Characters OF A Godly Man.  
Both, as more and less Grown in Grace.  
By DANIEL BURGESS, Minister of the Gospel.  
Here are they that keep the COMMANDMENTS of God, and the FAITH of Jesus, Rev. 14.12.  
If ye KNOW these things, happy are ye if ye DO them, Joh. 13.17.  
Examine yourselves, whether ye be in the Faith; Prove your own selves: Know ye not your own selves, that JESUS CHRIST IS IN YOU EXCEPT YE BE REPROBATES? 2 Cor. 13.5.  
Exceptis PAUCISSIMIS qid est OMNIS coetus Christianorum? Salvian.  
LONDON, Printed for Tho. Parkhurst at the Bible and Three Crowns at the lower End of Cheapside near Mercers-Chapel, 1691.   

To the Right Honourable and the most Eminent Ladies,  
That disown their Portion and Good Things in this Life, and being written in the Earth;— Jer. 17.13.  
That receive the Word of their Blessed Saviour from his most unworthy Minister;  
And by their religious Zeal do provoke many of Inferior Rank;  
Grace and Peace be multiplied from God our Father, and the Lord Jesus Christ.  
Ladies,  
THis Book is not clothed with soft Raiment. It doth not wear Joseph's coloured Coat. But it claimeth his celebrated Name. Zapnath Paaneah, a Revealer of Secrets. For it discovereth the things which are most Needful and most Difficult to be known. It displayeth no less things than the STATES and CONDITIONS of Souls. And presenteth divine Prescriptions for making both of them good.  
Wherefore I have presumed to make it yours. And to beseech your Honours and Ladyships to do me the favour, to admit it to be your Minister, a Clerk of your Closets, and a Servant unto your Soliloquies and Sacred Communing with yourselves therein.  
Ladies, This I have done of my Gratitude and Piety, against many Contradictions of my Modesty. Yet without one blush, for the Plainness wherewith I array divine Truth. Because, Diamonds suffer loss by Painting; and Gold needeth not to be gilded. New-Testament Divinity wants no sound of Sackbut and Psaltery. Preachers rich Language, holdeth many Poor: and that which Men will call Poor, maketh many Rich.  
The Christians unto whom I do more statedly Minister, do care for no Apes and Peacocks from Ophir. But prefer wholesome Food, above finest Feathers. And I am well sure, Your Ladyships are none of those, that take him for the King, who wears most Lace and Ribbon on his . Or him for the Divine, whose Periods are most gay with Wit and Elegance.  
I dare no more to Flatter, than to Murder. But I must take leave to mention that great Grace of God in you, which alone can warrant this my Boldness with you. In my own defence, I do here say it; I have observed you to relish Manna without Quails. The words of Eternal Life, without the enticing ones of Man's Wisdom. To reverence the Ark of God, there where it hath been covered with badger's Skins. To be far from dreaming that your Saviour is Divided. Or confined unto any Dividing Party, that crieth, Lo he is HERE or THERE only.  
Admirable Grace! And so much the more, by how much bigger you are in this World. For Greatness and Goodness meet not often. The Obligations of great Persons unto their Maker's Service, are Superlative. But so are their Temptations from it, also. And as these latter do always Overtake, they do almost always Overcome the former. So that, the Supreme Landlord hath most of his Rent from Cottages: Courts, and greatest Houses do pay him least. It is said that the natural Heavens are more distinctly seen in some low Vaults, than upon high Mountains. But it is every one's observation, that the Third Heaven is best seen by People of lower Place. There is no actionable Scandalum Magnatum in the Holy Bible. But there we read, that, Not many of them are Called. That it is rare that Camels do (off with their Bunches, and) pass through the Needle's eye. That, as Bees are drowned in Hony, the Rich are choked with their Prosperity.  
They do know, that there is no Armour against Fate. That Peerage is no Protection against Death's Arrest. And Imperial Crowns exempt not the Heads that wear them, from the common Golgotha. Their eyes see that earthly Gods die as other Men do. The Misery is, they put off the day, which, otherwise than in imagination, they cannot put off. They take serious Remembrancers for mistimed Tormentors. Or else make their Answer, with the more audacious madness of Laughter. And dub them all for Cow-hearts, that tremble at our sound of a World to come. Especially, if they do any more than Tremble. If they come to argue, [not, Let us Eat and Drink, but,] Let us Believe, and Repent, for to Morrow we Die. Notable Pastime among them, maketh such Language as that rare Gentleman's; who, (with Five hundred Pounds for charitable Uses,) sent a Letter to Sir Edwin Sands, thus Subscribed,  
Your Brother in Christ, Dust and Ashes.  
It is true, dying hours do change the colour and taste of earthly Grandeurs. Then they receive a little sight, when their Eyestrings are ready to break. Then they believe the invisible Judge, and his Tribunal, who before were blind to Sunshine, and deaf to Thunder. And then when they can swallow no other Cordial, some do call for the Gospel. Then, when, if the blessed Fountain thereof doth give forth his Grace, it can be known only unto himself. We do all know there is but one, if one instance, in all the holy Scripture, of a Man receiving his spiritual, and parting with his natural Life, upon the same day.  
Ladies,  
This is a Lamentation; and I doubt not but it is religiously yours. Yet is there a relict Honour of our Nation, even as to your high Order in it, which we have to Congratulate. Namely, that, with the best KING on the earthly Globe, we have a QUEEN of serious Religion, and of Honourable Women not a few.  
In which Constellation may your Honours and Ladyships, long and brightly shine! And, Living and Dying, be renowned Witnesses of these Eternal Truths; sc. That this sinful World is not supremely Eligible; that the Heavenly Mansions are by no means Contemptible; and that the Passage from hence unto them is not invincibly Terrible!  
So Prayeth, in the sense of his deep Obligations,  
Honourable Ladies, Your most humble Servant in Christ Jesus, Daniel Burgess.   

A PRAEMONITION TO THE READER.  
IT is not without better Advice than my own, that this Piece goes abroad. Nor without an humble Confidence that no Wood, Hay or Stubble will be found in it; though its Gold and Silver be altogether unpolished.  
Nevertheless, I think myself safe from the woe of being well spoken of by all Men. Being that Light and Darkness will not lay aside their old enmity; nor Fire and Water kiss, and be Friends, in haste. Those that cannot bear the Name of supernatural GRACE; and can bear no more than the Name of Moral VIRTUE; may not be expected to cease from their Hostility against Books and Authors, that treat them no more smoothly. Natural Historians say, that the sound of Timbrels killeth Tigers; and the scent of Roses is deadly unto Vultures. Theological ones do know, that Aaron's golden Bells make as mortal a noise, and the Roses of Sharon send forth as deadly an Odour, unto some Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But,  
I am, with more concernment, ware, that there are of the Excellent of the Earth, who will be apt to have hard thoughts of the Characters here presented. Imagining them to wound themselves, and to take away their Veil, though they do in truth nothing less. These, are weaker Christians; and of them, the most bruised Reeds. The prevention of whose Self-injurious Mistake, I have endeavoured at the latter end of my Book. And, lest what is there said, should be read when it is too late, it likes me here to say thus much for the same end.  
My Characters are such Evidences as are suited, only, unto the well-grown in Christianity. They do speak, what, all that are Regenerate of RIGHT, aught to be. And what they do NECESSARILY Desire and Endeavour to be. They do not speak what they, all, ACTUALLY Appear to be. Or what they all Are, any otherwise than in Desire and Endeavour. Nor are they intended, at all, for trial of the Truth of Grace in weak Christians. But for trial of Growth of Grace in Elder ones, and stronger. And for teaching Christians of all Ranks, unto what it is that they must Aspire. And indeed unto Weaklings, they are like to be MEAT or POISON, as they shall use them, reasonably, or madly. Poison, if they shall wildly conclude from them their Unsoundness. Arguing, that they have no Spiritual Life; because, they have it not as yet advanced unto such and such Strength and Beauty. But Meat, if they shall justly conclude from them their great Imperfection. Arguing, that surely they have reason to be profoundly Humble and perpetually Diligent; because some Christians are, and all of them ought to be, such as are here Characterised, though they are so far short.  
This warning I give; wishing it may be taken by every one, that hath the marks which I give of the least and lowest Grace that is true. Their Saviour and mine, is touched with the sense of their Infirmities; and can have Compassion on them that are most Ignorant among them, and most out of the way! God forbidden, that, I should Preach his Gospel without his Bowels! Unto each Soul I take up St. Paul's words unto the Jailer; Do thyself no harm! Yea, the words of a greater Apostle than St. Paul, uttered unto trembling Daniel; O man greatly Beloved, Fear not! Peace be unto thee! Be strong, yea, be strong!  
Be it added also; that concerning the best Readers that I expect, I am not without some Jealousies. And a Presumption that it may not be Superfluous, to put them in mind of some plain Truths well known to them.  
Solid Meat, when best prepared, requires the Labour of Nature, and the Blessing of God for its Digestion. All Writings are fruitless, unto those whose Reading is careless. And to such, whose Eyes are as Swine's; that do look all ways, but upwards. And do every thing for benefit, more than Pray for it. Nor is it to be doubted, but the best that dare to restrain Prayer, and withhold their Pains, do as oft sit down by the loss.  
In our Travels toward Heaven we may not loiter at Noon, if we have set out before others in the Morning; and have really got before them any good way. Alas! the more has been done BY us, the more hath the Grace of God done FOR us. And where most hath been received, there will most be required. The most Holy Readers and Hearers should be the most Industrious. The strongest should work hardest. Jointly do Conscience and Interest so bind.  
A Sin and Grief, and Shame it is, to so much as SEEM to come short of Salvation. They do so SEEM who intermit foully, or abate their pursuit of Evangelical Perfection. And what do they less, all of them, than say in the language of Practice this hideous thing? To wit, That they are not willing to go to Heaven, but by the very Gates of Hell. As near by them as may be without descent within them, and everlasting abode.  
It is reported that a Myrtle Rod in a Traveller's hand, keeps him from weariness. It may be hoped, these Considerations in a Reader's Mind, may have some like Effect. As for the Flock, unto whom this Writing is a Pastoral Letter; unto them I have other Opportunities of Communicating what shall be thought farther necessary. And I will not here add more unto them, or any others, than that word of our Saviour: which, if Phylacteries were in use under the New Testament, I would wear about my Neck; Blessed are they that Do his Commandments, that they may have right to the Tree of Life, and may enter in through the Gates into the City, Regeneration makes us Sons and Heirs. But makes us not perfectly so, as it makes us not perfectly Holy. We must be Bred and Qualified, as well as be Begot and Born, before we can Inherit the Kingdom. Holiness and Obedience are the way unto all right Consolation on Earth, and full Glorification in Heaven. Though it be the Lord Jesus Christ alone that MERITS all, and Faith alone (in the sense of St. Paul, nothing contradicted by St. James,) that INTERESSETH us in the Lord Jesus Christ. 
See Dr. Manton on James.   
Now, the Lord who delighteth to magnify his Power in Instruments weakness, magnify the same in this Essay. Causing it to promote that HOLINESS without which no man shall see the Lord. Amen.   

To the Church of Christ committed unto my especial Care, Grace and Peace be Multiplied.  
And to the Servants of God who Attend the Weekly Lectures, in Bridges-Street, and at Chelsey, and at Newington-Butts.  
Beloved Brethren,  
IT is well nigh Four Years, that I have enjoyed the liberty of fishing for Souls among you. I am not unsensible, with how great weakness I have cast the Gospel Net. And, I cannot but be much affected with that which God's Grace hath done in this tract of time. For my own part, I cannot Boast that I have been Toiling; nor can I Complain, that I have taken nothing. Unto the heavenly Author be all the Praise ascribed, if the Draught be as large as it hath indeed appeared. I remember, that then when Peter, and all that were with him, were astonished at the draught of fishes which they had taken, he cried out, O Lord, I am a sinful man! Nor would I, that the divine Goodness should make me to forget my Sin and Weakness. Few of my Brethren have so many Messengers of Satan to buffet them: and it may be, that, in Kindness, God so ordereth it, lest, in my forgetfulness, I should be exalted above measure.  
I make you this Present, without any superstitious respect unto our New-year's Day. For the observation of the Pagan one, (Gratian saith) some Christians have been Excommunicated. And I have read that the old Catholic Church kept a Fast, to bewail the vile Idolatries committed upon it. I have taken this time as the first I could find, or make, for writing these Marks of true Grace. Not knowing, whether they shall prosper most, as Spoken or Written, or whether they shall be alike fruitful. For I will acknowledge unto you, that I do humbly expect fruit from them. Physicians speak of Pills, and Divines of Memorands, which a Wise Man would not be without. And, be it confessed, these Marks are such in my thoughts. Wherefore consider what follows, and the Lord give you Understanding and Possession of all.  
He that truly feareth the Lord; and of whom God saith, that he shall be his, in the day wherein he maketh up his Jewels; he hath these five Marks.  
Mark 1. GOD is Supreme in his Soul, both by the highest Authority of a KING, and the dearest Authority of a FATHER. The One only God, who is Father, Son, and Spirit, doth as truly Dwell in his heart, as in Heaven. And as truly Reign, as Dwell therein; and that by Consent and Choice. Whatever Cherubins, Seraphins, and Spirits made perfect, be, the very same this Man desires to be; I mean as to honourable Apprehensions of God and Affections toward him; He wisheth, that his Esteem, and Reverence, Love, and Trust, and Service were of degree equal to theirs. And telleth himself a thousand times, that if they were so, they would still be infinitely disproportionable unto the divine object of them. It is against his renewed Mind and Will, that his Life or his very Salvation should be principally valued but for the glorifying and enjoying of God. As our Saviour refused not to worship the Devil because he was a Devil, but because he was not God: So this Man argues and concludeth, that the infinite distance of any created Being, from Godhead, is an infinite reason for denying to prise it for itself. The word God, signifies a Being that is not a Part, but the Whole, of Excellence. And so well he understands it, that his Soul is for a Total, not a Partial, Preference of Him. Heathens would say, That the Sun were worthy of Adoration, though it were so that no benefit descended from it upon them. Much more saith this Man, that, if it were possible we could Be without God, it would be Folly and Injustice to honour any thing like Him. God's DOING good, is but a lower and lesser reason for his being adored. His BEING good, is an infinitely higher one. For all the good He DOTH, is but a Stream from the Fountain of good that He IS. So David; Thou ART good, and DOST good. The impressions of both upon an holy heart, are such as none can know but those that have them. And of such, every one will tell you, that they thus far affect him. They fill him with Wonder, Grief, and Shame, that his Thoughts of God are not, in a sort, Almighty; and able to work no more powerfully upon him. Able to annihilate all the Worlds grandeurs in his Mind; able to strike dead the Flesh with its Affections and Lusts; able to embitter sweetest Sins, and sweeten the most bitter Afflictions; able to set and fix his Soul in Heaven; even according to his hearts desire. However, he findeth these thoughts to be truly Powerful; and the most Powerful of all the thoughts framed in his heart; and all the good in his heart and life, he knows to be the issue of these said thoughts. And, accordingly, of desire of more good in both, he operously multiplieth thoughts of God. Thoughts of his Essential Perfections; Eternity, Infiniteness, Wisdom, Power, Holiness, Justice, Goodness, Truth. Thoughts of his wonderful Manner of Being in the Father, Son, and Holy Ghost: the best and most glorious manner of Being that is Possible. Thoughts of his Relations unto the Church, and World; unto the latter of which, He is Maker, Owner, Ruler, and Benefactor; to the former, He is all four; and, over and above, their reconciled Father, Husband, and Portion. The gracious Man of whom we speak, hath his times, in which he goes aside, and muses of all these, most solemnly. And efficaciously, to the making him exclaim as the Psalmist, Whom HAVE I in Heaven but thee? and there is none upon Earth I DESIRE besides thee, O THREE in ONE!  
Be it observed here; some sincere Souls may have less Light. But more intelligent Christians do take their times to think, that if God the Father had been the Father of no more than Men and Angels, He would have been nothing so glorious as now He is. Now, that He begets a Son, equal to himself, and without change in himself, in way inconceivable. And that beyond all possible thought of any Creature, it is the Father's and the Son's honour, to give a subsisting life to the coequal Spirit, by alike eternal and inconceivable Spiration. And that it is no dishonour to the Son to be thus Begotten by the Father; or to the Spirit to proceed thus from the Father and the Son. Being, that the Son is Equal with the Father, and One, and to be worshipped with one and the same worship with the Father. And the holy Spirit is Equal with the Father and the Son, one with them, and to be worshipped with one and the same Worship with them. By this means, these three, Father, Son and Spirit, do infinitely and mutually love, and are beloved of each other. And unto this their eternal, infinite, and mutual delight, the natural perfection of the Godhead did require this Communication of itself. Nor was it therefore arbitrarily, but naturally, and necessarily, though voluntarily, that the Father begat the Son, and the Father and Son breathed forth the Spirit. To conclude: The Child of God looks on the Son, and admires the Father; looks on the Father and admires the Son; looks on the Father and Son and admires the holy Spirit; looks on all three as subsisting in the Unity of the Godhead, as dwelling in one another, mutually possessing, loving, and glorifying one another from everlasting to everlasting. He contemplates the Godhead dwelling equally in its fullness in all the three Persons; in the Father, the Beginner, the Son, the Promoter; the Holy Ghost, the Perfecter of all good. He Knows, Believes, Acknowledges, Worships, Obeys, and Trusts, and Lives upon, Three PERSONS and One GOD. He questions not but Angels and Saints in Heaven, do the same; Holy, Holy, Holy, being their Song. He is satisfied, that Adam in his Innocency did the same; being that he was Created by the three Divine Persons, and in the Image of all three. For it was the Father said to the Son and Spirit, Come let US create Man in OUR Image, and after OUR likeness. He is certified by the Scriptures of Truth, that, it is the Will of the Father that every Tongue should confess the Son to be God, and the holy Ghost to be God, unto the glory of God the Father. He is well informed, that the Universal Church under the New Testament, hath most expressly made One-gods-in-three-person the Object of her Faith, Worship, and Obedience; agreeably to her holy Baptismal Engagement. And, finally, he observes how the Doctrine of the Trinity, is connected with all the Parts of Christian Religion; and made the very foundation of it, without which it cannot stand. It is indeed a Mystery most Superlative; not to be discovered, or proved by bare Reason, in whose Territories it dwells not. And subtle and audacious Heretics of old, and at this day, have used many guilty Arts to expel it out of our Faith. But to a Child of God, a bare Word of God is as good as a Demonstration; and the Evidence of this Truth from thence received, is Victorious.  
And unto him, the three Persons in one God are so great, that he makes no more of any encroaching Creature, than he that sees the Sun, makes of a Candle. Is this his God a jealous one? yea, and a jealous heart it is that he himself hath; one that is exceeding watchful against every Idol. Against every Creature that doth fawn and flatter, and would become any part of its Portion. He is as truly willing to have God for his Master, as his Rewarder. He would have no Pleasure, but in pleasing God. His highest Ambition in this World, is to have the favour to receive his God's Commands, and the grace to Obey them. For in his eyes it is a truth most evident; that neither Men nor Angels are capable of any higher honour, than to be Objects of God's Love, and Instruments of his Pleasure. And this Faith is his Victory over the World; and his governing Principle in the World; and that whereby he, here walks with God. Not indeed without innumerable and unavoidable Infirmities and Faults; but these break not off that blessed Walk. For it is still renewed on God's part by Pardon, and on his part by Repentance. Neither is his holy Walk, without use of those worldly Comforts that God alloweth us to take. For he knows God ever made Thanksgiving Days to be Feast Days; the temperate pleasure of bodily senses, doth so much promote the spiritual pleasure and gratitude of our Minds. And even under the old Law, God appointed many Feasts for one Fast. He doth not dream that Enoch did not walk with God, because he begat Sons and Daughters: His care is, that the lean Kine devour not the fat; that sensual Delights be not Thiefs, but Servants unto spiritual. Be it also added; his said Walk with God is but by Faith, not by full Vision; in frequently interrupted, and never completely sensed Peace and Triumphant Joy. If he hath temporary Raptures of Third-Heaven-Joys, they are but Temporary; they be his Sweetmeats and Rarities, not his daily Food. And he knows to his Comfort; that, such Raptures be his Privilege only, not his Duty. Indeed, if his weak Bottle could bear so strong Wine, he would wish all his days spent in Ecstasies. He would be glad to have every word that he speaks of God to be accented with sighs, and every sentence emphased with tears. But he knoweth that the Sun of Righteousness doth graciously quicken, many Souls that he doth not in this World exuberantly Comfort. Yea many, that sit in darkness almost all their days, and see but little light, do nevertheless enjoy his saving Love and his wonderful Support thereby. We all know, the Sun in the Firmament, doth, in the Earth's dark Bowels, make Gold and precious Minerals. Though therein he shows not his beautiful beams. Nor can it be hard to think, how the true Father of Lights should enrich unspeakably, those whom He sees not fit to fill with the Joy of it presently. In a word,  
The Soul that He doth so enrich, that Soul He doth Justify, Sanctify, and Glorify. And, as truly, that Soul doth Justify, Sanctify, and Glorify Him. Justifies him against all the Cavils raised, at his Decrees, Laws and Providences. Sanctifies, i. e. sets him as the sole Object of Fear, Trust, and Worship. And also Glorifies him; or Practically expresseth supreme Estimation, in conforming to his Preceptive Will, in Natural, Civil, and Religious things. Thus is the first Commandment written in this Soul. Thus is God's Name hallowed, thus is his Kingdom come, and his Will done in it.  
Mark 2. JESUS Christ is God and sits at God's right hand, in his Soul. My meaning is; Christ, as Mediator, who is next to God in Heaven, and is continually with God in Heaven; is next to God in his Heart, and continually with God in his Heart. Qi Deum cogitat sine Christo dimidiat Deum. Calvin.  
Our Saviour must be considered in respect unto his eternal Essence and Person, and in respect unto his undertaken Office. In the first respect, he is God equal with the Father, and the Holy Ghost; and so he hath been considered in the foregoing Mark. In the second respect, he is God and Man by a Personal Union of both Natures; and the servant of God, by an astonishing Condescension of grace, 1 Cor. 11.3. The head of Christ is God. It is of Christ thus considered, that all following is spoken.  
Thus considered, Jesus Christ is the Man that is God's fellow; that is, who is next unto God in point of honour; who hath nearest and most intimate Acquaintance with God; and who in all his Works is his Joint-worker, Zech. 13.7. He is in the word declared to be King of Saints, Head of all Principalities and Powers, Exalted above every Name that is named in this World, and in the World to come; the Delight of God's Soul, as Isai. 42.1. Nor is it any wonder; for, in him all the fullness of the Godhead dwells bodily. Unto him is given all Power in Heaven and Earth. And the Keys of Death and Hell are in his hand. Without his leave, Satan could not enter into very Swine. Him, the very Angels, and all the Church of God are bound to worship. Let all the Angels of God worship him, Heb. 1.6. Unto him shall the gathering of the people be. That is, as the Hebrew word signifieth; the bowing, the submission, or the worship of the People, (Gen. 49.10.) Upon him depends all the Happiness of Men and of Angels; all, capable of Happiness. For he is the HEAD of all Principalities and Powers. Head, as to Eminence, and as to Government, and Influence. Again, intimately he knoweth God's Ends, Decrees, Works. For, the Father showeth him all things that himself doth, Joh. 5.19, 20. And, finally, God doth nothing, but he is his Co-worker in it. God Reveals much to Men and Angels; but 'tis by Christ, all of it, ever since the Fall. He the Essential Image, is the Representative Image of God unto us. We know not the Father; not his Nature, Will, or way to effect his Will, but by the Son. Angels as well as Men bless the Lamb for opening of the Book, Rev. 5. God upholds all Creatures; but 'tis by Christ Mediator. He is given for a Covenant to the People to establish the Earth, Isa. 49.8. Heb. 1.3. God governs the world; but it is by Christ. My Father worketh hitherto (it is spoken of the Works of Providence;) and I work; saith Christ, Joh. 5.17. And v. 22. The Father judgeth no man, but hath committed all judgement unto the Son. Which is to be understood of the Administration of all acts of Government at present, and of the final sentence at the last day. God reconciles Sinners to himself; but it is by Christ. God was in (or by) Christ, reconciling the world unto himself. 2 Cor. 5.18, 19 God glorifieth reconciled Souls; but it is by Christ that he doth so. Lord Jesus, receive my spirit, saith Stephen, Act. 7. Cameron is not the only Man, that thinks it to be declared in Heb. 2.5. that the World to come, Heaven is subjected unto Jesus Christ; so that Angels shall have no Authority there, but Christ have it all.  
Now the gracious Soul saith of this blessed Mediator, This is my Beloved, and this is my Friend. God hath highly exalted him; and highly do I exalt him. It is the Father's Will; and (through his Grace) it is as truly my Will; that All men should honour him, even as they honour the Father. And that they confess him to be their Lord, unto the honour of the Father. Who is honoured in their honouring of him, and dishonoured in their dishonouring of him. Even more dishonoured in being sinned against mediately in Christ, than he could be in being sinned against, immediately before the Fall. And more honoured in being glorified mediately in Christ, than he could be before the Fall, in being glorified immediately. Because there is a much more full Manifestation of God, and a higher Communion with him, through Christ, than was in that our first estate. More particularly, the gracious Man saith, This Mediator is my Lord, and him will I worship. Even with divine worship; both Natural and Instituted. The Natural, that arises due from the excellency of his divine Nature; and the Instituted, that becomes due from the signification of his preceptive Will. Worship is Duty paid in acknowledgement of Excellency. My Mediator is God, as well as Man; and to his divine Excellency is due the utmost divine Worship. Him will I esteem above all; and count all things but loss and dung for the excellency of the knowledge of Christ Jesus. In him will I Believe. I do Believe in God the Father. I will Believe in him no less. Him will I love. I am content, that grace be unto none but such as love the Lord Jesus Christ in sincerity. Him will I Reverence and Obey; as charged by God to Beware of him, Obey his Voice, not provoke him;— because God's Name is in him. To him will I Pray; as did Abraham when he Prayed for Sodom. Even so long ago; whereas his Mediatory glory is much more illustrious now in the New Testament than it was in the Old. And incomparably more in his state of Exaltation, than it was in his state of Humiliation. Him will I worship in the house of God, who is the Builder of that said House; Heb. 3. And in all Ordinances will I draw nigh to him, who alone hath Power to Institute and Abrogate Ordinances. Again, this Mediator is the Way and Means of all Peace with God. He is our Peace.  
The way unto all Access to God, and Acceptance of our Persons and Services. By him we have Access by Faith, Rom. 5.2. He hath accepted us in the Beloved, viz. Jesus Christ, Eph. 1.6. By Faith (in Christ) Abel offered a more excellent Sacrifice than Cain, Heb. 11.4. wherefore never will I dare to Believe on God, but through Christ. Or to worship God, but in his Name. Or, to utter a word or any work, but, all, in his Name; I mean, ordering it according to his Command, and expecting acceptance of it upon his account. I will not allow myself to say, God be merciful to me; without an Eye to his Satisfaction and Merit; (though I may not, every time, utter the words with my Mouth.) As God is the Object to whom I pay worship, this Mediator is the Medium, through whom I pay it; and he ever shall be so. It is the Angel's happiness to need no Mediator; it is my happiness to have such an one as Herald  
For alas, alas, 'tis next to nothing that I see of God, until I look unto him, his representative Image. His Perfections revealed by Creation and Providence, do but to very little effect appear to me. I mean his Power, Goodness, Wisdom, Alsufficience, Patience, Vindictive Justice. And, then, as for his Love to Sinners, and his Pardoning and saving Grace; never could I believe them to be in God, if this blessed Mediator did not show them unto me. And, (no marvel therefore;) never could I overcome my fear or lay down my enmity against God, till Jesus Christ shown them unto me. Nor am I able, to this moment, to look toward God, to think of him, to pray to him, to offer any service unto him, with any boldness or confidence of acceptation, any longer than I look unto, and think of, Jesus Christ. I do not wonder that Adam fled and hid, when he had sinned. I do not wonder at the dread of the people about Mount Sinai; at their imagination, that if they saw God they must Die; at their outcry, Let not God speak with us, lest we Die. I wonder not that Moses himself, who was the Typical Mediator, said plainly, I exceedingly fear and quake. My wonder is, that they are not all distracted with horror, that look to God's Throne, and overlook the Rainbow about it. That think of God and not of Christ; of their Judge and not of their Advocate; of their Creditor and not of their Surety. The dread of God entered by Sin; and it can neither be took off, nor kept off, but by looking to him that was made sin for us. Besides, what would come of it, if, casting off fear, I should offer at any time to worship God, immediately? To honour God as my End, and not honour Christ as my Way. To present any Sacrifice of Prayer or Praise, without using the hand of the great High Priest. Should I not be more Bold than Welcome? Would not my slaying of an Ox, be like the kill of a Man? as the Prophet speaks, Isai. 66.3. Would not God abhor my Person and my Service? Would he not detest me, as a very Murderer, Idolater, and Profane Creature? Would he not ask me, to what purpose I went about to honour God, and not honour him in whom it is his will to be honoured? Who required it at my hands? And who gave me leave to worship but in Christ's Name? Or how I dared to do that under the New Testament, which none of his Saints dared to do under the Old; even when the Way into the Holiest was not yet made near so Manifest? How I presumed to worship, but looking towards the holy Temple; drawing encouragement so to do from the Mediator, by the Temple typified? How I presumed to make a Prayer, but for the Lord MEDIATOR's sake? Or to expect any shade from the burning beams of Sin-revenging Justice, but under the MEDIATOR; the only Appletree among the Trees of the Wood In short; Worship cannot be, without Acquaintance, Agreement, Strength, Courage, and Oneness of Design. But I avow it to all the World; take away Christ out of my Mind, and God is a very Stranger unto me. Nor know I what to say unto him. Take Christ out of my Mind, and God is worse in my sight than a Stranger. He is an Enemy; one that doth and cannot but hate me, and one whom I must, and cannot but hate; Christ is so altogether my RIGHTEOUSNESS and PEACE. Take Christ out of my Mind, and I, a Creature; that is, a Thing of no strength of my own. And a sinner also; that is, one that hath forfeited all the strength that God first gave me. I, then have no strength to speak, or sigh itself, graciously. Yea, and am one whom God will not strengthen; and whom all the Creatures in Heaven and Earth cannot strengthen; no, not so much as to think one good thought. (Tell me not, God is merciful, and the way to him is easy. I am sure God's Mercy, though there be an infinite Ocean of it, descends not, one drop of it, but through Christ. And in the easiest sweetest way that Almightiness and Grace, can make, there can be no Motion without Strength no Act without Power.) Take Christ out of my Mind, and verily if I remember God, I am troubled; horror and trembling lay hold on me. I can, like Devils, believe and tremble; I cannot believe and pray. The Divine great Power scares me, and his Wrath against Sin strikes me in my thoughts unto Hell. Take Christ out of my Mind, and what then? why, than whatever worship I set to, I cannot possibly drive at God's end and design in it. Without which, it is plainly as impossible that God should be pleased with it. The design of God, is to advance his own Glory; and to do it in the advancement of Christ Mediator, as aforesaid. What a worship than must I make of it, if I rush into any, without designing both to glorify God, and to glorify him in Christ. In Christ honoured with the honour of his Mediatorship. What do I do less than overthrow, as far as in me is, the foundation of God's Government, and Grace to fallen Man?  
I love this Mediator, and he is my Meditation every day. I set him always before me. Old Testament and New, be but Stars leading me to Jesus. The Promises be precious, because they convey Jesus to me. The Precepts are precious, because they lead me to Jesus; for strength to perform them. The Threaten be precious, because they lead me to Jesus; for grace to escape them. And I bless the Father of Glory, his Father and my Father; that he hath given him so very many Names for the help of my Mind and Memory. So that it is my own fault, if all things do not suggest thoughts of him to me; if sight of the Morning call not to my mind him, the Sun of Righteousness. If putting on of my , suggest not some thoughts to me of him, the Wedding Garment. If I wash me, and forget him, the Fountain opened to wash away sin. If I Eat, and forget him, the Bread of Life. If I Walk, and forget him the Way. If I lie down to Rest, and forget him who is my Peace. If I see an earthly King, and forget him, the Prince of the Kings of the Earth. If I converse with wise Men, forgetting him, the Wisdom of God: with Ministers, forgetting him the Apostle, and High Priest of our Profession, and Bishop of our Souls; with Lawyers, and forget him, the wonderful Counsellor: with Physicians, and forget him the Healer of all Diseases: with Merchants, and forget him the Pearl of Price. Yea, or with very Alphabet-childrens, and forget him who is the Alpha and Omega. Who is all, that all the Letters can make words to speak praise for; and much more. Who is JESUS; that is, a Saviour from Sin and all the Curses of Sin. Who is REDEEMER; that is, as to the manner of his saving, one who saves by the payment of a price valuable, or rather invaluable. Who is MEDIATOR; that is, a Middle person, by participation of both Natures; to wit, of God offended, and of Man offending. A middle Person, thus, by his Natures; and standing in a middle place betwixt God and Man, whom Sin had set at odds; labouring, in apt and fit ways, to reconcile them. To reconcile God unto them by a satisfactory price, and to reconcile them unto God by a victorious Power. Which Power he could not have had, if he had not been God; and which Price he could not have paid, if he had not been both God and Man also. Who is our SURETY; that is, a person that undertakes to see a Debt satisfied, or a Covenant performed. Christ undertook to satisfy for our Debt to God. On his Father's behalf, he undertook, that he should Pardon and Save us on the terms of the Gospel-Covenant. On our behalf, he undertook that we should fulfil those terms Who is CHRIST; that is, anointed, or qualified and consecrated, and commissioned to be such a Surety as aforesaid. Who is, therefore, the PROPHET to take away our Ignorance; the PRIEST to take away our Gild; the KING to take away our Rebellion Who is White and Ruddy and ALTOGETHER LOVELY. Whose reproaches I esteem greater riches than the Treasures of Egypt; for whose sake I have forsaken all things, and do account them but loss, that I may win Christ, and be found in him, not having my own righteousness which is of the Law, but that which is through the Faith of Christ, the righteousness which is of God by Faith. O what shall it profit a man to gain the whole world, and go without this Saviour of the World? What can be said worse of Hell, than that Christ is not there? Or, when is Heaven praised higher than when it is said to be a Being for ever with the Lord Jesus?— Thus doth the gracious Heart express itself; and lisp forth its Esteem and Love of Christ which are unexpressible. The Fool hath said in his heart, There is no God; but the gracious Wise man saith in his heart, There is no God but God in Christ, that he can Enjoy as his Portion, or Serve as his Lord. There is no God out of Christ, but what is a consuming fire. And their Sorrows shall be multiplied, who hasten after another Mediator, or Peacemaker with God. With submission to learned Interpreters, I do so understand the Psalmist.  
In a word; the gracious Man is of that Church, which is in God the Father, and in the Lord Jesus Christ, as it is expressed 1 Thess. 1.1. And it must be said nextly,  
Mark 3. The Holy Ghost, is God and Christ's both Equal and Administrator General, in his heart. The Scripture calls him, and the gracious Man calls him, The Spirit of the Father, and the Spirit of the Son. The Father and the Son breathe forth this blessed Spirit with one and the same Spiration, or Breathing. This they do Eternally, Inconceivably, Naturally; by the Perfection of their Nature, not by any Arbitrary Decree. And this said Spirit is a distinct Person, acting according to the counsel of his own will. He is called one Spirit, and That one and selfsame Spirit; which are very particularising terms, 1 Cor. 12. he is a Person declared to be the EQUAL of the Father and Son, by his equal Titles, and Attributes, equal Works, and Worship. And, accordingly, the gracious Man that we speak of, doth EQUALLY both Honour, Worship, and Obey him. He is not of them, that have not so much as heard, whether there be a Holy Ghost or no. He knows there is one; one Proceeding naturally from the Father and Son, in respect of Substance, as hath been said. And also Proceeding from them dispensatorily, in respect of the work of Grace. One, that, in the former respect, is their EQUAL; and, in the latter respect, is their INFERIOR. Vicarius Christi, Tertull.  
With reverence and godly fear, be it written and read, that here followeth. No occasion is given; and I hope none will be taken, for any blaspemous thought of Inequality of Essence between the Father and Son, and their holy Spirit. Inequality of Office it is, which the Scripture declareth; and which the gracious Man believeth. It is a very Maxim, and granted by all, that Inferiority of Office doth very well consist with Equality of Essence. And it is exemplified in our blessed Saviour; who is expressly named God over all, and the Servant of God. God, EQUAL in Essence; Servant, INFERIOR by Office.  
Now be it observed; this eternal Spirit did freely condescend to take an Authoritative Delegation, or Commission from the Father and Son, unto the work of Sanctification. (Even as God the Son did condescend to take an authoritative Delegation from the Father, unto the work of our Redemption.) Joh. 14.26. The Father will SEND him. And Joh. 15.26. I will SEND him saith Christ. And frequently this glorious Spirit is said to be SENT, GIVEN POURED forth, etc. Namely, to TEACH his People, to BRING ALL THINGS TO THEIR REMEMBRANCE, to QUICKEN them, to COMFORT them, to RESTORE them. Eph. 2.13. He is named the Spirit of the Promise; that is, that is promised in the Covenant of grace, unto all the blessed purposes of Grace aforesaid. And is indeed the grand and principal Gift of all promised therein, in the New Testament day. The main thing promised by our Saviour unto his Church, at the time of his withdrawing his bodily Presence from the same. So that it is most evident, this Holy Spirit doth not come unto us, or act within us, only in his own Name; but in the Name of the Father and of the Son; from whom and by whom, He is Promised and Sent. Upon which account it is thought (by many excellent Divines) to be, that the Sin against the Holy Ghost is Unpardonable; which no other Sin is. Even because Sin against him, is Sin against all the Authority of God; and all the Love of God; and the uttermost condescension of all the three Divine Persons, to the work of our Salvation.  
And, to come to the Mark that we would give, let this be attended. The gracious Man is one, that payeth unto the Holy Ghost his double Honour; the honour of his Essence, and the honour of his Office. Considered as in his Essence, he believes in him, worships him, and obeys him as God EQUAL with the Father and Son. Considered as in his Office, he Values him; Prays for him; Grieves him not, but industriously Pleaseth him; Delighteth in him; Dependeth upon him; Thanketh the Father for giving him, and the Son, for purchasing him; and the Father and Son for sending him, as the great APPLYER of all the Benefits by the Father given, and by the Son purchased. As one whose Presence is incomparably more profitable and serviceable to the application thereof, than the bodily presence of Christ itself. And is as freely vouchsafed by him for the Sanctification of the Elect, and for the Consolation of the Sanctified, as ever Christ's Presence was vouchsafed for the Reconciliation of God unto th●m by his Blood. Freely our Redeemer CAME, to do that Will of his Father. And as freely this our Sanctifier and Comforter PROCEEDED, to do the Will of the Father and the Son. For, of his Oeconomical and dispensatory Proceeding unto it; and not of his personal Proceeding, is that Text to be understood, Joh. 15.26. He PROCEEDETH from the Father. Now unto this glorious Spirit, in whom all the New Testament Promises are fulfilled; as in Christ all the Promises of the Old Testament were; unto Him, who as Jesus Christ, thought it no robbery to be EQVAL with God; yet was Promised as Christ was Promised by God; and is said to Come, to be Sent, and to be Given, as Christ is said to Come, to be Sent and to be Given; and may not be esteemed a less GIFT of God, than Jesus Christ himself was; unto this ever-blessed Spirit, descending from the bosom of the Father and the Son, and residing among the needy Children of Men; unto this Inspiration of the Almighty, what deferences doth the gracious Man make? Sciunt, qi fiunt. Gracious hearts do very well know what deferences. They know and feel it; a gracious heart would rather be no heart, than be void of this Spirit. It accounteth every heart that is not his Holy Temple, to be no other than Satan's hideous Dunghill. In short, it thus testifieth concerning that Spirit, that is the Soul of its Soul; the prime and principal Spring of all its Motions Heaven-ward.  
The Son of God's Work in Redemption, had been in vain without the Spirit of God's Work in its Application. Without this Almighty Work, as well as that most Merciful one, the Work of the Father in Freation, which Sin spoiled, had never been repaired, never restored. Without this blessed Spirit, never had I understood a Truth; or possessed a Grace; or performed a Duty; or enjoyed a Privilege, in hand or in hope. I was Ignorant, even Darkness it ' self; and he was unto me the spirit of Wisdom and of Understanding. I was Unconvinced of my Sin and Misery, and in a feavorish Dream of the clean contrary; and he convinced me, making it plain to me that I was a Child of wrath by Nature, and of Disobedience by all my Life. I was stupid and senseless of the wrath I believed coming; and he brought me to my feeling, and made me cry out, I am grievously tormented with the guilt of my Sins, and with the power of my Lusts. He brought me into that bondage, without which I had never looked out after liberty. Under my Conviction and Compunction, I was even totally Despairing one while, and going about to set up my own Righteousness another while; and he it was who came and persuaded me, there was a Rock of Salvation for such as I; but my own Righteousness was very Sand, and by no means to be built on. He Convinced me of Righteousness; and that of another make, than my own; yea, or than the Angels. Being beat off from trust in my own Righteousness, and coming to some knowledge of Christ's, I was like to stick in the place of the breaking of Children. I was very near to Miscarry in the pangs of the new Birth. And he, the selfsame Spirit brought me forth. He brought Christ to my heart, and my heart unto Christ; he was to me a Spirit of Faith, of uniting Faith; joining Christ and my Soul, as Head and Members be joined. Of Justifying Faith, and such as, through the Law of Grace, makes Christ's Satisfaction for Sin as beneficial to us, as if we ourselves had paid our Debts unto God. Such a Faith as put me into the City of Refuge, and secured me from the pursuit of the Avenger: I humbly hope so, at least. When this was done, and I was born of Water, and of the Spirit, than was I all in haste for a heart much more clean, and more after God's heart. And he, the same Spirit, was unto me a Spirit of Burning; as Fire mollifies Iron, he softened my heart more than ever in former times; and melted my will into God's Will; and united it to fear his Name. After this itself, still was I a  Creature, and in pain to know more of God and Christ, of Sin and Grace, of my Heart's deceits and Satan's wiles, of Heaven and Hell. And he it was, that, in and by his Ordinances, anointed my Eyes; and made me, from that time to this, to make some Progress in Knowledge. To grow in it both Extensively and Intensively. Several times have I been in danger of being deceived by false Teachers; by the craft of men lying in wait to deceive. And he, the only unerring Guide, kept my foot; his word it was that I heard behind me, saying, This is the way, walk in it. Many is the sad time, that I have back-slidden and foully fallen. And by him hath it been shown me, whence I was fallen; he it was that came and said, Return, thou backslider. He it was, that let me not to rest till I had gone forth, and wept bitterly, and laid hold on him that healeth backslidings. Full often I have had fightings without, and fears within, sorrow upon sorrow. And he hath been a Comforter indeed; he hath taken of Jesus, and shown me that which hath made my state presently tolerable, and by and by comfortable. It is never very long together but I am at a loss what to do, for both Life, Motion, and Direction. And he alone it is who makes me feel any spark of life in me; makes me stir and move in Willing and Doing; and guideth me in Judgement, teaching me his way. When I am most afflicted, and need most of all to Pray, even then oftentimes do I least of all know what to pray for. And he it is, this holy Spirit himself, that maketh Intercessions in me; as it is Rom. 8.26; and maketh me to Pray in him; as it is Jud. v. 20. More plainly, he enlighteneth and he fortifieth my puzzled and dejected Soul. He Directeth my requests; so that I ask Bread, and not a Stone, Fish and not a Serpent. He Inflameth my Desires; so that by the Fervence I discern God's Acceptance; as, of old, Sacrifices were manifested to be acceptable by the firing of them. He emboldens also my Suits unto God; so that while I adore him as my Sovereign, I trust him as my Father by Adoption. While I am prostrate before him as a rebellious Subject, with a Rope about my Neck, I have the humble confidence of a Child of his in my heart; and I do rejoice fiducially, while I tremble most Self-condemningly. Briefly; until such time as I got acquainted with him, never could I hearty call God the Father, my Father; nor call Jesus Christ, my Lord. I am sure, I could do neither according to the Will of God. Well might my dear Redeemer call this Holy Spirit, God's good gift, Luk. 11.13. Well might the Man after God's own Heart, exclaim, Take not thy holy Spirit from me, Psal. 51. And well might the great Apostle pray for his Ephesian Children, that the God of our Lord Jesus Christ, the Father of Glory, might give unto them the SPIRIT of WISDOM and REVELATION in the knowledge of him, Eph. 1.17, 18. And well will it be for me, and all my dearest ones, if (as above all things, I Pray) we shall holily walk after this good Spirit. Not GRIEVING his Divine PERSON dwelling in us; not QUENCHING his gracious MOTIONS made in us; not RESISTING him in any of his ORDINANCES instituted for us.  
For by his blessed Operation it is, that we have our Communion with the FATHER in his Love, with the SON in his Grace, and with Himself, the Coessential SPIRIT in his Consolation. Look as the Son of God is Mediator for us unto the Father, unto himself as he is God, and unto the Holy Spirit; unto the whole Trinity; in like manner is the Holy Spirit the one common Operator or Worker for us, and Comforter of us from the Father, from the Son and from Himself; from God in Unity. He is named the COMFORTER; and (as I conceive) comparatively greater than Christ was in the days of his Flesh on Earth. But how doth he, comparatively, so much more comfort the Children of God? This he doth, by acquainting them much more, with the Love of the Father. By giving them to see more fully, that the Father himself loveth them, as our Lord speaks, Joh. 16.27. And by discovering unto them much more, the grace of the Son; the super-excellency of his Person and of his Purchases. By glorifying of him in their hearts, so as he never was before, Joh. 14.15. that is the very word which Christ useth. He shall GLORIFY me. And, lastly, by setting before their Eyes much more, his own like infinite Love, Grace and Condescension. Admirable condescension, to be made less in Office than the Father and Son, with whom he is Equal in eternal Essence. And this most freely and of choice; for our good, and so great good as hath been foreshewn. And that although he well foreknew what we were; and what cross pieces we should prove; and how we should GRIEVE him, PROVOKE him, and QUENOH many Millions of his most holy Motions in our hearts; defile his Dwelling-place, and provoke him for ever to abhor US, so infinitely needing his Wisdom, Power, and Grace to help us in all Concernments. Us, who, without his infallible Counsel and his invincible Strength, are sure, by every Sin to be frighted into Despair of Mercy, or hardened unto a very disregard of Vindictive Justice. Who are sure by Prosperity to be slain, and to be made forgetful of God; by Adversity to be brought to horrible Distrust of God's goodness, or as lewd Disdain of his Government and Discipline; by our very Duties themselves to be puffed up with Pride, as if we were more than Angels; or else to be torn with Discontent, as if we thought God's Servants were no better than Galleyslaves.  
To conclude; thus saith the gracious Man. I believe in God the Father, and in the Son, and I believe in the Holy Ghost also. The Father worketh hitherto, and the Son works, and (blessed equally be his Name) the Holy Spirit worketh. By his ASSISTANCE, through Christ's MEDIATION, is my access unto GOD.  
Mark 4. The Covenant of Grace is Spiritually entered, Sacramentally confirmed, and Practically observed by him. He knows no Religion, but what is Federal, and by Covenant. He is one fast-bound to all three Persons of the Godhead, undividedly, and unto each of them, distinctly. And this, by the BOND OF THE COVENANT; as Ezek. 20.37. Even the COVENANT OF GOD'S PEACE; as Isai. 54.10. He hath learned the first Covenant, of Works. He hath been Convinced of his breach of it, in his first Parents, and in his own Person. And of his becoming thereby, first, a Runagate from God, and, then, an Exile or Banished Creature: and one remedilessly miserable, without a NEW and BETTER Covenant. He hath been wounded by this his said breach of the first Covenant; and that unto Death itself. The death of all his Comforts, in any thing under the Sun; and of all his Hopes of welfare in the next World. He hath cried in the anguish of his Soul, O that I had never been born! Nor ever could he change his Mind; or desist from that cry, or come to any life of Peace and Hope, till he had got knowledge of this Covenant of Grace. By the balm hereof, his Wounds, that stank and were corrupt, were healed. He Revived, when he heard that God, being by Christ appeased, had made and offered a NEW Covenant. A new Bond, to bind again unto himself those that had run from him. To bind himself to bless and save the Penitent; and that as strongly, and more, than ever he bond himself in the first Covenant to bless and save the Innocent. He cannot forget the sweet feelings that he had in his heart, when he first heard what this Covenant was. What it's Promises, and what its Demands. Indeed at first, he exclaimed in his haste; Away, away, this is too good to be true. Indeed if Light and Darkness, and Fire and Stubble were possible to be made Friends, this were a way to make them so. If GOD and a SINNER were possible to be united and reconciled, this New Covenant is one that would unite them. But how CAN this be? Nevertheless, being by and by brought to himself, and not daring to give the Lie to Him that CANNOT Lie, he ceased to Doubt, and began to Wonder and Bless. Uttering words to this purpose; HEAVEN, HEAVEN, HEAVEN; here's HEAVEN on Earth. Here is a BEATIFIC VISION. Why, here shine all the astonishing Excellencies and attracting Beauties of God; of the whole Trinity. I never saw before, some of them. I never before knew the ten thousandth part of the rest of them. Is this the COVENANT OF GRACE.. 'Tis of GRACE indeed, and of GLORY too, I think. O that I had known it sooner! That I had asked after it as soon as I could speak! That I had given my Parents, Ministers, and God himself no rest, till I had been made to know this Covenant of Grace! This HEAVEN, HEAVEN, HEAVEN upon Earth.  
Briefly; he hath admired the exquisite suitableness of both the Privileges and Duties of the Covenant of Grace. Their suitableness to the state wherein he lay. That was a state of Sin and Misery. He did therein nothing but dishonour God, and destroy himself. Now comes this Covenant of Grace, and, as to his Sin, preacheth Repentance, and return to Duty; as to his Misery, preacheth Remission and return into God's Favour. It gives, as well as requires, Repentance; and freely, for the sake of Christ, (not for any Merit in Repentance) giveth Remission. The Promised Privileges of the Covenant of Grace, are such as our Nature craves for; and all it can desire. To wit, PARDON and SALVATION; comprehending all Blessings.  
In these, God respected our Want. The demanded Duties, (which also are promised in the use of means,) are such things as our Corrupt Nature doth loath and turn from. To wit, ENTRANCE and PERSEVERANCE in the Obedience of the Gospel; comprehending all Duties.  
In these, God respected his own Honour. And of equal Wisdom and Grace, by the former, which are craved by our Nature, he allureth us to these latter, which are averted from by our Corruption. This, the gracious Man hath observed much; and blessed and magnified God in the observation of it. By the former, his Spirit, Soul and Body have been strongly and sweetly drawn into the latter. He hath a true heart; that is, a heart resolved upon all the Duties of the Covenant: and that because he hath also, full assurance of Faith; that is, a heart trusting in God for all the Promised Blessings of the Covenant. Thus is he a Spiritual Covenanter with God. His Heart and Spirit taking truly the Blessings of the Gospel for his Happiness, and as truly taking the Duties of the Gospel for his Work and Business.  
Be it added; the Man whom we describe, is one that neither, Thinks nor makes Light, of any Ordinance of his God. He knows that God's Positive Laws do bind the Conscience, as well as his Moral ones. And he remembers that the effects of the first Sin, though it were a breach of a Positive Law, were tremendous. He considers, that under the New Testament, the Number is but Two; the Observation not difficult; and, if Piously observed, exceedingly Beneficial. And he infers, that the disuse or abuse of Baptism, or the Lord's Supper, must therefore greatly incense God, and injure a Soul. He rests not in the foresaid spiritual Covenanting with God, though good, necessary, and of greatest necessity. The bare word of the Covenant of Grace, as it is in the Scripture, he highly prizeth: but the signified, sealed, and engaged word thereof, as it is in the Holy Sacraments, he most religiously useth, and justly prefers. He Useth it, because he is Commanded; and he Preferreth it, because in its use, he hath the word of the Covenant with extraordinary Advantages. Among Men any Covenant made, is first expressed by Words, then by Writings, then by Hands and Seals mutually added; and this last, is the highest, strongest, and utmost Confirmation that Men can give to each other. The Covenant between God and Us, made, is first expressed by his Spirit unto us, and by our Spirits unto him, in spiritual Language. Nextly, by Words, or Confession with our Mouth; we alleging God's part of the Covenant, and professing our own restipulation Lastly, By Sacraments; which are Rites, in their outward appearance contemptible; but ordained by God for both Signifying, Sealing, and Engaging. Ordained, to be Signs and Seals on God's part, and to be Bonds and Badges on our part of the Covenant. And in this last way, is the most noble and most complete Confirmation that can be given. For, in these said Sacraments; God doth (as appears from his Institution of them,) most sensibly unto ourselves, and most publicly in the face of the Congregation, TESTIFY his Engagement to fulfil the Promises of the Covenant; expecting our fulfilling of the Demands; which he had before Testified unto us by his Word and Spirit in our hearts. And we, in the Sacraments, do (as appears from our very Celebration of them, besides our verbal Declarations,) most solemnly and openly TESTIFY our Engagement to fulfil the Demands of the Covenant, expecting God's gracious fulfilment of the Promises; which we had before testified with our Hearts and with our Lips. In a word; the good Man learns, that, though it be an amazing Condescension, of which God disposeth his Grace in way of Covenant; yet, it is a further and vastly greater Condescension, of which he addeth Seals, and such Confirmations. There was on his part no need of them; nor did he add them to help his own inviolable Faithfulness, but merely to help our weak Faith; and to give us the more strong Consolation. Particularly; 1. The more to express his sincere and earnest respect unto our Salvation; as a King expresseth his Zeal for a poor Subjects Satisfaction, when he saith; Come, I am not satisfied myself to give thee my bare word, though it be a royal one; I will unto the same add my broad Seal. 2. To Apply more particularly and closely unto every individual Soul, this foresaid Covenant. I say, more particularly than in the Scripture it is applied. Like a King, who, being desirous more abundantly to comfort reconciled Rebels, though he hath in common declared their Pardon, in an Act of Oblivion and Indemnity, doth further Sign and Seal particularly every one's Pardon. For, in the Word, God speaks indeed the same things as in the Sacraments; but, in the Word he speaks unto all, generally, but in the Sacraments unto every one, particularly. Therein his Language by his Minister uttered, is, I Baptise THEE: and Take and Eat THOU. 3. To invest Believers solemnly, and as by formality of Law, into a right to the good things of the Covenant. As Men use; when, having consented to a Bargain, they have made those that deal with them a right unto a House or Field, they do make that right more explicit by the delivery of it to them by some formality of Law; that of a House, by the delivery of a Key, and that of a Field by delivery of a Turf of Earth. So Acts 22.14. Arise, and be Baptised for the washing away of thy Sins; that is, Receive Baptism, as a livery and Seisin of Pardon; and of all other benefits of the Covenant of Grace which are inseparable from it. 4. To set Christ and all his benefits before Believers, in the way of greatest force to Instruct and Comfort them. And that is, by Proposal of them unto our Senses, in visible Rites and Ceremonies. For, who knows not, that Knowledge comes into our Souls through our Senses? And, both most powerfully and pleasantly through our Eyes? Now the gracious Man dares not receive this overflowing of God's Grace in vain. Holily to God, exemplarily to Men, beneficially unto his Soul, he doth, by the holy Sacraments of the New Testament, ¹ Profess his Christian Religion, ² Testify his Union to Christ and to his Members, ³ Distinguish himself from Infidels, ⁴ Encourage and Engage his Soul to the Obedience of the Gospel.  
He thinks it worth his while, to contemplate and to praise the wonderful extent of God's grace, in this signed, sealed Covenant of his. For the most part, he is one that considers, it is extended, as to the PERSONS, so unto the SEED of Believers. And that, as God said to Abraham, I will be thy God, and the God of thy seed; so, upon us Gentiles is that blessing of Abraham come; Gal. 3.13, 14. And we are told that our Children are Holy; (that is, with a Covenant-holiness, and such as entitles them unto Baptism, the entering Seal of the Covenant.) 1 Cor. 7.14. They are holy by their Parent's Dedication and by God's Acceptation; for when the Parents dedicated themselves they dedicated their seed also unto God: and when God Promised to be their God, he Promised to be the God of their seed also. No Man hath yet shown us, where God hath said, I will no longer be the Covenant-God of my People's Infant-seed. Or, though I do admit them into my Covenant, I will not henceforth, as of old, seal my Covenant unto them. Now, as before Baptism they are Holy by Spiritual Dedication; after Baptism they are farther Holy, by Sacramental Consecration. And as the Circumcised of old were debtors to the whole Law to do it; so are they, being Baptised, by new Obligation debtors to the whole Gospel to obey it. To wit, when they come unto years of capacity; and cease to be accounted by God as Parts and Pieces of their Parents, which in their nonage they are accounted. A blessed Privilege! And such, as, if it were but duly improved by Parents and Children, we should soon see blessed Effects of it. The gracious Man of whom we speak, laments much his Parental and his Personal non-improvement. And is one, that sets himself to make it appear, he thinks the past time of neglect to have been too too much. One, that now having received his sight in the Matter, addicts himself to improve it so much the more unto Faith and Obedience.  
He perceives that Baptism is another kind of thing, than the generality of People take it for. And, of all things to be named, God will not hold him guiltless that taketh his Baptism in vain. Take it in vain they do, who mind their Covenant with God, never the more for it. Who believe the Pardon of their Sins, never the more; who confide in God for the bestowal of all the Promised good things of the Covenant, never the more; who are bend to die unto sin and live unto righteousness, never the more for their Baptism.  
But he conceives of it as a Baptism of Repentance, for the Remission of Sins. And makes the same use of it, as a Servant doth of his Covenant with his Master; as a Soldier doth of his Covenant with his Captain; as a Wife doth of her solemnised Marriage-Covenant with her Husband. He constantly bears it in Mind, as his true and greatest Encouragement to expect the recompense of reward without doubting; and as his like Engagement to Serve the Lord Jesus Christ, to fight under his Banner against Flesh, World, and Devil; and all days of his Life to Honour, Love, and Obey him. As Warriors are not dressed, but are naked, till their Swords are girded to their Sides: so is it with him in a Morning; he thinks not himself up, dressed, and ready to stir, till his Soul hath put on the Sword of the Spirit, which is the Covenant-WORD of GOD as in holy BAPTISM SIGNED and SEALED. Ubi VERBUM nominatur, SACRAMENTA fere subintelliguntur. Aims, in Sciagraph. Cateches. It is his perpetual Soliloquy; How shall I that am dead to sin, that am Baptised, and have solemnly Vowed Death unto all Sin, how shall I live any longer therein? I, that am, in the import and signification of my Baptism, Risen with Christ, what shall become of me, if I do not seek the things that are above? If unbaptized Infidels be damned without mercy, of how much sorer punishment shall I be thought worthy, if I Forget, though I do not verbally Renounce, my Baptism? If I become blind, see not far off, and FORGET that I was washed from my old sins? If I bear my holy Baptism, but as an empty Formality? If I use it not, as daily Food, for the strength of my Faith; and as my ordinary Physic, for its Health? If, under Temptations, I do not advance the Considerations of it for gaining Victory over them; and if, at other times, I do not advance the same for keeping my Conquest? Better may a Servant forget that he was Hired; a Soldier, that he was Listed; a Wife that she was Married; than I forget that I was Baptised. Their Folly would be less, their Sin would be less, their Loss and Shame incomparably less.  
And the rather; because, I consider, my Baptism was Infant-Baptism itself. Other Baptism, is like the Tower of David builded for an Armoury, wherein there hang a thousand Bucklers and Shields against our spiritual Adversaries. But of Infant-Baptism, it must be said, There is none like that. None like it, for numerous and powerful enforcements unto Faith and Obedience. Being Baptised in my Infancy, upon the account of God's Covenant with my Ancestors, I am thereby given to see, that Sin is a Herod that sought my life from the very womb. That it was In me, before ever it proceeded actually From me. That it is an earlier Enemy of mine than they dream of, who disown Original Sin. For, what need of the holy Washing, if I was not then itself Unclean? And, being that I was surely so, methinks I am the more engaged to contrive and endeavour the death of so early, as well as deadly, Foe, as my Sin is. Being in Infancy Baptised, so early entered into league with God against it, and encouraged extremely unto holiness and righteousness; the date of my Obligation addeth weight unto it. I cannot but think, that, of all Men living, the so early bound had need tightly and entirely to obey. Being in Infancy Baptised; I am thereby certified, God is not only my God, but he was the God of my Fathers before me. And I cannot but much the more promptly trust in him; as it's Usual with all the World, to trust the most readily of any Men, their own Friends and their Father's before them. For this also have I the Example of God's Saints on Scripture-Record who often strengthened their Faith on their Father's Covenant. Exod. 32.13, etc. Yea, good warrant from God I have; being he tells me, he shows mercy to thousands of them that love him; and Children are beloved for their Father's sake, Rom. 11.28. Being baptised in Infancy, I can and shall often plead the Covenant therein sealed, with special Advantage. The Object of my Faith, is not only God in Covenant; but God in Covenant with the Seal of Baptism administered, to strengthen that my Faith. And this whenever administered, is a strong Plea. But, as all the World will acknowledge, Experience and long Acquaintance do make a mighty inducement to Trust, and Confidence in any one that we Plead with. Now this Inducement I have by the means aforesaid. And thus do I humbly Plead with my God, both for Spirituals and for Temporals:" Lord, when I could only Want, and could not Know, Desire, or Ask for the good things that I wanted; whether Initial Graces, or After-supplies of Grace; whether Necessaries, or Convenient Comforts of this Life; then most freely, of Grace visibly and without question free, thou didst Seal a Promise of all of them unto me. Forbidden the unbelief in my heart, I meekly beseech thee! And let me not doubt but thou wilt faithfully bestow them all on me, now that I am daily in thy dear Son's Name an earnest Supplicant for them. Now that, of thy own Grace whereof thou art as constantly the Rewarder as the Author, I ask, seek, knock, and pray without ceasing. O what will the People say; the People of the Congregation that saw thee solemnly seal Promise of all unto me, when I was carried in Arms, if they should see that sealed Promise fail me now? What will the Minister be tempted to say, he who in Christ's Name and Place did then solemnize the Covenant betwixt thee and my soul? What will he say, should he see me now, at these years, coming to thee, and yet cast out and cast off by thee? O be it far from me to distrust thee; and especially then to distrust thee, when I consider, ¹ that thou art my God in sealed Covenant, and ² that thou art my God in sealed Covenant from my Mother's belly. By thy Grace assisting, I will never forget (or less than Practically remember) my Infant-Baptism; for therewith thou hast quickened me. And therewith, I trust, thou wilt always quicken me. When, of old, thou didst promise Life to Hezekiah; his query was, What shall be the sign that the Lord will heal me? But, I am passed that doubt; Thou hast promised me Life, and all good things in Christ Jesus; and holy Baptism is the Sign and Witness between Thee and Me. The sign and seal of the Righteousness which is by Faith; even of all the Grace promised to me in Christ. Amen, and Amen!  
It must be added; the gracious Man is one that doth not use to forget, that he is a creature Weak, and but Imperfectly fanctified, and (during his abode in this World,) always miserably Tempted. And therefore one that had need, to make use of all the means of grace by God provided. To have a due respect unto ALL the Covenant Word of God, and unto BOTH of the Sacraments or Seals thereof. He forgets not that the Word of God is a Covenant word; and that the Covenant of God, is a signed sealed Covenant; and that the signed sealed Covenant of God, for our more abundant Instruction and Consolation, hath two distinct Seals ordained for it. Baptism, the first, for our Initiation; the Lord's Supper, the other, for our Confirmation. Baptism, once to be administered, for our one Entrance into Covenant: the Lord's Supper, often to be administered; (I think always on Lords-Days;) for our Continuance in Covenant; for our Perseverance, and Progress in grace. Baptism, in which God (constructively) saith, Come thou and obey the Gospel as thus Encouraged and Engaged by the Sign and Seal on my part, and by the Bond and Badge on thy own part: And the Lord's Supper, in which God saith, Forasmuch as thou hast Understood, and Consented unto, and Professed thy consent unto, the Covenant sealed between me and thee in Baptism; Come thou, and take another Sign and Seal thereof on my part, and give another Bond and put on another Badge on thy own part; and as thus anew Encouraged and Engaged, go Persevere and make Progress in Faith, Hope, Love, and Obedience. The good Man of whom I am speaking, is neither Ignorant, nor Forgetful, nor less than practically mindful hereof. He no more dares to Omit what his God Commands, than to Commit what he Forbids. He as truly dreads to disuse the Cup of the Lord, as to Drink the Cup of Devils; and to deny to partake of the Lord's Table, as to comply and partake of the Table of Devils. THIS DO IN REMEMBRANCE OF ME, saith Christ; Yea, Lord, saith he, THIS WILL I DO, THIS I CANNOT BUT DO. I, whose DESIRE and PRAYER is, that, in all things Thy Will be done. He minds the AUTHOR of that Command; who is his Supreme Caesar, to whom he grudges no Tribute: and the COMMAND itself; which is as Easie and Pleasant, as Beneficial and Honourable, as any in the Gospel. All the Pain of it, is but parting with the Plague of allowed Sin. It binds to the Pleasure of receiving the greatest insurance of Salvation. The Benefit, no Man knows but he that hath it; and the Honour is of things unspeakable. Moreover, the gracious Man, when there is need, doth melt his heart with that Argument, wherewith Joseph's Brethren did melt his: Thy Father did command before he died; or when he was dying. He reasons with himself thus; How my Soul, wilt thou look my Saviour in the face at the Resurrection, if thou slightest the very Charge he gave thee at his Death. Thy Saviour did command this the same Night wherein he was betrayed. woe unto me, if I less observe my Redeemer, than the Rechabites their Jonadab, and the Turks their Mahomet. They being under Prohibition, abstained from Wine. I am a wretch, if at a dying Saviour's Command, I do not use holy Wine, for my Soul's sake and my often infirmities. He likewise awefully thinketh of the Scandal given by a neglect of God's holy Table. Of the contempt it casts upon the whole Generation of them that have sought God's face therein, in all Ages. Yea, and found it too, in degrees of light and strength, not communicated (ordinarily) in other Ordinances. Of the sore reproach which it poureth upon the heads of our Martyrs in Q. Mary's days: who vainly rescued from the Papists the pure administration of the Lord's Supper, with the Price of their Life blood; if it be so very indifferent a thing, that we may, without Sin against God and without harm to ourselves, go without it. Nor doth he without trembling consider, what a fearful stumbling block unto raw and weak Christians, his neglect of the Lord's Table would be. Such a stumbling-block, as would cause the fall of many; and it may be to the Ruin, at least to the sore Wounding of their Souls in Grace and Peace. In a word; if Doubts and Fears perplex him, the gracious Man rests not in them. He carries his Evidences to Men skilful in God's Law, and and takes their Judgement. If his Soul be Distempered, he will have the advice of a spiritual Physician. And that is, what God doth ordinarily bless unto his relief.  
But, being God hath given WORD and SACRAMENTS for two Breasts of gracious Consolation; he cannot make, or endure himself to live an Amazon; or with but one Breast. The Scythian Women cut off one of their Breasts that they might the more advantageously draw their Bows in Battle. But the Captain of his Salvation never taught him so to do. No, but the clean contrary. So that, he dareth not to Pray for spiritual strength and victory over spiritual Enemies, without the use of this especially strengthening Ordinance. I mean in conjunction with all others.  
Preparing diligently for the Lord's Table; and Repairing frequently unto it; and Demeaning himself becomingly at it; he conscientiously sets himself to Answer the ends of it in his daily walk with God and Men. Coming from the Ordinance, he Reviews the MERCY that he hath received, and the DUTY that he hath performed. He quickly finds a time to go and offer unto God PRAISES for both, and PRAYERS for all supplies of his Spirit for the improvement of both. He sedulously watches against the excess of worldly PLEASURES and BUSINESS also; which he knoweth to i'll spiritual Heat, and to raze out holy Impressions. He commands all that is within him to act the grace received; against the invasion of DISTRUST and the joint insurrection of DISOBEDIENCE. To Plead what God did, and what he did, at the holy Table, against all DISCONTENT under Afflictions, against all SINFUL COMPLIANCE under Temptations, against all PRIDE and SLOTH in the most Prosperous Condition. So far is he from dreaming that his Work is ended, when the holy Supper is ended. Or, that the holy Feast will work like Physic, whether one do sleep or wake. He tells himself, that now his Encouragements are greater, and now his Engagements to all Duty are stronger, than before he s●t down at the holy Table. God expects that he should now fall by Negligence more seldom, and rise by Repentance more soon, than he used to do before this holy Banquet. He telleth himself, his Baptismal Covenant is not ordained by God to be thus renewed for nothing. No, but that in this Ordinance seeing how Christ was Hated for sin, Denied for sin, and Crucified for sin, we might more Hate it, more Deny it, and more Crucify it. Seeing how Christ loved God and us, we might more love God and Him; and all days of our lives exclaim, O hateful Sin! O lovely God and Saviour! Having in this Ordinance received from Christ, by the hand of his Minister, another Seal of our Pardon, and our title to Eternal life; and having given back unto God another public Protestation of all Gospel-Obedience; we should strive and strain after another degree of Confidence in God, and another size of Obedience, than what we have yet attained. And that upon this Motive-Consideration held in Mind, and kept as the apple of our eye for the purpose. For this purpose we should indeed be ever telling our selves, we are God's Servants and Children by REPEATEDLY SIGNED AND SEALED COVENANT. It should never be out of our thoughts. We should have our first thoughts of it in the Morning; our last thoughts of it at Night; and as many thoughts of it, as may be, all day. In our Prayers very many; and under our Conflicts with any temptation, we should have a special abundance.  
St. Austin saith, this holy Supper should be received every Lord's-Day if he might advise us; and as to the taking it every day of the Week, that practice he will neither blame, nor praise. If I err, let the learned teach me better; this I judge. It would be my Duty to receive it every day of the Week, if I could not otherwise keep upon my heart the sense of what is aforesaid, from one Lord's-Day to another.  
To conclude this Mark of a gracious Man; he thinks of the Lord's Supper as it was said he thought of Baptism. The Lord will not hold him guiltless that takes the Lord's Supper in vain. And he accounts that they do in great measure so take it, who do not as is said in the Lines foregoing. He knows, that the strongest man in Christ doth need it, and is not above it: and that the weakest Babe in Christ is habitually qualified for it; and the Ordinance is not above him. No, but is even chief for such as he is. As Holy as Adam was in his innocent state, he wanted a Sacrament. And as imperfectly Wise and Holy as Christ's Disciples were before his Ascension and Mission of the Spirit, they had this holy Sacrament that I speak of. He is therefore one that valueth the holy Feast, above his daily Bread. And not without cause. It is said of the Egyptian Youth, whom his Master left sick in the Field; that, being brought to David, and having eaten and drank; his spirit came again to him. The gracious Man can tell you, that he hath often been sick and faint in his inner Man; and being brought unto David's Son and Lord, and having Eaten and Drank at his Table, his spirit also hath come again unto him. If every Lord's-Day he hath not resorted unto this Banquet: yet, ordinarily, he hath tasted of its twelve manner of Fruits every Month; if I may allude unto that in Rev. 22.2. And virtue hath come forth from Jesus Christ into his Soul; and done mighty Works there, even in despite of its Unbelief, and deadly Fears foregoing. Though he doth not think the Lord's Supper a Converting Ordinance, as from a state of Sin, into a state of Grace; yet he doth experience it to be a Converting Ordinance, as from lower degrees of Grace and Peace, unto higher ones. He pitieth in his heart every Soul of each sinful Tribe; both those that profanely keep away from the holy Table, and those that do but come and profane it. And he spiritually hears God saying to those vilifyers of holy Bread and Wine, as it is Isai. 65.13, 14. Behold my Servants shall Eat, but ye shall be Hungry; behold my Servants shall Drink, but ye shall be Thirsty; behold my Servants shall Rejoice, but ye shall be Ashamed; Behold my Servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and howl for vexation of spirit.  
I will here Publish the words of a Judicious and Pious Author, which have been useful to me; and may be so unto some of my Readers. Even these, of Mr. Daniel Rogers, which I find in his Treatise of Sacraments, Part 2. p. 241. I mourn to speak it; divers Ministers, neither Unlearned, nor Unpainful, (in their kind,) nor Ungodly; yet, in Point of the Sacrament do little acquaint either themselves or the People, with it, almost through the Year, except in a passage afar off. I dare not boast myself; but if I might draw any to Emulation, I durst say, that, whereas my poor Labours for TWELVE YEARS were more upon this than any other Point, I am not ashamed to say, I found the Argument more FRUITFUL at the end, than all the while. And doubtless many good People there are, who mourn for the barrenness of their Ministers in this kind.— So, in his Preface to his Reader, he harmoniously eenough saith; I could not see wherein I could do greater honour to God, than to enhanse the Knowledge of CHRIST SACRAMENTAL. And to incite others to do it, whose learned Abilities can better perform it.  
It hath been said, who is the good Man's KING and FATHER; who is his ADVOCATE and FRIEND in the Court of his fatherly King; who is his GUIDE and COMFORTER on Earth, sent down unto him from that Court. And also, what are the BONDS and COVENANT TRANSACTIONS, that have passed betwixt them and him. Wherefore our last Mark is this;  
Mark 5. Assurance of Saving Grace, is sweetly possessed, or painfully sought, by him. By Saving Grace, I mean ELECTION, REDEMPTION, VOCATION, JUSTIFICATION, and GLORIFICATION. By Assurance, I understand Certainty of Mind; such as is Proper, tho' it be Imperfect. No man living is Perfectly Assured of God's Love; or is so certain, that he cannot be made more certain. But, many a man is Properly Assured of it, and hath more than a guess, or a conjecture, that he is a Possessor of it. For many a man's Assurance, is built upon proper, rational, assuring grounds. Many a man's Assurance, hath proper, real Victory over his doubts, and against his fears. Many a man's Assurance, hath proper, genuine Fruits of Assurance; Peace, Patience, Joy etc. Many a man's Assurance, hath the name of Assurance given it by God himself; who always giveth things their proper Names. St. Paul's is called a sure Persuasion, Rom. 8.38. St. John's, a sure Knowledge, 1 Joh. 2.3. The Faith of all, is called an (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or) evident proof of things not seen, Heb. 11.1. In a word; many I say, have and enjoy the comfort of this proper Assurance of God's Grace. And the good man, that hath it not; that either never attained it, or having attained it, hath lost it; he knoweth that it is ATTAINABLE, that it is DESIRABLE, and that it is NECESSARY: And therefore dares not to desist from seeking it, or to be remiss in seeking it.  
He knows it is Attainable. For the H. Scriptures are Revelations of God's Grace; and that, Free indeed, as to any Merit of ours, but most Engaged, as to the Promises and Covenant of God. They are a Revelation both Full, and very Plain and Intelligible; yea, and given of God for this very end, that we through comfort of the Scriptures might have hope, Rom. 15.4. Besides this, he knoweth the Nature of Man, and the Power of Conscience, too well, to dream that Assurance is unattainable. The Scripture is a Lamp to see by; and Conscience is an Eye to see with; what then should hinder Assurance? Conscience is (we know) an inner Judge, and justifies or condemns us at its Bar. It is also a Witness in ourselves, as to the matter of Absolution or Condemnation. It is likewise a Rewarder, or a Punisher of us; a good man is more than a little satisfied from himself; and a Cain and Judas more than a little tormented in themselves. Moreover, the good man knows, that what hath been full often attained, even under the Old Testament, it is not to be thought unattainable under the New. Especially, that thing which under the New Testament very many have attained; and all are commanded to seek; and consequently have a promise, that (in the due use of means) they shall find. To conclude; he knows that it is possible to attain assuring Evidences; and therefore possible to attain Assurance itself. Those said Evidences, are Demonstrative ARGUMENT, Credible SENSE, and Infallible TESTIMONY. The inseparable and distinguishing Effects of Grace, do demonstrate the being of it. Preference of Christ, and his Spirit above all things, Purification of heart and hands, etc. do so do. And these are attainable. Inward spiritual Sense and Perception, is not to be discredited. In proposing of Ends, and in prosecuting them with Means, we have sensations of our actions; and these sensations are as worthy to be believed as our bodily Eyes at any time are. There is a seeing Light in God's Light; there is a Feeling of Divine Power with its exceeding greatness prevailing upon our Wills; there is a Tasting that the Lord is good, and his Word sweeter than Honey; he that hath these, may safely conclude from them, that he is an Heir of Grace. And these are attainable also. last; The Testimony of a Person that can neither be Deceived, nor Deceive us, is worthy of all acceptation. The Holy Ghost is such a Person, infinitely Wise, and alike Good. He is sent from the Father and Son, to testify unto the Children of God, that they are his Children, and his Heirs, and Coheirs with Christ. To Testify it with their Spirits, that they are so. To be an additional and deciding Witness. The Word of God lays down sure marks of Grace, and witnesseth those marks to be true. The Conscience of a Believer, or his Spirit, witnesseth those marks to be found in his heart and life. The Spirit of God, supervenient to both, presents himself, and witnesseth by self-evidencing Light, that those marks are true, and are truly in the Believer, and the Believer truly in the unchangeable Love of God. And who dares say, this Testimony of the Holy Ghost is unattainable? or, being attained, will not give true and proper Assurance?  
The good man knows well the Desireableness of such Assurance. For, without it, who can Do God's Will, or Praise his Name? Who can come unto the Throne of Grace with a becoming boldness? Who can Rejoice, or not Mourn always? Who can Comfort, or not Sadden others? Who can Live, but very uneasily; or Die, but very unwillingly? But Assurance is Joy; and Joy is our strength. Our strength against Corruptions, Temptations, and the Fear of Death. Assured Paul, beat down his Body, and kept it in subjection. Assured Moses, chose rather to suffer Affliction with the People of God, than to be Heir of the Crown of Egypt. Assured Simeon could say and sing, Lord, now lettest thou thy Servant departed in peace.  
But, lastly; The gracious man conceives of this Assurance as a thing most Necessary. Even upon a nearer consideration Necessary. I mean, upon consideration of the Command of God laid on him to seek it. God requireth nothing more expressly and plainly in all the Bible, than that we give Diligence to make our Calling and Election SURE, 2 Pet. 1.10. We desire that EVERY ONE of you do show the same diligence to the full ASSURANCE of Hope unto the end, Heb. 6.11. Yea, many another duty doth God require from us as means of getting and keeping this said Assurance. Our Ways must be searched; our Hearts must be searched; the Scriptures must be searched; our H. Baptism must be recognized; the Lord's Supper must be frequently repeated; Men, to whom is given the Tongue of the Learned, to speak a word in season, must be oft consulted; and for what less than to get and keep sure that God's Law is written in our Hearts, and our Names be written in Heaven, in his Book of Life. Many a serious thought of this, rises, walks, and lieth down with the gracious man: Whose settled Judgement therefore is, that if the bare want of Assurance be no Sin or Loss at all; yet the neglect of it is such a sin, and argues such a want of all Spiritual sense, as scarce consists with grace. He is satisfied indeed, that spring-tidings of Assurance and over flowing Comforts, may be wanted, without sin. For they are rather Privileges than Duties. But as for Assurance which Schoolmen call Moderate; and which reacheth unto Hope and Peace, though not unto Dancing for joy and Triumph; this the good man thinks God seldom or never denies, but upon some sinful Provocation. Upon the contempt of some Ordinance, neglect of some Duty, unexercisedness of some Grace, indulgence of some Lust. And therefore inclines to think the want of this sort of Assurance to be his sin. This, whose want he judgeth meritoriously procured by sinful Causes; and he feeleth to be malignantly full of sinful Effects. Nevertheless, he awefully concludeth, that should he add unto that sinful want the more sinful carelessness of getting out of it; should he forget or despise God's positive command to seek Assurance; (though therein the divine goodness maketh his Comfort to be his Duty;) should he together break such a Gospel-Precept, and slight such a Gospel-Priviledge; he should then contract a much more frightful Symptom of Reprobation upon his Soul.  
In short, our gracious Man is ever busy in Getting, or Preserving and Promoting his Assurance of grace.  
The Holy Ghost must indeed work grace in us, before he can Witness it to be in us. But it is most certain, that he may and doth often work it in a Soul, long before he doth witness unto it that he hath wrought it. Nor do I dare to say that he doth not let some Children of God live and die without ever witnessing it unto them at all in this World. Although we all believe and teach, that ordinarily he doth, first or last, witness the grace he works to be true and saving. And doth either by and by after their Conversion, or, after some good Proficience in Sanctification, or (at least) a little before their Death, Assure God's people of his grace in them. There are several Seasons, in which, above all other times, he is observed to give them the said Assurance; and there are several Duties, which, above others, he useth graciously to reward and honour with Assurance.  
There are six Seasons which are eminent. The first is, when a Soul hath been extraordinarily bemoaning its sin. Ephraim was heard so doing. And what was the next news? He was straghtways called a dear Son, a pleasant Child, Jer. 31. The second is, when a Soul hath been Praying in Prayer, and that with all Prayer. When it hath been most restless, and denied to give the Lord rest; and been most importunate for Assurance, in order unto holiness; then frequently cometh an assuring Testimony. As when our Saviour had been at Prayer, than came the voice from Heaven, saying, This is my well beloved Son, Luke 3. The third Season is, when a Soul hath been Waiting for Assurance, and looking for it in all the Ordinances of God; no one of them excepted. It is in his Ordinances that he will dispense his Consolations. See what is said of them, that follow those Ordinances, Psal. 36. They shall be abundantly satisfied with the fatness of thy house, thou shalt make them drink of the rivers of thy pleasure. In the Ordinances we see most of Christ's Blood as prevailing to God's satisfaction; and we feel it most prevailing as to our Consciences Pacification. The fourth Season is, when a Soul is called to undertake some extraordinary Service for God. Before Abraham was called to the extremity of Self-denial, in offering up his Isaac, he was certified that God would be his exceeding great reward. Before Steven was stoned, he saw the Heavens opened, and his Advocate standing at God's right hand. Before our Saviour himself was Crucified, he was Transfigured. He did shine in glory before he was clothed with shame. The fifth Season is, when a Soul hath done some eminent service, and extraordinarily held its integrity. After that Abraham had, in his admirably prompt intention, offered up his Son, he received that transcendent testimony, Now I know that thou fearest God. And after that Job had made his Patience to be heard of, (though not without sore fits of Impatience immixed,) the Lord accepted the face of Job, gave him twice as much as before; and proclaimed it, that none of his Friends had spoken the thing that was right like unto Job, Job 42. The sixth Season is, when the Soul is taking leave of the Body. Then when Flesh and Heart faileth, the God of all consolations oft pleaseth, to be most sensibly the Strength, and the Portion, and the Joy of his Children. Making them then most sure that they have a building of God, an house made without hands, Eternal in the Heavens, when the earthly House of their Tabernacle is dissolving. Thus doth he, who is Master of his own Consolations; and may and doth dispose of his own as he pleaseth, both for the Measure and the Season; thus doth he oftentimes dispose of them. And hereof the gracious Man is no negligent observer.  
Let it still be remembered, that God will use a liberty, and arbitrarily dispense the sweet Assurance we speak of. And it is not for us to prescribe to him either Times or Means, in which he shall necessarily give it to us. But as it hath been said of special Seasons, so it must be affirmed of these following Duties: ordinarily God doth in them give the sense of his Love, and the moderate Assurance of his Eternal  unto Believers. I would make no such Comparisons between Duties, as should be lessening of the worth and weight of any. But I may be allowed to say thus much, I suppose. Look, as some Sins do above ordinary so grieve the holy Spirit, that he refuseth to comfort such as do commit them: so do some Duties above ordinary please and delight Him; insomuch that he useth not to let it be very long before he doth pacify and comfort the Believers, who do duly perform them. And of this sort are the Duties which I shall propose.  
First, The religious use of our Gospel Sacraments. Unto the scarcity whereof, I do very much impute the notorious scarcity of Assurance, in these our days. In which we have many that never in their lives spoke to this purpose unto themselves. Come, I perceive that without some Assurance, my Religion cannot be my Delight. And it horribly reproacheth God, to be served without greatest Delight. And men will unavoidably be prejudiced against all inward and spiritual service of him, by the sight of my sad and drooping life. My Children, and Servants, and Neighbours, will be hardened in Irreligion, while they see my Religion to be for the present not at all Joyous, but Grievous. I have learned that Baptism and the Lord's Supper, were ordained for the very purpose to BEGET and PROMOTE assurance of God's grace. Wherefore, by the help of his grace, this day and hour I will BEGIN and I will PERSEVERE in the use of them for this blessed benefit. [Beloved Readers, stop here; and, before you read on, take to task yourselves.] The discreet and gracious Man knows, the Holy Ghost is the Sealer and Comforter of God's Children. But he himself, in his Scriptures, hath named Sacraments by the name of Seals, Rom. 4.11. And testified, that Abraham received his Old Testament Baptism for a greater ground of Assurance of the righteousness he had by Faith. As also, that the Old Testament Lord's Supper was for the Church's further Assurance that the destroying Angel should not smite them. And accordingly we see, that the New Testament Circumcision, when duly considered and improved, is blessed to ensure believing Souls of the divine Promises. The Baptised Eunuch found it so, and went his way rejoicing, Act. 8.39. And the New Testament Passover is sweetly blessed to remove fear of the destroying Angel. It appears so, Act. 2.46. For continuing in breaking of holy Bread, the Primitive Christians eat their (common) meat with gladness of heart, praising God. Not to repeat all that is foresaid, this remember: In the WORD, God woes us but by his Minister; in the SACRAMENTS, he woes us also by his Son's very Picture. In the WORD he speaks in General, He that believes shall be saved; in the SACRAMENTS, he is more particular; Son, or Daughter, be of good cheer, thy sins are forgiven thee. And in the use of these Sacraments it is, that he useth so to speak: not in the carnal spiritless use of them; but in that use which is declared in our foregoing Mark. An use, in the neglect whereof, I think it not safe to Pray for Assurance; but full as wicked, as it would be to Pray that Faith may come in the resolved neglect of Hearing the Word. In short; who knoweth not many Christians, that have come to the study and practical improvement of the Sacraments, with a Hell of Fears in their Souls; and have e'er long received a Heaven of Joys in the room of those banished Fears. For the most part gracious Souls be wiser; but some Babes will object, and do so; that it is a sin for them to come to the Lord's Table until they have Assurance. And a great deal of pains it costeth, to teach some of them these plain Truths. 1. The Faith that qualifies for the Lord's Supper, is not higher than that of Acceptation of Christ on the Gospel-terms, and Reliance upon God's truth for making it good. When a Soul hath this, he is spiritually Alive; and as soon as he is so, he may and he ought to feed on this spiritual food, for strength and growth. 2. It is not indispensably necessary to one's right unto the Lord's Table, that he should have a certain, or assured Knowledge, that this Faith itself in him be true, and that he is in Christ. It is enough, if God's Word may be believed, if his heart condemn him not; though it cannot fully absolve him, and rid him of his scruples. 1 Joh. 3.20. True, he ought to Examine himself; for how else should a man Condemn or Justify himself? But if, upon Examination, an enlightened heart finds itself weary of sin; Desirous to be rid of it in Christ's own Method; Pleased that Christ promiseth rest and relief unto such burdened Souls as his; and Resolved to wait in the use of all means, to have that promise made good unto him; what then? Truly, these things being so, he ought to come to the Lord's Supper, desiring God to seal unto him the Promise which he layeth hold on; and to promote his cravings for Christ, as a fountain of both Pardoning and Purifying grace. They that rashly deny this, do audaciously and most barbarously exclude from the Lord's Table all Christians under desertion, and doubting; all bruised reeds, which (it may be) are the sittest, as well as neediest, of any Souls, for the holy Banquet.] I will be the shorter in the remaining Duties, because, in a manner, all are comprehended in this first.  
A second Duty, which the Holy Ghost doth often make a means of working Assurance in Believers, is Self-Examination. Not all, that Men will call by the name hereof; but, that which really is so; that which is strictly managed, and is as constantly issued. That, wherein a man sets God before him; and having beseeched his gracious Conduct, and Counsel; falleth to compare what he Hath done and Doth do, with what the Gospel Requireth and he Ought to do. Examineth his Actions, and especially the sincerity of the same; q. d. Have I Repent or do I? and is my Repentance sincere? Have I Believed on Jesus Christ, or do I so? and is my Faith sound and unfeigned? Have I begun, or am I beginning a life of Repentance, Faith, and New Obedience? and is it in truth and integrity that I do so? Speak out Conscience; for judge thou must, and conclude one way or other. And I will not sleep, till thou tellest me what thy Sentence is. At lest what it is, that thou inclinest to believe of my Actions, of the soundness of them, and of my state thence to be judged of. If thou dost say, I do not Repent, Believe, and Obey the Gospel; or that I do not sincerely so do, I will not build upon a present rotten title. I will beg for God's Spirit, and a new Heart by him wrought, and new Acts by him excited; and a new Claim will I make,  I stir out of this place. If thou, O Vicegerent of God within me, if thou sayest, that, upon thy utmost search, things appear better unto thee; and that, by the Scriptures judging, thou believest me to be a true Penitent, sound Believer, sincere Obeyer of the Gospel; I will not give way to importunate scruples, and refuse all comfort, and be afraid to bid my Soul bless the Lord, and all that is within me Magnify his Name. I will humbly Hope in his grace, and loudly Praise him in that hope. Uncertainty, or somewhat worse must be theirs, who will not thus Examine themselves. But, of Souls well informed about the Covenant of Grace, and qualified for Self-Examination; and much Exercising it in this manner; they are few, if any, that do long endure tormenting uncertainty. Vain are all Trials indeed, that are not brought unto an Issue: and utterly unqualified they are for trial of their states, who are unacquainted with the Covenant of Grace, the Law, and rule of Trial.  
A third Duty, is Putting our one Talon to use, with Thankfulness for it; and without murmuring against God for want of Assurance. Repent as much as thou canst, Believe, and Obey so; and it is more than probable, thou shalt soon discern thyself to Repent, Believe, and Obey. Especially, if thou art thankful for the little light that keeps thee from very Distraction and Horrors as bad as Francis Spira's; it's very like that God will increase it unto the light of Noonday.  
A fourth Duty, is accumulated diligence in all Ordinances. Fervence in Prayer, loosed Peter's Bonds; it made Hannah's Countenance to be sad no more, etc. Accurate Reading and Hearing the Word hath done as great things; and so has holy Conference (of which I have lately Printed much in a little room.) Spiritual singing of Psalms, is notably commended by devout Ancients and our Modern Divines, for this purpose.  
A fifth Duty, is Abounding in such acts of Obedience as do most singularly thwart flesh and blood, e. gr. Full often doth God hasten to make known his Mercy, to them, who resist carnal temptations, and exceed in mercy towards men, Isai. 58.7. to the 11th. To them who run the hazard of their Names and Estates in reproving Sinners. To them who bring their bodies into most subjection, and make least of carnal Pleasures, for the sake of God's spiritual Consolations. To them that unweariedly promote Peace, though ill requited by the Parties differing, Mat. 5.9. To them that resolutely, and painfully, against the grain of corrupt Nature, do love their Enemies, and pardon their Injuries, and pray for their Salvation.  
A sixth Duty, is a most peculiar War against that one sin which above any or all others, causeth a Man to doubt of the love of God. Some one such there is. And when once that capital , is, with a due specialty of care and pains, resisted, Assurance may be soon expected. God useth to command a Calm as soon as such Jonah's be cast overboard.  
A seventh Duty, is Bearing in Mind the many Arguments which we may Plead humbly with God, before we get Assurance of his Love. e. gr. ¹ His Names; Long-suffering, Of great Mercy, Forgiving Iniquity, Transgression and Sin. ² Our own Extremities; these Heman did Plead, and we ought to Plead, Psal. 88.14, 15. ³ Our Readiness to forgive others their offences against us. Luk. 11.4. ⁴ Our Ministers and Friends Compassions and Prayers. Alas, shall Men's iron Bowels yern, and shall the Lords gracious ones be restrained? Psal. 80.4. ⁵ The ill use that ill men, and good ones too, are like to make of our horrors and tremble. Psal. 69.6. ⁶ Lastly and principally; The universal offer of Grace by Christ Jesus made; and of all sinners, unto heavy laden ones; and weary of their sins, and of such lives as sin do make them.  
In a word, The gracious Man layeth up these things in his heart. Indeed he finds not in his Bible that God hath promised, that every one that is a sound Believer shall some time or other in this World be made sure that he is so. And he thinks it possible, that a man may be saved without Assurance. Nevertheless he cannot be content with the Possession of Godliness, without the Assurance and certain Persuasion of it. As we see Men use not to be quieted with Bread and Water, though they be enough to keep Life and Soul together; no, but all do employ their thoughts for further Provisions. He is one that would be able to do the things which without Assurance cannot be done. To Despise the World; to Bear its Reproaches; to Die for Christ's sake; to be Bold at the Throne of Grace; to have the Word and Sacraments as honey to his Taste; to be enlarged in Thanksgiving and Praise; to be furthered in Repentance; to be fortified against Errors, etc. And in order to these, if he hath never gained Assurance, he is seeking it; if he hath it, he is diligently maintaining it; if he hath lost it, he is at work to regain it. And one Cordial he hath, which doth ever, more or less, support and hearten him. Even this, which (upon the request of a Pious Brother and Providential Hearer) I will set forth before I conclude. He is always assured, that whoever hath the least true Grace, he hath the Promise of an Increase thereof. He that hath any one holy Quality; hath all; and he that hath all, though in all he be now a Babe, he shall be a Man; and if he be now a Man, he shall one day be a Giant in them. Unto his newborn Children, the Lord God will give Grace, saith the Man after his own Heart; Psal. 84.11. q. d. where he gives the Principle in Conversion, he will give the Practice of Godliness in Conversation; and where he gives the Practice, he will give the Progress; and where he gives the Progress he will give the final Perseverance. The Scripture makes five grand Privileges of the Children of God. Vocation, which is as it were the Chariot of Salvation, which hath two fore wheels, Election and Redemption, which precede it; and two hinder wheels, Justification and Adoption, that follow it. Now, these are inseparable, the Elect are certainly Redeemed; the Redeemed must be Called; the Called must be Justified; the Justified must be Glorified. Being Called, we are ascended into the Chariot foresaid; and as soon as we know where we are, we may look forth and see the fore wheels, our Election and Redemption, and the hinder wheels our Justification and Glorification. Or, if we never know it while we breathe, and never see the wheels that carry us, yet the Foundation of God standeth sure, and he knoweth who are his. Grace, in Conversion infused, is rather a seed, than a habit. A very small thing; and small things are hard to be seen. It is long  many can discern it in themselves. But it is never so little, but that God sees it plainly; and never so little worth in God's eye, but that he preserves it by his Almighty hand. And this of grace, both most Free and most Engaged. Free, and without all merit or motive in us; but Engaged and bound by inviolable Promise of his. Even double Promise; Promise made unto Christ, the dear Redeemer of us; and Promise made unto ourselves in and through Christ. I may also add, 'tis Engaged by Promises of Jesus Christ himself, repeatedly made unto us. He is little acquainted with the Gospel, who is a Stranger unto these Promises, and who imagineth that the Doctrine of them is an Enemy, or other than an extraordinary Friend and Help unto practical Holiness. St. Peter exhorteth Christians to be Sober, to Hope to the End, to be Obedient Children, not to fashion themselves according to former Lusts, but to be holy even as God is holy, and that in all manner of Conversation. And, as the mightiest Engagements and Encouragements hereunto, he advanceth these Considerations; namely, that they were Elect according to the foreknowledge of God; that Electing grace had issued and sparkled forth in their Regeneration; from which they had a lively hope, (built on the foresaid Promises,) of enjoying the heavenly Inheritance. And then assureth them, they were kept by the Power of God through Faith unto Salvation. 1 Pet. 1.2, 3, 5, 13. The gracious Man doth therefore contemn all Cavils against this Doctrine, as one opening a door to licentiousness. He observeth, that the Promise is not to multiply grace unto him, however he lives and walks. No, but to multiply it so, that he shall live and walk in the ways of holiness. And thus it is that he argueth with himself. Hath God promised that being planted in Christ, I shall be kept still growing up into him, and nothing shall hinder? This love of God inflames me with desire of Obedience; and this Assurance of victory over Spiritual Enemies by his Grace, makes me forward to fight them with all my strength. I should have no heart to it, but that I remember the five works that the Holy Ghost is sent to work in Believers; which comprehend all that I do know my need of. First, That of Teaching and Leading into all Truth. Secondly, That of Bringing all things unto one's Remembrance. Thirdly, That of Quickening, to perform known and remembered Duties. Fourthly, That of Comforting and making one perform them with joy and gladness of heart. Fifthly, That of Restoring ones heart, after that by any temptation prevailing it is brought out of frame. My heart would die away in me, if by these blessed Works of his, I could not expect to have sevenfold Grace derived into me. I mean, (1.) Exciting Grace, to make my lazy Soul stir up itself, as Isai. 64.7. (2.) Coworking Grace, to make my weak Soul able to walk in the way of Duty that I choose, as Psal. 119.35. (3.) Resisting Grace, to make my timorous Soul dare to stand against the wiles of the Devil, as Eph. 6. (4.) Upholding Grace, to make my burdened Soul bear submissively, both God's Afflictions, Men's Oppressions, Satan's Buffet, as it is Phil. 1.29. (5.) Recovering Grace, to bring back my straying Soul when it wanders like a lost Sheep, as Psal. 119. (6.) Preserving Grace, to settle and secure my Soul apt to stray again when it is recovered; as Jud. v. 1. (7.) Increasing Grace, to make addition of many Cubits unto my spiritual Stature, as it is Eph. 4.16. So that, though I am a despicable Shrub, I have expectation of the Grace that will make me a lofty Cedar. Though I am but a bruised Reed, I expect that which will make me a stately Pillar in God's Temple. I Live, and I hope to Die, upon that admirable Word of my Saviour, Joh. 6.57. As the living Father hath sent me, and I live by the Father, so he that eateth me shall live by me.  
My dearest Brethren;  
I doubt not but many among you will say, that I have spoken your very hearts in these Pages. But there are also little Children, whose Sins are forgiven for Christ's Name sake, will be apt to come and tell me another thing. And almost clean contrary. Namely, that their hearts cannot utter the one half of what is said. And that they must go cast away their hopes, if none be Saints but who have these five Marks.  
I must beseech all such to consider; that it is very possible they may HAVE all the five said Marks, and not DISCERN themselves to have them. But it is utterly impossible to have any one of them TRULY, and not have all of them SEMINALLY. I mean, in the Seed-Plot of the Heart; sown therein, though not yet come up as is desirable. And being I am every Week exercised, with Complaints occasioned by the ignorance of them; I will here Answer these two Questions. Whence is it, that gracious Persons are so commonly under Doubts and Fears, that they have no true Grace of God in them? And, What may we take for the least and lowest degree of true saving Grace?  
To the first, I answer. It must not be said to be from God's withdrawing Light, or withholding it from his Children, in a way of Sovereignty, or unprovokedly by their Sin, that they be so oft at a loss concerning it. We all know, that God may, if he please, so withhold or withdraw comforting Light. But none, I think, hath proved, or can prove, that God doth ever so do. Generally, and very agreeably unto the Scripture, we determine that Saint's uncertainty of their Grace, is meritoriously, and also efficiently, brought upon them by their Sin. That they do ¹ Permit their Lusts to domineer; ² Admit Temptations to egg on those Lusts; ³ Commit Sins which are the issues of them; ⁴ Intermit the Acts of Grace; and ⁵ Remit and abate in the Degrees of Grace; and so, both Deserve and Work their Doubts. So cast themselves down into the Valleys of Sorrow, and the very Deeps of Despair for a time. But more distinctly and plainly, be it observed. There are two principal Causes of gracious Souls uncertainty of the truth of their Grace.  
(1.) Some do not seek after Assurance. (2.) Others do seek amiss and not as they ought to do. Some silly Babes do most absurdly argue, That they may be saved without it, and therefore they need not take much pains for it. And they have been wretchedly hardened in their too common conceit, That their want of Assurance is no Sin at all. As if we were not bound to have peace in our Consciences, as well as with our God. And hereupon they do most wildly presume, That all Endeavours to gain Assurance be, at best, but acts of Liberty, and not of necessary Duty. They are Ignorant or Forgetful of this unquestionable Truth; that, though a Child of God may be under Uncertainty of his being so, yet he cannot long sit satisfiedly under that uncertainty. He cannot think it a light evil, and a burden easily to be endured. He must needs be restless under it. David's be troubled, when their Evidences be obscured. Psal. 30.7. But of this, some are not ware; nor do they therefore spend an hour in a day, or a day in a week, month, or year, in seeking Assurance. Alas, How many Prayers have I heard made, without one Petition for Assurance expressly put up? And we need not wonder that they do not find who do not seek it. But,  
Secondly, Many there be who seek Certainty, but very faultily. And though their faults be too many to be here fully enumerated, I will recite briefly some special ones. I mistake, if I show not a great World of them in a small Map. (1.) They seek Assurance that their grace is true, with a sinful content in its being Small. As though small things were not, and would not always be, hard to be seen. And as though it were likely, that God would discover the Truth of grace for their Comfort, while they crave not the Growth of it for his Honour. (2.) They seek Assurance without due Diligence. As if our Calling and Election were more easily to be insured, than the Scriptures of truth have suggested. (3.) They seek Assurance without sound Judgements, and free from such mistakes as will naturally cause fear where no fear is. e. g. Mistakes about the demands of the Covenant of grace. Conceits, that God hath made more necessary unto their acceptation, than he hath indeed so made. Mistakes, that Faith justifying is a Persuasion that one is already Justified. That if one be Converted, one must needs know when God did Convert us. That if ever we are Assured that Christ is form in us, we must have a vocal or immediate testimony of God from Heaven about it. That if once we be Assured, we must presently be rid of all fears; and be filled with rapturous Joy, etc. (4.) They seek Assurance without the help of Spiritual Teachers and Guides, by God provided for them. As if God would pour contempt upon the Ministry of his own Institution; and harden them in their Sin, who will not own and honour those, unto whom he giveth the Tongue of the Learned, to speak a word in season unto weary Souls. And unto whom he hath said, Receive ye the Holy Ghost; whose Sins ye remit they are remitted; and whose soever Sins ye retain they are retained. Joh. 20. (5.) They seek Assurance overhastily, and with sinful Impatience; not submitting unto God the choice of the Time of it and of the Means. As if God would allow Beggars to be Choosers; or might be expected to give us our own Wills, until they be subjected unto his Will. (6.) They seek Assurance, without holy Confidence that God will give it to them in the faithful use of his appointed means. Yea with a strong and settled persuasion, that their Labour, whatever it be, shall be in vain. And that they shall live and die upon the Rack, without any relief by the means they use. (7.) They seek Assurance without a just and full renouncing of all worthiness in themselves of so inestimable a favour. They over-value themselves, even while they most suspect themselves, (which one would think impossible; and do harbour conceits that the Labour they take for Assurance doth in a manner earn it. (8.) They seek Assurance, without a due and full respect unto the Merit of Jesus Christ, our only Propitiation and Advocate. As they do not thoroughly Abase themselves, so neither do they throughly Exalt their Saviour. For which cause it is, that they so long continue to be as the troubled Sea. (9) They seek Assurance, without a due fore-acquaintance with the Office of the Spirit toward Believers, and the Duty of Believers toward the Spirit. And, consequently, without congruous Honour paid to him, who is the Witnesser as well as Worker of grace. And without congruous proper Prayer made, for those Operations of his, whereby alone we can be Assured. And without congruous Trial and Examination of ourselves. (10.) They seek Assurance without any Appearance of Thankfulness, for other Mercies enjoyed. overlooking and despising them all, as though all were but Ciphers, without Assurance to give them virtue and value. (11.) They seek Assurance without an universal respect maintained unto ALL and EVERY one of God's Commandments. Some ORDINANCE or another is slighted; some DUTY or other is omitted. Reading, is much disused. Or Hearing, is less frequented. Or Prayer, is restrained. Or Conference, is let down. Or Sacraments, be rarely minded. Or Psalms, be seldom sung. Again; either Charity to all men is grown cold, or Brotherly Reproof is unexercised, or true Love of Enemies is expired, or the work of Mortification is at an end; or that which one would judge should of any be kept up, Choice of wisest and most holy Company. (12.) They seek Assurance without due regard to the Rules whereby, and to the Season wherein, they do examine themselves. To the Rule; for this is the Covenant of grace, and this they do not understand well, and will not go ask instruction about it. But concluding rashly, that its terms be higher than ever God made them; they do accordingly condemn themselves as Hypocrites, for that which God doth not so condemn them. Then as to the Season, it must be said; Times there are in which Self-examination is by no means our Duty. Times, wherein he that looks into his Heart and Life, shall have it with him, as he that beholds his Face in troubled Waters; which represent it in nothing truly, but in all things frightfully. Such are times of prevalent Melancholy; and of Satan's Temptations, in their violence and hurry; and of frequently prevailing Corruptions, before that by frequent acts we have gained some new Experience of ourselves. In these times, a man's present and immediate Duty, is to put forth the first act of Faith; to cast himself on God in the way of well-doing; which he hath a Command to do, and that with a Promise of losing nothing by it. He is to be advised, as he is able, to Recall his former evidences and hopes; however to lean on the Lord; and to Resolve, though he slay him, yet to Trust in him for restoring grace.  
The next Question is, What degree of true grace may we take for the Least and Lowest of all? The God of truth direct my Heart and my Hand, in my answer! I am sensible of the Question's being as Arduous, as Momentous. Humbly it is, that I here deliver my Judgement, and (as far as I know) the Judgement of our Protestant Divines. And as plainly and suitably unto your Apprehensions, as I am able.  
The H. Spirit, who well knoweth his own Grace in all its various Degrees, doth by these Metaphors describe unto us its Lowest degree. He compares it, unto the Life of a Child new Born, John 3.3. Nay, to the Life of a Child just quickened in the Womb, Eph. 2.5. Agreeably whereto, it is named the Forming of Christ in a Soul, Gal. 4.19. Now, as Mothers in whom Children are form, so Souls in whom Christ is form, do by and by show it by nauseous Ebullitions from the Stomach, and new Pulsations in the Bowels. Plainly thus, by Loathe, and by Long. To that of the Lowest degree of grace it must be said, it is a Life, a something that makes a man to differ from what he was before, as much as a Living Creature differs from a Dead. A Life of which Jesus Christ is so the Alpha and the Omega, and the All in All, that it bears his very Name, Christ in us. And a Life notified, by Loathing of all things that are known to be contrary unto Christ, with (inseparable) Longing after all Mercy from him, and all Duty unto him. A Life that speaks forth assoon as it breathes; and uttereth these words, I count all but Loss and Dung that I may win Christ and be found in him; and Lord Jesus what wouldst thou have me to do?  
Four things doth the Spirit of Christ attribute unto this least and Lowest Life of grace. Which; waving others, I briefly propose. (1.) An Eye, to Look unto Jesus Christ. Even as the stung Israelites looked unto the Brazen Serpent. Then, he who was Blind was surely Dead: And now he that seethe not Christ cannot be Alive. If then a man had looked to Aaron, or Moses, or both, that could not have saved his Life; and now let a man have all possible respect to Ceremonial Law and Moral, it cannot save his Soul.  
(2.) Feet, to Come on unto Christ. Even as the Manslayer came to the City of refuge, his only place of Safety from the Avenger. The least Grace hath Feet, not to say Wings, of desire to hasten to him, when Christ saith, Come unto me.  
(3.) Hands also, to receive Christ. Even as a starving man receives Bread; a fainting man receives a Cordial, a Beggar receives a Bag of Gold, a Wanderer in the Wilderness receives a Guide, a Blind man receives Eyesalve, a Condemned man receives a Pardon, a Leper receives a Cure.  
(4.) Ears also to Hear Christ. Even as a Servant heareth his Master, as a Child his Father, as a Wife her Husband, as a Subject his King, as a ransomed Slave his Redeemer. The Father that draws Souls unto Christ, efficaciously commandeth all from the greatest to the very lest to HEAR his Son.  
In short. The Gospel evidently declares, that Graces, as Stars, do differ in glory. All Stars be in the Heavens; but are of various Magnitudes and Motions. All Grace is from Heaven, and carries toward Heaven; but some doth extremely differ from other in strength of Parts, and in Acts. Yet of them that are so much as Newborn, or Spiritually Quickened, and have Christ in the Lowest degree form in them, we are taught that all do Look unto, Come unto, Receive, and Hear Jesus Christ, as he is offered by God. That is, as Prophet, Priest, and King; to give us the Sight, the Pardon, and the Cure of our Spiritual Diseases, that we want.  
I would be yet more plain, and instructive unto the least Babes, whose help I do most especially design. And therefore conclude with this assertion. There are twelve Steps, that men take in Sin, and in Grace; in Evil and Good; toward Hell and Heaven. The least of Damned Sinners, taketh them in Sin; and the Least of Redeemed Saints, taketh them in Grace. He that taketh them in Sin, however he be Painted he is a very Sepulchre; he that taketh them in Grace, howsoever he may be Defiled, Blemished, and Blackened, he is unquestionably a Living Temple of God. God dwelleth in him, and he in God. These Steps here follow in their Natural Order. They are Strangers at home, that ken 'em not.  
1. The First is the Admission of Suggestions. Unregenerate Men admit the Suggestions of Sin, and Satan, and the World; they brook and bear them, as Eve did the Serpents. But the Suggestions of the Holy Ghost and his Ministers, concerning Repentance, and Faith, and Holiness, they cannot bear; but turn from them, as from Offers to their Loss. Even with Scorn, if not Rage. Regenerate Souls, act quite contrarily. They are impatient most times of sinful Motions; and answer them, as Joseph answered his Mistress, with Detestation and hasty Flight. And as for the Heavenly Motions foresaid, they well Endure them; give them audience; and turn not away from them, as from things stingy and biting.  
2. The Second is the Retention of Suggestions admitted. Unregenerate Men hold their sinful ones in mind, and talk with themselves concerning them in secret Places. Regenerate men do likewise retain God and his Ministers Suggestions unto them. And a great deal of Discourse they have with themselves about the same. They commune with their Hearts upon their Beds, while others sleep.  
3. The Third is the Approbation of Suggestions retained, Unregenerate men do nextly smile upon their sinful ones; inwardly saying, this is an agreeable and a sweet Suggestion; I would surely follow it if I could. So sweet it is, I cannot spit it out of my mind. The Regenerate, do in like sort favour, and like well the holy Suggestions unto them made. Saying in their Hearts, Good is this Word of the Lord. O that we had Skill, Zeal, and Strength, to follow it. We Approve it as Excellent, and worthy of all Acceptation.  
4. The Fourth is the Immoration of Mind on Suggestions approved. Unregenerate men being taken with the taste of their sweet Poisons, and pleasant Plagues, (for so are all sinful motions;) they begin to stay and dwell upon them in multiplied thoughts. To survey their alluring circumstances, and muse of their gratifications unto this and that Sense, and of their Services unto one and another carnal Interest. Regenerate Souls, come not much behind them here. They also, finding holy Motions sweet unto their Taste, roll them under their Tongues; chew and meditate on them greatly; and enlarge their considerations of their goodness and profitableness unto all things. Delighting themselves in the considerations; and saying of them, It is good to be here, let us stay and think more of these things.  
5. The Fifth is the Revocation of Suggestions whereon the Mind hath used much to insist. Unregenerate men, feed not on sinful Suggestions sparingly; but nevertheless the morrow is as to day and more abundant. Let Business, Sickness, Sleep, or what will, interrupt them; they let it not be long, before they recall their darling Follies. Regenerate men also, tho' sometimes forced to lay aside out of mind the holy Subjects they have much entertained therein; yet fail not to resume them and take them up again, very industriously and cheerfully. No sooner be their Souls unbent with their necessary Avocations, but they do fly back again unto them.  
6. The Sixth is the Conclusion or Resolution to put the Suggestions into execution. Unregenerate men court their Souls thus, till they gain their Consent, and Purpose for actual sin. Which said Consent, and Resolved will, is no small point; but the grand Movement of the whole Man, Soul and Body. And carries in it virtually, Act and all. On the other side; Regenerate men, do not spend their foresaid thoughts, for that which Profits not. Their Consideration issueth in Conclusion. Their Spiritual converses with Holy Suggestions, impregnate them with lively Resolutions to perform them, as soon as they are able. All that the Lord hath said we WILL do, and WILL be Obedient, is the Resolution made and uttered.  
7. The Seventh is the Perturbation about putting the Suggestions into resolved execution. Unregenerate men, ordinarily, are put hard to it to bring forth the sin they have Conceived. Iniquity itself, is painfully and with sorrow brought forth. And after Resolution to sin, the wicked are observed to be pierced through with many cares. And it is not much otherwise with the Regenerate; having Resolved to Repent, and Believe, and Obey the Gospel, to Receive Christ the Lord, and to walk in him; Flesh, World and Devil, are in arms against them presently; Herod's, a thousand, seek the Life of this Resolution, to destroy it. And there is no small Fear and Care, and Anxiety riseth in the poor resolver's. Save Lord, or we shall yet Perish, is their known cry.  
8. The Eighth is the Aggression, or Attempt of the Execution of the Suggestions, about which the Perturbation hath been. The Unregenerate know, that faint hearts cannot perform the Devil's Commands. Difficulties they meet with from within, and without; Conscience checks them, Men reprove them, etc. but they break through all, and (for the pleasure of sin set before them,) they set to work, & try their strength to see what they can do. If Saul cannot be the death of David, it shall not be for want of Attempts. The Regenerate know, that the desire of the slothful slayeth him, because his hands refuse to labour. And, tho' the Desire of a man be his Kindness; and God and good men will accept, where there is a willing mind; yet a mind of an unactive will, is an ill mind of no good will. They therefore suffer not fears of Miscarrying, always to hold them back from Endeavouring. No, but tho' Afraid, they Trust; tho' they Stagger, they Believe; tho' they Despair, they Hope. And aside they go, and stir up themselves and make trial what they can do at Repenting, at Believing, at Obeying the Gospel. Striving to enter in at the straight Gate, and to walk in the narrow Way, whether they be able or no.  
9 The Ninth, is that Execution of the Suggestions, which was Attempted. Unregenerate men, such as perish, do sooner or later, execute those Suggestions of Sin, and of Satan the Minister of Sin, after whose Execution, God will never more strive with them; or treat about their peace; or be found of them.  
Reader, Do not mistake this plain passage; as though it did intimate that All that trod the former steps in Sin, were incapable of Repentance. That horrible untruth my Soul abhorreth, and my words favour it not. I do think that No man is uncapable of Repentance till he hath so sinned. But I dare not think ANY man that hath so sinned, to be uncapable of Repentance. Alas! who shall dare to set limits unto the Divine Grace? Or who knows not the instances of its admirable extent unto Manasses, Mary Magdalen, the Penitent Thief on the Cross, etc. This is said for prevention of thy causeless Self-affrightment. But I proceed,  
On the other side, Regenerate Souls, do after their Thoughts, Cares, and Attempts, actually execute those Suggestions of God and of his Ministers; after whose execution, God will never (totally) leave or forsake them. But binds himself by Oath, and by signed sealed Covenant to be their God, and to see that all that he hath be theirs. This is done on God's part, when they do first sincerely RELY on the Promises of the Gospel-Covenant, and CONSENT unto the Demands thereof, when they make the ANSWER of a good Conscience, as St. Peter saith, 1 Pet. 3.21.  
10. The tenth, is Reiteration or Repetition of the said Execution of the Suggestions. Unregenerate Men, do sin over and over those Sins, which they do adventure to defy God withal. And the Regenerate, do, all their days, keep doing the things whereby they at first gave glory unto God. Every Day of the Week, and Hour of the Day, the Unregenerate do bid God departed from them, In the Language of Practice they do so. And as oft doth the Regenerate Soul, in the same Language COMMIT and SUBMIT himself unto God in Jesus Christ. Commit himself to God's saving Mercy, and submit himself to God's ruling Authority, both lodged in the hand of Christ, Lord Mediator.  
11. The Eleventh, is Propugnation of both Execution, and Reiteration of the execution of the Suggestions. Sinners Plead violently for Entrance and Continuance in Sin. They search the Devil's whole Armoury, for Weapons to fight with, for Sin against Holiness. But is it otherwise with the Regenerate? No, having Committed and Submitted themselves unto God; and doing so anew from day to day; and that, both as their perfect Duty, and infinite Interest and Privilege; they do search God's Armoury for Arguments and Arms, to propugnate Holiness; and to Shame, and expel Sin. Holy Wisdom is justified, it is spoke for, by the least Child it hath.  
12. The Twelfth, is Valuation of one's self by the Execution, Repetition and Propugnation of the Suggestions. All Men do glory in somewhat, or other. There is some one thing or other, by which they do rate and value themselves. Determining they are more or less blessed in themselves, and to be esteemed by others, as they have more or less of the same. Unregenerate Men's estimate of themselves, is by their Executed and Repeated and Propugnated Sin, and what that Sin has gained them. Even the Profits, Pleasures, or Honours of this World, which they have compassed by those their Sins. The Regenerate do try themselves by another Touchstone, and weigh themselves in another Scale. They count the Idols of this world, very Nothings. And do believe in their hearts, and confess with their mouths, that in them dwelleth no other good; and they are at no further distance from Misery, than the Grace of God in them, and the Grace of God toward them, doth set them. They are Happy and Honourable more or less, as they Glorify and Enjoy God more or less. Enjoy him according to the Promises, and Glorify him according to the Demands of the Covenant of Grace.  
Brethren,  
It shall not repent you, if seriously and frequently you do Examine yourselves in reference unto these twelve Particulars. If these Acts are passed in your Souls, on the right side, Rejoice and be exceeding glad; for great is your reward in Heaven, whatever be your Scarecrows and Disquietments on Earth.  
Indeed as long as you live, you may be one while in tears of grief; crying, God be merciful unto me a Sinner. But you will be otherwhiles in tears of joy; exclaiming, I know that my Redeemer liveth. One while combating with fears; ask, Will the Lord be favourable unto me? But by and by triumphing over your fears; saying, I am persuaded that nothing shall be able to separate me from the love of God in Christ Jesus. One while falling down on your Knees; praying, I believe; Lord, help my Unbelief. But another time, clapping your hands; and thankfully proclaiming it, Christ hath loved me and gave himself for me. One while as Hester, If I perish, I perish. But another as Mary, My Soul rejoiceth in God my Saviour. He that doth not willingly grieve the Children of Men, will not let his own Children have nothing but grief, for any long time together, if they use the diligence he requireth for his sweet Consolations. However, I charge that you do not overvalue Comfort; that you do not forget, that a little Grace is more worth than much Comfort. And that Comfort is desirable only for the sake of Holiness. I am wholly of his Mind who hath said, Happier a great deal is that man's case, whose Soul by inward desolation is HUMBLED, than he whose heart is through abundance of spiritual delight LIFTED up and exalted ABOVE MEASURE. Better is it sometimes to go down into the Pit with him, who beholding darkness, and bewailing the loss of inward joy and consolation, cryeth from the bottom of the lowest Hell, My God, my God, why hast thou forsaken me? then continually to walk arm in arm with Angels; to sit, as it were in Abraham 's bosom; and to have no thought, no cogitation, but, I thank God I am not as other men, it is not with me as with others. Ri. Hooker, pag. 546. as quoted by Mr. H. Hickman in his very excellent Discourse on Eph. 4.30.  
I do remember, and still adhere unto what I have written in my Call to Sinners, Marks, than which I cannot find better. But variety and store, is no sore. It reputes me not, that I have here proposed these. And I will farther commend unto your use, Six excellent Questions of blessed Mr. Henry Scudder; as they are contracted by our worthy Mr. Samuel Lee; who, with him, well saith these words: You are in God's favour and in a state of grace, if you can answer yea, unto ALL or unto ANY, of them.  
Q. 1. How stand you affected to Sin? are you afraid to offend God, and dare not sin wittingly? Is it your Grief and Burden that you cannot abstain from it, nor get out of it as soon as you would?  
Q. 2. How are you affected to Holiness, and the Power of Godliness? to know God's Will and do it? to fear and please him? Is it your Grief when you fail? and your Joy when you do well?  
Q. 3. How to the Church of God? are you glad when it goes well, and grieved when it goes ill, and sit trembling with Eli, to hear how it goes with the Ark of God; however it be with your own Particular?  
Q. 4. How towards Men? Do you dislike wicked Men, and love those that fear the Lord, because they are good?  
Q. 5. Can you endure your Soul to be ripped, and your beloved Sin to be smitten by a searching Minister, and like him the Rather? and can yield an obedient Ear to such a wise Reproof?  
Q. 6. Though you have not Evidence always, or can scarce tell whether you ever had it; yet resolve and desire, and will as you are able to cleave to God in Christ for Salvation by Faith, and in no other Person, nor by no other means to be saved?  
But that my Epistle is already swollen beyond my purpose, I would here have shown you more largely these Particulars.  
(1.) Strongest Grace and weakest do agree in many things, e. gr. ¹ Both, have the same Original Giver, God the Father. Both are from his Electing Love. Unto which are owing the smallest sparks, as well as the brightest flames of spiritual-life. ² Both have the same meritorious Purchaser, Jesus Christ. Both are from his Redeeming Grace. Thereto are we beholden for our very Entrance into the State of Holiness, as well as for our Proficience and final Perfection. ³ Both have the same Efficient Worker, the Holy Ghost. Both, are from his regenerating Work. Thereof it is, that the Babe in Christ is what he is, as well as that the grown Man in Christ is what he is. ⁴ Both are wrought by the same Instrument also; the New Covenant, Word of God, And, in short, ⁵ Both have the selfsame Nature. They have the same Nature and Being, though so different sizes of Strength and Power of working. A drop of water is as truly water, as the vast Collection of water in the Sea is so. And the Soul in whom Christ is form but this hour, is as truly an holy one, as any of those who are with him in Paradise.  
(2.) Strong Grace and Weak do differ in their Measures, their Strength, and their Comforts and Troubles. As grown Men do differ from Sucklings. Having no more Limbs than they, but every one larger, and stronger, and more capacious of Pain and Pleasure. Weakest Converts have Knowledge of the Gospel-Covenant; but not so Extensive, or so Intensive and clear, as stronger ones have. They have predominant and practical Consent to its Demands; but not so free from Hesitations, nor so victorious over Jealousies, as stronger ones have. They have Reliance upon its Promises, but not so Quiet and so little Interrupted as stronger ones have. They have their Comforts and their Troubles, but not (ordinarily, at least) so great as stronger Converts have. The Loads of strong ones, would break their backs; and the sweet Wines that they do drink, would be too strong for their heads. True it is, least Children in Nature and in Grace, be more in crying than when more grown. Though God can, he very rarely doth, make little Grace so evident unto us, or so comforting of us, as he maketh greater. But what is said above, is true.  
(3.) The huge diversity of Grace hath various Causes of it; e. gr. Converts are of various ¹ Ages, and stand in Grace. ² Their outward Helps are various; some have Parents, Ministers, and Company, an hundred fold more helpful than others. ³ Their inward Aids of the Holy Spirit are various; He helpeth all, but not all alike. ⁴ Their Prayers and Pains to improve their Helps are various. ⁵ Their Services and Employments, and so their Occasions for Grace are various. One needs more than another therefore. ⁶ Their Sins and Provocations of God to withdraw from them, are various. Some fall into foul and gross Sins, which others keep far from; and some do more indulge carnal Affections than others do.  
(4.) Special marks of Weakness in true Grace are these. Namely, ¹ Wavering and Desultoriness in our Promises unto God. He that staggers hath weak feet; he that is Up and Down, one while will be the Lord's, and by and by fears to Vow it, he hath weak Grace. ² Suspiciousness of God's Promises unto us. He hath a weak knowledge of fallible Men, whoever much trusts them; and he hath as weak a knowledge of God, that cannot lie, whoever much doubts him. ³ Easiness to be scandalised, or turned out of God's way, by any thing we meet with. By God's darker Providences, as Asaph was. Or, by good Men's failings, as Job's Friends were. Or, by wicked Men's instigations, as poor Spira was. He stands. but weakly, who falls easily.  
(5.) Special Marks of Truth in weak Grace be these; e. gr. ¹ Giving glory unto God, when we cannot take Comfort from him. We must needs sincerely love him, with whom we had rather Mourn than Rejoice with the World. And whom we Praise, while he hides his face from us, or frowns upon us. ² Combating on against sin, even while, we think at least, we cannot conquer it. Doing all we can against it, even while all we do seems to do no good. Blessed be Gospel grace! it is certain we Conquer, as long as we verily Fight. Sin is never our Master, till we do Consent to have it so. But happy is the Soul, that even then holds on the Conflict when he imagines that Sin hath got the Mastery. ³ Making up in Root what we want in Fruit. Growing downward, when we can't grow upward. I mean, being exceedingly Humble, when we can't be so useful to God's Name in the World; Abasing ourselves, when we cannot Exalt God otherwise. ⁴ Lying at the Pool as weak Cripples, as long as we are so. Willing to have strength; and waiting on God for strength; and staying his time at his Gates, if he makes us wait long for it. Resolving, to Justify him if he never give it, and to Admire and Bless him if he give it at all. The poor Canaanite was sincere, and came off with honour; she, whose first Prayer was answered with Silence, and for her second Prayer, was called a Dog; but, undaunted by both, prayed on that she might have some of Christ's Kindness, though it were but the share of a Dog. Though it were but a Crumb, and not Plenty.  
(6.) Innumerable are our Motives to seek strength of Grace. Will the weakest Grace carry to Heaven? what then? Bread and Water will keep you alive on Earth; but you do desire more a great deal. Life, is Life, and very sweet and precious. But you desire Health, Strength and Beauty, do you not? Most do think, that their Glory in Heaven will be more or less, as their Grace on Earth is more or less. Whether that be so or no, I thus argue. If you love not God, you have no true Grace. If you do love him, how can you but crave more Understanding, and more Power, to serve him? This remember; Though you do what he Accepts of, you do not what he is much honoured by, while you are weak. His infinite Grace accepts and rewards your little one; but your little one doth but sorrily Praise and Serve the Glory of his infinite one; Add hereto; tho' weak Saints are equally Elected, Redeemed, Called, Justified, and Adopted, with the strongest; yea, and have equally all the Promises of the Covenant, that concern the Essentials of Salvation; so that the least Stars be as firmly fixed in the Firmament of Bliss, as the greatest Luminaries be; yet this is true: God's love of Delight is greater to strong Saints than to weak; and, It is then greater to them when they are strong, than when they are weak. Natural Parents love all their Children; but although they have most Pity of the Weak, they have most Pleasure in the Strong. And in the Strong, they then have most Pleasure when they are Strongest. It is no otherwise with our Heavenly Father. Abraham was God's Friend, by way of eminency: and then, when, without staggering, his Gigantic grace bore parting with his Isaac, then, above ordinary, God looked on him complacentially. Zanchi speaks broader than I do. God's love of goodwill is not Equal to all his Saints. He wills more good to some Saints, than unto others. Which you cannot deny, unless you will say that his holy Spirit's Graces be lumber, unworthy to be put in the Inventory of his Goods. In a word; every Believer doth wear the Garland of the Supreme King's Favour: but in that Garland there are special Flowers, which are vouchsafed only unto strong Believers. Again, If you love not yourselves, you have not true Grace. If you do love yourselves, (your true selves; and not only your earthen Shells,) you cannot but desire to be Men. You cannot be willing to keep in your Infancy; to live all your days in the Cradle; and in Swaddling clothes; unable to go upon your feet; stumbling at every straw, even when you are most carefully led by your spiritual Nurses; and filling the house with your Cries, while they carry you in their Arms. Plainly, you cannot but be sick of desire, to have it better with you than it can be until Grace is stronger. To have it better than now it is; now that you conceit, if you apply a Promise, it is horrid Presumption; and if you do not, it is fatal Unbelief. That if you Hope, it is but Self-delusion; and if you do but Doubt, it is straightway Desperation. That, if you Repent, it is a sorrow but legal; and if you fall into any Sin, it is no less than that which is Unpardonable. That if you go unto the Lord's Table, 'tis blasphemous Intrusion; and if you keep away, it is profane contempt of the Institution. [Read the rest in your own hearts.] I will add no more.  
(7.) Growth in Grace is not always discerned where it is, but is often falsely presumed to be where it is not. This Growth, is like the growth of a Plant which requireth three things; Life in the Plant, Watering of it, and God's Blessing on it. Hearts and Plants must Live ere they Grow? must have heavenly Dews on that Life, and God's Blessing on those Dews. Where these three do meet, Grace grows in all Dimensions; height of Knowledge, length of Meditation, breadth of holy Affection and Action, depth of Humility. That which let and hindered these is took out of the way. The cursed Suckers, which before stole away the nourishment of Grace, are now cut off. Their names be Legion, they are many: but the chief of all are two; Idleness from, and in Duty: and Pride of Duty. In some Souls, they are cut off, and Grace springs up amain in an instant. Their Profiting appears unto all men, and themselves too. But these Souls are extraordinary Examples. The Growth of most Graces is like that of Oaks; slow and unsensible, though sure and firm. Yea, like the Amendment and recovering of sick Folk, which gins with Peelings of pain, and Complaints of being worse and worse. For which, there are Reasons enough to make no very small Book. Ministers must suggest them, as occasion requires. As certain it is on the other hand; there be many false appearances of growth in our graces. We must take heed that we find not Sin to be only exchanged, when we think it is mortified. Or, only to be Covered, when we fancy it is Killed. That we do not find our new Reformation, to be the effect of Temptation's removal, and no more. Wildfire may abide in us, when Fuel for its flames is denied unto us. And holy Fire may be ready to die, when bitter Zeal and carnal, may represent us unto ourselves as Seraphims. Nevertheless, it is but a Difficulty, not an Impossibility, to find whether we grow in Grace or not. He that would find himself so to do, cannot too curiously observe how his FAITH worketh. Gal. 5.6. How his HOPE quickeneth him. 1 Pet. 1.3. And how his Love constraineth him, unto Diligence in doing God's Will, and Patience in suffering it. 2 Cor. 5.14. To be sure, it is some or other Sin, that creates our darkness and doubt. And, as one saith well, If we do not know the particular Bee that stings us with it, let us throw down the whole hive; and then our Troubler shall not escape.  
Sirs,  
I have now made you a small Looking-Glass. Need I entreat that you carry it in your Pockets always, and use it often? I presume some will so do; and I do desire all. It is, through the Grace of Christ, a small thing unto me, to be by many so treated as you know. I am bold to say, If I am besides myself it is for your sakes. I do therefore reject the Requests of some mistaken Friends, and despise the Tattles and Scribbles of profane Adversaries; because (as the Gospel teaches) and Experience demonstrates) the foolishness of God is wiser than men, and the weakness of God is stronger than men. That of God (saith Mr. Baxter) which Men count foolishness and weakness, and deride, doth overcome their pretended Wisdom and Strength, and do that which they cannot do, and proveth them to be but Folly and Weakness. I will promise you to Preach and Writ as Men will call more Learnedly, as soon as I become indifferent whether I do them Profitably, or no. In the mean time I shall labour to Exercise my own, and Serve your Faith and Joy, in my Plainness, or (as it must be styled) Rudeness. Knowing, that he whom we look for from Heaven, will ere long come, as we are certified by Canonical Scripture. And then, as it is not amiss expressed in the Apocryphal Writings,  
Then shall the Righteous man stand with great Boldness before the face of such as Afflicted him, and made no account of his Labours. When they shall see it, they shall be troubled with terrible fear, and shall be amazed at the strangeness of his Salvation; so far beyond all they looked for. And they, repenting and groaning for anguish of spirit, shall say within themselves; THIS IS HE whom we had sometimes in Derision, and a Proverb of Reproach. WE FOOLS accounted his Life madness, and his End to be without honour. But how is he numbered amongst the Children of God, and his lot is among the Saints? Wisd. 5.4, 5.  
Brethren, suffer ye a word of Caution and of Exhortation, and I have done.  
The Religion of most Professors seemeth Dead, the Religion of many seerneth Dying, the Religion of very few seems Thriving. It is the Exercise of Grace that strengtheneth the Habits; and it is the industrious Performance of universal Duty that maintains that Exercise. Neither is there any Thriving in Religion without both of them. In these things do our Souls Live, and in them doth their Prosperity consist, and appear. And unto these things have I endeavoured to Direct and Quicken you. I will not tell you, with how careful a Soul I have so done. Full often I do think, and often I would have you all to think, of the three Evangelists account of Christ's Reproof of his Disciples. In Matthew it is thus; Why are ye so fearful, O ye of LITTLE Faith! In Mark it is thus; How is it that ye have NO Faith! In Luke it is thus; WHERE is your Faith? Mat. 8.26. Mark 4.40. Luke 8.25. The Difference is exceedingly easy to be reconciled; and the Doctrine is as exceedingly desirable to be observed and improved. Weak Faith is Little; Little Faith is next to none; and Faith that is in its Degree next to none, will, as to its Exercise, often be to seek, as if it were none. They that have but little Grace, will very often have it to seek, when they should have it to use. By means whereof, the Comforter, which would otherwise relieve their Souls, is oftentimes far from them. And long it is ere he speaketh Peace to them, or lets them speak it to themselves, or be comforted by all that Ministers can speak or write.  
Of any Text in the Bible, I beseech you, as on my bended Knees, remember Gal. 5.16. WALK IN THE SPIRIT, AND YE SHALL NOT FULFIL THE LUST OF THE FLESH. ¹ You have opposite Principles in you, Flesh and Spirit. Impurity and Purity. Original Sin planted Impurity in you, Temptations water it, Satan gives it increase. Free grace plants Purity in you, free grace waters it, free grace gives it increase. ² You have a liberty of walking according to each of the foresaid Principles. To the Fleshly, and to the Spiritual one; the Pure and the Impure. If you cannot live sinfully at all, you are perfect in Grace; if you cannot live holily and acceptably unto God, you are void of Grace. Young Joseph hath ability to repel Temptations; and Older David hath ability to comply with Temptations. Satan cannot force us unto Evil, and the Holy Ghost doth not ever force us unto Good; it is voluntarily that we do all the Evil and the Good done by us. Grace doth find us sinful Men, and free unto Evil; and it makes us sincere Christians, and free unto Good. It doth not, as Glory doth, take away our possibility of sinning; in Mind, Will, or Work. Our state on Earth is one, and that in Heaven is another: ³ Your Duty of Duties it is (therefore) to make the best use of your Liberty. To side with the Spiritual Principle, against the Carnal. To take the part of Purity against Impurity. And strain hard to live according to the Spirit in every Walk; not allowing the Flesh one step: To keep the Candle of the Lord, your internal Light shining. And the fire on the Altar of your hearts, your holy Zeal burning. To see that your Minds be blinded by no Objections, and your Wills blunted by no Oppositions, and your Lives blackened by no avoidable Abominations. For why? God rewards Grace with Grace; and your Obeying the new Nature in you, strengthens it. And the strengthening thereof is the weakening of Sin, its opposite. It doth make, and show it to be weak. But on the other hand, let it be awefully considered! It is a frightful Sin to receive in vain the offer of Grace in the Gospel; and far worse it is to make vain, and not improve, the very Work of Grace in one's Soul. This is no less than going about to destroy that which is Conceived in us of the Holy Ghost. For the new Nature in us, like a newborn Child, quickly languisheth if it be not tenderly cherished. And, besides, the Holy Ghost, who is the Parent of it, will be more than a little incensed, if it be but little made of, and not by all possible means nourished; wherefore blessed are they, who set not themselves to gratify, but to crucify, their Senses, Appetites, and Passions. And content not themselves to Possess, unless they do also exercise and Increase, their spiritual Gifts, Graces and Comforts. Going forward in them; and going apace so; and that sensibly and visibly.  
Knowing that shortly I must put off this my Tabernacle— I have thus endeavoured that ye may be able after my Decease to have these things always in remembrance. For if these be in you and abound, they make you that ye shall not be Barren nor Unfruitful in the Knowledge of our Lord Jesus Christ. And an entrance shall be ministered unto you abundantly into his everlasting Kingdom. Amen, and Amen.  
Bishop Wilkins his Character of the best Christians is here added for your Profit, and for the shame of such as traduce us for New-fangled Opinionists, and contrary to all the Learned of the Church of England.  
THey are Persons of a Moderate and healing Temper, of Catholic and Comprehensive Charity: They do not Baptise their Religion with the Name of a Sect, nor Espouse the Interest of a Party, but love all Good men that Fear God and work Righteousness.  
They are not guilty of the Corinthian Vanity, in crying up a Paul, an Apollo's, or a Cephas, but look upon it as the great Design of Christianity to make men good, and where it hath not that Effect, they know it matters not what Church such a Man is of, because a Bad Man can be saved in none.  
They eat the dangerous Extremes, and keep the Regular mean, and in Divine Worship prefer a reverend Decency before pompous Superstition, or popular Confusion, neither bowing down to the Altar of Baal, nor Admiring the Calves of Bethel.  
They are true Primitive Christians, and think it lawful to hold Communion with any true Church of Christ, that is sound in the Substantials of Religion, notwithstanding some Circumstantial Differences in the External Modes of Administration: And they suspect it sinful and Schismatical to separate from any true Christians, who Agree in Apostolical Doctrine, and maintain the Discipline of the purest Ages.  
They prove all Things, and hold fast only that which is Good, and are persuaded those Christians are most in the Right, who choose out of all Parties, whatsoever things are true, whatsoever things are honest, whatsoever things are just, etc. and not they that think every thing to be so that's maintained by their own party.  
They place Religion more in the serious practice of Piety than in the Observance of Ceremonious Forms; they are neither fond of needless Rituals, nor yet molested with groundless Scruples, but long for the Philadelphian State of the Church, wishing that all the World might with one mouth glorify the Eternal God.  
They pay a great Deference to Antiquity, yet they are not so fond of Error as to fall in love with it merely for its grey Hairs, but make use of their own Reason to judge of the Reasonings of other men: Though they apply themselves to spiritual Guides, yet they love to inquire the Way to Zion, and not follow them in the Dark, except they carry a Lantern in their hands.  
They refer the Decision of all the Differences amongst good Christians primarily to the Sense and Meaning of the Holy Scriptures: And they know every man must Judge for himself, therefore, where they see men do all they can to find out the Truth, to please God, and to save their own Souls, they give them a Liberty of Interpreting, as knowing themselves not to be Infallible.  
They know there are many Controversies amongst Christians, of that Intricacy, that the Day of Judgement must determine who are most in the right, therefore they dare not judge of men's final Estates, or of the Sincerity of their Hearts by their speculative Opinions, or different Relishes of things, because every man must believe what he can, and not what he will.  
They admire to see some Christians so egregiously mistake in the Notion of true Catholicism, as to confine Salvation to their particular Communion, and they think it strange to hear men contend for an Infallible Guide, when Moses and the Prophets, Christ and his Apostles, do with one consent declare, that the way to the Blessedness of the Righteous, is by observing the Rule and Exercise of Holy Living, from a Principle of Divine Life.  
They never charge other men's Doctrines with such odious Consequences as they never intended, nor Asperse their Persons with such invidious Names, as they never deserved; but make charitable Allowances for their different Educations, Constitutions, and Apprehension of things, supposing that other men may differ from them with the same Sincerity that they differ from others, and sometimes from themselves.  
They are for, a Religious Loyalty, and prefer the Wisdom of Public Authority before their own private Judgements, in all such Matters as are not Determined by the Sovereign pleasure of their Maker: And if in any thing they differ from the Wisdom of their Superiors, they do it with great Modesty and Reservation, and are always ready to change their Minds when better Information leads them to it, not thinking they undervalue their Judgements by so doing.  
They are afraid of being infected with the Heresy of Bigottism, and have great cause to fear that if the merciful God should damn us all for such things for which straitlaced Christians condemn one another, none could be saved. They think there is no particular human Form of Ecclesiastical Polity so acceptable to the great God, as the Exercise of Mutual Charity under our different Forms.  
They neither make their Opinions Articles of Faith, nor their Modes Terms of Communion, but believe those Principles, and practise those Precepts which wise and good men are all agreed in, well Knowing if they should happen to be mistaken in those things wherein they differ, they could not lose the Way to Heaven, whilst they sincerely love God, believe in Christ, and obey the Motions of the Holy Spirit.  
They are of peaceable and Reconciling Dispositions, and neither call for Fire from Heaven, nor Kindle Fires upon Earth, to destroy all those that follow not them; as well knowing that Truth cannot be engraven in the Minds of Men with the Points of Swords, nor can their Understandings be illuminated with flaming Faggots.  
They neither make the Way to Heaven Broader nor Narrower than the Head and Pillars of the Universal Church have made it: And they walk on soberly, righteously and godly in that Path, which upon great Consideration they take to be the Right, without rudely Justling those whom they fear to be in the Wrong.  
They think the best way to find out to what Mother the Child of Truth belongs, is to make use of Solomon's Test, viz. To give up the Cause to them that first lay down the Sword of Division: When one Party saith, Lo here is Christ in this Church, and another saith, Lo he is there; they Believe what Christ himself hath told them, That where Two or Three are met together in his Name, there is He in the midst of them.  
They do not think their Zeal Lukewarm except it burn up their Discretion, but can join the Prudence of the Serpent with the Innocency of the Dove; and are grieved to observe men contend so Eagerly about the Pinnacles of the Temple, as that they threaten to overturn the Foundations of the Church.  
They take more pains to make good their Baptismal Covenant, than to dispute about the Manner of its Administration, as if they were Baptised with the Waters of Strife; and they are more frequent in a Devout Participation of the Lord's Supper, than in Metaphysical Contests about the Real Presence. They Know there's nothing required of Man as Necessary to Salvation, but what is clearly Revealed and beyond all Dispute.  
They choose rather to take up the Cross of Christ, than wrangle about it; and more solicitously observe the Complexion of their own Souls, than the Colour of Ministers Garments: Nor do they so contend about the Number of the Elect, as to Reprobate themselves for want of Charity; but endeavour to perform the Whole Duty of Man, in so doing they know they are in the Way to the Saints Everlasting Rest.  
FINIS.