A MANUAL OF Practical Divinity: For the Benefit of weak CHRISTIANS; the informing their Judgements, the quickening their Affections, and directing their Conversation. WITH Several Things that may be of use for the Convincing and Awakening those that are yet in their natural Estate.  
By MARTIN FYNCH, Pastor of the Church of Christ at Tetney in Lincolnshire.  
LONDON, Printed by R. W. for Thomas Brewster at the three Bibles near the West end of Paul's, 1658.   

To the READER.  
I Published some years since a little Treatise, called Milk for Babes in Christ, which foundsome acceptance with some new born Babes in Christ, especially in the West Country; and those parts (as I am informed) have taken off a great part of two Editions of that Book; and some there, to whom I am a stranger, do desire I should publish something further; for whose sake, with others, I have written these few sheets, wherein there is some more Milk for Babes in Christ, and a little stronger Meat for those that are more grown Christians; but I can pretend to little of that: might I but feed any of Christ's Lambs, it were much for such a poor Creature as I am. What you have here is especially for weak Christians, whom sometimes weak gifts may edify: God doth not all by men of great parts, but useth also the weak things of the world, that no flesh might glory in his presence. It's God that makes our gifts to be accepted of the Saints, and useful to them, yea God makes the weak gifts of his servants sometimes very acceptable and refreshing to his people: what is wanting in our writings he can supply by the presence and supply of his own Spirit in the reading of them. The wind bloweth where it listeth, so doth God's Spirit breath in whose books (as well as preaching) he pleaseth, and more or less as it pleaseth him; without which all our writings prove to others jejune and dry. One writes and another, one preacheth and another; thou knowest not which shall prosper, the ones labours or the others, or whether both shall be alike good; for all our works are in the hand of the Lord. The Assistance of God's Spirit in writing or preaching, the spiritual Affections God giveth, the sincerity, simplicity and humility of a man's own heart, and some faith that God giveth of his blessing, satisfy a man's own heart much in such undertaking. Nothing becomes those that the Lord makes any use of in these things, more than an unfeigned humility of heart, having no confidence in themselves and performances, and a true dependence upon the Lord in all they do. Those that cannot add one cubit to their own stature by all the Light and gifts they have without the gracious Influences and workings of the Spirit upon their hearts; what can their Light and Gifts help others (communicated by preaching or writing) without the concurrence of the same Spirit? What then are we, or any of our Labours, that we should not say, We and they are nothing? And if God will accompany any of them with his blessing, it's his free Grace. How easily can God blast all those Sermons and Books that are preached and printed in the pride of a man's own heart? How often hath the Lord said in such cases, there is so much self there, I will not be there, and so the performance is lost? We know God's Spirit hath not so wrought in the preaching of the word for conversion of souls, as it hath done formerly. It may be reading of good books is not so blessed to men's souls neither as it hath been: few are converted, yet more preaching (through Mercy) amongst us then ever: none will complain of too much preaching, though they do of too much printing. But what is the reason that so few are converted? Is not there excellent gifts for preaching, possibly excelling in some respect, the gifts and clearness of the light of former Ages? but yet there must be the Arm of the Lord revealed, the mighty drawing of the Father, without which, men cannot come to Christ. And it may be that before the Lord accompany the preaching of the word with much success, the Lords Servants shall not only in a doctrinal way know that its God that giveth the Increase: but their hearts shall be so possessed with the consideration of it, that they shall lie more low before the Lord in their work, and cry mightily for the pouring down of the Spirit: But how many mistaking these things will slight outward means, because its God's Spirit that maketh all successful: this temptation hath not only taken with many grossly ignorant persons, who hearing of God's eternal Election, and of his distinguishing Grace throw up all outward means presently, and in the sullenness of their spirits say, There is no Hope; but also many professors of Religion have withdrawn themselves from a constant and conscionable attendance upon the means of Grace. Therefore this I have observed that it is expedient, when ever we speak to persons of that necessary doctrine of the inward and efficacious workings of the Spirit to be that which makes all ordinances successful, even then to give due cautions, that according to the word, this is no ground of neglecting any outward Ordinances and duties. But who seethe not a formal spirit on the one hand, and a wanton spirit on the other, breaking in upon us? The Lord put a stop to the spirit of error amongst us, recover the dying withering, languishing spirits of Professors, send forth a reconciling Spirit among his people, give more light into the Discipline of his house, send forth more labourers into his harvest, and bless them that are already at his work.  
Tetney in Lincolnshire. 16. of (Vulg.) MARCH, 1658. MARTIN FYNCH.   

The CONTENTS.  

THE wicked and miserable estate of man by nature, chap. 1  
How men deceive themselves, and think that their estate is good, chap. 2  
Great Salvation in Christ for sinners. ch. 3  
The freeness of the Salvation we have by Christ, chap. 4  
The Convictions and workings that are oftentimes upon men that are never converted, chap. 5  
The ways and temptations by which many souls miscarry under legal workings, and a spirit of Bondage, chap. 6  
The saving work of God's Spirit upon the heart, chap. 7  
The woeful backsliding of many Professors and the way of their Recovery. chap. 8  
Of Assurance and Peace of Conscience. chap. 9  
The Ministry of Angels, and their serviceableness to the Church, chap. 10  
The glorious times that shall be before the last day of Judgement, chap. 11  
The Influences of the Spirit, chap. 12  
The Covenant between God the Father, and the Lord Jesus, our Surety, chap. 13  
The Saints comfort against Death, chap. 14  
The Holiness of Believers, chap. 15  
The way of Believers joining in Church-fellowship, chap. 16  
The right use of the Law, chap. 17  
The true Humility that is in the Lord's people. chap. 18  
General Directions. chap. 19  
How the Lord is pleased effectually to call some after they have been long in their natural estate, and have been very wicked. chap. 20    

READER, What literal faults escaped, either in the copy or the printing, let your Candour and understanding in reading mend them; the Author being so far from the Press, must be excused.   

Some Books printed and sold by Thomas Brewster, at the three Bibles near the West end of Paul's.  

AN Epitome of all the Common and Statute Laws of England in Fol.  
The Faithful Counsellor, or the Marrow of the Law in English, in 4. to.  
The Privileges of the People vindicated, in 4. to. All three by William Sheppard, Sergeant at Law.  
The Retired Man's Meditation, or the Mystery and Power of Godliness by H. Vane, Knight.  
The Prerogative of Popular Government: A Political Discourse in two Books; the former containing the first Preliminary of Oceana, enlarged, interpreted and vindicated: The second concerning ordination, against D. H. Hammond, Dr. L. Seaman, and the Authors they follow: In which two Books is contained the whole Commonwealth of the Hebrews, or of Israel, Senate, People and Magistracy, as also the different Policies introduced into the Church of Christ, during the time of the Apostles, by James Harrington, Esquire.  
Vindiciae Justificationis Gratuitae, Justification without Condition, or the free Justification of a Sinner, Explained, Confirmed and Vindicated, by W. Eyre, Minister of the Gospel at New-Sarum.  
Mr. Baxter's Aphorisms of Justification Examined and Answered by J. Crandon, in 4o. Seasonable Instructions for these evil times: also Christ as a Father, sitting up with his Children in their swooning state; being the sum of many Lectures painfully preached upon the 1. Chap. of Paul to the Colossians, etc. by Nicholas Lockyer. Mr. of Arts.  
An Exposition of the whole Book of Canticles, wherein the Text is explained, and useful Observations raifed thereupon, by J. Robotham, in 4ᵒ.  
The Extents and Limitation of Gospel-liberty, wherein is laid down an exact way to end the present dissensions, and to preserve future Peace among the Saints; whereunto is added good news from heaven to the worst of sinners on earth.  
Gospel-holiness, or a Saving Sight of God, and the glorious Privilege of the Saints; Both by Walter Graddock, Preacher of the Gospel, in 4ᵒ.  
A Description of Jerusalem and the Suburbs thereof, as it flourished in the time of Jesus Christ, with a Map, by H. Jesse, in 4ᵒ.  
A Little Cabinet richly stored with all sorts of heavenly Varieties, and soul-reviving influencs, wherein there is a remedy for every Malady, viz. Milk for Babes, & Meat for strong men, being an abridgement of the Sum and substance of the true Christian Religion.  
No Power but of God, and yet a Power in every Creature, wherein is showed that the Almighty God is not wanting to us, in impowering of us; but we are wanting to him, in not improving our Talents for him; Both written by Robert Purnel.  
A Storehouse of Provision for further Resolution in several Cases of Conscience, viz. of living above Ordinances, of walking in Fellowship with the unbaptized, of Laying on of hands, etc.  
Also a small Catechism for Babes and little Ones: all three by H. Jesse.  
Zions' Glory discovered in the Churches and Ordinances before the fullness of the Jews come in, by J. Proud.  
A Treatise containg three things, viz. A Discovery of the unsupportable Burden of sin, to a heart that is throughly convinced of sin. 2. The Restlessness of a soul to return to God, who is so sensible of his withdrawing. 3. A Discovery of the sweet entertainment that wand'ring hearts meet with in their Returns to God, by P. Hobson.  
The Right Constitution of a Commonwealth, with some Errors of Government and Rules o● Policy, as laid down by Machiavelli, and others, in 8ᵒ.  
A Brief History containing most of those notable Occurrences and Revolutions that happened in those late Contests between King and Parliament; being a short mention of things from 1637. to 1648. by T. May, Esquire.  
Milk for Bubes in Christ, or Meditations, Observations and Experiences, with divers cases of Conscience resolved; the glorious Privileges of them that are Christ's, with the way to know whether we are of that blessed number; Also Election before the foundation of the world asserted, and the Faith of God's Elect what it is; by Martin Finch, Preacher of the Gospel, and Pastor of the Church of Christ at Tetney, in Licoln-shire, 8ᵒ.  
An Anti Diatribe or the Apology of some Ministers and godly people, asserting the Lawfulness of their administering the Lords Supper in a select Company; proving also the necessity of Examination, in order to a more holy Church fellowship, being an answer to Mr. Humphrey's general Admission; by H. Saunders, Minister of Hollesworth in Devon.  
Lazarus and his Sister's discourse of Paradise, or a Conference about the excellent things o● the other world.  
A Discoverer of some plots of Lucifer, and his Council against the Children of men.  
An Essay upon two of Virgil's Eclogues, and two Books of his Aeneids, translated by James Harrington, Esquire.  
The Gate of Tongues unlocked and opened, or a Seedtime of all Tongues and Sciences, being a Short way of teaching and throughly learning the Latin, English, French, etc.  
Hermes Mercurius Trismegistus, his Divine Pimander in 17 Books, together with his second book, called Asclepius, containing 15. Chapters, with a Commentary done into English, by Dr. Everard.  
Some Sermons preached on several occasions by P. Sterry, viz. The clouds in which Christ comes, in a Sermon from Rev. 1.7. The Teaching of Christ in the soul, from M●t. 23. and 10. The coming forth of Christ in the power of his death, from Psal. 18.1.  
Divine Astrology, or a Scripture Prognostication of the sad Events which ordinarily arise from the good man's fall by death, being the substance of a Sermon preached at the Funeral of Col. Will. Underwood, by George Cokayn, Preacher of the Gospel, Soper-lane, London.  
Christian Experiences from Scripture-evidences under these several heads, viz. 

1. Comfort for Believers against their fears and dismayings.  
2. Comfort for Believers from their spiritual Incomes  
3. Man's fruitlesness without saving faith.  
4. Counsel unto Saints as sojourners and strangers.  
5. Man's folly in determining by present Events or State of things,   by R. Coler, Preacher of the Gospel in Wiltshire.  
A Lamenting word, showing how there is a Dissertion come upon us; and what are the Evils with whom they are found, that have procured it unto us.  
A Collection of the Armies Declarations, Engagements, Remonstrances, etc.   

These written by T. Collier, viz.  
The Right Constitution of a visible Church of Christ, with its Order and Ordinances.  
The Day Dauning, relating to the Calling of the Jews, and Christ's second Coming.  
The Confession of Faith of several Churches of Christ in the West, signed by several Officers of the said Churches.  
A Catechism for the Instruction of youth.  
A Dialogue between a Minister of the Gospel, and an enquiring Christian about the Authority of the Scriptures and the Principles of the Quakers.  
The Personal Appearing and Reign of Christ's Kingdom on the Earth, stated.  
An Antidote against the Infections of the times, or a Faithful Watchword from Mount-Sion, to prevent the ruin of souls, whereby some special considerations are presented to sinners; Admonition to Saints, and Invitation to Backsliders: published for the good of all by the Elders and Messengers of several Churches in Wales.  
A Warning Piece for the slumbering Virgins, or an Alarm to the friends of the Bridegroom, being some awakening Meditations upon Christ's own Watchword, Mat. 26.41. by Goe Scortrech, Preacher of the Gospel in Lincoln. recommended to the Reader by Joseph Caryl, William Greenhill. Geo. Griffith.   

Books against the Quakers.  
A Faithful Discovery of a treacherous Design of Mystical Antichrist, displaying Christ's Banners, but attempting to lay waste Scriptures, Churches, Christ, Faith, Hope, etc. and establish. Paganism in England, being an Examination of the Doctrines of the people called Quakers; by Joseph Kellet, John Pomroy, Paul Glisson.  
A Confutation of the Quakers, being an Answer to ninteen Queries propounded by them; and answered by S. Eton, Minister of the Gospel in Cheshire.  
A Testimony to the true Jesus, and the faith of him, wherein the way of the people called Quakers, is examined and weighed, being an Answer to James Nailors Book, called, Love to the Lost; by T. Higgenson.  
A Looking-Glass for the Quakers, by T. Collier.  
The Conviction of James Nailer, and his black Spirit demonstrated, by Lieutenant Ellis Bradshaw.   

Books printed in the Welsh Language. VIZ.  
The Bible with singing Psalms.  
The New-testament alone.  
The Practice of Piety.  
The sincere Convert.  
Some part of the Works of Mr. Rees. Prichard sometimes Vicar of Landyfre in the County of Carmarthen.  
Some Catechisms; together with several other Books in Welch.   
Sold at the three Bibles in Pauls-Church-yard, near the West end.   


CHAP. I. The wicked and miserable estate of man by Nature.  
BY Nature our heart which should be the best part of us, is the worst, a deep and bottomless pit of sin: God saw the imaginaton of the heart of man was only evil continually, Gen. 5.5. God seethe it whose eyes are so piercing like a flaming fire; but few of us see it all our days, never until God anoint our eyes with his eyesalve; then we cry out, we are unclean, we are unclean; God many times gins in the conversion of a sinner with this, to show him the sin of his nature, how desperately wicked his nature and heart is, beyond all the sin that hath broke out in his practice, that there is a great fire of sin upon the hearth of the heart, from whence all those sparks fly out of the chimney of the life and practice; O we are by nature full of sin as the Toad is full of poison; and that poison we spit out is but little to what is within: this Root of sin is of a spreading nature; it grows faster in wicked men's hearts than Grace doth in the Godly, that we grow worse and worse; and though by education, afflictions, terrors of conscience, the branches may be lopped off, yet the Root of sin in the heart doth spread daily; O wretched men that we are, that our heart which should be the Presence Chamber for the King of Heaven, that this is a cage of unclean Birds! and when we want opportunities of Uncleanness, Theft, Murder, Voluptuousness, outward pomp and applause, than our wicked hearts will act over these things in a speculative way, delighting ourselves in the thoughts of them; Therefore it is that the Scripture sets out conversion by A new heart, Ezek. 36. Washing the heart from wickedness, Jerem. 4.14. and forsaking our thoughts, Esay 55. because our hearts are so opposite to God by nature, and so contrary to the heart that God puts into us when he makes us new Creatures; and therefore it is that when our eyes are opened we grow sick of our own hearts, and cry out, Lord deliver me from this proud, worldly, unclean, deceitful, unbelieving, vain, hard heart.  
There is no cozening and cheating tricks in the world but our hearts have them, that if there were no Devil to delude us, yet our own hearts would everlaftingly cheat us. Our hearts by nature are like a rotten stinking Fen, from whence arise continual fogs, mists and vapours, which are a stench in the nostrils of God.  
Satan hath a mighty power over us, that malicious subtle strong man armed, he ruleth in the children of disobedience, Eph. 2.2. Adam by his ●all harkening and yielding to Satan chose ●im for his God; the Devil calls us his House, Matth. 12.44. there he is at bed and board; ●e keeps the keys, and bolts and locks all the ●oors against Christ; and unless Christ that is ●…ronger than he bursts them open, he dwells ●here for ever; O consider this all ye that are 〈◊〉 your natural condition, that Satan hath pos●…ssion of you, that you are possessed with the Devil, though not in a bodily way as in Christ's ●…me the Devil possessed many, yet he hath pos●…ssion of the heart. Satan fortifies the hearts ●f men, & makes them strong Garrisons against ●…e Lord Jesus.  
Now we are in a fallen estate, and liable to God's everlasting wrath, and there is such in●itations to come to Christ that we may be de●…vered from the wrath and Hell to come; we have such cursed perverse hearts that we will not come to Christ that we may have Life, but rather die in our sins: we say as those, Luke 19.27. that Christ shall never reign over us: as soon as ever we hear Christ knock and call at the door of our hearts, we run and bolt the door against him, and unless he please by an Almighty and irresistible power to change our wills we never believe on him. O how through unbelief we refuse great Salvation, and do as it were bid God shoot all his Arrows at us: we stand in the dreadful storm of God's wrath, and will not come to Christ the shelter and coverts from the storm: we open our naked breasts and bid God strike with the sharp sword. The way of our wretched hearts is that if God never look after us, we never look after him, if we should live never so many thousand years in the world: after we are converted we seek him i● some poor measure; we seek the Lord and hi● strength, and Grace and Spirit: but before w● look not after him, but if he come near to u● in afflictions, in the Ministry of his Word, o● common Reproofs and convictions of his spirit we say unto God, Depart from us, we desi●… not thy Christ, thy Spirit, and the knowledge o● thy ways.  
We cannot do any thing that God will accept of, though we be never so serious & stric●▪ as doubtless many Papists and others are; Aristotle and others of the Heathens that could write so many Books of Philosophy, yet could not tell how to make one acceptable prayer to God; all their virtues were but as a Toad painted over with fair colours, or as a Silken stocking upon a wooden Leg: a man by nature wants faith, hath not the spirit of Christ, hath not Christ to present his Duties to God the Father, and to take away the Iniquity of them, and then what can he do acceptible to God? It's the way of our hearts by nature that if we do any thing that is good for the matter of it, we make use of it to keep us at a further distance from Christ, and closing with him by faith, that we trust to our Duties for Salvation; and thus if we do any thing for God it is out of base ends, as Jehu did, either for applause to be accounted Religious and zealous for God, or to stop the mouth of conscience, or else we think to make our good works a Ladder to climb up to Heaven by.  
We are blind in spiritual things, having our understandings darkened and alienated from the life of God through the ignorance that is in us, and blindness of our minds, Eph. 4. that all the mysteries of the Gospel are Riddles to us: and till we plough with the Lords Heifer, the Spirit of God, we cannot understand those Riddles; when the Lord came to convert Nicodemus, how blind and ignorant did he find him? Joh. 3. and when he came to convert the woman of Samaria, how ignorant did he find her? we may see John 4. It's a wonderful thing how in conversion God makes the ignorant to understand Doctrine; how in a month or two God helps them to pray and discourse so knowingly and spiritually, that before were perfect sots, and almost as ignorant of God as the Beast that perishes.  
And in the Description of our natural estate, Tit. 3.3. we are said to be foolish; we are like fools and mad men; and indeed men will call themselves fools first or last; either here if they are converted, or in Hell. What fools are we to prefer the world before Christ? For this the Lord called the rich man fool, Luke 12. and what fools are we that having but one precious Jewel, our souls, that we will fallen it for every base lust? we are more foolish than Esau was in selling his Birthright for a mess of pottage. And what fools are we to make no provision for Eternity? The Ant is wiser that provideth her meat in the Summer; but we take no care for the long winter of eternity. And what fools are we to set ourselves against the Saints of God who are as dear to him as the Apple of his Eye? Christ tells Paul its hard for him to kick against the pricks, Act. 9 He makes the persecuting of the Saints to be as foolish and dangerous a thing as for a man to kick & knock his shins against the pricks. And what fools are we that though we will not neglect Fairs and Markets, yet will neglect the means of Grace and opportunities of getting Christ? And what fools are we that when Christ knocks at our doors, will not let in such a blessed guest that brings the Spirit and a new Heart, and a pardon and eternal life with him? And what fools are we that will build our eternal condition upon the sands of our own Righteousness, and not upon Jesus Christ? If a man should build a house upon the sands, we should say he is a fool indeed; the next Tide will wash it away and the ground will sink and give way; all this folly and a thousand times more is in our hearts by nature, but we see it not.  
There is a strange forwardness and earnestness in us naturally to sin, and a lothness to leave sin, insomuch that men will be in a rage against those that would stop them in their sinful courses; and though God send many afflictions as upon Pharaoh, yet men turn not to the Lord: indeed when men can scarce turn them in their beds, they will say they will leave their wicked courses; but when the affliction is over, they will be as bad as ever; men are so loath to part with their sins naturally that they will undo their souls unto all eternity, rather than part with their lusts; as Nero's mother enquiring whether her son should be Emperor, she was told that he should be Emperor, but then he should kill her: she out of the pride and ambition of her spirit said, Let him kill me so he be but Emperor: so the Word of the Lord tells us that if we go on in our sins, and are not converted, our souls will be damned to all eternity, and men say in their hearts, Let me be damned so I may enjoy my base lusts. O what wickedness is in the heart? Men will not fall out with themselves and sins until they come to hell, except they be converted: but in hell men will fall out with their sins, and say, O thou cursed pride, O cursed drunkenness, O cursed uncleanness, O cursed unbelief that hath undone our souls for ever!  
And if the Lord never convert us, but leave us in a state of Nature to die out of Christ, how infinitely miserable shall we be for ever? The wages of sin is death, Rom. 6.14. Rom. 1.18. Eph. 5.6. The wrath of God like a huge Mountain will lie upon a sinners back in hell to crush him to pieces: you will always see God frowning upon you: O think of this; if thou be'st not brought out of the state of Nature, and ingraffed into Christ, thou wilt be separated for ever from the Lord: you shall never enjoy communion with him, a glimpse of whose Reconciled face in Christ is worth ten thousand Worlds; you will never taste one drop of those Rivers of God's pleasures for ever, of which the Saints shall have their fill: O that will be a dreadful word, Depart from me ye cursed, Depart from me whose Loving kindness is better than Life: Depart from me, a day in whose Courts is better than a thousand elsewhere: go among the Devils who like roaring Lions seek to devour you. When once men come to Hell, there will be no means of Grace for ever, Eccles. 9.10. No work, nor device, nor knowledge in the grave: No more deal of God's Spirit with men, no inward nor outward comfort, nothing but weeping, and wailing, and gnashing of teeth, which shows extremity of torment in Hell. The Saints indeed when they die, their places and Relations know them no more nor they them: but then they know a better place, Heaven, and enjoy better Relations, but a natural man leaveth all his outward comforts and goes into infinite torments.  
O thou that are in thy natural condition, give ear to this, and flee from the wrath to come: it may be now thou knowest not how to spend a day without some pastime or other; O how wilt thou spend eternity in Hell where thou shalt never have a drop of water to cool thy tongue! O consider what heart-distracting, heart tormenting thoughts you will have in Hell if the Lord never convert you here! how sadly will you remember what great sins you committed, and with what hardness of heart! how will it torment you to think how many checks of conscience and motions of the Spirit you put by? what terror will it be to you to think what holy Saints you opposed and jeered, what precious means of Grace you slighted, and what pains you took for the world, and how careless you were for your poor souls! O think it no small matter to die in thy natural estate and be damned: if once thou come to hell, there will be no ease nor end of thy misery for ever; If God should but say to the damned in hell that after a hundred thousand years they should come out of their torments, it would be some lightning to their hearts: but there will be no end: the worm dies not, and the fire goes not out. Christ goes over with those words three times almost together, Mark 9.44,46,48. because he would have men in their natural condition take special notice of it, that if they die out of him, they will be miserable for ever; miserable indeed to be always dying, always burning, always weeping, always suffering the torments of Hell. O therefore consider the state that thou art in before it be too late: there is corruption and sin enough in one man's heart to undo all the men in the world if it were divided to them. O then how easily will it undo one soul? Know then if we be not justified freely by God's Grace in Christ, and sanctified by the Spirit of the Lord, we must unavoidably perish for ever: Wherefore as the holy Ghost saith, To day if ye will hear his voice, harden not your hearts. Heb. 3.7,8. The time of God's patience, the time of Grace, is but a short time, therefore called a day. To day if you will hear his voice. It's but a day in comparison of Eternity; nay in comparison of Eternity, a man's days upon earth are but as a moment or the twinkling of an Eye, and the time of Grace is but a short time, but a day in comparison of the greatness of the work that is to be done, the making of our calling and Election sure. It's but a day in respect of the uncertainty of our enjoying the means of Grace, and it's but a day in respect of the uncertainty of our lives; for in a moment we go down to the grave, and all our thoughts perish. To day therefore hear his voice, come in to Christ: do not say to morrow is soon enough, do not put off the offers of Grace, for now is the accepted time, this is the day of Salvation.   

CHAP. II. How natural men deceive themselves, and think that their Estate is good.  
IT's a great mercy for a man that is not in a state of Grace, to know that he is yet without Christ: but men flatter themselves that they are Christians and Saints, when there is no cause in the world for it.  
Men deceive themselves in their spiritual estate sometimes by not examining their condition; many men never take thought, whether they have Christ or no; and if men do examine their spiritual Estate, usually it is by false signs, as outward performance of Duties, or outward abstinence from many gross sins: It's a sad thing when we have nothing to evidence a good estate but outward thing; no work upon our hearts, but only we have performed many Duties, and sat under Ordinances; so did they, Isa 58. the beginning.  
And many deceive themselves in their spiritual Estate by shunning a heart-searching Ministry; they call for a Minister that may prophesy to them smooth things; there is many men's. Ministry that never touches upon the heart, hath little tendency that way.  
And men have a way to excuse sin, and so think they are in a good estate, though they live in all manner of sin, as Adam laid the fault upon Eve, and Eve shifted it off to the Devil. Men that never pray in their Families, never read the word in their Families, lay the fault upon business.  
Another way whereby we often deceive ourselves in our spiritual estates, is by looking upon the failings that the Saints have, and so flatter ourselves, that our condition is the same with theirs: thus men will say, David did so and so, and Peter did deny Christ; Yea, But David and Peter believed in Christ, and mourned hearty for their sins. A Saint hates all sin; do you do so?  
Again, By Nature we are ignorant of the true nature of every Grace, and therefore are easily deceived in our estate; we do not know the true nature of saving faith; we think it lies only in knowing that Christ died for sin; we are ignorant of the nature of Repentance, how the Love of God in Christ doth break the heart, and we think, if we give to the poor, than we have Charity; whereas in the Scriptures account, a man may give all his goods to the poor, and yet want true Charity, 1 Cor. 13.  
And then men are loath to examine themselves to purpose, whether they be in the faith or no, for fear they should despair if they come to see their estate is not good; though, alas, very few despair; and its one thing for a man to be convinced of his estate being bad, and another thing to despair: for though he be not converted, yet he may be converted afterwards.  
Likewise the quietness and stillness of many men's consciences makes them think that they are in a good estate, when as that may be a great Judgement upon them; it's one thing to have true Peace of Conscience, and another thing to have a seared Conscience.  
There are certain plain signs that a man is not in a state of Grace, which are evident in many, and in such great Characters that he that runneth may read them; as if men jeer at the Spirit of God, and jearat men for having the Spirit of God, that they will say. This is a man of the Spirit. Dost thou think that thou art a Saint? All Saints have the Spirit of Christ in them, and they are led by the spirit of God, Rom. 8.14. and they prise the Spirit highly.  
And if men be wholly ignorant of the way of Justification by the blood of Christ, and declare plainly that they seek life by their own obedience and Righteousness, it is evident that they are not in a good estate; for all Believers desire to be found in Christ, having on them the Righteousness which is of God by Faith, and how many by this may be convinced that they are not in a good estate?  
Or if men live in all manner of sin, allow themselves in drunkenness, swearing, and the like: These transgressions of the wicked, say within my heart saith David, That the fear of God is not before their eyes, Psal. 36.1. Let men say what they will, if that they commit iniquity with greediness, it is evident that they know not Christ in a saving manner, For he that saith he knoweth God, and keepeth not his Commandments, is a liar, and the Truth is not in him, 1 Joh. 2.4. Indeed Hypocrites may deceive us, because of the enlightenings they have, and reformation of life and smooth carriage; but the common sort of narural men do plainly bewray themselves to be out of Christ; and it is a sign of a carnal man to judge every body to be Saints that make such sleight and overly profession of Christ as the common sort of people do; if we be Saints, and know what the new birth is, we shall not think it is such an easy and common thing to be true Saints; but that straight is the gate, and narrow is the way that leadeth to eternal Life, and few there be that find it.  
Some deceive themselves by building their hopes of salvation upon their gifts, parts and knowledge, when as Satan and many Reprobates outstrip many Saints of God in those things, and yet have no saving nor experimental knowledge.  
Others build their salvation upon the esteem that they have with others that are Saints; but thou mayst be but a Judas or Simon Magus for all that: the Apostle bids us in that case, every man to prove his own work, to see what work of Grace he can find in his own heart, and then he saith, he shall have rejoicing in himself alone, and not in another, Gal. 6.4.5.  
Others again build their salvation upon this that they have left some gross sins, as swearing, drunkenness, whereas it may be their hearts are 〈◊〉 bad a● ever, but only they were forced to leave those sins, they so galled their Consciences, but yet their reformation never proceeded from faith.   

CHAP. III. Great Salvation in Christ for sinners.  
GOD that might have damned all mankind for sin, and might have left us in that lost estate for ever, hath so loved the world, that he hath sent his only begotten Son, that whosoever believeth in him might not perish, but have eternal Life.  
Some things we shall here take notice of concerning him, in whom God accepts us, and giveth us eternal Life.  
Christ our Mediator is God, Joh. 1.2. Phil. 2.7,8. 1 Tim. 3.16. He is God by nature. God the Father acknowledgeth him to be God, Heb. 1.8. when he saith to Christ, Thy Throne O God is for ever and ever; he knows the hearts of men, Joh. 2.22. All the Angles, every one of them is by the command of God the Father to worship him, which shows he is God, Heb. 1.6. He laid the Foundations of the earth, and the Heavens are the work of his hands, Heb. 1.10,11,12. He is God and therefore he is mighty to save: he is God, and therefore hath everlasting arms to hold his members from falling into hell. O what a glorious head hath the Church! though we are but like Nebuchadnezars Image, the feet of clay and Iron, yet our head is of pure gold.  
Christ Jesus our Surety and Mediator is man, he was made flesh, 1 Joh. 2. came in the likeness of sinful flesh, took our nature after it was corrupted. Rom. 8.3. Because the Children that God hath given him were partakers of flesh and blood, he also took part of the same, Heb. 2. This is no small comfort to us, that Christ hath taken our nature, and was made like unto us in all things, sin only excepted, he knows what it is to be tempted, and can secure them that are tempted.  
O, This is wonderful that Christ should put on the poor suit of our nature, and after we had so stained it by sin: O, That God should be so mindful of us, as to send his Son in our nature to die for us, that God who was infinitely happy before ever we were, that he should ●o it; That God that had so many thousand Angels to sing praises to him, and could have created millions of creatures more glorious than the very Angels to praise him for ever, and that could have created a thousand worlds before this of men to praise him; that glorious God that took infinite delight in his Eternal Son, the Lord Jesus, before ever the world was, Prov. 8. that this blessed God should send his Son in our Nature, and humble him to death, even the death of the Cross; This is wonderful indeed.  
The Lord Jesus was a public person, Rom. 5. therefore he is called a Surety, Heb. 7. A Saviour, Luke 2.23. An Advocate, 1 Joh. 2.1. A Captain of Salvation, Heb. 2.10. The Covenant of the People, Isa. 42.6. A Ransom, 1 Tim. 2.6. A high Priest, Heb. 4.4. What he did was for others; for our sakes he sanctified himself; He was delivered for our offences, risen again for our Justification, Rom. the fourth and the last.  
There is infinite merit in Christ to justify all that believe in him, that nothing needs to be added to his Righteousness for Justification in him: in him alone without works shall the house of Israel be justified, and shall glory. Isa. 45. ult.  
The Believers under the old Testament looked for acceptance with God only through Christ; and therefore offered up the Sacrifices that were Types of him; prayed in his name. Dan. 9.10. He set open his window, prayed towards Jerusalem, which was a Type of Christ, and prayed, verse 17. that God would look upon his Sanctuary which was desolate, for the Lords sake, that is, for the Lords Jesus sake.  
Christ hath purchased all Sanctification, and is the Author of it to sinners: The precious Faith by which we believe to everlasting Life, is from Christ, 2. Pet. 1.1. There the Apostle saith, that precious Faith is obtained through the Righteousness of Jesus Christ our Lord; and so Heb. 10.2. And Repentance is from him, Act. 5.31. And of his fullness we receive Grace for Grace, Joh. 1.16. yea Phil 1.11. All the fruits of Righteousness, all Grace whatsoever is said to come by Jesus Christ; he was filled with Grace to communicate to us; He is that Fountain and River of Life that serveth all the City of God, that spiritual Joseph that laid in with abundance to serve all Egypt.  
The Lord Jesus had experience of all kind of sufferings and temptations, that he might be a pitiful and a merciful high Priest for us, Heb. 2. ult. Heb. 4. ult. He was tempted in all points as we are, yet without sin. It was requisiite that the Lord Jesus our high Priest should be tempted in all points. (1) That he might know the malice of the Devil experimentally by his own feeling. (2) That he might overcome Satan. The Lord Jesus, the Captain of our Salvation fought a single duel with Satan that we might see his strength, and that Satan might be overcome, that so the Saints when they are set upon by Satan, might have faith in him, that he who hath overcome him, and broke the Serpent's head, where his wound is uncurable, will prevent all his designs against them. (3) That he might sympathise with the Saints, and secure them when they are tempted; in that fourth of the Hebrews, v. 15. the Apostle saith, We have not an high Priest which cannot be touched with the feeling of our infirmities, but was tempted as we are, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) pierced through as we are The darts of temptation were thrown at Christ as well as they are at us. (4) Christ was thus tempted that the Saints might know that great Temptations might consist with great love; yea the greatest Temptations with the greatest love; For what greater Temptations than Christ had in the fourth of Matthew? But many poor Saints are fit to think that if God loved them, and they had Truth of Grace, they should not have such Temptations, whereas Christ himself who was so infinitely beloved of the Father, and had so much Grace, and was so full of the Spirit, had all manner of temptations; and truly Satan as he made the world his last temptation to Christ, Mat. 4. offering him the Glory of the World to see whether Christ would be alured with that; even so doth he deal oftentimes with the Saints, that after he hath tempted them much in their first conversion with blasphemous thoughts, scruples about every thing almost, and with infinite more temptations, his last temptation when they grow old, shall be to draw them to the love of the World, to grow covetous and earthly in the old age of their profession, to see if he can slily draw their hearts from God, and take them off their zeal and life in religion by minding of earthly things, the Lord Jesus who himself overcame this Temptation, and who prayed for his members, Joh. 17. that the Father would keep them from the evil of the world, yea and Gal. 1.4. gave himself for us, to deliver us from this present evil world. He breaks this snare of this cunning Fowler Satan, that our foot be not taken.  
Again the Lord Jesus suffered by reproaches and persecution from the world; this also was requisite, (1.) That he might secure his people in such cases. (2.) That the Saints might not think much to suffer from the world, when the Master of the House had done it. (3. That the Saints might not think that they are Hypocrites and have not sincerity, because that the world raileth on them and persecutes them; for Christ he had no sin, and yet the world would have dirt to cast in his face. (4.) That the Saints in all these sufferings which they endure, might have an example of patience from Christ, who when he was reviled reviled not again.  
O Blessed are they that fall into this pitiful Samaritans hands the Lord Jesus, a pitiful and merciful high Priest indeed: Are they poor? he knows how to secure and pity them in that condition, for he had not whereon to lay his head: Do they lie under the apprehension of God's wrath? Christ knows how to secure them in that condition; for he knows what a burden that is, which made him cry out, my God my God, why hast thou forsaken me? Is a poor creature come to his dying hour? Christ knows what the pangs of death are. Thus the Lord Jesus hath not only infinite Love as God, but as Mediator, and as one that hath shot the same gulfs of temptation that we are to pass through. The carriage of Christ upon earth towards sinners is to be diligently studied by those who would see the heart of Christ towards sinners, and what infinite riches of mercy God bestoweth upon us in him; he converted many in his own person, and of the poorest sort, Fishermen and men of mean rank many of them; and as few of them were mighty and Noble, so few of them were of the Wise men after the flesh, though Christ could as easily have made Herod & the learned men of those times have followed him as Matthew and the rest. That follow me, that Christ spoke to Matthew, accompanied with that Almighty Power, of the Spirit, that it came to his heart withal, would have made any of them have followed Christ. O the Grace of our Lord Jesus Christ the Lord of Glory, that he would condescend to keep company constantly with a few Fishermen and other poor people in the days of his flesh, when he could have called all the Princes of the earth to wait upon him the Lord of all; he could have fetched them from the uttermost parts of the earth to hear his Wisdom and to minister unto him; and though Christ would use many harsh words to the Pharises because they trusted that they were righteous in themselves, and despised others, yet how sweet in his carriage to others; even bringing Publicans and Harlots into the Kingdom of God O his compassions to the very bodies of men, healing their sick! O the affectionate expressions of Christ to his Disciples a little before his death recorded in John, and what affectionate Prayers he put up for them to the Father, and for all that should believe on him through their word, John 17. And behold what manner of affection he discovered after he was risen; He appears first to Mary Magdalen that had been such a great sinner, sends word to Peter that had denied him, of his Resurrection, and never mentions his fall; O what manner of Mediator hath God provided, so full of merit, so full of Grace to be communicated to sinners, so full of compassions towards sinners! Thus God hath laid in Zion a sure Foundation, a tried Stone, a precious corner Stone; and he that believeth on him, shall not be ashamed.  
Whatsoever evil and mischief sin brought upon us, Christ freeth us from it that are in him; Sin made God and us to be at odds; Christ Reconciles us, and makes God and a poor sinner friends never to fall out more; He hath made peace by the blood of his Cross, Col. 1.20. Our sins made a horrible stench in the Nostrils of God, Christ's death was a sweet smelling savour to God, Eph. 5.2. to take away that stench. Sin brought the wrath of God upon us; Christ delivereth us from the wrath to come, 1 Thes. 1.10. Sin brought us into prison, Christ maketh us free, and we are free indeed, John 8. Esay 61.1. Eph. 1.7. We have the Redemption through his Blood, even the forgiveness of sins.  
There is nothing but great things and wonders in what God hath done for sinners in Christ. He raiseth a poor soul that believeth in Christ to a better estate than ever we had before we fell; that our latter end after all our prodigality is better than our beginning: for we are made immutably happy and Righteous by Christ; we have union with the Lord Jesus the second person of the Trinity in an intimate Conjugal manner, which Adam had not before the fall; we stand upon free Promises, an absolute Covenant; there was no such Promise so free and absolute without Conditions before the fall, as that after the fall, Gen. 3. The seed of the woman shall break the Serpent's head: yea a Believer in Christ hath not only created gifts as the first Adam, but the Influences of the Blessed Spirit, and the strength of Christ by which a soul can do all things, Phil. 4.13. that so he is fitted for all spiritual Duty from an unfailing strength and spring of Grace in the Lord Jesus.  
And if those that believe in the Lord Jesus, are brought into a better state than Adam at first was in: then much more is the Lord Jesus the Author of all this to them, worthy of more Glory than Adam: for the Lord Jesus had not only all those created gifts that Adam had, but besides he was God equal with the Father, and as Mediator he was exalted far above Adam; for he had fullness of Grace in him, John 1.16. the Spirit without measure, John 3. had power over all flesh, John 17.2. Mat. 28. He doth not speak there of his Power as God, but of his Power as Mediator, for that only could be given him, as he saith, thou hast given me power over all flesh.  
Whatsoever a Believer hath, it is through Christ; for whatsoever God doth for a poor creature, either to justify, sanctify, quicken, or comfort, he doth all for us in Christ, He blesseth us with all spiritual blessings in heavenly things in him, Eph. 1.3. We are by nature dead in trespasses and sins, and God makes Christ our Life, Eph. 2.1. Gal. 1.20. We are naturally in darkness, and God makes Christ our Light, Eph. 5.8. He makes Christ our Sun to shine upon us, the glorious Sun of Righteousness that is so full of Light and heat to us: we are naturally in a famished and starved condition like the Prodigal, and God makes Christ our food; he giveth us Christ as the true Manna & bread of Life, John 6. We are naturally poor and beggarly, and God makes Christ our riches and Treasure, Prov. 8.17,18,19. We are naturally naked, and God makes Christ our clothing, putting on us his Robe of Righteousness: We are impotent and weak, and he makes him our strength. Thus he makes Christ all in all to us, both Wisdom, Righteousness, Sanctification and Redemption.   

CHAP. IU. The freeness of the Salvation that we have by Christ.  
THe Dispensation of Grace and Eternal Life in Christ Jesus, is every way free to us; the Lord hath shown the greatest kindness when there was not the least desert, that every one that is saved by this Grace may say, O that ever such an ugly creature as I should have the best Robe put upon me; such a Prodigal as I have been, find such unexpected kindness; such a Blackamoor as I am, that ever I should have the kisses of the fairest of ten thousand: this is wonderful indeed!  
That God should choose us to eternal Life, when he might have appointed us unto wrath, this can never be requited; that such a person as Christ the eternal Son of God should undertake to bring us to glory, this is free indeed; and that the Lord should do this without the least desire or engagement on the creatures part: and that the Lord Christ should not shun the greatest sufferings in order to our Salvation, but be wounded, bruised, bear the curse of the Law and the wrath of God: can this ever be requited? And that the Lord should do this after we had spent so fair an estate as we had in Innocency, and we had wasted it as the Prodigal did, what manner of love is this!  
And that the Lord Jesus went through the work of our Redemption without grudging; did he ever say, Shall I die for such base wretches as these are? but when Peter would not have had him died, he took him up sharply and said, Get thee behind me Satan, Mat. 16.21,22,23. we read not that he took him up so when he denied him: can this ever be requited for ever?  
And that the Lord Jesus should think of every thing, and purchase every thing that was requisite to make us happy in his Death; he purchased all Grace, he gave himself for us to deliver us from this present evil world, Gal. 1.4. He knew that was a great enemy, and he purchased Grace to keep us from the evil of that; and if we mind Christ's Prayer, John 17. we may see how Christ thought of every thing for us. And that Christ after his bloody Sacrifice should make intercession for us and bear our Names before Jehovah, and that he should take such care to send the Comforter in his absence to abide with us for ever: this is not after the manner of men's love: O Lord our God, free! free! every way free! O let us say that believe in Christ, we must take this as free love; we never deserved it, and we can never requite it: O I will love thee for ever and praise thee for ever.  
And what are we for whom the Lord hath done all this, all the while before we are converted? We hate God and are Rebels against him; and after we are converted, we perform but little Duty: we are but little in prayer, little in praises, little in heavenly meditation: sometimes we have a holy thought, and then abundance of vain thoughts for it: sometimes we have a savoury word, and then abundance of vain discourse for it; and those few duties we do have a great deal of weakness and sin in them: our prayers full of deadness, formality, unbelief: we are proud when we have enlargements, so sinful in our best performances that all Saints will confess, their Righteousness is as menstruous rags.  
O let this discovery of the freeness of God's Grace in Christ draw the worst of sinners that are yet in their Natural estate to come to Christ: if Christ and Grace were not free, how should Paul, Mary Magdalen, Zacheus and such have ever been converted?  
Object. 1. But the sinner will say, I have been a sinner of a thousand; may I be welcome to Christ, I have scoffed at the Saints and railed at them?  
Answ. So was Paul before his conversion; I (saith he) was a Persecutor, a Blasphemer and injurious to the people of God, where ever he came; yet he obtained mercy, 1 Tim. 1.12,13. yea, he confesses to King Agrippa, that before his Conversion, he was mad against the Church; and yet the Lord turns this man in his full speed, and there was no qualification to move the Lord to it; he was going to persecute the Saints when the Lord met him and converted him.  
Object. 2. But I have no good in me to commend me to Christ.  
Answ. Christ expects none until you be in him by faith; Christ doth not look for Grapes of thorns: how should you be holy until you be in Christ?  
Object. 3. Ay, but whereas others though they be not converted, yet they have parts and understanding, and can speak of Religion, but I have no parts nor knowledge.  
Answ. The Lord hath promised to make the ignorant understand Doctrine; if God convert thee●, he can make thee understand the things of Religion presently.  
Object. 4. Ay, But I am a poor man or woman that live in obscurity & the Lord surely will never convert me; for of what use can I be to God? he will call Scholars and great men that may be more serviceable than ever I can be.  
Answ. The Lord knows how to make use of the poorest child or servant that he converts: sometimes he converts a child or servant, and so brings Religion into a Family; his Love is not grounded upon our serviceableness; we bring glory to God's Grace by our coming to Christ; and the poorer creatures we are, the more glory redounds to the free Grace of God in saving us. Besides, The weakest Saint when he comes to Heaven, shall be able to sing Praises and Hallelujahs to God as well as the most eminent: and if God had only looked at serviceablness, he had made choice of the fallen Angles before us, who could have done more service than any of us. God can make the poorest Creature an eminent Saint; and though it may be you may not have such gifts and opportunities of service in an outward way, yet you may do God much service in an inward way, fearing him, loving him, trusting in him, admiring of his Love.  
And let those that are in Christ, and justified freely by Grace, watch against any thoughts that may arise in their hearts of any worthiness in themselves, as if they had any form or comeliness for which they should be desired, but only that God hath been gracious because he would be gracious; and this is certain, that the more a man grows in Gospel-grace the more wonderful will the Love of God in Christ be to him, that the souls of Believers are oftentimes astonished at the free Grace of God to them, and cry out in the warmth of their Spirits: Never love like to this Love, let all the Angels in Heaven wonder at it to eternity.   

CHAP. V The Convictions and Workings that are oftentimes upon men that are never converted.  
MAny men that are never converted have mighty Convictions upon them, that they see they have been very sinful, and are ready to despair as Judas did, Mat. 27. they are so troubled in their Consciences; sometimes men are convinced of the vanity of the world which they have set their hearts so much upon, they will cry out with Severus the Emperor, Omnia fui, & nihil mihi profuit; I have had honour and riches, and those things, and never the better; and they will sometimes say, Now none but Christ; O give me Christand I have enough; this is in some worldly disappointments and discontents, and in the trouble and confusion of their Spirits! How mightily was Balaam enlightened and convinced? Num. 23. and Num. 24. he was convinced of the blessed Estate of the Saints; and desired in his way to die the death of the righteous.  
There are many that are so enlightened that they get a great deal of knowledge, and shall tell Christ at the last day, Mat. 7. We have prophesied in thy name, that they have preached Christ to others, and yet are shut out for ever from the presence of the Lord.  
Indeed, Those that are not savingly wrought upon, and yet are much enlightened, commonly they fall into great Errors; and if they be in Church-fellowship, they will, usually go out from the Saints, because they were not of them; joined as Members in Christ's mystical body, 1 Joh. 2.19. This last age wherein Gifts and Knowledge are more common than heretofore, afford many sad instances of this, that many have had only common enlightening; and because they never received the Truth and ways of God that they seemed to own in the Love and Power of them, therefore God giveth them up to strong delusions and errors, 2 Thess. 2.10,11. And these in Gifts go beyond many of the true Members of Christ; but they are kept, when the Lord leaveth others with their parts and gifts to be deluded with error.  
God knows how to make use of the parts and gifts of Hypocrites, and those that have only common enlightenings, that while they are in the Churches of the Saints, God may make their parts and gifts of use to the Saints: God makes use of their falling away to show his people by whom they are kept, and how excellent the Grace of Christ in the hearts is above parts and common enlightenings.  
When this sort of Professors have been most flourishing and best in appearance, and high in the thoughts of many for Religion, some of eminent Grace and acquaintance with the ways of God, have seen the rottenness of their hearts, and have said that they were but Hypocrites, as their falling away did afterwards manifest.  
And this sort of Professors have usually a mighty itch upon their Spirits after novelty of opinions, that they rove from one opinion to another, and are seldom settled in any thing, but take up and lay down; and if they have found an opinion wherein they stick, they presently pass sentence upon all Professors, be they never so eminent in Grace, that agree not with them in that.  
Thus many that have common enlightenings will for a time make profession of Religion, and perhaps have high notions, & afterwards turn very Atheists, neither pray nor hear, nor discourse of heavenly things, but grow as proud and covetous, & profane as any other, and so the Scripture speaks of them, that they have Consciences seared with an hot Iron, & return with the dog to his vomit; (being but dogs yet in the sight of God) and with the swine after all their outward washing and reformation, to their wallowing in the mire.  
O, What deep convictions have many men, and cry out of their sins, and the people of God rejoice and hope that these are the pangs of the new birth; and yet these men either pacify their Consciences many times with legal Reformation, with their own righteousness, and leaving those particular sins which have so galled their consciences, without ever becoming new creatures, or else time wears out their trouble, and they grow more profane and wicked then ever they were before, and among other sins, that they are given up to by the righteous hand of God, they will fall to mighty opposition, and rage against the Saints of God.  
But were these men united to Christ by faith? No, in no wise; as the Heaven is higher than the Earth, so is the work of the Spirit upon a true Believers heart, above all the convictions and enlightenings, and profession and outward reformation of those that fall away.  
Nebuchadnezzer had great convictions, yet we do not know that ever he was converted; however not before he was driven from men to the beasts of the field, Dan. 4.31,32. yet before that he had great convictions. First, By daniel's interpreting of his dream. Dan. 2.47. He told Daniel that his God was the God of Gods, and the Lord of Kings; yet presently he fell to Idolatry; Dan. 3. and commanded all to worship the golden Image which he set up; and was so impudent, as if he had lost all his former conviction, saying, (verse 15.) to the three Children when they would not worship his Image, What God is there that can deliver you out of my hand?  
But this is observable, that many under their convictions remain all their days in a stoutness and sullenness against God, and will turn their heels upon duties and means, and cry out, All is in vain, I shall be damned; and thus their hearts were never truly humbled to lie at God's feet; Lord, if thou damn me, thou art righteous, but O let me live, and I shall praise thee; but their hearts rise up against the Lord, and are fit to curse God and die; thus it is with many. And if they perform any duties, and use any means of Grace, and God do not reveal his Love and pardoning Mercy, they will take it ill at God's hands, and say as they did, We have fasted, and he regardeth it not: and so under all legal workings and convictions, there remains a desperate proud heart in a man still.  
If men's Convictions arise so high as to see that they are Unbelievers, and to be convinced of the greatness of that sin, (whereas many that have much trouble for sin, never go so far) then many times if God do not give them true Faith, they will content themselves in a faith of their one making, which is only a work of their understanding, whereby they say that they will be justified by Christ: but it will be such a dead faith, that for the most part it hath no Sanctification, not so much as outward Sanctification accompanying it. Neither doth it truly humble the Soul, and lay it prostrate at the Lords feet for a pardon, merely from his own good Will and free Grace; but the soul is still full of its self, and confident in its own qualifications. Neither doth this Faith bring joy in the holy Ghost, though there be some flashes of Joy, as there was in the stony ground Hearers. Mat. 13.  
For men to be convinced of sin both in general and particular, is a thing worth the desiring; yet this is not the saving work of God's Spirit: But how many are convinced of many gross sins, and sins that are more plainly forbidden in the Law, and their Consciences are troubled for them? but yet it may be all their days never see these more secret sins of trusting in their own righteousness, trusting in their own strength, speaking evil of the Saints and ways of God, quenching the motions of the Spirit, neglect of duties and means of Grace: These sins many are never convinced of, that yet will cry out, they are damned for some gross sins.   

CHAP. VI The ways and Temptations, by which many souls miscarry under legal Terrors and a Spirit of Bondage.  
WHen a soul is awakened with a sight of sin, and hath legal terrors and warnings to flee from the wrath to come. Satan soon takes the Alarm, and bestirs himself to keep the Soul still in an unregenerate ●…ate. To find out all the stratagems of this cunning and long experienced enemy the devil, is a difficult thing: his ways are like the way of a Serpent upon a rock, or like the way of a ship upon the sea, which leave no fotsteps to trace them by Were it not that our Lord Jesus knows all his divices and wiles, and is able to prevent all his designs, no flesh would be saved, but all by one means or other would be devoured by this roaring Lion; yet by the Light of the word, and by the observation that Believers are helped to make of the motions of Satan; we are not wholly ignorant of his divices: not to speak here of the way he taketh to keep them from Christ, who are wholly ignorant, and had never any common workings: nor to speak of the innumerable temptations upon Believers and those who are sealed by the Spirit of God, whereby he endeavoureth to pluck them out of Christ's hands, only that they are kept by the mighty power of God through faith to Salvation; only here to speak of the ways and temptations by which Satan endeavoureth to ruin them that are awakened with a sight of sin, and are under legal terrors and fear of the wrath to come.  
1. Satan endeavoureth to keep such as are thus awakened and troubled for sin, ignorant of the righteousness which is by faith in Christ Jesus; that free Justification of a sinner which is by the blood of Christ; insomuch that Satan, the god of this world doth so blind the eyes of many that have been much awakened by the sight of sin, that they never understand all their days the remedy that is provided for them; no, not so much as in a notional way with brain-knowledge, but they set themselves in their own strength to reform their lives, and think that God will accept of their do for satisfaction for the wickedness of their former life, and they have a kind of peace and satisfaction in their Spirits that God is at peace with them: thus many are everlastingly cheated, never knowing the things that belong to their everlasting peace; and being ignorant of God's righteousness, under all their zeal of God and legal performances, go about to establish their own righteousness, where none but Christ's will be accepted, and so never submit to the Righteousness which is of God by faith, Rom. 10.3,4.  
2. Satan endeavoureth to persuade such that those legal terrors and break are true conversion, that they bless themselves in their legal humiliation, as if it were Gospel-repentance, and the heart of flesh that is promised in the new Covenent.  
3. Satan otherwhile puts those that are thus convinced and troubled for sin, upon some way of opinion and Judgement, and there by his delusion and the deceitfulness of their own hearts they find much peace and quiet: their sore is skinned over, and they are so far now from questioning their own Salvation as they did a little before, that they now question every body's Salvation but their own, that do not fall in with that opinion that they are sullen upon.  
4. If the Gospel be preached in the hearing of men under legal terrors, Satan will endeavour to make them rest in a bare notion of Christ, and a faith of their own making, that they will either conclude Christ and all his benefits is theirs, because they have been so humbled and broken with the Law, and have so reform and amended their ways, or else they will resolve in their own strength to believe in Christ: and so though it may be they were convinced that they could not keep the Law in their own strength, yet they think that its an easy thing to believe in Christ, and so never saw themselves so fully undone; that as they could not keep the Law, so they could no more believe in Christ then they could raise the dead: that now they were undone for ever, if the Lord did not work faith by an Almighty power.  
5. It is commonly known and observed how Satan doth give ease to many in these troubles and terrors by turning their thoughts to something else, sending them to company and pleasures to be cured of their wound, which so cures them that they are no more sad, but will grow as lose and profane as ever they were; but if that soul belong to God; he will not let the soul sleep thus, as if a man should sleep upon the top of a Mast, but will awaken the soul and hunt it out of those ways, that it shall find there is no peace and rest out of Christ.  
6. But in these legal terrors and fears, if true peace do not come from the Lord to settle and quiet the troubled and perplexed Conscience, nor Satan's Receipts put by these troubles, Satan tempts these unto despair, and many times to self-murder, and many in this temptation have been wonderfully delivered by mercy: yet O with what violence will Satan put these thoughts upon poor souls, yea and strangely answer the Objections that arise in the heart against it! As one that was in great troubles, when Satan tempted her to cut her throat, there was this Objection presently in her heart: O I have made profession of Religion, and how will this open men's mouths against the good ways of God? and say, This will be the end of them all that are these forward professors? Unto this Satan presently hinted this: that she might put a little penknife down her throat and that would do it, and would remain there and never be seen, and so no dishonour would come to religion: but now when the Temptation was strengthened, behold, sudden and unexpected comfort and Discoveries of God's Love came that brought peace to her spirit, and made the Devil go away with shame! O a cunning Devil! and O a gracious God that comes many times when there is but a step between the soul and destruction and makes it to live in his sight. Many ways might be mentioned whereby God hath delivered poor creatures from murdering themselves, as sending some to knock at their doors, when they have been going to hang themselves, sending some providentially to be in those places where they intended to drown themselves: sometimes sending some to discourse with them about spiritual things whereby they have got some light and hope, and so have been put by that wicked intention; sometimes rebuking the Devil and not suffering him to tempt them further, when they have been even almost overcome. But here it must be noted that but few of them that have made away themselves in the world, have done it from despair of mercy, though Judas did so: the only man that we read of in Scripture that murdered himself under terrors of Conscience for sin, which doubtless was permitted by God among other ends, for to clear the Innocency of the Lord Jesus our Mediator, and to show the greatness of that sin in betraying the Lord of Life. But though some few in the world have made away themselves through inward despair of God's mercy, yet others have done it out of worldly discontent and pride, as Ahitophel that the Scripture speaks of, that because his Counsel was not followed, went home in a discontent and hanged himself; and how did Nero and many of the Heathens, and many of the Jews horribly murder themselves when they were in danger because they would not fall into their enemy's hands! how many of those Heathens whose wisdom and say many foolishly adore, did thus destroy themselves, sometimes great companies of them together! The greatness of this sin of self-murder might be many ways made out; It is a breach of the sixth Commandment: Thou shalt do no murder, and self-murder is the greatest murder; it is an unnatural sin; for all creatures endeavour self-preservation: it takes men away from the means of Grace for ever; for there is no work, nor device, nor wisdom in the grave whether they go, Eccles. 9.10. Self-murder refuseth the common courtesy that is in God's proceed, in giving a Reprieve for a time before the day of execution; if men fear they shall be damned, yet there is no ground for self-murder; for while a man liveth, there may be mercy for aught he knoweth, God having pardoned such great sinners; and if a man be damned at last, yet self-murder being such a great sin will make men's damnation greater; and though men in despair would fain be dead, yet if they die out of Christ, they will wish themselves upon the earth again: for though they have great terrors of Conscience, yet they will have greater in Hell; Selfemurder exceedingly pleases the Devil, and therefore as he is forward to put men upon it, so he is forward to be their Executioner; To say it is impossible for a man to be saved that commits this wickedness, and thus sins against God, is not so clear, but thus to aggravate the sin, may well be done, it being a sin so great as cannot be expressed! Yet hath Satan drawn the wicked heart of man many times to it; sometimes in terrors of Conscience, but for the most part in excess of Melancholy, and in worldly sorrows and discontents; though those persons will many times pretend that sin is their great trouble; yet the Lord knows, and experienced Christians oftentimes find it out to be but the sorrow of the world, the distractions about earthly things; If God leave a man, he is like a Reed shaken with every wind of Temptation and trouble till he be broken in pieces.   

CHAP. VII. The saving work of God's Spirit upon the Heart.  
IT's a mighty work of God to make a man a New Creature, and he alone can do it; we are his workmanship. Ephes. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Artificial work, a work wherein the Lord hath shown singular skill: and God when he makes a man a Saint works very powerfully: therefore Conversion is compared to making children of stones, Mat. 3. to raising the dead, Eph. 2.1. To make our rebellious hearts to stoop to Christ; to turn Satan out of doors, requires Omnipotency How doth God in Conversion arm some word to turn a sinner's heart? the same word that he hath heard often before, and it took no impression upon him. Is not thy word as an Hammer that breaks the rocks in pieces? Jer. 23.29. But then the Lord must strike with it. A blow of this Hammer with his hand will break a rocky heart in pieces; one blow of his hand; though we strike and strike again, sinners hearts are not broken.  
God works very mysteriously in the Conversion of a soul, that the soul itself we see is able to give but a poor account of it. God's workings are compared to the wind. Joh. 3.8. The wind bloweth where it listeth, and thou hearest the sound thereof, but thou knowest not whence it cometh, nor whether it goeth, so it is with every one that is born of the Spirit: the wind as it blows freely, so is it a mysterious thing; we see nothing but the Trees shake and tremble.  
And God's workings are compared to the way of the Spirit, which is a very mysterious thing. Eccl. 11.5. If thou knowest the way of the Spirit, and how the bones do grow in the womb of her that is with child, then mayest thou know the works of God, who worketh all: and what a Mystery is this! the way of the Spirit, if we understand it of the Angels, or if we understand it of the Spirits of men, children, how the Spirit comes into the child in the womb, and whetherin the Spirit be form of some matter and of what, and how the Spirit and Life should be in the child so long, and it not to be stifled in the womb, These are mysterious things, and so saith he, is it to know the works of God.  
Again, the workings of God in Conversion are compared to the secret Influences of Leaven, Matth. 13.33. The Kingdom of Heaven is like unto a woman that hide a piece of Leaven in three measures of meal until the whole was leavened. A mysterious thing how a little leaven spreads itself and leavens the whole Lump: and so how God speaks but a word to the Heart, doth but say to Matthew Fellow me, and the soul leaves all and follows Christ: this is a mysterious thing. It is Infinite Grace that God showeth in the Conversion of a soul, that he should put forth his Almighty power to convert us, which he might put forth to damn us and torment us for ever: that he should work Grace when he was not desired, when we sought him not: God first calls, and not the creature: and O that he should work though the creature resist and hang back; we linger in our natural Estate as Lot did in Sodom, and we should tarry in our natural estate till God reigned down fire and brimstone upon us as he did upon Sodom: and now as the Angel while Let lingered, pulled him forcibly out, so doth the Lord pull us forcibly out, Col. 1.13. He snatched us out of the power of darkness, so the word signifies: and O how doth God work Grace oftentimes upon the most cross and crabbed natured men, that if they had not Grace, there were no living with them!  
In Conversion the Spirit convinceth the soul of sin, as John 16.9. stops it in its sinful course, and the soul seethe the Law meet him many times, as the Angel met Balaam in the way with a drawn sword in his hand, and convinces the soul of Righteousness in Christ's perfect Righteousness, and draws the soul abandoning all other Refuges to pitch upon Christ for Life and Acceptance with God: that the soul now it seethe its wound, doth not go to the Law but to the blood of Christ; that the soul saith, Lord, thou providedst me a Garment of Righteousness in Adam, one that is worn out, and is all menstruous rags; and now Lord, thou hast provided me a new Garment of Righteousness, the Righteousness of thine own Son, a Garment that will never wax old: Lord, I accept of this Righteousness, I put on this garment of mine elder Brother to come to thee in.  
When the soul is converted, Christ becomes the souls all in all for Justification, Sanctification, Consolation: Whom have I in Heaven but thee, and what do I desire in the earth but thee! all but dung, all but dross in comparison of Christ. Communion with God becomes the greatest nourishment and refreshment to the soul: Lord, lift up the light of thy countenance upon me, for thou art my exceeding Joy; this is the language of a true Saint.  
Sin grows irksome and a tedious burden to the soul, and not so much for fear of Hell, as from the Love we have to God and Christ, our dear Redeemer. Now the soul thinks that much that God doth for him, and that nothing that he doth for God: he thinks as Solomon, when he dedidated the temple, The Heaven of Heavens is not able to contain thee; What is my poor prayers and preaching, and service? I with all my duties am less than the least of all the Mercics and kindness that thou hast shown to thy servant.  
The soul now is much in the admiration of of God's love and in desires after it, and in thankfulness for it: Thy loving kindness is better than Life, Psal. 63,3. though skin for skin, and all that a man hath, will he give for his Life. Life is so dear, yet thy loving kindness is better than Life. If a soul that is converted were going to die for Christ's sake, that the Grace of God in him costs him his Life, yet he cannot but bless God that ever he had Grace wrought in him.  
The soul that is converted, misseth God soon, and cannot miss him long. Psal. 63.1,2. My soul thirsteth to see God as I have seen him in such an Ordinance, in praying, hearing, meditating, breaking of bread, and I long to see him as I have seen him in such a Promise in which he hath sometimes strengthened me, quickened me, and revived me when I walked in trouble.  
And the nature of a soul that is converted, is to fear sin most when he fears sin least; that is, to fear to commit sin most when he through the assurance of Gods pardoning mercy to him fears sin lest for damning of him.  
In Regeneration the Lord infuseth a new life; the seed and habit of Grace, wherein in the Soul is passive at first: God by a Work of his own plucks up all other foundations, and lays down Christ for a foundation in the heart. Isa. 28.16. Thus saith the Lord, Behold, I lay in Zinn for a foundation Stone, a tried Stone, etc. which tried stone and sure foundation is the Lord Jesus. Now its God that lays in Zion (that is, in the hests of his people) this Foundation, behold I lay, It's my work saith the Lord: no man himself can lay this Foundation right. O, This is the saving work of God's Spirit, when as God hath laid Christ for the Foundation in a Soul, that the soul builds all upon. Christ, he beareth the stress and weight of all, as the foundation bears the weight of the building that all our comfort and peace and strength is built upon Christ, and there is now an union between Christ and the soul, as there is between the foundation and the rest of the building; and this union the Lord makes by the Spirit, and by the faith whereby the soul is glued and cemented for ever unto Christ.   

CHAP. VIII. The woeful Backsliding of many Professors, and the way of their Recovery.  
MAny Professors are gone back mightily from the Lord, some by error of Judgement, some by looseness of Conversation and deadness, and formality, as if they had never been acquainted with the Lord: It's hard to come to a true sense of it, because a man may keep up the outward profession of Religion, he may grow in Gifts, may be in Church-fellowship, and yet be much backsliden in his Spirit: if the Lord will make use of any thing here written to make any sensible of it, and recover them out of it, it were a great Mercy.  
Several signs of a backsliding Professor shall be laid down.  
1. Sign, If the Conscience be not so tender as to sin, as it hath been, that is a sign of a backsliding heart; I do not say if the Conscience be not so scrupulous, but if it be not so tender: for when a man comes from under the Law and the Spirit of bondage, he shall not have such a scrupulous conscience as he had before, as people in that condition many times will scruple Whether they may eat or drink, because they are unworthy of the creature, with iunumerable other Scruples of that kind; and it is a great Mercy to be freed from a scrupulous conscience; it's one way by which God doth in a way of Judgement deprive men of the use of the lawful comforts of this life when they have them in possession: but I speak of true tenderness of Conscience a heart standing in a holy fear and awe of God's word: such a tender Conscience as Joseph had, Gen. 39.9. How shall I do such great wickedness, and so sin against God?  
2. Sign, If there be a general neglect of secret Duties, or constant deadness or formality in them, this is a sign of a backsliden heart, when a soul could have watched for opportunities to pray, and could have prayed with groans and sighs that can not be uttered, and now duties are generally neglected, or we have nothing but hard hearts, and dry eyes in them.  
3. Sign, If there be a general neglect and carelessness of assembling ourselves with the Saints, and holding communion with them: its rare to see a man that hath left meetings and Communion of Saints, that doth not fall woefully either as to error of conversation.  
4. Sign, If there be an itch upon the Spirit after novelty of opinions and teachers; and a disregard of those whom the Lord hath made Instruments of good to us heretofore: thus the people forsook Paul, 2 Tim. 1.15. Were not the Galathians much backsliden that now slighted Paul, whom God had made an Instrument of so much to them that they would have parted with any thing to him?  
5. Sign of backsliding is, If Professors grow worldly and earthly who have sat lose from the world heretofore: Do we see a Professor that now holdeth his hands from doing good to poor Saints, and grows now an oppressor, and is all for racking, and that which is called now in these days by the fine word Improvement: know that, that man is backsliden, and gone back.  
6. Sign, If men grow careless of offending their Brethren, and will grow touchy with a whole Church. Men usually when they break with God in some secret way, they are never well till they have broken with his People: time was when they could have born more from a single brother then now they can with a whole Church.  
7. Sign. If men quite leave off using means to convert their Relations and Neighbours, to draw them to Christ; time was when thou hadst a heart to be speaking of the ways of God to thy friends and neighbours, and now thou canst come into their company, and nothing but Compliments or Worldly discourse: If men leave off to take care of the public cause and interest of Christ, and mind not whether Religion get ground in the town and country, this is a sad sign of a backsliden heart.  
8. Sign. If men grow careless of Gospel-institutions, as hearing the word, Church-fellowship, breaking of bread: O, sometimes you counted it above all earthly things to have a name in God's house, and to see the Lords go in the sanctuary: and now you have no stomach: it's a sign of want of Spiritual health.  
9 Sign. If that though there be some stirring affections now and then; yet if the constant frame of the heart be worse than formerly, this is a sign of a backsliden heart; A man through obstructions may have flushings in his face which may make him look well; but if his constant complexion be pale and wan, we say he is not right: so here; if our hearts are grown dead in duties, hard after the commission of sin, backward to duties, and our thoughts generally vain, it shows some great distemper, though at times by fits we have some stirring Affections.  
10. Sign. When we grow high and are puffed up with our knowledge, that now all the Saints in Town and Country are nothing to them, and all their gifts they think are nothing to theirs.  
11. Sign. When we grow intimate companions of wicked men; the falling at odds with the Saints, and the falling in with wicked men, is a sad sign of a backsliden heart; they are both put together, Mat. 24.49. eating and drinking with the drunken, and smiting our fellow servants.  
12. Sign. If we cannot bear opposition from the world in our Christian course as we have done, but are fit to comply: time was when we made nothing of scoff and jeers, and now we can scarce bear them, but are fit to suit our ways to the world, that they may let us alone, this is a sad saln Spirit.  
13. Sign, If a man's heart is not affected with the thoughts of God's free Grace in Christ as heretofore, this is a sad sign of a spiritual consumption: time was when a Sermon of free Grace was like the honey and the honey comb; but if ever God recover us, the Doctrine of God's free Grace in Christ will be the sweetest Doctrine in all the world to us.  
I shall not stand to aggravate this backsliding and revolting from the Lord, the Lord aggravate it upon our Spirits; only that (1) Though the sold be recovered, and come safe to heaven, yet it hinders our present serviceableness to God, and now is our working time; Heaven is the time of receiving, our time of enjoying. (2) The backsliding of professors grieves the Spirit of God more than the sins of other men. (3) They bring an evil report upon the ways of God, that those that are without will say, See what their Religion is, it's only a little heat, a sudden passion, such a one hath done going to Sermons and Meetings now. (4) It's a mighty dis heartening to young Beginners to see old Professors backslide and grow so dead. Satan persuades them that they will do so too, and therefore you had as good never enter upon the profession of Religion: you see the ways of God are so strict that they soon grow weary of them; thus Satan temps many young Beginners. (5) Backsliden Professors are dangerous company for any body; wicked men are hardened by their company, and thriving Saints are deadened and offended. (6.) That is a great aggravation of our sin herein, that it is without all cause; as the Lord said, Jer. 2.5,6,7. What iniquity have your Fathers found in me, that they have forsaken me? Doth not God keep a good house, and doth he not bountifully reward, that we run away from him? (7.) Wicked men are constant, they don't fall off from their ways, and shall we fall off from the ways of God? Jer. 2.11,12,13. Have the Nations changed their Gods? but my people have changed their God for that which cannot profit: O shall the Heathens be constant to their dumb Idols, and shall not we be constant to the living God? (8.) Slighting of God after we have had some acquaintance with God is quite contrary to the course of his deal with us, Ezek. 36.11. God promises to be better to us in the end then in the beginning: He will give us more Communion with him, and glory afterwards then he hath done yet, and if God be better and better to us, shall we grow worse and worse to him? God forbidden.  
Now O that we might recover, that we might remember from whence we are fallen, and Repent and do our first works.  
1.  ourselves by faith in the blood of Christ for the pardoning of all our backslidings; look upon God in Christ as not ready only to pardon our sins when we were in gross ignorance, but to heal all our back-slidings, because he loveth us freely, Hos. 14.4. Jer. 3. the beginning. Look upon our Father as having a best Robe to put upon a poor Prodigals back, and shoes to put upon his feet: though the poor backsliden soul hath scarce a  to his foot, as we say, he hath worn out all. (2.) O look for fresh and new workings of God's Spirit upon our hearts, to create in us clean hearts, and renew right spirits within us: It's said of the Lord, that he reneweth the face of the earth: that he doth every Spring, when Winter hath made the earth to look as if it were clothed with sackcloth: the Lord in the Spring putteth on a new face and dress upon the earth: the Birds sing, the Trees flourish, the grass grows: this is our case in our Winter of backsliding, a Winter indeed, O look that God now should bring a spring time upon thy heart, is there not need? (3.) O look at the heart to be renewed: a clean heart saith David, good Lord, after his backsliding, Psalm 51.10. O I would have that bone set right, that I may walk in thy Statutes: that instrument well tuned; David doth not say only Lord, let me never commit Murder and Adultery again, but Lord give me a clean heart; O that hath bred all this mischief, the foulness of my heart, Lord therefore cleanse that. (4.) If ever the Lord quicken us again, be more watchful and keep close to God; if we recover out of this dangerous disease, let us have more care of our souls health, have a care of spiritual surfeits. (5.) And look that our Recovery be through, that the humour be not only diverted, but purged away. (6.) Count all our outward enjoyments nothing, but sit mourning in Zion until God graciously visit us. (7.) Labour to see not only in general that we have backslidden, but particularly wherein, that we may return no more to folly.  
And those who yet have thriving spirits, keep in with that God that smiles upon you; say not that it is impossible that thy soul should wander as a Bird from her Nest, but watch and pray lest you enter into temptation. Often consider that these last times will be times of much backsliding of Professors, 2 Tim. 3. O get particular and distinct Knowledge wherein Professors do commonly backslide, and get your hearts deeply affected with them; and remember what special notice God takes of those that keep close to him in a time when many fall off: Thus he took notice of Noah, Gen. 7.1. and of the sons of Zadock, Ezek. 44.15.  
Expect to be tempted and tried by an hour of temptation, and look not only to be tried as to conversation, but as to Judgement; as to Opinions, Satan will have a bout with you with that Weapon of Error: How many are fallen off that way; but labour to have more grounds out of the Word and clearer light for all you hold: Let plain Christians who have no skill in Controversies, yet furnish themselves with Scriptures for every point, as for the Godhead of Christ, Justification by Christ, and the like, and labour to have your hearts given up to the Truth you know: put not yourselves upon Temptations in hearing every body, suspect those Opinions that neither further your Communion with God nor his most holy People, but straiten you in both; stick close to the Word, and not move a hairs breadth from it: Don't love to dispute against that which you are convinced to be Truth, to show your parts and reach; Take in the benefit of other light in your doubts, and look up to the Spirits guidance to lead you into all Truth.   

CHAP. IX. Of Assurance and peace of Conscience.  
ALL Believers have not Assurance: some Believers walk in darkness and see no light, Esay 50.10. A true Saint may be in great doubtings, so great as Heman complains, that his troubles were so great that they did as i● were distract him; yea a Believer may be a long time in that condition, Psalm 88.15. Heman was so exercised from his youth up: There are several causes why many Believers are in great doubts about their spiritual estates; as [1.] want of constant meditation upon God's free Grace in Christ. (2:) Falling into great sins. (3.) The often prevailing of the same corruption. (4.) Want of answers of prayers. (5.) Some great cross and affliction that is befallen them, that they are tempted to think would never have befallen them if the Lord loved them: this mistake hath disturbed the peace of many a Child of God. (6.) The not meeting with communion with God in Duties; if God loved me saith the soul, would he let me come and go from his Ordinances and take no notice of me? (7.) The subtle Disputes of Satan against our Sincerity in the ways of God many times baffle us and make us fit to give up the cause. (8.) The observing that a Hypocrite may go far, strikes many a Child of God into a great fear whether he be gone beyond a Hypocrite or no? (9) Unacquaintedness with God's workings upon our hearts; we know but in part: as we know not all the evil in our hearts, so a Saint doth not know all the good and Grace that God hath put into them. (10.) The weakness of Grace, but like a grain of mustard seed in our hearts, the least of all seeds: so Faith and Sincerity lies like a small mustard seed among huge clods of corruption, and the soul hath much ado many times to see this grain of mustard seed among these clods. Thus and many other ways a true Child of God may fall into great doubts and fears about his spiritual estate; indeed if men know of no workings that have been upon their spirits, it's a sign they are yet in a natural estate: the Saint of God knows that there have been workings of the Spirit and convictions upon him; but he feareth that they were but common workings, such as are upon Hypocrites and Reprobates, and not the saving work of God's Spirit, that he questions whether he hath gone beyond the stony-ground hearers many times.  
So that there is great need of the witness of the Spirit, besides all our evidences to put the matter out of doubt, that we are effectually called, and so it is written, Rom. 8.15. The Spirit himself witnesss with our spirits that we are the sons of God; He makes a heart-affecting discovery of the love of God in Christ to the soul, Rom. 5.5. excites and stirs up Faith in the heart to act afresh upon the Lord Jesus, works some joy in the soul from the apprehension of our Acceptance in Christ. The Holy Ghost sometimes in assuring us of God's love in Christ, takes Promises in the Scriptures and sets them with power upon the heart, as, I am He that blotteth out thy Transgressions for my own Names sake, and will remember thy sins no more; Not that all words of Scripture that are cast into our minds are from the Spirit of the Lord, but sometimes from Satan; sometimes Promises come into our minds in an ordinary way, as other things come to mind that we have read or heard; but when any word of Scriptute is given in and applied in a way of comfort to our spirits from the Spirit of God, (1.) It will take some Impression, though it may be that when the Spirit comes to comfort and witness, he many times comes not with such irresistibility as when he comes to sanctify: yet some Impression it will have upon the heart, if not to fill it with joy and Triumphing of spirit, yet some way to support it and bear it up. (2.) If it come from the Spirit, it will be suitable and seasonable to our condition; as if a poor Saint be in affliction, and the Holy Ghost should give in such a word as that in Heb. 12.9. He afflicts us for our profit, that we might be partakers of his Holiness, this is a seasonable word; but many will say, that such a Scripture was given in to them in such a condition when as the Scripture was nothing suitable to their condition, but they mistook the meaning of the place. (2.) When the Spirit giveth in Scripture, usually (though not always,) it is when the soul is in some strait, some great strait, and then he giveth them in some word upon which he causeth them to hope. (4.) Such words of Promise as the Spirit applies thus to a soul, are very dear to the soul ever after, yea it makes the whole Word of God more dear to them, and such words do abide upon the memory very long. (5.) They raise up thankfulness in the heart. (6.) They do not cherish us in any way of sin: if you thought you had any word from the Lord to put you upon any thing that the Word saith is sin, than you were mistaken. Sometimes the Spirit of God in comforting and witnessing to us doth not make use of any particular places and Promises, but makes a general Discovery of the Gospel and New Covenant, and applies that to the soul, and shows him that he hath an Interest in the New Covenant; that he is one of those whose Names are written in heaven, and is sprinkled with the blood of Christ which cleanseth him from all sin.  
This also I would here note, that the Spirit of God doth speak peace to the consciences of many Believers that yet think they have no peace, and question the truth of Grace in their hearts. I say, though it comes not so high as Ravishments of spirit, yet the Holy Ghost in some more secret way hath quieted their hearts; How comes it to pass else that those Believers notwithstanding all their doubtings, yet do really and experimentally find that they can go to God as to a Father in prayer, & they are carried out to put all their cases to God, and trust him with all their concernments; and they find that the rancour of their spirits is taken off against the Lord; these things declare plainly that in some secret way the Spirit of God hath quieted their hearts and given them some satisfaction concerning their sincerity and Truth of Grace, though it hath not been so plain as to some other Saints that have had full assurance and abundance of joy in the Holy Ghost thereupon.  
Let not the Saints be impatient and fret to do evil, if the Spirit don't presently give them assurance; neither let them think that they shall never have assurance because they have been long without it; The Lord oftentimes lets things come to the worst before he sends help: Peace and Assurance may be very near when thou thinkest that there is almost now no hope; yea, this is observable that when the Holy Spirit shall give assurance after much doubting, that assurance oftentimes is more lasting than others that have had comfort sooner.  
But God lets some even spend their days in sighing and their years with heaviness, and even mourn out their eyes and hearts, and find no rest and peace in Believing; the Lord makes known to us by such examples the bitterness of sin, the power of his Terrors, the danger of backsliding and that he only can speak peace.  
Let Christians beware of getting a habit of complaining and doubting, as I have known some have got such a habit of complaining, that upon all occasions, and in all company they must be laying out their doubtings; not but that Christians should make known their troubles and fears in suitable times one to another, both that others seeing the straits that they are in, may pray the more for them, and might comfort them with the comforts wherewith they have been comforted of God: but I say many have such a habit of complaining, that I had almost said, whether they have doubts and troubles upon their spirits or no, they think it not well if they have not some complaint to make, and think that their godly friends expect it always from them.  
Some not considering what Faith is, viz. the souls being brought off from all other things to depend and rely upon the Lord Jesus for eternal life, they bear false witness against themselves that they do not believe in Christ, thinking that faith is nothing but some high Ravishments and almost perfection; whereas ask such souls, Hath the Lord convinced you of your miserable estate by nature, both in respect of the damning and domineering power of sin? and they can truly say yea; the Lord hath convinced me of this; Ask them further Hath the Lord shown you that all your own Righteousness can never save you, nothing but a crucified Christ can do it? the soul can truly say yes, the Lord hath powerfully convinced me of this; ask the soul further. Hath the Lord ever made you truly sensible that you could not believe in your own strength, but Faith was the Lords free gift? and the soul can truly say yes; the Lord hath made me sensible of this; and you ask further, Did you ever find an Almighty power of God's Spirit drawing your heart to Christ, to take him for the Lord your Righteousness, so that your troubled soul found rest and peace from his Blood? yea, the soul saith truly, This I have felt in some measure; why here is true Faith and Assurance, and yet many a poor soul not considering that this is the saving work; but seeing that it comes short in many things, doth question whether it be in Christ or no, whereas open and unravel but the work of Grace, and say, Have you gone this step and the other step? and it can say truly that These things God hath wrought in me.  
How much means is used to many, and yet they can find no comfort and peace of conscience? The Covenant of Grace is clearly opened to them, servant prayers are put up to God for them, the experiences of other Saints are made known to them, but all will not do it: for indeed the Lord only can speak peace to the soul, he is the God of peace.  
But let those that have peace of conscience and Assurance, be thankful for it as a great mercy; for all Saints have it not: indeed it is a great mercy, it yields much present refreshment to the soul; what will make us glad if the light of God's Countenance will not? And so doth Assurance of God's Love stand us in great stead in time of Afflictions; it keeps the soul from sinking in great Afflictions: it keeps Satan from many advantages, yea when we come to die, and look that King of Terrors in the face: Assurance of God's Love makes grim Death look smilingly in our Eye.   

CHAP. X. The Ministry of Angels, and their serviceableness to the Church.  
THough curious and unscriptural Notions about the Angels are to be avoided: yet these things that the Scriptures reveal of them and their Ministry, are very profitable to be known. The Angels are called spirits, and a flame of fire, Heb. 1.7. They are active and quick at the Lords work; they are as a flame of fire not only for their terribleness but for their quikness; how quick fire goes out of a Gun, and how quick is a flash of lightning! The Angels were very forward to perform their service to the Lord Jesus; an Angel brought news to Mary that she should be the mother of our Lord, Luke 1.27.28. An Angel at Christ's birth told the Shepherds the glad tidings of Christ's coming into the world, and a multitude of them praised God, saying, Glory be to God in the Highest, on earth peace, and good will to men, Luke 2.9,13,14.  
They had command to worship the Lord Jesus, Heb. 1.6. When he bringeth in the first begotten into the world, he saith, And let all the Angels of God worship him; but why must all the Angels of God worship Christ when he came into this world, and was made flesh? (1.) To own and acknowledge Christ to be God now in that mean estate, the form of a servant that he had put himself into; for worship only belongs to him that is God. (2) To acknowledge the benefit of confirmation that they have by the Lord Jesus, by whom they are made immutably happy. (3.) To show an example unto men to worship and honour Christ, when as the Angels that are more excellent creatures do it. (4.) To show their admiration of that glorious and wonderful way of Salvation by Jesus Christ.  
And then at Christ's death, the Angels came and ministered unto him, and strengthened him. And as the Angels were forward to do service to Christ: so they are to minister to the Saints; for the Lord hath made them ministering spirits to them that shall be Heirs of Salvation, The Lord makes use of them to keep his people out of many dangers, Psalms 21.11,12. He hath given his Angels charge over thee to keep thee in all thy ways; they shall bear thee up lest at any time thou shouldst dash thy foot against a stone; indeed God is so careful of his people, that he would not trust all the Angels in heaven wholly with the safety of his people, but hath given them unto Christ to be their Leader and Commander and bring them unto Glory, who will lose none of all that the father hath given him; who hath Infinite Power and Wisdom to manage all their concernments; but the Angels are Ministers under Christ to be helpful to the Saints as the Pastors of Churches are Overseers, and have the charge of the flock under him also; And so the Angels lift up the Saints many times as Nurses do little children, that they don't dash their feet against a stone, whom every little thing would throw down; They have their Orders from Christ whose Ministers they are to do his pleasure; therefore Christ is said to sit between the Cherubins, Psal 99.1. to show how he hath the Angels fit to send upon his Designs: and how often doth he send them to encamp round about the Saints in their dangers and deliver them? and because of the Angel's serviceableness to the Saints, they are called their Angels, Matth. 18.10.  
The Lord giveth them great Power for to perform this service and Ministry to the Saints; we see that the Angel, Act. 20.7,10. that was sent to fetch Peter out of prison, he did but touch him and his chains fell off, and when they came to the Iron gate it presently opened; the Lord giveth the Angel's power over the fiercest creatures, that when Daniel was thrown into the Lion's Den, the Lord sent an Angel and shut the Lion's mouths, that they should not hurt him, Dan. 6.32.  
And as they serve the Saints in other things, so in destroying of their enemies; as an Angel smote Herod with death, Act. 10.23. Yea 1 Kings, 19.35. in that great straight that Hezekiah and the people of God were in, when that huge Army of the Assyrians came against them, the Lord, the text saith sent an Angel that smote in one night on kundred fourscore and five thousand of them, whom they left all dead corpses. It's a wonderful Execution.  
When Lazarus died, he was carried by the Angels into Abraham's bosom, Luke 16. As they do rejoice in the conversion of a soul, so in the finishing of our course; and are joyful to bring us home to our Father's house: yea, the Scripture tells us that the Lord will send the Angels at the last day to gather his people together from the four Winds, who will know them all in the utmost corners of the earth, having been ministering spirits unto them.   

may be stirring affections and freedom of speech from the apprehension of popular applause in some Auditories; but gracious men know a difference between those inlargements and the soul-humbling assistance of God's spirit. (10) God's Spirit gives to his servants many times a more than ordinary assistance in their labours amongst the Saints for their sakes, for their quickening, comforting, strengthening and edification, whose building up was one great end of the ordinance of the Ministry, Eph. 4.10,11,12. (11) God's Spirit gives his servants affections in preaching, as Zeal, Compassion to souls, and the like; but though something of this may be observed by the hearers in the delivery of the word; yet not so as to the Preacher himself by the observing of the inward frame of his heart: some men's tone and art of speaking may counterfeit affections, and other men's age and weakness of speech may hid very spiritual affections in that work.  
(6) The blessed Spirit is the great thing in reading and hearing of the word. (1) How clearly will the Spirit open a Scripture to a man's understanding? when a man hath read many Expositors, the Spirit of God is pleased many times to be the best Commentator. (2) How the Spirit of God applies the word read or preached with power many times upon the conscience, and indeed then comes the word with power when it cometh in the Holy Ghost, 1 Thes. 1.5. and we should not observe only what we read or heard, but what impressions the Spirit of God made upon the hearts in reading or hearing. Those which Peter preached to, Act. 10. the holy Ghost fell on them: when it is so with hearers, than the word affects them indeed. (3) The Spirit of God in hearing of the word sometimes enlargeth a soul and enlighteneth it into a Truth far beyond what the Preacher made out in expressions. (4) Yea, the Spirit makes use of some passage in a Sermon many times to work upon a soul that was but a parenthesis and circumlocution or reflection upon the hearers ignorance and dulness, things that many would think might very well have been left out.  
(7) The Spirit of God is of infinite use to us to lead us into Truth, Joh. 16.13. He leads Believers into all truth, all necessary truth to Salvation. God's spirit doth as it were print a body of divinity in the hearts of Believers, and though many of them be of weak Judgement, and not able to answer the subtle Arguments that may be brought against a Truth, yet God's Spirit keeps them in the Truth that they are not led aside.  
(8) The Spirit brings things to our remembrace, John 14.26. That though many an honest heart when he hath read or heard the word, complains he can remember very little, yet God's Spirit will bring things seasonably to their Remembrance, that it may be many years after, when by reason of some Temptation or affliction they have most need of such a truth, than they have such a place of Scripture, or such a passage of a sermon heard long ago brought to their Remembrance by God's spirit, and shall be of mighty use to them. The conscionable and diligent hearing and reading of the word is frequently blessed with seasonable remembrance: yea Gods Spirit hath sometimes convinced and converted a soul by bringing things to Remembrance that were read or heard many years ago, and then took no impression upon the soul, that the benefit of hearing and reading of the word both by Believers and Unbelievers doth not always appear upon that instant, but it may be a great while af●…r.   

CHAP. XIII. The Covenant between God the Father, and the Lord jesus our Surety.  
IT's a thing of unspeakable comfort to know that the Covenant of Grace is an everlasting Covenant, and that it was principally made with Christ as the head of the Elect; several things show, that there was a Covenant and Agreement between God the Father & the Lord Jesus concerning the work of Redemption; Christ being called the surety of the better Covenant, Heb. 7.22. shows that there was a Covenant between God the Father and him, as there is between a Creditor and a Surety, that Christ gave Bonds (as it were) to God the Father, and paid the debt: when Christ is called God's servant, Esay 42.1. holds forth as much, that though Christ as to his Divine nature was equal with God, yet as Mediator he became the Father's servant; God the Father and he agreed and Covenanted about the doing of this great. Work of saving sinners. Yea in Psalm 89.28. God the Father saith, my Covenant shall stand fast with him, that is, which Christ (for many things in that Psalm show, that it's to be interpreted of Christ,) so then there is a Covenant that God the Father hath made with Christ the Mediator, which Covenant the Lord saith shall stand fast; upon this account the Lord Jesus is said Revel. 13.8. to be the Lamb slain from the Foundation of the world, because that it was agreed and Covenanted between God the Father & Christ, that he should in the fullness of time be made flesh, and die for sinners, and therefore it was said to be done from the Foundation of the world, because so it was written in the Volume of God's Book, that the Lord Jesus had agreed to come to do the will of God, Heb. 10. which was to offer up one Sacrifice for sins for ever, which was himself; and for the same Reason it is said, that the Promises are made to Abraham's seed which is Christ, Gal. 3.16. not to seeds as of many; but they are principally made to one saith he, and that is Christ; and this the Apostle asserts, 2 Tim. 1.9. when he saith we are saved and called, not according to our works, but according to his own purpose and Grace which was given us in Christ Jesus before the world began: which shows that God the Father and Christ dealt together about the Redemption of souls before the world began; and all things agreed on and made sure between them. This the Lord Jesus means, John 10.16. when he saith, there were other sheep which he must bring home; why must he bring them home? how was he bound to it? only by this Covenant and Agreement with God the Father wherein he had covenanted to do it.  
Thus than it may be expressed in three particulars: 

1. God the Father decreed the salvation of the Elect; all those expressions where he is said to choose them, love them with an everlasting Love, evince so much.  
2. God the Father appointed the Lord Jesus to be the Way and means by which they should be saved; therefore is Christ said to be appointed by God the Father, Heb. 3.2. therefore God is said to lay help upon him for poor sinners, Psalms 89. and therefore God is said to appoint us to obtain by our Lord Jesus Christ, 1 Thes. 5.7. this is everywhere spoken of in the Scripture.  
3. God the Father made a sure Covenant with the Lord Jesus, and agreed with him that he should do this great Work of bringing many sons unto glory.    
And so as we may express it to our Capacities under the Notion of a Covenant, there were several things agreed on between God the Father and Christ our Mediator.  
1. They agreed of price what that Ransom should be that should discharge poor sinners, and make full satisfaction to God's Justice; and it was agreed that it should be the death and bloodshedding of the Lord Jesus! this is expressed, Heb. 10. where Christ saith to God the Father, Sacrifice and offering thou wouldst not, according to the Law, but in the Volume of thy Book it is written of me, Lo I come to do thy will O God, that is, I come to give thee satisfaction according to thy own heart by that which we agreed upon, My own death.  
2. They agreed of the time of payment; therefore it is said, Gal. 4. when the fullness of time was come God sent his Son, that is, when the time that was agreed upon between the Father and Christ, was come, than Christ was sent forth, not that Christ had time given him because he was not able to pay our debt before, but God saw that the fittest time, after the Church had been so long under Ceremonies and hard services, than Christ comes forth to purchase a Redemption from sin and those things to, that we might see more of the great Benefits we have by him.  
3. It was agreed what power the Lord Jesus should have to carry on the work of Redemption, and all power was given to him, Mat. 28. and John 17.2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him; Now Christ as God had of himself power over all things, but now as Mediator, God the Father gives him power over all flesh; and so Ephes. 1.22. God the Father is said to have given Christ to be Head over all things to the Church: Now Christ as God was Head over all things without any giving of it to him: but Christ as Mediator hath it given to him to be Head over all things to the Church, that is, for the benefit of the Church, that so the Lord Jesus is the Head over all things, hath command over the good Angels, Devils, men and all creatures for the good of the Church, whose Head he is in another manner than he is Head of all things: so I say, this was agreed that the Lord Jesus should have universal power and dominion for the managing of this great Work.  
4. It was agreed in this Covenant between the Father and Christ, that the sins and failings of Christ's members should not break the Covenant that the Father and Christ had made for their salvation; therefore it is said in that 89. Psalms from 23. to 32. that the Covenant should stand fast with Christ; and saith God, if Christ's children break my Commandments, I will visit their Iniquity with a Rod, I will have liberty saith God, to chastise them and whip them home when they play the Prodigals and wander from my House: but than it shall not break the Covenant that they sin against me, but I will pardon their iniquities, and remember their sins no more.  
Upon the account of this Covenant between the Father and Christ, the Lord Jesus is said to trust God the Father as Mediator, Heb. 2.13. Behold, I put my trust in him: and again, behold I and the children which God hath given me. Christ as Mediator trusted God the Father to carry him through the great work of his Mediation. (2.) He trusted him that he would accept of his death. (3.) He trusted him that in the appointed time he would bestow all the good things purchased by his death upon them for whom he died: which good things were especially forgiveness of sins, the Spirit, Sanctification, and eternal life; God the Father had trufted Christ with the salvation of his people, with which he would not have trusted all the Angels in Heaven: and therefore Christ might well trust God the Father in this matter; Christ knew God's infinite Love to those for whom he died, and knew the Covenant between the Father and him on their behalf, and so trusted the Father fully in the business, relying upon the love and faithfulness of God: his love to the Elect, and his faithfulness to keep Covenant with him.   

CHAP. XIV. The Saints Comfort against Death.  
DEath in itself is the King of Terrors, a very terrible thing, (1.) In itself it is part of the curse, in the day thou eatest thereof thou shalt die: thou shalt be liable to temporal and eternal death when I please to execute it; but indeed death is not kept up to the Saints as a curse, but as a servant to carry them home to their Father's House. (2.) Death is an abhorrency to Nature, that nature dreads it exceedingly: it parts the soul and body that have been such intimate acquaintance, it leaves the body to be a dead carcase fit for nothing but to be laid among the clods of the earth. (3.) It's terrible to flesh and blood, as it depriveth men of the comforts of this present life; it carrieth us from all the comforts of wife, children, friends, estate. Sigismond the Emperor when he was near death, charged them that were about him that they should not name death in his hearing; belike the thoughts of it were very terrible to him. (4.) Death is terrible to many men's thoughts in respect of the suddeness of it: sudden death comes sometimes, (1.) by a sudden decay of nature, such diseases as the Apoplexy may be breeding in the body that shall pluck down this earthly Tabernacle in one moment. (2.) Sometimes by Accidents from without, as fire, enemies, falls, and the like. (3.) Sometimes by a sudden stroke of God's hand when there is no natural cause, but men might live a great while: Thus God cuts off many in the midst of their days; not but that all men live to the time appointed and set down by God; but that the Lord cuts them off from that time, when they might according to the course of nature live a great while-longer: Thus the Lord smote Herod suddenly with death; the hundred and fourscore and five thousand of the Assyrians in one night, Esay 37.36. (5.) The unavoidableness of death makes it terrible to the thoughts, that the stoutest spirits see they cannot grapple with it; what man is he that liveth and shall not see death? who can deliver himself from the power of the grave? Psalm 89.48. Death fetches a General out of his Tent when he lieth environed with armed men; Death fetches the Prince out of his Palace, goes through all his Lifeguard, and none can withstand him: so that men of brave and stout spirits have no courage to deal with death, but their valour is turned into fear and amazement. (6.) The pains and pangs of death make it terrible to the thoughts of flesh and blood: to think what a strange confusion than will be in the spirits, when the eyestrings and heartstrings crack, and man can exercise no more his spirit and understanding. (7.) That which above all makes death terrible unto many, is the consequence of it, that after death comes the Judgement, the particular day of Judgement presently; O saith many an unwakened conscience, O what shall I do to appear before God to make up my accounts to him! so that the Apostle saith, 1 Cor. 15. that the sting of death is sin, and the strength of sin is the Law; that is, that the greatest sting of death is for a man's sins to be unpardoned, & unforgiven, & the strength and power that sin hath to damn is from the Law, that it is the breach of God's holy Law; but he tells us that Believers are freed from the damning power of sin, and from the curses of the Law through Christ Jesus; as terrible as death is to nature, flesh and blood, and to a man that fears hell, because it is the day of execution to all that are out of Christ; yet a Saint may look upon death with comfort; for though it be a dark entry, yet it leads to our Father's House where are many Mansions, though it be a rough passage, yet it lands us safe in Heaven; infinite advantage comes to a Believer by death. (1.) Perfect enjoyment of God the Father, Son and Holy Ghost, the sight of whose blessed face shall fill us in Heaven with unconceivable joy for ever. (2.) Clear understanding of God, his Grace and the mystery of all his deal with us in the world; now we see all these darkly, but the Apostle saith, than we shall see face to face; now how poor and confused is our knowledge; how little a portion know we of the Almighty, and of his Grace to us! then all will be clear. (3.) Freedom from sin, which though it doth not reign in Believers now, yet than it shall not in the least remain, but they shall be Holy throughout. (4.) Freedom from afflictions whereof all Gods children are partakers more or less in their Pilgrimage. (5.) Freedom from all Temptations either to sin or for sin. (6.) Spiritual and full enjoyment of the Saints, and not of Saints in their weaknesses and mistakes, which yet we in our Pilgrimage do rightly judge to be a great mercy; but then we shall enjoy communion with Saints, full of the Spirit, Saints made perfect; Many particulars might be added to these, which shall be omitted for brevity's sake, but two questions must here be briefly resolved.  
Quest. 1. How comes it to pass that many natural men will often wish they were dead, and many time die like lambs, and others murder themselves?  
Answ. 1. It's seldom a real desire that ignorant people have to die, but a sinful customary expression. (2.) If they be in good earnest, it ariseth from ignorance. (1) Ignorance, what a serious thing it is to die. (2) Ignorance of their own condition; they think they are in Christ, and that so death will be an end of all troubles to them. (3) Ignorance of the torments of hell, as if they were not greater than the troubles they have here for which they wish themselves dead. (3) Those that murder themselves, are either so distracted by excess of Melancholy, or so dejected by some outward crosses, or so overwhelmed with despair, or so confounded in their understandings by Satan, that they are not able to put forth scarce a serious or rational thought, but are carried with a strange confusion, and hurry of thoughts into any thing.  
2. But than it will be asked. Why many gracious persons seem to be wonderfully a afraid of death before it come, and die with very little Comfort seemingly upon their spirits, but rather trouble?  
Answ. 1. So far as a Saint is flesh and blood, and so far as there is corruption in him, so far death will be terrible to him; yet in the mean while the regenerate part in him desires to be dissolved, and to be with Christ, as that which is best of all; but as Ridley said when he came to die, I am not afraid, but the flesh will have its course. (2) A Saint knoweth more than other men what a serious thing it is to die, he considereth the account that is to be given to God, and the straitness of the way that leadeth to eternal Life, and many times is not so assured of God's love in Christ, and this damps his spirit as to death. (3) Though a Saint sometime seems to be unwilling to die, yet before the Lord takes them away he usually makes them not only willing but desirous to die, to be with Christ, and that is a wonderful thing how God can in one moment turn the scales in these things, and make that Saint that even now trembled at the thoughts of death, now to say, Lord, here am I, When wilt thou send for me home? This the Saints have sometimes experience of. (4) Their Comfort at death may be damped much, and seeming trouble appear to standers by through some secret strong temptations of Satan, or through violence of their disease.   

CHAP. XV. The Holiness of Believers.  
HOliness is most properly to be urged upon Believers more than upon natural men; the great thing and the first thing that they are to do, is to believe in Christ, and after they are in Chrst, than they are to be urged to walk holily in him. Believers are to be holy both in soul and body, not only in the thoughts of their hearts, but in all the actions of the outward man: The Apostle Paul urgeth the holiness of the outward man, of the body as well as the heart, by six arguments, all laid down in the sixth chapter of the first epile to the Corinthians. His first Argument is, v. 13. How the body is not for fornication but for the Lord, and the Lord for the body, that is, the Lord he is for the body of believers as well as the soul: he hath a care of their bodies, of their outward man, and bestows many mercies upon the outward man, and therefore saith the Apostle, there is all the reason in the world that the body, the outward man should be for the Lord. His second Argument is in the 14. verse; he saith, that God will raise up our bodies at the last; there is much in that; if God will at last raise up the bodies of Believers, and glorify them, and make them like to Christ's glorious body: O, how should they glorify God with their bodies now in the mean while! His third Argument is, That our bodies are the members of Christ, v. 15. His fourth Argument is, That our bodies are the temples of the holy Ghost, v. 19 His fift Argumentis, That we are not our own. neither bodies nor souls, v. 19 His last argument is, that we are bought with a price, v. 20. All these Arguments are very strong for a Believers glorifying of God with his body as well as with his soul, both which are the Lords.  
Several Arguments may be brought for the Saints holiness in general, as (1) the Grace of God in Christ should be such a prevailing Argument to holiness, that where there is any Gospel-ingenuity, we should reason as the Apostle doth, We were dead, and we judge that Christ having died for us to save us, that it's but reason we should live to him, saith he in that place, 2 Cor. 5.14,15. the love of Christ constrains us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies it keeps in, it stops, restrains, bridles: we have corrupt and wicked hearts by nature; but when a man comes to be in Christ the love of Christ doth bridle corruption, it puts a mighty stop to it. (2) Sin is contrary to the work of God upon the heart of a poor creature when he converts him to Jesus Christ. (3. All sin is a transgression of God's holy Law, 1 Joh. 3.4. and that is a great matter. (4) Sin is contrary to one great end of Christ's coming, which was to destroy the Works of the devil, 1 John 3.5. Eph. 5 25.26. Titus 2.14. (5) Sins of Believers harden natural men, and embolden them in their sins, when they see them that have knowledge, and profess Religion, to do such things. (6) Christ that is our head, is holy; that is one of the Apostles Arguments why we should be holy. 1 John 3.5. in him saith he, is no sin, in Christ your head. O strive to be like him. (7) God dwells among his people in an intimate way of presence: Num. 5.1,2,3. There shall no vyclean thing be fomnd among you, because the Lord dwells in the midst of you: This is a strong Argument, the hearts of Believers are as it were the presence Chamber of the King of Glory; and shall not they be swept and clean? (8) Sin is contrary to the use that Believers are designed to in the world they are to be lights of the world: sin makes them but dark Lanterns; they are to be the salt of the earth to keep the world from stinking and putifying. (9) God hath glory from others by the holiness of his people; when they see our good works, they glorify our Father which is in heaven. (10) Sin darkens the soul, and hinders it in its communion with God.  
There are some corruptions in the hearts of Believers that do exceedingly dismay them as if they would never be subdued. Sons of Anak indeed, that we and all our graces look but like grasshoppers in comparison of those great Goliabs; but God that at first infused such gracious qualities and habits, when we were stark dead in trespasses and sins; how easily can he subdue the strongest corruptions in our hearts that believe! God that first converted Paul when he was in his full speed against Christ, can pluck out the thorn in the flesh; 2 Cor. 12.7,8,9. He tells him that his Grace was sufficient for him: There are many things that Believers should have in their eye, as to holiness; as, (1) to avoid Temptation. (2) Get sound Repentance for former sins, which may prevent much sin for the future. (3) Take heed to the word, as our Rule in all our walkings, Psal. 119. (4) Pray servently and importunately against every lust. (5) But above all act faith; put forth your faith upon the Lord Jesus for the subduing of corruption; the heart, and so also the life is purified by faith in him. Act. 15.9. It is not a man's resolutions and vows against sin: it is not the austerity of the Papists, it is not the doing of so many outward things that will kill a corruption in the heart, but Christ believed on in the heart. For by faith, (1) we are ingraffed into Christ as our stock, that so we may grow upon a new root, that by faith, as John 15.1,2,3,4,5. we are implanted into Christ. Now as the Branch cannot bear fruit of itself, except it abide in the vine, no more can we except we abide in him: (2) By faith we get some hope and courage against sin that it shall be subdued, and are freed from those fears that cut off endeavours and sink the soul. (3) By Faith a soul is enabled to apply, plead and argue the promises that are made against the prevailing of sin in Believers, of which sort there are many in the word, as Jer. 31.31,32. Ezek. 36.26,27. Rom. 6.14. (4) By faith we receive the Spirit from Christ, which is he that can mortify the deeds of the flesh, the strongest corruptions in the world. (5) Yea if we have not so much holiness in the outward bulk, yet it gives much comfort to a soul when it finds that the little holiness he hath doth flow from union with Christ, and that such a corruption was mortified merely by faith in Christ.   

CHAP. XVI. Of the gathering of Believers into Church-fellowship.  
1. THis thing hath been woefully mistaken and neglected, that there is no difference in most places between within and without, between the Church and the World, (2.) It is the duty of all that can to join themselves to some Church of Saints for communion, as Paul when he was converted assayed to join himself to the Disciples, Act. 9 (3.) We are not to stay to be put into Church-order by the Laws of the Magistrate, seeing Christ who is the Head of the Church hath appointed the order of his House; the first Churches embodied and walked in Church-fellowship when the Magistrate was against them and persecuted them: usually those that stay while the Magistrate settles things in the Church, will submit to any thing right or wrong that the Magistrate shall appoint. (4.) There are many Privileges of Believers joined in Church fellowship, enjoying the Ordinances in Christ's way, and watching over one another, comforting one another, yea such a presence of God as we seldom find out of it; hence it is said, that in his Temple, that is, in his Church every one speaks of his Glory, Psalm 29.9. God is known in Zions Palaces for a Refuge, Psalm 48.2,3. I am like a green Tree in the House of God, which House is his Church, Psalm 52.8. In Judah is God known, his Name is great in Israel; in Salem also is his Tabernacle, his dwelling place in Zion. Psalm 76.1,2. Blessed are they that dwell in thy House, they will be still praising thee. They shall meet with such blessed communion with God, Psalm 84.4. However those that are in Church-fellowship may not find all this through the deadness and formality of their hearts: yet all this provision is in God's House. (5.) There is no Rule for partaking of the Lords Supper but in Church-fellowship: the Lords Table is to stand in his House, which is a Church of Saints. (6.) To find out the way of Church fellowship and Gospel-order, the way is not to go unto Antiquity, unless we go as high as the Apostles days; though something may be gathered to clear the Congregational way from the first centuries, but afterwards superstition and ignorance came in like a Flood: it hath been the time of the Beasts Reign, and Satan's being lose to deceive the Nations: and therefore say not The former days were better than these; what a dark midnight was it in Wickliffs' time, 1371, and in John Husse's time when he was condemned? who would frame things now according to the way of the professing party of the world in those times? and what were the Bishop's times when we were so overspread with superstition, that as a godly man saith, the Table was an Altar, the Minister was a Priest, and the Sacrament was a Sacrifice, and there wanted nothing to be added to it but the Name of Mass, and to call it the Sacrifice of the Mass; there are many Promises in the Scripture that there shall be much light in the last days, Knowledge shall abound. (7.) A particular Church is a company of visible Saints that join themselves voluntarily together to enjoy the Ordinances of the Lord Jesus among themselves, and to build up one another in their most holy faith: this appears by the Epistles to the Church of Rome, Corinth, Ephesus & the rest, where they are called Saints, faithful, Brethren, sanctified in Christ Jesus, such as the Lord had begun a good work in, Phil. 1.6,7. The Apostle saith it was meet to think so of every member of that Church: yea, he calleth the members of the Church of the Thessalonians Elect, 1 Thes. 1.4. and giveth the Reason, ver. 5. because that the Gospel came to them not in word only, but with power and the Holy Ghost and much assurance; not but that in those Churches there might be some that in the sight of God might be unbelievers; but when they were taken into to those Churches, they had such knowledge and Grace, that so far as the Church could judge, they could own them to be effectually called. Many shifrs may be found out to withstand the Truth, but (if the Epistles to the Churches be weighed, and the practice of the Apostles in the first Churches) they are of no weight. (8.) Whatsoever corruption crept into the Church of Corinth, & other Churches, doth no way alter the case; for they were all visible Saints when they were first gathered; and the Incestuous person and such were to be Excommunicated, 1 Cor, 5. else their Church-state would soon have been destroyed; for such leaven would soon have leavened the whole lump; and though that incestuous person was suffered a while, yet upon the Apostles writing to them he was cast out; and God so blessed that dreadful Ordinance of Excommunication to him that he repent and was taken in again; And for their disorders at the Lords Supper, they so repent and reform upon the writing of that Epistle, that the Apostle charges them not with those disorders in his second Epistle to them: yea, the Apostle in his second Epistle to the Corinthians, giveth them great commendations as Ch. 7.12,13,14. Ch. 9.14. he speaks of the exceeding Grace of God in them (9) The more evidence of Grace and satisfaction in every member, the purer the Church is at its first gathering. (10.) Most people amongst us make not so much as an outward profession of Religion; how many either hold fundamental Errors, or are grossly ignorant, or are profane, and scoffers at the Spirit of God and power of godliness? yet the Apostle giveth a direction to Timothy to teach the Church what they should do in case of profession, that if men have a Form of godliness, and deny the power of it, declare themselves plainly by their conversations to have no Grace in their hearts, he bids us from such to turn away, 2 Tim. 3.5. (11.) The creeping in of corrupt members into Churches, the best Churches, is so far from being an Argument to lay aside all Rules and care of the Church in admitting members, that its a strong Argument to put them upon all Christian care; if so many enemies get into the Garrison, when every man that cometh in is questioned, what will there be when there is no watch nor care at all? because that Believers after all their watching, praying and believing have some sinful weaknesses, should they neglect all care and duty? this were a strange Argument; Nay, but therefore watch and pray, and strive and believe for power against corruption. (12.) The way to come out of confusion into Church order? is by godly men's joining together as a Church of Christ upon good satisfaction of one another's Grace, and so to choose their Officers that are to be their Overseers in the Lord; the choice of whom by the Church is part of their liberty wherewith Christ hath made them free; that society of people is no longer fit to be called a Church that must have their Officers imposed on them. (13.) In the common way there is little like Church-fellowship; instead of watching over one another to keep one another up, there is watching for one another's halting & rejoicing in them; instead of Heavenly Discourse, swearing and cursing. (14.) Though the generality of people amongst us do not in words deny Christ and the Doctrine of the Gospel, but in words agree to it, as it is the Religion of their country commonly here professed, yet they no otherwise profess it then they would do any other Religion, if it should be publicly commanded; as the main Body in King Henry the eighths' time, and Edward the sixth, Q. Mary and Q. Elizabeth, turned four times in twelve years: therefore let not wise and gracious men lay weight upon such a sandy verbal Profession of men, that hath no signs accompanying it of Grace and sincerity in their hearts. (15.) When Believers enter into Church-fellowship, what can be said against a Holy Covenant, thereby professing and declaring the full purposes of their hearts, to walk in all the Ordinances of Christ, and in the fellowship of that Church as God shall give them light, assistance and opportunity; such engagements in all Politic Bodies have their use. (16.) Although living together be convenient for those that join in Church-fellowship, especially some of them for to manage Church Affairs, that they may be always present; yet rather than to live without the Ordinances all our days in a way satisfying to our own consciences, we may join to the nearest Churches till God open a door of opportunity for us at home. (17.) The Church is not the Officers, but the Body of the Saints, Acts 15.4. And when they were come to Jerusalem, they were received of the Church, and of the Apostles and Elders; so that the Apostles and Elders were not counted the Church: and ver. 22. then it pleased the Apostles and Elders with the whole Church; so the Apostle in his Epistles to Rome, Corinth, and the rest, calleth the Body of the Saints the Church; I know not how any Officers of the Churches can be the Church Representative as some phrase it, except they be Deputed and appointed by a Church to be their Messengers to transact any business for them and in their stead; and of Messengers of the Churches in that sense we read in the Scripture. (18.) If that one thing were done among the godly in the Nation, that visible Saints embodied together and chose their Officers to go out before them in the Lord; all other differences about the power of particular congregations and the jurisdiction of Synods and the like, would either by light or love among the Churches be sweetly composed; but while many godly Ministers stand so stiff upon their former ordination, that will look for no solemn Call from those Churches they count themselves Pastors of, and observe no way of admission of members to maintain purity, and will manage all by themselves as it were without either presence or consent of the Church, it may be a great inconvenience and hinder communion of their and other Churches, which might else more comfortably own one another's Church state notwithstanding other differences; those things are urged by the New England men with many Arguments; and that of the holiness of those that are to be admitted into Churches, is excellently defended by Mr. Cotton in that Book of his called The Holiness of Church members, in which he answers all that is usually brought against it; so that he that would with small expense either of money or time see that point cleared, that may get that Book: (19) To say that there hath been true Churches in England heretofore, no way proveth that there is a true Church in every Parish; for though there might be true Churches in some Parishes, it doth not follow that therefore there was in all: and because that there was a Church in such a place a hundred years ago, it doth not follow that therefore there is now: for God giveth Churches a bill of divorce many times; what is become of the Churches of Asia, the Church of Rome? Hath not the Lord taken away their Church-state? yet Rome still holdeth Christ that died at Jerusalem to be the true Christ, the denial only of which some conceive will only unchurch a people, and not their profaneness and wickedness otherways, be it never so great; a very strange notion it is; but the Lord threatens to unchurch the Church of Ephesus for other grounds, besides such gross Infidelity, as was intimated; yea though they had many excellent things in them, yet Revel. 2,4,5. I have somewhat against thee because thou hast left thy first love; remember therefore from whence thou art fallen, and repent, and do thy first works, or else I will come unto thee quickly and remove thy Candlestick out of its place, except thou repent, where we may observe to our present purpose, (1.) That God doth sometimes remove a people's Church state; for so I think all acknowledge that by Candlestick is meant their Church-state; for the seven Candlesticks were the seven Churches, Revel. 1.20. (2.) It shows us plainly, that though a people do not deny Christ that died at Jerusalem to be the true Christ, but outwardly acknowledge and own him; yet if the Church generally leave their first love, and grow formal and carnal, that there is to be seen no difference between them and unregenerate men, God will unchurch them, will own them no more (after some time of his patience and waiting for their Repentance) to be a Church and house of his. (3) That God doth not use to stay generations before he unchurch a people that fall off from him for he saith in this place, he will come quickly to remove his Candlestick, except they repent. God will not have Churches now look for such for bearance as the Church of the Jews, which was an extraordinary thing, and not to be paralleled; but saith he, I come quickly, not to wait now many hundred years as I did upon the people of Israel. (20) Although the Officers of Churches have a power of order, yet they have not all Church-power; for the Church of Corinth were to consent to put forth that Church act of excommunicating the incestuous person, 1 Cor. 5.4. Though some officer for order-sake be the mouth of the Church in the managing of it; they are by most allowed to choose their own officers, without which they should fall short of the privilege of most societies and relations in the world; and this is some act of power that most grant is seated in the Church: and thus was an Apostle chosen, Act. 1. and the Deacons, Act. 6.3. and Elders, Act. 14.23. In that Synod they were not chose neither by Magistrates or by the Officers of the Churches only, but by the body of the Church, Act. 15.2,3. and so when any great affairs are to be transacted with another Church, the persons commonly called the Messengers of the Churches are sent not only by the Officers, but by the whole Church. Act. 15.23. 2 Cor. 8.19. and these do represent the Church indeed from which they are sent; therefore he saith in that place. verse 24. show ye to them, and before the Churches the proof of your love; to show that what is done before them when they are thus delegated and appointed by the Churches, is done before these Churches; and the Church must say to Archippus, Take heed to the Ministry which thou hast received of the Lord, and fulfil it, Col. 4.17. but for a man to come only by a Patron into a place that he looks upon as a Church, and is not solemnly chosen by them, and then will take all Church-power to himself, is far from being according to Rule. (21) Believers may join together in Church-fellowship, though they do not agree in every thing, if they agree in the main: Churches gathered upon rigid Principles of uniformity in every thing makes way for breaches: if men be sound in the faith, and not of turbulent but peaceable Spirits, some mistakes about lesser matters may be born with until God shall reveal these things unto them. (22) It's observable that godly Ministers in most parts of the nation begin more and more to be unsatisfied with the common way of taking all to the Lords Table; though yet they differ what is the way of Reformation; but this serveth not only to countenance the peaceable and sober separation that is practised by some, but promiseth much that God will reveal these truths of discipline more fully than hitherto: we know that the godly in the Bishop's times first began to scruple one Ceremony, and then another, and so light came in by degrees, it is a good thing to see that men cannot bear such profaning of God's Ordinances, as hath been amongst us, and that they labour for purity of ordinances, though they do not presently come into Gospel-order in every thing. (22) The Pastors of the Churches must be godly.  
It is a greater mischief than many are ware of, that many that are public Preachers, and count themselves Pastors of Churches, are not gracious men; yea by those that put them into that work, and those that sit under their Ministry, it is not regarded whether they be godly, only that they have some learning and parts. (1) John 21.15,16,17. Christ saith to Peter, Lovest thou me? then feed my Lambs: Christ doth not send others to seed his Lambs that neither love him nor them. (2) Mind the description of a Pastor or Bishop which are all one. 1 Tim. 3. He must be sober, no drunkard, apt to teach from some gifts of knowledge and utterance that God hath bestowed upon him: he saith, he must not be greedy of filthy Lucre: Oh how many have entered upon the ministry merely for filthy Lucre to get a living! he saith, he must not be a Novice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a young plant in Christ; he must not be one that is newly converted; then surely he must not be one that is not converted at all. (3) The Duty of a Pastor requireth it also, as it is set down, 1 Tim. 3.5. that he is to take care of the Church of God: now a natural man hateth the Saints of God, and will sooner devour and make havoc of the Church of God, then take care to preserve and comfort, and help it; so they are said, Heb. 13.17. to watch for the people's souls. And how can they do this that do not watch over their own souls? (4) We may consider also what rules the Apostle gives to Titus about this business. Tit. 1.8. He saith, that they that are called to this office, must be Lovers of good men, and that none can be but a Saint; hereby we know that we are passed from death to life, if we love the Brethren; and he saith also, that he must be holy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same word that is used, Act. 13.35. concerning Christ; and verse 9 he saith he must be one that will hold fast the faithful word, which there is no hopes that wicked men should do when persecution ariseth because of the word. (5) Men that are not visibly Saints and called, are not to be members of a Church, notwithstanding any parts and accomplishments they may have, much less should they be Pastors of Churches. (6) A carnal Minister ascribes all to his parts and learning in his work, and not to the ability that God giveth, 1 Pet. 4.11. and so God hath not the glory. (7.) The Scripture saith that the prayers of the wicked are an abomination to the Lord, and a stinch in his Nostrils. (8) Though many of them may have good parts, and may be seemingly sound in the matters of Religion, yet we have no ground to think that they will continue sound, because the Scripture saith, that because they have received the truth not in the Love and power of it, God will send men strong delusions, 2 Thess. 2. (9) Though Christ sent Judas, yet he was never a Pastor of a Church of Saints, and he was outwardly a Saint, so in the esteem of the Apostles; and Christ did it not for our imitation. Christ limits us, though we must not limit him, and there is a particular Reason given of it that the Scriptures might be fulfilled. (10) Christ's words concerning hearing the Pharises that sit in Moses chair, was rather a dispensation then an injunction; and its one thing to hear occasionally, and another thing to sit down under a man's Ministry; and it was only upon some points about the Law, not in all things; for they taught that Christ was the Prince of Devils, and a Deceiver; lest of all did Christ countenance their Ministry in these words, to be good and lawful; for see how Christ inveigheth against those Pharisees, Mat. 15. as if he he had been made up of invectives. (11) The Apostle, 1 Cor. 2.14. having spoken in the verse before of the spiritual man judging all things, and he himself is judged of none, propounds that question, Who hath known the mind of the Lord that he may instruct him? By him is meant the spiritual man, for of him he is speaking, not of instructing the Lord; but saith he, we have the mind of Christ, and therefore can instruct them unto edification; so than this Argument is taken from their insufficiency for the work, that a natural mancannot reach a Saint who is above him. (12) So the Apostle, 2 Tim. 2.6. speaking of Ministers, useth that comparison, the husbandman that laboureth must first be parraker of the fruits of the earth; How else can he sow? So hath a Minister need to be partaker of some experience of the blood of Christ and comforts of the Spirit; How else can he preach Christ feelingly and powerfully unto others? (13) We see whom God hath used for conversion. Those that went under the name of Puritans and Nonconformists in the Bishop's times, and go now under many more names in the world; but it is with those that are his servants that he is present: it is to them that he hath Promised to bless what they put their stands unto, and to be with them to the end of the world; it is not what God can do, or sometimes hath done: for we must not limit him; but whether the Lord hath appointed the preaching of wicked men as an Ordinance of his for conversion of sinners, or the building up of Saints. (14) In other things that are not of that concernment that this is, men will not trust those that have not experience; as in Physic, though a man hath read several Physic books, and is able to define diseases, and to talk pretty well, yet you will not choose such an one to be your Physician if he want experience; much less should you trust that man with your soul that hath only read some Divinity books, and so is able to speak something, if he have no experience of the power and sweetness of the truths of God himself.   

CHAP. XVII. The right use of the Law.  
THE Law we are speaking of is the moral Law, the ten Commandments, with what comment and exposition is upon it in the Scripture.  
This Law is of excellent use. (1) It discovereth to us the holiness of God, that he would have his creatures live according to rule, and not in sin and Confusion. (2) It serveth to discover sin to men, Rom. 7.7. and to this end all are to get knowledge of the Law, Rom. 7.1. and we are often to examine our hearts and lives by the Law, and to know the Law in the spirituality of it, that we may see spiritual and secret sins. (3) The Law serves to awaken the consciences of natural men with the fear of hell and damnation, and to set them more seriously to look after their eternal condition: but those that are in Christ they are not to fear hell by the Law, because they are freed by Christ from the damning power of it. (4) The Law rightly understood, will show a soul an utter impossibility that ever he should get life by own works and righteonsness; for the Law requires perfect obedience, gives no strength to obey, admits of no repentance, neither will be satisfied to inflict temporal punishments and afflictions, but throws the sinner into hell, and lays him up there for ever, except the soul hath interest by Faith in the perfect righteousness of Christ which fully answereth the Law. (5) To Believers the Law may be a constant help to thankfulness: they see the strength of sin, 1 Cor. 15.56,57. that is, the power that sin hath to damn, is from the Law, because it is the breach of God's holy and righteous Law: now to see how Christ hath delivered them from all the curses and damning power of the Law, this may make them cry out, Thanks be to God that hath given us the victory through Jesus Christ our Lord. (6) The Law is taken into the hands of Christ, and is made a rule for Believers to walk by; the Believers Salvation or Damnation doth not depend upon his obedience or disobedience to the Law, for he is freed from the Law as a Covenant of Works; yet he is not freed from duty and filial obedience; but the Law, as it is a rule of obedience stands in force, and is to be obeyed by all Believers; Several reasons to prove it. (1) Christ expounds the Law, Mat. 5. and cleareth up the strictness and spirituality of the Law more. (2) Else the breaking of the Law would be no sin, which would be a monstrous opinion. (3) The same things that the Laws forbids are set down in the new Testament to bring damnation, 1 Cor. 6.9.10. as Idolatry, Adultery, Thest, Covetousness. (4.) The new Covenant promises the putting of God's Laws into our mind, and writing them in our hearts. Heb. 8.10. therefore the Gospelis no enemy to the Law, but writes it in our hearts, as it was written in stone, and gives us principles to obey it. (5) Paul after his conversion looked upon it as a mighty work of God's Spirit upon him, that he delighted in the Law of God after the inward man, Rom. 7.22. that is, that God had given him a heart to delight to do those things the Law called for, which shows that Believers are to make the Law as a rule of obedience. Thus a Believer is not without Law to God, but is under the Law to Christ, as Paul saith he was, 1 Cor. 9.21. that is, as the Law is taken by Christ into his own hands, and held forth by him to his people, as a rule for their obedience to him: so a Believer is under the Law: every Command of it, and every breach of it is sin, even in Believers. The Believer is not freed from the Do this of the Law, but when the Law saith, Do this and live, he is freed from that; he doth not expect life by his doing those things in the Law, for he is justified freely by Grace, he liveth not by his doing, but by the faith of the Son of God, who loved him, and gave himself for him. And for the threaten of the Law, Not'do this and die, the soul that sinneth it shall die; this a Believer is freed from, for there is no condemnation to them that are in Christ Jesus, Rom. 8.1. Christ hath redeemed them from the curse of the Law, by being made a curse for them, Gal. 3.13.  
Quest. How may a man know whether he hath a Gospel-work upon his heart, or that he is yet under Law as a Covenant of works, and hath only legal workings upon him?  
Answ. 1. Such as do not think it is a hard thing to come off from the Law, as a Covenant of works, to trust alone in the righteousness of Christ, such may well suspect that there hath been only a legal work upon them; for its the hardest thing in the world to rest only upon Christ, though it is easily said. (2) Such as do not know the Law from the Gospel, and the Gospel from the Law in their main Principles and terms: there are too many that know not in the least measure, no not with a notional knowledge what the difference between the Law and the Gospel is; such may well think that they are not yet come off from the Law as a Covenant of works. (3) Such as have their hearts rise against Gospel-preachers and Professors, as Gal 4.29. As than he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. A man that is upon the Law for life, hath a strange enmity in his heart against those that look to be justified freely by Grace. (4) Such are under the Law as a Covenant of works, as cannot bear the vilifying of man's righteousness as to Justification, though he heareth the same persons urge it never so vehemently as to Sanctification, and walking before God to all well pleasing: O if thou canst not freely say that all thy own Righteousness is as menstruous rags, and that when thou hast done all, thou art but an unprofitable servant, than thou mayst justly fear thy estate. (5) Such as think they have kept the Law themselves, like the young man in the Gospel, All these things have I kept from my youth. (6) Such are under the Law yet as have had legal break for sin, but never had the least Gospel sorrow for sin, who have never in the least mourned for sin, because it pierced Christ, but only because it pierceth themselves.  
Let all labour for a right understanding of the Law, in which take their directions. (1) Look upon the Law as requiring perfect obedience; so strict as that it will not abate one farthing to a sinner: there is no compounding with the Law. (2) Count yourselves utterly unable to keep the Law. (3) Count the forfeiture for breaking of the Law to be no less than eternal damnation. (4) Always look upon Christ as having a righteousness answering the Law fully, Rom. 10.3.4. Rom. 8.3,4. (5) Count yourselves under all the wrath and curses of the Law, except you be in Christ, Gal. 3.10. whatsoever are the intentions of God, and the merits of Christ for an elect person yet uncalled, he being considered as a child of old Adam, he is under the curse; he doth not in his own person enjoy the state of freedom which God hath graciously purposed to bestow upon him, and the Lord Jesus hath purchased for him, though yet it is impossible for the Law to throw the Elect person into hell, because God will certainly bestow upon them in his own fit season the Grace that Christ hath purchased for them. (6) If you be in Christ, reckon not yourselves to have to do with the curses and threaten of the Law, but see them all taken away by Christ from you. (7) Often seriously remember that many perish everlastingly by their mistaking of the Law, and resting in the Law; that you may see by the Epistle to the Romans and Galathians, where the Apostle shows the danger of resting in the Law, and shows how forward men are to do so. (8) Never go out in your own strength to obey the Law, but fetch strength from the promises of the Gospel to obey the commands of the Law. (9) In the reading of Scripture observe what places are most properly Law, and what places are especially Gospel, and make those which are Law and Duty to come in after free Justification, to come in as filial obedience to the lord (10) When a soul hath been enabled to yield a good measure of obedience to the Law and Commands of God, yet he must rely upon the Lord Jesus by faith as freely and alone justifying him: he cannot spare the least part of Christ's Righteousness after all the holiness he hath attained to, but is still to desire to be found in Christ, not having on him his own righteousness, but that which is by the faith of Christ, the righteousness which is of God by Faith.   

CHAP. XVIII. The true Humility that is in the Lord's People.  
ALL Saints have more or less a humble frame of heart, that whatsoever Grace or Gifts God bestoweth upon them, they have low thoughts of themselves.  

1. How a humble frame of heart is shown towards the Lord.  
2. How a humble frame of heart is shown in our carriage towards other Saints.   
I. Towards the lord (1) When after all our duties and performances we look upon ourselves but as unprofitable servants and infinitely unworthy that God should deal so graciously with us, but we look upon all as free grace; without this a man hath no Gospel humility, but is a proud Pharisee, whose heart is puffed up with his own righteousness, and doth not glory only in the Lord. Where there is true humility of heart, the Soul saith with Jacob, Genesis, 32.10. I am not only unworthy of of Christ and Heaven, but I am less than the least of all the mercies and faithfulness which the Lord hath shown to his servant; but a man under legal workings only, hath a desperate proud heart against God still, and is fit to stand upon terms with God, that he hath no cause to damn him, though he in words confess he might do it. (2) This is true humility of heart when a man can loathe and abhor himself for sin, as David, Psalm 51.3,4. Job. 42. But when a man can think of old sins, and new sins, and no way affected, it's a sign of a proud unhumbled heart. (3) When a soul is in some measure submitted to all Gods deal, to all chastisements and afflictions, as David, Psalm 39.9. I was dumb and opened not my mouth, because thou didst it; there is much humility of heart seen in this when we are willing God should do with us, our Estates, Relations and enjoyments as it seemeth good in his own eyes: a proud heart will not bear to be crossed; but saith a humble heart, Though it be a grievous affliction that is befallen me, yet it is from the Lord, and I will be dumb and not open my mouth against it, because he doth it. (4) When a soul goes on to wait for a mercy and beg for a mercy when God delays a mercy, and seemeth to slight the soul; and yet now for the soul to wait and not to stir from the door of Mercy, but beg the Alms more humbly and submissively, this is like the woman of Canaan: indeed she doth not go away in a snuff: let Christ call her dog, and she saith Truth, Lord I am no better; yet Lord, give the dog a few crumbs, but hearts that have not been truly humbled will fling up praying and hearing presently, if they cannot find Comfort soon; like a sturdy Beggar that, if the Alms do not come presently, goeth away in a rage: O but there is many a humble heart waits and prays many a year for a mercy. (5) When a soul can submit to God when he takes away a mercy that he had given us but a little before. O saith a proud heart, when God takes away a mercy; If God had never given me it, it had been better; I could have been content to have been without it; but did God give me Estate, Children, Honour to take them away so presently again? O but saith an humble heart, I was unworthy to have this mercy at all; I have cause to bless God that I have had any sun-shiny weather in my journey. (6) It shows humility of heart, when after God hath made great use of a man, and God will now lay him aside, that yet now we are well content, and take great care that God's work may go on, though we be not employed in it; as Moses, Num. 27.14,15,16,17. when the Lord told him that he should die and not lead the people into Canaan, because of that sin at the water of Meribah, he doth not stand upon terms, and say. After I have done such great service, wilt thou be angry for such an offence, that I, who have had such a great deal of care and trouble with this people, should not see the end of the work? No, No; he doth not say a word to excuse his sin, or to show the least discontent that he was laid aside, but takes care for the work going on when he is laid aside: saith he, Lord set a man over the Congregation that may go in before them and go out before them, that the Congregation of the Lord be not as sheep without a Shepherd: a proud heart would have been so offended that he would not have cared what became of the work, if he were laid aside.  
So secondly, Humility of heart is seen in our carriage towards other Saints: As (1) when we look upon ourselves as the least of all Saints, as Paul saith of himself, saith an humble heart, Though it may be I can discourse better, yet I cannot pray so well as yonder poor Saint, or I cannot trust God in straits and difficulties so well as he, or I have not that Gospel simplicity that he hath, or I am not so forward to heavenly discourse as he is; or saith an humble heart, Yonder Saint can submit better in affliction than I; or surely he hath not so vain a heart as I, or surely he hath not such distractions in duties as I: so that an humble heart in one respect or another doth truly look upon himself as the least and unworthyest of all Saints. (2) When we can take a reproof from the meanest Saint in the world, the meanest for Estate or Gifts: whereas a proud heart saith, If such a one had told me of my fault, I could have born it; but for such as you to reprove him, he cannot take it well: but saith an humbly heart, Lord I bless thee that thou openst the mouths of any to deal faithfully with my soul. (3) Where there is an humble heart, we are desirous to partake of the Light and gifts of others as well as show our own. (4) An humble heart doth not envy others that out go him in Gifts and Grace, and success, and are more honoured than he is as John did not envy Christ that he outstripped him, John 3.26,27,28. but could cheerfully bear witness unto Christ's deserts, though he eclipsed him. (5) An humble heart can condescend to the meanest office to be serviceable to poor Saints: a proud heart is fit to think it a disparagement to go to the houses of poor Saints, and to be seen with such mean people: but saith an humble heart, It's a great Mercy and favour that I may enjoy Communion with the Lords people, or be any way serviceable to them; though they be never so mean and poor. (6) An humble heart is not so delighted and tickled, and puffed up with applause and commendation from others, but many times is the more humbled upon it, and is more sensible of his own unworthiness.  
All Saints have cause enough to be humble and very low in their own eyes: a● for the sins of our unconverted Estate, which we should often think of so as to admire Gods free Grace, in calling of us out of darkness, and to have new sorrow for old sins; so as to put forth fresh acts of Faith for pardon; so as to avoid all Occasions and Temptations to draw us to those old sins again; so as to rely mightily upon Christ's strength to keep us, and so as to be humble and very low all our days. The Lord many times sets on old sins upon the Consciences of his people with some terror; but than it is usually when we are either in danger of falling into those sins again, or have our hearts grow proud and puffed up, forgetting what we were formerly, but that God hath loved us freely.  
And so our daily sins after Conversion, our deadness and formality, and unserviceableness, all call for great humility of heart and self-abhorrence.   

CHAP. XIX. Some directions for Believers in their walking with God, and their conversation in the world.  
1. LEt all Saints be well acquainted with God's workings upon their souls, the time and manner; and be sensible of the backwardness and opposition of their own hearts to all the grace that God hath wrought in them: that God hath magnified his Grace exceedingly in all the good that he hath done them: Our Iniquities and the stubborness of our hearts testify against us; but God hath made it appear that he hath done all that he hath done for us for his own names sake.  
2. Be sensible of the corruption of our hearts; remember all the iniquities of our youth; get sound Repentance for the sins of our unregenerate estate when we knew not God; observe our great backslidings, since our Conversion, and the sins that do most easily beset us, and loathe ourselves for them, and beg special Grace and strength from Christ where we are most weak and tempted.  
3. Renew our Faith daily upon Christ, and meditate upon God's free Grace in Christ, which is notonly to be taken as a cordial in some swooning fits, but our daily food; for we live by the faith of the Son of God, Gal. 2.20.  
4. Getting Intimacy with the spirit of God, and wait daily for his comforting, teachings, strengthning and sanctifying influences, and seasonable bringing of Scriptures and truths to our remembrance: refuse not his light when he would teach us any thing, though it be a despised, persecuted Truth, and never so contrary to our former apprehensions; quench not his motions when he would put us upon any duty; resist not his motions to stop us in any way of sin: be thankful for all his visits: for his visitations preserve our Spirits; we will thank a godly man for a visit, much more the blessed Spirit: count all our Prayers and services but as dead carcases, if there be not the Spirits breathe and influences in them; grieve him not who is our Comforter, and makes us glad: be not proud of his enlargements, but let him have the praise of them.  
5. Be constant in all duties and Ordinances, private and public, and be careful that we neither be dead nor formal, nor rest in our duties; pray against distractions in duties, which is a sin that is very hardly mortified.  
6. Watch against errors in judgement, be not taken with the outward appearance of those that bring opinions, knowing that Deceivers will come in Christ's name, Mat. 24. and will transform themselves into Ministers of righteousness: Nay, follow not men that are really godly without light out of the word; for godly men know but in part: do not reject every thing that seemeth to be new; for many Truths, especially about Discipline, are revealed in these last times, which godly men in former times were ignorant of; that though God revealed to them the necessary Truths to Salvation, yet in other things they are mistaken.  
7. Expect Temptations every day, and be sensible of our own weakness to stand in an evil day; labour to know that our Temptations are Temptations; done't venture upon Temptations, don't come too near the devil's forts, and think we can retreat when we will: don't think that the devil plays only one game at once: he hath many stratagems at once; if he cannot prevail to draw to sinful lusts, he will endeavour to draw to Error: if he cannot sink the soul with terrors, he will labour to puff it up with Gifts; be not confident when we have gotten a victory over Satan, and think we have routed him: he will not leave us so, but will rally his forces again, and give us open battle or lie in ambush for us; Sometimes Satan only feigns himself to be overcome, and comes afterward with more success; yea a soul that hath got the better through the strength of Christ in some great temptation wherein Satan hath seemed to fight with all his forces, yet may be worsted in a less temptation, if Christ the Captain of our Salvation do not lead us on.  
8. Be well skilled in the Promises, and meditate in them day and night, and go not to the Promise, upon legal terms: close with the Promises of free Grace, such as, Ezek. 36.27,28. Jer. 31.32,33. before we close with the Promises that are made to Grace already wrought, such as are made, Mat. 5. to such as are poor in Spirit, and hunger & thirst after righteousness: close with Christ before we close with the promises: for all the Promises are Yea and Amen in him, and through him to them that are in him, 2 Cor. 1. And they are made first to Christ, Gal. 3.16. as the head of the Elect; let every Promise be as a stream to lead us to Christ, the head and wellspring of the Promises, who hath all that in him, that all the Promises put together do contain.  
9 Though in our young time we have been carried out in holiness in some comfortable measure, yet be careful least in our old age, and when we have been Professors a great while, we do not fall off from our first love and zeal, and tenderness of Conscience: we read of Asa, 2 Chron. 15. what great things he did for God in his young time; yet in the next Chapter we see how much he fell; and Solomon in his young time was fearful of Idolatry, but in his old age he was mightily carried away with it: not only young Christians but old Saints of twenty or thirty years standing, had need walk circumspecty.  
10. Practise that great duty of self-examination daily, and desire of God to search us, and try us, and make us to know our iniquities, and give us sound humiliation for them; for godly men may lie a great while in a sin before they be truly sensible of it, as David, before he was truly sensible of that sin of Adultery, as appears by 2 Sam. 12. that it could not be less than three quarters of a year: for when the Prophet Nathan came to him, the child that he had by Bathsheba was born; for in the fourteenth v. Nathan told him that the child that was born to him should die: and so verse fifteen, The Lord strake the child: and so for his sin in numbering the people, 2 Sam. 24.8,9,10. it was nine months and twenty days that the people were numbering; and all that time David was not sensible of the sin, but in the end of that time: the Text saith, His heart smote him, and he said I have done very foolishly; and what a sad thing is it, that a sin should be three quarters of a year unrepented of, and such great sins! A Saint of all men in the world had need have his eyes about him; and if it be possible, have a thousand things in his eye together: and surely if there are some sins that we commit and don't know them, and mourn only in the general for them, we should mourn the more for these sins we are convinced of, and apply Christ's blood to cleanse us from secret faults.  
11. Think daily of the greatness and freeness of God's Love to us, who hath taken such a course of mercy to us, when he might have taken a course of Judgement: well saith the Scripture, That as the Heavens are higher than the Earth, so is his mercy towards them that fear him: and so are his thoughts of Mercy above ours: What is all our mercy and pity unto His? Peter talks to Christ of forgiving seven times a day; Christ tells him Ay, seventy times seven; such is God's forgiveness, his Mercy: our mercy to others is commanded, and is our duty; but God's mercy is free: our mercy to others ariseth from God's mercy to us; but God's mercy ariseth from himself; our mercy is but to some few, his to thousands and ten thousands: we oftentimes repent of our Mercy, he repenteth not: O whilst we live, and when we die, think much, and speak much of free Mercy: O the infinite expressions of it in the giving of Christ for us, and to us! What a Miracle of Mercy is our perseverance, notwithstanding all our backslidings! the daily meditation of free Grace is an approved receipt against hardness of heart: this will soften the heart and bring it to godly sorrow for sin to admiration: we are said to have hearts like an Adamant stone, Zech. 7. Now the Adamant stone is the hardest stone in all the world, it will cut glass with ease; no hammer nor fire will stir this stone: yet this Adamant stone being steeped in Goat's blood new and warm, that will soften it; so will our adamant hearts be softened, being steeped in the thoughts of God's free Grace, being steeped in the blood of the Lord Jesus that scape-goat that carried away our sins into the Land of forgetfulness.  
12. Though we shall have daily infirmities whilst we are here below, yet watch against sin, and especially have a care we make no eminent turns from God: there are some sins that grieve God's Spirit above others. David had many sinful failings, he told a lie to Abimelech, 1 Sam. 21.2. feigned himself mad, 1 Sam. 21.13: made a rash oath concerning Nabal, 1 Sam. 25.22. was very cruel to the Ammonites, 2 Sam. 12. numbered the people in self-confidence, 2 Sam. 24. committed Adultety with Bathsheba, 2 Sam. 11. Yet it is said of David, 1 King. 15.5. that he did that which was right in the eyes of the Lord all the days of his life, but in the matter of Vriah. Some think it is spoken of his Government, that that only was amiss in his Government that he murdered Vriah; but I rather think that this is only mentioned because it was the most eminent turn from the Lord that ever David made: the sin that grieved the Spirit of God above all other, in comparison of which God did not take notice of other failings: that sin of murdering Vriah was a mighty deliberate contrived sin, 2 Sam. 11.. He wrote letters about it and plotted it, which is a great aggravation of any sin: and he might have many checks of conscience that while it was a bloody sin; it was a very disingenuous sin to take away his life that was fight for him, it was a cloaked sin, 2 Sam. 11.25. He put it upon the chance of war; it was a very scandalous sin, and his Adultery might be comprehended in it, for that was against Vriah as well as the murder: it was the effect of his Adultery: and where one sin is the effect of another, it is a great aggravation of it: O therefore watch and pray, that though we have many weaknesses and much deadness, yet that we may not so wickedly departed from our God.  
13. Labour to be heavenly in the night season; we are but a little heavenly in the day time: we had need be heavenly in that time of retirement in the night season: David meditated of the Lord in the night watches and at the dawnings of the day: commit our thoughts to God in the night seasons to prevent vain and sinful dreams. God can leave a sweet savour upon our spirits in the night.  
14. Observe when we pray for others what hints of God's Spirit we have that he will hear us: God hath a secret way to bring some into our prayers, and to cast others out of our prayers, as Jer. 7.16. God bad Jeremiah not pray for the people: it's a sad thing when a Minister finds no enlargement of God's Spirit to pray for the people where he liveth: but I say, observe when we pray for any wicked man or for our relations, what hints of God's spirit are upon our hearts that we shall be heard; a praying Father sometimes praying for his child in the cradle may have such faith in Prayer, such hints of God's Spirit, that he knows God will answer these Prayers, though it be twenty years hence, and he be dead and gone: others again when they pray earnestly for their Children, find no Faith, no Ptomise, no impressions of God's Spirit all their days that God will hear them for them.  
15. Lay up Prayers for jorneyes and travails that God would make us heavenly and holy abroad as well as at home: besides the need we have of his protection from the dangers that are in Travail: but the danger of sin is most to be taken heed of: many men will commit those sins abroad that they will not at home. judah, Gen. 38.14. at Timnah, a City of the Philistines fell into the sin of whoredom with his daughter in Law unknown: this sin he committed abroad in his journeying which he was zealous against at home, and would have his daughter in law burnt for it: Therefore I say, Lay up Prayers afore hand for all our travails, not only for outward Protection and success in our affairs, but for our Spirits, that God would keep them holy and in communion with himself; for abroad we may have these temptations that we have not at home, and we may want the company of Saints which hath a secret, strange influence upon the Spirit; abroad we may want such opportunities of secret duties as we have used at home, which may put the heart much out of frame.  
16. It's a great matter in Religion for Saints to walk with God in our relations; if our Parents be alive, we are to honour them, and be subject to them: so was Christ to his Parents for our example, Luke 2.51. yea the Apostle would have Children requite their Parents for all their care and cost, and not be stuborn and undutiful, if they don't do for them as they would: if God brings into the Relation of a Husband, he is to love his wife, and not be bitter and harsh, and like a Nabal; that the wife may not miss her other dear relations that she hath left to cleave unto him, but find all made up in his love; yea, if the wife be barren, the husband must not think much with her; when Hannah, 1 Sam. 1.6,7,8. was troubled because she bore no Children to her Husband Elkanah, he comforted her and said, Why art thou grieved? Am not I better than ten Sons? If God calls to the relation of a Wife, we know what directions the Scripture gives for the Wife to be subject to her Husband: yet many godly women that are close walkers and tender-conscienced otherways; yet do not seriously consider enough, lay that Duty upon their consciences; but though their Husbands through their Love may cover it, yet they must look upon it as a sin before the Lord. Let Husband and Wife beg of God to give them suitable affections one to another, and mingle all their conjugal love with spiritual: If God call to be a Father, than the Scripture tells us, that we must bring up our Children in the nurture and admonition of the Lord: be not an Eli to our Children: he though he was a good man, yet failed much in this, 1 Sam. 2.22,23,24,25. he was too indulgent to them; for he should not only have spoken as he did, but he should have reproved them more sharply, and should have put his sons out of their office in which they were so wicked: bless God if he work Grace in our Children, for he is not bound to them; he hath no need of our posterity, but can take out of the profanest families if he please; the most eminent Saints have had profane Children: care not only for outward things for them, but that they may be the Lords, that when we are dead and gone, they may know the God of their Fathers, and when we are rotten in our Graves, they may stand up in our steads to own and love, and walk with that blessed God that we in our pilgrimage walked with. If God call us to be masters of Families, and have servants; then we are as David to walk in our houses with a faithful heart, instruct our servants and family in God's ways, as God knew Abraham would do, and forbear threatening, and give them that which is right for their service: and if they be sick, not to throw them off to shift for themselves; but as the Centurion went to Christ for the cure of his servant, so should we look out for cure for them. If we be to marry, we are to marry in the Lord, not to marry carnal yoak-fellows for their beauty or riches: some have paid dear for that; for while they have married carnal yoak-fellows, they have either been carried too much away with their sins, or have lost so much of their Liberty in God's ways, that they have gone with sorrow to their graves.  
Be well acquainted with the Covenant of Grace, get distinct knowledge of it: Many Professors are very dark in the blood of Christ, insomuch that they lose their peace almost upon every sinning, and so have legal repentance for sin, when they should have Gospel-repentance, which is the Repentance that Believers should have, called, Zach. 12.10. mourning over Christ crucified, and mourning as for an only Son, which is not only great mourning but mourning out of Love.  
18. Count upon opposition from the world, and never think if we walk with God, to escape the world's censures: the thoughts of this to frame our actings in Religion, so as to keep peace with carnal people, hath made some comply so far as to lose their zeal, and be a shame to Religion.  
19 When we have any orderly opportunities put into our hands in any thing, to lift up the name of God in our generations, let it not slip, but put our necks to the work if we are clear in the work and our call to it; for it may be there will never such an opportunity of service to God be put into our hands all our days again: now is our working time, now we have opportunities for Reformation and converting others, which we shall not have in the Grave whether we are going.  
20. Walk in love with the Saints, break not with them upon every small difference of Judgement, if you see some truth that they are dark in; it may be they see much more in other things than you do: watch against the Beginning of differences: Do not every thing you may, when you are in the presence of weak Saints, 1 Cor. 10.32. consider the tempers of these Saints we converse with, their natural tempers, their education, temptations, corruptions, and walk tenderly and wisely towards them, carry ourselves humbly towards all Saints, especially when we differ in any thing from them: for many times not so much the thing wherein we differ from others, breaks love between and us, as our high and proud carriage in that matter. In all our care to walk in love with the Saints, and not to give them offence, look up to God to send a Spirit of love between you; for sometimes when a godly man hath it in his eye to order a business so as to give no offence to his Brother, yet not looking to God in it, offence is taken; whereas at other times when we have done that which might justly give offence to our Brethren, and our heart looks up to God to prevent offences and breaches, God covereth wonderfully these things, and holds our brethren's eyes and thoughts from looking upon them, and so graciously prevents the folly and rashness of our spirits in making a breach with our Brethren; for God can send an evil spirit of discord between men as he did in a way of Judgement between Abimeleck and the men of Sechem, judg. 9.23,24. And God can send forth a Spirit of Love that brethren may live together in Unity: give always the respect that is due to godly men according to their age and condition that God hath placed them in the world: beware of vanity and unprofitable converse with godly men. God oftentimes punishes that with foolish and causeless breaches: let all our reproofs to our brethren be with tenderness and a Spirit of meekness, else they will provoke; forgive our brethren freely and from the heart what may be amiss in their carriage towards us, as God for Christ's sake hath forgiven us: there will be something amiss in our carriages towards our Brethren; and if we do not forgive, where will our love be? Minister to the wants of the Saints according to our abilities, freely without grudging; do not unsaint our Brethren because of some ignorance and error. The Patriarcks are supposed to have been ignorant that Polygamy, the having of more wives than one was a sin: the disciples ignorant of Christ's death and resurrection at the first: visit the Saints, those that are the poor, especially when they are under afflictions, not only to comfort them, but because then usually there is much good to ourselves in converse with them.  
21. If God hath made our days hitherto days of outward prosperity, & compassed us about with fullness of the creature, watch against sin the more. David committed those three great sins of murder, adultery, numbering the people, when he was in prosperity and greatness. And do good while we have estates or oppornity, and look and prepare for afflictions; done't think God will always use thee to such fair weather; and if God continue prosperity, learn heavenlyness, not to stick in the creature; learn moderation not to surfer on the creature, and daily make wise observation of the vanity and emptiness of the Creature.  
22. If Afflictions come, see if thou canst find out the particular cause of them, which sometimes may be known by the time when it comes. As for Nebuchadnezar, Daniel 4. to be struck just when he had been saying, Is not this great Babel which I have built; it was easy to know that his pride and vain glory was the cause of that woeful affliction that came upon him; and so Herod, Act. 12. to be just smitten with death when the people cried it was the voice of a God, and he took that to himself; it was easy to see that that was the cause of his death: so also we may sometimes know the cause of our afflctions by that way of affliction that God useth to us: it may be so like our sin as David's affliction in the ●…eath of the Child that was by Bathsheba Vriah's wife. 1 Sam. 12. it was easy to know that that sin was the cause of the child's death; and so Adonibezeck, Judg. 1.6,7. when he had his Thumbs and great Toes cut off, he presently was convinced what was the cause of the affliction, because he had served threescore and ten Kings so himself. Sometimes God shows us the cause of our afflictions by setting it up upon the hearts of our Brethren among whom we live; Sometimes he sets it home upon our own Spirits that such a sin is the cause of it: but if the Lord never let us know all our days, the particular cause of many afflictions: yet we are to kiss the rod, submit to his hand, search and try our ways, humble ourselves under his hand, and walk more closely with him in the whole course of our lives.  
23. Take heed that we offend not with our Tongues; let our words be few, take not up most of the time in discourse, when better gifts are present, but be swift to hear; let our discourse be seasonable to time, place, company; if they be wicked, such discourse as may awaken and convince; if they be strong Saints, such discourse as may be suitable to them; sometimes it is not fit to speak in the company of weak trembling Saints what horrible temptations other Saints have, unless it be to comfort them that they are not alone, but others of God's children are tempted as well as they; otherways weak Saints many times fall into great torment of spirit that they shall be tempted as they are, and that they shall sink under the Burden. Do not use to commend yourselves, neither affect in discourse to give others occasion to commend you: do not delight in rough and harsh speeches; be wary to whom we open our hearts in secret matters, not unless they can keep Council and give Council; use heavenly discourse among godly men: for want of that makes their company to be little better than other men's; in discourse be not silent when there is cause to speak, out of affected gravity; nor speak out of for wardness or indiscretion, when our silence is better.  
24. Prise the Scriptures as the word of God; so they are called over and over: Blessed is he that heareth the Word of God and keepeth it. Now the Lord is revealing light out of the Scripture more and more, Satan tempts many to deny the word of God: all Scripture is given by inspiration of God, 2 Tim. 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the breathing of God, 2 Pet. 1.21. Holy men of God wrote the Scriptures, and they wrote them as they were moved by the holy Ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forcibly carried out of themselves, and above themselves by the holy Ghost; By the word of God, when the Scriptures are so called, is meant that which God hath spoken, that which he hath said; and therefore for men to boggle at the expression, and say the Scriptures are not the Word of God, but only Christ is the Word of God, it is as much as to say, the Scriptures are not what the Lord hath spoken, and what holy men wrote as they were moved by the holy Ghost, as the holy Ghost indicted: this is a horrible temptation: it is true, Christ is called the word, & so is he the Eternal Word of God; but the Scriptures also are the Word of God, the written Word of God. Where this temptation prevails upon men that they question the Scriptures being the word of God, by degrees they throw up all Religion, all truths, one after another; and though they do it at first under the notion of living in the spirit, and of the Light within them; yet at last they turn very Atheists; and thus after a generation of grossly ignorant and superstitious persons there is risen up a multitude of deluded and erroneous persons even in the fundamentals of Religion: But O let those that are the Lords people study the word of God day and night; try all things by the Word; get suitable hearts to the Word that we may understand it the better; look up to the Spirit that indicted the Scripture to be our Expositor and comment upon them; and often try ourselves by the word, and take heed to all our ways according to the word; read it ofner than other books, and give up our hearts to all the Truths of it.  
25. Lay up experiences which are better than Cabinets of Jewels; lay up experiences of the comfort of the Spirit, of his gracious influence in prayer and other duties; lay up experiences of the ravishing consolation that flows from Christ's blood; lay up experiences of the vanity and emptiness of the Creature, and of God's care over us to keep us from many sins and errors when we have had great temptations to them; take special times to meditate of all the special experiences we have had, both in inward and outward Mercy.  
26. Beware of covetousness and greediness after the things of this world; for there is no satisfaction in the creature; we think if we had so much as some others have, we could be satisfied; but this is certain, nothing but God can set bounds unto the desires of men's hearts after worldly things; but our hearts, if they be set upon the world, will cry Give still; all the world cannot redeem us from death, nor all our Silver or Gold buy off any of the pangs of death; and though men are earnest upon the world for their Children, that they may leave them great matters to be some body in the world; yet we must know that the happiness of our Posterity doth not lie in our leaving them great estates; for if they never have Christ, it usually makes them more sinful in this world, and more miserable in the world to world to come: yea God oftentimes raiseth poor Children to greater Estate in the world than they ever come to, and blasteth and crusheth the great Estate that men leave without his fear; and though the next Heirs it may be may keep it together, yet their Heirs may suddenly consume; and too often the more money men lay up for their Children, the fewer Prayers they lay up for them; besides, as Christ bids us beware of covetousness upon that account, Luke 12.17. a man's life, that is, the comfort of it doth not consist in the multitude of that we possess; not only the true comfort of a man's life doth not lie in multitude of riches, but in Communion with God; but the outward comfort of a man's life doth not consist in the multitude of riches: many men of ordinary estates do enjoy more outward comfort then men of great Estates. How many great men have no comfort in their Estates! either God denies them of Heirs, and that is a torment to them, or gives them not Power to eat of that which they possess, or God sendeth them such pains and sickness of Body, that they spend their days with grief, and their years with sighing: Some way or other God sends them such crosses and troubles that eat out all the comforts of their Estates: therefore let our Conversation be without covetousness, and be content with the things which we have, though it be little; for God hath said, He will never leave us nor forsake us.  
27. Beware of distracting cares, fears & sorrows about earthly things; for these heart-distracting cares are mighty contrary to the life of faith; they work not only death of soul, but the sorrow of the world, and grief about these things, do hasten death of the body; they drink and suck up the juice of our natural Spirits. All our distracting cares cannot add one Cubit unto our statures; they cannot keep any of those crosses off; yea they provoke God to bring those troubles and crosses that we in an unbelieving way care and perplex our Spirits about; they make the troubles of our Pilgrimage more than otherwise they would be; for they provoke God to continue the rod longer upon our backs, and make the afflictions we have more tedious; as a man in the stocks, to take on, and gall his legs to get out, makes his suffering a great deal more than it would be if he sat quiet; there is no way but to submit to God in all that befalls us, and not to distract our hearts in a carnal way about troubles before they come, and be impatient and murmuring when they do come; yet a Christian will find this a hard lesson to learn.  
28. Beware of the leaven of Hypocrisy as Christ calls it; leaven indeed that leaveneth and soureth our duties exceedingly: beware not only of gross Hypocrisy, such as declareth a man to be an Hypocrite; but lay aside all other Hypocrisy that is more secret, as in such particulars as these; (1) When we are to pray before others, not to depend upon the assistance of God's Spirit as we do at other times, but to fetch in some fine expressions by the strength of memory which we have used or read heretofore; this is an evil to be watched against. (2) It's the working of Hypocrisy in our hearts when we are enlarged in secret prayer, to have a thought in our hearts to wish that such and such might hear us that they might think highly of our gifts. (3) And so when we purposely give others occasion to commend us in conference. (4) Or when we undervalue ourselves not in the humility and truth of our hearts, but purposely that others might commend us. (5) Or when we boast of things beyond, or live and speak at too high a rate of those things that God hath wrought by us, & too highly commend those that God hath wrought upon by us that we might have more praise.  
29. Watch against spiritual pride, seeing that we have nothing but what we have freely received. Spiritual pride is of all things most contrary to the dispensation of Grace in Christ, wherein the Lord hath taken a way to save us, wherein we are nothing, but his free Grace is all in all: let all Saints look upon themselves as the greatest of sinners; for though we have not committed many great sins as Murder, and the like that others have committed, yet we have the same corrupt nature that the worst of men have; and our sins have aggravations that make us greater sinners, as the light we have of the love of God to us in Christ, the Ordinances and means of Grace, all these aggravate the sins of Believers: and though we may be higher in Gifts and in place then many Saints, yet be not highminded but fear, knowing that you are therefore a City set upon a hill which cannot be hid; and God having given you eminent Gifts, and brought you to some eminent place, God will be more dishonoured by your falls and miscarriages, which is a mighty humbling consideration that religion may have more dishonour by you then by twenty other Saints failings.  
30. Reprove sin; for though some may turn again and rend you, yet sometimes you may be an instrument of converting a soul; and if this fall out but once in all thy life, it's a great Mercy; however it is thy duty to leave it to the Lord to give success in it.  
31. Be not peremptory and too earnest for the sudden removing of any affliction; for if that it lasts long, usually the more good is done thy soul by it.  
32. Be not weary of prayer and other duties, because you do not always find such extraordinary joys and communion with God, as sometimes you have done; as sometimes the Lord hath been so present in prayer with a Saint, that he cried out, Lord I could spend eternity thus! Eternity thus! Then hours and days to be in duty is no wearisomeness to the Spirit, though to the body: but at other times the souls is tired with a short walk, a short duty: but continue in prayer and all duties; whether our Communion with God be more or less in them.  
FINIS   

CHAP. XX. How the Lord is pleased effectually to call some after they have been long in their natural Estate, and have been very wicked.  
GOd is pleased to suffer some of his Elect to go on a great while in Ignorance and to fall into great sins before he convert them, as Matthew, Zachaeus; Marry Magdalene, an elect person, yet God leaveth her to be possessed with seven devils, and to be a Harlot before he convert her. Paul an elect person, yet God leaveth him a great while to go on in a Pharisaical way, and to be a grievous Persecutor before the Lord convert him. The Thief upon the Cross was an elect person, yet the Lord let him run on a long time in his sins, & for these he is sentenced to die, & the●… the Lord converts him: now there are many reasons why the Lord in his infinite wisdom suffers many elect persons to fall into so much sin before the Lord convert them; As (1) because God will make it more eminently appear that it was his mere Grace to save them and convert them: God doth convert many in their young time, before they have run into much profaneness; others God leaveth to go on a long time in profaneness; and though he could have converted them before, yet he doth it to magnify his own Grace. (2) And God doth it that men might be the more humble after their Conversion, remembering what great sins they fell into before the Lord called them. (3) Hereby men's conversion is more remarkable to themselves and to others, and tends much to the awakening of others when they shall see a notorious sinner so changed, it may startle others exceedingly. (4) That the worst of sinners might not be hardened, and go on desperately in their sins, and say, There is no hope; no but seeing others converted after they have gone on so long in sin that they might now come to Christ, and say, I will have no more fellowship with the unfruitful works of darkness, but cast myself upon the free mercy of God in Christ. (5) That we might use means to convert the greatest sinners, and not say, There is no hope that that Drunkard and that Worldling should ever be converted, and so never use means to discover sin and Christ to them. (6) That God might show the certainty of Election, that those that he hath chosen shall be called according to God's gracious purpose, which purpose shall stand. By this we see that all the Father giveth to Christ shall come to him, and be effectually called, though they are long before they are converted. (7) Hereby God will show us the infinite merit of his Son's blood that it will cleanse from all sin; that though an elect person hath so abounded in sin, yet the blood of Christ is able to save him to the utmost. (8) And thus God showeth the power of his Spirit, that he is able to convert men, not only when they are less sinners, but when they are mightily hardened in sin, and have long accustomed themselves to do evil.  
Question, But doth God love an elect Person, and hath he care of them before they be converted?  
Answ. Yes, God loved them from eternity; God loved Jacob, Rom. 9 before he had done good or evil: God doth not then begin to love a soul when he is converted, though then the effects of his love do more appear. (2) God gave his blessed Son for his elect, while they were enemies than they were reconciled to God by the death of his Son; he died for the ungodly, Rom. 5.9,10. and this was infinite love. (3) If God did not love the Elect before they were converted, they would never be converted. It's his infinite love to them that he unites & draws them to Christ, without which drawing they could never come to Christ. (4) God Hath such a love and care towards an elect person, that he never suffers them to fall into the sin against the holy Ghost, though they fall into other great sins. (5) God hath such a care towards them that they never die unconverted. Rom. 8,30. Whom he did predestinate, them he hath also called. God either converts them in their young time, or else lengthens out their days upon the earth, and brings them to Christ, though it be at the eleventh hour; As God called some of all sorts of sinners, excepting those that commit the sin against the holy Ghost; so he calleth at several ages, some in their childhood, some in their middle age, and some in their old age; but God calleth most in their young time, whilst their hearts are yet tender.  
How hath the Lord been pleased to work Grace in them that have been mightily prejudiced against the powerful preaching of the word, as it's recorded in the life of that gracious man, Mr. Robert Bolton, that before his conversion, he hearing Mr. Perkins preach, he said, He was an empty dry fellow, but after he was converted; he had high thoughts of his powerful Ministry. Another, was that afterwards one of the most eminent in grace and gifts, that our times have known when the Bel went for Mr. Perkins, secretly was glad in his heart that he was dead, that he might not be so startled by his heart-searching ministry, which thought did exceedingly humble him afterwards, and God pleased powerfully to work upon him, and make him a burning and shining light. Thus where sin abounds, God's grace sometimes calls a soul, and so abounds much more than sin abounded. If we knew all passages concerning those whom the Lord converteth; what profaneness in some, what strange ignarance in others, what wicked resistance of the Spirit, it would make us cry out, O the wickedness of the creature, and O the unsearchable riches of Gods free grace! some have gone to an Ordinance to sleep, and the Lord hath made such a noise by his Spirit in their hearts, that they have been past sleeping, their souls have been so effectually awakened; some have gone to ensnare the Preacher, and the Lord hath changed their hearts, and opened their eyes; some have gone boldly to outface the Lord in his Ordinances, and the Lord hath made their stout hearts tremble at his word; some have gone only out of novelty to hear a man, because he was a stranger, or was a noted Preacher, and the Lord hath converted them; some have gone with their hearts as full of prejudice against the Preacher as could be, and yet the Lord hath bowed their hairs before they came away, and made them say, Surely God is in this man and in his Ministry of a truth.  
Some shall certainly be converted, and must enter into God's rest, Heb. 4.6. (1) because God hath ordained some to eternal life, Acts 13.48. and the Election must obtain it. (2) The Lord Jesus hath died for them, and hath made their peace by the blood of his cross; And God the Father hath given him power over all the devils, and over all flesh, that he should give eternal life to them that he hath given him and them; Christ saith, he must bring home, and they shall hear his voice, John 10.16. (3) The Lord hath made many free and absolute Promises, as Ezek. 36.26. A new heartwill I give you. Gen. 3.15. The seed of the woman shall break the Serpent's head. Now these must be made good to some in their effectual Calling and salvation, and that is to the elect; for all the free and absolute Promises show what God both can do and will do for his elect; & so though they sometimes live a long time in an unconverted estate, yet the Lord doth in his appointed time give them a new heart, writes his Laws in their hearts, and puts his fear in their hearts, and causes them to walk in his Statutes and Judgements to do them, according to the free and absolute promises of the New Covenant, that they are all taught of God, and he will be their God, and they shall be his people.  
And therefore when we are converted, what an engagement have we upon us to live to God, and lift up his Name in the world: O all you that have been converted, and after all your sinfulness have been plucked as brands out of the fire; O show forth the praises of him that hath called you out of darkness into his marvellous light. Consider, (1) you have but a short time to bring glory to God in the exercise of grace in this world. (2) There ariseth a great deal of comfort to a man's own soul in the exercise of grace. (3) There are but few converted; and therefore those that are savingly converted had need bestir themselves to glorify God with that grace they have received. (4) Natural men do evil with both hands, and lay out all their strength against the Lord; and therefore how should you that are such monuments of his mercy bring glory to him! (5) You may more comfortably and cheerfully die, when you have improved that talon of grace that you have received for to bring glory to God in your generation, 2 Tim. 4.6,7. I have fought a good fight, I have finished my course: not that when we come to die, Paul or any Believer doth look for heaven for his service; for when we have done all, we say we are unprofitable servants; but we rejoice that God hath used us and employed us to lift up his name in the world. (6) The more you lay out yourselves to bring glory to God, the more cause others will have to bless God for you in the day of their visitation; seeing your good works, they will glorify your Father which is in heaven; and say, I bless God for the holy life, and heavenly discourse, and winning conversation of such a one of thy children; for it was a means to convince me and convert me to Jesus Christ; but O what a sadder thing would it be if a natural man should have cause to say upon his deathbed, or in hell, that the life and conversation of such a professor hardened himagainst the ways of God; he saw such a professor so deceitful in his calling, another so vain in his discourse, another so proud in his carriage and apparel, another so worldly, another so lose in his conversation, that he looked upon Religion but as a fancy, and was hardened in his sins! O then be afraid lest you should receive the grace of God in vain, though not as to the salvation of your own soul, but in that respect it be well with you for ever, yet fear lest you should not glorify God in the world, and make his name as ointment poured forth to others. O therefore (1) hold forth Religion in an holy, humble, heavenly, winning conversation: the good conversation of Believers may draw others to inquire into Religion, and so the Lord may catch them. (2) Lay out that grace you have received for the comforting and strengthening of weak Brethren. How do men of great gifts and experiences, through sinful bashfulness, or too much habit of vain discourse, become of little use to their Brethren, yea to those Brethren with whom they are joined in Church-fellowship! We have got an habit of jesting and vain discourse in our converse together, when as the old Saints were serious and spiritual; and this same way of idle talking and jesting is almost every where; and should this prevail, that spiritual communion that should be among Saints would soon be lost; but O never come into one another's company, but do or receive good; communicate your knowledge and experiences to the weakest Saints and poorest Saints. Christian's must not be like some Philosophers that we read of, that would as soon part with an eye, as with some curious notions that they found out in their studies; but Christians should comfort one another with the comforts wherewith they have been comforted of God, and inform one another in all doubtful cases with the light which the Lord hath given them. (3) Lay out yourselves to convert others; thus did Paul after his conversion, Rom. 15.19. compassed Sea and Land, took many a weary step, went through innumerable dangers to convert souls to Jesus Christ. O how do many professors grow careless of Family-worship? O labour that those that dwell with you may be converted in your Families, and may have cause to bless God that ever they came to such a service, where they got the knowledge of Jesus Christ. (4) When the Lord lays afflictions upon you, have a care that you do not dishonour him then by murmuring and impatience; that carnal men will say, Are these the people that speak of such high things, of Communion with God and the Seal of the Spirit, and yet none more impatient when any cross befalls them! and thus they will be ready to think that Religion is but a Notional thing, that hath no power to subdue the heart to the Lord; few are converted amongst us, and one cause of it may be, that the carriage and conversation of professors is very low, and carrieth little in it to hold forth conviction to those that are without.   
FINIS.