections hang like lose garments about us, we must gird them up, that we may with more speed go in the paths of God's Statutes. Thus David prayeth: Set mine heart at liberty, that I may run the ways of thy commandments. But we find the contrary: for though many times the mind so yields, that the course is holy, yet what a base weariness hangs on the heart! what slow hearts have we! how do we draw our loins after us! We feel this; and the ground of it is the want of God's image.  
3. They continued in the speed they made. Adam's affections were to hold themselves in an holy bent, without warping. We find the contrary. In Gal. 6. the Apostle saith, Be not weary in well doing. Sometimes a man is hot at first, and then his affections cool; this is the bane of Religion. He was holy; so they may say of a mandevill, 
2 Cor. 11.14.  an Angel of light. But Adam was able to hold himself in a right pitch. This David prayed for, Psal. 51.12. when he had wounded his affections, Oh establish me with thy free spirit! as if he should say: Time was, when I did love thy Word, mine heart did fear evil, and I did hate uncleanness; but now, how unsteadfast are my affections! therefore establish me with thy free spirit. If you find your hearts giving way to any base lusts, you shall find them easily giving back from holy duties. Rev. 2.31. Thou hast forsaken thy first love: O woe to that declining condition; that those who heretofore expressed forwardness in a good course, and could cry for mercy as for life, are now keycold: But Adam's affections were able to keep themselves in full strength: and so did the Saints of God. Num. 14.24. Caleb followed God fully. Psalm. 63.9. My soul follows hard after thee. He pursued God with eagerness, as the creature the prey. David stands not still, nor delays, but pursueth; and as the phrase is, (Esa. 51.1.) follows after righteousness. Thou that hast a stubborn heart by nature, if thou be'st once righteous, thou wilt then follow after meekness.  
4. His affections were in an orderly tractableness to the rule of reason and holiness. Reason and holiness gave not only direction to the affections, but moderation in all things, and upon all occasions The affections would not be carried out of order nor measure upon any thing, nor stay longer than they should upon any object. An Ambassador goes no farther than his Commission, stays no longer than his Commission gives leave: so reason and holiness were the commanders of Adam's affections; they received a command therefrom, and went no further than reason and holiness allowed them. It is lawful for a man to love the world; but no more than reason and holiness allows: if God should say, I will take away these things from thee, love and joy should willingly part with them. The soldier, if he be loyal, when the Commander biddeth battle, he goes; when he soundeth a retreat, he returns home again: so the reason and will sanctified, were the commanders of Adam's course. When reason and holiness saith it, a man may delight in the things of this life; but when they say, grieve no more for the loss of them, the affections should yield to the command of reason. It is quite contrary in us; a man's affections, though they are set upon a lawful object, yet they go so amain like unruly colts, that they cast the rider: delight and desire outbid reason, and sometimes transgress the bounds of honesty, most commonly of holiness. It is marvellous hard to have our affections at command. Lot goes into Sodom, and God could not get him out again, but that the Angel was feign to carry him out by force: so when a man gets into Sodom, let's lose his affections on shop, or children, or the like, oh what an hard matter is it to say, No more of that! But Adam's affections were so ordered, that if reason should say, Love that now, and then leave it; he would love it now, and leave it then. Philip. 4.12. I know how to abound, and how to be poor; his meaning is, if God would bestow these things, he had an heart to love them; if he would take them away, he was content to leave them. Job 1.21. The Lord hath given, and the Lord hath taken away, blessed be the name of the Lord; whereas we sit Rachel-like, disquieted, because our comforts are not.  
Use 1. The first Use is of examination. 
By order in thy affections, esteem what grace thou hast.  A man may here plainly perceive what measure of grace he hath, and whether he hath any or no: See what tractableness there is in thy affections, to submit unto the authority of holiness. So much boisterousness as thou findest against the evidence of reason, and frame of holiness; so much corruption there is in thy heart. I speak this the rather, to take off the conceit of many, who use to commend a man in this manner; He is an holy man, but that he hath one fault, he is as dogged as may be: it is but a poor commendation. So much boiling as is in thine heart, so much want of grace is there. He is a good Christian (they will say) but wonderful outrageous: surely then there is but little good in him. The servant is stubborn against his Master, the master again is quarrelsome for every word: if there be grace in these, it is well; yet there is a great deal of the want of God's image upon such a soul: 1 Cor. 3.3. When there are strifes and envyings amongst you, are ye not carnal? When the heart is boisterous and full of envy, is it not carnal? There is a great deal of rubbish in thy heart, which grace, if it were there, would remove. The Philosopher observes, that all storms are here below in these base bodies, there is none of them in the highest heavens: so, hadst thou an heavenly heart, all thunderings and lightnings, all cross, dogged, and malicious distempers would be gone, there would be no news of them. The fruits of the Spirit are love, 
Gal. 5.22.  meekness, etc. But when men run abreast, the Master his way, and the Servant his way, where are the fruits of the Spirit? Are ye not carnal?  
Ob. But may not a man by education or misery be tempered, and cooled from these things?  
Answ. Yes, he may have the ruggedness of his affections smoothed, and the edge of furiousness blunted. But though a man may have these somewhat abated, and want grace, yet if a man have these, it is somewhat suspicious, whether he have grace. There may be a root, and yet no blossoms, and yet it is certain, where there are blossoms there is a root. If a man express envy in his life, there is sure a treasure of it in his heart. If there be so much filth in the streams, there is more in the fountain: if there be good in thee, there is but a little.  
Here we may also see, whether we have any truth of grace: judge of it by the works. No fire but will burn: fire will heat the whole house; so grace will frame the whole soul. Art thou able to tame those jarring affections, and to stifle them? Art thou able, when they would transport thee, to allay them, and bring thy soul to a calm frame? Then it is a sign thou hast grace. God is the God of order, not only in the Church, but in the house, and every where. If thou canst master those boisterous affections, that they may be subject unto wisdom and holiness, than it is certain, there is some grace in thee.  
Quest. But are not the best men troubled with passions and distempers?  

Differences of distempers in the godly and others.  Answ. There are such in the best, upon whom the Lord hath been pleased to look graciously: but they are in a fare different manner in them, then in the wicked. Their spots are different: Deut. 32.5. Their spot is not like the spot of my children: as who should say, the Saints have their spots, and the wicked have their spots; but they are not the same. The spots of the purples are dangerous, but the spots of the plague are deadly. The wicked have the spots of the plague; the Lord have mercy on them, they are but dead men. Though a Commonwealth be subject to conspiracies, yet a wise Kng can discover them; but when there is no King, (as in Israel) every man doth what he list: so in the heart of an ungodly man, corruptions do what they list, they make him as proud, and as covetous as they list. The Saints have many mutinies in their hearts, yet they have a wise King, a gracious will that quells these, and submits to God, and the power of his grace.  
The difference between the distempers of the Saints and the wicked, appears in three particulars.  
1. The Saints make those distempers and unruly affections which lie upon them, their greatest burden; it is their heart-smart, though other sins are greater: and the reason is, because they break the union between God and the soul, and they breed a distance between God's good Spirit and it. 2 Cor. 12.7. God suffered Satan to buffet St. Paul, which was some distemper, and provocation to sin; now this made him groan and sigh to the Lord, yea, it brought him on his knees thrice. As it is with an enemy, if his use be to come suddenly upon a Town, a wise Captain will gather his forces together to hinder his designs: So must the Saints, because their corruptions surprise them suddenly. These make them cry out, This will be my bane; the least sin will damn me as well as the greatest; I shall perish one day by the hand of Saul, etc. 
1 San. 27.1.  whereas a carnal man maketh nothing of these, but bears all with a Pish, it is not such a great matter as some make it: I confess I am passionate and choleric; but I would I had no worse to answer for, and the like. Oh, how doth this argue a graceless heart, that can thus digest graceless courses. A toad will feed upon poison; but if a man take two or three drops, it will kill him: it is a sign thou hast a toadish nature, that canst digest these lusts. Gen. 15. ult. Esau went away carelessly, when he saw that he lost his birthright. I confess, it is possible for a carnal heart to grieve for these distempers, but it is either when a man hath monstrously befooled himself, or when conscience flies in his face; What, you go to heaven? Therefore a man on these terms may crouch, not because of sin, but of disgrace, or the sting of conscience, that lies in his bosom.  
2. The Saints, when they are thus, it is but a pang, they come to their cold temper again, and they then will welcomly entertain the word, and desire that it would discover their sin. A gracious heart cares not what the man be that discovers his sin, whether he be friend or enemy, whether a good man or a bad man. He looks not at the man, but at the goodness of the command. 1 Sam. 1.17. Eli, when he had been indulgent, and the Lord threatened him for it, he saith to Samuel, 
1 Sam 3.  Hid nothing from me. Jonah being in a sullen fit, forsakes God's command; but this is but in a push; in cold blood he is otherwise. David, that had the heart of a Lion, he would not leave a man alive in Nabals' house; yet Abigail, a woman, makes him say▪ Blessed be thou, 
Chap. 25.  & thy counsel▪ here was a gracious heart, that could submit to the counsel of so mean a person. But a wicked man cannot abide to have his corruption crossed: they are so incorporated into it, that they cannot live without it: This was it that made the young man go away sorrowful. They murmur against their instructers, as the Hebrew said to Moses, Exod. 2.14. What, wilt thou slay me, as thou didst the Egyptian yesterday? Let every cup stand upon his own bottom; what have you to do with me? etc. A wicked man may by't the lip for the present, and say, I thank you for your counsel; yet he will go away, and fit you an evil turn. But the godly come, and acknowledge plainly, These passages and grace cannot stand together, and therefore they will submit to the truth with all their heart. A wicked man will use all means to undermine the truth, and misconstrue it; and if any man will join side with him, he will fly out desperately: but if he cannot avoid it, he will (like the dog) by't the stone; if he cannot have his will of the man, he will owe him a grudge. The Saints will say, The Word of the Lord is good, strike here at this sin, 
Esa. 39.8  smite home.  
3. The Saints are not only careful to have their sins outwardly mortified, but their lives reform; they do not complain of this and that, and yet maintain it: no, he that is burdened with sin, will part with it. Luk. 2.8. When Christ came, crooked things were made strait: not only mountains were brought low, but rough things were made smooth: So in the Saints of God, there is not only a new tongue, to talk of religion; but a new heart, and new affections. It is possible for a godly man by the power of tentation to be led aside, yet you shall always find him on the mending hand, and so in conclusion forsakes sin. I do not say, he will be now and then drunk, and the like; (for we do not read of those, that after they accustom themselves to gross sins, do ordinarily rise again;) but I speak of some boisterous distemper which breaks out, yet I say, he will be of the mending hand. As a man in an Ague, when nature grows strong, his Ague will leave him: so if a man be overtaken with these, if grace grow strong, he will leave them, else he errs from the nature of true repentance. You know what God calls for, when he requires repentance, Isa. 1.24. Cease to do evil, learn to do well. Jer. 26.3. Isa. 55.7. Let the wicked forsake his way, and the imaginations of his heart. This is repentance; this the Saints have done, as holy Job speaks, chap. 34.32. If I have done iniquity, I will do so no more. Psalm. 18.23. I have kept myself from mine iniquity. Gal. 5.24. They that are in Christ, have crucified the flesh with the lusts thereof: the flesh is sin, the lusts thereof are the violent distempers thereof; he that hates sin, kills these. Can any man kill the root, and the blossom flourish? so, can the root of sin be killed, and the fruit thrive? It cannot be. Again, morality can make a man somewhat qualified, and cannot grace much more? shall a Heathen bridle himself, and not a gracious man? That cannot be. But a wicked man gives way to, and continueth in his course without any amendment, and that's the reason why they fall to day, and fall to morrow, and continue in it. Jer. 8.6. He takes fast hold of iniquity, and rusheth into it, as the horse rusheth into the battle: for a man customarily, usually to be transported with these boisterous distempers, this is the spot of the wicked; no righteous man can always be thus: for he hath not that depth of wickedness in him; yet upon some occasion he may and doth fall into sin. You see how the godly are, and how the wicked behave themselves. The wife rails, and the husband, out of a kind of sottish Nabalnesse, if any thing fall cross, makes the wife and child pay for it. This is ordinary, these are the plague-sores of our towns; also the servant, if he be admonished, than he flies out, and warning must be given presently to be gone. These are the spots of profession nowadays.  
Use. 2. It is a word of instruction, 
Grace, ordering the affections, brings the most quiet life.  That a gracious heart brings most quiet to a man's life: that takes away the greatest troubles: that is most peaceable. Nothing can trouble a gracious heart, unless he trouble himself. It is not the blowing of the wind that shakes the earth; but the wind is got into some hollow of the earth, and the shaking comes from within: so, when there is envy & malice within, these breed hatred without, and these shake our holds: whereas, were these removed, were a man quiet at home, he should never be troubled from without. It is not a man's condition, but his corruption that breeds discontent; therefore St. Paul saith, I can abound, and be poor; he had quiet within him. Look, as it was with our Saviour, Math. 8. when the winds arose, he commands them to cease; so it is in the Lord's power to rule these distempers: nothing under heaven can quiet a man thus enraged, but grace. Go to God to take away thy unruliness. Grace makes a man on God's side, and therefore there can be no dissension: if God takes away any thing, the good soul is content; if he will have any thing, the soul yields it, and so here is no trouble.   

§. 8.  
Quest. WHat was the image of God in the body? 
Of God's image in the body.   
Ans. I answer two ways:  
1. Negatively, 
Wherein it stood not.  The image of God did not consist in the body of man, so as to be in the flesh and blood, bones and sinews; and the reason is double.  
1. Because if the image of God consisted in these, than other creatures should have the image of God: but other creatures, though thus qualified, have not the image of God, but only Adam.  
2. God is a Spirit, Joh. 4.24. and consequently, Body implies rather an opposition. There is no proportion betwixt a Spirit and a Body; Luk. 24.38. A Spirit hath not flesh and bones. This is against the plea of the Papists, that make the image of God the Father like an old man; the reason they give, is, because man had the image of God, and therefore we may resemble God by him. I answer, If flesh and blood be not the image of God, then there is no ground to resemble God thereby. Isa. 40.14. To whom will ye liken me! To frame an image of God, is to commit a great sin.  
Quest. Where was then the image of God in the body?  
Answ. In that framablenesse, 
In what it was.  whereby it was moved by the reason, will, and affections, and so did express the virtues of them. A merciful heart doth express itself in a bountiful hand. So David, Psal. 45.1. 
Psal. 45.1.  My tongue is the Pen of a ready writer; his heart indicted it, and then his tongue did speak it.  
Quest. Wherein doth this framablenesse appear?  
Ans. In two things.  
1. The framablenesse of the body to act the service that wisdom and holiness required. The parts were not stiff, not stubborn, nor weary, but in a readiness to act what wisdom required. But we find it otherwise in us: St. Paul himself complained that he was clogged with it. When a man is distempered, either sick, or weak, there is a weariness in holy duties. The body is then like a dark shop, in which a good workman may cut his fingers. When the body is full of noisome humours, it is but an ill shop for the soul to work in: but this was not in Adam.  
2. There was a fitness in each part for its task. The eye was fit to see, the tongue to talk, etc. So that it is observed by Galen, though he were an heathen, yet considering the frame of the body, he fell in admiration of it; so that he professed, that it was not possible for a natural cause to bring forth such an effect. Rom. 16.8. Yield not your members instruments to unrighteousness. He calls the members instruments. The Devil oftentimes tunes the tongue, and he seethe out of an adulterous eye▪ yea, his malice vents itself in an unruly tongue. Look again in the 19 verse, and there it's said, a man's members should be servants to holiness, tools or instruments that should be under the power of God. In a tool, there is both the metal, and the making, as in a saw or axe; so there is in the parts of the body, which are tools serviceable to wisdom, and the power of holiness, that they may work their works thereby. An hand is a tool, whereby the merciful heart may deal mercifully. We say, in such a case, Here is a gracious tongue, a chaste eye, etc. so the hand is the Almoner of a merciful heart: so that this image of God in the body, is wide from that of the Papists.  
Q. What's the reason of this?  
A. This: Because it was not only requisite, that God should instampe his image inwardly, but that is should be expressed outwardly, that others might see it, and glorify God in heaven Matth. 5.16. Let your light so shine among men, that they may see your good works, and glorify your heavenly Father. 1 Pet. 2.9. Show forth the virtue of him that hath called you out of darkness. Hereby is God's honour promoted. Eph. 2.9. We are the workmanship of God, created unto good works. When men see another's excellent workmanship, they say, This man was a skilful workman: So God's workmanship is seen in you, when another reviles, and you are patiented to bear. When he is impatient and utters words of reproach, the wicked stand by, and say, I marvel how you can suffer it: This is rare workmanship to them. When the wicked challenge godly men, and say, What do they more than other men? The answer is, They fear an oath, their soul abhors the least sin; go thou, and do so: they are willing to hear a reproof, do thou likewise. But when a wretched man comes to lie on his deathbed, ready to go out of the world, ask him then what he thinks of the Saints; oh, says he, that I might die their death. Thus we see, it is requisite the image of God should be in their bodies.  

Murder an heinous sin.  Use. 1. This Use is for instruction. Hence we observe the heinousness of the sin of murder, as being that which defaces the image of God after a vile manner. What greater evil can there be? He that eclipse the King's coin is a traitor; but if a man maims the body of a Prince, every man thinks no punishment is enough for him. That creature, for the creation of which, there was a consultation; that creature, upon whom the image of God was imprinted, on whom all the works of the Trinity were expressed, of the Father in Creation, of the Son in Redemption, of the Spirit in Sanctification, which was the masterpiece of God's workmanship, to blemish that image, and overthrow the workmanship of God therein, what sin more heinous! It is therefore called a crying sin, as it was said to Cain, Gen. 4.10. The blood of thy brother cries up to heaven: Murder calls for vengeance, and will have no nay, Gen. 9.6. He that sheds blood, by man shall his blood be shed: because God made him after his image, therefore God pursueth the malefactor with unconceivable horror of heart. The reason is not only because of the unnaturalness of it, (though that be great, for, Lions and Lions, Tigers and Tigers will lie together;) but herein also appears the vileness, in that all the attributes of God are up in arms against a murderer, because they have all been wronged. Drunkenness wrongs sobriety, adultery wrongs chastity; these sins wrong particular graces only, and a drunkard may honour God by sobriety, as he hath dishonoured him by drunkenness; but murder defaces the image of God, never to be recovered. There was a gracious tongue, but when it is murdered, it will never speak more; a wise head, 
Grace in the heart appears in the body.  but now will never plot business more.  
Use. 2. Hence we see the spreading nature of grace. Wheresoever holiness and righteousness is, it will discover itself. If it be in the soul, it will appear also in the body. It is with grace, as David speaks of the Sun, Ps. 19 wheresoever it comes, it casts in its beams: so it is with the sun of grace, it goes into every crevice of the heart, and every practice of the life: there shall be no work of the hand, no walk of the foot, but grace will frame it. Men think grace is confined to a corner; swear they do grossly, but they have a good heart to God-ward: no, if thy heart be good, thy life will be good; if holiness be there, the instruments will be in tune. Others conceive, grace meddles not with men's practice. No? Grace will meddle with every occasion. In Isaiah 3.16. the Prophet speaks of proud women, who walk with stretched forth necks and wanton eyes, walking and mincing as they go; even such things grace will reform. Psalm. 131.1. My heart is not haughty, my looks are not lofty. Rom. 16.16. Salute one another with an holy kiss: even our very salutations must be holy; hence grace is compared to leaven, Mat. 13.33. When the oil was poured upon Aaron's head, 
Psal. 134.  it ran down to the skirts of his garment: so it is with grace, it descends to a man's appareling, and speaking. Grace frames and fashions every thing. Hos. 4.6. His smell shall be as the smell of Lebanon. Lebanon cast forth an odoriferous smell, like a box of balm; so that as a wretched man leaves a stench behind him, so an holy man leaves a sweet smell of grace and holiness.  
Use. 3. We see hence how to get a conversation well ordered. 
To order thy conversation well, get God's image into thy heart.  Get the image of God inwardly, and it will express itself outwardly. As the springs of a watch are, so the wheels go: so if there be a principle of holiness within, thy whole course will strike proportionably. The husband complains the wife is contentious; wilt thou have this reform? it is not chiding will do it; bring thy wife under the means, and get holiness into her heart, and then the outside will be amended: So, it is not enough for a man to fall out with himself, because he hath abused God, and dishonoured his profession; this is not the way, get an holy heart, and all boisterous distempers will departed away. Let the fountain be pure, and the streams will not be polluted; let the root be good, and there will be green branches.   

§. 9  

Of God's image in respect of the creatures.  FRom all this follows another thing, & that Divines call the outward image; and that was the dominion Adam had over the creatures.  
Quest. What was this rule and dominion?  

What the dominion over them is.  Answ. It was a sovereign dispose of the creature, to further his service to God, as he saw fit.  
Two things are in the description.  
1. A sovereign dispose over the creature, I mean, the beasts of the field, the birds of the air, and the fishes of the sea. These were Adam's journeymen. He could have called for the horse to wait on him, etc. so the text saith, Chap. 2▪ 20. For Adam was not to have dominion over the Sun, or the Heavens, or the Waters, but over the sensible creatures.  
2. I call this a supreme, or sovereign dispose, because it was allowed him by God, for next him, he was above all creatures. When Pharaoh had preferred Joseph, he saith, I only will be above thee. So God only would be above Adam, but all creatures should be at his dispose.  
Quest. Wherein doth this dominion discover itself?  
Ans. In three particulars.  

And in what.  1. Adam had a supreme right and title unto the creature: he might in way of equity challenge service from it. Usurped authority is tyranny, but when a man hath a right title, this is true sovereignty. Though God gave this to Adam, yet it was equal he should resign it, if he required it of him. Adam was like a Steward in a nobleman's family, unless the Master giveth him authority, he can have none; so it was with Adam: but since the fall, we can challenge nothing. Dan. 9.7. To thee belongeth mercy, but to us shame. All that we can challenge, is our own sins, and our own sorrow. If therefore God would arm creatures against us, he may. What God will do for his mercy, is one thing; what we can challenge, is another.  
2. Adam had skill and cunning to order the creature, and so could dispose it that way, whereby God might receive most honour. He had a sufficiency in him to rule; for when God sets a man of government in a place, he furnisheth him ability. 1 Sam. 10.9. When God called Saul to be King, he changed his heart; and when he took his Kingdom away, his spirit went from him. A General must not only dispose himself, but the Army: so Adam had cunning given him to dispose the creatures.  
3. He had authority and power to awe the creatures, and uncontrollably to command them in what he would. Gen. 9.2. The dread of you shall fall upon all creatures: But we are rebels against God, therefore the creatures go against us: the wild beast destroys one, the horse kills another: The creatures durst not do so to Adam, but if Adam commanded any thing, the creature would perform it. Gen. 2.13. Adam's naming the creatures, employed his ruling over them; They knew their names, and would come at his call. Those creatures that God named, Adam had no dominion over. Adam could not command the Sun to stand still; but the living creatures would neither oppose his command, nor stand still and not do it, when he commanded.  
The second thing in the description, is, that this was to further the service of God, not to abuse it. The creature was to serve man, as far as he served God. As it is with a Viceroy, the King makes him as himself; but he must do no more than his Commission: so Adam was to rule over the creatures; but God gave him a Commission, he might do no more than whereby he might honour him.  
Quest. Whence comes it, that Adam must have this dominion?  
Answ. 
Why granted to Adam.  Because all these creatures tend to those ends for which God made them: Now the creature being made for Adam to use, he must have dominion over it. The creature could not come to his end, unless Adam brought it on. All creatures have a desire to come as near God as they can; hence all creatures are uncessant in motion; as the sea runs continually, etc. The creatures therefore would willingly be guided by that man that is ruled by the Almighty. Hos. 2.21. When God had brought home the Jews, and received them into covenant, all the creatures come to serve them. The creatures are suppliants to God to serve a faithful man. The heavens send their influence to the earth, and the earth to the corn, and the corn strengthens man, and man must give all to God.  
2. Because otherwise Adam might have had some excuse for himself, or plea for his sin, if he had broken Gods command: had the creatures opposed him, or been wanting to that supply he needed, Adam might have pleaded with God, I confess, I knew what thou requiredest, but these creatures hindered me: I commanded them to be helpful, but they would not, and that's the cause why thy laws were transgressed. As it is with the Steward that hath received command from his Master, if any duty be wanting, the fault is laid upon him; it is in vain for him to say, others would not do it; for he had power to compel them: so Adam was left without excuse, he wanted nothing that might be required.  

A shame to have lost power over the creatures.  Use 1. From the consideration of the great command we had, we should be ashamed of what we want. It should amaze us, for that abasement we have put our hearts into by our sins. We had a command, and supreme right to all the creatures; but we have forfeited this right, & are put out of office; we were Stewards, but now are become drudges. All creatures contest against a sinful man, and become masters and tyrants over him; the fierce adder stings one, the mad dog bites another, nay, a fly, an hair many times is made a means to destroy him, that had dominion over all creatures. As it is with a traitor, though he were of never so high a place, yet if he commit treason, he loseth his life, and his goods are confiscated: so we, having been traitors, have lost, not only our lives, but our dominion over the creatures.  
Quest. Wherein doth this loss of right appear?  
Ans. In three particulars.  
1. No man since the fall can challenge, as his due, the use of the least creature; so that if a man receive punishment from God's hand, he hath no more than he deserves. God may take away a man's life, then much more every thing that shores it up. Lament. 3.22. The lamenting Church naming of their sins, quarrel not because they have not this, nor that; but mark how they speak, It is of God's mercy that we are not consumed. God commanded Abraham to slay Isaac; if God should make every Father the executioner of his own child, he required but what he might. Whatever thou hast besides hell, is mercy; if we had dropped out of our mother's womb into hell, and there been roaring, while now we are seeking to God, it had been just; for unto us belongeth nothing but shame and confusion.  
2. A man now defiled with sin, hath not skill and ability to improve the benefit of the creature to the right end of it; and this is a great loss. The divine right of Adam was seated mainly in this, He could improve the creature to the best advantage. God doth not bestow any good upon a man, that he may abuse it in the service of Satan; he vouchsafeth not any blessing to this purpose: yet if God give us wealth, we are ready to say to the wedge of gold, Thou art my God. Tit. 1.15. To the impure all things are defiled. Each man, though the blessing be never so great, yet if he be sinful, he abuses it. Haggai 2.13. If he which is unclean touch any thing, it is unclean. Such is the vileness of our wicked hearts, that whatsoever blessing we enjoy, it is unclean unto us. A filthy stomach will turn the best meats into noisome humours: so a sinful heart turns the best blessings of God into the dishonour of his name. What is better than the goodness of God? yet a carnal heart will despise that.  
3. It goes against the creature, nay, it is a grief to the creature to serve a wicked man. It is a grief, as I may so say, to the bed to lodge an adulterer; it is a grief to the drink to feed the drunkard, that feeds his lusts. This service to them is not a duty the creature oweth, but a vanity it undergoeth, 
Rom. 8.20.  The creature is subject unto vanity. That is said to be vain that attains not his end; a man's labour is vain, when he attains not what he laboured for: so the creature was made for good; but when it is perverted, this is the vanity thereof: therefore the text saith, it doth this unwillingly. 
Rom. 8.  Hence in Leu. 18.28. the Land is said to spew out her inhabitants, as a naughty stomach does meat: therefore also the stars fought against Sisera, Judg. 5.20. The Lord is the Lord of hosts: if the General be offended, the soldiers must join side with him: so when we went from God, all the creatures took up arms against us. Job 5. Thou shalt be at peace with the stones of the field. It is God's mercy to curb the creatures, else they would be all up in arms; Christ makes all the creatures on a good man's side; but he that is rejected of God, all the creatures are at deadly feud with him: I say, were it so, that man had that divine right which Adam had to the creatures, they would not disobey his command. We see therefore our great slavery, for all creatures would arm themselves against us, would God permit it.  

Blame thyself, not the creatures, failing of their service.  Use 2. Hence we learn how to carry ourselves in the dangers we fear from the creatures, to wit, do not look at the creature, but at our own sins, and there lay the blame. This is a marvellous usual sin, that in the failing of the creature, we fall out with it. If the beast fail in travelling, men fall to cursing; Do not so, lay thine hand upon thy bosom, and say, I am the cause: had not I deceived the trust God committed into mine hand, the creature had not deceived me. Sometimes, God arms the creatures against a man, and the creature so takes head that the bit cannot curb it: the horse slays one, the ox another; I say, when you find this that your subjects rebel, do not rail at them, but blame thine own sin, and reason thus; I confess, the creature may do so; for how many commands have I had from God, and none would rule me, wherefore it is a wonder the creature takes not away my life? Numb. 22.23. Balaam smote the ass, and God opened her mouth, and she said, Was I wont to do so? as if she should say, It was not my fault, thou sawest not Gods wrath. When you find hurt from the creature, imagine you heard it say, The time was I stooped, but thy sins have made God to set me as a soldier against thee.   

§. 10.  Rom. 10.5. 

Of the covenant made with Adam.  He that doth these things shall live.  
The excellency of Adam's condition appears in two things.  
1. In the Image of God upon Adam; we have spoken of that already.  
2. Concerning the Covenant made with him. In which we will discover two things.  

1. The nature of it.  
2. The seals and sacraments of it.   
The nature and substance of it is discovered in the words of the text, quoted out of Leu. 18.15. The self same words being repeated, Gal. 3.12.  

A covenant of works.  There is a double covenant.  
1. The covenant of works; and the substance of that is this, Do this, and live. Obey (saith God) and keep my commandments, as thou mayst, and thou shalt have what thou wilt.  
2. 
And of faith.  There is also another covenant: Adam falsified this, and did not perform holy obedience; God therefore provided another means, that as it is Rom. 8. that which was impossible by the law, might be made possible by the Gospel: therefore in 2 Tim. 1.10. God brought life and immortality to light through the Gospel. This second covenant is, Believe, and live: because thou hast not performed my commands, believe in another, and go to Christ, that he may do it for thee. Believing and living, belonged not to Adam; but the first covenant, Do this and live; touching which, we will propose three things.  

1. To tell you what it is.  
2. The reason of it.  
3. The use and application of it.   
Qu. 1. What is it?  

The covenant of works described.  An. It is a compact between God and Adam; in which, upon condition of yielding obedience to God for him and his, God promised life to him and his.  
In the description are two things, which are the parties of the covenant.  
1. The parties that make it; a covenant implies a covenanting, not with a man's self, but with another.  
2. The terms of agreement: both are here expressed.  
1. The parties; God and Adam: the Creator and the creature enter into an engagement one with another; the one to obey, the other to bless and assist. This the Scripture shows us in the renewal of the covenant, Exodus 19.5. If you obey my voice (saith God) you shall be my peculiar people: and in the 8. verse the people answer, Whatever the Lord hath said, we will do. This discovers unto us the covenant of Adam, though it were made many years before. This Law opposeth the covenant of the Gospel, Gal. 2.16. But Deut. 29.2. they took another oath, that what righteous laws God appointed, they would perform, and God enters into the same condition with them.  
2. For the articles of agreement, they are two.  
1. That Adam should perform obedience for himself and his posterity.  
2. God promiseth life to him and his posterity upon these terms.  
He was to obey; for God delights in obedience. 1 Sam. 15.23. To obey is better than sacrifice. God gives not Adam a charge to be rich, but to keep his commandments, Joh. 4.23. God looks not for men of great place, but those that yield sincere obedience. As the master commends such an office to the servant, and saith, This is your charge; so the charge that God gave Adam, was not to gain prosperity, but to obey. Deut. 26.17, 18. Thou shalt keep all his commandments.  
Quest. After what manner was Adam to perform obedience?  
Answ▪ The manner of his obedience appeared in four things. 
The manner of Adam's obeying God.   
1. He had a power and principle in himself, to keep God's commandments. Adam had an uncontrollable liberty of will, whereby he could begin his own work. He needed only an ordinary concourse of Providence, which God gives to other creatures. God put this stock into Adam's hand, that he might manage the great affairs of life. But it is otherwise in the second covenant; we must see ourselves lost in regard of our own ability to service, and therefore we are bound by faith to go out to another; which Adam needed not. We that are weak of ourselves, must fetch power from Christ. It may truly be said, that Adam had something of his own. It was a debt to Adam, that if God required obedience, he should bestow ability on him; God could require no more of Adam in equity, than he gave him ability to discharge: but it is mercy, that we have any thing: So that the substance is this; Adam needed not to deny himself, we must deny ourselves. We are dead in sins and trespasses, and therefore it is not I, saith St. Paul, but Christ in me. Joh. 1.16. We receive grace for grace from Christ; nay, we must wait on God, and stay his time; for he may as well withdraw help as bestow it; but he could not do so with Adam: He engaged himself never to be wanting to him; but God oweth us nothing in point of grace. Hence the covenant of doing and believing are put in opposition. Gal. 3.12. The Law is not of faith: the meaning is, believing in Christ is not the performance of the moral Law. He that believeth, saith, I can do nothing; Adam might say, I can do all things. I say, Believing in Christ is not a performance of a work of the Law, but of a work of the Gospel. Ephes. 2.8, 9 By grace ye are saved through faith, not of yourselves. If any one had been saved by his own works, as Adam might have been, he had been saved by himself; but now it is through Christ, and it is through grace that Christ assists us: this is the cause that many perish who think to be saved by the merit of their works; but this is cross to believing, this is not going out, but continuing within themselves. Those that are under the Law; that is, those that seek for life by doing, these are under the rigour and condemning power of the Law: Those that are of Faith, that is, those that are content to be ruled by the power of the Gospel, they are saved by Christ. This is the meaning of that parable, Gal. 4.24. For Agar, spoken of there, is a type of the Law, Sarah of the Gospel; the Law hath children, and the Gospel children: the children of the Law are the children of bondage; but those that are begotten by grace, are free men, free from the guilt and power of sin. If a man will come to salvation by the Gospel, he must not come by himself.  
2. Adam had sufficiency in himself fully to keep the Law in the rigour of it; Adam's heart, and the Law were of an equal breadth and latitude. The Law took up his whole heart, and he was able to perform the whole Law. The Law was written in his heart, as in a book full written, never a white line left. David, Psal. 119.2, 6. sometimes saith, he will keep the whole Law; sometimes he will keep it with his whole heart. It is not so with us: as of ourselves we are not able to think a good thought. Our faith is like a grain of mustardseed, mingled with imperfection, 1 Cor. 13. We know in part, and we believe in part; our graces are mingled with many frailties. Rom. 7.21. When I would do good, evil is present with me. Heb. 12.1. Sin easily besets the soul. When we perform duties, corruption stands by, and crosses it. In the best duties exceptions may justly be taken; they answer not fully the Law of God.  
3. Adam might have challenged a recompense of reward by way of justice, for his doing. He needed to crave no pardon, had he obeyed the Law, as he was able; because there would be no fault in his performance. Rom. 4.4. If a man can perform the Law, recompense is due to him as a debt; which Adam was able to do. He might glory in the performance of his duty, giving also glory to God. Rom. 3.27. Boasting is not excluded by the law of works, but by the law of faith. As if he should say, Can a man do what the Law requires, he might boast; but the law of faith excludeth boasting: if I can do nothing but what God helps me in, and perfect nothing but what God perfects in me, why should I boast? A man cannot be saved by works and grace too. Rom. 11.6. If by works, it is not mercy; if by grace, it is not his own sufficiency: when we have done what we can, we can challenge nothing, but beg pardon. Psalm. 130.3. If thou, Lord, shouldest mark our iniquities, O Lord, who could stand! Adam could have endured it; for he (I say) had no flaw in his obedience, but we (poor creatures) cannot do this. Dost thou think to be saved by thy services and merits? 
Rom. 4.7, 8.  No, Happy is the man whose iniquities are forgiven, and whose sins are covered: those works cannot save a man, 
Adam stood or fell for us as well as for himself, & why  in which there is enough to condemn him.  
4. Adam did it for himself and his posterity; if he had kept the Law, we had lived in him; therefore if Adam broke the Law, and died, thou must also die; this is so by all rights.  
1. By the right of Nations: The Kings sends over an Ambassador, he craveth terms of agreement; what ever the Ambassador doth, all the Nation doth, because the Ambassador goeth in the name of the King, who is the Ruler of the Nation.  
2. Look into all Courts, what the party doth, the surety doth; if the party falls, the surety falls: also, what the Parliament doth we do, because we choose men and send them thither.  
3. Look into the law of Nature; if the Father hath a child borne long after the bond was made, yet he must pay the debt; also if his father purchase land for his heir before he was borne, he must have the benefit of it. Adam was our Father, he made a compact for all his posterity. Rom. 5.12. By one man sin entered into the world, and death by sin. The tenor of the compact was for his heirs and executors; if he kept the Law, he and they should be happy: if he broke it, he and they should be miserable. He did for his posterity, but here every man must believe for himself; it is not the faith of thy father that will do thee good. Thy faith hath made thee whole, not another man's: another man's digesting of meat cannot help thee; so another man's faith cannot save thy soul.  
Use 1. 
A sinful disagreement which is for holiness.  The first Use discovers what the great God of heaven requires of his, namely, obedience; and than it falls marvellous heavy upon, and condemns the practice of wicked men. The ground of agreement between God and Adam, was obedience; but obedience to God is now the cause of all jars with men: if a man discharge his duty in obedience to God, it breeds divisions: Men are, as is spoken of Simeon and Levi, brethren in iniquity; if they vent themselves in sinful practices, than they rejoice in them. All contention comes from holiness. It is surely an argument of a malicious wretch, whom God will make an example, as he did Cain, 1 Joh. 3.12. Who slew his brother, because his deeds were evil, and his brothers good: he loathes him, because his sacrifices were accepted; on this root grows all the derision that befalls the righteous. So saith David, Ps. 38.20. They hate me because I do the thing that is right. If a man begin to reform his life, they bend themselves all against him. You who are maliciously bend against the Saints, mark this; Doth God show salvation to them, and wilt thou show contempt? either the Lord is to be blamed, or thou condemned. Exod. 19 If you will obey my voice, you shall be my peculiar people. Hast thou then a child whose soul is awakened? that child should be thy peculiar treasure, before all other ruffianlike children. That husband or wife that obeyeth the voice of the Lord, should be a treasure to thee; but if when the child sets his face towards goodness, thou art set against him, thine heart is graceless. Ps. 69.27. Blot out their names out of the book of life. Why? they persecute him whom thou hast smitten. When God hath smote a poor sinner, you add taunts to his trouble; take heed you bring not that judgement upon yourselves you shall never be able to bear.  
Use 2. 
Holy persons, in league with God, may in all evils be comfortable.  It is a word of comfort to cheer up the hearts of all poor Christians against contempt; though their wants are many, their oppositions great, that they are accounted the offscouring of the world: Let this be a cordial unto you, God will accept you, not according to what you have, but according to what you desire. Hast thou riches and honour? God likes thee never the better for them; neither doth he like thee ever the worse if thou wantest them. Psal. 147.10. God looks not at the feature of man, it is not his bravery and ornaments, it is not his silk coat that covers him, that God takes delight in, but in them that fear him, and hope in his mercy. Though thou hast not outward pomp, hast thou an heart to fear God? then God rejoiceth over thee, when all the mighty of the world shall be discarded. Acts 10.24. God is no respecter of persons, but in every Nation, he that worketh righteousness, 
Jam. 2.2, 3  is accepted of him. It is the guise of men, that when one cometh in a gold ring, he is respected; but if a poor Saint comes, they disdain him. This entertainment you shall find of the world; but know it of a truth, God loveth those that love him, and such shall be respected when the wicked shall be cast out of God's presence. Micah 6.18. He hath showed thee, oh man, what he requires, That thou shouldest walk before him. Reason therefore thus, It is true, I have not riches, or wealth; no matter, for God doth not require this: what he requires is obedience, and that I have.  
Use 3. The third Use is of instruction, and it is double.  
1. Hence we may learn what care to use in walking in obedience; 
Take care to walk obediently.  this is that which gives God contentment. Do as thou canst, and God will accept of what thou dost, if it be sincere. We must not think to perform exactly what Adam did, but to endeavour what we can. Rom. 12.1. Give up yourselves a living sacrifice to God. Would you please God? your reasonable service shall find acceptance. Heb. 13.16. To do good forget not, for with such Sacrifices God is well pleased. Mat. 6.20. This is called the heavenly treasure: look, as it is with wicked men (Rom. 2.5.) They treasure up wrath against the day of wrath; the more sin they commit, the more punishment will lie upon their souls: so doth a good man lay up a treasure of holiness. Should a man bring all the treasure of Dives, all the honour of Ahashuerus, they would do him no good. Wilt thou appear, and say, Lord, I have cozened so many poor, and by this means I have gotten so much wealth! No, the only commodity that will go off, is holy services. 
Rev. 14.13  Blessed are they that die in the Lord, their works follow them; nothing in the world but works can follow a man. The services that come from a sincere heart, will go with thee to thy grave; therefore as Factours purchase things that will be saleable when they come home, so let us now lay up that provision that will stand us in stead hereafter.  
2. Hence we see how to carry ourselves towards others. 
Love those best who are best.  As good children, let us imitate our father. God loves men that obey. Let the same mind be in us, Psalm 119.63. I am a companion of those that love thee. He saith not, I am a companion to those that haunt evil places, but to such as love God. Psalm. 103.6. Mine eyes shall be upon the faithful in the land. 2 Chron. 15.2. The Lord is with you, while you are with him. The Lord keeps company with them that keep company with him in holy duties. Let us be of the same affection towards our brethren, and let nothing breed division, but only the sins of others. Zach. 8.23. Ten men shall take hold on the skirt of a Jew, saying, We will go with you: for the Lord is with you. I say, let nothing breed jars between us and others, but only their sins.   

§. 11.  
NOw we proceed to the second part of the Covenant; 
Of life promised to Adam if obedient.  What God promises to Adam: He that doth these things shall live.  
For the opening of this, we must treat of three particulars.  

1. What life is.  
2. Wherein lies the sweetness of the promise.  
3. The universality of it.   
1. What is meant by life? 
Life natural.  Life is double; natural and spiritual: eternal life is nothing but spiritual life made perfect. Natural life is the motion of the creature, issuing from the joining of the body and soul together, according to the kind thereof. The life of a tree is to grow; of a reasonable creature to discourse. This is not meant here; for Adam did thus live before and after he broke the Comandements of God.  

And spiritual.  2. There is a spiritual life, which belongs to the soul in holy duties: it is called life by a similitude, and it is those spiritual works which proceed from the whole man, the soul being united to God. As the union of the body and soul causeth life; so the union between the soul and God causeth spiritual life. Gen. 2.7. God breathed into his nostrils the breath of life; so the Lord breathes assistance: and this is spiritual life here meant; which may be discovered in three particulars.  
1. Adam, 
Spiritual life discovered in 3. things.  out of his special liberty he had, was able to put himself under the stream of Providence, and so to be carried on to holy duties. God would have assisted Adam, but he must first put himself under the stream of Providence: as the boat upon the stream, so would the Providence of God have conveyed Adam. All things were made for man, and man is next neighbour to God. Had Adam looked towards God's wisdom, he should have been quickened in wisdom: and so he might have received strength from any Attribute, if he would submit his heart to the stream of it. Joh. 1.16. From Christ we receive grace for grace. What letters are in the seal, the same are in the wax; so when by faith we look upon Christ, there is grace in him, and it is conveyed to us. Psalm. 86.11. Unite my soul to thee: first the soul must be united, and then it acts from that union. John 6.68. Thou only hast the words of eternal life: as if he should say, By thy virtue only we must be strengthened. By this time God and Adam are met.  
2. The soul of Adam being met with God, hence followed spiritual actions, namely, Adam was able to work like God, according to his manner: the boat, and rower, and stream go all one way. In 1 Pet. 4.6. a good man is said to live according to God; This is spiritual life, when a man's will and desire is answerable to God; but wicked men, Ephes. 4.18. are strangers to the life of God. Col. 4.12. The Apostle prayeth that they might stand perfect in the will of God. Psalm. 119.144. Give me understanding that I may live. A man doth not live thus, because he seethe as the beasts do, or grows as the trees do, or reasons, which the devils can do; but because he hath an understanding to live the life of God. When Adam is at God, he is where he would be. Rom. 14.18. The kingdom of heaven consists not in meats and drinks, that is, in outward actions; they are in themselves neither good nor bad: but when a man is led by God to perform holy duties, he than pleaseth God in them.  
3. He had power to hold out this blessed will of God to others, that they might love it. Phil. 1.20. St. Paul prayeth that in life and death God might be magnified. Adam did hold out the glory of God, that all the world might see how glorious he was.  
Quest. Wherein lies the pith of this promise, & what should Adam reap from this?  

The sweetness of the promise of life, wherein.  Answ. It lies in this; That God would so continue good to Adam, that if he would obey God, he would so support him with his grace, that he should have pleased him for ever: as if God had said, If thou will do what I command, I will unchangeably supply life to thee. I will express it by the contrary: Thus it befell Adam; he broke the law, and therefore was under the power of sin, to be led by the force of it to sin eternally, and perish everlastingly. The Lord said, Thou shalt not eat; Adam did eat; so going against the command, the Lord puts him under the authority of corruption; and this is spiritual death. So then, it is not the law of God that rules thee, but the vanity of thy mind, that domineers over thy soul, and members of thy body. Contrariwise, had Adam pleased God, he should have been under the power of holiness, and never have sinned. For God thus said to Adam, If thou will keep my Laws, I will support thee, and thou shalt never be subject to any evil. As it is with the damned, they can do nothing but sin, and departed from God daily: so contrariwise, had Adam performed God's laws, God, with a full stream of immutable assistance, had carried him on daily in his service. This is the happiness of a Saint in heaven, not only to be freed from misery and anguish, or to have joy and delight (a man was not made only for these) but to please God. If it were possible for a sinful creature to carry a proud heart to heaven, he were miserable; but if a man have holiness, all sweet content is his. This is but the second part of happiness.  
Qu. Why did God make this covenant with Adam?  
Answ. 
This covenant observed, had added immutability to Adam's happiness.  Because it was the only way to convey an immutable condition to Adam. God had furnished him with all things; nothing was wanting but immutability and constancy. Immutability is an essential property belonging to God, Mal. 3.6. Jam. 1.17. therefore it was impossible that any immutable quality should be put into Adam. If Adam had made use of God's continual assistance sustaining him, though he were in himself mutable, yet he could never have changed. A glass, though it be brittle, yet hold it in a man's hand continually, it will never break; so, though Adam were brittle, yet if he would have kept him in the hands of God's assistance, he could not change. Adam's obedience was an help hereto: had Adam done God's will, he had pleased God; God's pleasure is himself, himself is immutable, therefore he must have an immutable assistance. The damned in hell did offend God, and provoke his displeasure, his displeasure was unchangeable; therefore he delivereth them up to the authority of sin, to be unchangeably sinful, and perish everlastingly: so it was here with Adam; God's pleasure was immutable, therefore he pleasing him, God must reward him answerably.  
Use 1. The first Use is of Instruction: 
Impossible to be saved by the Law.  it is impossible for any man to be saved by the works of the law: Why? He that will be saved by the covenant of works, must perform the conditions of the covenant: but no man can do this; for the law requires personal obedience; that is, that which comes from his own power, and constant obedience in all things, at all times, without any failings: therefore, no man being able to do this, no man can have life by his works. Rom. 3.20. By the law a man hath knowledge of sin: now if the law discovers a man's sin, and pronounce him guilty of death, it cannot save him. Gal. 3.10. They that will be saved by the works of the law are cursed: for cursed is every man that continueth not in all these things to do them. If a man break the law but once, though he never break it more, he could not be saved by it. It is impossible for a man to keep the law since the fall, and therefore it is impossible for the law to save him. Gal. 4.21. Cast out the bondwoman and her son. The law begets children to bondage; it shows a man his bondage in sin, and condemns him for it.  

Adam's sin is rightly charged upon us.  Use 2. We learn hence not to repine at the Providence of God, not to charge God foolishly, because the sin of Adam is imputed to us. We have in our hearts the old Proverb of Judah, Our Fathers have eaten sour grapes, and our teeth are set on edge. See (saith some man) Adam hath sinned, and shall I be punished? Thus the soul snarls at God like a chained dog: Labour to quiet all such distempers. If Adam had performed the law, thou wouldst have been content to have been happy: why then, is it not equal, that since he broke the law, thou shouldst be plagued? It was the argument Job used to his Wife, Job 2.10. Shall we receive good at the hands of God, and not evil? So, when the heart gins to rise against God, saying, Adam sinned, and shall I be plagued? Thou speakest foolishly: shall we receive good if he had kept the law? and shall we not receive evil, since he hath broke it? Are you content to partake of the mercy of Christ, and not to partake of Adam's sin, who stood in your stead?  
Use 3. The third Use is of direction, 
To live holily, get the Spirit of promise  how to get power to carry us on in a Christian course. If thou wilt stand fast, have recourse to that which may support thee, have recourse to the Spirit in the promise. Our grace is feeble, but the Word of the Lord endureth for ever, and it will make thee to endure, Rev. 14.  
The reason why the grace of the Saints of God is feeble, is▪ because they have not recourse to the Spirit. We look to our own pits, no wonder then if the streams of grace be dry: have recourse to the fountain, which is Christ. 1 Sam. 2.9, 10. No man shall prevail by his own strength. Say, as David, Psalm. 51.14. Establish me with thy free Spirit; my spirit is feeble and unconstant, but do thou establish me. Isa. 40.29. The strong men shall fail, if they trust in themselves: but he that putteth his trust in the Lord, shall renew his strength like the Eagle. Hence many a weak Christian liveth and dyeth comfortably, when as the stronger stagger all their days; because the one trusts to Christ, the other to his own abilities. This David makes the foot of a Psalm, 
Psal. 136.  The mercy of the Lord endureth for ever: be sure therefore to repose thyself on that most constant bottom.   

§. 12.  Gen. 2.9. 
And God set two trees in the garden.  
NOw we come to the seals of this Covenant, 
Of the Sacraments of life to Adam.  and those were two trees, the tree of life, and the tree of knowledge of good and evil. 
Trees, types by God's appointment.  They were not bare trees; but set apart by God's appointment: As water in Baptism is set apart to be significant to typify spiritual Baptism; so did the Lord appoint these for a significant end. They were natural trees, but had a kind of institution by God touching the terms of agreement between him and Adam.  
Concerning these trees we must inquire four things.  

1. The reason why God appointed them.  
2. The nature of them.  
3. The reason of their diversity.  

Why appointed of God.  4. The use of the whole.   
For the first of these; Why they were appointed. I answer: God did appoint them for a double end.  
1. To persuade Adam of his faithfulness; that he would put it out of question, that he purposed seriously to do what he promised. Not that God needed this for any weakness on his part, but to condescend to the infirmity of Adam. When a man hath sealed to a covenant, he cannot fly off: therefore the Lord did it to make all sure, and to fence them against the policy of Satan, who told the woman, she should not die, Gen. 3.5. As if he should say, God grudges at your happiness, he knows, if you eat, you shall live. Therefore the Lord sets his seal to certify Adam, he seriously meant what he had promised.  
2. They were as monitors to stir up Adam to watchfulness over his courses; and therefore these trees were in the midst of the garden, Gen. 3.9. and any thing that is in the midst, we easiliest discern. A man that looks upon the seal, is thereby put in mind of the covenant: so did these daily put Adam in mind of the covenant.  
2. Qu. What was the nature of this seal?  
Ans. The tree of life employed two things.  

Tree of life, why.  1. It put him in mind of the covenant of life; and this is done by way of signification.  
2. The eating of this (Adam having first obeyed) would have been a mean● to convey to him immutable assistance to eternal life. There be divers opinions of Divines touching this; but surely it did mainly seal the covenant; and the reason is, because life, which was in the covenant, was communicated by this tree: but life spiritual only was intended in the covenant; therefore the seals seal life spiritual only. It is a weak opinion of some, that think the tree would make Adam immortal, though it were after his fall. They prove it out of Gen. 3.22. else why should God thrust him out of Paradise lest he should eat of the tree of life? I answer: This word (lest) implies, not what followed, but what they conceived would follow.  

Tree of knowledge of good and evil.  Touching the tree of knowledge of good and evil, we are to know three things.  

1. What is meant by knowledge.  
2. What by good and evil.  
3. Why it is called so.   
For the first: Knowledge in Scripture hath a double sense. Sometimes it signifies, to be able to pierce into the nature of things; as it is Ephes. 1.17. This spiritual knowledge was not here meant, for it was not here ratified, but taken away.  
2. It signifieth sense and experience. We use to say, I never knew what poverty meant. Such a man may talk of it, but never had experience of the pinching of it: so we say also, I now know what a prison means. Perhaps he knew what it was before, but that was but a bare notion; now he hath tasted of it by experience, and can read the nature of it by proof. So, 2 Cor. 6. ult. it is said, Our Saviour knew no sin: he had knowledge humane, and spiritual, and therefore knew the loathsomeness of it: the meaning of it is, he knew not what it was by his own experience. Exod. 4.4. The Lord saith, Pharaoh shall know, that I am God; that is, he shall know by experience, that I am a just God, and feel it to his cost. So, Isa. 26.10. The wicked will not learn righteousness; and in this sense it is here taken, to wit, for experimental knowledge.  
2. Qu. What is meant by good and evil?  
Answ. Good implies two things. 1. A performance of duty to God, and pleasing him. Micah 6.8. He hath showed thee what is good. So David saith, I love the thing that is good in thine eyes. 2. It implies the happiness and blessing that flows from closing with God. As a man by chewing meat receives nourishment, so doth a man by doing good. Psalm. 125.4. Do good to those that are good.  
Evil is a disobedience, and vengeance cometh therefrom by a just recompense of reward.  
3. Qu. Why is it called the tree of knowledge of good and evil?  
Ans. Not because in itself it had any virtue to cause the knowledge of good and evil; for in its own nature it was as other trees: Gen. 1. ult. God saw that all things were good, and this among the rest: But because God did hedge in this tree, and forbidden Adam to eat of it, it was therefore unlawful, because God forbade it.  
It was called thus in two regards.  
1. It did signify to Adam, that if he did eat he should die; and so have experience of good and evil.  
2. If Adam did eat, then through his own sin it was made a means to make Adam know, by experimental proof, what it was to please God, and what to displease him; as you may see, Gen. 3.7. They saw by the eye of their conscience their lusts ovespreading them, and shame following them, and that they were deprived of happiness.  
Q. But why did God give these two contrary seals?  
Ans. 1. That Adam might see and know his changeable estate, that he might go in the right way, and be blessed; that he might not go in the wrong way and be cursed. Our Sacraments are to one thing; by Baptism God entertains us into his family, by the Lord's Supper he nourisheth us in his family.  
2. That he might make full provision for Adam, that so he should not say, If I had had this, I might have stood. For, like as it is said, Exod. 33. I have set life and death before you, God set the tree of life to encourage Adam, and the tree of knowledge to affright him. Thus the Lord would be wanting to him in nothing.  
Use. 
Hear curses to affright from sin, aswell as mercies.  The Use that will follow from the diversity of the seals, is this: Hence we learn as well to hear curses to terrify us from sins, as mercies to encourage us. If Adam had need of this in his innocence, that had no sin, how much more need have we, when the flood gates of sin are within, abundance of bad examples without! If a man in a good and healthful constitution need opening diet, then much more, a body that is corrupt, hath need of strong physic. If Adam, that was in an wholesome condition, had need of a threatening, how much more need have we, that have hearts overcharged with strong distempers, and clogged with venom and malice. This checks the conceit of carnal persons, that think Ministers ought not to speak such terrible things; either they must be wiser than God, or we must be better than Adam. Therefore we should deal with our hearts as men do with the creature; though it be somewhat tame, it must have an ordinary fence; and if it be unruly, we shackle it: So Adam had a well tempered disposition, yet he had a prohibition: but alas, our natures are like an untamed heifer, as they, Jer. 2. that snuff up the wind like the wild ass, & are carried on violently into corruptions. What shall we say of these wild ass colts, as Job speaks? Ch. 11.15. for if Adam had need of a check, a thousand threaten are too little for such wretches as we are.   

§. 13.  Ephes. 5.16. 
Redeeming the time, because the days are evil.  
THis verse shows unto us the proof of a wise man, and one that doth truly take notice of all the occasions of time, whereby he will redeem the time. Wise men will do so.  
In the verse are two things to be considered.  
1. A Duty; and 2. the Reason of it.  
1. The Duty: Redeem the time.  
2. The Reason: Because the days are evil, full of misery and all abomination, and harder times will come in the last days: so that all wise men should store up against an evil day.  
To redeem is to purchase, or to buy. The time, that is, a season, not a distance of many hours, but a season; and that is the convenience or meeting of many helps together. As wind and tide makes a season to sail in: so when there is a fair day, and the sun shines, that's a season of travelling. When there is no wind nor tide, there are indeed so many hours, but it is not a season: so in the night, there are so many hours, but not a season; no sunshine or light, and therefore not a fit time or season for travelling: But that is a season, when there are helps afforded of doing good.  
2. What is it to redeem the time? It is no where read, but it signifies thus much, To buy in the market, as tradesmen do. So should the children of God, while time, and means, and health, and life, and liberty is afforded unto them, store themselves with faith and ability against evil days.  
The Doctrine hence is this.  
Doct. 
Improve gracious occasions for good.  It is a point of spiritual wisdom to purchase the opportunities of grace and salvation at any rate.  
Where helps are, there are opportunities of doing good.  
For the further explication of this Doctrine, there are 3. questions to be propounded.  

1. What are the seasons of grace and salvation.  
2. What we must part withal for them.  
3. What course we must take for to purchase them.   
Quest. 1. What are the opportunities of grace?  

Opportunities of grace, what.  Answ. They are either general, or special. General are such as men take in the time of their life; here is the time of working, here is the time of doing and getting: for, In the grave there is no wisdom, nor counsel, Eccles. 9.10. and there is no hope neither; for as death leaves us, so shall judgement find us.  

Eccles. 3.  2. There are special opportunities for every business: a time to blow, and sow, and reap: so there is a day of salvation, a day of grace.  
These seasons may be divided into three heads.  
1. When we have matter to work upon. Then is a season, when God calls us to do good. Sometimes the Lord casts us among the poor, that we should relieve them; the ignorant, that we should instruct them; the wicked, that we should reprove them. Sometimes the Lord lets us be wronged, that is a time to use patience; and suffers us to be disgraced, that is a time to use humility, and to trample all reproaches under feet.  
2. Sometimes there are special means of doing ourselves good; as upon the Lord's day, which is the market day for our souls, wherein God sets out his wares to sell, if men have hearts to come and buy; and such are the Sacraments, and communion one with another. See how men do in worldly matters, so do you in spiritual: one man sells cloth, another man corn: so should Christians: Thou shouldst give thy brother a word of humiliation, he should give thee a word of comfort, as thou standest in need of the same.  
3. When the Lord enlarges the hearts of his children, as he doth many times, that is another opportunity; take hold of it: when the Lord strikes, strike thou; when the Lord moves, move thou. As when thou hearest the Word, and art convicted by it, and thy heart gins to move; oh then, that's a season. Make hay while the sun shines: follow the blow, and break thy heart, and humble thy soul; for that is a special and a spiritual opportunity for good to thine own soul. Or sometimes, when thou art in thine own private chamber, and the door shut, and the candle out, and the curtains drawn about thee, then call thou to mind thy sins, and the many abominations thou hast committed; oh then humble thy soul, and break thine heart, and bless the Lord for that opportunity.  
Quest. 2. What must we give for these opportunities of grace and salvation?  
Answ. 
With what we must part for them.  What will you bestow? This is God's market day; if you will bid like a chapman, you are like to have them. I will tell you what you must give, and I will set down the price in three particulars.  
1. A man must part with all his sins and corruptions; and a man may do that upon as reasonable terms as may be: for a man's sins will never do him good but hurt, and therefore he ought to forsake them.  
2. (If it please God to set his commodities at so high a rate, then) we must forsake all the comforts of this life, rather than lose salvation. Not only pleasures, and profits, and delights; but meat, drink, and apparel, if God will have his wares so dear. We must part with all kindred, friends, and all, yea, life itself, if occasion should serve. But sometimes the Lord is so merciful, and the market goes at so low a rate, that a man may have both the comforts of this life, and the means of grace and salvation too: but if the Lord require these, than we must let all go. Phil. 3.7, 8. I count all things dross and dung, yea, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dogs-meat, in comparison of Christ. We must part with all for Christ, and be willing to suffer for him, if God require. I count all dogs-meat, saith S. Paul, I count all these things nothing: A Pharisee of the Pharisees, a Jew, circumcised the eighth day, yet I account all these but dung. Mat. 19.27. There when Christ called his Disciples unto him, Peter said, Master, we have left all, and have followed thee: What therefore shall be to us? He answered, Ye that have followed me in the regeneration, when the Son of man shall sit upon the Throne of his glory, even ye shall sit upon the twelve thrones, etc.  
So that you that are content to part with all, house and land, silver and gold, friends and acquaintance, and follow Christ, in the regeneration, all things shall be restored unto you. Christ saith unto the young man, Fellow me: I pray (saith he) suffer me to bury my Father: No, no (saith Christ) Let the dead bury their dead; but follow thou me. So, when our hearts hang after commodity and profit, and we are loath to part with them, which indeed are but dead commodities & dead profits: they say, they will hear and attend afterward: oh (I say) Let the dead bury their dead, attend thou here.  
3. We should bestow the best of our labour, and our continual endeavour about these things. We must not think that the Lord brings us up for nothing but to live as we list, and to spend our time about what we please; no, he will make us seek for mercy, and down on our knees, and beg for it, and make us be glad that we can have it too, and be wonderfully thankful for it. Phil. 3.13. One thing I do, but leave all the rest, forgetting that which is behind, and pressing forward to that which is before, to the reward of the high calling in Jesus Christ, if by any means I might attain unto it.  
Ob. Is this the price? Yes: But then some may object, and ask, May a man of himself purchase salvation?  
Ans. No, no, nothing so: Man cannot deserve it at the hands of God. No merchant can get a commodity, unless he lays down something for it: so it is here; unless we part with sin, and pleasure, and the like, we cannot have these. And these are the rates that God hath set on his wares; & that's the reason why they are called purchasing. As a man cannot have commodities unless he purchase them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unless he pays for them: just so it is here; we cannot have these, unless we buy them at these rates that God hath set down; and that is called purchasing.  
Now when we come into the market, 
Rules for buying at God's market.  that we may buy those things we want at the best hand, observe these four rules (we are all careful to buy at the best hand, most care aught to be taken for the purchasing of grace and salvation).  
1. We must run betimes to the market, we must take the day before us, we must seek after the means of grace and salvation, and seek it in the first place. We must know that there is no buying, but in the market, and all men that need, repair thither, and we must rise betimes in the morning, and be at the opening of the market. In the little country villages, you know, there are no markets, nor no commodities that we need; if a man stands in need of a commodity, it is to be had no where but in the market, thither he must repair: just so it is here; In every town there is not fasting, and praying, and preaching, than you must go where it is: so that if we have not means at home, we must seek for them abroad. When joseph's brethren wanted corn in the time of famine, they went to Joseph their brother, for he had laid up some for them: There is corn in Egypt, there is praying and preaching in such a town, there you may buy corn. Ye should use all means, and take all pains to hear the Word; and though men scoff at you, yet tell them that market-men must do so. Dan. 12.4. Many shall run to and fro, and knowledge shall be increased. 2 Chron. 11.16. It is said there, that the people forsook all, and went up to Jerusalem to sacrifice to God. Many times a man goes four, or five, or six miles to a market: I confess, a man might make a shift for a while without a market, by borrowing of his neighbours; but a man cannot live without a market long, no, not the best gentleman in the country: so a gracious heart cannot live without the Word. Mat. 24. The text saith, Wheresoever the dead carcase is, thither the Eagles will resort: so it is with the Saints of God; if there be any Eagle-minded, they will resort thither where Christ is taught, and there seek for Christ, as the Eagles for the carcase. If he be a dunghill sparrow, than he will be content to live among the flies: such men can live whether there be any market or no; whether there be fasting or praying, or no, they care not. Isa. 2.3. The people there say, Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that he may teach us of his ways. Each man calls his neighbour; Come, let us go to the market, or to the fair: so should the Saints of God; Come, let us go unto the house of the Lord, unto mount Zion, etc. There are a generation that are content to have commodities cried at their doors, & will not come out for them to buy them: oh, surely such men never knew the want of grace.  
As they must come to the market, so they must come with the first. Pro. 8.34. We must wait at the gate of Wisdom: we should be with the foremost in the town, not stay, as many do, till half God's service is past. Psalm. 103.4. My soul (saith David) doth even wait until the morning watch: so we should wait all opportunities to be first in the Church, and tarry till the last. When Peter was to come to Cornelius his house, Act. 10.24. before he came, they were all there. A good husband, or a wise merchant will go betimes to the market, go, and stand at the town's end, and see what good cattle comes in, and what good pennyworths may be bought; so that by this means he hath all the best before him, and seeing all the good pennyworths, will let none go out of his hand. Oh that ye were as wise for your souls, as you are for your bodies, to come betimes! He that comes betimes, hath the chief, all the holy petitions, sweet promises of the Gospel, and uses of instruction, admonition, reproof and comfort: But for a man to come late, when the prayers are finished, and the Minister hath taken out his Text, and hath delivered such points, and such Doctrines, he loses all the benefit of them; and why? he came after they were delivered: as when the days of Fasting were, we came at the last duty, when as many sweet prayers and heavenly petitions had been put up to the Lord; and what is the reason you got no benefit by them? oh, you lost your market: you must seek to the means with the first.  
2. When you are come to the market, you must attend upon it. You must bestow yourselves upon the means that God hath bestowed upon you: you must come for some good end. A wise man, as he comes to the market betimes, so when he comes there, he attends it: he will not stand hanging about stalls, or slip into an alehouse, (yea rather, an hell-house;) but he will attend his business, and see how the market goes, and observe the pennyworths; he will see the choice things in the market, and will not let a good pennyworth pass his hands: so should a good Christian be attentive, and listen, & not suffer any choice thing to slip from him. You must attend the market; for your go upon life and death, upon salvation or damnation; therefore do not lose your market. Rev. 3.2. Be watchful: let not a good pennyworth go out of your hand, but hold it fast. A wise merchant sees a commodity, and lays hold on it, and will not let it go; he will cheapen it, and will not let it go out of his hands for fear he should lose it: so, when the Word meets with you, hold it fast; oh, that's my sin (say,) and that belongs to me. Pro. 4.13 The text saith, Lay hold on instruction, let her not go, keep her, for she is thy life. Deal with it as men do many times with a commodity; if they set on it, they will have it whatever it cost them. Oh that men were thus set upon Christ! that they would resolve, he should be theirs, whatsoever he cost them! oh that our hearts were thus set upon the means! When the Lord hath showed thee the necessity of them, and God hath revealed himself, oh, I say, hold fast there, let not that opportunity go: it will be a marvellous folly if thou dost, and it will deprive thine heart of much benefit; nay, thou mayst lose thy soul by such dallying; when you have time and opportunity, and yet lose it, sure it is for want of attendance. Likewise, the children of God must pray privately, besides this, for they have private sins as well as other sins. Attend not, look not after temptations, but attend upon the means. Many men, when they come to market, will fall about their homely occasions; that which they should do at home, they do in the market: just so it is here; when the Minister is preaching, than they are reading, or praying, or conferring; oh this is a sinful thing; you must do your own business at home, and not neglect the opportunity before you.  
3. We must lay aside, yea, lay by those that are the best commodities, and most necessary. We see Tradesmen need many things; but those things that are most profitable and necessary, they will be sure to have; and if their purse will reach and hold out, they will buy other things afterward. He will buy bread now on the one side, and cloth on the other side: bread he must have for his family to feed them, and cloth he must have to  them; and if his money will hold out, then haply he will buy some lace, or a rattle for his child: So I say, you have the choice of all favours, and of all mercies; now provide that which is most necessary; First seek the Kingdom of God, and the righteousness thereof, Mat. 6.33. This is the main thing: it is of necessity that the soul should be saved. What is here meant by the Kingdom of God? Some say, It is the kingdom of glory; others, the kingdom of grace: but how can a man seek the kingdom of glory, but first he must have the kingdom of grace before that of glory? And how shall a man attain to this? The Lord hath vouchsafed it to none, but to those that do seek it in his ordinances; it is to be had by the preaching of the Gospel of grace. Was there ever any man ordinarily converted, but by the Word of God? 
Rom. 10.17.  for Faith comes by hearing, etc. This Word is the word of the Kingdom; first seek that by which faith is bred, by which Christ's righteousness is made ours; make this sure to thy soul: for this is that you cannot be without; this is that which David desired, Ps. 27.4. This is that I will require, Lord, (saith he) that I may dwell in the house of the Lord, and see thy face in the beauty of holiness. You make little of the preaching of the Gospel, and never regard it; but David was glad of it: O Lord (saith he) One thing I have desired, whether I have health or no, life or no, I care not, but one thing (Lord) I crave, that I may see thy face in the beauty, etc. For this did Christ commend Mary; Martha, 
Lu. 10.42.  Martha, thou art cumbered about many things, and much business, but Mary hath chosen the better part; that shall never be taken from her. Whether is the soul better than the body? A child of God will say, The soul is best. Whether is prayer better than profit, heaven better than earth? if prayer and heaven be the better, then let the earth stay, let commodity stay, let profit stay, let heaven and salvation be served first. This dashes the dreams of many men, that will not stir out of their shops. though they may well be spared; will rather lose the Word of God, then lose the profit of six pence. Oh see now, come, and lay these things together, and see the difference between them.  
Ob. But some will say, they will have them; but lay them by yet, and afterward they will bargain.  
Answ. But defer not the time: Now, what will you give for them? Me thinks I hear men's souls say, O mercy, mercy is worth a thousand worlds. Oh, what avails it to be rich and miserable? honourable and accursed? You little ones, what say you? Do not you wish for mercy? O mercy, mercy; without mercy we are for ever wretched; oh, it is mercy that we live, and are not sent quick to hell. But now, will you buy it? you shall have it cheap enough. What will you give? (Now we come to the main) You must give as the market goes, and on God's terms, for you must not think that God will save you with wishing: Oh, no, no, he will not. But now, Will you buy them? Then bid fair: you must part with all your sins; away with the proud heart, and away with the world and the pleasures thereof. Now see how the world replies. First young ones reply, We have no wit, nor understanding; well, you must believe, else you must perish. The old man says, I am weak and feeble; well, you must get faith, or else you must perish too. Now you know the price of it, you must provide to pay it. Mat. 13.44. There it is said, The wise merchant, when he found the pearl, went and sold all that he had to buy it: That was a great price. Thou must sell all to buy this: if thy lust be as dear to thee as thine eye, thou must part with it; if thou hast a proud heart, thou must down with it; if a man have a fair estate, and so many hundreds, and such lands, and such and such wares in his shop, if God require it, he must part with it all. The drunkard must part with his cups, and the whoremonger with his queans: unless ye do part with these, ye cannot have Christ; this is the price of it. Return to me an answer whether you will have it, or no, that I may return an answer to the Lord, that he may preserve it for you. See that of Judas, Acts 12.24. He would rather have the 30 pence; yea, he would betray his Lord for it, and he had it: but he came again with horror of conscience, and threw it away, and threw away himself too; for he went and hanged himself, and now hangs in hell for ever. It is an easy matter for a man to tell over his money, but not so easy to make the heart willing to part with it: but if you will not part with it now, there will come a time at the day of death, and then the covetous man will say, Here, take my money that I have got by oppression; and the drunkard will say, Here, take my cups. Then (I say) now part with them; be wise merchants, part with them now, and the match is made: Then now resolve. Is it mercy (saith the soul)? then it is enough, Lord take all, though I never see a good day more: if it be mercy, than Lord take all; my God I will have, my God I must have: so that now the decree is set down, what ever it cost I will have it, Act. 11.23. and now I see the commodity is fair, and the offer is kind. As a merchant, if he have a great stock, some in corn, some in householdstuff, and land, and cattles, if he sees a bargain, he will sell all that he hath; yea, leave himself neither shop nor house, and all to buy this purchase: so I beseech you, play the wise men; here 's a deal of time spent in eating and drinking, and sleeping, and recreating, and appareling, and company-keeping, and bowling, and vain things: Play now the wise men, now God must have time, prayer must have time, and now a stubborn heart will ask a great deal of time to batter down; many a sigh, and many a tear, and many a prayer; now no more apparel than will serve the turn, etc. What a deal of tricking and trimming there is for the body! It might far well with the soul, if it were but served as our sinks are many times: what washing and scouring have they? Away with this tricking and trimming▪ if you do not leave it, it will cost the setting on, if God require more than this. Be wise for your souls; if you have not time enough, than put off your pleasure, nay, and put off the world too, nay, put off friends, put off all, sell all. No marvel indeed, though many men say, I marvel how such a man lives, and runs up and down so much: oh, let them know, there is a purchase in hand that will well requite both his pains and cost. Do not then stand higling with God, and break off for a little odd money. For many say, I would serve God, but my friends will forsake me; and I would come to God's house on the week day, but the boys in the street would laugh at me. I say, why will you dodge with God in this manner? Will your friends save you? When you lie on your deathbeds, and your consciences accuse you, and you cry out, Now friends save me: they cannot; for they may perish, and you too. Oh, away with this dallying with God. What if your Landlord frown on you? what if your father forsake you? Resolve thus. What though I have the frown of men? I have the favour of God. What though the world be gone? yet heaven is my comfort; happiness, that's not gone: Then say, I'll dodge no longer with God. Saint Augustine stuck fast to his corruptions, yet To morrow Lord, and to morrow he would leave them, and yet he prayed against them, and at last he read the place in the Romans, Lay aside chambering and wantonness, etc. and then he said, Why not to day Lord? and so strooke through the bargain. You see the commodity, if you will have it, speak: if you have it not, you may go away, and repent you of it as long as you live. Now I pray you answer me; Will you have grace? will you have salvation? and will you buy this, and give as the market goes? tell me, do not delay while to morrow. Why not to day? O let your soul's answer and say, Yea, Lord, to day. Take all, only save my soul. Come what will come, I'll have it. Then now the business is ended, the bargain is made; go and take the condition; it is yours.  
4. Buy not only for time present, but for future times. If thou hearest the Word of God now, then store for thy soul. Let this day be a day of reconciliation; and than you may say, at such a day the Lord afforded you grace, and you bargained, and that the Lord knows it: Keep that by you, that when Satan tempteth you, and saith unto you, Have you any grace? you may recall this, and say, I provided such a day against such a question, and I remember the time, place, and stone I stood on, and the Minister that spoke, and the Lord is my witness. Oh store up: it is the part of a wise man so to do. Isa. 42.23. Who attends, that he may hear for afterward? Joh. 16.4. These things (saith Christ) I speak unto you, that in the time to come ye may remember them. So ye see the opportunities of grace, the market day for it; then go home cheered, and, having gotten grace, keep it by you. He that was content to sell all, he had the pearl. This will cheer you, to sell all to get Christ, and keep him by you.  
In the last place: When the match is made; then in all other things you do, you must change the property of them: you must now trade for grace, use the world as if you used it not, and you must not live to yourselves, but to God; you must trade for God, and walk with God. You see how you must bestow your labour and pains, else heaven will not be had. If you ask the manner how you must seek these things; it must be in the first place: Come to the market betimes, and see the choice, and buy the best upon any terms, and store up for the time to come; and then buy other things. You must seeek grace in the first place: when you are at the means, you must bestow your heart on the means; and when you have seen the bargains, lay aside those that are more necessary, and then part with all to have them; and thus store up for the future.  
And Lastly, Use all outward means no otherwise then to help you forward to speed.  
To proceed; Now we must retain in our callings three things.  
1. We must use them so, that they must give way to spiritual things. I would not have tradesmen so set to their callings, as that they will give no liberty for prayer, and for hearing of the Word of God. Let commodity, let profit go to the wall, rather than to let prayer and the Word to fall, and to be neglected. First seek the Kingdom of God: As any man will do, if there come two men to him, if the one be better than the other, he will bid the other stand by till his betters be served: so it is here, God is better than commodity, than profit; then let God be served first, let duty be performed first.  
2. We must so use our callings, as that we may be the better fitted to perform more duty to God. It is very fit we should have some taste of God in our daily employments, that we may thereby be the better fitted for his service. As a man takes a cup of sack before supper, not that he makes a meal of it, but to make way for his meal: just so, we should have our hearts more enlarged by it to perform our duties, every way to take notice of God's favour and kindness towards us.  
3. We must keep heavenly minds in earthly or worldly occasions; and that is a marvellous hard thing, & this is the reason that the Saints of God being snatched away by so many worldly occasions, and so many businesses, that their hearts many times come to be deadened and dulled. But a man should use them no further, but that his heart may be enlarged to God. Look what good we find in our trade, let us be led by that to see what goodness is in God, who is the fountain of all good. When we see that great good, and the commodity that comes in to us, then let us see the riches of God: and seeing this is so good, what should we think of the goodness of God? Let us see his goodness in it; for unless the Lord smile on us, what avails it for us to be rich? what, to be rich and to be damned? this is very pitiful.  
But what is the reason men are so backward in buying these things? how shall we do to bring men to bid like chapmen? The reason to persuade them may be taken from two grounds.  

1. The excellency of the commodity.  
2. The time we have to purchase it.   
I. To make the first plain, 
The excellency of the commodity to be bought.  these three arguments are to be taken from the commodity.  
1. Because the means of grace and salvation is a thing of as great excellency and price as can be; therefore in reason we should lay down a price for them. For the better the commodity is, all wise men will lay down answerably. The price of salvation is a great price; because there is nothing better that is or can be desired. Pro. 4.7. Wisdom is a precious thing, but above all things get understanding. The world, honours, pleasures may be got; but Wisdom is best of all, therefore get that first. For all the things here below are vain things, because they are lying vanities; but the Word of the Lord endureth for ever. 1 Pet. 1.25. and that will make us endure for ever too, if we are humbled by it. The Word of the Lord will stand by us, for it is an immortal Word, and it will make us immortal also: it will stand so by us, as it will make us live for ever, and it will cheer our souls when nothing in the world will. Phil. 2.13. We must work out our salvation with fear and trembling: Now the manner how we shall do this, is not by making ourselves rich in this world, and getting the things thereof, but by getting grace, that it may go well with us: this is the main thing that we may get the love of God, to get our souls to be humbled and cast down. Now, if this be the best, (as it is) then in all reason, it requires the greatest price. Is it so, that the Word of God will endure for ever, will stand by you and save you? then if you give a price for any thing, give most for that.  
2. As the means of grace is best, and of greatest worth; so it is most necessary for us. What is the reason that men buy commodities? Because they have need of them; as if a man should say, This I must have, and I have need of it. Gold is better than silver, and pearls then both; but bread is best of all, for all these must be left for it: a poor man will part with silver and gold, and all for bread, for that he must have. Now, there is nothing so necessary as for the soul to be saved; for if a man want any thing else, he may make a shift; if he be poor, haply his friends be rich, and they will relieve him well; but if the soul have sinned, and is become miserable by reason of sin, oh what hope, what help but only from God Therefore that is most needful: without it the soul is starved & famished: And what though you have money? yet your soul may perish, and go down to hell. What's that to the soul for a man to be rich, or what is that to the soul to have the person applauded, and have abundance of all things, and the poor soul is starved and famished, and wants all things? Me thinks I hear your souls cry out, The body, that's clothed, the house filled, and the shop, that's stored; oh, says the soul, I shall be damned; all is provided for, only I shall smart for it, I shall pay for all, I shall go to hell for it. I beseech you think of it. The time will come when you will prise mercy, and cry out for it. When thou liest on thy death bed, when thou art breathing out thy last breath, than one dram of mercy Lord, and then one dram of faith Lord; than it will be worth a world to thee. Mat. 23. It is said there, the foolish Virgins cry out, We have no oil, oh, lend us some; oh then, Lord, open unto us. One day the poor soul will have need of mercy. You see that it is most necessary, then buy it, lest you be forced to borrow and cannot have it. So then there is but one needful thing, Luk. 11. ult. It is not of necessity to be rich, it is not of necessity to be honourable; but oh, this is of necessity, that thy sins should be pardoned, thy person accepted, and thy soul saved.  
3. Here is a point of great christian policy, for in getting of grace and salvation, you shall get all other commodity with it, and all other good things. It is the best husbandry to buy that which will bring in most good. For all outward comforts and contentments that this life can afford, they come all in this. As, a man that sees such a tree, and such an acre of ground, if it likes him, he will not go to buy that, but he will buy the Lordship, and then all the trees are his, and all the ground is his. So, this is our misery, we stand puddling ourselves here for a little honour, and for a little riches: go (I say) and buy the Lordship, and then all will be made sure unto thee. Pro 3.14, 15, 16. Get wisdom, for life and honour are on her right hand, and riches and pleasure are on her left hand, etc. First seek the kingdom of heaven, and all other things shall be cast in upon you. So that a good man compares all this outward commodity to pack thread & paper, which if a man goes into a shop, and buys wares, he shall have into the bargain for nothing. So here, get once grace, and then all things else you shall have into the bargain: for Godliness is great gain: it hath the promise of this life, and that which is to come, 1 Tim. 4. You may sit and sing Care away; for all is yours, heaven is yours, the earth is yours. It is a marvellous folly in men, who take a wrong course to thrive. If you would be rich, then Consider your own ways, and your hearts, and turn unto the Lord; 
Hag. 1.16.  for that is the way. It is not all the policy, and the carping and caring in the world that will make a man rich; for the Lord hath a vein of vengeance to waste this man's estate, and a secret plague to plague another man's wealth: So now consider your ways. Consider, how that when you were careless of God, than the Lord crushed all you did. Where are men's hearts, thus to wait upon, and to follow God? I say, where are men's hearts? if grace be the best good, then labour herein.  
II. Secondly, 
Time to purchase it, is but short.  See the opportunity that God gives us to get grace. From whence we may draw two reasons. One from the shortness of our life: and the other from the shortness of the means of grace and salvation, by reason of our unprofitableness. It is our wisdom to strike while the iron is hot; the means of grace and salvation is short, and he that dies without grace shall never be saved. Consider of it, this may be the last time that I ever shall speak, or you shall hear: for the Lord may take away our lives, or the means from us. Therefore while you have time, employ your time; for there is a great deal past, and that's gone, and cannot be recalled again; so that's none of ours: then for the time to come, that's none of ours, for we cannot tell whether we shall live or no; therefore only the time present is ours. Hear therefore while you have time and means: the offer of grace is tendered: Oh turn ye, turn ye, why will ye die! But see what became of it; the Lord offers commodity, but 'tis not worth the buying amongst some What saith the Text, Mat. 23.37. Oh Jerusalem, Jerusalem, how often would I have gathered you as an hen doth her chickens, but (saith the Text) ye would not! O let us not stand out with God, lest he leave such an heavy doom upon us, as he did on Jerusalem. Now your house is left unto you desolate. How often would I have received you, and you would not! O than I say, take heed that the Lord doth not say to us, O England, how often would I, but you would not! Ye care not now for teaching, ye will have no instruction: Well, you shall not, (saith God to Jerusalem), you shall never see my face more till you can prise it; yea, till you say, Blessed is he that cometh in the Name of the Lord, Hosanna in the highest. So the Lord may say unto us, Oh ye have refused mercy; but ye will cry and howl, and never shall have mercy more. How dost thou know this, oh man, whether ever thou shalt have the offer of mercy again? You may never have any more offer. Luk. 19 41. Christ stood over Jerusalem and wept, Oh (saith he) that thou hadst known in this thy day the things that belong to thy peace, but now they are hidden from thine eyes; now they are taken away because ye would not. They may have the Word, but shall find no good in it. Oh that is the doom of all dooms, when the Lord curses his blessings, when the Lord gives a man up to the hardness of his own heart, and to the blindness of his own eyes! Who knows but the Lord may speak to some of us now, and that he will never offer nor work again? Pro. 1.27. They shall call and cry, but I will not answer them, saith the Lord. Who knows, but that this may be thy lot? This may be thy share. Is there any one whose soul stirs within him, and says, Oh the precious means of salvation that I have had! how kindly did the Lord come, and I had almost yielded, and yet withstood the Lord! Is there any that hath been thus? I charge thee take heed lest the Lord set it down upon thy forehead, Well, grace hath been offered, and it hath been refused, it shall never be offered more; My Sabbaths they have had, but they profaned them; well, they shall never see Sabbath more: of all plagues, there is none like to this. O fearful, that the Word should never work more; and They shall cry, but I will not answer! Pro. 1.24. A man were better to be torn in pieces with wild horses, then to hear that voice: Wisdom saith there, I will laugh at your destruction. When a man is in perplexity, and the Lord should see him, and laugh at him in his misery, and should say, This is he that heard the Word and opposed it, this is the man; come and behold him, O Angels, come and rejoice at his destruction; this is he, let him be accursed; this is he that despised all means, therefore send him down quick into utter darkness: than ye will know what it is to oppose grace. Time may come, that thou wouldst pray, and thou mayest have no heart; or if thou dost, the time may come when God will not hear thee. Oh, I withstood all means, and therefore with what heart can I do any thing! Oh that ye would but think on this; thou mayst seek, and seek, and seek often, and that with tears, and yet mayst have the repulse. Deut. 1.41. The people of Israel began to murmur against the Lord, Would to God we had died in Egypt. The Lord heard them, and made a solemn vow, that they should never enter into the land of Canaan. Deut. 1.45. Then they returned and wept, and prayed, but the Lord heard them not. Therefore take heed how ye oppose grace and salvation: I beseech you, for the Lord Jesus Christ his sake think of it. How many offers of grace have we had, and then have said, we would labour that our hearts might be enlarged towards God, and we would be more holy? we have had many Sabbaths, how little have we profited by them? If God shut the Israelites out of Canaan for the refusing of one offer; fear God, I say, fear and stand aghast. Seeing it is so, it is the part of wise men to take the offer of grace and salvation whilst it is offered to them.    

MISCELLANIES.  

I. The Prayer of Faith.  JAMES 1.6. 
But let him ask in faith, nothing wavering; for he that doubteth is like a wave of the sea, driven with the wind and tossed. Let not that man think he shall receive any thing from the Lord.  
THE holy Apostle hath pressed the distressed & scattered Jew's to the practice of a marvellous heavenly and holy duty, but a marvellous hard one, and that indeed which might seem most unseasonable, considering the extreme pursuers that then pursued them beyond strength almost. The duty was this (as it is expressed in the words of the text) Ver. 2. Brethren, count it all joy when you fall into many temptations. Each word carries a weight, and a kind of impossibility to a distressed spirit, and a perplexed heart. He says not, they should find this by proof, and that it would appear in issue, that temptations would bring them forth pleasant fruits of righteousness through the blessing of the Lord; but he bids them account it so before hand, when they felt nothing but vexation. Now this was not to be done alone when they were assaulted by troubles, but when they were oppressed with them too; not when they met with miseries, but when they fell into them: now, when he falls into a pit that he is over head and ears in it; he falls into the snare, so that he is entangled in it; and yet then he must count it joy: and further, not when they fall into some temptations, out of which there were some hope to get out with some speed: but when they fall into many, and yet more, to make the matter wonderful, he wils them not alone to count it some joy, but all joy. When their miseries were so great that more could not be endured, yet there their joy must be so great, that more could not be expressed. A duty wonderful hard, and wonderful heavenly! and therefore in verse 4. he adds marvellous sweet and pithy reasons to persuade to so heavenly a task; and they be taken from the incomparable profit that would come thereby: a man should be a gainer by all his losses, and a getter by all his extremities: The trial of their faith would bring forth patience, and let patience have her perfect work, and then they shall be perfect, and entire, and want nothing. For they that have no want may have all joy, if any in the world may.  
But because the feeble heart might here haply reply, How shall a poor sinner, who wants both wisdom and strength, be skilful to know how to carry himself in such extremities, or yet be able to undergo such pressures passing strength? To this the Apostle answers in the 5. verse, If any man want wisdom, let him ask it of God, who gives abundantly, and upbraids no man, and it shall be given him. By wisdom is meant, not the grace of spiritual understanding in the general; but that special point of wisdom which might suit with the present occasion, and make a man cunning to carry the cross. And the Apostle so propounds the direction, that it might answer and point to all the carnal pleas that a corrupt and distressed heart might cast in the way; and therefore you shall observe each circumstance is worth observancy. If any of you be banished and persecuted, not only such as are able Christians, of great graces, and large abilities, of glorious parts and performances, and therefore might hope to speed best; no, if any the weakest, the feeblest, and the meanest. Oh, but I want a world of wisdom, so much that it's not like to find a sufficient supply; a little will not serve the turn: Why, behold the Lord gives abundantly, richly; if thou be'st a beggar in knowledge, he hath riches of knowledge, and he can supply thee. Oh, but I have abused his mercy and help in this kind, which he hath given me, and therefore I fear he will give me no more: He will not upbraid the sinner for what he did abuse; (the text adds, he upbraids no man) but will give him what he needs and asks. Oh, but what's that to me, that God hath enough to bestow on whom he will, if he will give none to me? Behold this also is answered; for the words say, If any man ask, it shall be given him. Now this may seem strange, and to be too good to be true to a distressed spirit, and a distrustful soul; Why, is it possible that God should give wisdom to me, who am so ignorant? secure and supply to me, who am so weak and unbelieving? I cannot imagine it, I cannot think it, much less can I expect it at the hands of God: therefore the Apostle in the words rehearsed, gives us a caution to his former direction; Let him ask in faith: What a man asks, it shall be given him; but take this with you, always provided, he ask in faith: otherwise, if a man doubt, he shall be disappointed of his hopes. So that the scope of the words are to teach us how to pray, that we may be sure to obtain what we pray for.  
In the words two things are to be considered.  
1. The duty required, Pray in faith.  
2. The hindrance to be avoided, which may let the duty; Nothing wavering: and this wavering is further amplified by a double argument against it.  
1. A distressed, distrustful, staggering heart needs nothing to vex & trouble it; because it will be racked and tormented in itself in restless disquiet: for such a man is like unto the sea waves, whirling now this way, tossing again that way. Fears and hopes are the hangmen of the heart; Hope says, It may be, and Fear says, I suspect it will not be; thus a man becomes like a wave.  
2. This doubting doth debar a man of that he should have. Let not that man think to have any thing at the hands of God. Thus the Apostle cuts off the soul from any expectation of good. Let not that man; as though he had said, Let none such plead any privilege; for neither shall be accepted that unbeliever, nor that party, nor any that staggers and wavers, doubting of the performance of God's promise. Again, he saith not thus, He shall not receive any great favour, but he shall receive nothing from the Lord. To put it passed peradventure, he adds peremptorily, Let not such a man cousin himself with vain hopes and groundless expectations, that yet the Lord will pity and supply him. He affirms expressly: Let him not think it; I would not have him so much as imagine such a matter, for it will never be.  
We purpose only to trade in the main duty, which will be our task at this present: so that the Doctrine will be,  
Doct. He that purposes to prevail in prayer, must be sure to ask in faith.  
For the sense of the Doctrine, it is here to be conceived, that it is presumed in the text, that a man hath faith, and he that is to pray is supposed to be a believer: for how can he pray in faith that hath no faith? But that is not all, nor sufficient to express the sense of the point, That he that prays should be a believer; but that he should put forth the power and virtue of his faith in prayer; Nay further, it is not alone here required, that he should put forth the work of faith in general touching the Covenant; as, that God is reconciled to him: but, that he should exercise the work of his faith touching that particular which he is to beg, and which he now begs at the hands of God; and this especially is to be attended. For these two works are fare differing one from another, and may be one without another. Each faithful man doth believe the covenant of grace touching the pardon of his sin, and the attainment of eternal life through Christ; and yet may stagger on the promise touching some particular which God hath promised, and he stands in need of. Thus Abraham was ruled by God, Gen. 12. and cast himself upon the call, command, and promise of the Lord, departing from his kindred and father's house, depending upon God's direction and blessing in the land unto which he would bring him, and where he had engaged himself to bless him; and yet he was not persuaded of that special branch of the Covenant, that he would give him a child out of his loins, which should be an heir to him, (as the text plainly testifieth, Gen. 15.3.) Now both these acts of faith are here required, and the last is principally intended: so that the full sense of the Doctrine seems to be this; He that will speed in prayer, must put forth the virtue of faith, to believe in particular the obtaining of that he prays for. Jam. 5.15. The prayer of faith shall save the sick. He saith not, The prayer of a faithful man; but the prayer of faith: as though the Apostle had spoken thus, It's not the man so much that must pray, as faith in the man, that must frame and follow those petitions which we put up, if ever we speed. Mar. 11.33. Whatsoever ye ask praying, believe you shall receive it; that is, the very particular which you beg for, shall be given you. For the clearing of the Point, we will inquire,  

1. What it is to pray in faith.  
2. The Reasons why he that doth beg in faith shall receive.   
To pray in faith, according to the sense of the Doctrine, implies 3. things.  
1. Faith sees, and settles upon the fullness of the sufficiency, and the freeness of the riches of grace in Christ, which is able every way to supply it, and to satisfy abundantly all the necessities which can befall the soul: and this gives ground and encouragement unto faith, to go to God, because there is enough to behad, and therefore it's likely it shall speed of that it would have. Thus Abraham, Rom. 4.20. He believed that God who had promised, was able to give a child, though his body were not able to beget one, being now dead: Sarahs' womb was not able to conceive one, being now barren: therefore he counted it bootless to consider of them; but being fully assured that God was able, was encouraged to go to him, to rely upon him by faith: This all sufficiency gives footing or foote-hold to our faith.  
2. As the riches of goodness encourageth faith for to pray, so in the second place, it closeth with the spirit in the promises, sets that on work, and fetches virtue from thence whereby it may be enabled for to pray: for it is not faith that of itself puts forth prayer by its own power immediately; but that that closeth with, & sets the spirit of Christ in the promise on work; by the lively efficacy whereof, the heart comes to be quickened on, and carried forth comfortably to this duty. Hence the Apostle, We know not what to ask as we ought, but the Spirit helps our infirmities, and it makes request. A man must not fetch his prayer from his parts, as will, memory, understanding or ability, but from the Spirit, who is the prayer-maker, Judas 18. praying in the holy Ghost.  
3. Faith, by the riches of God's grace being encouraged, and by the spirit enabled and set on work to prayer, carries the heart unto God, and holds it with God until it hath mercy: 
Gen. 32.26.  I will not let thee go until thou bless me. For,  
1. Faith puts wings to a man's desires; or if you will, Faith closing with the Spirit, that puts fire to our petitions, lifts up our prayers, and causeth them to come in unto the Lord, and lay hold upon him▪ hope expects, and desire longs, and the will rests, and makes choice of God, and then holds there, and so all lie at God daily: that is the first.  
2. It will not leave God until it see his power and wisdom, faithfulness and mercy go forth, to the accomplishment of that that hath been desired; faith follows the blow home, and rests not until it see the wisdom of God contriving, and his faithfulness and power effecting the thing craved; jogs the everlasting arm of God's power, and providence, and mercy to work forth good of such whose necessities are pitied; jogs the everlasting displeasure, and just indignation of the Lord, and follows it home to the heads and hearts of the enemies of Christ, whose ruin is desired. Faith goes not to means first, but goes to God, that he may work with means, without means, above means, against means. Faith will not neglect means, but faith goes to God to provide means, and to go out with them, and to give a blessing to them. It befalleth a faithful man in this case, as it doth sometimes a poor tenant oppressed by the injury and cruelty of the steward; he repairs to the Nobleman himself, entreats so much favour from him, that he would enjoin his steward to deal equally and justly with him: the honourable personage easily grants so equal a request, and therefore bids him tell his steward, It is his mind, that he should deal favourably with him: the poor man replies, Alas Sir, he will not pass for my speech, nor respect my words; I beseech you let me have but two words in writing, or a token from you, and then I am persuaded he will not dare but do your command; and when that is obtained, he knows his desire will be effected: so faith gets a Letter under God's hand; the Lord sends a token of his displeasure and indignation, a token of vengeance, and terror, by the prayer of faith (as by a Post or Pursuivant) unto the hearts of the wicked, to chide Laban over night, to calm the heart of cruel and fierce Esau; and then it's certain all shall go well.  
Thus Jacob strove with God, and would not away from the promise before he had it under Gods own hand, Thou hast said thou wilt deal well with thy servant, and I will not leave thee till thou sendest this message to the heart of Esau, that he may know it is thy mind: at last the Lord granted, and then all the mischief was stopped. Thou hast prevailed with God, and thou shalt prevail with man.  
Reason 1. Unbelief binds Gods hands, as it were, that he cannot give, and stops the current of God's kindness, that he cannot convey that mercy we beg and need: for as God hath decreed to give a blessing for any thing; so he hath appointed and decreed faith to be the means to convey it.  
If therefore we will not believe, we cannot expect what we desire. God cannot give it because he cannot deny himself, nor cross his decree, nor alter the word, the oath that is gone out of his mouth; for mark, He could do no great thing because of their unbelief.  
Reason 2. Unbelief intercepts the blessing upon the means, that those means which God hath appointed for our good, God neither goes out with them, nor works by them; but the stream of providence is turned another way. Asa trusted to the Physician, therefore the physic could not help him.  
Conceive a stream able to carry and convey a Barge speedily to the haven, if this stream be stopped, or turned another way, it will not be able to carry a Boat; because the strength of it runs into another channel: so 'tis with the stream of providence dammed up, and turned another way by distrust. Mat. 14.31. when Peter was to walk upon the water, all the while he sank not, his faith was sure; but when a great wave came, than he began to fail; the Lord cries to him, Oh thou of little faith! (not why dost thou sink? but) why dost thou doubt? The word in the original is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  why art thou divided? part of his heart looked to God by faith, and so was supported; part looked to the waves, and feared the greatness of them, and so was carried down the stream, as plucking himself from under the power and providence by which he should have been supported.  
Reason 3. Unbelief indisposeth and unfitteth a man, and maketh him uncapable of that mercy he begs, and God is willing to bestow. Look, as it is with a vessel, turn the backside of it to the spout, and it will scatter all the water; but hold now the hollow side, and then it receives it: so it is with the soul, unbelief is the back part of the heart, that spills all the mercy and goodness that God offers in the promise, and will not suffer the least refreshing thereof to come to the heart. Jer. 17.5.6. Cursed be the man that trusts to the arm of flesh, and departs from the living God, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he shall be like a naked shrub, (for so the original goes) and shall never see when good comes.  
Use 1. The first Use is of terror, to dash the comforts, and to daunt the hearts of all unbelieving sinners under the cope of heaven. They have no faith, they shall never, they can never have any thing at the hands of God for their good. His pains is to no purpose, his labour is lost, his prayers spilt like water on the ground, without any profit, whoever remains in the estate of unbelief: let him pray, God will never answer him; let him seek, God will never be found of him; let him want, and beg till his eyes sink in his head, and his tongue falter in his mouth, and his heart fail in him, let him not think he shall ever get any good that he begs at the hands of God: nay, the Lord cannot give it, unless he should deny his own word, altar his decree, make a new covenant, new Scriptures, make a new way to bring a company of unbelieving wretches to heaven: which God will never do.  
Use 2. God's people may, by way of instruction, here see, what price they should set on faith, and what use they may have of it. Faith is not only necessary for the attainment of eternal life and salvation, but is necessary also in the whole course of our lives. If you pray, faith must help you; if you seek God, faith must guide you; if you fast, and purpose to speed, carry faith with you. You have not more need and use of your breathing, then of your believing, in a Christian course.  
Use 3. Hence the poor servants of the Lord may take comfort to themselves, and cheer up their hearts in the midst of all wants that might discourage, in the midst of all miseries that do any way annoy them. Let them but pray in faith, and they are sure to obtain what they pray for: for all those wants of theirs are sure to be supplied; all their miseries are sure to be removed. Go your way, and be comforted, you blessed spirits; You complain, your minds are blind, your abilities poor, your corruptions great, your hearts strait, your desires weak; be it so, yet if your desires be of faith, God will grant them; if your prayers be of faith, God will hear them, and accept them.  
Ob. Oh, but my wants are many, my necessities great, and need a great deal of mercy to pardon such sins whereof I am guilty. I lack a world of wisdom to direct me in such straits into which I am cast, and yet, wretch that I am, I am unworthy of what I ask, and have abused all that I have received.  
Ans. Be it granted: yet what ever you be, what ever you lack, it skils not; be your person never so unworthy, or your wants never so many, ask but in faith, God cannot but give it. Such a man cannot but obtain what he seeks, and therefore may therein be comforted, because he is sure to be satisfied abundantly, and never be upbraided in what he shall receive.  
Use 4. Lastly, We have here a ground of encouragement for to call in faith, and to be confident to speed, and to gain audience whenever we call; and indeed, who would not beg, when he shall be certain to speed? Have but faith in prayer, and have whatever ye will at the hands of God; in nothing doubt, and in nothing miscarry.  
Quest. But how may we fence our hearts, and help ourselves against this wavering, which (we see) hath been the bane of our hearts, and the overthrow of our prayers?  
Ans. We must be wary and watchful; for which, observe two Rules.  
1. We must be marvellous fearful that we enter not into terms of contention with the truth, and set up falsehoods by cavellings, & dispute against the promise; as when we grow willing to deceive ourselves, and to invent subtle pleas, how we may object against the promise, and defeat it of the proper powerful work it would have upon our hearts, and deprive ourselves of the comfort we might have thereby. It's said, Acts 11.2. They of the circumcision 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  contended with him; it is the same word that is used for 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  wavering in the text, when we (by armies of carnal reasonings and cursed cavellings against the truth of the promise, set up a company of surmises and jealousies in our souls, to keep off, and to stop the entrance of the promise into our hearts,) are apt to say, as Nicodemus did unto our Saviour, 
Joh. 3.9.  How can these things be? and with Sarah, who laughed and said, 
Gen. 18.13.  Can Sarah have children in her old age?  
2. A man is said to waver when he questions the promise, though he do not dispute against it. This we must be as wary of as of the other. Act. 10.39. when the Lord had directed Peter in the vision, that he should not count the Gentiles unclean, he professes he came without gainsaying; for when the Lord hath promised, and the Word hath spoken, we ought not once to question it, but conclude undeniably, that it will be. Ps. 23. Doubtless, mercy and truth shall follow me all the days of my life. Isa. 39 He hath said he will do it, and not one jot, nor one tittle of his Word shall fail; which may be a good ground to keep our faith from failing, and our prayers from wavering.   

II. A preparative to the Lords Supper.  
COncerning the preparation to the Sacrament, three things are considerable.  

1. How we may know whether we have a title to the Sacrament, yea, or no.  
2. How to be prepared for it.  
3. Thirdly how to reap and receive the benefit of it, being so prepared.   
For the first, Whether we have a title to the Sacrament, or no, we will discover it two ways.  
1. We will show what doth interest the soul thereto.  
2. What doth not hinder; and consequently, what also doth hinder the soul from coming.  
Inverting the order: First then, What doth not hinder? I answer briefly and punctually, thus.  
Rule 1. First, the want of the sense and feeling, either of God's favour towards us, or of the present apprehension, to our own sense, of God's grace in us, doth not hinder. I say, that the want of the sense and feeling, either of God's favour to the soul, or of the work of grace in the soul, doth not hinder a man.  
The ground of it is this; If he that hath great interest in God's love, may yet notwithstanding not be assured of it in his own sense; if he that hath a great work of grace, may yet not be able to apprehend that work that God gives; nay, if a man that walks exactly before God, cannot see the power of grace, that helps him so to do; it is certain, this cannot hinder him from the right of coming to the Sacrament; But the former may be, ergo, etc. The Rule is undeniable.  
Rule 2. This is no hindrance from coming to the Sacrament, that a man finds a deadish heart within him in the performance of service; that a man finds a body of death oppressing of him, and lying upon him when he comes to this duty: And the reason is this; because the soul, (sometimes) when it is most pestered, and the heart most deadened and clogged, is then truly in the estate of grace, and also walks most humbly before God, and labours to depend upon, and seek much more for his mercy, and to strive most sincerely against its corruptions: all which argue, that a man is deeply interessed in God's love, and hath an interest, in a great measure, to the Lord Christ and his Covenant, and so consequently to the Sacrament. I dare say this, That the worst services of a Christian man to his own sense and apprehension, find most acceptance with God. The poorest duties, for the performance outwardly, are sometimes most perfect; Why? Because then the heart is most abased in itself, and then it sees most need of Christ, and then also doth it crave succour and relief from Christ therein. In a word, as inlargements of heart, and great freedom, and forwardness, and sufficiency many times unto duty, is accompanied often with most falseness, at least wise with most pride and haughtiness of heart; so deadness, weariness, untowardness, inability, is many times accompanied with most humility, with most brokenness, with most baseness, with most going out of himself unto Christ, and with most sincerity in approving the heart unto Christ.  
Rule 3. The third Rule is this: Former unpreparedness unto God's service, and haply sometimes (to a man's own sense) unprofitableness under the Sacrament, in the receiving thereof, is not, should not be any sufficient hindrance to any faithful soul to come yet freely hereunto: for it skils not what a man hath been formerly, nor what his failings have been in former times at the duty, if now those be amended, and he be humbled for them, & strive against them, yea, and for the present doth address himself unto this duty. There cannot but be many failings in each man's performances; what then? if this sin might hinder, than other sins might hinder also: but no sin may hinder a man from coming to Christ; for it is a great sin not to believe in the Lord, yet a man's former unbelief, as it must not keep him from coming to Christ; no more may it hinder him from coming to the Sacrament of the body & blood of Christ. Besides, shall unprofitableness and unpreparedness before, hinder, because it is a sin? that should rather make us take heed that we do not commit a sin in not coming to the Sacrament when we should; for if unpreparedness and unprofitableness hinders because it is a sin, than not coming when we should come, hinders because it argues a sinner.  
Quest. How shall I know whether I have the work of grace; and so consequently title to, or interest in the Sacrament?  
Answ. The first evidence is taken out of 1 Joh. 5.18. He that is borne of God keeps himself that the wicked one touches him not. We may discover the truth of grace by the work of grace: this is one, That a gracious heart keeps himself so, that the wicked one doth not touch him. So that where there is true grace, there is power against all corruption: and the soul that is truly wrought upon by Christ, is enabled by the spirit of the Lord Jesus to master any distemper.  
Quest. Why, but (a man might here say) would you have a man so perfect, or shall his grace be so pure and holy, that corruption should not be in him, nor lodge in his soul?  
Ans. I answer, The text doth not say so: the text saith this; The evil one toucheth him not: that is, closeth not with him, fasteneth not upon him, doth not domineer over him: this is to keep a man untouched.  
Quest. But how shall a man know that he is only oppressed and foiled by corruption, and that yet he is not touched with it?  
Ans. That may be perceived on this manner.  
1. When the soul cannot master corruption as it would, and overcome the unruly distempers thereof, yet it will stand in the defence of Jesus Christ, and will not plead for a base corruption: he will not say, Oh, it is my infirmity, it is my nature, alas, I cannot amend it, etc. but a gracious heart will come to this; he sees his sin, and observes his distemper and corruption; and the heart saith, The Law is holy and good, the reproof is good, the admonition is good, the duty good; yea, the soul will freely say, I have the vilest heart under heaven; but the Law is a blessed Law.  
2. When the soul observes, and hates, and loathes, and discovers, and pursues all manner of traitorous devices and rebellious dispositions in others against the Lord Jesus Christ. It is certain he did never hate sin in himself, that joins or sides with sin in another man's heart and life.  
3. Observe what authority, or what value, or what excellency the Word hath in the account of the soul: namely, Is thy soul under the supreme government, and sovereign royalty and authority of the truth? if it be, than it is a gracious soul. It is one thing for a man to have sufficiency to the discharge of a duty with strength and promptness, and another thing to be under the authority of the truth, and to submit himself to the government of that good Word. There is a passage that sometimes hath been much in my thoughts, in Psal. 119.29. Take from me the way of lying, and grant me thy Law. Sin is a way of lying; not only a step of lying, but a way of lying; the whole guise & carriage of it is deceitful: now when he saith, take away the way of lying, his meaning is, I cannot master it myself, but good Lord take it away: And the text addeth, grant me thy Law: as who should say, It is the greatest blessing the soul desireth to enjoy in this life. For when the soul is content that God should pluck away every corruption from him, even the dearest, it is a sign of grace.  
Qu. But the question here grows further, namely, how a man shall understand whether he be content that God should take from him the way of lying, and to part with every beloved corruption?  
Answ. You shall observe this in two or three passages.  
1 Do thus; observe either what special sin you have in your soul, and what the darling, and the secret distemper of the heart is.  
2. Or if not that, then observe what a man is in his calling: there be some particular corruptions that sally out upon a man when he comes to his particular place; for sometimes when the sin of a man's nature and constitution hath failed, yet the sin of his calling hath overthrown him, and also discovered him to be false.  
3. And thirdly, observe what it is in the world, or in any outward contentment, a man puts the highest price and the greatest esteem upon: as thus, One man he esteems wealth, & is not able to endure poverty; and another man esteems his credit, and he cannot abide to suffer shame; another man the glory of his parts, that he would have a sufficiency above another, etc. Now (I say) if ye will try whether the soul be content that God should take away the sinfulness of the heart, try it thus,  
1. By finding out if the soul be in good earnest content that the Lord should discover all these courses, and whatever sin is in them, and should shame him for them.  
2. If the Lord should take away all these, and the Word take place, and pull away all these distempers, and then the soul finds a restlessness until the Lord pluck them away from him.  
3. Whether the soul is willing, and strives much, and contends sadly that it may be content that the Lord should take all that outward excellency from him, that is so much prized by him: If he prise wealth, to be content that God should make him a beggar; if he prise his credit, content that God should cover him with shame; if he prise his parts and gifts, content that God should make him lie in the dust. Whatever the soul is not content to part withal (if it be a temporal thing) that is a way of lying, and he loves it imoderately. Oh where is that man that can bear contempt, that can bear poverty, and is willing to be left under the table, and to be made base in the eyes of the world! He that would hold any thing that he is not content the Word should take away, it is certain, that that is the king, and the master, and the commander of the heart.  
Now the text adds, And grant me thy Law. Whether the heart have this frame, is discovered in these three particulars.  
1. The heart puts the highest price upon the Word, and the graces of God therein working, and conveyed thereby: as namely thus, The soul that is addicted to covetousness, cries, Grant me liberality, Lord; the soul that is addicted to pride, prays, Grant me humility: he puts a higher price upon that which is contrary to his sin, than ever his sin was sweet to him.  
2. He looks for, and is willing also to entertain the authority of the Word to order him, and to carry him out to this way and work.  
Thirdly and lastly he finds a full sufficiency and contentedness herein. Grant me thy Law; I desire no more: Now by this time a man is fully under the authority of the Word: though I cannot do what I would, my corruptions being strong, my temptations boisterous, yet take from me the way of lying: Whether it be my beloved sin, or sin of my calling, or the outward comforts of those things I prise, I am content it should be taken away. And when it saith, Grant me thy Law, 1. It most prizeth it. 2. It most yields unto it. 3. It is satisfied therein. By this time (I say) it appears, a man hath a title unto the Lord Christ.  
Touching the fitting of ourselves for the Sacrament, two things are a little to be attended. 1. The necessity of our coming: The second is the manner how to prepare our hearts when we do come, that we may come fitted, and (as we are necessarily enjoined) prepared to this Table of the Lord.  
For the first, several questions are to be propounded and answered, and then the point will be cleared.  
Quest. 1. Is it left unto a man's liberty to come, or not to come unto the Sacrament?  
Answ. It is not a point of indifferency, it is a point of necessity, which the Lord layeth upon us as a duty, which God expecteth from us, if God affords occasion with conveniency; it is a sin in us to do the contrary: I say, If God afford occasion with conveniency, nothing should detain us from coming; yet some strait may haply lie upon a man, that it were neither requisite nor reasonable for him then to press in to that duty. As,  
1. Were it so that a man could not receive the Sacrament unless he should cross some comfortable assurance of God's favour towards him in the committing of some sin; as to receive it by halfs, as the Papists do; then he were not bound, nay, he ought not to receive it; it is not a point of conveniency; for no man must do evil that good may come thereof: it is their fault who pollute the holy ordinance in aberring from Christ's institution, it is not my fault not to receive.  
2. The second case of inconveniency is, when a man shall occasionally press into a place, and not be acquainted with the Congregation; or give offence unto it, because he belongs not unto that Congregation: in this case the Lord affords him liberty to departed; the reason is, because it is a wrong done, seeing he cannot come unto God's ordinance without being troublesome unto the people where he is, which God (who is the God of order) allows not, nor requires.  
3. If the Sacrament be so ordered, and so given and celebrated, as the occasion of the times carry, that haply it is done three or four times in the week, by reason of the multitude of the Congregation, (as now on Easter day, Easter monday, and Easter tuesday, and the like) I take it, a man is not bound here at all times to come particularly to the Sacrament: and the reason is this; because God requires that I should come always to a Congregation, when, according to the order of the Church, it is appointed or celebrated for all; but here it is celebrated at several times for several persons, by reason of the greatness of the Congregation: And now these cautions premised, it is a sin for a man not to take all the occasions, in the place where he lives, to partake of God's ordinance that he hath appointed for his good.  
Now the grounds of the Point are these.  
1. Our own necessity might justly require this: our sins many; we want strength and power against them: our abilities small; weakness of grace great, and therefore we had need of all the helps that may encourage us, of all the means that might strengthen us, of all God's ordinances that might carry us on with more cheerfulness, and comfort, and sufficiency in a Christian course.  
2. Look we here to the mercy of God, and the richness of God's goodness, and the bounty and the large provision that God makes for us: he also requires our care and christian attendance unto the enjoyment of the means for our good; the Lord is the Master of the Feast, it is his mercy to provide these means, and his free grace to give us liberty to enjoy them: then, to turn our back unto these ordinances, is to cast his kindness into the kennel; it is an high dishonour to God, and an high contempt unto his ordinances.  
Quest. 2. But what if a man be not prepared for the Sacrament? is he then bound to come?  
Answ. No, he ought not to come unto the Supper of the Lord; but this he must know, His sin is desperate, his offence is heinous and high, that he is thus unworthy, and sinful, and unprepared for to come; and therefore he must not rest here in this estate, but take it as a marvellous heinous and miserable condition, wherein he must never give himself rest until he get out thereof. There is such a peevishness of distemper in a man's spirit, & such an idleness in his nature, that, because he cannot have and do what he would; therefore he will neither have nor do what he should; and because his heart is not humbled, and the like, therefore he will be content to continue in his corruptions, and keep his sin; and cast God's kindness behind him; for, in effect, he saith, he will not do what he should, unless the Lord will do for him what he list. A gain, there is also an idle distemper in the heart, when a man thinks thus, If I should come to the Sacrament, I must walk thus strictly and exactly, and I must part with my corruption; and that is the reason we will not receive the Sacrament.  
Quest. 3. But you will say, What great sin is there in this, that a man should abstain from coming to the Sacrament? wherein appears it?  
Answ. It appears in this; in that the soul loveth his sin, and harboureth his corruption more tenderly, and embraceth it more nearly, and prizeth it more highly than he doth the blood of Christ, or the mercy and favour of God in Christ: this every man (that will not prepare for the Sacrament, nor come to the Sacrament) shows by his practice, and proclaims in the course of his life.  
The second thing to be handled was, After what manner, or how he should be prepared.  
There be two things here considerable.  
1. How a man should be prepared for the Sacrament.  
2. How he may partake of the benefit and fruit of the Sacrament.  
For the former, that a man may be prepared for the Sacrament, two things are required.  
1. He must have these graces, Faith, Repentance, Knowledge and Love; for without these no man can receive good from the Sacrament.  
Ob. But here may some object and say, If a man cannot find or feel that he hath grace, must he therefore abstain?  
Ans. A man's sense and feeling, and the judgement that he passeth upon himself out of his weakness, is no rule to go by in this case. The reason is, because many times the best Saints are most suspicious, and he that hath most grace in temptation, hath least sense and feeling of his grace.  
Qu. Why, how then? what course must he take, and by what rule must he be judged?  
An. He must openly, nakedly, plainly, and to the full lay open his estate unto some faithful, judicious, and holy-hearted Minister; and if upon sincere relation of his estate, the Minister, out of the Word, shall answer all the objections that he can make against himself, and is able to give, out of his own relation, arguments to convince him, then is he bound to submit unto the Word, and to address himself unto the partaking of the Sacrament.  
2. For preparation to the Sacrament, it is not enough for a man to have these graces, but he must renew them, and put fresh colours upon all those spiritual abilities that God hath bestowed upon him: he must not only have faith, repentance, knowledge and love, but he must renew all these. For the renewing of repentance, observe this: Look what sin thy soul hath overloved, look what stains and blots thy heart hath taken since thou hast received the Sacrament, and get thy heart more loosened from every sin then ever it was before the committing of it, and never leave it until it be come to a right set and frame, and as ready to entertain the grace that is in Christ, and to submit thereto, as formerly thou hast been, nay, more than ever thou wast before. Also, renew thy faith thus: Look what doubtings and staggerings thou hast had since the last Sacrament, how thy faith hath been weakened and clouded, and renew this grace afresh: and to this purpose remember this rule; See a greater insufficiency in thyself then ever thou didst formerly, and come with greater boldness, and confidently expect more mercy and favour from the Lord by his ordinances then ever thou didst before. And so likewise for renewing of thy love, observe this rule: See a greater need of the Sacrament then formerly thou hast done; and then see a greater strength & assistance to be received from the Sacrament every day more and more.  
Now for the second thing, which is the way to partake of the good of the Sacrament: that is done these ways.  
1. You must rightly inform yourselves of what you must expect from, and what you may have in the Sacrament; what you come for, and what is there to be gotten: All spiritual good that your hearts can desire is to be had here: The soul can want nothing, can desire nothing; God hath promised nothing, can bestow nothing, but it is here to be received. The ground is this, because Christ is there, and all his merits; and he that hath the Son hath life, and in him, all things: In a word, all that the sinner can desire, as, the pardon of what is amiss in him, power for the subduing of all corruptions for him, and the quickening of his heart to the wellpleasing of God, are all conveyed and communicated to the soul by the Sacrament, and to be received therein.  
2. You must understand how this is communicated to the soul in the Sacrament.  
Quest. How is pardon and power conveyed unto me by the Sacrament?  
Ans. I answer; This comes from a right discerning of the body and blood of Christ: when I can see beyond the outward elements, and see the spirit of Christ undoubtedly communicating the spiritual good, as I see the outward elements communicating the temporal good; when I can see something beyond bread, and something beyond wine, and something beyond breaking, something beyond pouring out, something beyond taking, and see as certainly the Spirit of God communicating the spiritual comfort unto my soul, as the outward elements would do to my body: in this case the Spirit of God doth as certainly communicate assurance of God's favour, & power against corruption, and to walk with God, as the bread doth food to my stomach, and the wine sweetness to my taste and refreshment to my nature: I say, the Spirit of the Lord doth as undoubtedly give Christ and his merits, the fruit and benefit of them in the forgiveness of sin, and strength against corruption, as dryness goes with the bread, and moisture with the wine.   

III. The Character of a sound Christian, in seventeen marks.  

Mark I.  
IF thou canst mourn daily for thy own corruptions and failings committed, yet so as to be thankful for the grace received. Rom. 7.24. Oh wretched man that I am, who shall deliver me from the body of this death? Ver. 25. I thank God through Jesus Christ our Lord, etc. So then with the mind I myself serve the law of God, but with the flesh the law of sin.   

Mar. II.  
If thou art grieved for the sins of the times, and places where thou livest. Ezek. 9.4. And the Lord said unto him, go through the midst of the City, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done in the midst thereof.  
Psalm. 119.136. Rivers of water run down mine eyes because men keep not thy Law.  
2 Pet. 2.8. For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day, with their unlawful deeds.   

Mar. III.  
If when thou mournest for the sins of the times, thou take heed that thou art not infected with them, Phil. 2.15. That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world.  
Act. 20.40. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Jam. 1.27. Pure religion, and undefiled before God, and the Father is this, to visit the fatherless and widow in their affliction, and to keep himself unspotted from the world. 1 Pet. 4.4. Wherein they think it strange that you run not with them to same excess of riot, speaking evil of you.   

Mar. IU.  
If thou endeavourest to get victory over thy corruptions, & art daily more circumspect over thy ways, and more fearful to fall in time to come; 1 Cor. 9 27. But I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I myself should be a castaway. Psal. 39.1. I said I will take heed to my ways, that I sin not with my tongue. I will keep my mouth with a bridle while the wicked are before me. Job 40.5. Once have I spoken, but I will not answer thee, yea twice, but I will proceed no further. Phil. 2.12. Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in mine absence, work out your own salvation with fear and trembling. Pro. 28.14. Happy is the man that feareth always.   

Mar. V.  
If thou canst chide thy own heart for the coldness and dulness of it to good duties, and use all holy means for quickening it up afterward. Ps. 43.5. Why art thou cast down, O my soul! and why art thou disquieted within me! hope in God, for I shall yet praise him, who is the health of my countenance, & my God. Ps. 57.8. Awake my glory, awake psaltery and harp, I myself will awake early. Isa. 64.7. And there is none that calleth on thy name that stirreth up themselves to take hold of thee. Judg. 5.12. Awake, awake Deborah, awake, awake, utter a song: arise Barak, and lead thy captivity captive thou son of Abinoam.   

Mar. VI  
If thou canst be patiented under afflictions, and better for afflictions. Heb. 12.5. And ye have forgotten the exhortation, which speaks unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him. Heb. 12.11. Now no chastening for the present seemeth to be joyous but grievous, nevertheless afterward it yields the peaceable fruit of righteousness unto them that are exercised thereby. Ps. 119.67. Before I was afflicted I went astray, but now I have kept thy words. Jer. 5.3. O Lord, are not thine eyes upon the truth! thou hast stricken them, but they have not grieved, thou hast consumed them, but they have refused to receive correction, they have made their faces harder than a rock, they have refused to return.   

Mar. VII.  
If thy conversation be in heaven, that is, if thy thoughts, and the course of thy life be heaven-wards. Phil. 3.20. For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus Christ. Col. 3.2. Set your affections on things above, not on things on the earth. Heb. 11.15. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.   

Mar. VIII.  
If thou delight to speak with God in thy prayers, and that God should speak to thee in his Word. Rom. 8. 26. Likewise also the Spirit helpeth our infirmities: for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us with groan which cannot be uttered. Joh. 8.47. He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.   

Mar. IX.  
If thou art as well content to submit thy heart and life to God's Word in all things, even when it crosses thee in thy profits and pleasures, as thou art content to come and hear it. Isa 2.3. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us of his ways, and we will walk in his paths. Ezek. 33.32. And lo, thou art to them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument, for they hear thy words, but they do them not.   

Mar. X.  
If thou canst rely constantly by faith on the promises of God in Christ, when thou art in any strait or temptation, as well for thy present provision and preservation in this life, as for thy salvation in the life to come, abstaining from the use of any unlawful or unwarrantable practices. Gen. 22.8. And Abraham said, My son, God will provide himself a Lamb for a  offering; so they went both of them together. Exod. 14.13. And Moses said unto the people, Fear ye not, stand still and see the salvation of the Lord, what he will show to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever.   

Mar. XI.  
If thou canst find in thy heart, that thou dost love God sincerely; although thou couldst never love him, but that he loved thee first. Joh. 21.17. And he said unto him the third time, Simon son of Ionas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things, thou knowest that I love thee. 1 Joh. 4.19. We love him because he first loved us. Rom. 5.5. And hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, which is given unto us.   

Mar. XII.  
If thou canst hearty love good Christians, and others that have helped thee on to heaven; and on the contrary dost hate and avoid wicked and dissolute men, but most of all such as withdraw others from the faith, or by scandalous lives have caused the faith to be blasphemed and evil spoken of. 1 Joh 3.14. We know we have passed from death to life, because we love the brethren. Mat. 10.41. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward; and he that receiveth a righteous man, in the name of a righteous man, shall receive a righteous man's reward. Rom. 16.4. Who for my life laid down their own necks, unto whom not only I give thanks, but also all the Churches of the Gentiles. Gal. 4.14. And my temptation, which was in my flesh, you despised not, nor rejected, but received me as an Angel of God, even as Christ Jesus. Ps. 15.4. In whose eyes a vile person is contemned, but he honoureth them that fear the Lord. 1 Tim. 3.3. Without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good.   

Mar. XIII.  
The fight between the flesh and the spirit. Rom. 7.23. But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. Gal. 5.17. For the Flesh lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary the one to the other, so that you cannot do the things you would.   

Mar. XIV.  
If we long for the appearing of Christ. Revel. 22.20. He which testifies these things, saith, Surely I come quickly. Amen, even so come Lord Jesus. 2 Tim. 4.8. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge shall give me at that day; and not to me only, but unto them also that love his appearing.   

Mar. XV.  
If thou makest conscience of secret sins which none eye sees; as, a hard heart, a secure & proud heart: if thou lookest not so much to the matter of good duties, as to the manner, if they be done in truth and sincerity; also if thou dost apply both the promises and the threaten to thee in the Word of God, and lovest and admirest grace more in others then in thyself, and hatest sin in all, but most in thyself.  
Thou mayest take comfort from these, if thou canst do them in a holy manner; namely,  

1. With uprightness of heart.  
2. With continuance.  
3. With daily growth in the practice of them.   
And to this end two things must be practised.  
1. Use often to examine, and try, and search thy heart, and all thy actions.  
2. Take an often account of thy life, concerning thy progress in the course of godliness: for want of this examination, many live and die hypocrites, and know it not, but suppose their case is good. 1 Chro. 29.17. I know also my God, that thou tryest the heart, and hast pleasure in uprightness: as for me, in the uprightness of mine heart I have offered all these things. 1 Joh. 3.18. My little children, let us not love in word, neither in tongue, but in deed and in truth. Rev. 2.19. I know thy works, and charity, and service, and faith, and thy patience, and thy works, and the last be more than the first. 2 Tim. 3.7. Ever learning, and never able to come to the knowledge of the truth. Psal. 119.59. I thought on my ways, and turned my feet unto thy testimonies. 1 Tim. 4.15. Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all. Gal. 1.14. And profited in the Jews religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my Fathers. Heb. 5.12. For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat.   

Mar. XVI.  
If thou dost desire to keep no corruption; or if thy endeavours be constant in the use of all means against every corruption.   

Mar. XVII.  
If thou desirest Christ for his holinesse-sake; which if thou dost, than thou wilt take all that comes with holiness, whether it be shame, or disgrace, or persecution. etc.    
FINIS.