THREE QUESTIONS Resolved briefly and plainly, VIZ. What Conceptions ought we to have of the blessed God? What are those Truths, whereof the Knowledge appeareth most indispensibly necessary unto our Salvation; and (therefore) to be first and most Learned by us? What is the Change wrought in a Man by God's H. Word and Spirit, before he can safely conclude himself passed from Death to Life? Being the Sum of three Sermons. By Daniel Burgess.  John 21.15. Jesus saith unto him, Feed my Lambs (i. e. Souls, even the Lowest.) 1 Cor. 3.2. I have fed you with Milk, and not with Meat, (i. e. Doctrine fit for weaklings, not folk of strong understanding.) 
LONDON, Printed for Tho. Parkhurst at the Bible and Three Crowns, at the lower end of Cheapside, and Robert Gibbs at the Golden Ball in Chancery-Lane. 1688.   

TO THE Congregation under my Care.  
IT is said, my Brethren, that whatever Affections be in the Middle, they have two sharp Ends.  
Our first Love has been as Zealous, as our first Knowledge was Wondrous. I am persuaded also, that when we shall be Parted, it will be no less Ardent. And our separation will be, as that of our Limbs from each other would be. May it be our Care, that, whiles we are Kept together by good Providence, we admit no i'll in that sweet and useful Grace; but show it to be a godly Love, by having it like the Love of God, That is Unchangeable.  
I have nothing for you Great, but my Love. Next unto it, is my Labour: But, as my Talon is slender, that itself is shorter than my Desire. Without your very great Affection, I can expect little success of my Preaching or Writing. Thereby I am encouraged unto both, and in both, as yet. It is that which hath given the Imprimatur unto these Notes. For, tho' of the Truths of God in them, I study to think most honourably: yet, as to any thing that is mine in them, I praise God, I do think very despicably. And am prepared to hear it undisturbedly, if others shall think so too.  
Neither do I purpose to put you off with these Fragments. But pay the whole that I am Debtor of by Promise unto you, if the Lord will, and I live. I must beg your Patience indeed for some time. Nor need I say for what Reasons; being all that know me, know them also.  
You think, (as I do, tho' on a different reason,) my Days on Earth will be few. Be they more or less, the greatest part of them shall be spent in Pains and Prayers for your Persons and Families. While I am capable of either, You, more than any others, shall have them. Even Self-love bids you Pray for me: and I know you have other Motives. Therefore I Expect it, and not Entreat it.  
I am, An Affectionate Servant of your Faith, Obedience and Joy, D. Burgess.   

Q 1. What Conceptions ought we to have of God?  
OF all Truths, it is the most evident, that there is a God. And of all things Knowable, it is most necessary that we Know, what He is. This to Know perfectly, is impossible. An Oyster-shell cannot contain the Ocean; nor a finite Mind comprehend an infinite Object. 'Tis only God himself can fully Know himself. But, He made our Minds to Know Him, with a Knowledge sufficient to serve and enjoy Him. Of this, we are Capable. For this, He vouchsafeth us means Plentiful. And without this, every Mother's Child must be everlastingly miserable.  
Our Thoughts of Him, are the Seed of all our Affections, Words, and Conversation toward Him. I, and towards one another too. If these be corrupt, nothing is sound, of all that is in us, or comes from us. Nor can these be Good, but when they are True, and agreeable unto their Rule; Powerful, and Answerable unto their End. The Rule of them, is God's own Word; in the Books of Nature, and Scripture published.  
The End of them, is the Exaltation of God's Name, the Subjection of us to his Authority, the Actuation of us unto Obedience to his Law. When they follow this Rule, and obtain this End, our Conceptions of God are what they ought to be.  
Indeed, Revelation is the Measure of Faith God requires, for Degree, according to what He gives. He giveth some, an hundred-fold more advantages for Knowing Him, than he bestoweth on others. And He will accept an hundred-fold less from some men, than others. Let Ministers, Rich men, and such as sit under the best Ministry of the Word, remember this and tremble. Let the Unlearned, the Poor, and those that live necessitously under the worst Ministry, think of this, and in hope get all they are able.  
Nevertheless, be it considered by all. We all have the great Volume of the World, that the Heathens had: and Moses and the Prophets, that the Jews had: and Christ and his Apostles, and the Gospel-Light, that they had not. Yea, and such Displays of it in England, as the very Churches beyond the Seas have not. [And I wish it better observed, what London has, that most Country parts are destitute of.] Much is given to England, very much to London. And the Thoughts of Himself that God will require from us Englishmen, and specially Londoners, must be presumed to extend unto these sixteen Particulars.  
Seven concerning his Essence. Three concerning his Relations, common unto all his Creatures. And six concerning his Relations special unto ourselves. If any one seem Excusable, I pray the Reader to give me his reason for that appearance. If all do seem Impossible to be gotten and held in Memory, I desire that it be thought as true as I can make it appear, viz. that I find Children of ten years old, that can perfectly and pleasantly get and retain them in their Memories. And if grown people cannot so do, they must take what follows such their reprobate Mind. Read on, ye who have Will and Power.  
Concerning God's Essence or Nature; to wit, that by which He is what He is, and is differenced from all other things; it is to be born in Mind, that,  
1. He is an Vncaused, or Unmade Being. A Creature is a thing contrived by God's Wisdom, and made out of nothing by his Power; and this, freely, of his own Will and Choice. But God is a Being that never came out of Not-being. Was never Contrived by his own or any other Wisdom. Never Made by his own or any other Power, and Will. For a thing to be the Cause of itself, is confessed by all the World to be Impossible. And for a Creature or second Being to be the Cause of its God or first Being, is such an absurdity as no unbewitched Mind can swallow. That which is Nothing, can do nothing: If there was a time, when God was Nothing, surely at that time he could do Nothing. And if so; He could not make Himself. As for other Causes, I ask, as the Apostle in another case, Who hath first given to Him, and it shall be recompensed? Rom. 35.11.  
2. He is an Eternal Being. A Creature is a thing that has a Morn, a Noon, and a Night. A Beginning, Change, and End. An End, and a Return unto its first Nothingness, the first moment that God ceases to uphold it. Angels and our Souls, are of themselves Mortal: 'Tis only by divine Will, Power and Sustentation that they are Immortal, Heb. 1.3. But God, is Je, Ho, Vah. A Being that Shall be, that Is, and that Hath ever been. Without Beginning, Psal. 90.2. Without Change, Psal. 102.27. Without End, Psal. 102.26.  
3. He is an Vndependent Being. A Creature, is a thing that cannot stand alone. Material, mixed, and Spiritual Creatures all are weak, all as unable to Sustain themselves as to Produce themselves. But God, is a Being that's above Depending. He came not into Being, by any Help, He continueth not in Being by any. He Depends on nothing; that is, He depends not. Gen. 17.1. He is El Shaddai, God All-sufficient. So all, that He can need nothing: So all, that He can support every thing.  
4. He is a Necessary Being. A Creature, is a thing that may, or may not, be. That must be, or must not be, as its God pleaseth. Rev. 4.11. But God is a Being; that cannot but Bebritia One, to which 'tis eternally repugnant and impossible either never to have Been, or to cease from Being. One who only hath Being, necessarily; and Immortality, necessarily. 1 Tim. 6.16. One whose Being and Immortality, never cost one act of his Will or Power! Nor are capable of being made to cease.  
5. He is an All-perfect Being. A Creature is a thing of Imperfection in every reference. One, that has more of Nothing, than Thing, say the Schools. One, whose Perfection, such as 'tis, is threefold: Of Being, of Working, of Well-being. Every Creature is Imperfect in all: And after the day of Judgement, will in all be but Finite. Nor has any one Creature, the Perfections that divine Goodness hath dispersed among all. But God is a Being of excellent Perfection, and perfection in every Excellency. Every one Conceivable, by Men, and Angels. I, and whatever is by both Unconceivable. God, is above the Blessing and Praise of both. Neh. 9.5. He is Above all that He has Revealed Himself unto us to be: And more than unto us finite things is Revealed, or possible to be Revealed. [See, Children, your Larger Catechism. See, others, Mr. Charnock of the Divine Attributes.] God's infinite Mind cannot conceive, what He should be better or greater than He is. And finite Minds must needs conclude, He is infinitely above all that they can conceive.  
6. He is a Tri-une Being. Or, a Being that subsists in three distinct Persons. Here is the Mystery of Mysteries. The hardest to be Understood; but easy, as any, to be Believed. With such a Brightness 'tis revealed in the blessed Gospel. How necessary it is to be Believed, is hence evident: To wit, that (1.) This manner of Being is the Top-most glory of God. It is the best manner of Being, that can be. That without which, 'tis hard to think how God should be in Himself glorious infinitely, or blessed infinitely. His Creatures are, and can be, but finite. And what can they speak infinite! The Infinite glory of the divine Persons, shines in their Relations one to the other. I, and their Blessedness consisteth in their Loving, and being Loved of one another. [Dr. Cheynel of the Trin. ch. 5th. deserves good reading.] (2.) The Doctrine of God's subsisting in, or being Father, Son, and Spirit, distinctly; is most firmly connected with all the parts of our Christian Religion: And so, that if Ignorance or Unbelief of the glorious Trinity prevail on us, our Christianity is lost. And 'tis another Gospel, even a high Road to Sin and Hell that we betake us unto. See Matth. 28.19. 1 John 5.7. John 14.26. John 15.26. A Tree, is one. It's Root, Trunk, and Branch, are three. Have three Manners of Being: the Root is of itself; the Trunk is of the Root; the Branches are from both Root and Trunk. They give forth Fruit, in a threefold manner: the Root, originally and firstly; the Trunk continuedly, and secondly; the Branch completely and immediately. Who cannot apply this? God is one. This one God, is Father, Son, and Spirit; three Persons. The Father is of Himself. The Son is of the Father. The Holy Ghost is of the Father and Son. In the Communication of good, they all work jointly, yet there are distinct Personal operations, by which they make way for the glory of each other. Inchoation or Beginning of good, is from the Father; Dispensation is by the Son; Consummation, or completing, is by the Spirit. I do not forget, and I would have my Reader remember, St. Hilarie's often quoted saying; viz. All Comparisons, though Helpful, are yet disproportionable. 'Tis very true; no Similitude can reach the thing, but this, and others like it, may help our understandings.  
7. He is the All-working Being. That Fore-ordains whatever cometh to pass, and Effecteth whatever he Fore-ordains. To wit, in Works of Creation and Providence. A Creature is a thing that cannot itself come (that infinite space,) from Nothing into Being. Cannot, afterward, uphold its Being, Virtues, Actions. Cannot govern itself, Acts 17.28. Cannot be undepending in respect of Working, any more than in respect of Being. But God is a Being, All-working. His Word speaks all into Being: His Conserving influence goes to our Preservation: His Assisting influence to our Operation. This his Assisting influence or concurrence fore-goeth the Operation of Creatures. Fore-goes it in Order, though not in Time. It is Co-operation, or Coworking with the Creature. Without the Creature's Operation, God will not produce many Effects: And without God's Co-operation, the Creature cannot produce any. God's Coworking, is also Immediate. With Immediateness of Virtue and Power; without which there could be no Effect: And with Immediateness of Presence too; for God is every where. He is called Hamakom, the Place. Lastly, it is determining. There can be but one absolute Determiner and Over-ruler of Operations. And who is He, but God? And, if by Him, the Operations of Creatures were not absolutely Determined, it would be very possible that He might be Frustrated, and Disappointed of his Ends sometimes. But there is nothing more impossible than that. Be it Observed. Though in the sense foresaid, God Worketh all; yet so, so Worketh He, that he Changes not the Nature of things, Offers no violence to them, Suffers them to act by and under him; and that as Freely, as though there were no Decree upon them, or Hand overruling them. [See Mr. Norton's Orthod. Evangelist.]  
Concerning God's Relations common unto all his Creatures, let it be attended that follows in few words.  
1. He is the Supreme Benefactor. Creatures can be but the Bearers of his Benefits unto us. And of but some of 'em; and that but of the Outparts of them too. The Benefactor is God. All-good we ever Have had, Have, and Shall ever have, God Contriveth, Wills, Executeth. He Gins all, Carries on all, Completes all; Freely, without Necessity; Graciously, without Merit.  
2. He is the Supreme Ruler. Creatures, have no Power or Authority but from Him, and under Him, and for Him His infinite Perfections, make him most Fit to rule. His Creation and Conservation of all things, give Him infinite Right and Title to rule all. To make Laws; to Judge according to them; to Execute Judgement so passed.  
3. He is the Absolute Proprietor, and Owner. Creatures are things that are not their Own, or one another's, any farther than, under Himself, God makes them so. God, is entirely his Own. And his Own, be all the Works of his hands. And without the shadow of a spot on his Justice, He may do what He will with his Own: Whether it be a Person, Family, Kingdom, Church, World. His Authority can no more be Disproven, than his Power be Resisted, if He set to Exalt, or Debase, or Destroy. I, and this without giving any account of his Matters.  
Concerning God's Relations special and particular unto ourselves, be it considered. 'Tis of importance, as great, as true; and as plain, as 'tis great, that every Soul come as near as may be to a full and just Conclusion concerning these; [Con, O my Friends, Mr. Baxter of Self-knowledge!] I appeal to my Readers, how needful it is that these six things be ever in our deepest and severest thoughts. That every of us get able to say, and keep saying concerning God.  
1. He is my Quondam-Friend and Father, even Immediate. He that before Sin's Entrance, dearly Loved and was Beloved by me. And that without a Mediator, Sacrificing and Interceding for me. 'Tis He, that made me in his Likeness Natural; an Intelligent and Immortal Being. And in his Likeness Moral; for Holiness, Blessedness, and Dominion over inferior Creatures. 'Tis He, that entered Covenant with me in my first Parent. A Covenant, to sweeten his Government, and to secure my Obedience. A Covenant, of Terms unexceptionable. Yea, and founded not only in his Will, but in the very Nature of things themselves. For it bound me, but to be blessed; that is, to be Holy. And threatened no evil at all, unless I first committed the worst of all; that is, Sin. A Covenant also, signed and sealed with Sacraments. Such appear the Trees of Knowledge and Life to have been.  
2. He is next my angry and armed Enemy, and in all appearance Unreconcilable. 'Tis He, that as soon as I sinned, in Adam, loathed me, and my Soul also abhorred Him. He it is, that then took away his H. Spirit from me, and gave me up unto the bondage of the Law, that I had broken. To the Servitude of the Sin, that I had committed. To the Tyranny of Satan, to whom I had harkened. To the Power of Death, that I had deserved. O the Wrath! oh the Vengeance! And alas! what Hope appeared to Men, or to Angels, of any Reconciliation? Neither could imagine a Reconcilement to be Possible; and much less think it Future, or Coming.  
3. He is my Propitiated God, reconcileable, and inviting me to Reconciliation. Come seize me O Wonder and Joy! 'Tis He, that did not so for fallen Angels; but for fallen Men, gave his Coessential Eternal Son for a Sin-offering. a Offering, satisfying for all Iniquity, and meriting every Mercy. And that so fully, that now upon the account hereof, I have Leave, Commandment, and Encouragement to Seek, Pray, and Wait for the best, and all good things. Without Money, and without Price; without any Quality or Work of my own, Satisfying, or Deserving. I, 'tis He, that by his Christ, his Spirit, and his Ministers, doth even stoop to Entreat, and Pray, and Beseech me, to be friends with Him, 2 Cor. 5.20. 'Tis He, that hath made it now the worst of sins, that I am capable of sinning; to Presume that I am a Reprobate; and that there is no hope for my Recovery out of my Sin and Misery, by his Grace in Christ unto All offered, without Exception.  
4. He is, as sure as I Repent and Believe, my Reconciled God. He it is, that Layeth aside all his Anger; Loveth freely; Pardons fully; Accepts graciously my Soul, saying, All that I have is thine, Luk. 15. and I will be thy God: And all this in the first instant, wherein I Mourn for, and Turn from my Sin, so as to Believe on his Son. That is, to resign up myself to be Taught, Saved, and Ruled by Him. He it is that than turns from all his Judicial Wrath: yea, and when I Live up unto the Grace by me received, turns from all his very Paternal or Fatherly Displeasure. He it is that lessens his Love of Complacence in me, and Assistance of me, for none but Wilful and Presumptuous Sins. Sparing me for sins of invincible infirmity and incursion, as a Father doth the Son that desires to serve him.  
5. He, as sure as He is my Reconciled, is my Covenanted God also. He never dealt with Man, in other way than this most sweet one, of Covenant! Hallowed be his Name, He did not. And He it is, that now hath as well bound Himself to be my God, as me to be his Servant. He it is, that to my wondrous advantages hath thus Covenanted with me. (1.) He hath Covenanted with me Doubly. First, in my Parents; promising me Mercy for their sakes, Rom. 11.28. Promising them Mercy for me, Exod. 20.6. Secondly, in my Person. He hath made a Covenant with me, 2 Sam. 23.5. Ezek. 16.8. (2.) He Covenanted with me Sacramentally; or Signedly and Sealedly. For Sacraments are Signs and Seals on God's part, Bonds and Badges on our parts, [as I have elsewhere shown.] Rom. 4.11. 1 Cor. 20.16. Bless his Name, O my Soul! He hath Visibly covenanted with thee in H. Baptism, and at his H. Table, and most Sensibly. (3.) He hath Covenanted with me, as not Nakedly but with Signs and Seals, so not Tardily, but (to my great benefit,) Early. Early, in my very Infancy. Before I could Commit an Actual sin; so setting forth my Original sin. Before I could Desire Grace; so showing abroad the Freeness of his Grace. So Early was I Baptised, and encouraged and engaged to Obey the Gospel, when I came to years of capacity, that I cannot but see God's Kindness in forestall Satan's Seducements. And all days of my Life, I will remember it, as David doth, Psal. 22.10. Thou art my God, [that is, my Covenant-God] from my Mother's belly, v. 9 Thou didst make me to Hope when I was on my Mother's breasts: [That is, Thou didst even then, by the Covenant then signed and sealed unto me, lay in grounds and motives for my Hope in Thee, when I should come to years of understanding.] (4.) He hath signed and sealed Covenant with me Frequently. I am no stranger at his Table. His holy Bread many a time have I eaten. Time's numberless, He hath cheered me therewith.  
6. He is my God, Oppignorated; or Engaged to me by Pawns and Pledges. Promises are much: Signs and Seals be wonderful Appendages to Divine Promises. But, behold here are also unexpressibly rich Pawns superadded! God is He, that hath given me the highest, and most solemn, and sweetest Testifications of his Will to be for ever my God, and Portion. The Earnest of his Spirit, with his blessed Graces and Consolations, ensure all the good things of the Covenant. They are such First-fruits, as make the best security for the whole Harvest. And these hath Grace made mine.  
And now I beg Pardon in my Saviour's Blood, for all the Defects of this Paper. They whose Entreaties, Letters, and Messages have extorted it, are both to Pardon and Accept it. Let them, with me, ever remember this saying of the great Light of our Age; The Sun may more easily be included in a spark of Fire, than the infinite Perfections of God be comprehended in a finite Mind.  
FINIS.   

Q. 2. What are those Truths, 〈◊〉 of the Knowledge appeareth 〈◊〉 indispensibly necessary unto our ●●●vation? and in the first ●●●●●sirable?  
ALL sober Christians do 〈…〉 some Truth's there be 〈…〉 must needs Know, or 〈…〉 ever, Isa. 27.11. Hos. 〈…〉 o●er Truth's there be, which 〈…〉 unto our Comfort in our 〈…〉 our usefulness unto others, 〈…〉 out our Salvation: tho' the 〈…〉 them be not absolutely necessary working out the same.  
It seems not the Mind of God 〈◊〉 us Know, which the former sort of 〈◊〉 are in particular. And how Many o● 〈◊〉 there be. Nor can it be said, th● 〈◊〉 Uncertainty about them, is of disadvantage unto us. For, what if we were 〈◊〉 so certain which they were? Being 〈◊〉 capacity of getting Knowledge of 〈…〉 sort of Truths, it would be inconsistent with both Reason and Grace, to take up content with the Knowledge of the former only.  
Sufficient it is for our Duty, Safety, and Comfort, to Know what those Truths be; which, considering our Condition and Capacity, we are concerned first of all to Acquaint us with. And those, which afterward our Interest obliges us, above all others, to get Informed of. 'Tis enough for us to Know, what are the Essential and Integral Doctrines, which made and enriched the Christians which are gone to Heaven before us: and the right Knowledge of which, will certainly make us Christians, and Rich ones. God hath revealed in his Word, what these are. And from his H. Word, and agreeably unto it, I assay to declare what they are. With that plainness, which weak Understandings; and that compendiousness, which infirm Memories, do require at my hands.  
Be it premised, Sanctification is Salvation begun; Salvation is Sanctification perfected. Grace and Glory differ but in degree. What is necessary to the one, is so unto the other. Now Sanctification is our Conformity unto God through Jesus Christ. And this is made by Covenant. By the Covenant of Grace, and 〈◊〉 other; which is called all our Salvation and all our Desire. Those Truths therefore, which do most directly lead unto the same, and that acquaint us with it, and show us the use of it, are of the greatest weight and importance: and are to be attended unto in the first place. It hath not been without some success, that I have commended to be first learned (before any Catechism itself) these seven Articles.  
A. 1. God, the Father, Son, and Spirit, created the World. He created Man, Wise, Holy, Blessed, and Honourable. He Covenanted with the first Man, and with his Posterity in him; that, if they Obeyed perfectly, they should be for ever Happy, if they Sinned, they should Diego This is called the Covenant of Works.  
A. 2. Adam the first Man, and his Posterity in him, broke that Covenant, and thereby fell under God's wrath and curse, and Sin and Satan's power. Note this Breach of Covenant.  
A. 3. God, the Father did, from eternity, Covenant with his Son Jesus Christ, for the Redemption of Sinners from Sin and Misery: to wit, by his being made Man, and a Servant, and a Curse and afterward an Intercessor for them. This is named the Redemption-Covenant.  
A. 4. In pursuance of this Redemption-Covenant, when Man had sinned, Christ the Saviour was Preached. And in Him, Wisdom, Righteousness, Sanctification and Redemption offered: with Repentance, Faith in God through Him, and New Obedience required. This is called the Covenant of Grace.  
A. 5. For our Encouragement to believe God's Promises made unto us in the Covenant of Grace; and for our farther Engagement to fulfil the Demands from us in it; God always pleased to order this Covenant to be solemnised, by some outward Rites and Ceremonies of his own appointment. And his Ceremonies appointed for these ends, in the New-Testament-Church, are Baptism and the Lord's Supper. These are called therefore, the Signs and Seals of the Covenant.  
A. 6. Obedience unto the Gospel, in the Faith of Christ, and by the Help of the Holy Ghost, is of necessity unto all that have inwardly consented unto the Covenant of Grace; and that have had it outwardly solemnised betwixt God and them, in Baptism and the Lord's Supper.  
A. 7. Besides lesser Rewards in this life to those that Enter and Keep the Covenant of Gra●● 〈…〉 on those that En●● 〈…〉 hath set a day wherein 〈…〉 the Bodies of all men out of the 〈…〉 unite them to their Souls: and, ●o Eternity, will Reward the former, and Punish the latter, in Soul and Body.  
In an Hour's time, an attentive Mind of ordinary capacity, will Ken these Articles. If but happily opened by a skilful Teacher. [Yet contain they much more, than multitudes of our people understand at forty and fifty years of age. Be astonished, oh Heavens!] I judge them the most apt for Explication and Inculcation on first Beginners, whether Children or Grown People.  
Being competently acquainted with this shortest Summary, that which I would next commend, followeth in these, not many, but orderly Positions.  
P. 1. The Rule, and the Object of saving Truth is most Considerable by enquirers after Truth.  
P. 2. The Rule is, the Old and New Testament of our Lord Jesus Christ, Penned by Moses and the Prophets, the Evangelists and Apostles. Whereof th● Authority and Sufficiency are certain.  
P. 3. The Object is He whose name JAM. Glorious, above all Blessing and Praise, for his Essence, which is One: Subsistence, which is in Three distinct Persons: Works, which are inward, and outward. [Of Essence and Subsistence see before, p.]  
P. 4. The Outward Works of God are of Creation, and Providence. One is God's giving first Being unto all things. The other, is his preserving and ordering them unto his own wise and holy End.  
P. 5. God's General Providence, is over all things. His Principal, is over Men and Angels.  
P. 6. God's Providence over Man, respects man's fourfold Estate: to wit, of Innocence, of Misery, of Grace, and of Glory.  
P. 7. Of Grace toward man, considerable are the Fountains, Election and Redemption. The Vessels, God's Church and People. The Degrees, Vocation, Justification, Sanctification. The Means, Word, Sacraments, and Prayer.  
P. 8. Of Glory conferred by God upon his Children, observable are the four steps. In Assurance of eternal Love obtained; in the Heavenly Mansions possessed from the day of Death to the day of Judgement; in the Honour put on at the day of Judgement; in the complete Glory bestown after the day of general Judgement, and for ever to endure.  
Trial will best discover with how small pains, and great Profit, this Compendium may begotten. And when gotten it is by Understanding and Memory, I advise that that which follows in twelve particulars, be studied. Namely, three concerning GOD, three concerning MAN, three concerning CHRIST, three concerning the APPLICATION of Christ that is saving unto us.  
P. 1. There is one only God, an Infinite, Perfect, and Spiritual Essence.  
P. 2. This one God, is Father, Son, and Spirit. Distinguished into three manners of Subsistence, after a way incomprehensible. The Father eternally Begetting, the Son Begotten, the Holy Ghost Proceeding.  
P. 3. This one God is the Maker, Preserver, Governor of all things, by infinite Wisdom, Power and Goodness.  
P. 4. Man was made of such a Body and Soul, that he was able to have attained for himself and his Posterity, that eternal Life, which was provided for his reward if he had stood obedient.  
P. 5. Man thus made, was Envied and Tempted by the Devil, and Yielded wilfully unto his temptation, and broke the Law and Covenant of God, and made himself and all his posterity cursed by God, and envassalled to Sin and Satan; and unable to escape the threatened Death.  
P. 6. Man thus immiserated, was Pitied by God. Who (in prosecution of an eternal Counsel and Covenant of peace) provided, preached, and offered a Saviour to him: even Jesus Christ the righteous.  
P. 7. Jesus Christ, this Saviour, is, as to his Natures, perfect God and perfect Man, in one Person: and, as to his Offices, he is both Prophet, Priest and King; in both his states, of Humiliation, and Exaltation.  
P. 8. Jesus Christ's Humiliation in being made under the Law, Obeying the Precepts, and Suffering the Curse of it, was deeper than was possible for any mere creature to undergo. And his Exaltation, in Rising from the Dead as He did, Ascending up into Heaven, and Having all Power in Heaven and Earth given unto Him, was higher than any mere creature could possibly be exalted unto.  
P. 9 Jesus Christ, being so Exalted, is Able to save to the uttermost, and Willing to save Sinners the chiefest; welcomes all that penitently come unto Him, and mourns over all that obstinately keep away from Him.  
P. 10. Application of Christ, that avails unto our Salvation by Him, is twofold; viz. such as is made by God, and such as is made by ourselves. God applies Christ to us by his H. Spirit, when by him he doth give us will and power to embrace him as offered in the Gospel. We apply Christ unto ourselves, when by Faith in-worked in us, we do embrace him as Prophet, Priest, and King, Covenanting with Him, as such, for ever.  
P. 11. Application of Christ so described, is that which every Soul should seek, pray, and wait for, in the use of all God's Means appointed. Resting not quietly, without some well-built Hopes that they have through grace attained it.  
P. 12. Application of Christ so desirable, no man may hope for, out of the Means by God appointed: but in the constant and diligent use of those Means, no man need fear but he shall find it.  
When Novices have gotten thus far, they are more than a little advantaged to learn any of our Catechisms. The Westminster Assemblies, with blessed Mr. Lies most useful Exposition; or any other. Yet (for Reasons nameless) let me say, I would not have that, or any other, singly addressed to.  
All Methods, are imperfect; saith our great Methodist. But he sticks not to say, (What my heart thinks,) that the Creed, Lord's Prayer, Ten Commands, and Doctrine of the Sacraments, make the compleatest body of Truths, that we can form. The Rule of Faith, is in the first: the Rule of our Prayers, in the second: the Rule of our Practice, in the third: the great Encouragement and Engagement to Believe, Pray, and Live holily, is set forth in the fourth. I conclude therefore with such as small a Map of the World of Truths in these, as some candid Hearers have not thought Unuseful. In number thirty seven.  

Creed Truth's twelve.  
1. There is a God that is three distinct Persons, whose Revelations of himself are to be Credited; his Promises to be Relied on; his Demands from us Consented unto hearty, and practically. And the First Person of these three, [First in Order, tho' not in Time, of Being and Working,] is named the Father. Father of All things by Creation; of his Church by Adoption; of his Christ, by Generation in time, as he was Man; and by Generation eternal and inconceivable, as He is God. Father Almighty, as to Right to do whatever He pleaseth, and as to Strength wherewith to do it. And Maker of Heaven and Earth, that is, of all things. Of the University of Being's.  
2. The Second Person of the Godhead, is, as to Office, Jesus; a Saviour from Sin, by Price, by Prayer, and by Power. As to his Authority, He is Christ; set apart by God, Qualified, and Commissioned to be a saving Prophet, Priest, and King. As to his Essence and Relation to God the Father, He is His Only Son; to wit, by Eternal, Natural, Inconceivable generation. As to His Supremacy and Honour, He is our Lord; to wit, by Natural right, as He is God; and by Delegated right, as he is the Lord to whom all Dominion is given, upon a double consideration. That is, of the Price wherewith He bought it from God: and of the Victory whereby He gained it all from Creatures.  
3. This Christ, as Man, was without humane Father. Conceived, that is, Prepared, by the H. Ghost; who, first extraordinarily sanctified a portion of the Virgin-Mother's Flesh and Blood, and then Made thereof his sinless Body. Born He was of that Virgin Mary, according to the Prophecy, Isa. 7.14. Marry, a Princess, by Extraction from King David, and Father Abraham, tho', of condition poor, and espoused to a mean Artificer: Marry, an holy creature and humble. Yet, never called Mother by our Saviour Himself: nor ever made a Goddess by his Order.  
4. This Christ Suffered, from God, Men, and Devils, in Soul, Body, Raiment, Name, and Friends. Under Pontius Pilate, that is, in the Time of his Presidency under Tiberius Caesar. Was Crucified; a manner of death by the Romans used, and by God especially Cursed. Dead, Buried, and Descended into Hell; that is, His Soul and Body were separated from each other, tho' neither of them were separated from the Godhead at all. His Body, agreeably to Moses Law, but contrary to the Roman, was, the same day, Buried. And for part of three days, about thirty eight or forty hours, it abode apart from his Soul.  
5. The third day (after his Death) He risen again from the Dead. By his Father's power, Rom. 6.4. By his own power, John 2.19. by the Holy Spirit's power, 1 Pet. 3.18. By the One power of all the Divine Persons. Else, He could not have saved one Soul, 1 Cor. 15.13, 14.  
6. This Christ, forty days after his Resurrection, Ascended into Heaven, (as Enoch and Elias his Types fore-shewed.) And this in the view of his Disciples 
* A Jury of Witnesses. . He sitteth on the right hand of God the Father Almighty; that is, He becomes next to God in Dignity, Power, and Glory. And under God, doth Administer all things. Sitting, notes Security, Rest, and honourable Dominion.  
7. This Christ shall thence come to Judge the Quick and the Dead: All, alive at the Last day: and all, before that time Dead. True, God as God, in that day, is Judge Supreme. Christ Mediator, is Judge Delegate and Constitute, that pronounceth Sentence. And his very Saints are Judges by Assession and Approbation of his Sentence. It must not be forgot, that He judgeth every of us when we Diego Tho' not all of Us together; nor with Execution of all his Judgement upon our Souls and Bodies, till the Last day.  
8. The third Person of the Godhead is named Holy, and Ghost. Ghost signifies Breath or Spirit. This glorious Person, bears this name with a specialty; as being eternally and inconceivably Spirated or Breathed forth from the Father and Son. And is in like sort styled Holy; as being by Office the Worker of all renewed Holiness in fallen Man.  
9 This, Father, Son, and Spirit, have an Holy, Catholic Church. A Church; or Christian Society called forth of the Heathen and Jewish world, by God's Word and Spirit. After mention of the holy Ghost, the Church is mentioned in our Creed as a Work, of the Holy Ghost. Catholic, 'tis called; or Universal; because the New Testament Church consists of folk of all Nations. And is not, as the Jewish Church was, confined unto one Nation. It comprehends all the Christians of all Ages, past, present, and future, in the World; which are indeed but one Body. Eph. 4.3, 4, 5, 6. Holy, it's said, to be, as having 1. Christ, it's Head, Holy. 2. The blessed Spirit, it's Indweller, Holy. 3. The Gospel, it's Rule, Holy. 4. All that are truly of it, are truly, though imperfectly Holy. 5. Their Minister's Office, is Holy. 6. Their Worship, as God's Ordinance, is Holy. 7. All Baptised members, are Sacramentally Holy, tho' not Spiritually. Bound to the Gospel, tho' they do not really Obey it.  
10. The Communion of Saints, is the Effect of the Holy Spirits Sanctifying of them, and the End of Church Relation. Saints are people Separated from Unclean and Common conversation, Carried by the virtue of infused grace unto the Fear, Love, and Service of God in Christ. Communion, supposeth such Union as is between the Members of the Body. This said Communion consists, 1. In their common holy Friendship with Father, Son and Spirit. 2. In their mutual Love of one another as themselves. 3. In their Care and just Labour for each others welfare. 4. In their joining with one Heart and Soul in God's public Worship by Christ ordained.  
And The Saints of this Communion, have the Forgiveness of their Sins. God, for the Satisfaction and Merit of Christ's Obedience and Intercession, Pronounceth them Acquitted. And actually Delivereth them from the Execution of their sin's deserts. God may be said to Punish them for their sins: but not to punish them with the punishment of their Sins. 'Tis for their good, that God ever Chastens them.  
11. These Saints must also hereafter have the Resurrection of their Bodies. And by consequence have Immortal Souls. For otherwise, of what use would the Bodies be? All Objections against this said Resurrection, be vain. Being its so brightly revealed in Scripture. Cavillers, do not Know the Scriptures or the Power of God.  
12. Life everlasting is the portion of these Saints foresaid. By Life, understand all good. And by Everlastingness, perfect Duration without Change or End. By consequence we may determine, that Sinners dying in their sins, shall have the contrary; Everlasting Death. All Evil, without an End of any.  
Seems it strange, that the Reward of short and slender Obedience, should be so Immense and Everlasting? And the Punishment of finite Creatures sin, in a few years committed, should be of such Extremity, and to all Eternity? The Wonder vanishes, if thou but consider the greatness of the God, who ordereth the Punishment, and the Reward. A great God doth all things great and like Himself. His Rewards must be great, and his Punishments great. They would otherwise be a Reproach unto Him.  
Amen, is here, as much as to say, I do verily Believe these things upon Divine Revelation, tho' they exceed the reach of my Sense and my Reason.  
Lord's Prayer Truths eight.  
1. There is a God eternal, unto whom we may and aught to Repair, for the Supply of all our wants. Even, as a Child unto his Father. For tho' He be in Heaven; that is, be of incomprehensible Perfection: and cannot without a vast condescension, regard and affect the best of creatures; yet He is by Creation Father. And by Redemption in Christ. ['Tis Sin, for the worst of Sinners alive, to say," God redeemed not me.] He is the Father of penitent Believers, by Regeneration, and Adoption also. Bare wants do not destroy men. 'Tis neglect of right Repair unto the Lord, (that is, a Father, a Heavenly Father, and our Heavenly Father,) that can and doth undo the World.  
2. Exaltation of God's Name, and Subjection unto his Authority, and Obedience unto his Will and Precept, are the chief End of Man. For these He Made us. And for these He Redeemed us. For these by his Word and Spirit He Calls us. For these we live. Yet unto all and each of these, are all men insufficient. For Will. Skill, and Power, unto these, all men, (the best, the worst, and middle sort,) all are to Pray unto Him. I, and in the very first place to Pray.  
3. Bread, or the necessaries of this Life, and Pardon of Sin, and Preventive Grace restraining from Sin, are the Means unto that foresaid End. To the Exaltation, Subjection, and Obedience aforesaid. For other Ends only, or chief, they may not be desired or prayed for. 'Tis Self-Idolatry to desire one bit of Bread, or the Pardon of one Sin, or the repulse of one Temptation, either singularly, or principally for our own Ends. To wit, that our Bodies may not suffer, or our Souls and Bodies suffer, or our Names and Estates suffer. But for the formentioned Ends they must be Desired. And more; they must be Prayed for, Begged with all humble Importunity. We are infinitely unworthy of them. Our Prayers deserve not God's bestowing them. But our Prayer is the only way, in which God warrants our expectation of them. And in which, He gives ground to expect them without doubting. There is a kind of Omnipotency, which Holy Prayer is honoured with by Free Grace.  
4. Conservation of our Being's, is the first of our Personal wants; Pardon of Sin, is the second; Deliverance from Temptation, and Sin, is the third. [Reader, mark this Order. And Desire them in this Order. Let the Shame be on me, if thou lose by this Use.] If God preserve us not in Being, we are then incapable of Doing and Receiving any good. Being, we therefore first pray for. If God Pardon not our Sins, our Being is a cursed one; and worse than none at all. For we cannot avoid his Wrath, which is the Hell of Hell. Pardon, therefore we pray for in the second place. If God deliver us not from sinful Temptation's prevalence, our Being and past Pardon are very sorry things. For Sin, after Pardon, is worse Sin; and 'twill kindle a worse Wrath of God. And what then becomes of us? Deliverance from it we therefore Pray for in the third place. We content us not to Pray but for the two former. We Pray for all these; and in this natural Method that our dear Redeemer teaches.  
5. High and honourable Thoughts of God, must 〈◊〉 in all that Pray unto Him. And must be expressed in the entrance of their Prayer. The Preface of the Lord's Prayer so teacheth us. Father, signifies Creator, Ruler, Benefactor. These words, Art in Heaven, do not speak God's place; for He is every where, and is Place itself. They signify God's eternally being of such Perfections; as near above our minds, as the Heavens are above the Earth. Our Father, also speaks much; Our, doth express Him to be the whole Church and World's Father I, and so Loveful a Father, that He has boundless Children every one, to Love and Pray for all.  
6. Kingdom, Power, and Glory, are the three steps by which our Minds rise in the Praise of God. Kingdom, signifies his just Right to govern all things. Power, signifies his perfect Strength wherewith to do it. Glory, signifies his forth-shining Excellency which does and will for ever be in it. The Excellency, I mean, of all his Perfections. We do, or should, conceive of God as a Ruler most rightful, and powerful, and amiable, or beautiful.  
7. Praise, that is the highest of all Worship, must not be sparingly used in Prayer. The Preface and Conclusion of the Lord's Prayer, are an Heaven if all of the Stars of Praise! And no wonder: for Greatness and Goodness are comprehensive of all God's Perfections. Thanksgiving itself, which is a Worship more noble than that which is more on the receiving hand: it considers but the Divine Goodness. Yea, and that itself but little more, than as it derives and streams unto us. But, Praise considers and exalts God, both as Great and as Good. In Himself, and to us Good. Praising God, can never be enough Praised or Practised by Us, Psa. 50. penult.  
8. Prayer is as necessarily to be Ended with Amen, as to be Begun with Our Father. My meaning is; it must be concluded by all means, with Desire, Faith, and Hope. Amen, signifies all. Listlesness, Unbelief, and Want of waiting and looking for Prayers returns, do make Prayers as no Prayers. Without the Heart's actual Amen after Prayer, you interpretatively say, Lord, my mind's already altered. I, now am indifferent whether Thou dost grant or deny me. I believe Thou wilt Deny. And I will not wait or look for thy Grant. Without an Amen with the mouth uttered, some do suppose the Congregation injured. 'Tis certain, where holy Amen's be not found, Prayers be lost.   

Commandment Truth's twelve.  
1. The Object unto whom all supreme worship is to be paid, is God Only. To Him it must be paid, by all Souls, in all times, with all strength. And unto no other. 'Tis Treason to pay a penny Tribute to a rebellious Usurper. Or, to worship with divine worship, any tempting Creature. If Jesus Christ were not God by Eternal nature, I would not be Baptised into his name. Or, Pray unto Him, any more than unto a Star.  
2. 'Tis as necessary that God be the Author, as the Object of all religious worship; We must give Him no worship, but such as is prescribed by his Word. His Worship must suit his blessed Nature and Will. And who can Know them, but by his Word? Idolatry is officious foolery. Will-worship, a like Frenzy.  
3. 'Tis not enough to worship the true God by the true Will of God for the Matter of it; but the Manner also must be far from Profane. It must be with holy Reverence and humble Complacence, and hearty Truth.  
4. 'Tis not enough to worship the true God, by the true Rule, in the true and right Manner; unless we also keep holy unto Him all such Time, as He demands from us. Such portions of every Day time, and such of every Weeks time. [For the Lordsday, against Judaizers, read Mr. Ben, Dr. Owen, Mr. Baxter.] Holy Observance of the Lords day, and of hour● of Worship on our own days, is the Practi●● and Pleasure of men sincere.  
5. Obedience to all the former Commands sufficeth not, without Duty unto Men. Especially Superiors. Principally, Honour of Parents natural. The which, are our Governors in time before Kings. On a deeper foundation than that of Contract, even of very Nature. To them are we most Obliged: and by them most Loved. [Will is the 5th Command called the hinge of both Tables. I am sure, this being broke, all are broke. And would Children and Parents but do their Duties toward each other, it would make a sweet change of our English families. But hereof elsewhere.] Parents and Rulers, are God's Vicegerents over us: and next unto God, should be Honoured by us Loaded with honour, as the Hebrew word is.  
6. As, of our Duty toward man, preservation of just Honour is the first; Preservation of his Life, is the next. Death takes away time of Repentance, and Earthly mercies all. Look how near you come unjustly to Kill a man, so near you come to the Devil's first service. From the beginning he was a Murderer. And so near come you, to deprive him of all the good of this World; and, if he be not already Converted, to throw him into Hell. If you do Murder a man, you rob God, the King, and the Country, of a Servant in this world.  
7. The third Kind of duty towards Mankind, is preservation of Chastity; in ourselves, and others. To defile, is next to Kill one Obscene thoughts, words, and deeds, be next unto Murderous ones. Lascivious Goats, and bloody Wolves, be much like odious in God's eyes.  
8. The fourth part of our Duty towards man, is preservation of his Estate. To Contemn, to Kill, or to Defile is worse; but to Rob and Injure, in ever so little a matter, is a Sin that God will not let go unrevenged. Of how great infamy among men, is the name of a Thief? O that Thiefs knew but God's thoughts of them!  
9 The fifth sort of duty to Man, is preservation of them in their Causes, and Suits of Law. By bearing true witness, when called; and abhorring all false. All that tends to pervert public Justice. Liars, be Satan's Pictures.  
10. The sixth duty toward man, is such Love of him as we bear unto ourselves. Such distance from begrudging him any good, as we are at from begrudging it to ourselves.  
The first Command, is a Summary of all Duty unto God; the second, is a like Summary of all Duty unto Man.  
11. The Children of Men, ever since the Fall, are averse from all the W●●● God. Their Minds are unteachable, Memories unfaithful, Wills untractable. Else, what needed the New-Edition of the Ten Commands? And why were they so delivered, as we read, Exod. 19.20?  
12. The Motives that God giveth, and we ought to take and urge our hearts withal, unto the Obedience of every of God's Laws, are three.  
The three contained in God's Preface unto the Ten Commandments. Which are, God's Sovereignty over us, his Covenant with us, his Redemption-grace and bounty unto us. woe unto our best Motions, which these three do not move to!   

Sacramental-truths' five.  
1. The Law of God for Sacraments, is not Natural, but Positive. He required them not, because their use is good, antecedently. No: their Use is therefore only good, because He requires them. From whence it follows, that tho' it be impossible not to Use the Sacraments but we must offend God, because God has commanded them: 'tis very possible to use Sacraments, and not please God. Because God has commanded them not for their own sakes, but for certain Ends. Which Ends, if we do not aim at, and answer, in our use of the Sacraments, God has no pleasure, and we no profit by our use of them.  
2. The End for which God hath ordained Sacraments, is his Testifying his Mind and Will unto Us. And our Testifying back our Hearts toward Him. 'Tis true; God's Word is a Testimony of his Will; a first, a sweet, and a sure Testimony. But it has pleased Him to add a second sort of Testification of his Covenant-Will. And by Visible Rites and Ceremonies of his own appointing, to Testify it farther. As after their Word given, Men use by Sign and Seal to testify their Minds. Likewise we, at our first Conversion, by our Hearts and Mouths testify unto God our Wills, henceforward for ever to be his. But it pleaseth God to require our second and more public, solemn Testification thereof. To wit, in and by the use of those Rites and Ceremonies which he has prescribed. Now, if we aim not at both these Ends in the use of Sacraments; and answer not these Ends, we mock God and delude ourselves in their use. Other Ends of Sacraments there be, I know; but these are the chief, and comprehensive of all.  
3. The Order of the two Sacraments, of the Gospel New-Covenant, is this, Holy Baptism enters a Disciple of Christ; makes him that was before Covenanted, to become by Sign and Seal Covenanted with God. The Lord's Supper, renews that Covenant betwixt God and a Baptised Disciple of Jesus Christ. Both Baptism and the Lord's Supper do confirm the Covenant; mutually, upon God's part, and upon ours; and extensively, as to all the Promises in the Covenant from God unto us, and as to all the Demands in the Covenant, from us unto God.  
4. The Dignity and usefulness of the Holy Sacraments, is surpassing. In no Ordinances has God condescended so Low unto us, as in these. In none therefore, has he so much honoured us, as in these. The Apostle reckons Sacraments, as the prime of Church-Priviledges, 1 Cor. 10. As for usefulness, they are Towers of David, builded for spiritual Armouries 
(a) Of all the outward Means of Grace, the most Mighty.  We cannot warrantably expect the Holy Spirit to make the Word a-near so helpful to us without the Sacraments, as with them. If ordinarily He should so do, He would disparage them. But to be sure, He will never do that.  
5. The Way to improve the Holy Sacraments unto Holiness and Comfort, is by a double Pleading of them. By Pleading them with our own Souls, upon God's behalf. And this, either when we would bring them out of a bad frame into a good: or from a less holy unto a more holy frame for God. By (then) urging our hearts in such like words, My Soul, my Soul, why against God? or why so coldly for Him? The Kingdom of Hell suffers violence. Violent Sinners take it by Force. And wilt not thou take the Kingdom of Heaven by it? Sinners be Patiented Creatures; they forsake Father and Mother, take up their Cross, and follow Satan; and through many tribulations enter the Kingdom of Hell. Blush and bleed thou, to think, that thy Patience should be short of theirs! and that thou shouldst not without regret enter the Kingdom of Heaven that's better, through Tribulations that be lesser than theirs. Think, think my Soul! Thou art Baptised; the God of Heaven for thy Encouragement and Engagement has signed and sealed his Covenant with thee! Thou hast been at his Holy Table; He has again and again signed and sealed it. Canst thou, thou a signed, sealed Covenanter, Distrust or Disobey? Thou, a frequently repeated Covenanter, and an early one too? O for shame, stir up thyself, and on with the Armour of God; and follow the Captain of thy Salvation; and fight (not flourish) against Flesh, World and Devil, according to thy Sacramental Engagement! Show that it is unto thee a Covenant of Salt, not of Snow. An Adamantine bond, not a Rope of Sand, etc. Again, we must also humbly Plead them with our heavenly Father, upon our own behalf. Under Oppression by any evil, or Deprivation of any good, we may and aught to plead them, in Prayer before Him. 'Tis often that Ministers do press Christians to plead the Promises. I would that we (all) as often pressed them, to plead the same as signed and sealed. God hath not a Promise but what is signed and sealed in Baptism, and in the Holy Supper. And we plead them but imperfectly, and at halves, when we plead them not as signed and sealed. Go, distressed Christian, fill thy mouth with the arguments of the Covenant of Grace, and plead thy Cause at the Throne of Grace, to this purpose. O thou that canst not Lie, thou hast sworn unto me, that in thy Gospel-way I shall have Grace, Glory, and have no good thing withheld from me. Thou signedst and sealedst Promise hereof to me, in my Baptism: and so hast thou done again and again, at thy Table. I, in thy Gospel-way, have waited, do wait, and will to my last breath, through thy grace, wait; O Lord, canst thou choose but perform what thou hast so, so Promised, so Sworn, so Engaged under Sign and Seal, & c? This is the way to Mortify Corruptions, Repel Temptations, Quicken Graces, Revive Hopes, Attain Joys unspeakable and full of Glory. O that our best Pulpits were less silent, and our best Pues less Ignorant, of the practic use of Holy Sacraments!    

Q 3. What is that Change wrought in a Man by God's Holy Word and Spirit, before he can safely conclude himself to be passed from Death to Life?  
BY one man sin entered into the World, and Death by sin, Rom. 5.12. Satan was a Murderer from the beginning. He slew Adam by the first sin: And slew all mankind in that first Adam. Spiritually considered, we are all Dead born. Dead in sin, and Dead for it. Dead in respect of Corruption, Dead in respect of Condemnation. Condemnation to the Prison of Hell, to the Torment of Fire, to the Duration of Eternity.  
But God hath so loved the World, that he hath given his only begotten Son to redeem us from so great a Death, John 3.16. He desires not our Death to be Continued, and Ruin to be Completed. He reveals Jesus Christ the way from Death to Life. He Commands, and He even Beseeches us, to take Him for our Way thereto.  
If you ask, by what Steps? I have told you in my Call to Sinners, by three Steps. Namely, by Conviction, by Compunction or Humiliation, and by Union unto Christ. Which Steps if you take aright, I am content to Lose Heaven if you do not Find it.  
Indeed, unassistedly no man can take them. Whatever is a Creature, hath no Power but what is Given from God, and Kept by Him. But Man a fallen Creature, until he be by grace raised again, is without strength unto that we speak of, Rom. 5.6. Knowledge, Will, and Power hereto are all the Gifts of God's Love, and the Purchases of his Son's Blood, and the Works of his Holy Spirits Almightiness. That Holy Spirit, who constantly worketh by the Holy Word. Who wrought not Christ's victory over Satan, without the use of the Word: And will not, without it, work our Victory over him, Mat. 4.  
Possible it is. And Necessary it is, for all that take this way to Life aforesaid, to Ensure their so doing, 2 Pet. 1.10. Psal. 50. ult. etc. Uncertainty about it, is the Effect of sin. God doth not ordinarily, if ever, withhold Assurance from his Children, but upon Provocation. To wit, by Indulged Lusts, by Unexercised Graces, by Omitted Duties, by Slighted Ordinances. And to be sure, Uncertainty is then itself a sin, when 'tis meritoriously procured by sin. The eyes are very blind that see not, how fruitful a Cause of sin it is. And as hard are the hearts, that dread it not as a sin, an Effect of sin, and a Cause of sin. I grant that all Assurance attainable on Earth, is Imperfect. But, by the Romanists leave, that which is attainable is both True, Proper, and Powerful. True and Proper, as built upon proper and eternally true Grounds for it. Powerful, as operative of Peace and Joy in ourselves and Holiness and Thanksgiving unto God.  
Nevertheless, 'tis very long before most of God's Children know their Father. And cease from tormenting fear that Satan is he. In the first Conversion of the Gentile world unto Christ, it was not so. The Holy Spirit did then for the most part Witness grace, wheresoever He did work it in any. Nay, to go no farther back; Our old English Puritans, of sweetest Memory, had Assurance more plenty among them, than 'tis seen in our day. Nor wanted they our Light, so much as we want their Heat. Horresco referens. Unacquaintedness with the Covenant of grace, breeds every where groundless Hopes, and as unreasonable Fears. I speak as I find: With some of our people, every shadow of Turning goes for substantial Conversion. And with others, that which is right substantial Conversion, goes for but a shadow of Turning. Of Turning from Death to Life.  
With fear and trembling I assay therefore to resolve this Question. Plainly, that I may be understood; Briefly, that I may be remembered; Fully, that my End may be attained; in making Sinners ashamed of their Peace, and Good men ashamed of their Trouble. If my Method be new, my Doctrine is not. I do go forth by the footsteps of Christ's flock; praying that this Paper be made successful by his Holy Spirit.  
That Change after which we inquire, appears a  one. Namely of Spirit, Covenant, Qualities, Conversation, and Company.  
C. 1. Of SPIRIT. Man, is an Embodied Spirit. His Body, is (we know not how,) Indwelt and Actuated by his Spirit. His Spirit, tho' it be a Free Agent, is (in as unaccountable a way,) Indwelt and Influenced by some other Spirit. In our Created state, the Holy Spirit was in us, and swayed us. Now, in our Corrupted state, 'tis Satan that is in us, and leads us. 'Tis certain, that by the First Transgression we forfeited and lost the foresaid Sanctifier: And deserved to be given up, and were given up, to the last named Tempter. Satan is now called the God of this World. And, He that is in the World, 1 John 4.4. The Prince— that works in the Children of Disobedience, Ephes. 2.3 
* Works energetically. And like as Fire in Iron worketh, converting it into a huge likeness unto its own Nature. . And such Children are named, persons not having the Spirit; to wit, the Holy One, Judas ver. 19 But in our Renewed state, there's a change of the Actuating Spirit. Satan is deposed and cast out, Acts 26.18. 2 Tim. 2.26. The Holy Spirit is Sent, Given, Administered, Put into us, Poured out on us, Comes on us, Rests on us, Leads us. Is said to be He, that is in Believers, 1 Joh. 4.4. Yea, and to be great in them. That is, in them to be mighty, and victorious over the assaulting impure Spirit.  
Looks he then like a Soul passed from Death to Life, in whom there's no such change of the ruling Spirit? I trow not. Nor can it be said, because these Spirits forenamed be both Invisible; therefore the change of them is hardly Discernible. Let these plain things be considered. They are infinitely Unlike ones. Yea perfectly Contrary unto each other. They are also most Active, both of them. Satan always worketh to the utmost of his Power; the Holy Spirit works according to his Will and Pleasure. But both do work continually and strongly. Nor are their Natures so Invisible, but that their Operations are as much Sensible. Satan carries unto evil; and so does the H. Ghost carry unto good. Of all things, Satan averteth and turns away Souls from Jesus Christ; from his Person, and Gospel. And of all things, the Holy Ghost carrieth Souls unto the Study and Acceptation of both. His great work is to Receive of Christ's, and show it unto us, John 16.14. His first work, is to convince (as of Sin in general, so) principally of the Sin of Unbelief on Christ. Of its being the only Sin, that does keep men in all Sin. To convince us also of the Righteousness of Christ; its Perfection in itself, its Communicableness unto us, and its Acceptableness with God. Of its being the only, that God will accept, whatever men conceit of Natural Righteousness or of Legal. To convince likewise of the Conquest of Christ over all his and our Enemies. His having Subjugated Satan, as well as Satisfied God, Joh. 16.9, 10, 11. But I forbear. See his twelve Convictions, in my Call unto Sinners; together with his Humiliation-work, and Vnion-work. Having United us unto Christ, no doubt but he Actuates us for Him. So the Apostle, Rom. 8. But that falls under consideration elsewhere.  
To conclude this particular; Let the Enquiring Christian thus argue! Christ is mine, before Life is mine! Christ and his Spirit are always given together. If his Holy Spirit be put into me, Satan is deposed. The Holy Spirit and the Unclean, cannot reign together. By the Temper of my Heart and Ways, toward Christ especially, it's not hard to know whether he be expelled, or still hold the Throne in my Soul. These I will diligently watch. And examine whose Superscription they bear; whether the H. Advocate's, or the Enemy's. Enemies lead to Death, Advocates to Life. By my Guide, I will judge of my Way and End. And Him I will account to be my Guide, whom I do ordinarily and allowedly, and most desirously follow: whether it be the Holy Ghost, or the contrary Spirit. If I find, that it's but now and then, when terrors force it, that I disgust Satan's suggestions, or relish the Holy Spirit's: that deliberately and freely I use to embrace Satan's, and reject His: that set aside the next World's accounts, I should desire rather that Satan led me in a Sensual Life, than the Holy Ghost in an Evangelical: I will tell my Soul, and all that is within me, plainly, as John 5.42. I know you that ye have not the Love of God in you. On the contrary, if I find all; and discern that tho' I have been a Cage to the uncleanest Bird, yet I am by grace turned into a Temple of the Holy Ghost: that the very selfsame Spirit that dwelled in Christ, dwells in me: that as little as yet I know, He's daily a Teaching me; as Forgetful as I am, He brings daily the things of my peace unto my Remembrance; as Dull as I am, He daily by one thought or other Quickens me unto my duty, so that I dare not omit it; as sad and sour as I am, He denies me not all Comfort, but every day sweetens some Word of God or other unto me; as often as I am out of Frame for Communion with God, and that is too often, He lets me not alone till I am in again, and am Restored. If thus I find, I will conclude there cannot but be Life where there is such a Spirit. And there cannot but be the best Spirit, where there be but such Operations. Hereby we know that He abideth in us, by the Spirit that He hath given us, 1 John 3.24.  
C. 2. Of COVENANT. God ever delighted to deal with Man in the way of Covenant. He bond the first Man He made, and all his Posterity, in one. One unexceptionable for the Promises unto us, and for the Demands from us. These latter were Just and Good; the former Rich and Honourable. But, as we have heard, Man Fell. Unless I shall rather say, he Leapt into Sin. For, wilfully he broke this Covenant of Works, as we call it. Yea, and by the Fall so broke himself, that he was never able since to do aught pleasing unto God. I mean, before the Renewing grace of God give ability. But this grace, God never did or will dispense but in a New Covenant. All He Recovereth, He takes into New-Covenant relation with Himself. Souls mindless of any Covenant with God, mind no Religion: 
Ezek. 16.8.  none, at least, that God will accept. Those that hang upon the Old Covenant of Works; and have all their Religion run in that Channel: Doing all they do, with design and hope to be forgiven for the sake and merit of it: the Gospel declares their mistake to be mortal. They that are of the Works of the Law, are under the Curse. That is, they that expect Life and Salvation for their own Works of the Law, are every creature of them under God's Curse, Gal. 3.10. They, who being sensible what 'tis to be out of Covenant, and what to be under the Covenant of Works, do enter the New Gospel-Covenant; the Marriage-Covenant unto Christ: they are the Souls, the only ones that bring forth fruit unto God. And have Life of either Peace with Him, or Holiness unto Him, Rom. 7.4.  
Surely, God never signed their Pass for Heaven, who never made his Covenants the matter of many of their Thoughts. A serious heart cannot but ask, In what relation, more than that of a Creature, do I stand in unto God? As a Creature, I can deserve no reward, whatever I do! And why should I expect any? If I may be a Covenanter, and was so, without my knowledge in my first Parents: does it not now concern me to get informed, what the Terms of that Covenant were? For Covenants bind mutually; and if I know not that which I am bound in, I must unavoidably be false unto it. If it be such as is Good for me, I cannot improve it: and if unto me it become by any means destructive, I am not capable of preventing it. If the Sovereign Lord make, and offer to take me into a better Covenant; how concerned am I, above all things in this World, to learn out the terms thereof? etc. But, suppose the greatest study of these Covenants, and the best Acquaintance with them: the best that is possible to be without profound Thankfulness for the Covenant of Grace, and hearty Consent thereunto; what avails it? Much every way indeed, to men's Condemnation! Knowledge of that Covenant without Consent, is the most frightful symptom that I know of a Reprobate.  
A Soul in earnest careful to know its state, should in this wise debate with itself, Were I under no Covenant, it would be reasonable to expect Hell for my least sin. For it deserves it: and the Divine Justice is unquestionable. It would be unreasonable, if I could yield Sinless Obedience, to be presumptuous of other reward than is in the yielding of it. For in that, is more than a Creature merits. And I can make no Plea, if God make no free Promise. There are but two Covenants; of Works, and of Grace. These are vastly different. And so are the states of men, under the one and under the other. Of my state I am peremptorily resolved to make Judgement, as I am under this or that. My Hopes shall die if I appear under that of Works; my Fears shall die, if I appear under this of Grace.  
For if I am under the Covenant of Works, I am bound unto Duties, whose Performance is by me Impossible. It requires Obedience perfect and perpetual. I, and that upon pain of Death, Gal. 3.10, 11. Consequently, if I am under this Covenant, I am under its Curse too; which is Intolerable, Gen. 2.17. Dying thou shalt Die. 'Tis Death indefinite, that is, Universal evil; Temporal, Spiritual, Eternal: Privative, Negative, Positive, etc. Besides, if I am under this Works-Covenant, I can have no Days-man or Mediator between God and me. I must to Prison if I pay not, myself, the utmost Farthing. This Covenant admits not Christ, or any other Advocate, with the offended Father. 'Tis another Covenant that Christ is Mediator of, Heb. 8.6. If I am under this Covenant, the least sin, tho' I shed a Sea of bloody tears for it, is as unpardonable as the very sin against the Holy Ghost.  
Yea, and my Service, should I keep all the whole Law, save in one point, would be utterly contemned.  
And all this justly too. Because, if under this Covenant I abide, 'tis of my Ignorance, my Pride, and Enmity unto God and Christ, that I do abide so, Rom. 10.3. I am Taught better: in the Gospel the Righteousness of God is Revealed. I am offered better: the Gospel invites me from under the Law to Grace. From the Covenant that works wrath, to that which is all Salvation. And my being under the deadly Covenant, is by my own very Desire, Gal. 4.21.  
The Fruits must show it, if I am under it. And they are plainly these: Bondage and Fear in ones spirit; a Fear keeping out the Love of God, and the very desire to Love Him. Outsideness in Religious Duties. Care, abundance, about the outside of the Platter: none, or next to none, about the purity of the inner man, and the Intentions of the heart. Vndependency on Jesus Christ, in things pertaining unto God. For both Assistance by his Spirit, and Acceptance through his Blood, a fatal Undependency. Servility, souring and embittering all Duty. Rendering Religion a task and burden; and all God's homage as arrant Brick and Bondage. Do these grapes of Sodom cover my Tree? The Axe of vengeance is then near my root.  
If on the other hand, I am not under the Law, but Grace. If with me, God hath made the better Covenant: what then? the blessing of Abraham is come upon me, Gal. 3.14. Reconciliation, Justification, Adoption, are my own. I am interested in all the Blessings of this best Covenant, as well as bound unto all the Duties. God is then my Reconciled God; and Engaged by Promise, to exert for my good all his Perfections. I will be unto them a God, Heb. 8.10. Jointly, All; and distinctly, Every of the three Divine Persons, have thus Engaged. So proves the form of Baptism into the name of All and Each of them: as also the Communion, which God's New-Covenant Servants do hold, with All and Each Person. Pardoning Grace and Purifying, are expressly made over to me, Heb. 12.8, 10. So is the Crown of Glory, 2 Tim. 4.8. So is Food and Raiment, 1 Tim. 4.8. So are Blessings for my Children, Gen. 17.7. I, and I have this hyperbolically kind and sweetest Word of God to live on, sc. Luke 15.31. ALL THAT I HAVE IS THINE. A word, which if I once prove my interest in, let them be poor and sad that can, I cannot.  
But still I remember, they are Fruits that make known Roots. And the fruits of Souls that have so much for the better changed Covenants, are these. They Remember their slavery. It runs in their minds, how the Covenant of Works (since the Fall) made them Vassals. How they were Adam's Children, as soon as their Souls & Bodies were united in the womb. And no sooner Adam's Children, but under Adam's Covenant. Nor sooner under his Covenant, but under his Curse too. They consider much their Translation out of it. Their Eye and their Heart, is upon the Father, that said to Son and Spirit, Come, let us redeem Man! Upon the Son, that said, Lo, I come to do thy Will! Upon the Glorious Spirit, that said unto their most unwilling Souls once, Kiss this Son! Bid them, yea and Made them willing. Upon the sweet Change also, that followed that willingness and actual Marriage-Union to Christ. God no more looking on a poor Soul as the first, but as the second Adam's Child. No more Condemning, however Chastising. No more Abhorring his Services, notwithstanding millions of unallowed and lamented Imperfections, etc. They joy in the Lord, and rejoice in the God of their Salvation. Or, Labour so to do, and Lament that they cannot. If no other, they sing blessed Gataker's Song.  

I Thirst for Thirstiness. I weep for Tears;  
Well-pleased I am to be Displeased thus:  
The only thing I Fear is want of Fears;  
Suspecting I am not suspicious.  
I cannot choose but Live, because I Die;  
And when I am not Dead, how glad am I?   

Yet when I am thus glad, for sense of Pain,  
And careful am lest Careless I should be;  
Then do I grieve for being glad again,  
And fear lest Carelessness take Care from me.  
Amidst these restless thoughts this rest I find,  
For those that Rest not here, there's Rest behind.   
Their highest ambition is to Rejoice in Christ Jesus. To Glory in Him. They Love God's Law, and Trust his Son. They Love his Law, and have respect to every Command, and strive after Perfection, and abound in all Duty. But, they Trust not in any works of their own. Doing all, they cry for Christ's Spirit, for Strength. Having done all, they cry for Christ's Blood, for making it Acceptable. They still know themselves Servants unprofitable. Is it thus with thee, O my Soul? then Return to thy rest, for the Lord hath dealt bountifully with thee! If thou wear any Phylactery, let this be the Scripture, All the paths of the Lord are Mercy and Truth to such as keep his COVENANT, Psal. 25.  
C. 3. Of QUALITIES. Look as where the Spirit is Changed, the Covenant must needs be Changed; so where the Covenant is Changed, the Qualities of a Man must also be Changed. These are mysterious things. And by many names men go about to explain them. But they are most, if not only, made known by their Effects. Conceive we of them as the Springs, Seeds, and Roots of our Thoughts, Words and Works. And the things by which we are therefore denominated, Holy or Sinful. They be the Treasure that's in a Soul. A Treasure for abundance, and for belovedness. Every man hath abundance of Moral Qualities; and all are dear unto him, precious in his Eyes. And as this Treasure is good or evil, our Saviour denominates the man good of evil, Matth. 12.35. In our first Creation, the concreated Qualities were surely good, and entirely so God endued all our Natural Powers, with all good and towardly Qualifications. Qualities and Dispositions for prompt and constant Duty, were inlaid in our Mind, Will, yea and Sensitive part. Our several Powers and Faculties do depend much on each other for action. The Practic upon the Affective Powers, and they on the Intellectual ones, or our Understanding Powers. But all were made Upright, that is, with springs of goodness in them, apt to move as they ought towards each other within, and toward Objects without, Eccles. 7.29. But the first Sin broke those Springs, expelled those good Qualities, introduced contrary ones. In a Subject capable of two contraries (as of Light and Darkness,) there will be one. Man is capable of holy Qualities and sinful. The Sin that drove out the first therefore, could not but bring in the latter. And set springs of evil in us, apt to make motions evil of all kinds. The Holy Scripture testifieth that it did so; and that, not obscurely in the very Text forecited. Plainly in others, Gen. 6.5. Rom. 8.7. Fallen Man is by some compared to a disordered Clock, that strikes false every minute, and has not one true motion before the Maker mend it. Now, can a Holy God delight in a Creature thus Qualified? One disposed to no real good, but to all evil, and that continually? If God ever Recall such unto Himself, He will new Create them. Make them quite other Creatures. Instruments, moved with New Springs. Trees of other Roots. The Old Qualities must away, and all be New. The Evil Treasure must be took out, tho' it be bound up in the heart; a Good must be Laid in, and be alike seated. Holy Qualities must be Infused.  
Accordingly we find every where in the Scripture, God denouncing Wrath against all men of unrenewed Natures. Not Renewed, that is, and Regenerated in the Qualities of the same; for the Nature itself abideth still the same in Converted as in Unconverted men, John 3.5.  
And on the other hand, God's Reconciled Servants are named such as have Put off the Old Man. Crucified the Flesh with its Affections and Lusts. Mortified their Members which are upon Earth; with much like. All which phrases express their Parting with their inward Roots of Sin; their Dispositions and their Inclinations unto evil.  
They are likewise said, to Put on the New Man. To be born again from Heaven. To be men of another Heart, and Spirit, and New Creatures, etc. That is to be now of Dispositions quite contrary unto what they were before. Inclined now to things that Please God, as before unto things Offending Him. Now to Duty, as before unto Folly.  
Feeling excuseth Words. It need not be said, how hard the parting from Old Qualities is. Things glued together, use not to come asunder without tearing. Until an Heart be Rend, there is no coming apart from its Lust. But the Necessity of the separation is open to every Eye. For Gratia non perdit Naturam. God's hatred of sin, is his very Nature: and even Gospel Grace cannot destroy his Eternal Nature. It implies the greatest of contradictions, that He who is Holiness it fell should Cease to hate men of settled aversion from it; And bend unto Ungodliness. And it were blackest Blasphemy for any to conceit, that Christ came to save us in our sinful Qualities, and not from them.  
A Wise man would therefore know his Qualities, before he made his Judgement of his Condition toward God. Determining, that as the Qualities are, that be predominant and reign in him; so is the Judgement of God on him. That this latter is Absolving or Condemning, according as the former be Holy or the contrary. It is true, contrary Qualities may possess together the same Heart. In low degrees they may and do. In high degrees they cannot. Grace and Lust, are both of 'em in every the best Soul. But they can no more Reign together, than Water can Boil and Frieze together 
* A Lust Reigns, when 'tis Yielded unto. Sin and Satan be Conquered, as long as they are sincerely and industriously Resisted. Grace doth Reign in the Soul, while 'tis in like manner Warred and Fought for by the Soul, Rom. 7. The Apostle speaks of himself as Regenerated, I doubt not. . So that my Enquiry must be, What are those Qualities that have the Throne in me? That sway my Understanding, my Affections, and my Practic Powers. The Sinful Qualities that bend all these unto evil, are the Corruption of Nature, and Original Sin. The Holy Ones that bend all these unto good, are Grace, and the very New Nature in us. Whether of them do prevail in me, is my great Question.  
Commonly, and I think justly, we count four Properties of a Quality or Disposition's Prevalency. Namely, its causing to act Readily, and without much ado. Pleasantly, and without disgust. universally, without exclusion of any proper Object. And Constantly, without intermissions. Now if Original Sin, carry me thus unto Actual Sin, I am far from the Kingdom of God If Grace thus carry me unto gracious actions, the Kingdom of God is within me. To be a little more particular, Holy Qualities, the Principal are three; the Instrumental are eight. The former are Evangelical, Faith, Hope, and Love. The latter be, Prudence, Justice, Temperance, Courage, Sincerity, Humility, Zeal, and Constancy. Methinks, whether these, or the contraries of these, do (as aforesaid) act me, should be of easy discovery. Inward Feelings, and outward Fruits, one would think, should not admit it into any doubt at all. But I am ware, Mixtures do obscure things. And in whom are not Mixtures found? Again, Moles must not be expected to be as Visible as Mountains. 'Tis Greatness that makes conspicuous. And where Grace's Victory is little, which is next to none, I must not wonder if it be as little discernible. Nor dare I desire God to change the Nature of things, for me. Rather must I Labour to grow in Grace. And, that it may be more Visible, blow up my spark to a flame. Heaven and Hell are unexpressibly different states. And I must believe that God will have them to be very differently Qualified Creatures whom He placeth in the one and other. My Interest carries me i'th' first place, to see I have the Principle, and nextly that I have Proficience in Grace. Without the Principle I have no Qualification for Heaven. And without the Proficience, I shall ever doubt the truth of my Principle. A strict Eye unto both will I have, before I conclude the name to Live to be my due.  
C. 4. Of CONVERSATION. A good Spirit brings into a good Covenant. And, according thereto, infuseth good Qualities. But doth He then leave them idle and dormant? No, He doth not. All Being is for Action. And the best Nature for the best Action. Besides, Man is a creature that cannot be out of Action. Grace only carries him to act well; Corruption, to act ill; but his very Nature 'tis to act much. Man Created did exercise his Powers, and exert his holy Qualities, most amiably no doubt. Form his behaviour, towards God, the Father, the Son, and the Spirit; towards himself, and the Angels above him, and sublunary Creatures below him, most congruously, and harmoniously: Fallen Man's Conversation toward all, is in the World seen, what in the Bible 'tis read. What is said of his Thoughts, which are his inward Converses, may be said of his outward ones also. They are evil, only evil, and continually. Toward God, Regardless; toward Holy Angels and Spirits above, as Mindless; towards himself, Idolatrous; towards his Superiors, Envious; towards Inferiors, Contemptuous; towards Equals, Jealous. Renewed Man, we read and we see it, hath another Carriage toward all foresaid. A Walk, after the Spirit. That is, according to the will and motion of the Holy Spirit the worker of Grace; and according to the gracious Quality and Nature of his in-working. Hereof is a necessity of Precept; their God commands it, on peril of never seeing his Face. A necessity of Means; viz. for God's Glory, which they cannot spread without it: for the Church's good, which they cannot edify without it: for their own Walk to Heaven, which they cannot make without it: For, tho' it be not the way of Merit, 'tis the way of Means. A necessity of Design there is also; for, 'tis God's End in Electing, Redeeming, and Calling them. A necessity of Nature: for, as naturally and necessarily do clean Fountains send forth clean Waters, as corrupt ones the contrary. Add, a necessity of Covenant likewise: for, as by Gratitude, so by Covenant all are bound to have their Conversation as becomes the Gospel.  
If these things be so, the resolution of the three former Questions, excuse me not a third. woe to the vain men, who would cry up God's Mercy, to the Reproach of Christ's Merits. Or Christ's Merits to the undervaluing of Holy Faith. Or Faith, to the justling out of Good Works, and the making holy Conversation needless. We must give unto each its proper place, or Heaven will never be our place. He that thinks fit to judge by God's Word; and to believe that God will not Deny himself, or alter his Decrees, and repeal his Laws, and change his Gospel, to serve the turn of a sluggard; he must conclude so. And judge an Holy Life to be as far from Needless, as it is from being Meritorious.  
Such a man must tell himself to this purpose: Hope of Reconciliation to to God, is needful to my Peace in this Life. And will appear so, at Death. But Holy Conversation, is as necessary unto that Hope. God promiseth not to give it, to such as lead any other. Nor know I how He should show grounds for any to cry peace, while their Life against Him, is an open or a private War against Him. Eternal thanks be to Him! I know his New Covenant will pass that Conversation for an Holy one, which is far short of Legal Perfection. Vnallowed sins, and of mere infirmity, break not peace. Wilful ones, and the most crimson, do not raise a storm that Christ's Grace cannot Lay for true Penitents. And such as by their good wills would never offend more. Ready to give the World if they had it, that they never more might sin. Wherefore neither will I think my Conversation unholy, for that which God does not so name it. Nor will I ever expect he should say to me, [Well done, good and faithful Servant,] if indeed by the Gospel-standard I have not done well. I verily believe God will say to me hereafter [Depart, thou Cursed] unless I Live so, that He may say to this effect of me before the World; Behold ye damned Angels, and Men, whom I have for ever abandoned! No cause have you to think my ways unequal in setting this poor creature at my right hand. True, his Sins were not few or small. Nor were his Obediences other than small and few. Had they been perfect, they could not have satisfied me, for one sin. Much less as they were short thereof. Satisfaction and Merit I had, from another hand. His holy Qualities and Works made me none. Yet do I consider his Conversation and good works as enough to distinguish him from you. And to stop your mouths, By them you see, he is one that Obeyed my Precepts; Used my appointed Means of Life; Answered my End in's Creation; Walked according to the New Nature I gave him; Kept sincerely and perseveringly the Covenant I signed and sealed with him in my Holy Sacraments.  
To him that ordereth aright his Conversation will I show the salvation of the Lord, Psal. 50 ult. If we say that we have fellowship or friendship with Him, and WALK in darkness, we Lie, and do not the Truth: (i. e. We Lie practically, and contradict our Professions) 1 John 1.6. God will render to every man according to his works; To them who by patiented continuance in well doing, seek for glory and honour, and immortality, Eternal Life. But to them that are contentious, and do not obey the Truth, but obey unrighteousness, indignation and wrath, Rom. 2.6, 7, 8. James 3.13. Who is a wise man, and endued with knowledge among you? let him show out of a good conversation his works with meekness of wisdom.  
C. 5. Of COMPANY. God hath made us of a Nature craving Company, as we crave Being itself. Being alone, is as not Being at all. Our Souls must be with some Person or Thing continually. And for Things, no man affects any but for the sake of Persons. Sinless Nature was not thought fit to be Alone. Corrupt Nature, is amort without corrupt Company. And so is Sanctified Nature without like Company. Being so very dear unto us, 'tis no wonder that our Company is so influential on us. Yea, so formative of us into its likeness, as we see. Good and Evil Company, are (both of 'em) so, beyond what is duly considered. Worst men are somewhat bettered by good; Best men are somewhat worsted by evil. True, while we are in the World, there is a company good and ill that of necessity we some way have. But there is also a Company of choice that we make. And of this I chief speak. The Efficacy of this, is most wondrous.  
So much, that the Holy Spirit makes a Companion of fools, the name of a hopeless Enemy of God, Prov. 13.20. And intimates it to be enough to call the best Saints sincerity in question, if he walk in company (needlessly) with wicked men, Job 34.7, 8.  
Yea, saving in order to do them good, forbids us to let them be in our houses, or to suffer ourselves to be with them any where, Psal. 101.4, 7. 2 Thes. 3.14, 15. Neither indeed is Excommunication aught that I know, but a casting out of our Encouraging Society, such as walk disorderly.  
Every where in the Word, we are told, that Love of the Godly is the mark of the Lovers of God. And they that fear God's Name, be such as are glad to have for their company God's Children. I, and hate with a perfect hatred the infectious company of others. They flock together, and to one another speak often.  
And who would not desire to try and know himself, by that mark whereby other men do know him? And whereby, through a plain light of the Word, he may know himself? Yea, by the mark, without whose concurrence, fifties and hundreds of other marks will not be more than Ciphers. For, if my Company of choice be not changed, my Conversation is justly presumed to be but sorrily changed. And not from a Walk with men to a Walk with God; but from one way of sin to another. My Qualities also and inner Temper, be justly thought to be but Covered, not Changed. My Change of Covenant may be concluded to be but in fancy, and a vain surmise. And so my Change of Spirit.  
Come therefore, my Soul, and let us reason together, saith he that is taught of God to ensure his Calling and Election. For aught I see by the Word of God, Dying men do change but their Places, not their Company. And what Company I do of choice hold upon Earth, I must by the Judgement of God hold for ever. Profane men be open Sepulchers; Hypocrites be painted ones. If I here delight in Sepulchers, and choose to keep among the dead; 'tis certain I shall for ever with them be Buried. Christ is a Tree of Lives. Of the Life of Peace with God, Holiness toward Him, Hope from Him, Glory with Him. Saints only have Life from Christ, and be the only men that are truly Alive. If the Spirit that acts me, and Covenant that binds me, and Qualities that possess me, and Conversation that employs me, do all of 'em bring me among the Living; and I am their Companion in Graces-Kingdom, surely I shall be the same in Glories-Kingdom too.  
Wherefore, before I shall conclude whither 'tis I am going, I will get me well assured what the Company is wherewith I go. I will be fully answered these Questions: Am I in evil Company, as Lot in Sodom, Vexed? Is Lewd Company and Light, unto me, which Mesech and Kedar was to David? Makes it me to cry, Woe is me? Have I no fellowship with God's Enemies, but Reprove I them as called? Do I make the very wide difference that I ought, between MEN and BRETHREN? Do I fear to open the doors of my House and Heart to ill men, lest the Prince of darkness enter in? And to shut them against holy Brethren, lest the Prince of Glory be shut out? Am I glad when I see the Pure in heart, that see God? Do I salute each of them as David did Abigail? Blessed be the Lord God of Israel which sent thee this day to meet me? Blessed be thy converse, and blessed be thou. I say, Every of them, viz. Tho' about Mint and Cummin differently minded. And tho' by their Lustre, I am eclipsed, etc. Finally, Do I Love them that Love God, and Loath them that Loath Him, even as I incline to have my friends Love those that Love me, and the contrary? And do these following words of God dwell in me richly and powerfully, Lord who shall abide in thy Tabernacle? Who shall dwell in thy Holy Hill? He, in whose Eyes a Vile person is contemned, but he honoureth them that fear the Lord, Psal. 15.1, 4. They that fear thee (O Lord) will be glad when they see me (that is, a Godly man,) Psal. 119.74. He that walks with wise men shall be wise, but a Companion of fools shall be destroyed, or broken, Prov. 13.20.   

Postscript.  
THE Desires of some, and supposed Needs of others, invite me to place here this shorter Solution of the third Question.  
The Change in us, which showeth Salvation to be come on us, is twofold; Intellectual, and Practical. Of our Understandings, and of our Conversations [We do not Omit that of the Affections, but comprehend it in the other.]  
The Intellectual Change is then, and not till then, when four things are Learned, and are also a Learning better by us.  
1. The Principles of the Doctrine of Christ. The Doctrines which are the Foundations. We have shown them, upon the second Question. Who can think him savingly Built on Christ, that knows not the very first Stones to be laid in that Spiritual Building?  
2. The Conclusions from the Principles foresaid. The Doctrines, that are for Upbuilding on Christ. These also have been set forth with the . Building on, is as necessary as the Laying of the Foundation is. Neither is it savingly Laid, where the Holy Spirit is not teaching, and a Soul learning to Build up and Build on. To wit, that it may become a complete Temple for the Holy Spirit, Ephes. 4.12, 13, 15. 2 Pet. 2.4, 5.  
3. The Confirmations of the said Principles. The Doctrines Proving, and Strengthening them. And Warranting our Foundation and Superstructure; Securing 'em against Winds of Opposition. 'Tis as needful to cover and preserve what we build, from the injuries of weather, as it is to build, Ephes. 4.12, 16.  
4. The Applications of the mentioned Principles. The Doctrines directing their Improvement unto Duties, as well Relative, as Personal. What are Means worth, but for the Ends of them? What good do all Truths in our Minds, if not improved unto all holy Services in our Lives? Who would Build and Cover a House, but for Use to themselves and their Friends? Savingly, the Spirit has not Built and Strengthened us in Christ, if he has not taught us to make our Life a service to Him. And to make His Will, not our own, our Law and Rule. Our Rule, for behaviour toward God, Ourselves, Neighbours, Friends, Enemies, Superiors, Inferiors, Equals.  
The ignorant, and the listless to know the first of these be Owls and Bats. Those that be the like, to know the second, be Dwarves, yea Embryo's. Souls regardless to know the third, be Sand-builders, and lie at the mercy of the Wether. And the mindless of the fourth, be barren Heaths. All short of what they should be: yea contrary to what they must be, if ever they pass from Death to Life.  
The Practical Change is then, when four things can be said of a Man.  
1. That he is Changed as far as Felix, Agrippa, and Herod. That he is one that Trembles at God's Word. Has an Inclination to be a very Christian. Hears the Word preached gladly. Otherwise he is not so much as a Washed, Swine, or Painted Sepulchre.  
2. That he is Changed farther; and as a Stone into a Flame of Fire. A Stone, is Dark, Cold, and Inclines downward to its earthy Centre. Fire is Bright, Hot Active, and that Upward. To say a Man is thus Changed, is to say that of Ignorant, he is made Knowing. Of Listless, he is made Zealous for God in Christ. Of Industrious for Earth, he is made so for Heaven  
3. That he is Changed into the Man of God by Saint Paul 's Character. That is, a man throughly furnished for every good work. I mean every one, from him required as a Church-Member, e. gr. For Reading and Hearing the Word profitably ●● for Using of Baptism and the Lord's Supper so; and for submitting unto Church-discipline, so; Not to say, for Governing his Family holily, etc. which are imported. By being furnished hereto, I understand prepared with necessary Skill and Zeal.  
4. That he is Changed from a Demas into a Martyr. That is, that of a fearer of the Cross more than of the Loss of the immortal Crown, he be made in resolution a Martyr. And become resolved, by God's grace, to die any the worst death rather than commit any the least sin. To be salted with fiery Trials, rather than with Hell's fire.  
FINIS.   

Books Printed, and are to be sold by Thomas Parkhurst at the Bible and Three Crowns in Cheapside, near Mercer's Chapel.  
1. OF Thoughtfulness for the Morrow, with an Appendix concerning the Immoderate Desire of Foreknowing things to come.  
2. The Redeemer's Tears wept over lost Souls, in a Treatise on Luke 19.41, 42. With an Appendix wherein somewhat is occasionally discoursed concerning the Sin against the Holy Ghost, and how God is said to Will the Salvation of them that perish.  
3. Of Charity in Reference to other men's Sins.  
4. A Sermon directing what we are to do after a strict inquiry whether or no we truly love God.  
5. Two Sermons Preached at Thurlow in Suffolk; on those words, Rom. 6.13.— Yield yourselves to God. All Five by J. How. Minister of the Gospel.  
1. A Heaven or Hell upon Earth: Or, a Discourse concerning Conscience.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The True Touchstone which shows both Grace and Nature. Or, a Discourse concerning Self-Examination, by which both Saints and Sinners may come to know themselves. Whereunto are added sundry Meditations relating to the Lords Supper.  
3. The Conversion of the Soul, to which is added, A Warning to Sinners to prepare for Judgement. All Three by Nath. Vincent Minister of the Gospel.  
1. Wadsworth's Remains: Being a Collection of some few Meditations with respect to the Lords Supper. Three Pious Letters when a young Student at Cambridge. Two Practical Sermons, much desired by the Hearers. Several Sacred Poems and private Ejaculations. With a Preface containing several Remarkables of his Holy Life and Death, from his own Notebook, and those that knew him best.  
2. A Serious Exhortation unto Self-Examination. Delivered in Five Sermons. on 2 Cor. 13.5. These Two by Thomas Wadsworth, M. A. Minister of the Gospel sometimes at Newington-Butts, Southwark.  
A Discourse of Old Age, tending to the Instruction, Caution and Comfort of Aged Persons.  
Baptismal Bonds Renewed, being Meditations upon Psalm 50. ver. 5. By O. Heywood Minister of the Gospel.  
A Discourse of the Saving Grace of God, by David Clarkson Minister of the Gospel.  
The Book of Psalms in Metre; close and proper to the Hebrew; smooth and pleasant for the Metre: To be sung in usual and known Tunes. Newly Translated, with Amendments, and Addition of many fresh Metres. Fitted for the ready use, and understanding of all good Christians. By Will. Barton, M. A. as he left it finished in his life time.  
The difference between the Spots of the Godly and of the Wicked. Preached by Mr. Jeremiah Burroughs at Cripplegate.  
Some Rules how to Use the World, so as not to Abuse either that, or ourselves. By Francis. Fuller, M. A.  
Religion our True Interest: Or Practical Notes upon Malachi ch. 3. v. 16, 17, 18. Seasonable for the Times. By Tho. Watson, sometimes Minister of Stephens Walbrook. London.  
The Life and Death of Edmund Staunton D. D. To which is added, I. His Treatise of Christian Conference. II. His Dialogue betwixt a Minister and a Stranger. Published by Richard Mayo of Kingston, Minister of the Gospel.  
Magna Charta Ecclesiae Universalis: The Grand Charter Issued out and Granted by Jesus Christ for the Plantation of the Christian Faith in all Nations. Registered and Enrolled, Mat. 28.18, 19, 20. Chosen for the Subject of the ensuing Discourse. By George Lawson, Rector of More in the County of Salep.  
An Alarm to Unconverted Sinners: In a serious Treatise; showing, 1. What Convesion is not, and correcting some Mistakes about it. 2. What Conversion is, and wherein it consisteth. 3. The Necessity of Conversion. 4. The Marks of the Unconverted. 5. The Miseries of the Unconverted. 6. Directions for Conversion. 7. Motives to Conversion. Whereunto are annexed divers Practical Cases of Conscience judiciously resolved. By Joseph Alleine late Minister of the Gospel at Taunton in Somersetshire.  
An Essay for the Recording of Illustrious Providences: Wherein, An Account is given of many Remarkable and very Memorable Events, which have happened in this last Age; especially in New-England. By Increase Mather, Teacher of a Church at Boston in New-England.  
A Present to be given to Teeming Women, by their Husbands or Friends; containing Scripture-Directions for Women with Child, how to prepare for the hour of Travel. Written first for the private use of a Gentlewoman of Quality in the West, and now published for the common good. By John Oliver.  
The Faith of Dying Jacob. Or God's presence with his Church, notwithstanding the Death of his Eminent Servants. Being several Sermons from Gen. 48.21. Occasioned by the Death of Mr. Isaac Hubbard. With the Memorials of his Life and Death. And Advice to his Young Son. By R. Gouge, Pastor of the Church at Great Cogshall in Essex.  
FINIS.