Some Gospel Truths Catechistically laid down, explained and vindicated.  
For the benefit of such as are weary of their own heart, conscience, mind, will, affections, thoughts, words, and works, that are all corrupt, impure, and imperfect, and a very plague, as they stand in old Adam, m Isai 64.6. Genes. 6.5. Rom. 7. Philip 3.7. psalm 73. ●, 25. 1 Kings 8.38. Mar. 15.19. Gen. 8.21.  
And sheweth where they have a heart( that's pure, perfect and permanent) conscience, mind, will, affections, thoughts, words and works, viz. in the new Adam, n Christ; that will commend them to God, and stand them in stead here in the dismallest times, and bear th●m up in the saddest condition, streights, or exigen●ies that can b●fall poor Christians, 
n ●sal. 73.25. Mar. 6. ult. 1 Tim. 3.9. 2 Cor. 11.3. 1 Tim. 3.16. 2 Cor. 10.5   
By J. Heydon Minister of the Gospel▪  
The third Impression revised and amended: allowed and licenced by Authority  
LON●●●, Printed by Robert Ibbitson, 16●●▪   

Courteous Reader,  
THe Author entreats thee to aclowledge for Truths; first, that all Books, rolls, Manuscripts in former times( before Christ came in the flesh) that did discover Christ the messiah that was to come in the flesh were in high esteem of all the Church. Secondly, That such books that hold forth the Lord Jesus already come, in's Doctrine, Natures, Offices, Discipline, Benefits or Operations, are now to be esteemed of all Christians above great Volumes that do not: 
☜  the fire of God hath so warmed their ennobled affections, that they are much taken in the reading of such books though they come in a plain dress. Thirdly, That all Prophets, Kings, Priests, Seers, Judges, and patriarches, were types of Christ to come, if we could search into this mystery. Fourthly, That all their worship, sacrifices and prayers, &c. Fifthly, That the Sabbath was given to the Church to exercise their faith in the meditation on Christ that was to come, 
☜  he being indeed the true Sabbath. Sixthly, That the Lords day and all the public and private Ordinances, are left to us Christians, that we might contemplate, and meditate on Christ, and so set before the view of our Faith, or understandings, 
☞  all that Christ is, did or suffered for us, or hath brought unto us, and shall betid us in another world, and this is the chiefest work, and greatest care of all Gospel Ministers, and they that hold not forth Christ crucified, in all their Preachings, Writings, and Printings, before the Peoples eyes, do nothing, or that, that's worse than nothing, trouble, weary, toil out themselves, and grieve others, whom God would have comforted and fed: I have heard sad complaints; what? not one bit of childrens bread in all the Sermon, though the Text was, Feed my Lambs. O, say they, we are utterly disappointed, we did hope to have been instructed in the faith of Gods power, but O, the lashings, invectives, and heavings at some of the most excellent Truths[ by new terms of reproach] to render Truth dangerous, and the entertainers of it od●ous, and what polite and elaborate works are extant to little profit to the truly enlightened Christian, judge ye. Seventhly, the dayes of humiliation in former times, were soul-fatting, soul-satisfying, and soul-quieting dayes, dayes of atonement, reconciliation, and union with God, in Christ to come, 
☜  and that our Fasts are Evangelical in Christ who is already come, and if it were taught frequently, that Christ's Fasting, Conception, Birth, Life, Death, Resurrection, Ascension, and Mediation, yea, all his thoughts, words, and works were ours; he standing our surety, did it all for us; & if this were believed really, no doubt, but we should find more comfort in our hearts, courage in our fights, and have more soul ravishments, in the enjoyment of our fully satisfied Father, than ever the Jews had: but if we fast from false grounds, to wrong ends, no marvel if we are pensive, unsuccesfull and unhappy in all our undertakings. Eighthly, That the covenant of grace is one, and doth onely differ in some circumstantials, 
☜  viz. in more clear dispensations and opener visions, and that we have far more external privileges than the Jews ever had. Ninthly, That since Christs Ascension God doth satisfy the Church( in the satisfaction Christ hath once made) in all the means of Grace, God is fully satisfied and demands no more, Christ he dies no more, cries, fasts, lieth in the grave, nor prayeth no more, but now he rules all in Heaven and in Earth, to the worlds end. Tenthly, That the work of Redemption, is fully and freely wrought by Christ, it is done already, not a doing, it was finished 1634 years ago and above, to the view of Angels and Men, and the discovery and bringing this home to the consciences of men, is the work of the eternal Spirit, by all the means in much mercy afforded us, as ministery, Word, Prayer, &c. to reveal the everlasting Gospel to the Church, so that Conversion, and the clear manifestation of our salvation wrought by Christ, is all that Christians are to look after during life in this case. Eleventhly, 
☞  That God in and by Prayer seeks, finds, and moves us; I say, he doth inform, enlarge, persuade, prevail with, and changeth your mindes, helps our infirmities, supplieth our defects, and doth comfort our hearts, refresh our drooping spirits, doth good to, and profiteth us: we do not add any thing to God, neither are our prayers profitable to God,( to speak properly) but our prayers( or rather God by them) do abundantly prevail with others, and ourselves are strengthened in the faith thereby, and indeed, we are overpowered, undeceived, and discovered ourselves to ourselves, in, and by prayer God knoweth us thoroughly, &c. So Moses, the Prophets, and James are to be understood. Twelfthly, That what ever is sound, orthodox, and Truth in this little Book ensuing, he disclames, it's none of his own, but God's, and is resolved( his grace assisting him) to recant of whatsoever is unsound upon information, and conviction, and take it for a great mercy, in what he hath come short, to see any to enlarge themselves, and exalt Christ more. 
☜  If there be any thing come to thy hand that's excellent, embrace it, view the Texts well, and the inference from them; and if this take with thee thou mayst have the other part ●ome things in it are to be found in other authors, and the rest digged out of the Mine, or sacred veins of Scriptures, which are able to make the Man of God perfect; Farewell,  
Thine in the best Bond, nearest relation, and strongest union, J. H.   

SOME GOSPEL TRUTHS Catechistically laid down, explained and vindicated.  
Question. WHat is a catechism? An. 'Tis a Book or Manuscript in which the grounds of Religion are purely, clearly, and soundly manifested, and sheweth how to conceive rightly of God and Christ, according to the Law and Gospel, as all these Scriptures prove, Acts 18.24, 26. 1 Pet. 2.2. Hebr. 6.8, 2. Hebr. 5.12, 13. 1 Pet. 3.15. 1 Cor. 2.4. 1 Cor. 3.1, 2. Q. What is God? Ans. A Spirit distinguished into Father, Son, and holy Spirit, as these Scriptures prove, John 4.24. 1 John 5.7. Matth. ●8 19. Qu. How are we to conceive of God? Answ. According to the manner of revealing; by his Properties, works, Word, and ●aw, or Gospel, Exod. 34.6, 7. Psal. 19.1. Psal 8 1. Job 36.24. Job 37.14, 16. The Father begets the Son, John 1. 18 The Son is begotten, John 3 18. The Spirit proceeds, Gal. 4.6. Rom. 8.9. John. 15: 26. G d is wisdom, goodness, just ce, glory, mercy, blessedness, g●aciousness●, purity, and puissency it sel●e, Rom. 1●. 27. Job 12.13. Matth 19.17. Exod. ●3. 19. Rom. 5.8. Psal. 146.17. sa●. 13.11.145.8, 9. Matth. 5.48. Job 35.3. mark 14 61. Rom. 10.5. 1 Cor 2.8. God is kno●n by his Decree, Ephes. 1.5, 11 Creation, Gen 1 27. Hebr 11.3. Providence, Psal 36.6. Mat h. 10.29. 1 Tim. 1.4, 10 Prov. 5.3. Qu. How d●d God create man at first? Ans. Marvellou● holy and happy, and Lord of all the Crea●ures, as these Scriptures prove, Eccles 7.29, 30. Gen. 1.26. Col 3 10. Ephes. 4.24. Gen. 1.2 ●. Gen. 2.15. Psal. 8.6. Q. Did man remain so s●ill? Ans. No he fell into sin, 1 Tim. 2.14. Q How did he fall? Answ Wilfully eating of the forbidden ●ruit, as the●e scriptures prove, Gen 3 6. Eccles 7 29, 31 Rom 15.12 1 John 3.4. Q. Did all men fall in Adam and so become sinners? A●s Yes, For he was a representative person, and we in his loins were sinners. Freely sinners, Rom. 5.12. Psal. 51.5.18.19. Perfectly sinners, Gen 5.6. Rom 3.9. Invisible sinners, Rom. 5.15. Psal. 51.5. Opperatively, workfully, declare t vely and demonstratively. sinners, ●om. 2 5. Rom. 3.9, 19. Tit. 3.3. Matth 12.34, 35. Rom. 1 29, 30. The Infant having thought no evil, nor spoken any evil word, nor wrought any illegal work, by imputation of Adam's sin, without any endeavours of his own, to sin of it's own accord, is freely a sinner, perfectly a sinner, and so the child of wrath, his thoughts being become onely and continually evil, Genes. 6.5, 8, 21. Rom 3.19. Ephes. 2.3. And above reason, sight, and feeling, a sinner though there appears no such thing externally, yet God by his secret judgement doth impute Adam's sin, at length if the child live, sin breaks out to the sight of others like a plague sore, 1 Kings 8.38. Quest. What's the desert of sin? A. The curse of God on s●ul and body for ever, together with the several punishments threatened in the Word of God, Rom. 8.20. Deut 28▪ 26. Deut. 29.19 Rom. 6.21. Ezra 7.9. Rom. 11.8. Matth. 27.3. Matth. 6.5. Rom. 1.28. 2 Thess. 2.11. Rev. 6.16, 17. Zach. 7.11, 12. Psal. 81.12. Gen. 19.5. Mat. 7.23. Rev. 22.15 Mat. 25.41. Luke 16.24, 25. Rev. 20. ●5 Q. What's the means of our recov●ry out of misery? A. Christ Jesus onely, Acts 4.12. Psal. 89. ●1. Gen. 3.15. Psal. 40.6. John 5.36, 37. Hebr. 10.7. Gal. 4.5 Q. Did Christ m●ke us righteous by his righteousness? A. Yes doubtless, and th●t freely, invisibly, perfectly, and in due time visibly righteous. Thus before we have thought, spoken, or wrought any good, without any endeavours, labours, or works of ours, freely, Rom. 4.5, 6. Rom. 5.19. Rom. 9.30. Rom. 3.23, 4. Ephes. 2.1. Ephes. 2.5. Ephes. 2.6. Perfectly righteous, not by our wel-amended lives: as Popelings falsely conceive, but by his own offering once for all the Church, Hebr. 10.14. Ephes. 5.26, 27. Col. 1.28, 29. Col. 1.22. Matth. 5.18. Rom. 8.4. Rom. 5.19. Col. 2.10. Rom. 4.6, 9. Gen. 3.9. Col. 1.12, 13. Titus 3.5, 7. Rev. 1.5, 6. Rom. 3.2. Invisibly righteous, above our reason, sense or feeling, that we might live by the faith of God's power, and rely on God's speaking, Rom. 1.17. Rom. 4.18. Hebr. 6.11.1.3. Isai 60.21. Isai 60.10. 2 Cor. 5.21. Cant. 4.7. Psal. 45.9. Psal. 45.13. Rom. 4 18, 25. Acts 13.48. 2 Cor. 4 18. John 20.29. John 13.10. 1 Sam 16 7. Luke 8.50. And the said imputation of Christ's righteousness doth so work together to man wards, by the Spirit of God, that the Christian brings forth good fruit more and more, declaratively, in the sight of men, and for such ends, as God hath appointed, viz. God's glory, man's edification, and further encouragement in the like good works, Matth. 5.16. Titus 2.11, 12, 13, 14, 15. Ephes. 2.10. 2 John 3.6, 9. Rom. 6.18. Isai 61.21.61.3. Matth. 12.33. Qu. What way or means is Christ for the Christian to come to God by? 
☞  An. Christ Jesus is the onely, free, safe, easy, near, quick, firm, spacious, shady, prosperous, pleasant, and soul satisfactory way, John 14.6. Acts 4.12. Rom. 22 17 Isai 55 1. Isai 49.8. Ephes. 2.8. Hosea 14.4. Ephes. 2.13. Rom. 10.6. 1 Peter 2.4. John 14.6. Matth. 7.24. Hebr. 13.4. Psal. 19.7. Psal. 18.30. Eccles. 11.7. Pro. 3.12, 17. Mat. 16.18. Heb. 13.5. Is. 35.8, 9. Gal. 5.1. Ps. 18.9. Is. 26.20. Rom. 15.13. Is. 32.2. Qu. id Christ Jesus work our salvation, redemption & merit, life, and bliss, for ●he( Church at God's hand) by his active and passive obedience? &c. Answ Yes doubtless, Isai 5.3. Matth. 26.27. 1 Peter 2 14. Philip. 2.6, 8 Psal. 40.7. Gal. 4.5. Rom. 8.3, 4. And did declare his Fathers will to the Church Is. 61.1, 4. Ps. 2.6, 7. Dan. 9. 24. Ephes. 2.14, 17, 16. Mat. 13.8 10.27.5. Mar. 10.40. Lu. 10.16 Heb. 1.1. 1 et. 1.11, 12. 2 Pet. 2.18, 19. 2 Pet 2.19.21. Ephes. 1.8. Ephes. 1.11, 12, ●3, 20. Hosea 4.6 Matth. 2.17.26.27. Psal. 110.2, 4. Hebr. 8.2, 3. Acts 3.22. Qu. What can sufficiently evidence my salvation to me that I ma● r●st sa●isfied in my consci●nee for ever? A. There are two evidences of our salvation, the one revealing, and the other sealing it up unto us. The Spirit and Faith; and the epith●tes of the Spirit recorded in Scripture are these, trying, crying, lively directing, a convicting free spirit, & commanding, holy, right, comforting, and an unerring Spirit, a constant, true, striving, new, powerful, and persuading Spirit, an evident, sound, plain-speaking, fruitful, filling, and witnessing Spirit, an adopting, soul-quieting, meek and good spirit a dwelling, searching, lusting, moving, formed and contrite Spirit; a broken, help●ng, establishing, sin-consuming Spirit, a sealing Spirit, an eternal Spirit, the Spirit of promise, the Spirit of revelation and demonstration, 
☞  that's but one, a begetting Spirit, the Spirit of grace, moving, striving, resting, an● undirected Spirit, by Angels, or Men, prove John 16.8, 9. 1 C●r 2.10, 14. Zach. 13.10. Gal. 4.6. Rom. 8.2. 2 Cor. 3.6. Psal. 119.25. John 16.13. Psal. 51 12.110 3. Isai 30.21. Ephes. 4.32. Luke 11.13. Psal. 51.10. Ezek. 11.19. John 16.8.14.16. John 16.13. Isa 35.8. Psal. 51.10. 1 John 4.6. 1 John 5.6. John 14.17. Gen. 6.3. 1 Cor. 2.4. Hosea 2.14. John 6.63. 1 Tim 4.1. Gal. 5.22.5.18. 1 John 5.6. Rom 8 16. Rom. 8.15. John 6.63. Isai 57.15. 1 Pet. 3.3. Psal. 143 10. Ephes. 5.9. 2 Chro. 30.22. 1 John 4.13. John 14.17.10. 1 Cor. 2.10. Gal. 5.17. Gen. 1.2 Gal. 4.19. Psal. 51.17. Rom 8.26. Rom. 8.16. Isai 54.13, 14. 2 Thess. 2.8. Ephes. 1.13, 17. Hebr. 7.14. Epes. 1.17.1.13. 1 Cor. 2.4. Ephes. 2. ●8. 4.4. 1 Cor. 12.13. Gal. 3.3. Hebr. 10. 2●. Zach. 13.10. Gen. 6.3 Isai 11.2. Isai 40.13. The sealing evidence of our salvation is faith; and therein, the definition, distribution, and the excellency of faith. Faith is the belief of the Gospel, Matth. 16.16. Rom. 4. 1 Cor. 15.11. Col. 3.11. Col. 2.10. Faith must be considered, generally, or specially. The Word, Rom. 15.4. Promises, 2 Cor. 1.20. Threats, Amos 3.2. Commands, Gen. 12.4. Tit. 2.12. There are precepts, temporary, Luke 9.3. For trial, Gen. 22.2. 1 Kings 3.24. Personal, Matth. 19.21. Of conviction, Exod ●8. 1. John 11.43. perpetual, Matth. 5.4, 48. The History of the Bible, Creation, Providence, Hebr. 11.13.11.3. Psal. 75.24. The plots, projects, and hellish inventions of wicked men against the Church, and God's defeating them. The Doctrine of the Scriptures, and therein consider these particulars, Man's misery by the fall of the first Adam, rom 5.12, 19. Ephes. 2.3. rom. 7.24. The mystery of man's redemption by Christ, rom. 5.19. 1 Tim. 3.16. The adequate or special object of faith is Christ Jesus, rom. 1.17 And it must be considered negatively, and affirmatively, thus; Not Christ abstractively, nakedly, and unfurnished, as reason, that monster in religion, conceives him to be, viz. a hard man, a rigid Christ, 
☜  gathering where he doth not straw, Matth. 25.24. much less as the Devil and Arch-priests, and Roman ouldiers left him a most deformed and d●plorable object, full of g●re blood, swollen, bleeding, and dying upon the cross, bearing the sins of all the Elect, unto the view of carnal reason, without form or beauty, and not to be desired, his visage being marred more than any man's, Isai 52.14. Isai 53.2 Nor according to the aspersion the High Priests cast on him, enough to cause an unregenerate man to hid his face from him, reject him, and account him justly smitten of God, &c. Isai 53.4, 9. and to think him the wickedest wretch that ever lived upon the earth. But affirmatively, Christ adorned with all his benefits, merits and perfections, that blessing that makes rich, and adds no sorrow with it, but brings with him all blessings, Pro. 10 22. First, pardons, multiplicity of pardons, Isai 55.7 Zach. 3.9. Luke 24.47. Psal. 103.3. Micah 7.18. Secondly, privileges spiritual, universal nd eternal, Col. 1: 1●. Prov. 16.7. Luke 1.7. Apoc. 1.6, 5. Thirdly, righteousness, able to stand before God's pure eyes, and severest judgement, Isai 33.14. Dan. 9.24. Fourthly, marriage, union, and communion with Christ, Hesea 2.19. 1 Cor. 6.17. John 17.22. 
☞  Now Faith must be passively understood, that is, Christ's perfect faith, and that is imputed unto us, rom. 3.22. Not active as it is in us, weak, impute, and imperfect, rom. ●. 22. Thirdly, the excellency of faith, and therein we must consider, the author, that is, God, John 6.44. Hebr 12.2. The effects of faith, love, joy, and peace, &c. John 1.5. Acts 5.9. The nature of faith, 2 Pet. 1.1. The rarity of faith, few have it, Luke 18.8. 2 Thess. 3.2. The warrant of faith, 'tis called for, Isai 55.1. 2 Cor. 5.19. The absolute necessity of faith, without it, all is vile and nought, Prov. 28.9. Hebr. 11.6. The perpetuity, eternity, and everlastingness of faith, 2 Pet. 1.5. Qu. How know you the sacred Scriptures to be the Word of God? What grounds have you for't so to believe? Answ. By the testimony of the Scripture and that's sufficient of itself to me, 2 Cor. 1.22, 23. By the testimony of the Spirit of God, 1 Cor. 2.14. 1 John 2.20, 27. By the testimony of the Church in all Ages, 2 Pet. 1.19. Isai 53.2, 5. By the antiquity of the Scriptures, Hebr. 13.8. Jer. 1.16. By the miracles wrought for confirmation of them, 1 Kings 17.24. By the constancy of the Saints in suffering in the defence of them, rev. 6.9.12.11. John 3.6. 
☜  By the style being so majestical, high and yet pl●in, Exod 20.1, 2. 1 Cor. 11.23. John 3.30. Gen. 17.1. Psal. 50.1. Isai 44.24. 1 Cor. 1.23. Joel 1.2. By the admirable, heavenly and pure Doctrine contained in them, Psal. 119.9. Psal. 119.129. Psal. 119.172. Deut. 4.5, 6. By the sweet consent both of Prophets and Apostles, John 5.46. Gen. 3.15. Gen. 12.2. Gen. 49.10. Numb. 14.17. Dan. 9.25. Matth. 1.18. Luke 1.55. Luke 14.17, 44. Acts 26.22. Deut. 32.21. Mal. 10.11. Psal. 2.8. Psal. 110.2. Acts 11.18. Ps. 118.22, 23. Mat. 21.42. Gen. 49.10. Isai 9.6. Acts 10.43. Mat. 1.18. Dan. 9.24. By the efficacy of the Doctrine on the souls of multitudes of men and women of all Nations, without a sword of steel, or compulsion, Psal. 19.8. rom. 15.4. Zeph. 2.11. Zach. 13.2. Acts 5.39. Acts 9.5. Acts 20.21. Phil. 2.12, 13. rom. 15.19. 2 Cor. 4.8, 12. 2 Tim. 3.16. 2 Cor 3.6. Psal. 119 103. Psal. 119.50. Psal. 119.93. 1 Cor. 14.25. 2 Cor. 10.4, 5. By the nature of the word, that is so contrary to the will and wisdom of men, 1 Cor. 1. ●1. 1 Cor. 2.14. rom. 8.6. Ephes. 6.12. Apocal. 2.10. Acts 9.5, 21. By the pen-man, though despicable, yet subdued all the world: rom. 15.19. Matth. 4.18, 20. Luke 6.13. 2 Cor. 4.7. mark 13.25. 1 Cor. 2.4. 1 Thess. 3.4. Acts 9.16. 2 Tim. 3.2. Col. 1.6. By the continuation of them, though millions of Tyrants have sought their extirpation, Jerem. 36.39. By the fearful judgements on the enemies of them. The Scriptures are the Word of God. Because they speak of things above corrupt reason, Gods eternity, and the resurrection from the dead, &c. Because they tend to God their centre, &c. Because the prophesies are accomplished, Luke 12.52. Matth. 24.5. Because their drift is to destroy that that is most beloved by men Because they require that that is contrary to mans nature, and that that is above their power to perform. Because the more any conforms to it, the more the world calumniates, slanders, and persecutes them for't. Because they condemn mans wisdom, righteousness, and excellencies. Because they are such a mystery, that neither the folly nor the wisdom of men can effect such a work: neither can the greatest head pieces in the world by all their parts find out the meaning of them without the Spirit; or agree on any one meaning of them. Qu. Do the Scriptures show how men are to behold or conceive of God? A. 
☞  Yes, They teach the Christian to look on God, through Christ the crystal sea of glass, Well of salvation; and Shiloh that is our felicity, plenty, all God's excellent things, and the author thereof, as the word Shiloh signifies, Isai 8.6.12.3. John 2.20. Col. 3.11. Psal. 30.9. Acts 4.12. Psal. 77.12, 19. John 1. Rev. 15.2. They ●iscover Christ's Incarnation, stock, Birth, Mother, the place of Birth, the time when, the manner how, the occasion, his poverty, his flight to Egypt, his Name, his pains he took, the reproaches he suffered, and the death he died, thus for his humiliation, Matth. 1.21. Luke 3.31. Micah 5.2. Matth. 2.1. Luke 2.24 Matth. 1.25. Luke 2.7. Isai 7.14. Matth. 2.1. Luke 1.27. Matth. 1.18. Mat. 1.25 Luke 2.1. Mar. 6.3. Mat. 2.13. Hos. 11.1. Isai 7.14. Matth. 1.25. Matth 27.38. They discover Christ's Exaltation, and therein his Resurrection, the Miracles he wrought, the Battels he fought, his Victories, his Ascention, and his second coming to Judgement, 
☜  Rom. 4.25. John 2 9. Matth 8.26. mark 5.42. Luke 14.4. Luke 10.17. John 11.44. Acts 9.4, 19. Acts 1.4, 19. Hebr. 2.14. Col. 2.14. mark 16.19. Matth 8. ult. Ephes 4.5.4.10. Luke 24.51. Acts 1.11. Psal. 145.13. Deu●. 7 14. Judges 14.15. Acts 17 31. They discover Christ's Doctrine, Discipline, Ordinances, Operations, Dayes of worship, privileges and Prerogatives royal, Subjects, Titles that show forth his Quality, what a kind of one he is, and quantity, how great of Majesty he is: and the grounds we have to rely on him onely, Hebr. 2.3. Hebr. 1.3. Prov. 4.2. Gal. 4.6. John 5.17. Col. 2.12, 19. Matth. 28.19, 20. Psal. 115.2. Deut. 32.39, 40. 1 Tim. 6.15, 16. 1 Cor. 16.2. Apoc. 1.9. Matth. 12.18. Revel. 19.14. Rom 9.5. Matth. 1.16. Col. 2.10. Ephes. 5.22, 24. John 8.58. Apoc. 15.15.3.12.7. Judges 9.25. Matth. 1.23.4.3.7.6. Apocal. 1.8.7.2.10 1.5.5.6.6. Hebr. 2.10.1.3. Col. 1.15. Hebr. 5.9. Phil. 2.6. Ephes. 1.23. 1 Cor. 2.8. Acts 10.36.11.18 Mat. 12.8.9.38. Apoc. 5.5. Q. What things are there considerable in the Doctrine of free grace? Answ. The grounds, nature, properties, and reasons that demonstrate this free grace. The grounds, God's glory, Prov. 16.4. Isai 46.10. Man's salvation and eternal felicity, 1 Peter 1.9. In it's nature 'tis free, Ephes. 1.5. Full, 2 Cor. 12.9 & Permanent, John 13.2. In it's properties, liberty, fidelity, simplicity, and ability to perform. First, Liberty, God offers Christ to whom he will, and when he will. Secondly, Fidelity, God doth and hath fully performed all that he promised. Thirdly, Simplicity, God being fully satisfied in Christ Jesus doth in the dispensation of his Word offer Christ freely, 
☞  and without any equivocation, falsehood or grudging. Fourthly, Ability to perform God's power and w●ll, are conjoined, and he hath already made up the Churches happiness, in a full, perfect and plenary satisfaction of Justice, in our redemption by Christ, so that nothing can be added to it by us, 
☜  and God sees the Church perfected for ever, and she shall in the fullness thereof enjoy it in Heaven at last. The reasons that demonstrate free grace, because God doth freely give Christ, Faith to embrace him, and assurance in Christ Jesus, John 3.16. Isai 9 6. Ephes. 2.8. Gen. 9.27. Because God of his own accord provided, offered, and in mercy gave Christ, the true grace of God, wherein we stand, without a thought, word, or work of ours, and the promise was instantly made to Adam, as soon as he had sinned and had need of Christ, Gen. 3.15. 1 Pet. 1.12. Isai 65.1. Rom. 5.10. Because God is the Master of this gift, Christ Jesus the true grace of God, so rich, great, and royal, and 'tis his honour to bestow him freely, and not repent, John 6.27. Rom. 11.29. Because God is not bound to any law, relation, or absolute necessity of nature, but he gives Christ most freely, and voluntarily, Rom 9.5. Psal. 115.2, 3. Psal. 16.2. Ephes. 2.4. Matth. 5.44. Because our best plea is to pled emptiness, nothingness, and self-denial; saying, My light is darkness, my candle is out, my life is death, my humility pride, my sincerity hypocrisy, and my righteousness is a very plague, Isai 64.6. Isai 55 2. Rev. 22.17. Jer 10.23. 2 Cor. 3.5. Psal. 130.10. Because God doth frequently call men to Christ, and free grace, by his invitations, Luke 14.18. Lamentations, Luke 19.42. Protestations, Isai 5.4. allurements, Hosea 2.14. Expectations and longanimity, Cant. 5.20 5.7. Exhortations, Gen. 9.26. denunciations against refusers of this free grace, Luke 19.27. Matth. 21.6, 7, 8. By his several Dispensations of free grace, 
☞  viz. Christ Jesus, in all Ages, to all S●xes, to all States, Conditions, People and Nations; so that there have been, now are, and shall be, or may be some, that receive Christ, this free grace, John 2.2. 1 John 12.2. Revel. 4 6 Acts 10 35. 2 Cor. 5.9, 10. Quest. How can it be said to be free grace, seeing Christ paid the utmost farthing, and pa●d both a debt of service, and suffering to his Father? A. 
☞  'Tis altogether free in respect of us, or any thing could be done by us towards our salvation; because God provided Christ for us; because God freely propounds Christ to us; because God as freely gave Christ to us, Isai 9.6. Ephes 2.6, 7, 8. rom. 3.22, 23, 24. rom. 4.5, 6. rom. 5.19. rom. 9.30. Qu What is necessary to be known concerning that great Article of free justification? Ans. The definition, causes, effects, subjects, time and properties of justification. Justification is God's acceptance, 
☞  reputing, accounting and making his Church just, in, and by the justice and righteousness of Christ, rom. 4.6. 1 Cor. 1.30. 2 Cor. 5.21. The efficient Cause is God, mark 2.7. rom. 8.33. Isai 43.25. Is●i 44.22. The instrumental Cause internal, is the spirit of faith, and faith applying Christ, John 16.13, 14. Phil. 1.29. J hn 6.29. 1 Tim. 1.5. Ephes. 1.3. The inst●umental, external, and proclaiming cause is the Gospel, the Word of life, salvation, and reconciliation brought in earthen vessels, who are the proclaiming cause, 2 Cor. 4.4. Acts 5 2. Acts 13.16. 2 Cor. 5.18, And the sealing cause, are the two Sacraments, baptism, and the Lord's Supper, Rom. 4. 1●. 1 Cor. 11. Matth. 28.3. The internal and impulsive cause, is God's benevolence, love, and free grace, Rom. 3.24. Ephes. 2.8. Ephes. 2.6. Psal. 119.30. Titus 3.5. The meritorious and eternal moving cause is Christ, his active and passive obedience, Rom. 3.24. 2 Cor. 5.21. Hebr. 7.22. 1 Peter 2. 2●. Apoc. 1.5. Isai 53 5. Rom. 10.4. 1 Cor. 1.30. Acts 20.28. Isai 9.6. Gal. 2.20. Ephes. 1.7. Hebr. 1.3. 2 Cor. 5.18. Gen. 27.27. Luke 1.75, 79. The material cause, Christ's obedience; the formal cause, God's imputation of Christ's righteousness. The effects are peace, joy, patience, and eternal life, rom. 5.1. Phil. 7.4. rom. 15.13. Isai 57.20. rom. 5.3. rom. 2.2. The Subjects and persons that are justified, are the Elect of God, rom. 8.30, 32. Isai 53.6. John 10.15. Isai 53.11, 12. John 10.26. John 17.18, 19, 20. Matth. 25.23. Apoc. 22.15. John 1.20. 1 John 2.2. 1 Tim. 2.6. The time, in respect of God, there is none, neither are we to conceive of God according to his incomprehensiblenesse, but in respect of man's apprehension, 'tis when he believes in Christ Jesus in this sense, rom. 5.1. rom. 3.22. The proper ies of free justification. 'Tis most free, Rom. 3.24. 'Tis most absolute, entire, and individu●ll. 
☞  'Tis most excellent in itself, causes, and effects, rom. 3.24, 25. rom 4.5. Ephes. 5.2. Titus 3 5.1.15. 1 Tim. 4.3. 'Tis an immutable, inviolable, and irrevocable act of God, Mal. 3.6. 1 Peter 1.5 Matth. 1.6.18.24. 7 24 Psal. 125.1. Qu. What do the Scriptures hold forth concer●ing the decree of God? Answ. The definition, acts, causes, effects, subjects, ends, properties, prerogatives, privileges and excellencies. 'Tis God's special decree touching the conferring of eternal salvation by Christ the Redeemer, to certain m●n and women, of mere mercy, favour and grace, choosing them to celestial life in Christ Jesus before the world was made, Ephes 15. rom. 8.29, 30. Matth. 24.24. The acts are the purpose and election, the decree and the execution thereof, Ro●. 7. 1●. rom. ●. 29, 30 The causes, the effici●nt, God's mere mercy in Christ. Isai 4.2.1. Ephes. 14. John 15 16. Matth. 12 18. rom. 8.29, 30. Ephes. 3.11. ●●n. 9 15. 1 Peter 1.10. Ephes 5.30. The material cause, Christ. The effects( about whom.) The counsel of God of whom it is. rom. 9.23. The final cause, God's glory, and ou● good; rom. 9.23. Ephes. 1.6.1.4. Acts 13.48. rom. 8.29, 30. Ephes. 1. 6. 2 Thess. 2.13. The effects of election are, adoption, vocation, justification, regeneration, sanctification, and glorification, rom. 8.28, 29, 30. Ephes. 1.6. Acts 13.48. The subjects of justification are Christ, and Christians elected, Isai 42.1. Matth. 12.12. Ephes. 1.4. John 13.18. rom. 8.30. 2 Thess. 2.13. Titus 1.1. 2 Thess. 3.3.2. Prov. 16.4. rom. 9.4. rom. 11.7. Psal 64.4. Psal 33.12. Psal. 49.14. Matth. 24.31.34. Matthew. 25.41. Hebrews 1.14. r●m. 8 33. The properties of election, 'tis from everlasting, Ephes. 1.4. 'Tis permanent, 
☜  immutable and irresistible; Isai 46.10. 2 Tim. 2.19. Ma●. 3.6, 9. John 6 35. John 10.28. The ends of election are God's glory, mens good and preferment to grace and glory, 2 Thess 2.13. rom 9.23. Ephes 1.6. Ephes. 1.11. Acts 13.48. Although the number of the Elect are f●w, comparatively, yet their privileges are numerous, as, God's approbation, protection, and eternal felicity, Psal 1.6. 2 Tim. 2.19. Matth. 22.14 20.16.7.14. mark 10.30. rom. 11.5.9.27. Luke 13.23, 24.12.32. John 17.9.12.42.6.70. Isai 10.22.23. rom. 8.1. jer. 3.14. Zeph. 3.13 &c. Psal. 1.6. 2 Tim. 2.19. Q. What doth the Scripture hold forth to us concerning Moses Law? A. The definition, distribution; signification, to whom 'twas given, the promulgation thereof, abrogation,( and why 'twas abrogated, and when 'twas abrogated.) The definition, 'Tis an ordination of right reason to the common good of all, and singular subordination given by God, that hath the care of the whole community, and every singular in it. Moral and Ceremonial, and in the Moral Law two things are considerable. First, there's the matter of it, that's justice, equity, and righteousness, which the Christian hath in Christ Jesus without the Law. Secondly, 
☞  there's the form of the Law, and that's the authority of it, commanding obedience upon pain of the curse, but that the Christian is freed from, all confess with one mouth, and threatening the disobedient, and promising rewards to the fulfillers of it. The signification of the word Law: sometimes it signifieth the whole Scriptures, John 12.34. Psal. 1.2. Matth. 5.17. Sometimes Moses Doctrine onely, 
☞  Luke 24.44 The pedagogy of Moses, John 5.20. But chiefly, principally, and most properly it signifies Christ, to whom Law and Prophets directly led unto, and as their centre, Rom. 3.21. Isai 51.4. Psal. 119.72. Psal. 17.7. Hosea 8.11. Isai 2.2. 1 Cor. 2.1. The promulgation of the Law was on Mount Sinai, Exod. 20.19. Hebr. 12.22. The Law was given to the Jews, therefore called judaical, Ceremonial, and Mosaical, and to remain till Christ should come. Gal. 3.24. Psal. 122. 3.147.20.45.46.-18.87.5.2.7. Isai 32.1. The Law is altogether abrogated to a Christian, a true believer, Rom. 7.6. rom 6.14.8.5. 2 Cor. 3.11. Gal. 3.19. 1 Tim. 1.9. Gal. 5.18. Christians being made righteous freely, perfectly, and evangelically, 1 Cor. 1.30. 2 Cor 4.18. rom. 3.24.9.30. Hebr. 10.14. Ephes. 5.8. rom. 4.19, 20, 21, 22, 24. do demonstratively to men-wards walk in love, as Dorcas, Paul, and John did, &c. Acts 9 36. Tit. 3.8, 14. Matth. 5.16. Psal. 16.3. Job 22.3. 2 Cor. 4.13. Psal. 116.10. 1 Cor. 15 10. Acts 20.24, 21.13. Psal. 110.2. Luke 12.35.16.26. Hebr. 2.14. judas verse 6. Rev. 12.9. 1 John 4.18 Prov. 1.7. But extorted obedience from Moses Law, and walking with God without Christ, Ephes 2.2. Isai 48.22. Isai 48.1.58.3. Is the regeneration of hypocrites, who work from false grounds to wrong ends, Numb. 16 4. 2 Pet. 2.20. And though they reform their lives, and conform themselves to the Law, 'tis but man's righteousness, and 'twill not exempt men from vengeance, nor stand them in any stead towards salvation; Gen. 20.6. Isai 65 5. mark 6.20. Luke 16.15. Psal. 9.16. mark 16.16 Dan. 5 25. Prov. 28.9. Mat. 22.12. Gal. 2.14, 15. The reasons why the Lord did abrogate the Mosaical Law at the accomplishing thereof by Christ, and so freed all the Elect from it. Gal. 4.5. rom. 10.4. John 13.34. John 8.36. Gal. 5.18. 1 Tim. 1.9. Gal. 5.19. 2 Cor. 3.11. rom. 8.5.6.14.7.6. Because the Law was a heavy burden to all before Christ fulfilled it, Acts 15.10. Gal. 5.3. Matth. 11.30. 1 John 5.3. Because it was unprofitable, Hebr. 7.19. rom. 8.29.9. 'Twas pernicious, 2 Cor 3.7. 'Twas a great block in the way, and an hindrance to the calling of the Gentiles, 
☞  Ephes. 2.14. So that Christians are not now under the Law, nor in the Law, nor do live to the Law, in the Law, nor by the Law, Col. 2. Gal. 2.20. Yet they live, in some good measure, according unto the Law, and not contrary to it. Qu. What is Christian liberty, and what's considerable in it? Ans. The definition, distribution, end and consequences. 'Tis a blessed immunity from the authority, dominion, offices, and effects of the Law, John 8.36 2 Cor. 3.17. Ephes. 2.12. 2 Cor. 5.21. rom 6.14.8.1. Mal. 3.17. Col. 3.20. Rom. 6.13. Ephes. 2.12. There's the liberty of causes, will and right. The agent may work if he please, the will may choose or refuse. There's the right of the creature in persons or things to work of it's own motion without any hindrance. To th s, Christian Liberty is to be referred. The ends of Christian liberty are to settle Consciences in the Truth, Rom. 14. 14. Gal. 5.5.2.12. To prevent superstition, Tit 1.15. To direct Christians in their walk, Isai 30.21. And that they might stand for Christ and the Gospel, with magnanimity, cheerfulness and charity, against all Justiciaries, Antifidians, and Pharisees what ever, Gal. 5 1 Rom 7.17. Gal. 4 27. judas verse 3. Prov. 28.4. 1 Cor. 16.13.15.5. Gal. 2.11, 14. Acts 15.6. Gal. 2.5. The first Consequent is, Christians live best, surest, and most excellently. Their life is pleasant, safe, holy, 
☜  lovely spiritual, sweet, sociable, thankful, glorious, complete, victorious, and soul-satisfactory, Psal. 16.11. John 10.29. 1 Pet. 2.5. 1 Cor. 15.45. Gal. 5.6. 1 John 1.6. Apoc. 19.3. Luke 2.35. Col. 2.10. Psal. 15.9. Rom. 8.37. Psal. 17.15. Ephes. 5.30. The second Consequent, Christ's propriety over Christians is the ground of his caring for them, sparing of them, cleansing, instructing, defending, and advancing them. Ezekiel 16.9. John 10.13. Mal. 3.17. John 17.9 John 15.2.4. Ioel 2.28. John 10.3, 4. Zach. 12.8.2.8.2.5. Isai 58.14. Deut. 32.13. The third Consequent, 
☜  Christians know Christ to be their Head, by creation, donation, purchase, conquest, covenant, communion and union with him. And his Headship, consanguinity, sympathising, disposition, power, mercy, fidelity, eternity, is the ground of their consolation, Rom. 9.5. Isai 8 18. John 17. Psal. 2.8. Gal. 4 5. 1 cor. 6.20. Rom. 8 37. Luke 11.22. Gal. 3.27. Ezek. 16.8. Rom. 6 3. Phil. 4.13. John 15.5. 2 cor. 12 11. The fourth Consequent, Christians do know, and see the care, love and bounty of Christ towards them. By his Spirit, grace, love, study, and thoughts, inquisitivenesse after their welfare, constancy, debasing himself, poverty, dying, provision, protection, direction, feeding, clothing, healing, and glorifying them at the last, John 16.8. rom. 8.9. John 16.13. 2 cor. 1.2. John 1.17. col. 1.19. Ephes 3.19. Gen. 19 29. jer. 3.19. Isai 1.10. Acts 13.34. Lam. 3.23. Phil. 2.7. Gal. 4.5. 2 Cor. 4.9. 1 Pet. 1.17. psal. 68.19.121.4. Exod. 33.14. Hosea 2.14. John 10.3.6.51. psal 71.25. Matth. 15.26. rom. 13.14. rev 3.18. psal. 103.3. 2 Tim. 4.8. psal. 48.11. And Christ by his Spirit doth, as a kind Husband and Head, work powerfully by his Spirit in the revelation of the everlasting Gospel, to the conversion, justification, preservation, consolation, and bestowing temporal and spiritual blessings on the Church, Rev. 15.3. 1 Tim. 6.16. Ephes. 5.23. col. 1.18. Deut. 25.5. Hebr. 2.14. John 20.17. prov. 17.17. 1 cor. 6.20. John 17.6. 1 John 2 2. 2 cor. 2.16. 4.6. Luke 11.20. 2 cor. 5.19. Hebr. 1.8 joh. 17.17. Gal. 4.19. 1 pet. 1.24. 1 John 3.9. psa. 23.4.119.92. Matth. 4.4. 1 Tim. 4.5. The fifth consequent Christians possess, enjoy, and are partakers with Christ their mediator, in his Offices, as King, Priest, and Prophet. First, in the spiritual, universal, and eternal Kingdom of Christ, that hath Prerogatives royal, psal. 115.3. Parliaments, 2 cor. 5.9, 10. sceptre, psal. 45.4. Subjects, phil. 2.10. Service that is free, psal. 110.2. Sword that is sharp, Hebr. 4.12. Circumstances, Matth. 15.8. means, that is, faith, 2 Tim. 4.7. The Cause efficient, God, &c. prov. 8.15. Effects, as war and peace, &c. Matth. 10.34. Luke 2.14. and ends in it, God's glory and man's good, prov. 16.4. 1 cor. 10.31. In this Kingdom there is nothing but peace, 
☜  joy, light, righteousness, and tranquillity for evermore, psal. 16.11. Apoc. 21.23. Rom. 14.17. Matth. 13.41. Apoc. 19.14. 1 Kings 5.6. 1 Pet. 1.8. rev. 21.9, 19. Ephes. 3.19.3.8.3.10. In the benefits of his prophetical Office, Christians enjoy participation of Christ's inherent copulation, 1 Cor. 6.17. Revelation of his Fathers will, and that first immediately, 2 Pet. 1.21. and secondly, mediately, 2 Peter 2.5. Dan. 10.8. Reconciliation, Psal. 112.7. Job 5.21. Remission of sins, Acts 2.39. Matth. 26.2. Imputation of righteousness, 1 Corinthians 1.30. 2 cor. 5.21. Acceptation with God, Ephes. 1.6. Ezek. 20.4. Adoption of sons, Gal. 4 5. Ephes. 1.5. Corroboration in the faith, Col. 1.11.2.19. 1 pet. 5.12.1.5.1.11. 2 cor. 11.3. Intercession, Rom. 8.34. hebr. 5.25. Zach. 12.10. Isai 53.12. Gal. 4 1 rom. 8.26, 27. Sanctification. 1 Thess. 5.23. Preservation, Ps. 145.20 97.10. And glorification is discovered to the Christians faith begun here, and perfected in the next world, Ro 8.30. In the priestly Office of Christ, Christians see and enjoy their unction, conjunction, sufficiency, universality, efficacy, offering, guilt, worth, and permanency solemnity, and eternity. Thus, the anointing of Christ is transcendent, Psal. 45.4. The conjunction of Kinghood is a●mirable, Psal 85. 19. Ge. 15.18. Heb. 7.1. The sufficiency of it superabounds, He 7.25. The perfection of the office is entire, Heb. 10.14. The universality is riches to all ages, &c. John 4.21. Luke 2.32. The efficacy of it always prevails, Luke 14.11. Is. 61.1. The guilt of sin, 2 cor. 5.21. The worth of blood, 1 Pet. 1.16. Acts 20.28. The solemnity thereof, He. 7.21. the eternity of the Priesthood, and the permanency of the virtue of Christ's prayer, his intercession, is by presentation new, and not by prostration petition and supplication to God, 
☞  Luke 22.32. John 17.20. And the Christian knows that the work of salvation is wrought by Christ already, he hath satisfied Gods justice, fulfilled the Law, destroyed sin, death, and hell, blocked up hell gates, ransomed the Elect, opened Heaven, obtained pardon, and hath brought in everlasting righteousness, Isai 26.12.55.7.61.10. Dan. 9.24. Rom. 5.10. Psal. 30.5. 1 cor. 1.30. 1 cor. 3.23. Job 5 23. Qu. What's the Gospel, and the particulars that are necessary to be known therein? Answ. 'Tis a glad, great, glorious, and hidden mystery to carnal men, but revealed to Christians by the eternal Spirit, Luke 2.10, 11. rom. 10.15 col. 1.27. rom. 16.25. col. 1.26. 1 Tim. 3 16. rev. 14.16. John 16.13. The Gospel is glad tidings, Rom. 10.15. Luke 2.14. 'Tis glorious in it's original, instruments, and sequel that follow it, Ephes. 2.17. revel. 5.9. 'Tis hidden in part from Christians, and totally from the Reprobates, in regard of the experimental knowledge of it, and the true enjoyment thereof. 2 Peter 3.18. 1 Cor. 13.9. 1 Cor. 4 14. Rom 10.26. Coloss. 2.3. Col. 1.26. 'Tis great, consider persons or things, 1 Tim. 3.16. Psal. 87.3. 'Tis certain in Christ and to the Elects faith, 2 Cor. 1.20. Col. 2.2. 'Tis swift, Matth. 28.28 Psal. 19.1, 2. 'Tis full of influence, urging faith and repentance, Mat. 3.2. Ro. 15.13. and hath been preached and entertained of them, as it's act in all Ages, Rom. 1.16. Acts 13.48. Matth. 3.5. 'Tis an everlasting Gospel in two respects. 'Twas from the beginning propounded to man as soon as he needed Christ, Gen. 3.15. John 3.16. Rev. 14.6. Because no Doctrine is to come in the room of it, to take place of the Gospel, 1 Peter 1.25. Hebr. 10.26. 'Tis effectual, it reveals life, begets to God, brings blessing, works magnanimity in our hearts, violence in our pursuit of Christian righteousness, poverty of spirit, purifieth the Conscience, and sets the Soul at the true liberty in teaching how to serve God in spirit and truth, id est, to believe that Christ hath served God for us, that's evangelical, 2 Tim. 1.10. 1 Cor. 1.16. Rom. 15.19. Isai 61.1. Matth. 11.5, 12. Luke 16.16. Hebr. 10.22. Luke 4.18, 19. John 14.6. 1 cor. 1.30. 2 cor. 3 17. John 4.24. The proper Gospel is that that sets out Christ's benefits, as pardon of sins, peace, joy, and the Christian righteousness, Ro. 10.15. 1 cor. 1.30. 2 cor. 5.21. Lu. 2.14. 2 cor. 4.3. The metonimical Gospel is that part of the Word, which sets forth the Conception, Birth, Life, and Death of Christ; as Matthew, mark, Luke, and John. And how the Gospel transcends the Law, in matter, subjects, ends, condition, qualifications, quality, manner, confirmation, persons, and in seals, 2 cor. 3.6.7, 8, 9 ult. 'Tis to be preached plainly, and clearly, purely, sincerely, constantly, and vehemently, powerfully, of necessity, and not hovertly, in a cloud, darkly, much less mixed with a strange tongue, or enviously, 1 cor. 11.3. 1 cor. 9.16. Phil. 1.15. 2 cor. 4.2. 2 cor. 5.20. 1 Pet. 4.11. The Gospel was revealed to the Fathers of old for five Causes: for their comfortable expectation of Christ, that they might long for the messiah, Isai 40.2.64.1, 2. That none might pled ignorance, Hebr. 1.2. That their speculations might be above the shadows, Types, and Figures in Christ, who is the substance and truth of them all, Hebr. 80.1. Jer. 42.2.33.14. That the majesty, honour, and glory of Christ, might be the more perspicuous when he should be exhibited in the flesh, Isai 40.3. doubtless the Fathers knew God comfortably, in Christ that was to come, eat and drank Christ sacramentally, had faith unfeigned, and were effectually saved by Christ that was to come, as we are by Christ that is already come, John 1.18. 1 Cor. 10, 3. Hebr. 11. 4.-37. Rom. 10.14. Acts 15.11. That the united Churches and Gentiles, seeing more distinctly the efficient, formal, material, and final Causes of our salvation, Rom 1.1. Gal. 3 13. rom. 1.16. rom. 5.2. And when Christ was exhibited, crucified, and ascended: they having a fuller revelation of him, and consolation from him. I say, that they might be filled with joy unspeakable and full of glory, and continually sound forth his praise, 1 Peter 1.8. 1 Thess. 5.18. 1 Tim. 1.16. The Gospel was left on Record for three Causes, to prevent heresy, to settle faith, to be a perfect Cannon and Rule to keep out counterfeit books, and bastard Cannons, that might be else written and taken, yea, entertained for Scripture, Gal. 1.8 1 Tim. 3.16. rom. 15.4. John 20.31. The Gospel is most excellent, in the authority of it, Rom. 1.1. In the antiquity of it, Gen. 3.15. In the quality of it, Luke 2.10. 'Tis divine, ancient, comfortable, and precious, and engendereth faith, Rom. 1.1. Gen. 3.15. Luke 2.10. John 14.29.17.17. And true Christians do honour it by their presence when it is preached, and by their practising of it, by pleading for it, by promulgating it, by providing sufficient maintenance for the Preachers of it, 1 Cor. 13.14. Exod. 16.6. psal. 110.2. rom. 2.13. Acts 18.26. judas v. 30. The Gospel is holy, Titus 1.1. It makes holy, John 17.17. It was indicted by the holy Ghost, 2 Peter 2.21. For holy ends, to teach, convince, direct, and instruct in righteousness, 2 Tim. 3.16. The Gospel hath five things in it that are very considerable; it's history, the incarnation, life, and death of Christ: it's effects, remission of sins, destruction of Satan's kingdom, the exaltation of Christ's Kingdom, the admirable Doctrine and precious prophesies and promises. The rules of direction contained in it, Matth. 28.20. The Gospel and the Law agree in the author, that is God; in the matter, that is Truth; in the end, that is God's glory, man's good; in the subject, man employed in Law and Gospel; but differeth as brought to Adam in the author, matter, manner, remuneration, subject, and end. Thus the author God appeared in the Gospel as a Father reconciled; but in the Law onely as a creator. The Law for the matter of it, 'tis of works; but the Gospel is of grace. The Law for the manner of it was in our righteousness mutable; the Gospel in Christ's righteousness immutable. For the reward of the Law 'twas of debt, but the Gospels reward is of grace. That, for the subject was to all innocent men, this to the Elect, though in themselves sinners. That, for the end of it was the glory of God's justice, this to the eternal praise of God's mercy and justice by Christ, through him, in him, and for him, Rom. 11.36. ps. 55.10. eph. 2.8. eph. 4.32. The Law and Gospel as delivered by Moses, do differ in the author, mediator, blood, adjuncts, and effects. The author God appeared angry in the Law, but wel-pleased in the Gospel, Mat. 3.17. Heb. 12.18, 22. For the mediator of the Law was a servant, but the mediator of the Gospel was the Lord Jesus, John 1.17. For blood, the first was of beasts, the second of God, that is, of him that was of God and man, Acts 20.28. 1 Ti. 2.5. he. 9.12. For the adjuncts of the Law, they were weak, heavy, and burdensome, Acts 15.10. but the adjuncts of the Gospel are strong, easy and light, Mat. 11.29, 30. ro. 8.2. Isai 53.1. For the effects, first 'twas a bill to bind, a prison to shut up, and a very death to all that were under it, 2 cor. 3. 6-9. But[ ever blessed to God for it] the Gospel is an acquittance, discharge, and life, that is, both free, full, and for ever, 2 cor. 3.6, 18. The Law and Gospel differ in three special circumstances; in subject, place, and time. For the subject, 'twas written in tables of ston, and that without, Exo. 34.1. But the subject of the Gospel was written in the flesh, and that within the heart, 2 cor. 3.2, 3, 4, 5, 6, 7. ezek. 11.16.33.25. jer. 31.33. The place of the first was Sinai in darkness, but of the second 'twas Sion in light, Exod. 19.18. Hebr. 12.22. The time of promulgation of the Law, was in the infancy of the Church, and for duration, 'twas but for a while, Gen. 49.10. but the Gospel in clearness of vision, and fuller dispensation is in the fullness of time, and to remain for ever to the worlds end, to be published to the Saints, Gal. 4.6. rev. 4.6. For the Rules that are to be observed in expounding the moral Law, that no Commandment be expounded contrary to the Scriptures, Nehem. 8.8. Matth. 15.4, 5, 6. That every Commandment requires perfect, exact, 
☞  and undivided obedience, both inward and outward, in soul and body, upon pain of death and Hell fire, to be suffered for ever by the Offender, for the least escape, failing, or aberration, Mat. 5.22.28.34. Gal. 3.10. That where any sin is forbidden, the contrary virtue is required; and where any thing is called for to be done by the Creature, the sin that is contrary to it is forbidden, 1 Cor. 15.34. Ma●th 4.10. Ephes. 4.18. That under one main sin forbidden expressly, all sins of that kind, and all the occasions to that sin are also forbidden, 1 John 3.15. 1 Thess. 5.22. Matth. 5.21, 22. Judges 5.23. That every particular command from God binds all under it, besides or against the general, Exod. 14. Isai 7.13.14. Gen. 22.2. 1 Kings 20.35. That two Duties never meet at once, Luke 10 32. Mat 12.7. Mat 9.13. That Negatives while they stand in force, always bind all under them, Exod. 20. Deut. 5. That in a case of opposition, the more weightier respects must bear sway; Duties of the same degree of the first table are to have the precedency, Exod. 20. That such Comm●ndments as are grounded on an inferior equity, if it be particular or dispensable to us, in a case of superior equity to that upon which they were first grounded, 1 Sam. 21.5. Acts 16. ●. That when the equity of any Commandment ceaseth, that Law is expired, so that the groundwork and structure fall both together, Acts 15.20, 21, 22. That the moral Law, in it's rigour doth not admit of any dispensation, 
☜  mitigation, commutation, or substitution of one for another, the Law knows not Christ a Surety, our days-man betwixt God and Man, but nurseth, damnes, and destroyeth all that are under it's authority, dominion, and power, Gal. 3.10. Q. What is considerable in the mystery of godliness, Christ come in the flesh, 1 Tim. 3.16? The commendation, greatness, and excellency of it, the explanation of it. 'Tis a strange mystery, 1 John 4.17.3.7. 2 Cor. 5.17. 1 Cor. 15.48. 2 Tim. 3.12. 1 Tim 3.9. 'Tis a great, deep, and marvelous mystery, job 28.14. 1 Cor. 2.9.14.3. 'Tis an extraordinary mystery, Psal. 92.5, 6. Matth. 13.11. Ephes. 3.10. 1 cor. 2.7. 'Tis a certain mystery beyond all peradventure, perhaps, or it may be so, it is without all question, confessed of all, devils and men, 1 Tim. 3.16. Matth. 8.29. mark 5.7.1.24. Luke 8.28. Acts 16.17.19.15. Christ is the truth of all truth, with all confession, the covenant, that is firm and sure in all things that is ordered aright, 2 Sam. 23.5. John 14 6. 'Twas Christ brought us into favour again with God, made up the breaches for us, he hath knit the true knot, united us to God, restored God's Image again in us, 
☞  and he worshipped God perfectly for us, and so presents us unto his Father in all his perfections, Heb. 10.14. ephes. 5.2. eph. 5.30. The explanation of it. Christ by his incarnation, assuming our nature, was conceived without sin, born without sin, all his thoughts, words and works are pure, perfect, and altogether without sin; true it is, God and man were quiter out, and all bonds were quiter burst asunder by the violation of his pure Law, but Christ hath knit them together in one again; and God and man that were at odds, are made one again, yea, and are reconciled together firmly. 
☞  This corrupted, filthy, and accursed creature flesh, that was so hateful to God, is by the righteousness of Christ received into union again, Christ in our flesh became sin, that we might be made the righteousness of God, 2 Cor. 5.21. John 1.12. Hebr. 10.20. John 4.24. Hebr. 10.14. Christ by his fulfilling of righteousness for us, that as God was pleased to lay on him the iniquity of us all, so he hath born them all, and paid an all-sufficient price; so that Justice itself can demand no more of him, or any that he died for; he satisfied God's justice, pacified his wrath, beat out the teeth of the Law, took away sin, destroyed death, the devil, hell, and removed the curse, shut up hell gates, opened heaven, obtained mercy and life eternal, for all truly religious persons, viz. all the Elect that are new-borne, that believe that Christ was born for them, and that Christ hath paid the debt of service to God for them, and the debt of suffering, so that they shall no more suffer for sin, to speak properly, 
☜  1 John 3.8, 9. heb. 7.22. John 19.30. Isai 53.6.11. 1 Pet. 2.24 col. 2.14 Christ by his approbation. Angels saw these things to be just, and testified the same to men; they saw Religion brought into the world by Christ, the true Elias, that was to restore all things again; of whom Elias was but a type, they saw God and man united together in Christ's conception, they saw the birth, life, death, passion, agony in the garden, his blood like sweeting, at the work of our redemption, they heard his groans and prayers, saw his tears which he  shed for our sins, his miracles he wrought, goings out, and comings in, and had the charge of his human nature, were eye-witnesses of his Burial, Resurrection, and Ascension; and now see his glory in Heaven, they sang, Glory be to God in the highest, and good will towards men, they brought that tidings of great joy, the glorious Gospel, 
☜  the will of God, which he hath sealed with his own blood, and the eternal Spirit, the Seed of God in the hearts of the faithful, is appointed to declare the everlasting Gospel to the Churches, 1 John 3.9. Luke 2.14. Matthew 4.4.4.7. Rev. 12.6. Christ by his promulgation, he is preached and tendered to the Gentiles which knew not Religion, Christ, nor God, but were without promise, Christ and God, serving dumb Idols, but now the whole world rings of Christ, and every Pulpit founds forth Christ, or at leastwise they should do so, Matth. 28.24. Ephes. 2.17. Rom. 10.17. Christ by his success among men, some believe in him, and receive that life, liberty, and salvation, that he hath wrought for them, so freely, fully, and perfectly, that nothing can be added thereunto, or diminished. 
☞  And all the good that ever God did to his Church in former times was Christ Jesus the messiah, that was to come, and all that he doth, or will bestow upon his Church to the worlds end, both grace and glory, is in, through and for Christ Jesus, that is already come, and he never will bestow any thing in mercy, but through Jesus Christ, he being the new or living way, that he hath made for us, to come unto God by, through the veil of his flesh. Some there are that walk in Christ, possess and enjoy Christ, and are in favour with God, do worship God in spirit and in truth[ that is] in Christ Jesus,[ that is] they do believe that the perfect worship, Christ Jesus performed, stands for them for ever, and in all Ordinances the Spirit of God presents this before the view of theit faith, John 4.24. Hebr. 10.20. John 1.12. 1 Peter 5.13. Christ by his exaltation to Heaven, hath made way for man that was shut out by sin( to his Father into Heaven in glory) so that his coming in his humiliation was not in vain, for he hath not left ought to pay for the Church, but hath got more for her than Adam lost, for he onely lost created felicity, but Christ hath purchased of his Father remission of sins, and eternal glory, Ephes. 4. ult. so we see clearly that Christ is all that Ministers should preach, and people enjoy, Isai 9.6. Psal. 25.13. Prov. 3.32. 1 Cor. 2.10. Psal. 77.19. Iudges 13.18. 2 cor. 5.17. 2 Tim. 3.12. Ephes. 3.10. rom. 11.33. 1 Tim. 1.6.5.16. For all things in former times did but shadow out Christ that was to come, Col. 2.26. Isai 28.12.28.16. Psal 77.19. 2 Peter 3.13. Psal. 77.12. Col. 2.0. Exod. 7.17. Rev. 5.5. And Christ is that new Adam in which Christians stand, for he was a representative person, and whatsoever he thought, spake, or did, was for the Church, and every particular member thereof, to make them fr●ely, perfectly, and invisibly, mystically, evangelically and passively righteous, 1 cor. 18.48. rom. 5.19. ephes. 5. 26-30. col. 1.2. 2 cor. 5.21. 1 cor 1.30. And therefore the Church doth well in holding forth and believing, that God from all eternity hath by his immutable purpose and decree, predestinated unto life, a certain selected number of particular men, the Elect, invisible, true Church of Christ, that neither can be augmented or diminished, the rest are eternally, unchangeably, and perpetually reprobated unto death eternal, Ephes. 1.4, 5. 2 Cor. 1.9. Jer. 1.5.31.3. psal. 33.2.89.28.33.11. Isai 24.14.14.24.27. mal. 3.6. rom. 9.11. 2 Tim. 1.9.2.19. Ephes. 1.9.11 matth. 20.16.24.40, 41. Luke 17.26. rom 9.27.11 5. Hebr. 12.33.11.23. Ephes. 4.13. rom. 8.13. John 2.19. revel. 21.27. That the onely moving efficient cause of Election. Is the mere good pleasure, love, free grace, and mercy of God, and not foreseen faith, good works, pre-required qualities or conditions in the persons elected, Exod. 33.19. John 5.21. matth. 8.2.11.27. Luke 10.21. Deut. 7.8. Hosea 14.4. 1 Sam. 12.22. 2 Sam 12.22. James 1.18. rom. 9.27.11.5. Ephes. 1.5.7.11. 1 cor. 2.5, 8. cant. 2.5, 8. 2 Tim. 1.9. Deut. 7.7. Job 41.11 Ezek. 16.6. rom. 9.11, 16. mat. 24.40. mal. 1.3. 1 cor. 26.28. rom. 11.5, 9, 11. Though sin be the onely cause of Damnation, yet the sole and primary cause of non-election or reprobation, is the mere free will and pleasure of God, and not the prevision preconsideration of any actual sin, as Infidelity, or final Impenitency, Matth 25 41, 42. rom. 29. matth. 11.15.24 41.24 40 Luke 17 38. rom 9.11. mal. 1.2, 3. That there is not such free will, universal grace, or sufficient abilities communicated unto all men, whereby they may repent, believe, and be saved, if they will, Jerem. 10. 21-25. Prov. 16 1, 9. Isai 26.12. John 15.5. 2 cor. 3.5. Psal. 2.13. John 8.44. That Christ Jesus died sufficiently for all men, his Death being of sufficient intrinsical merit in itself, though not in God's intention, and Spirits application, to redeem and save even all mankind, but primarily, really, and effectually, for none but onely the Elect, for whom alone he hath actually, and effectually obtained remission of sins and life eternal, 1 John 2.1, 2. 1 Tim. 2.6. matth. 1.21. John 10.11.15.17. Ephes. 1. 4.7.5.25-27. revel. 5.1, 9, 10. The Elect do always constantly obey evangelically, neither do they, nor can they finally or totally refist the inward, powerful and effectual working of God's Spirit in their hearts in the very act of their Conversion, neither is it in their own power to convert or not convert themselves, at that very instant time when they were converted, Rom. 8.30.9.19. John 6.37 Cant. 1.4. 1 Thess. 4.9. Ephes. 1.10, 19. Acts 16.1.26.19. Rom. 3.7. job 9.1, 12. Psal. 115.3. Prov. 21.1.30. Psal. 135.6. Isai 54.21.43.13. The true justifying and saving Faith is proper and peculiar to the Elect alone, who after they are once truly regenerated and engrafted into Christ Jesus their Head by Faith, do always constantly hold out and persevere unto the end, and though they sometimes fall through infirmity into grievous sins, yet they never fall totally, or finally, from the state of grace, Titus 1.1. Acts 13.48. Rom. 11.7. Psal. 57.24. Psal. 145.14. Q. Is the Lord Iesus his merits, as effectual for the elected, yet unborn, as for those that lived is his time, before and sirce? Answ. Yes doubtless, The Lord Jesus Christ is in all respects, as fully the the Saviour of those that are elected, that are yet unborn, as those that now believe, or those that have formerly believed in him, and were saved by his merit, Hebr. 13.8. 1 John 2.2. rom. 8.33. 1 Peter 1.2. Titus 1.1. col. 3.12. rom. 9.11.11.5. matth. 24.22. And the Elect are called the world, 1 John 2.2. for these reasons, because they are in God's esteem more excellent than all the world, Prov. 12.26 psal. 16.3. matth. 16.26. because they are Lords over all the world, Gal. 4.1. Hebr. 1.14. because they are clean, Ephes. 5.25, 27. Apoc. 1.5. 1 John 1.7. Ezek. 36.25. John 13.10.15.3. because they are adorned with the beauty of Christ, Ezek. 16.10, 12. cant. 4.7. because they are perfect in Christ, Hebr. 9.14.10, 14. rev. 12.1. psal. 45.9, 13. because they are most beautiful, comely, and lovely in God's eye-sight, cant. 4.7. Ephes. 1.4.2.21. jer. 12.7. because they are God's jewels, pearls, gold, lilies, trees, light, and stars, mal. 3.17. Dan. 12.3. rev. 1.20. phil. 2.15. psal. 1.3.49.12, 14. Isai 13. 1●. revel. 21.21. cant. 2.16. because they are Kings and Priests to God, though mystically, passive, and spiritual Kings, Rev. 1.6. 1 Peter 2.5. 1 cor. 2.15. Gal. 4.1. because they are the true Pr●priators of the world, 1 cor. 3.22. rom. 8.17. because they are a little world within themselves, 1 John 2.2. because the world was made principally for the Elects use, Gen. 1.29. 1 cor. 3.22. because they are the most excellent part of the world, psal. 16.3. colos. 1.18. Ephes. 1.22. because they are fortified. First, Christ is their armor, fence, 
☜  tower, and bulwark, Ephes. 6.12.3.16. rom. 13.13. Isai 32.3. psal. 44.11.48.12, 13. Matth. 7.24. Deut. 32.3. Secondly, the Spirit of grace, and the Word is their Direction, and Angels are for their protection, John 16.8.13.15. psa. 37.7. Hebr. 1.19. because they are always in motion. First, there is a constant progression in Religion, and therefore Christians are called pilgrims, strangers, and travellers, Phil. 3.12, 15. Hebr. 11, 12, 13, 14. Secondly, they are tost by temptations, troubles and afflictions, always fleeting, John 16.33. 2 Tim. 3.12. Because they are permanent, constant, and always continue in grace, John 10.28. Matth. 24.24. psal 125.1. Because they shall continue in the world to come in glory, 1 Peter 1.4. 2 cor. 5.1. 1 Thess. 4.17. The Elect are called the whole world for five causes. Because they are the true Propriators of all the blessings of this world, 2 Cor. 3.22. because they are the Heires of Heaven, mark 10.30. Hebr. 2.5.6.5. Luke 18.30. because they are the principal, the best part of the world, and the soul is styled man, the whole world, Psal. 16.3. Isai 13.12. Gen. 2.7.7.4.27.2.1.27. 2 cor. 4.16. Eph. 3.16. 1 Peter 3.4. mark 14.9. rev. 16.14. Because they are an entire, complete, and glorious multitude, made up of divers parts, to which none can be added or diminished, Eph. 1.23. rom. 11.25. revel. 14.4. revel. 7 9. Because they are gathered out of all parts and corners of the World, from Nations, People, Degrees, Conditions, Sects, and qualities of men, Psal. 50.5. rev. 7.9. Acts 8.4. Isai 40.11. matth. 6.11. 1 Peter 1 2. matth. 24.30. Isai 43.5, 6.54.7, 8. jer. 23.3.31.10, 11. matth. 8.11.24.31. Ephes. 1.10, 11, 14. John 11.52.10.16. Psal 107.3. hebr. 1.14. 2 Tim. 2.10. And there be seven exceptions of the word [ world] very clearly set forth in the Scriptures. First, itis taken for the fabric of Heaven and Earth, and all the Creatures in the World, Psal. 24.1.50.12.96.13 psal. 90.2. job 34.13. ps. 97.1, 2. Nahum. 1.5. Acts 17.24. hebr. 1.2. hebr. 11.3. The Inhabitants good and bad, all mankind in general, Psal. 33.8.49.1. Rom. 3.19.5.22. The Reprobates onely, all wicked and christless men, 1 John 5.19. Apoc. 13.3, 4, 7, 8. The wealth, possessions, and glory of the World, Mat. 16.26. The place and multitude of men of several places, and Nations, either in one or in several successive Ages of the World, Luke. 2.1. Acts 3.10.19 27. mat. 24.14. Acts 24.5. Col. 1.5, 6. rom. 1.8. mark 16.15.14 9. Apoc. 16.14. The admiring multitudes of one or divers Countries, that follow a man or men, whether Preachers, physicians, or Lawyers, 
☜  John 12.19 The Elect of all Ages, Nations, and people, both Jews and Gentiles, 1 John 2.2. 1 John 4.14. 2 Cor. 5.19. hebr. 10.14. Where the Church is styled the chosen, cleansed, believing, reconciled, saved, and perfected World, by Christ their Head. Now Christ is our Head, 1 Cor. 11.3. together with the ground or reason of it. What head signifieth, and the consolation of it. 'Twas God's great design thus to fit and qualify Christ, that so the Church might receive from Christ their Head, all the influences of God's grace here, and glory hereafter, 
☜  Rom. 8.3, 4. eph. 4.13.5.25. col. 1.22. 1 John 3.7. Rev. 19.8.14.5. Psal. 45.9.9.13. heb. 7.26. Col. 1.19.2.9. Isai 9.6. Psal. 45.4. 1 Tim. 2.1, 5. 2 Cor. 12.9. Psal. 89.19.85.10.90.17.71.16. Psal. 77 19.77 12. Christ was fitted for us, Isai 32.2. Gal. 2.20. Acts 13.38, 39. Matth. 11.28. Acts 4.12. John 14.6. 1 Cor. 11.3. Eph. 5.23.4.15. Isai 7.14.9.6. Luke 1. 42-72. Luke 2.7, 8.4.22.7.7.19. mark 14.6. And when Christ is said to be our Head, it signifies our glory, excellency, superiority, pre-eminency, sovereignty, chieftain, and general, Majesty, Crown, wisdom, understanding, discretion, prudence, fore-cast, care, tenderness, height of courage, staidness of resolution, gravity, moderation of passions, dexterity in managing businesses, ability to do more excellently, precedency and prerogative of noblest operations, every way ●itted for so high and honourable employments, sympathising with the body, 
☞  tenderly refresheth itself and the body, ordering and directing it, and is the well-spring and fountain of life, motion, sense: and whatsoever liveliness or excellency is in the body, it's derived from the animal spirits, and cometh from the brain, which if once stopped, the body will be surprised with the dead palsy. Now the same the Head is to the Body natural, Christ is to the Body mystical, and much more utilous, beneficial, and profitable, Numb. 14.10. Psal. 44.4.47.4. Phil. 2.9. eph. 1.20, 21. Psal. 8.5, 6. josh. 5.14. Cant. 5.10. psa. 21.5, 6.45.3, 4. Isai 9.7. eph. 3.10. 1 Peter 2.23. mark 7.30. Col. 2.12. psal. 45.4, 5, 6. hebr. 2.17. Rev. 22.1. Mal. 4.2. John 15.5.3.36.1.4. Luke 2 32. 
☞  So that Christ is to the Church protection, defence, direction, reconciliation, preservation, sustentation, tender love, consolation, carefulness, help, succour, and supportation, kindness, health, wisdom, and friend in Court to non-suit all our actions, the accusations of their evil, pleading our cause, preserving us from ●he fury of Pharaoh, Psal. 76.10. and from the p●stilence that walketh in darkness, psal. 91.6. A tower to keep thee from all sorts of danger, Isai 32.2.25.4. psal. 127.1.4.18.1, 2. 2 Cor. 5.1. 2 peter 3.13. John 3.1.15, 16.8.36. Thy King, Captain, Prophet, Priest, governor, shepherd, Father, Mother, Brother, Kinsman, Friend, Husband, Physician, and Bishop, thy pillar of fire by night, and cloudy pillar by day, Isai 4.6. Mercy-seat, city, country, new heaven, new earth, life, liberty, sweet dews, wind, showers, light, waters, shadow from the hear, watch-man that never slumbers nor sleeps, thy horn of salvation, the Lion of the Tribe of Judah, thy head to guide thy feet into the way of peace, Luke 4.7.9. Any thing, every thing, all things that the forenamed Kings to their Subjects, Captains to their Souldiers, and the Head to the Body, ought to be, or can be: 
☜  Christ is eyes to the blind, ears to the deaf, legs to the lame, clothes to the naked, riches to the poor, honour to the contemptible, life to the dead, liberty to the captives, joy to them that are of a sad heart, beauty to the deformed, that garment of gladness instead of weeds of mourning, Isai 61.3. peace to the troubled conscience, consolation to the sorrowful, light to them that sit in darkness, and in the shadow of death, that wander in the wilderness of sin, death and desperation, to such Christ is a guide by his Spirit and Word, to bring them to the door of hope[ himself] the way of peace, truth, and life, in the valley of anchor, into fullness and plenty itself, Hebr. 6.18. matth. 4.19 hosea 2.13, 14, 19. Luke 1.79. John 14.16. matth. 11.28. psal. 116.7. Christ is that rest, and they do well that take him for their Cen●re, Acts 4.12. Matth. 7.24. John 14.6. And the clear knowledge of Christ is able to settle the soul, and to answer all Objections, 
☞  if thou be a poor, lost, damned, and cast away sinner, thy Saviour is called Jesus a thousand times in the New-Testament, Matth 1.21. Luke 2.11.24.21. Matth. 1.23, &c. But I am a weak creature, a wretched sinner. Thy Saviour is God blessed for ever, the Al-mighty, strong, King of kings, eternal, immortal, invisible, the onely wise God, able to do abundantly above all that we can ask or think, Ephes. 3.20. rom. 9.5. revel. 19.16. 1 Tim. 1.17. rev. 15.3. Thou art ignorant, and darest not approach his presence, but the Lord Jesus is the key of knowledge, that great Prophet, shepherd, and Bishop of out souls, and his knowledge is thine, and he laid down his life for thee, Luke 11.52.7.16. rev. 3.7. Luke 24.45. 1 Peter 5.4.2.25. John 10.11, 12, 15. Luke 15.4. But I am blind, sick, and most poor, but Christ is thy treasure, pearl of price, the true bread, meat and drink, indeed, all God's good things, the wedding garment, the Physician and physic, that hath cured thee in the presence of his and thy Father, Matth. 19.21. 13.44.13.46. John 6.33.55. Luke 15.23. matth. 22 4, 5. Luke 14.15, 17. matth. 24.28. 1 cor. 10.3. Gal. 2.20. 1 Peter 2.2. 1 cor 7.5. rev. 2.17.2.7. phil. 3.9. 1 cor. 1.31. rev. 3.18.7.9.7.27. rom. 13.14. 2 cor. 5.21. col. 2.10. matth. 2.7. Luke 10.33. rev. 22.1, 2, 3. John 1.9.8.18. mark 4.21. But I am born in sin a sinner, and harbourless: the Lord Jesus his conception, birth, life, and death, resurrection and ascension, was for thee, Acts 4.27. Luke 1.35.2.23.1.42. mark 1.24. mat. 12.20. John 6.37. 2 Tim. 2.25. Acts 5.31. Christ is thy house, city, country, new heavens, and new earth, better than ten thousand heavens, and earths, if there could be so many, mark 10.30. matth. 19.27. 2 cor. 5.1. Hebr. 11.10, 16.1.14. Gal. 4.2, 21. 1 John 2.20. 2 Peter 3.13. But I am a feeble building, ready to fall, and a poor prisoner, but Christ is the horn of salvation, the head-stone of the corner, and most puissant, and comes preaching deliverance to the captives, and set at liberty poor bruised prisoners, that have been taken captives by the Devil, Luke 1.69. matth. 21.42.12.29. col. 2.15. Hebr. 2.14. Luke 4.18. Isai 61.1, 2, 3. 1 Tim. 1.15. But I have a trembling conscience, but Christ his pure conscience is become thine, and he is styled the King of peace, Hebr. 7.2. 1 Tim. 3.9. Luke 2.14.19.38. ephes. 2.13, 14, 15, 16, 17. John 14.27.16.33. Acts 10.36.20, 28. col. 1.20. rom. 5.1, But I fell in Adam, am unclean, a stranger from God, and have no life in me, am spiritually dead, Ephes. 2.5. Thy Saviour is the up-rising of many, without blemish, 
☜  and one with the Father, and hath made thee one with God, Luke 2.34. 2 Peter 3.17. John 10.29. Luke 1.35. 1 Peter 1.19. 1 John 3.5. John 1.29. Hebr. 2.11.7.26. 1 John 3.3. John 14.30.10.30.17.21. 1 John 1.5, 6. And he hath life in himself for thee, John 5.26.11.25. Gal. 2.20. 2 Tim. 1.10. John 14.19. But I am darkness itself, and a very cursed creature in myself, Eph. 4.18. Isai 62.2. Gal. 3.10. But thy Saviour is light, and was made a curse for thee, through the blessed one of God, and that blessing that makes rich, and adds no sorrow with it, that thou mightest be made all light in the Lord, and that the blessing of Abraham might be upon thee, Gal. 3.14 ephes. 5.8. Prov. 10.22. Luke 1.79. 1 John 3.8. eph. 5.14. Gal. 3.13. mark 4.61, 62. Matth. 3.17. But I have no right to the Creatures, a child of the Devil, wounded by Satan, and robbed of all righteousness, and lye stinking in the grave of sin, but Christ thy Saviour is the lawful heir of all things, that second Adam, who hath restored all again, and is Lord of all, Acts 12.36. hebr. 1.28. matth. 21.38. col. 1.15, 18. rom. 5.25. And the Son of God, match. 4.3.2.15.1.23.1.16. The good Samaritan, Luke 10.33.35.11.32.49. The righteous man mighty in word and dead before God and all men, Luke 2.23, 24. 19. The Resurrection and the Life, 
☞  the Spirit and a quickening Spirit for thee, John 11.25. Rev. 20.6. John 3.6. 1 Cor. 15.49. 1 Peter 3 18. John 3.31. But I want faith, repentance, and patience, having a stony heart, but thy blessed Saviour is the author and Finisher of thy faith, the patience and faith of the Saints, and his tender heart is thine, as well as his sincerity, 2 Cor. 11.3. hebr. 10.36. Luke 21.19. james 1.4. hebr. 12.2. 10.35, 36. matth. 14.31, 26.38. Revel. 13.10. But I am a beast in understanding, and a very child in the knowledge of the Truth, Psal. 73.22. jer. 1.6. But thy Saviour Jesus Christ is wisdom itself, yea, the manifold wisdoms of God, and justified of true Believers, and God makes over( to the Christian) all his wisdom, goodness, mercy, truth, and understanding, 1 Cor. 1.30.25.21. matth. 11.19.13.19.13.11. eph. 3.10.2 Cor. 5.21. mat. 13.11.19. mat. 11 19.13 11. But I am a Chicken, and the Kites, and cursed fiends, the Devil, the world, and the flesh, surprise me, and are ready to devour me up. But the Lord Jesus Christ is thy all-sufficient Saviour, and compares himself to a Hen, and will keep thee more safely than any Hen can keep her Chickens, and none can pluck thee from under his wings of health, Mal. 4.2. mat 23.31. Luke 1.49. But thou wilt reply, my heart is sad, I droop and go heavily, but the Lord Jesus is styled the consolation of Israel, the glad tidings of the Kingdom, strong consolation, and that everlasting sign erected to be a present cure for all soul-maladies, and the expectation or desire of all Na●●ons, Luke 2. 25.8.1. hebr. 6.18. Isai 55.13. Hag. 2.7. But thou wilt say, thou art wounded, robbed, and spoiled of all by the Devil; but thy all-sufficient Saviour is the good Samaritan, Physician, and stronger than the Devil, who hath restored all things again, 
☞  and perfectly cured thee before his Father, Luke 10.33.35.11.32.49. col. 1.22. 1 John 1.7. Eph. 5.27, 30. col. 2.10. rev. 12.1. cant. 4.7. Hebr. 10.14. psal. 103.3, 4. John 13.10. If thou say, thou art unrighteous, thy Saviour is styled a righteous man for thee, and hath made thee the righteousness of God in himself, 2 Cor. 5.21. Luke 2.23.47. Luke 24 19. But I lye in the grave of sin, and am very sensible of it: thy Christ is the resurrection, and the life, and a quickening Spirit, 1 Cor. 15.49. John. 11.25. rev. 20.6. John 3.6. 1 Peter 3 18. John 3.31. But I am unjust, indebted, un-approved of in my own conscience, and amongst most men, and the sentence of death hath passed upon me, 2 Cor. 1.19. The Lord Jesus is approved of God, and hath made up the breaches for thee, and presented thee before his Father in his own goodness, and in his own time will give thee to know it for thyself: O man! why dost thou doubt? Believe and prosper, Job 5.27. John 16.8, 9, 10, 15. John 7.12. Act. 2.22.3.14.2.11.4.27.3.15. But alas, I am a dry three, dead at heart, and the plague of the heart is upon me, 1 Kings 8.38. But thy Saviour is the green three, that three of life, that bears twelve manner of fruits, and gives forth fruit every month, whose leaves do heal the Nations, who hath presented thee before his Father in his own fullness, and made thee a branch of himself, and a man after God's own heart, in giving thee to rest upon his perfect heart, as David did by faith in Christ that was to come, was partaker of Christ's pure, perfect, and sincere heart, and therefore he's said to be a man after God's own heart. But alas, 
☜  poor man in himself, he was bad enough and groaned under the burden of a corrupt heart all his dayes, Acts 13.22. John. 15.1. revel. 2.7.22.1, 2. colos. 1.22. But alas, I am pestered with the old man, thy Saviour is the new man, the inner man, the hidden man of the heart, and the new creature, and 'tis for thee, Gal. 6.15. ephes. 3.16.4.24. Gal. 2.20. But ah, poor soul that I am, I have no sweet odours to offer to my God, neither any pure, perfect, and undefiled sacrifices: 
☜  but thy blessed Saviour is an offering and sacrifice to God for thee, and of a sweet smelling savour in thy nostrils, and the Churches from generation to generation; he is the glory of God, the righteousness which is of faith, the end of the Law, that acceptable will of God, 
☜  yea the prayers, patience, and righteousness of the Saints, Revel. 8.3. rom. 12.2. ephes. 5.2. Romans 5.2.9.30.10.4.10.8. But alas, I am a condemned man in my conscience? But thy Saviour hath purchased a pardon at the hands of God the Father, and given it thee, and he is the glad tidings of salvation, Rom 10 16. Gal. 2.20. ephes. 4.32. But alas, my faith is not operative in me, neither doth it work as I desire. But thy Saviour( to thy great consolation) is styled the faith of the operation of God, Col. 2.12. 2 cor. 6.7.14.15. But I am weak? yet thy Saviour is God's strength, the all-sufficient grace of God for thee, 2 Cor. 12.9. rom. 9.5. matth. 28.18. Luke 9.43. But I am full of hatred? thy Saviour is the fullness of God, that faith that works by love, and thy weak faith serveth to lay hold on him, Ephes. 3.19. Gal. 5.6. John 6.29, 40. John 16.13. But I am faint, and am ready to die; thy Saviour is thy life, the hope of glory, and the first born of every creature, Colos. 1.27. phil. 2.16. col. 3.24. josh. 5.13, 14, 15. But I am subject to undergo the miseries of warres, sicknesses, and crosses. But thy Saviour is the Lord of peace, and the great General of Heaven, the Captain of thy Salvation, Heb. 2.10. Is. 58.6 2 Thess. 3.16. But I am much and frequently wronged: thy Saviour is the righteous Judge, and will right thee, 2 Tim 4.8. beb. 2 14. But none pities me in my perplexities: thy Christ is touched with all thine infirmities, 1 Peter 32. hebr. 4.15.2.17, 18. But my heart is sad, and I much indebted. Thy Christ hath paid all thy debts to his Father, and hath in his hand the disposing of all in Heaven and Earth: and is thy consolation, Hebr. 6.18. rev. 1.20. hebr. 7.22. matth 28.16.20. But I live amongst a perverse, crooked, and polluted people, in a Land where the Gospel ( being generally professed) is hated, if preached in the purity and power of it; yet thy Saviour is separated from sinners, is an heavenly country: and all that is contained in the Gospel, Hebr. 7.26.11.16. col. 3.11. 1 John 2.20. But I want many natural parts, and decay much in the acquired parts, that I have attained unto by industry, &c. But thy Saviour never decayeth, but lives and abideth for ever, and all his parts are thine, and his excellencies decrease not, Col. 3.11. 1 Peter 1.19. Gal. 2.20. 1 Pet. 3.4. ro. 13.10. But Satan accuseth me unto God and my conscience. But the Lord Jesus Christ is thy friend in Heaven, and hath non-suited them all, and is thy propitiation, and the faith of the mystery in a pure conscience, 1 Tim. 3.9. 1 John 2.1, 2. revel. 11.12. But the Devil is a roaring Lion, and too strong for me. But thy Saviour is a Lion of the Tribe of Judah, and hath conquered, 
☜  and goeth forth conquering: he is the Serpent that hath devoured all serpents, Exod. 7.12. rev. 5.5.6.2.2.9. matth. 12.29. col. 2 15. mark 3.27. hebr. 2.14. 1 job. 3.8, 9. But I am in contempt, trodden under foot, and an imperfect creature. But thy blessed Saviour Jesus Christ is the crown of life: the seven Spirits of God which signifies all perfections: a Lamb having seven horns, and seven eyes, viz. all power, and clear understanding, whose horn is exalted as the unicorns, Psal. 92.10. namely, to heal the impoysoned waters, viz. all poor souls freely, easily, perfectly, invisibly, and permanently, Malac. 4.2. Revel. 2.10. Revel. 1.4.4.5.3.12.14.6.22.7. Revel. 5.6. Quest. Are there more Covenants than one extant? or were there ever two Covenants extant at once? Answ. I answer, that to man fallen, the Covenant of grace is onely extant: the Covenant of God is but one, and that of grace, and there is no Covenant of works to lost man, he is freed from the purchase of his own Salvation by any act of obedience, by him to be performed. The Covenant of works being broken, there is an impossibility that man should be able to perform it, and it cannot be a rule of blessedness to man fallen, Gen. 3.15.9.9.17.7. Deuter. 29.3. Isai 61 8.59.21.55.3.45.10. Ierem. 32.40.31.31.50.5. Hebr. 10.16. And the fi●st and old Covenant, Hebrews 9.1.8.6. was of grace in shadows, typifying Christ that was to come, though darkly and obscurely, and the new, second, and better Covenant, was the same Covenant of grace, Christ in opener vision and more clearly manifested, and with larger dispensations of grace; as 'tis most clear[ in Isai 60.19, 22. Ioel 22.28, ●9 2.26. Acts 2.3, 4. Isai 30.26.] where a little one shall become a thousand, and a small one a strong Nation, and the light of the Sun shall be sevenfold, as the light of seven dayes, and so the least in the Kingdom of grace, shall out shine the Baptist, that burning and shining light, John 5.35. Matth. 11.11. The meaning is, that the poorest Christians under Gospel-dispensations, shall have more discoveries of Christ, and larger privileges than he had. Now the grounds of the point are these, because the substance of Religion in all Ages, though under divers and several administrations, hath been but one, namely, Christ, diversely held forth to the Churches; and circumstances make no difference. 
☜  Because Christ, the Covenant of grace, was the way of salvation to the Fathers, Prophets, and Apostles, as he was to come, Hebr. 9.15. and all that shall be saved till the worlds end, are saved by Christ that is already come, Christ yesterday and to day, and the same for ever, Hebr. 13 8. Acts 4.12. All the Ceremonies appertained to the Covenant of grace; the Law in Sinai was but one, the ark is called this ark of the Covenant of the Lord, Exod 31.7. and so are the Tables called the Tables of the Covenant, Exod. 32.15. Deut. 99 The Ceremonies typified and pointed to Christ the Messiah that was the substance of them; the Body is Christ, Col. 2.17. Hebr. 9.11, 12. jer. 32.42. Because the old Covenant was faultless, there being a possibility to man fallen through the sufficiency & efficacy of the price to be paid, by Christ to come; so there is no antiquation of that Covenant, nor surrogation of another, that being faultless, Hebr. 8. 〈◇〉. Because the moral Law is to remain and continue,( for excellent uses to the Reprobate and the Elect, 
☞  before and after their conversion) in and after the Messiah, even under the covenant of grace in the largest dispensation thereof unto the worlds end; and 'tis called the moral Law, à morando, it being of perpetual use to the Church in all Ages, though the Christian be in the state of grace, and not under the Law, because the Law was given in the hands of a mediator, which properly agreeth to Christ, but improperly to Moses, Gal. 3.19. Because the Law in mount Sinai was never afoot till Moses, Dan. 5.3. Deut. 7.7.12. ro 10.6. to the 8. Because the Law was given 430 years after the covenant of grace and faith in Christ to come, renewed to Abraham, Gal. 3.17. Besides it revealeth sin. 'Twas not made for the righteous, but it was a stumbling block to the Jews, and kept them from the righteousness of God, Rom. 3.20. rom. 7.13. 1 Tim. 1.9. rom. 8.3. rom. 9.32. To hold or teach that there is a covenant of works on foot, will admit of divers foul and insufferable consequences. That the rule of justification is not one. That the Lord delivered a rule of justification, by which no man ever was justified. Now God never intended, thought, or gave the moral Law for that use, viz. to justify any. That we may pray for grace to justify ourselves, contrary to the fifth Petition in the Lord's Prayer. That the Lord delivered the rule of blessedness impossible to the observers. That Moses did press the Law of faith in one place, and the Law of works in another. But they that go on in the misconceiving of Moses, and allege his words, This do and live, &c. for a covenant of works, they wrong Moses, the Church of God, but mostly themselves, 
☜  in making Moses a Minister of a covenant of works, whereas he was the clean contrary, a Minister of the covenant of grace, though veiled and shadowed, as our Saviour saith, Moses rightly understood, wrote, and spake of me, John 5.46. John 3.39. Col. 2.17. and to speak the truth, when Moses saith, Do this and live: the meaning is, Do it evangelically, look to the Messiah that is to come, and live, believe that he is to do it for thee, and live by him who is to do, and live for thee. The whole body of the Jews were foully deceived, josh. 24.19. when they said, We will serve God, per se, in our own persons: but Ioshua saith, You cannot do so, yet per alium, in the person of the Messiah that is to come, you may do so, so mayest thou by Christ thy Surety that is already come, and hath paid the debt of service that thou couldst not pay, and suffered for thee, that thou shouldst have undergone, hebr 7.22. so that the Jews did not understand Moses then, as too many unto this day, have the veil upon their hearts untaken away, 2 Cor. 3.14. but Paul, Rom. 10 4. to the 9th. proleptically brings in Moses crosse-thwarting the Jews, their sinister interpretation. Compare, Deut. 30— 14.20. with Rom. 10.4. to the 7. Lev. 18.5. Ezek. 20. 10-12. and there, and in all the Prophets we shall see Christ is the true Rock; our Sabbath, Law, Isai 51.4, 5. and testimony that all the Prophets affirmed, and Paul preached, and set forth to his Corinthians, 1 cor. 2.1. rom. 14.11. Gal. 2.19. Truly Christ is all that Prophets and Apostles did preach, and held fo●th in every line, if we could see it, and is all that Ministers should hold forth in all their preaching, writing, and printing: and if he were truly believed also by the people, there would quickly be an end of all the combustions, commotions, broils, tumults, heart-burnings, bickerings, bitings, railing, invectives, and the unnatural Wars in hand, the Lord give us understanding in all things, 2 Tim. 2.7. Q. But Sir, I pray, what means hath God afforded for the right understanding of the Scriptures. A. There are two helps, God hath afforded us in much mercy, for the understanding of his Word: the first is internal, that is, the eternal Spirit whom God hath appointed to reveal the everlasting Gospel, without which there is no possibility of attaining to the mystery of the History, Rev. 14.5. John 16.13. John 14.25, 26. The second, external means is, the comparing the Text and Marginal reading, taking both; if according to the analogy, proportion, or measure of faith, Psal. 22.15. Luke 4.18. Isai 63.9. Isai 5●. 14. Then the right pointing of Scripture, commi, co on, period, interrogation, and admiration, John 17.3. 2 Thess. 3.14. Hab. 2 4. Rom. 11. 33-39. Then comparing one Text with another, Psal. 40.7. Hebr. 10.5. Psal. 47 15. with Ephes. 4.8. Then the manner of the Jews phrase and expression, Ezek. 1.18.2.13.11.22. Then the reading of the Scriptures as it is in the Original, 2 Kings 5.17. Then the opening of the signification of the Text, and reading it in other words equivolent to it, more largely, Deut. 22.6. matth. 5.45. ult. Then the cutting of it short, or drawing it to a brief head, Lev. 19.28. Then to distinguish between Gospel and Law, precepts temporary, personal, trial, conviction▪ and of obedience. Promises temporary are conditional, but spiritual, and eternal are absolute. Then the difference betwixt history, parable, example, apologue, proverb, and ridule. History is a thing done, Gen 4. 9.14.1-19. A Parable i● one in sense and thing, Matth. 13. 1-4. An Example is taken from men, 1 Cor. 10.11. An Apologue is a feigned Example, Iude 9. 8-15. 2 K●ngs 14.9. A proverb is metaphorical, 2 Peter 2.10. A Riddle is an obscure Allegory, Iude 14.12. There is onely one sense of Scripture, though divided into literal, allegorical, tropological, and analogical, Psal. 16 10. Psal. 40.7.98.36. 'Tis meant of Christ, Gal. 4.22. Deut. 25.4. 1 cor. 9.9. Psal 95.8. Hebr. 4.6. Gen. 3.15. Propositions are either hypothetical, Gen. 4.7. 2 cor. 5.17. or catagorical, John 3.16. Then the manner of speaking sometimes affirmatively, Matth. 16.16. John 3. ult. 2 John 9. then negatively with the verb universal, Psal. 143.2. matth. 24 22. then by borrowed speeches metaphorically, 1 Kings 22. 1●. speaking of God as a Judge in judgement, as having passions, and the members of a man, as eyes, heart, hands, and feet attributed to him. At other times pathetically, is a passion. Hyperbolically, defectively, and excessively, emphatically, excellently. In modest terms, by way of foul things. Tauntingly, objectingly, abjectingly. By representation of a thing that is uttered, when it suppresseth something, as to ease nature. By silence in concealing the age and parents of Melchisedek. By speaking in the person of another, when it is himself defining idolatry expressly in gross ●earms. By Prosopopeia's, as O earth, earth, earth so God speaketh to things without life, yet to man. Then peremptorily by commanding, then by bringing in the dead speaking, Luke 16.25. Numb. 11.15. Deut. 5.27. judas 20.16. Psal. 6.6.119.36. Psal. 8.11. John 3.3. judas 3.24. Hosea 8.8. Numb. 25.8. matth. 9.34. Deut. 23.15. Gen. 14. hebr. 7.8. mark 14.62. John 13.23. 1 Sam. 2.27. Ezek. 16.28, 29.23.20.20.8. Exod. 20.7. Mal 12.32. Jer. 29. ult. Numb. 23.10. Deut. 34.5. Luke 16.25. where Abraham as if living speaketh to Dives. The causal conjunction[ for] Matth. 25.35. is a note of order and consequence, and not of the cause, or any meritorious causalty. &c. Matth. 25.35. and in Grammar[ for] sheweth the reason of a former sentence, but it doth not necessary show the reason from the cause of a thing, but many times also from the effect and other arguments, &c. Ever● for ever, and everlasting, sometimes signifieth a long time, Psal. 32.14. Nothing, small, and none, for little, or a few▪ John 18.20. A●ts 27.33. where a Church collectively is reproved, corrected, and is also punished for sin, you must not understand it absolutely, but respectively, viz. the tates, weeds, and Reprobates in the Church, 1 Cor. 11.3. Rev. 3.4. rev. 3. 7-9. rev. 7.10. rev. 3.4. Double conjunctions, double the denial, John 6.37. Matth. 14.12. matth. 13.14. There is vehemency, speediness, and certainty, where verbs are twice uttered in one sentence, Isai 30.2. Gen. 2.17. Gen. 17.2. There are divers things in them affirmed by anticip●tion and recapitulation. And every Text is to be expounded by the matter that is handled, phrase, drift aimed at, or the time when, persons who, and place where, and by conferring Text with Text, and the antecedent and consequent is to be observed, but still that the interpretation be according to the analogy, measure, and proportion of faith, Rom. 12.6. And all Texts are to be interpnted for Christ and not against him: it is a corrupt interpretation that cooleth love, or weakens faith. It is a false interpretation if absurdities follow it, Ro. 10.15. rom. 4.14. ro. 10.13. The sense of Scripture is to be taken from the Word, but we are not to bring one to it. Divinity never gives place to Grammar, but Grammar must give way to Divinity. Increasing is signified where Adjectives and Substantives are often recapitulated, Isai 6.3.12.2.26.4. Jer. 7.4. And in some promises, note the universality, reality, cordiality, safety, and fidelity of them. But know that all promises that are conditional centre in faith, Gen. 4.7. James 1.19. for though they be legally expressed, yet they are evangelically to be understood of Christians made to Christ properly, and Christians in him, 2 Cor. 1.20. Jerem. 32.32.42. Psal. 11. rom. 2. 7-14.10.5. psal. 132.2. 1 Tim. 4.6.6.6. where works are commanded they are onely as fruits of Christ the good three,( Luke 23.31. matth. 12.22. 1 Peter 2.5. heb. 11.6.) tending to our conversation onely, Salvation is to be attributed to God and Christ alone, Psal. 3.8. Acts 4.12. Hosea 14.4. Isai 43.11. where you find the word[ one God] is expressed, the three persons, Father, Son and Spirit, are included. Where God in the Singular Number, it is absolutely for the creator, 
b Exod. 7.1. Psal 84.1. 2 Cor. 4.4  where with addition and in the Plural, it belongs to the Creature, 
c John 14.28.4.24. Matth. 6.9. matth. 6.1. John 5.7. Luke 11.2.  where with distinction, it is essentially, John 17.3. matth. 22.2. 1. Job 37.12. Gen. 24.3. That all the works of God are properly attributed to all three Persons, Creation to the Son and Spirit, as to the Father, Gen. 1.1. Hebr. 1.2. Rom. 11.36. col. 1.16. Isai 9.6. Psal. 68 5. where you find our sinful actions attributed to God, v●z, to harden, to provoke to envy and anger, &c. such expressions denotes God's justice in punishing sin with sin, 2 Thess. 2.10. rom. 1.26 exod. 9.16. Exod. 9.12. rom 9.17. where repentance is attributed to God, it notes the change in the creature, action, thing, or dispensation of God, Gen. 6.6. 1 Sam. 15.11. there God changeth not, nor can he repent, Numb. 23.19. mal. 3.6. James 1.17. Therefore when you find such expressions of God, as to know, remember, see, hear, fight, pity, comfort his, and carry in couches, in chariots of love, &c. it is as much as to say, God approves, loves, delights in, and cares for all his, and will deal more tenderly with all Christians than any mother with her Children, or surgeons with their Patients, Psal. 1.6 2 Tim. 2.19. Apoc. 2. Rom. 11.2. 1 Peter 1.2. Isai 66. 11-13— 20. The word, behold, signifies a thing manifest and plain, Psal. 51, 6. Matth. 1.23. and it is to stir up attention and shows the admirablenesse and weight of the matter in hand. And interrogations sometimes signify a forbidding, Psal. 79.10. 2 Sam. 2.22. and sometimes an earnest affirmation, Gen. 4.7. gen. 37.13. 1 Kings 20.2. John 4.35. josh. 10.13. and they argue compassion, affection of admiration, fault-finding and complaining, Isai 1.21. psal. 8.10. psal. 22 1. Doing in Scripture often imports believing, John 6.40. Matth. 7.2. 1 John 3.23. rom. 15.31. Confession and yielding hath in it frequently a denial and reprehension, 2 Cor. 12.16, 17. Negatives are vehement and forcible affirmatives, John 6.37. Things that should be set before are frequently in Scripture set after; on the contrary, some things that were done after are set before, 1 Sam. 16.17. gen. 2.5. Things proper to the body are attributed to the soul; as hunger, thirst, &c. which shows the desire of the soul, and spiritual and invisible things, are frequently held forth by visibles and corporials. The names of things are attributed to the similitudes and representations thereof, 1 Sam. 28.14, 15. The word Heart frequently for the Soul; and it is usual to ascribe the efficacy and force which belongs to the author to the instrument, though he be a mere passive, Deut. 5.22. rom 3.28. & 5.4. 1 Tim 4.16. Hebr. 13. The largest extent is to be taken of words in Scripture, if there be not a restraint in other Texts, or in the matter, phrase, or scope in the same, as grace, 1 Peter 1.13. That divers times Christ and Faith are put one for the other, and it is in regard of the relation faith hath to the object, and one word in one sentence hath divers significations, John 4.13, 14. & 4. 3●. And wishing▪ for commanding, crying, for fervency of spirit, Cant. 1.1. Luke 11.2. Matth. 6.10. rom. 8.15. hebr. 5.7. Where there is a sentence that is tropological in one word, we may not think the whole place is figurative, Matth. 26.28. And Ironies are usually reprehensions of sins, Gen. 3.22. 1 Kings 18.27. mark 7.9. 1 Kings 22.15. Iudges 10.14. The Scriptures are not precise in setting down of Numbers, 
a Luke 3.23. Acts 1.15.  though some be prophetical. 
b Rev. 13.8.  And a certain finite for an uncertain 
c Dan. 9.24, 25, 26. , And it often sets a part for the whole; again, the whole for a part; and sets down one thing plurally, and many things singularly, Rom. 13.1. Matth. 3.5. psal. 81.8. and the Prayers in Scriptures are Prophesies, Psal. 139. fr●m 1. to the 24. verse. Christ and the Apostles keep the sense, but not the words of the Prophets, Rom. 10. from 15. to the 21. verse. And when the same thing is repeated in the beginning and end of a sentence i● notes certainty, confirmation, explication, or to stir up to zeal, Psal. 33.10▪ John 1.3. rom. 11.8. isai 3.9. 2 Kings 9.10. Psal. 6.9, 10. And there are divers mystical, hidden, and spiritual things in the narrations, and historical parts of the Scripture, jonas 2.5. Matth. 16.4. gal. 4.25. When a Substantive is mentioned twice in one case, there's an Emphasis, as Lord, Lord, a multitude, Gen. 32.16. Droves, droves, many droves, distribution; a gate, a gate; a city, a city; that is, every city and gate, 1 Chron. 16. 2 chron. 19.5. Lev. 17.3. Diversity, a weight, & a weight, divers weights; a heart and a heart, a divers or double heart, Prov. 20.20. If in divers Cases and in the Singular Number, then it argues certainty, Micah 3.4. if in the Plural Number it signifieth excellency, Psal. 136.2. rev. 19.16. & 17.14. cant. 1.1. eccles. 1.1. There are sundry words that have divers significations, yea contrary meanings, as Leaven and Lion, it is applied to the good and the bad sense: to the Gospel, heresy, Superstition, and sinful corruption. To Christ and the Devil, Matth. 13.33. Luke 13.20.21. matth. 166.12 1 cor 5.5, 8. 1 Peter 1.5, Exod. 7.12, 13. matth. 10.16. gen. 3.1. The anticedent is expressed by the consequent, shane for hast: because confusion and shane usually followeth an unlawful hast, Rom. 9 33. Isai 8.26 We may not take a proper speech figuratively, nor the contrary, Matth. 26▪ 26, 27. But the literal sense of scripture which ariseth from the words rightly understood is the onely true sense to be restend in, for we may not put what sense we will, and so make every Scripture speak every thing, neither may we interpret them by allegories, except we are able to prove the allegorical sense by some o●her places of Scripture. And the mind, drift, and intention of the Spirit of God is above all, to be marked in all Parables, Matth. 20.1, 2. Therefore compare dark places of Scripture with those that are more clear and plain, that will bring forth that onely one and true sense, Nehem. 8.8. And we are to understand such things as are spoken to one, of all in the like case and condition, because there is the like reason to be given, mark 13.37. Josh. 1.5. Hebr. 13.5. When the equity of the thing done is universal, a particular example will afford a general instruction, Gen. 8 20.12.7.13.18. There is more expressed than is uttered in an Hyperbole, Rom. 5.9. gen. 17.4. matth. 4.23. gen. 13.16. and 15.5. matth. 3.5. The word[ until] signifies sometimes never, eternity; and sometimes a certain limited time, Matth. 1.25. 1 cor. 15.25. matth. 28.28. matth. 5.26. always observe that figurative expressions in Scripture afford matter to nourish our faith, Acts 9.4. 1 cor 12.12. mat. 15.35. Note also that in all ambiguous Texts, faith in Christ, love to God and our neighbour, must be the product of the interpretation, or else it is a false interpretation. The Scriptures do not allow always the things and actions from whence similitudes are fetched. And the Scripture speaks according to the opinion of the times, and as others thought, and according to the profession and visible appearance of things to sense, but not according to the truth of the things themselves, 2 Peter 2.1. Lu. 15.7. Jer. 2.18, 19. Seeming contrarieties in Scripture, are reconciled by comparing Scripture with Scripture, Matth. 10.10. with mar. 6.8, 9. John 5.17. with gen. 2.2. 1 Tim. 2.3. with rom. 9. And sometimes are incomprehensible by our reason that are spoken in the Scriptures, and yet most true though above the reach of man, Hebr. 11.2. Things spoken by figures are most delightful, John 15.1, 2. Isai 5.1, 3. psal. 23.1. And though God speak darkly in some places, yet he joins thereto some plain thing to declare his meaning, Rom. 8.20, 31. 2 Tim. 4.6. Rom. 11.7, 8. 1 cor. 1.9. Isai 51 1. with Isai 53.2. Isai 51. with Rom. 10.5. expounds the 3. and 9.13. and 8. and Isai 1.3. ver. expounds the second. Tropes and Figures are usual in Scriptures, yet are not to be esteemed lies, but meet resemblances to express the truth, and there is no intent to deceive in them, John 15.1. and 10.7. cant. 2.15. Luke 13.32. Where wickedness is commanded, or goodness forbidden,( seemingly) that speech is figurative, John 6.53. In Scripture some things are spoken well, when righteous things are taught rightly, as repent and believe, Matth. 3.2 mar. 1.4. Lu. 3.2. Mar. 1.15. When evil things are taught evilly, Phil. 1.15. or wicked things persuaded to, Job 2.9. When good things are uttered evilly, and right things said with a perverse mind, John 9.28. and evil things well spoken, dishonest things in honest terms, 2 Sam. 11.4. rom. 1.26. There are divers things generally spoken of first, and presently after particularly laid down, 2 Tim. 3.2. To make Figures where there are none, is dangerous, licentious, and hurtful, and when the Spirit borroweth comparisons from bad things, he approves them not, Psal. 58.4. Lu. 18. rev. 16.5. Lu. 16. 1 Thess. 3.3. ephes. 5 8. Hosea 4.3. We are to take notice in what species the comparison holds, Psa. 58.4. gen. 49.17. Job 9.26 Because it is sometimes in smelling, and sometimes in colour, Cant. 4.5. cant. 5.13. rev. 1.15. Numb. 12.10. And at other times they a e taken from natural, artificial, ceremonial, and moral things, as these Scriptures prove, Psal. 7.8. habb. 1.4. Hosea 4.10. Jer. 17.11. hos. 7.11. hos. 12.9. 2 cor. 11.9 2 Tim. 3.6. Jer. 2.24. Lu. 11.9. coal. 3.15. 2 Peter 2.12. hos. 10 11. Jer. 4.6. psal. 139.15. 1 Tim. 1.19. 1 Tim 6.4. 2 Tim. 2.17. coloss. 3.5. 1 Tim 4.2. 2 Tim 2.1. psal. 7.17. rev. 6.9. psal. 141.2 & 102.24. psal. 27 10 & 116. psal. 16. The nature of a metaphor, is to proceed from sensible things to spiritual, and not contrarily. Sometimes Negatives deny not simply, but onely the comparison, 1 Cor. 1.17. Lu 14.12.3. Prov. 8.10 gen. 3 28. matth. 9.13. When the Negative is joined to the Particle, then, it denies not universally, Matth. 7.21. But when the note of denial is put wit● the verb, it denies wholly, Psal. 143.2. Dan. 11.37. psal. 14.3. Lu 1.37. matth. 24 22. When there is a double Affirmative there will be a double Negative, Matth. 12.32. Hebr 7.3. Lu. 18.4. But if the Negative be true, the Affirmative must needs be false, Acts 1.27. psal 16 10. The spiritual sense is the more noble, 1 Cor. 9.9. 1 Sam. 20.22, 23. The Particle[ therefore] is not always illative or argumentative, Rom. 8.1. and the copulative Particle[ and] is often when it is not joined to other matter, Ezek. 2.1. & 5.1. Sometimes the Apostles add something for illustration, Hebr. 9.19. mar. 12.33. psal. 77.7. 1 Sam. 9.16 Acts 13.20. Deut. 6.5. The Particle[ if] is not always a note of doubting but of expostulation, Ioel 1.14. Acts 8.22. Rom. 8.31. But[ if] in hypothetical proposition, shows the absolute necessity of the thing questioned,[ if thou dost well][ if you obey] &c. the meaning is, you must do well and obey, you must either per se, or per alium, by yourselves, or Christ, or else perish, Gen. 4.7. Isai 1.19, 20. Isai 1.17. 2 cor. 5.19. Isai 1.15, 16, 17, 18. Deut. 28. Lev. 26. Similitudes make dark things plain, prove not in things subordinate. The affirming of one thing doth not always deny the other. The Scripture frequently calls them sons, which by nature are not so lineally, but legally, and by succession. So Matthew and Luke are reconciled, Matth. 1.12. 1 chron. 36.10. and 3.16. compared with Luke 3.27. There are some things for illustration added and changed, yea and omitted too, by the Apostles, in their quotation of Texts of the Old Testament, which being alleged shows the harmony of Scriptures, and not so much for confirmation, Mic. 5.1. with matth. 2.6. job 40.30. Isai 25.13. 1 cor. 15.32. psal. 40.7. with Hebr. 10.5. psal. 47.5. wi●h Ephes. 4.8 psal. 51.4, 5. rom. 3.4. Exod. 24. Hebr. 9.19. Deut. 6.5. mark 12.33. 1 Sam. 9.16. Acts 13.20. Isai 52.7. compared with rom. 10.15. Exod. 20.12. Isai 9.17. When a wrong accomplishment is applied to a prophesy they are not rightly parallelled, Isai 7.8. 2 Esdr. 13.45. 2 Kings 17.6. Isai 19.24. Numb. 23.17. Luke 1. Zach. 14.20. Titus 1.15. Psal. 91.13. Mal. 1.11. Isai 19.29. Isai 65.7. Mal. 3.4. When God doth vilify sin and sinners, he speaks with an holy kind of taunt, and never speaks of them but with detestation, and when he comes upon them, it is usually with ruination, extirpation, and destruction, Numb. 23. Num. 25.8. 2 Kings 1.3. compared with Matth. 9.34. 2 Kings 23.14. Many more rules there are for understanding the Scripture. Quest. What do true Christians hold, aver, and maintain against Papists, &c. Answ. That justification, union, regeneration, insition into Christ's reconciliation, adoption, sanctification and glorification, is freely from God conferred on man, and wrought in man without any work by man or worth in him. blessedness is passive, what ever is done by man before regeneration is sin. That justification makes the Christians state and condition absolute and entire it being the remission of sin and imputation of Christ's righteousness. That Christ's perfection is the ground of our acceptation. That peace, joy, magnanimity, and sanctification are the effect of justification. That to do great and good works( as they call them) with an opinion that the free grace of Christ is not sufficient to justification and salvation, unless the keeping of the Law be joined to it, is to ●brogate grace, to fall away from the faith, and make Christ's death voided, as much as in ●hem lieth. That all true Believers are one with Christ and God, and already saved by him, fully and freely, so that nothing can be added thereunto, onely the discovery and enjoyment of it may be enlarged to ●h●m, they are s●t with Christ in heavenly places, where they by faith possess blessedness and immortality and glory. That salvation as well as justification is free and without wo●kes, Rom. 3.26.4.6. Joh● 3. James 1.18. Ephes. 2 10. phil. 2. 1●. phil. 1. ●9. 2 cor. 5.17. John 15.1. 2 cor. 5.18. rom. 5 10, 11. John 2.22. philip. 1.6 2.13. 1 John 2.2. Ezek. 36.25, 26. jer. 32.39, 40. rom. 8.30.6.23. 1 cor. 4.7. ephes. 1.3.2.8 Titus 3.5. 1 cor. 12.13. Gal. 3.27. m●r. 16 16. Isai 26.12. John 6.65. And christians detest such Doctrines as these, viz. that our tears wash away our sins; that repentance, humiliation, promises, good purposes, endeavours to amend our lives, pacify God's wrath, and procure his love, peace, and favour, &c. That if we change and turn to God, he will turn to us. That man by doing good becomes good. That the Law is the seed of Regeneration and new birth. That the will for the dead is accepted 〈◇〉 God That Christ's and our works together please God, what we cannot, Christ hath and will make up. Thus many err, not understanding, that that 2 Cor. 8.12. was spoken of the Saints accepting their contribution as it is plain, Rom. 15.31. Neither do they consider that all conditional promises whatsoever in Christ run into faith. To do this and live, be blessed, &c. Thou canst not do it thyself, yet believe that he hath done it for thee, &c. Deut. 28.1.15. Lev. 18.5, Deut. 30.6. Qu. Numb. 23.21. God seeth no sin nor iniquity in Jacob, and what think you of that expression, and how are we to conceive of God in it? Answ. The phrase is God's, and happy is he that knows the true sense thereof: now I conceive 'tis this, God sees himself satisfied, and the Church washed from all her sins by the immaculate blood of Christ: and so judgeth his people as Christ hath made them, and would have the Church so to conceive of himself as a reconciled Father, and not to soar above their Head Christ for consolation in their speculations, nor to go below their Foundation Christ, for their humiliation, nor once to conceive of God according to his incomprehensible Majesty, but in this relation onely, for we are not to know any thing of the mind of God in reference to us and our condition before him, but as we find our condition according to Law or Gospel, John 1.1.7. cant. 4.7. 1 cor. 1.31. 2 cor. 5.21. Isai 53 11. eph. 5.2. rev. 1.5. jer 50.20. Zach. 3.9. Hebr. 9.26. ephes. 5.26, 27. It is ●rue that God knoweth all actions and things, but to see either person or action sinful, that is, in respect of the Law, and is not affirmed of his simplo essence. And Jesus Christ our Surety had all our sins charged on him, standing as the onely malefactor in the presence of Divine Justice, Isai 53.6. psal. 38.4. and appearing under this form a representative and public person, Divine Justice charged our sins upon him, and put him to death, Isai 53.6. ●o 4.25 So then, the principal, viz Christians are quit in the Court of Justice, their sins being ●atisfied for by Christ, there is nothing in Heaven against them, Rom. 8.33. colos. 1.22. Faith seeth an everlasting expiation of sin, which causeth shane to fly away, God having blotted out our sins out of his book of remembrance, Hebr. 8.12. And the Christian in this case and condition is most happy: a certain spiritual and divine Person the Son of God, the Heir of the World, and evangelically the conqueror of the World, sin, death, curse, Hell, and the Dev●l: and we are not to conceive of the Christian apart from Christ, but as Christ hath presented him to God the Father, and the Father never looking upon the Christian out of his Son; and therefore as sin originally came on all men by the first Adam, so righteousness c●me by Jesus Christ, on all his, in whom God ●eess all things new, Christ being the new Adam, the new Creature, 2 cor. 5.17. in which Text take notice of two things, what is meant by being in Christ, and what by new Creature. To be in Christ is to be made one with him by saith, as those that want with are said to be without, Col. 4.5. and such as have faith, are said to be all glorious within, Psal. 45.13. Being received to their own knowledge into union and communion with Christ; and new Creature is proper to Christ onely, and secondarily, or improperly to us, Christ is the new Creation of God, the new Heavens and Earth,( that he would create, and hear for us poor wretches: Christ is that special work of God's hands, wondrous, marvelous and strange act) in which dwelleth righteousness, the sure foundation and precious ston, the new Man, created in righteousness, which we by faith put on, the first born of every creature, that makes us the first born of God, he is the hidden Man of the heart, and that humility that is so much set by of God, and we are clothed with. The Christian receiveth his denomination from Christ, who is the new and living way, in which the Christian comfortably comes to God in and by, in more fuller and clearer demonstrations of grace than the Christians in former Ages, as all these Scriptures prove, Hebr. 10.20. Is 65.17. Hos. 2.21. beb. 1.10. Is. 28.21. hab. 1.5. col. 1.15. & 11.8. 2 Pet. 3.13 Eph. 4.24. compared with Ro. 13.14. 1 Pet. 3.3. ga. 6.15. heb. 10.20. So that whatever enjoyments we have of God, incomes from God, grace in this life, or glory in another world, it is from God, in Christ, for him, and through him, he being the Fountain, Root, and Head, from whence this cometh to us, Zach. 13.1. psal. 36.9. revel. 22.1. John 15 1. rom. 8.32. rom. 11.18. and God will have it so, it being his way, he will convey all mercy to us, in his own way, having made all promises to him, and from him to us, the word, shadows, and types, do all direct to him, that is the Fountain of life, yea life itself, yea and it is derived to us from him, Act. 4.12. John 14 6. gal. 2.20. John 14.19. 1 John 5.12. 2 cor 3.6. 1 joh● 5.2 col. 3.3. 1 Tim. 6.12. joh. 11.25. gen. 3.15. gal. 3.6. jer. 32.32. 1 cor. 3.11. col. 2.19. Eph. 4.15. col. 2.3. John 1.16. 1 John 2.20. joh. 15.5. And herein God's infinite and exact wisdom, free love, and special goodness is seen, in outshooting the Devil in his own bow, bringing in everlast●ng righteousness by Jesus Christ, who maketh Christians everlastingly happy thereby, he being their good three, they are made good trees in him, their estate is safe, perfect, rich, honourable, and permanent, their souls are so replenished with all goodness in Christ Jesus, that they may live merrily, sleep quietly, and rejoice eternally, as all these Scriptures prove, Psal. 116.7. phil. 4.4. 1 Thess. 5.10. phil. 4.13. 2 Tim. 2.19. Matth. 4.24. 1 cor. 3.11. matth. 16.20. John. 13.2. Matth. 12.33. John 15.2 rom 5.19. and 3.23, 24. Ephes. 2.8. Hebr. 10.14. coloss. 5.28, 29. matth. 5 18. Rom. 8.4. ephes. 5.8. col. 2.10. rom. 4. from the 6th. to the 9th. Colos. 1.12. Titus 3.5. to the 7th. rev. 5.6. Rom. 3.24. Isai 61.10. matth. 5.16. rom. 6.18. Ephes. 2 10. Isai 10.22. John 8.36. 1 Tim. 1.9. rom. 8.2. and 6.18. 1 Cor. 15.57.  
Q. What is prayer and the benefit of it, doth it inform God, do good to him, or prevail with, or change his mind, or the Christians? A. Prayer is the breath of God, or the breathings forth of his spirit. By which God informs us, we do not inform God, he persuades, prevails with, and changeth our minds, we do not persuade God, prevail with God, nor change the mind of God, 
(a) Ja. 1.17. Mal. 3.6.  tis God that persuaded Japhat by his spirit, to live in the Tents of Shem, to believe in the messiah that was to come, and to rest upon that salvation that was to be accomplished by him in the fullness of time; 
(b) Gen. 9.27.  And tis that same spirit that enableth us that now live, by the faith of Gods power, as well as those have lived or shall live hereafter by Christ, to cry Abba father; 
(c) Rom. 8.17, 27, 36. Gal. 4.6. . From hence I conclude most certainly. That the spirit of prayer is given to help, succour, and bear us up in our infirmities, and not to help, succour, and bear up God, for he hath no infirmities, needs no prayers, tears, or any of the means of grace offered us in endless mercy: 
☜  But we stand in need of all the means of grace, as prayer, preaching, and reading the Scriptures. And God in and by prayer, &c. seeks us, woes us, finds us, gathers, heals, and comforts us, instructs, enlargeth, and adds to us, adorns, beautifies, enricheth, allures, inti●●th, and draws us to himself that are poor, lost, damned, and cast away sinners, in ourselves, both averse and adverse to, and from God, from the womb, and straggling sheep and fugitives, from the right way Christ 
(a) Hos 2.14.  in the wilderness of sin, 
☞  death, and hell, and in a high esteem of our own dunghill goodness, and pl●guie righteousness. 
(b) Isay 64.6. Phil. 3.7, 8.  Thus God by prayer discovers ourselves to ourselves and others, that join with us in prayer, he likewise manifests himself to us, imparting, communicating, and revealing his secrets to us, and we being filled with the discoveries, incomes, and enjoyments of God, do in prayer hold forth before the view of the faith and understanding of those that we pray with, and for, so clearly without blindfolding of Christ in his worth, excellency and dignity, together with the absolute necessity of better prayers then we can pray, thoughts, words, and works that will commend us to God, which are only found in Christ, who is a representative person, and prayed for us. When wee thus pray in faith, it doth prevail much with those drooping spirits, and they are mightily strengthened in the faith, in hearing the Lord Christ in all his benefits, thus held forth in prayer. The poor Christian is satisfied in the work of redemption, wrought by Christ and held forth by prayer, as well as in preaching 
(c) 1 Cor. 11.3.  and this is Gods end in prayer, viz. the satisfying of our consciences, and confirming us in our faith, and in the true grace of God, wherein we stand. 
(d) 2 Pet. 3.13.  God hath received satisfaction from Iesus Christ who hath saved us both freely, perfectly, 
☜  and permenently, but by the spirit of prayer wee praying according to the proportion of faith, the sick are satisfied in their consciences, to their comfortable knowledge, 
☜  and so prayer prevails much with men and saves men, viz. it brings home that salvation to the heart; Which was wrought by Christ. 
(e) james 5.15, 16.  And Elias knew there should be rain, for the Lord had  told him before that he would sand it. 1 Kings 18.1. But he prayed to affect the people, so Hezekiah spread the letter of railing Rabshecka, not to affect God but himself, and the hearts of the people, Isay 27.14.15. And itis certain that God did prevail mightily against Iacobs sense and reason, that caused him to stagger through diffidence or too much incredulity, 
☜  when he had well warmed him by his spirit of prayer, then he went to meet Esau with undaunted resolution, though he were lame, and worse able to go against his potent adversary; when God had strengthened his faith with cheerfulness and good success, he went on in the great and weighty business, and indeed the end of prayer is to increase ours, not Gods faith he being faithfulness itself. Obj. But what say you to such texts of Scripture that call prayer sacrifices, incense, and odours. Heb. 13.15. Revel. 5.8. and 8.3. Acts 10.4. Answ. These Scriptures are all to be understood Evangelically, thus by him let us offer the sacrifice to God continually, that is, let us always believe that Christ our surety hath once for all offered one sacrifice, that fully did content God, and that for ever, Eph. 5.2. Let us be content with that and rest quiet, and be satisfied with it, and always be speaking thereof, for God is well pleased when we delight in, and are well pleased in Christ our sacrifice, which he offered in his bloody death and passion, 
☞  let us set this always before our faith, speak it out in all our prayers, believing that all his prayers are outs, and stands for us perpetually. Luke 22.32. John 17.20. 1 Cor. 3.20, 23. Christ being that everlasting public, and representative person in our stead for us, and to us, the new Adam, so that by him, in him, and through him in Scripture phrase, is to stand in all that Christ did, 
☞  or suffered, by faith to apply, possess and enjoy Christ in all, and at all times, completely as he hath made us, and presented us to God his father, Col. 2.10. Heb. 10.14. 1 John 4 17. For those texts, Revel. 5.8. and 8.3. they are both one in signification, and it is clear, that the Ministers of the Gospel, their chiefest employment is to exalt Iesus Christ, by holding forth to the Church, 
☞  that one and only soul saving and soul satisfying sacrifice of Christ, Eph. 5.2. Heb. 9.26. And to appropriate that to the Church by telling her, that her warfare is at an end, sin, death, hell, and the curse, are removed, and righteousness is come in their stead, Isay 40.2. That a son is born and given, Isay 9.6. That is, all Christ, what ever he did or suffered, and that all the prayers he prayed, the thoughts he thought, the words he speak, and works, he wrought, are truly and in very dead the whole Churches Evangelically. God hath given Christ to his Church, and all his Excellencies, patience, meekness, and faith, &c. and hence Christs prayer in those texts, are to be understood, the prayers of the Saints, and the patience of the Saints, Christ is of God made the sincerity, righteousness and wisdom of the Saints, 1 Cor. 1.31.2 Cor. 11.3. And sacrifices, odours, and incense of old, did but type out Christ to the Church as he was to come, and in this respect it may be truly said, that all their prayers were but shadowish prayers, & held forth the perfect prayers that Christ should pray for them, and we are not to conceive, that Ministers under the Gospel are to offer insense or odours, 
☜  but they are to preach Christ clearly to the Congregations, and to present before the view of their understandings, the perfect and effectual prayers, that Iesus Christ prayed in the dayes of his flesh for them, he prays no more now, but rules all in heaven and in earth, and tis the stock of prayers of the Saints, that are gone up into heaven for them. And thus Cornelius prayed and fasted in Christ that was to come, in his false apprehension, for Christ was come in the flesh, and had fasted and prayed for him, though he knew it not, and therfore Peter must be sent for to undeceive Cornelius in this point, and to unriddle this mystery to him, and to preach Christ and his prayers, alms, deeds, and fastings to him that were in heaven before God, and pleaded virtually for Cornelius, though he were ignorant of this glorious truth, that Christ already come was his, and all his fastings that were perfect were ●is, his prayers, tears, thoughts words and works, were all mystically, passively, and evangelically his, and were come up to God ●or him, thou h he were not ●ware of it, Acts 10.34.43. And we are not to conceive, 
☞  that it is our imperfect, weak, drowsy, and spiritually drunken prayers. &c. that come up to God, but with him, those pure, perfect, full and sincere prayers, &c. are in esteem with him to eternity, and tis confessed by all, that Christ, as he is a public, so he is a spiritual and eternal Priest, and his kingdom is spiritual, universal and eternal, and all hi● actions are of eternal force, virtue and ●fficacie to the Church. 
☞  This is to pray in faith, meekness, humility, temperance, sobriety, love, hope, sincerity, uprightness of heart, fervency of spirit, and effectually, viz. When we believe that Christ his effectual prayer is ours, yea and the fervency of spirit, uprightness of heart, sincerity, love, hope, charity, sobriety, temperance, humility, meekness, and perfect faith that was in Christ is ours, as well as his, wisdom, righteousness, 
a 1 Cor. 1.31. 2 Cor. 5.21.  sanctification, redemption, conception, birth, life, death, resurrection, ascension, and his mediation. Is not all Christs thine? when God hath given him to thee, then doubtless all that sweetness of disposition which was in him is thine also, 
☜  all that tenderness of heart, perfectness of will, purity of conscience, 
b 1 Tim. 3.9. Acts ●4. 16.  strong desires, hatred of sin that was total, eternal, and unsatisfiable in him only, the good confession he made, his sorrow that was godly indeed, his strong memory, invincible courage, undaunted resolution to go through all pains, misery, and tortures, and the dexterity, alacrity, and unweariednesse of Christ in doing his fathers will 
c John 4.34. Psal. 40.8.  that was not fleshly, but was spiritual and from the heart. Yea, 
d Ephes. 6 6 4▪  he wild, and did the dead for thee. 
e Phil. 2.13.  by which will and dead thou art sanctified, 
f Heb. 10.10.  and the will and dead is performed by thee evangelically, when thou believest that both the will of Christ that was perfect and deeds are thine, he doing them for thee. So Paul is to be understood 
g Gal. 2.20. Col. 1.27.  when he saith, 
☜  Christ gave himself for me, Christ lives in me, and Christ in you, the hope of glory, or thatis amongst you ( i.e.) by faith the spirit presenting Christ in all he did or suffered to thee, and before thy eyes, and this is to live by the faith of Gods power, or by the faith of the spirit of God 
h Rom. 3.22.  or the faith of Iesus the righteousness of God, which is by faith of Iesus unto all, and upon all, 
i Isay 61.10. Psal. 45. 9-13. Rom. 3.22.  and in all them that believe. The wedding Garment, thatis the covering of God, the armor of of God, the righteousness of God, that he in a figure of clothes of skins or fur brought to Adam 
k Gen. 3.21. Ephes. 6.12.  which being put on 
l Rom. 13.14.  i. e. by the spirit of God, that only can make application of Christ to the soul, the Christian stands in the true grace of God 
m 1 Pet. 5.13.  in Christ invincibly 
n Mat. 16.18.7.25.  being built on the rock of eternity 
o 1 Pet. 2.6. Isay 28.16. Acts 4.12.  but alas to understand any of this legally;( Thus of our own heart, faith or magnanimity, 
☞ ) were the greatest dishonour to God that may be, yet most do so, for our own heart will fail us, and our faith flag being weak and feeble, yea our magnanimity will prove mere pusillanimity and gross cowardizeme, and will not our figleafe covering of mans righteousness, make us 
p Exod. 32.25. Apo. 3.17 18.  as Aaron did the nation of the Iewes, naked, wretched, and most miserable, our Castles of air, strong holds, though huge mountaines in our own opinions, and others deluded as well, or as bad as ourselves will topple down before Christ that little ston 
q Dan. 2.44.45. 2 Cor. 10.4, 5.  like the towers of Cards, 
☞  that little children are wont to make in winter nights, which by the least gale of wind, or breath of Gods wrath in a dismal day or time, or rather as the walls of jericho by the sounding of Rams horns, that 
r josuah 6.20. 1 Sam. 5.4.  fell down before the children of Israel upon their alarm, just so when the true light appears, i.e. e. Christ that day star and sun of righteousness to be ours, then and not before shall we see our false humility, to be true pride, our sincerity hypocrisy, wisdom folly, 
☜  light darkness, knowledge ignorance, strength, weakness, and cry out my candle is out, my heaven is hell, my patience( God help me to better) is so thread-beare that it may most fitly be called impatiency, my righteousness is a very plague, my obedience rebellion, ther's no health nor help in me in any of these, and where Paul saith, through Christ he could do all things. 
s Phil. 4.13.  Tis to be understood, he by faith believed that Christ had done all things for him, and thus Christ strengtheners all his by his spirit, and so all Christians do the will of God, work well and are new born, when they believe that his birth,( which is the new Adams) is theirs, and this is new every day to their faith, 
☜  and they disclaim their old and first birth daily, by faith they are crucified with Christ, work well, and so patience hath her perfect work, 
t james 1 4. 1 John 4.17. v 1 Kings 5.4.  and wanteth nothing i. e. the true Christian that eagle; eyes Christ, his patience that's perfect, and so wants nothing in heaven in Gods esteem, there he stands a perfect, patient man in Christ, and is daily strengthened in this faith, in and by the means of grace, amidest his distempers, imperfections and defects, in's own imperfect patience: & so I understand the christians love is made perfect in a passive, mystical, & evangelicall,( the same) way, 
☞  thus he is ashamed of's own could, little, & imperfect love, & dares not for his life appear in the presence of God in his own love, he knows that God hates the halt, blind, and lame love that is in man, but in the love of Christ thatis present with him, to's faith, he dares appear at the judgement seat of God with boldness, and why? because as Christ is, so ●s he. What at the day of judgement, when he shall be without the sense of sin and corruption, to vex and trouble him? as sin doth all good Christians here, as long as they live in the flesh. 
☞  No, no beloved, tis in this world of grace or kingdom of heaven, in which in this sense, there is neither sin, death, hell, curse, or any evil occurrences( of the which Solamons kingdom was but a type.) But all things flourish in Christs kingdom, ther's nought but felicity, tranquillitie, and at the right hand of God,( that is in Christ, there) are pleasures for evermore, and it ariseth from this. That Christians do frequently set before their eyes Gods justice, and seeing it fully satisfied, are bold to appeal unto God for justice, and so pled it out in the court of their own consciences, and are not afraid,( slavishly) knowing that they stand in a state of perfection, 
☞  in Christ, so they have no torment, seeing they now believe that Christ was once tormented for them, so fear and torment have no room, or place in Christianity( in the true sense aforesaid.) truly Christians neither fear the devil, sin, law, curse, death, hell, plagues, famine, wars, nor God as a wrathful judge, but love and fear God in spirit and truth, and so worships God in Christ, and believes that Christs pure and perfect worship is his, and lieth down in peace, perfect love, 
☜  and in that spiritual safety, that Christ his walls, bulwarks and Tower, 
w Psal. 48.12.13. Isay 32.2, 3. Isay 26.1.  afford him, singing songs of Zion, not to us, but to Christ, thy name be all the glory. 
x Col. 3.16. Col. 1.9. Psal. 47.7.  This is to sing in spirit and in understanding, with grace in our hearts, when we look beyond the penmen of Scripture to Christ, of whom twa's most true and properly to be understood. So Christians give thankes to God by Christ, 
y Heb. 13.15.  i.e. e. when we believe Christ was perfectly thankful for us, and when we are affected with it by meditation and contemplation thereof, and break out in works and deeds, demonstratively in the sight and hearing of men. 
☜  This properly is the Crreatures thankfulness, and is imperfect but much taking with men, for it is it's proper place, and here needful for discovery of grace, and encouragement to others, and I would gladly know of any man in the world, whether there be not a vast difference betwixt the creature and the Christian. Truly so much difference there is betwixt their faith and facts, and if this difference be not kept pure and apart, all religion will be corrupted quickly, as we see by woeful experience in Popery to this day, & what is it to be made perfect in every good work, 
z. Heb. 13.21.  look well to this text. To do his will, doing or working in you( by faith) that which is pleasing i.e. Christ in his fight, through Iesus Christ, to whom be glory for ever and ever, Amen. Where note, that when he speak of Christ, with what affection he speaks, to whom be glory, i.e. Let this glory be ascribed to Christ alone. &c. That none can come to God in their own doings, but through Christ, and what is that? Truth, tis to disclaim their own imperfect works, done in their own persons, and to embrace the perfect works wrought by Christ for them, he being their surety, paid all that was owing to God the great Creditor, who had trusted man in his creation with his talents, but man did break with God, and betrayed all his trust, and was a spiritual( and in himself or any creature) Bankrupt. But Christ paid the debt he owed, 
☞  and now would have the fully discharged principal to make use of his name when he comes to God, viz. 
a Heb. 11.11.  to believe constantly that God is just, and will not charge that on him, which Christ hath fully discharged, and so day and night he should say amen, to't, say it is most true, and out of all peradventure or question, ( some have made this consectary. Then Elivate rouse, and raise up thy spirit in prayer to God in Christs name, and believe that he will in Christ give th●e that thou beggest, or that that is better, 1 John 5.14. Psal. 95.7. Mar. 4.38. Psal. 116.14. Cant. 2.16. Heb. 4.16.20.22. Mat. 9.2. 2 Sam. 12.13. And consider what prayer is. The parts & properties of it. 
☜  The charracters thereof. The motives to it. The means and ends of prayer. The rules in it. What it doth. Where and with whom the sorts of prayer, times and places of 't, which are best of public or private, whether it be sufficient in a Christians eye, to pray only in public. For whom we must pray, what think you of such as will not join with Christians in prayer, if they differ in judgement from them. What of cross and blasphemous prayers, what of prayers to Saints, and for the dead? for the first, prayer is an imploring of God for help, and a fruit of the spirit, the parts of it, confession, petition, intercession and thankesg●ving, the properties of it, tis faithfully, freely, fervently, feelingly; and fru●tfully, and effectually. The characters of it, are humility, sincerity, and heavenly mindedness, the motives to it, Tis Gods way for obtaining good, and removing evil. The means to further it, are hearing the word, reading, conference, and serious consideration. The ends, are Gods glory, and the Christians corrobo●ation, in the faith. For the rules to be observed in it, temporals are to be asked conditionally, but spirituals, absolutely. Prayer doth through Gods goodness remove evil, and obtain good through Iesus Ch●ist, Gen. 20.17. mark 29.4. The sorts of prayers are civil to man, and divine to God, Isay 5.16. The time of prayer, is always, but especially on the Lords day, Revel. 1.9 The places are either public, thatis principally to be lo●ked unto, or private, the less principal, Mat. 21.13. John 4.24. and public prayer hath ●he precedency, Psal. 92.1. But true Christians neglect not private prayers, 1 Thes 5.17. 1 Tim. 2.8. and they pray for all men, 1 Tim. 2.1. and they that will not join with other Christians in prayer, will prove Apostates at last, except God give them repentance, of their great pride, And to pray to the cross is blasphemous. Rom. 1.23. Psal. 106.20. and for prayer to Saints or for the dead, tis vile, abominable, and detested of all true Christians, Isay 63.16. 2 Thes. 2.11. Acts 10, 26. Revel. 22.8. For the gesture of prayer they are all lawful, but in private the fittest for thee, is that which doth most stir up thy affections in prayer, and declares thy reverence to God, but none are tied to forms in private. And thou must be careful that th●● pray from life, 
☜  not for life, 2 Cor. 4.13. and be instructed what those everlasting, lively and representative prayers are, viz. Christs prayers, Heb. 7.25. Q. Whether under the Gospel, God afflicts true Christians for their sins, and to satisfy his justice thereby, or for some other ends? A. Gods iustice was fully satisfied by the sufferings of Christ, the just suffered for the unjust, he taking away the cause, viz. sin, 
☜  the effect ceaseth, & ther are other glorious ends for which God afflicts his children To conform and make them like Christ their head. Rom. 8.7.18. 2 Tim. 2.12. To try their faith, and make themselves and others to see and know their constancy in the profession of this truth, that Christ hath slain and abolished all enmity, and made everlasting peace appear to them betwixt God and themselves, even now in the appearing of the quiter contrary to their sense and reason, in which they glorify God abundantly. 
☜  james 1.2. 1 Pet. 1.7. To quicken and increase faith, to cause the Christian in these sharp storms of crosses, more diligently and firmly to gird one, and keep close this garment of Christs righteousness. Thus he knows fulwell that in themselves afflictions are part of the curse of God for sin, if it light on one that's out of Christ. 
☞  But turning his eye, on Christ that hath taken away sin & curse, he knowing himself in Christ, is quietted in his conscience, and saith, surely my father doth afflict me in 's love, in much mercy, and so the quiet fruits of righteousness are brought forth in his soul, viz. he is quiet in his conscience in the righteousness of Christ, 
☜  in the midst of the worst that devils or divellified men can inflict on him, he sees the name[ Christ] in the rod, 
b Micha 6.9. job 1 21. Mat. 3.17.  and concludes blessed be the name of the Lord, for that these afflictions have no teeth, are not curses, I thank thy Christ for it, that name by which alone I comfortably and alone know thee to be my reconciled father in my greatest extremities. c Afflictions are appendices of the Law, and do terrify and deject naturally those that are afflicted. Truly they do not properly, immediately and simply considered, ease, quiet, or cure the consciences of Christians. But the spirit of God, in and by them, doth awaken, stir up our dulness and security, to a more lively, effectual, and enlarged apprehension of Christ and his righteousness, the only procurer of health▪ peace and rest, 
a mat. 11.28.  in the times of danger, the Coney hastens to the rock, the Hare to the thecket, the egyptians to their houses. 
b Exod. 9.20.  But the faithful to the name of the Lord, viz. Christ our righteousness, 
c Jer. 23.6.  as this strong tower of defence, 
e Prov. 18 10.  and thus whilst God useth the rod, scourge, or physic of afflictions, 
☜  the cause hath not properly with him the nature of sin, which is an offence to divine justice; but it is now considered as a disease troubling his child, which in infinite mercy, boundless love, and everlasting compassion, he seeks to make riddance of affliction, 
f Isa. 27.8, 9. and 54.7, 8.  by afflictions, but neither for sin, nor in his wrath, anger, or displeasure, And though it be the nature of sin always to provoke God to displeasure, yet the pacification made by the blood of Christ, hath more power with God to procure well-pleasednesse and love from him to a believer, then any sin of his hath to bring his displeasure and wrath. Because that propitiation, 
☜  pacification and appeasment made by Christ is of eternal value, 
a Heb. 10.14.  and established by the oath of God, and yet tis confessed, that the same things befall the faithful and unbeliever here in this world, 
b Isa. 59.4.  yet with this difference; to the faithful they are out of a principle of love and well-pleasednesse from God, but to the enemies of God( all christless men, unbelievers are so for ought men or Angels know, or the word of God discovers) they are messengers of indignation, anger, and displeasure, not that God is well pleased wi●h sin in any, he's an eternal enemy to all wickedness, 
c Psal, 45.7. and 7.11. and 11.7.  yet always well pleased with the persons of the faithful To work dependency in them on God 
a Ps. 42.9. Joh. 13.15.  to stir up to obedience 
b Jam. 2.3. Psal. 5.15.  magnanimity, courage and patience 
c Micha. 6.8. 2 Cor. 12.7.  to prevent and beat down spiritual pride, 
d Job 33.23. 2 Chron. 33.12.  and to rouse up Christians to prayer, To discover the determinations of God in's decree, 
a Rom. 8.29. Acts 19.22. Job 38.11. 2 Tim. 3.12. Lam. 2.3.  and the exercising his wisdom, goodness and power in preserving the Saints. 
b Exo. 14.12. 2 Cron. 20.22.  To bring home desperate prodigals, that are fugitives and runagates from God. 
c Luke 15.19. Isa. 26.16. Psal. 40.12.  To prevent Sathans malice, stop his mouth, and beat him in his own plea, Gen. 3.15. Heb. 10.19. Rom. 15.13. 1 Pet. 1.8. Job 2.6. To damn the wicked, and fill their mouths with blasphemy against Christians who being like Christ, and not of the world, but accepted of God, and by their practise reprove the works of the wicked, and are hated for it. Psal. 41.6. and 81.12.2.3. and 118.22. Luke 19.14. Jam. 2.3. 2 Sam. 12.14. Luke 9.53. Psal. 38.20. Joh. 15.19. Gen. 4.4. 1 Joh. 3.12. Joh. 7.7. 1 Kings 22.8. To put an end to the discords, contentions, strifes, jarrings, bitternesses and quarrelings of the Saints, 
☞  who, when they are in prosperity cannot agree, but like so many sheep will bee pushing one another about indifferent things, but God sends forth his dog of affliction like the good shepherd, and puts an end to that quarrel, Lattimer, Ridley, Dr. tailor, St. Paul, and Sylas, could not agree in prosperity, one would have ceremonies, the other none, Paul would not have John to go with him because of his imbecility, pusyllanimity, and faint heartedness in the profession of the faith. But when Paul, La●timer, and Ridley, had lain a year, two or three in prison, then it was brother Lattimer, and brother tailor, and oh sand for John; or bring John with thee, saith Paul, when he had been well exercised in afflictions; a so now we quarrel, bite, and use bitter invectives against each other, viz. Presbyterian, Independent, Antinomian, Antifidian, Familists, Anabaptists, and Seekers, and many such like, the which I wish may be all for ever butted in oblivion, and the precious name Christian only remaining. But for certain, when fire, faggot, sword, famine, imprisonments, and varieties of torments and deaths, shall surprise us, we shall willingly then lay them aside and use better expressions to each other, 2 Tim. 4.11. Acts 15.39. Psal. 100.2. and 23.4. To flesh on Christians in the bold profession and confession of the faith to the faces of Gods enemies with undaunted resolution, Ruth. 1.16. Job. 31.13. and 33. Titus. 3.8.14. Matth. 5.16. Matth. 16 16. To indeate the Lord Christ unto us, who by bearing of our afflictions hath made way for God to extend peace to the Israel of God for ever in the midst of the greatest afflictions that can befall a Christian in this life. Heb. 12.11. Col. 3.11. Isa. 66.13. Revel. 1.9. Psal. 69.33. Psal. 40.16. To enable the Saints, to comfort others in the like calamity, with the same consolation wherewith they were comforted in their affliction, and tell others what the Lord did for them, and how he brought them out of affliction, 2 Cor 1.4. 1 Thess. 5.14 Isa. 51 12. 2 Cor. 7.6. 2 Cor. 1.4. Consectaries. First, sins odiousness. 
a Hos. 13.9.  Secondly, Christs excellency. 
b 1 Cor. 15.49.  Thirdly, afflictions are not new, 
☞  strange, or evil. 
c 1 Pet. 4.14  Fourthly, the Christians worst estate is better then the best estate of the wicked. 
d Acts 16 30. Heb. 11.25.  Fifthly, tis a difficulty to shun sin. 
e Isay 27.9. Amos 4.9.  sixthly, That privileges exempt not from affliction. 
f Heb 2.14. Psal. 20.1.  Seventhly, that Christians h●ve a better home then this world. 
g 1 Cor. 15.19. Heb. 4.9. Gen. 32 9. Psal. 39.12. Psal. 119.69. Psal. 119.85. Psal. 41.6  Eightly, that Christians ought not to slack their place to heaven in their afflictions. 
h Isay 35 8. Isay. 8.18. Revel. 2.10. Acts 17.5. Psal. 69.12.  Ninthly, Frivolous are the put offs of the Nabaus of this world, that deny help to Christians in afflictions. 
i 1 Sam 25.59 and 12.  Tenthly, that prosperity( without Christ) is no sign of Gods favour. 
k job 21.12. Mal. 3.15. Psal. 73. and 9. Luke 16. ●5. Matth. 5.20. 1 Cor. 4.11.  Eleventhly, dreamers of outward prosperity when Christians are deceived. 
l Matth. 10.34. Micha 7.10. Luke 12.19. Psal. 120.1.  Twelfthly. That the world's a hospital, and God is the great Master of it. 
m Mark. 2.27. Hosea 6.1.  Thirteenthly, this life is the Christians winter. 
n 1 Thess. 3.4.  Fourteenthly, 
☞  Preposterous are the judgers of Christians estate before God according to their affliction. 
o Luk. 23.31. 1 Pet. 4.18. Psal. 41.6. job. 2.6. Psal. 73.15.  Fifteenthly, God hath his time for the a●fl●cters of the afflicted. 
p Isay 10.12. 2 Thess. 1.6. Ezek. 25.3. Psal. 70.3. jer. 48.27. Psal. 68.21. Ezek 35.12. jer. 48.39.  Sixteenthly, Christians should be as willing to receive instruction and consolation, as they are to complain in affliction, 
q Acts 16.30.  Seventeenthly, 
☜  That Ministers are not to be blamed for the preaching the Gospel to work faith in their auditors, that only can bear them up in the time of afflictions, and that comfortably. 
r Psal. 27.13.  eighteen, 
☜  That there is good hope of afflicted ones, that there is some special work for them to do in Church or State; David seven yeares was forced by wicked Saul to wander the mountains, Luther for three years afflicted in conscience, and Paul lay three dayes in the pangs of the new birth. 
s 1 Sam. 24.14. 1 Sam. 26.20. Acts 9.9.  Nineteenth●y, That afflictions to the Saints puts an end to all strife, opposition, and contradiction, and links them together in a perpetual bond. 
t Acts 15.39. 2 Tim. 4.11. Psal. 23.4. Ps. 100.2.  Twentiethly, That want of pity in Christians, is a cause of much heart-burning, and 'tis questionable, whether merciless men to poor afflicted Christians are real Christians, 
☜  if they were, doubtless they would sympathize with afflicted Christians, at least they have so little of Gods fire of love, that hell fire predominates 
u 1 jo. 2.19. 1 Cor. 12.27.  21. That prosperity is no infallible mark of the true Church. 
w Rev. 3.17. Ja. 2.6.7. 1 Cor. 4.8, 9, 10, 11.  To be peltish, peevish, and froward in afflictions, or to use unlawful means, to get out of them, is no part of the Christian, neither 'tis from Christ but from old Adam. 
a psa 116 11. 1 Sam. 21, 13. psal. 73.13.  'Tis a thick cloud for Christians to look through in their affliction for to see their old friends and professors of Christianity too, to have no pity or compassion on them, 
b job 19.19.13. psal. 38.11. 2 Tim. 4.16.  delighting in Christ easeth the heart in the greatest affliction. 
c psal 27.13. psal. 119.92.  There is more cause for Christians to rejoice, and bee cheerful in their afflictions then to he sad; have they not faith, the Spirit, and a good conscience? 
d Gal. 5.24. 2 Cor. 1.5.11, 12. prov. 15.15.  was not Ch ist afflicted for them? 
e 1 pet. 2.21. 1 pet. 1.6. heb. 10.37. heb. 2.18. John 16.33. 2 Cor. 1.4. mat. 7.4. heb. 2.10. 1 pet. 5.9.  and loves them then, is with them in their afflictions, succours them, & will fill their hearts with joy, and true Christians have ever been afflicted. To stick close to Christians in their afflictions, is approved of God and all good men; On what an impression makes it in the heart of the afflicted! 'Tis faith or the Spirit of God that qu●ets the soul in afflictions, 
g psal. 39.9.  produceth prayer, 
h psal. 88.8.42.10.  and enables us to confess our sins, 
i job 42.6. Lam. 3.42.  check unbelief, 
k psal. 49.5.55.17.43, 5.  wait on the Lord 
l Dan. 12.1. psal. 56.4.  for help, to look more on the author then on the instruments, 
m 2 Sam. 16.10.  to eye sin, and 
n Lam. 3.40. hosea 5.15. job 34.31.  to look to God 
o job 1.21. Amos 3.6. , To submit to him 
p micha 7.9. 2 Sam. 15.26. , To purge the conscience from sin 
q Isa. 27.9. heb. 12, 11. , To cry to God for help against it 
r 2 Chron. 14.11. Lam. 2.19. . To expect good tidings from Heaven 
s Isa. 39.8. Micha 7.8, . To put valour, invincible courage and magnanimity into the hearts of Christians in the greatest afflictions, sometimes to the astonishment of the adversaries & tormentors themselves 
t prov. 28.1. psal. 125, 7. . 'Tis the spirit of God that discovers to Christians that prodigality, idleness, voluptuousness & infidelity, are sins that hinder most men from helping of such as are in afflictions 
u 1 cor. 6.13. prov. 23.21.6.11. Matth. 19.21. Mar. 10.30. . And it directs the christians to help in the first place Christians, or kindred and countrymen; then all 
w Gal. 6.10. Rom. 9.3.15.26. . And to prefer the public good, before their private: and then to help any in afflictions x. And to make our afflictions no greater than God makes them, yea, to take comfort when 'tis propounded to them from the word by any instruments whatsoever God will use to that end and purpose 
y psal. 119.24. Isa. 40.1. . 'Tis the good spirit of God that persuades christians patiently to bear their afflictions evangelically, from such considerations as these 
z Luk. 21.19. 2 Sam. 16.10. psal. 39. 9.1●9.75. job. 1.21. James 4.19. , that 'tis God afflicts. 
f 2 Tim. 1.17. 1 Sam. 24.4. jer. 45.5.38.9.39.17. Ios 2.21 6.17, Mat, 25.41. Esay 41.1.  For these ends, Not to destroy us, 
a Act. 16.30.  but in 's love, 
b Prov. 3.12.  for our good, yea verily for the best, 
c Rom. 8.28. Psal. 94.12.  and that 
d Isai 27.9 Psal. 119.72.  he'l remov't when he sees it best, 
e job 2.10. Isai 54.7.  and that there's no proportion betwixt the mercies we enjoy, and our small afflictions. 
f 2 Cor. 12.9. Apoc. 1.9. Cor. 10.3. Jer. 30.11.  and how that hell give strength to the Christian, and his afflictions shall end well, 
g Psal. 90.15 .. Jo. 12.26, James 5.11. 2 Cor. 3.5.  'Tis the spirit of God that silemceth the devil, 
☞  evil men and ourselves, that are apt to clamour against God, and faith clears God; 
h Psal. 51.4. Ruth 1.13. Hos 7.9 Isay 42.25. Psal. 145.17.  splits the heart, 
i 2 Kings 22.20. 1 ●et. 5.6.  And teacheth Christians to run upon the evil of sin, 
k Jer 8.6. Lam. 34. 2 chron 7.14. Micha 7.19.  To wait on God, 
l Isay 28.16.  in evangelicall obedience, 
m Isay 38.20. Eccle. 5.3. Heb. 12.11.  to promise and perform, in and by our mediator, to call to mind times past, present, and to come, n What place we are in, 
o 1 Sam. 17.37 2 Cor. 1.10.  of whom we suffer afflictions, 
p Revel. 2.10. judas 13.  And for what ends 
q 2 Thess. 3.2. 2 Tim. 4 3. , What is the benefit which comes by our afflictions? 'Tis to partake with Christ, in comfort, and honours, 
r 1 Pet. 4.14 2 Cor. 9.6.  and though God cross thee in means, 'Tis to unbottome thee, and to supply thee in himself, 
s Mat. 7.24. Psal 73.26. Acts 16.30. Psal. 142.4. . Grant 'twas thy indiscretion drew it on thee, God will exerc●se his exact wisdom, and turn 't about for 's own glory and thy good 
t Rom. 8 28. Ruth 1.20. . What if thy afflictions are great, yet God is greater, and it may be he'l give thee great faith 
u Col. 1.11. . What if no man pitty thee, yet he doth, if we may so speak, he'l deal with us as one whom his mother pitieth, most gently, and carry thee in his couches of love 
w Job 19.25. Jer. 12.7. Matth. 3.17. Psal. 111.15. Job 15.20. Isay 66.20. Isa 10 9. Exod, 14.14. Dan. 6.14. Judges 4.17, 9.53. 2 Kings 17.25.19.28. Isay 37.37. Acts 12.20. . And though the mighty men of th'earth afflict thee, Thy Father is mightier then they 
x Jonah 4.9. Psal. 73.1.77.10. . Thou frerst, 'twas Davids and Ionah's case, yet both were happy and precious Saints, 
y 2 Sam. 18.33.  Thou art more grieved for the loss of thy child, friend, or estate, &c. then for sin, yet despair not, 'twas honest David his case, & yet a choice Saint of the Lords, and is now in bliss. Thou art exceeding poor, and God seems to be deaf, no such matter, he hears with his eye, and will ere long make it forth to thy soul, onely wait till the day-star down or arise 
z 1 King. 8.29. job. 34.21. jer. 32.19. psal. 9.18 . As these texts prove, But of all that ever befell thee in thy life, this grieves thee most, that 'twere the people of God that brought this great evil upon thee, Nay, such as thou believest thou shalt live eternally with; yet worse then this, 'twas thy own Pastor, True Sir, I would have trusted him with life, goods, and all, yet he did deceive me. Oh! Sir, did not you commit Idolatry with him? and would God leave you in such a condition? No, no, God will take thee off from men and means too, and give thee to know, that there's nothing on this side Jesus Christ, but will deceive thee, and he'l carry thee above all these, and will have thee to know that he'll have mercy and not sacrifice. That is, God would have thee and all men to know, that Jesus Christ is the same for ever, as good to thee as ever to any heretofore, and will be every way as beneficial to those that are yet unborn, as ever he was to any Kings, Priests, or Prophets, that lived in former times, & he's that Pastor that will not deceive, 
☞  lye, or fail us, and Christ is that Altashchith, 
a psa. 5 14.1 57.  Faith and manners for thee. That corrupteth not, cannot be destroyed, either by devills, sin or men, and that they that are just cannot be brought to perdition. That Shoshannim, 
☞  
b psal. 45. Cant. 2.6. psal. 80. psal. 69.  that lily of delights, so full of splendour, that no six stringed instruments,( i.e.) natural or acquired parts, can obtain unto the depths thereof. 
☜  That Shigajon 
c psal. 9.16. prov 5.20, Hab 3.1.  that law in the right interpretation thereof, 
d prov. 5.19. psal. 7  that wandring in pleasures, matters and errors that he was to suffer for. That delight, solace, or song, bond or power. And that Mictam, that golden Psalm, 
☜  'tis Christ himself, of which Gold is but a figure; and the eighth day was but a figure of our Lords day, & the Jewish Sabbath of Christ our rest, who is that Alpha and Omega, and that first and last, that holinesse of God, that without him, all things else are mere emptiness, and vanity itself. But let these biting Pastors, and perplexing and troubling Christians, know, that though they are Christians, and in that respect as precious as the most tender heartest cords or Lambs of Christ, that ever lived, yet in this that they add affliction to the afflicted, that are in the same respect as precious as themselves, and behind them in nothing, but in peevishness, pride, and their too much( for them) flowing riches and outward prosperity: and the dotage of too many of their Sycophants, that soothe them up in ●heir pettishnesse, &c. I say, let them know, ●hey are ●he Lords scullions, gaolers, and bea●les, though they will not own it, and 'twould ●ettle them to bee so called by those poor de●picable Christians, that they domineer over ●nd trample upon, in their sad, deplorable, and ●eglected condition, to the view of men, but ● faith most honourable and happy, and these ●ourings of theirs did but make them shine like orion pearls, to those that are truly wise, and in heaven ●s gloriously as any Saints 
f 2 Tim. 4.8.  there. 
e psal. 56. psal. 4  Quest. Whe● men are effectually called, how do they behave th●mse●ves? what would God have them do? must they live deligately, or idly? Answ. T●ey live the life of faith and infidelity. Thus ●he conflict is great, the Law and the Gospel passeth over the heart of the true Christian daily, and through the believers weakn sse, there's more grief and unrest in their hea●ts, then there was struggling in Rebecca's womb, and in the combat where the several voices, distinct operations, and each sentence is contrary, ●ive saith the Gospel, die saith the Law, peace by the Gospel, warres by the Law; when the Christian hearkens to the Law and infidelity, they are taken prisoners, and the sentence of death and perpetual woes are heard of them, and bitter lamentation, but when Christ, faith and Gospel speak, that voice both reviveth their hearts, recalleth their almost lost spirits, erecteth another frame in their hearts, and so enlargeth their spirits that they sing the songs of Sion, praise, honour, glory, victory and salvation, to Christ their King, that hath so freely, perfectly, and permanently redeemed, justified and eternally saved them from wrath present and to come, 1 Thess. 1.10. But the truth is, Gods mind and pleasure, is, that after their effectual calling the true believer should fix his eyes on Christ, abide in him and his righteousness, rejoice continually, in so full complete and blessed a condition as God hath freely advanced him unto, and so let the confession of the tongue, both arise from, and agree with his faith and confidence of the heart, 
a Rom. 10.10. 2 Cor 4 13.  and not return to bondage again, 
b Gal. 5.1. Rom. 8.15. Haggai 2.7. Isa. 55. ult. Rom. 4.19 Heb. 11 11.  'tis the nature of faith to look directly to Christ; and alonely to view that adequ te object, the expectation of the whole earth, 'Tis against the nature of faith to conceive or entertain any thoughts of God in r●lation to herself, which did not every way correspond with the word of faith, that's ●he Covenant of free grace, 'tis the office of special f●●th to captivated, and confine every imagination and conception or thought of God, as he ●s alone, from revealing and communicating himself, and his mind, in the Son of his love, who for that end is called the image of the ●nvisible God, 
q Rom. 13. ult. Ephe. 5.26, 27. Rev. 1.5 Cant. 4.7.6.9. 1 Cor. 6.11 Psal. 90.15. Isa. 61.10. Rev. 3.18  because God will be known to faith no otherwise then in him; so faith admits of no other object but Christ, and s●es by that never failing eye, i.e. e. the Spirit herself in a good condition, righteous, glorious, washed faire, and adorned with clothing of Gods own providing, giving, and putting on, faith believes the abolishing of sin, 
p Dan. 24. Heb. 6.26. Zach. 3.9. Jer. 50.20. Mat. 1.21. Numb. 23.21. Isa. 40.1.43.45.44.22. Mal. 7.19. Psal. 10.15. 2 Sam. 12.13.  there's no defect in Christianity, but 'tis in our infidelity; Christ hath perfected the Saints for ever, q purged them, yea made the Christians holy, happy, and unreprovable in Gods sight, by the bright beams of his Sons 
r. 2 Cor. 5.14, 15. Rom. 6.15. Mal 4.2. Psal. 116.10.14.  righteousness? he continually expels and consumes the sins that daily do arise, out of our earthly members, as darkness is by the Sunnebeames, s so that though the Christian sees not an holy Saint upon earth, yet he believes there are such, and contrary to sense believes himself to be one through Christs sanctity, and hath more power against sin, by eyeing Christ by faith, then ever he could by all the arguments of the Law, or motives though fetched from the Toppicks, t. you shall perceive the Christian that doth possess and enjoy Christ, according to's power carefully living and walking to all good laws both of God and man, delighting in the righteousness of works in their proper place living in's calling laboriously, and ready to study every good work, but he's as careful of misplacing works, as the candle he hath in's hand when he walks in a garret thatched with straw, that it fire not the house, he keeps it down, and he likes fire in his chimney, but keeps it from his gunpowder, &c. for he knows it would quickly mar all, if it should once come there, just so the Christian keeps works below's head amongst men, and dares not present them before Gods pure eye, true faith brings nothing to God in the office and work of justification, and redemption, but only poor lost and miserable sinners, finding themselves empty of all goodness, naked, wretched and deplorable creatures in themselves, nothing else but a lump of vanity, a kind of sin, and a composition of all kind of wickedness. Taken captive by satan, spoyled and wounded by the Law, receiveth Christ the only way and means to recover his sick soul, by faith he comes into Gods presence, minding and apprehending alone the mere, rich, and free bountifulness of God, in's saving, healing, clothing, delivering, cleansing and freeing him from sin, death, hell, curse and all evil, and giving him all good, righteousness, peace and joy in Christ Jesus, faith sets up a lively and joyful light of the knowledge of God in the face of Jesus Christ, & only raiseth thoughts of God correspondent with that declaration of his loving and fatherly good will towards us in's son, in whom he's well-pleased, and in the Gospel God requireth nothing of man to salvation, but hath wrought that already in's son according to his free promise made to the Fathers of old, by faith in Christ, is bread in Christians assured confidence, lively hope, pure love towards God, invocation of his name, without all wandring, doubting and questioning, his good will, audience and acceptance, which swalloweth up all former flavish fears, and causeth new thoughts, motions and ways towards God; different from his former legal, and false apprehensions of him, 
q 1 Job. 4.18 Rom. 2 15.  he's dead to all opinions and conceits of God according to his own worth, by works, performances, and his obedience, though assisted by the Spirit of God in the doing of them: 
r Phil. 3.7, 8, 9. Isa. 66.20. Rom. 5.1, 2.21.  now he is raised to a higher life, and is in another kingdom, that's of mere grace, salvation and righteousness, and the apprehension of Christ and his righteousness, is so effectual that he's carried on the wings of love, and in coaches of case and delight, s indeed on the four wheels of righteousness, holinesse, sanctification and redemption; 
t 2 Cor. 1.31.  that he now thinks nothing too good for God, doth all, and suffers all in love and thankfulness to God, 
u 2 Cor. 5.13, 14.  and if you'l have a mark of a Saint here's one, he is in the faith, he doth rightly understand, purely embrace, and solely rest confident in the doctrine of free-grace alone, for justification and salvation, without any addition of works to that end, and that faith is sufficient of itself,( though it be never alone, to stay, succour, and make confi●ent the Spirit, and settle the heart, and quiet conscience in the midst of all, the failings, infirmities, and menstruous obedience of our works, though they be of the best sorr, & biggest size, that Go●iah-like would challenge Christs perfect works Now believing is called obedience of the gospel, x or to the faith, and sufficient to salvation, then we are out of all danger, and are truly obedient to all Gods commandments, 
z 1 Joh. ●. 23.  they believe Christ obeied all for them, and unbelief is termed the not obeying the Gospel, or the breach of all the Commandments, 
a 2 Thess. 1.8. . 
w 2 Cor. 13.5. and Acts 6.7. Rom. 15.31.  
y Gal. 3.9.  The Scriptures propound God in Christ, and his righteousness to be known and worshipped by believers 
p Joh. 4.24. 2 Cor. 4.6.5.18. Matth. 11.27. Col. 2.9. Joh. 20.17. 2 Cor. 1.3. Gal. 3.28. Rom. 8.17. Heb. 1.2. Tit. 3.7. Gal. 4.7. Joh. 14.6. Acts 4.14. Joh. 15.5. Cant. 2.6. Rom. 8.37. Ephes. 1.3. 1 Cor. 6.11. Heb. 10.14. Col. 2.9.10. Gal. 3.28. 1 Cor. 6.17. Isa. 32.2.25 4. Psal. 46.3. Psal. 87.7.  in Christ, God is to bee apprehended as their God and Father in Christ, God is reconciling the world to himself, not imputing their sins to them, but to him: and were not Gods fullness in Christ, how should the creature come to the Creator, but in's own way Christ, and assoon as any are in Christ by faith, they are the sons of God, Spouses of Christ, heires of all things, conquerors of sin, death and hell, advanced with Christ in heavenly places, w●sht from sin, and made perfectly just, holy and righteous, mystically, passively, and Evangelically, and are neither male nor female, but one spirit with Christ, and in this respect are out of the power, kingdom and limits of the Law, yea Lords over the Law, heaven and earth are theirs, these treasures onely Faith discerns, attains and possesseth; and from this proceeds all that joy, peace, consolation, security, contentment, delight, felicity, tranquillity, happiness, and blessedness of the Christians: Tis through Christ, that stream that makes glad the City of God, All virtue and power to led a godly life, is communicated by Christ alone to the Christian, so that there cannot be a fleshly licentiousness, allowed in the conversation of such nations, people, or persons, that are united and married to Christ in real and spiritual bond, religions, pure and undefiled, and Christ the fountain's pure, and the streams that flow from him must needs be pure also; and for certain, all licentious conv●rsations or miscarriages of professors of Christianity are not from Christ, or any part of their goodness; they never so learned Christ, and Christ the Gospel, nor Christianity, religion, or religious persons are not to be blamed for't, but the saddle must be set on● the right stead, old Adam, or the old man, and the devil; and therefore if at any time, Christians break out into a criminal fault or sin, the Magistrate should punish the( old man) sin, and not run upon Christ, Christians or Religion. Thus, Oh! this is Religion, these are your professors in former times, but now these are your new lights, these things should not be; but thus you should say, Oh! the policy of the devil that would render Christ and Christians odious to the world; Oh! the prevalency of the old man; what should we do if God leave us, snub the sinner and spare not, and punish the fault where 'tis found; be no respecter of persons and ye do well: let this monster bee made exemplary, and cut off's head by your two edged sword of justice, let the laws of the land a Gods name be executed by you, but be ye ever tender of Christ, christianity, and Christians, strike not Christ, but serpentlike save your head Christ from the blow, and tell the people upon the places of judicature and elsewhere, that there's no fault in the Gospel, that true light, though where 'tis preached, and entertained in the love of't by many, either in the Army, Parliament, Town, City, or in the Country, or any where, though something be done by some that are abominible, wicked and detestable to God and all good men, and both against law, conscience, and common honesty, blame not the whole for the faults of some, but know and conclude that the intents and practices of the rest may be glorious, and that the work of God in hand shall go on, prosper, and be perfected. The Gospel in the puri●y of't shall break forth, take rooting downward, flourish, and bring forth fruit in abundance, and when 'tis entered into the hearts of servants, masters, parents and children, yea then Magistrates, Ministers, Kings, Subjects, will execute justice, preach pure doctrine, command just things, obey from the heart, and all things will go well in Church and State. Truly men live, and then do worthily, their life is by faith, q that produceth love, 
r Rom. 7 4. Acts 8.12.2.41. Job. 4.39. Luke 10.18.  and all good works, Christ is a fruitful husband, and is set in opposition to the Law, Rom 7.5. and as two husbands to one wife successively whilst the Law lives in the conscience, all the fruits are deadly and accursed; 
p Gal. 3.10.5.12, 20, 21. Prov. 28.9. Luke 16.16.  but when Christ comes into the conscience, he taking the same Spouse to himself, the term of the Law being expired by his quickening Spirit, doth make her fruitful to God, and so raiseth up seed to her former husband, for materially these are the works of the Law, though produced by Christ his Spirit in and by the Gospel; w so 'tis the Gospel works full reformation, &c. How did Philips preaching to the Samaritans turn all topsy tu●vey? and what was the effect of the woman of Samaria's preaching the Gospel? did the Apostles preach any other doctrine to reform the world by? And was it not effectual? Truly it hath not lost any of its natural power, strength or virtue, as't was once said Deut. 34.7. of Moses. m I would God 'twere preached more frequently, purely, and distinctly, then the next news would be, England is reformed. Oh! what a blessed reformation God by the preaching of the Gospel hath wrought and brought forth for us, not by might nor power of sword of steel, but by my Spirit( in the preaching of the Gospel.) saith the Lord of hosts. 
l Zach. 4.6. Gal. 2.20. Rom. 3.22. Heb. 1.3. 2 Cor. 1.24. Eph. 3.17. col. 3.3. Hab. 2.4.  
n Gal. 5.6. Psal. 116.10. Rom. 1.17. Acts 15.9. Heb. 11.33.  
d Rom. 7.5.  By faith we being united to God, and married to Christ: do by him bring forth fruit to God, even perfect obedience, imputatively, and inchoative holinesse, through the operation of the Spirit of God, 
a 2 Cor 3.8. Gal. 3.2. Rom. 7.3, 4. Eph. 4.22.  is begun and breaks out to manwards, & these fruits are called the obedience of the Law, and the justified is called a perfect keeper of the Law, which name he hath only by faith in Christ. And love, the effect of justifying faith, 
q Phil. 2.15.  is the fulfilling of the law; And where the faith of Christ is the foundation, there the works that follow are good, 
x Num. 21.9 Joh. 3.14, 15, 16, 17. Isa. 55. ult. Hag. 2.7.  faith is that one good work, in which are all good works. 
m John 6.29.  Because 'tis the foundation of all good works, 
o Heb. 11.6. Gal. 5.6.  our faith which doth work in us, not to be idle, nor to give ourselves to lust and evil life, but that we be not tied to good works to the end we might attain righteousness and salvation by them. The false Apostles that tampered with the Galathians, and taught that there was an union and concurrence of both free grace and works to salvation, 
t Acts 15.5.  and this was the state of the question, and is now a dayes. Free-grace-teachers affirm, that works do necessary follow faith in conversation and demonstration( to manwards probably) of faith, as fruits, effects, or consequences that do more or less follow faith, according to the operations of that all-sanctifying, all-directing and all-working working Spirit, where ever it is, in the tru●h thereof, but not for life and salvation, by faith, or the Spirit of faith and power, 
p 2 Tim. 1.7. Eph. 1.13. 1 C●r. 2.4. Eph. 3.5.  the soul without works is justified, pacified, delivered, sanctified and replenished with all goodness, and made the daughter of God, or Son of God. 
w Jo. 1.12  And as the word is full of goodness, just, true, holy, and peaceable, like God, so the Christian is made like to the word, he being united to it, is so a partaker of the virtue thereof, that he is metamorphised and made like to it, and is ready to every good word and work. Then he highly esteems of God, gives all credit to what he saith, speaks of him, with reverence, and to him in true humility, is obedient and suffereth God to rule and reign in him at's own pleasure; and so he offers gold, frankinsense, and myrrh to Christ, 
y Mat. 2. 1●.  utterly extinguishing his own will, and cleaves firmly to the promise, knowing that God is true, just, wise, and gracious, and will dispose of all things f●r the best, in this life; is quieted in all tumults, broils and changes, that either are in or beside the world, he hath Christ who is his myrrh that keeps him from continuing in this grave of confusions, and Christ is to him all that gold is to the worldling, or what was prefigured by the pure, beaten, and the best gold of ophir, that covered the Temple, viz. perfection, and inestimable treasures, Christ is his Priest, 
o Rev. 5 8. Revel. 8.3. Eph. 5.2.  altar, incense, odours, and stock of prayers for ever, that are in heaven for him, and are a sweet odiferous and fragrant smell in his nostrils, and the Christian in a holy boldness of faith can truly and comfortably say, when the good conscience maketh answer to God 
l 1 Pet. 3.21. ( which is his best plea) Father, blessed Father, thy son hath taken my nature upon him, and in that nature( he being my surety) hath paid all my debts, he thought well, spake well, and wrought well for me, 
q Phil. 2.15.  look on him blessed Father, and see if there be any defects or blem●sh at all in his sacrifices; can thy pure eye behold any evil in him, then thou maiest take vengeance o● me? But rather thou shouldst say, Father give me a strong faith always to eye Christ in all the benefits of his death and passion, that I may be strengthened in my feeble faith thereby; I know thou beholdest it always, and art satisfied for ever in that satisfaction made to thy Law, by him only. satisfy me in that satisfaction and my soul shall live. True Religion teacheth that in Christ we are Sons, and the inheritance is ours, and that we may appropriate Christ and all that he did or hath in himself, to ou● selves, d we may boldly say Christ is mine, and I am his, his perfections are mine, and he hath done away all my imperfections. Then sin, death, hell, and the curse cannot hurt me, seeing Christ hath most victoriously triumphed over them. Upon this the will and affections of the believer( according to the degree of his faith, and the spirit ●eceived) secretly quickens, bends to choose, affect and delight in whatsoever is good, and acceptable to God or good men, 
f Eph. 5.9. al. 5.22.  and he hates all sin, as 'tis sin eternally, totally, and universally, i.e. e. evangelically, and though he be tempted from within and without, yet the same good Spirit of Christ mightily in bleth him to make resistance, and if at any time he be overtaken, he is inwardly touched and strike at the heart, and finds his inward mind and spirit wounded, lying in great affliction under it, and hath no ease, rest or inward relief, until he look up( to the brazen Serpent) Christ; 
x Col. 2.10. Heb. 10.14. Eph. 2.6. 1 Joh● ●. 7  then he seriously seeks God in that way of repentance, humiliation, confession of sins, mortification, and self denial; but what repentance is't, 'tis 〈◇〉 repentance unto life, and that's to condemn all our own works, righteousness and judgement, yea the best things in us, and then by faith to fly to free-grace, 
z Mark. 1.15.  Repent and believe, that is, distrust, disclaim, and forsake your own righteousness, prayers, tears, humiliation, and confession, all which is imperfect, and imb ace Christ, his ●umiliation, tears, prayers, righteousness, and the good confession he made. This being all perfect will stand thee instead at the bar of Gods justice. 'Tis Ch●ist that hath by his death, killed and mortified sin, and when thou believest it, thou hast true mortification indeed. True christians fetch not their comforts from any thing on this side Christ, they go no lower then Christ in their humiliation, 
☞  nei●her climb up above Christ their head for exaltation. Thus they are nor comforted in the thoughts of a mitigation, dispensation or moderation of the Law, upon their tears and repentance, &c. their endeavours and intentions of reforming and amending their lives, are not the basis that beareth them up, but 'tis from the true and effectual apprehension of that plenary satisfaction and plenteous redemption wrought by Christ for all believers, thence sp●ings joy in believing, 
s Rom. 15.13.  faith in Christ produceth peace, 
t Rom. 5.1.  This doth freely, sweetly, and willingly incline the heart, both to love, and the duties of love that are commanded, he knows that God both wills good works and ministers occasions, that by outward deeds and conversation, we may manifest our faith, he knows sanctification is passive, 
q Phil. 2.15.  and that in true sanctification, the very Law of works is a mere passive thing, 
p Psal. 119.22.  as the Kings high way in which he walks in, freely, and not for fear of hels punishment, or heavens reward, and where Christ commands to love one another, 'tis to be understood that, it is Christs law for the expression of our love, effectively. And for our conversations. But not Christs law to beget life, and love in Christians but to believe on his name, is the form of Christs law, and that's to salvation. And though a Christian should attain to abundance of love, knowledge and faith, he would place perfection where it is, in it's proper place, namely in's justification alone, and not in the flesh, Ro. 7.18. 'Tis most true, that there is the perfection of the thing and condition, viz. That a Christian is perfect in Christ. But to affirm perfection of faith in this life, works, or the apprehension of Christ, so fully that nothing can be added to it, is false; 
e 1 Cor. 13.12.  so then Christians are perfectly saved by Christ, and imperfect in al their works, performances and conversation, yet these will commend them to men, and go for currant in their approbation, according to the judgement of charity, and being kept in their proper places, namely, among men, and believe they are of excellent use as the candle in the candlestick, but set to their papers▪ & writings, will mar all; so works rightly placed are of excellent use in the Church, but being brought up to heaven, and set before the eyes of justice, they will not pass, but prove too light there, yea a very plague; so then 'tis the adultery and fornication that men commit with works, that is disliked and reproved by the Ministers of th● Gospel, and not works in their proper place. 
p James 4.8.  
g Gal. 5.6. Rom. 13.8.  
r Mat. 12.13.  
o Rom. 7.19.  
* Ro●. 7.22, 23, 24, 25. Eph. 5.2. 1 Joh. 2.2. Heb. 9.26, 27  
w 2 Tim. 1.9.  
g Mat. 5.16. Ti. 3.8. Tit. ●. 14. Ps. 116.3. Job. 23.2.  
c Dan. 5.25 ●. 25 Isa 64 9. 1 K. 8.38.  Q. What's considerable i● all the promises made in Scrip●●●e on our obediences, 〈◇〉 if thou dost well, shalt thou n●t be accepted? 
a Gen. 4.7.  If you be willing and obey you shall eat the good things of the land, 
b Isay 1.19.  if you turn to the Lord, 
c Ezek. 18.21. Zach. 1. and 3. 2 Cro. 6.38.7.14.  if you walk in my Statutes, 
d Lev. 26.3.  if you will harken to my voice, 
e Psa. 59.7. Heb. 3.15.  if we confess our sins and forsake them, we shall find mercy, 
f 1 Joh. 1.9. Prov. 28.13.  if we would judge ourselves, we should not be judged of the Lord, 
g 1 Cor. 11.31.  if ye mortify the deeds of the flesh by the Spirit ye shall live, 
h Rom. 8.13.  Call upon me and I'll hear you, 
i Mat. 7.7. Isa. 55.7. An.  seek and ye shall find, &c. k. They are to be considered either legally or evangelically. Legally thus. Thou being out of Christ; and though fallen, justice requires perfect, 
a Gen. 17.1.  sincere, 
b 2 King. 20.3.  universal, 
c Psal. 119.6.  undivided, and constant obedience to all the commandements in thy own person, upon pain of death if thou fail in the least, * for matter, manner, or end. Thou art gone for ever in the Court of Justice, though thou servest God devoutly, diligently, and laboriously, 
d Exo. 21.1. Luke 1.75. 1 Cor. 15.10. Gal. 3.10.  instantly, 
e Acts 26.7.  distinctly, 
f Acts 13 22.  and with allacrity, 
g Psal. 110.3.  constionably, zealously, and unanimously, 
h Gal. 1.15, 16.  freely, feelingly, and as spiritually as thou canst; all this will not pass for currant in heaven, 
i Dan. 5.25. Isa. 33.14. Hab. 1.13.  except thou have Christ his obedience, he indeed served God undividedly, constantly, and perfectly, &c. thou canst not do well, but wilt be found an evill-doer, and a worker of iniquity, 
k Phil. 3.2. Rom 2.8 Matth. 7.23.  though thou shinest like an Angel in mans partial eyes, and thinkest thyself some body ( id est) righteous, rich and holy enough 
l Rev. 3. and 17.  in thine own eyes. 
m Prov. 30.12. Isa. 53.5.  'Tis not a lazy seeking, a half turning, to turn from one extreme to another, nor our halting in the way, and picking and choosing what we like, and refusing the rest, hearing such voices as we fancy, and turning the deaf ear to the rest, and confession by halves, and with a bold face and stony heart, forsaking what sins we please, or our mortar making, seeming to kill our sin, and smooth, stroke and cherish multitudes as sweet bits under our tongues, &c. But the meaning's this, ask, for matter, manner, and end, as thou ought's or else have Gods curse, knock not to soft, nor too hard, lest God knock thee down for thy insolency, or spew thee out of his mouth for thy wilderness, look to it, see thou do● all thatis commanded without the least aberration, or thou must perish for't everlastingly, by the Law. And what man under heaven dares appear before God in's own obedience, service, worship, prayers, corrupt ●●ares, humility, contrition, and amendment of life; who is so fool-hardy, as to think he hath sufficiently been willing and obedient to God, and served him( since he came to know him) so meekly, reverently and spiritually as God doth in his Law require: The thought of this is able to make the heart quake, and joints to tremble, Beltashazzer-like. q But Evangelically thus, Though wee cannot do well per se in our own persons, as the Law requires, for matter, manner and end, yet per alium in the person of our Mediator we may; and 'tis when we believe Christ hath done well for us, was conceived, born, thought, spake, and wrought well for us, he willed and was obedient too, fasted, prayed, and worshipped God aright, fulfilled the l●w, satisfied his iustice, and by his death mortified sin, so that it's ston dead, and can never move where he is; 'Twas Christ that fought God for us aright, and found him too, he asked and was heard in all that he feared, and was heard always, q he only knocked( no harder or softer then was requisite) and 'twas opened to him for us, his zeal was not too hot or could, but of right temper, so that in all things he thought, spake, and wrought well. 'Twas Christ that judged himself, having tak●● mans sins upon himself, it was he that confessed sin, and made a good and perfect confession, and forsook it perfectly, and hated it totally, unsatisfiably, and with an eternal hatred: he only was perfectly willing and obedient, and kept the charge of the Lord, and fulfilled his Statutes, working well always, he only called upon God perfectly in humility, sincerity; having true sorrow for sin, 'twas he that worshipped God in Spirit and truth, he only mortified sin, and wee at the best are but morter-makers, he was without sinful choler, wrath, or revenge, being pure, holy, h●rmelesse, and without hypocrisy, the right mourner, peace-maker, and sufferer for righteousness sake, being temperate, compassionate, and of a sweet disposition, and all the conditions required in all the aforesaid Scriptures, must be looked for where they are, namely, in Christ Jesus, for in him, and through him, and by him, are all things, yea, all the promises of God in him are yea and Amen, but nay, to us, without him; so then by him wee mortify sin, do well, are obedient, and perform all conditions, do● worship God in Spirit and truth, and are fulfillers of the whole Law Evang●lically, and are made one thing with him by union, &c. But my full answer is, That all hypothetical propositions, whose promises run conditionally center in faith; by which only wee perform the conditions, and I am bold to affirm, that there was never any mere man that lived upon the earth since Adam sinned, in which any one of the conditions were performed perfectly, and in this case imperfection will not pass unpunished in the strictness of justice; and who dare say, I hate sin with a perfect, universal, unsatisfiable, and eternal hatred? I do well for matter, manner, and end, and have worshipped God perfectly, served him undividedly, constantly, universally; and with that dexterity, allacrity, and in that spirituality God requires. 〈◇〉 any say, I have crucified the old man, and utterly abolished the whole body of ●●nne, so that there is no tincture of that left, but sin is killed so dead, that it stirs no mo●e, in him who is so temperate, meek, patience and humble, but there is some piece of pride in him? and therefore I understand all such places of Scriptures that affirm the doers of the Law to goody just, a to be blessed in their dead and doing, workers of righteousness, walkers with God, to be righteous as he is righteous, and men after Gods own heart Evangelically as they stood in Christ, either as he was to come, or as he is come already, and hath fulfilled the Law for them, there is no faith out of Christ that pleaseth God. To speak properly and truly, ours is imperfect, and there is some fainednesse in it, &c. and therefore all that a believer may or can, or ever shall be able to find in himself is this, that he is destitute of all goodness, grace, or virtues, in their perfections, he may and doth see what he should be, but never what he is, viz. that is perfect, and therefore looks to Christ for a full supply, and there he finds it, and rests on it, and hath solid comfort from this fountain that is never failing. This is the Christians magazine, shop of medicines, store-house for provision, and paradise of pleasures in which he may solace himself( without danger either of drowning, blowing up, poisoning, surfeiting, or famishing) for ever. Christ being thy armor, who can kill thee, thy food, physic, and clothing, canst thou want or miscarry; is not Christ eyes to the blind, legs to the lame, that balm of Gillead to the wounded, light to them that sit in darkness, life to the dead, honour to the contemptible, joy to them that are of a sad heart, riches to the poor, the garments of righteousness to poor sinners, the coverings of God, the well of life, the pillar of fire by day and night to led thee to his Father, and their Father? to Christians he is all things and better then al things. And whatsoever is excellent in heaven or earth, are but glimpses of that excellency that doth transcendently remain in him for ever, and the flowings of it( in all means) are our portions in this vale of misery, in which, sense bears the sway, and sin, death, hell, and the curse, are most perspicuous and predominant, contrary to the intentions, desires, and prayers, of all the faithful, who would do all things for matter, manner, and end, as God requires, and are only grieved aright for their aberrations, swervings, and failings; which they obtain by the eternal spirit, whom God hath appointed to reveal the everlasting Gospel, to those that now live, or shall live hereafter. I say the flowings of it forth in all the incombes of God, are but so many beginnings, gracious touches, and experimental feelings, the better to carry on the poor Christian in this spiritual warfare. Quest. What think ye of all such places of scripture, That affirmeth that Christ is of God mad unto us wisdom, righteousness, sanctification, & redemption, and that he was made sin for us, that knew none experimentally, and wee are made the righteousness of God in him, and he was our surety, dayes man, mediator, and redeemer. 1 Cor. 1.31. 2 Cor. 5.21. Heb. 7.22. 1 John 2.2. job 9.33. Isay 59.20. Rom. 11.26. Ans. 'Twas the infinite, exact, and unexpressible wisdom of God to provide so free, full, and perfect redemption for us, that in Christ we might have all our losses restored, breaches made up, and ● full supply of perfect wisdom, righteousness, and holiness in Christ the new man that might be able to present us to God, and endure the trial of justice itself at his tribunal, and present us everlastingly righteous, just, and holy, in the integrity, uprightness, plainness, honesty, purity, chastity, and holiness of Christ, and therein to stand approved to eternity, being ●reed from all evils, sin, transgression and iniquity, and all the fearful consequents that follow upon the same, as curse, wrath, horrors, fears, perplexities, and shane and confusion of face for ever, so that our own emptiness, folly, and sinfulness is done away, and Christs fullness that dwells in him, is made the Christians, he receiving from him true righteousness, for false, wisepome, for folly sanctification, in stead of corruption, love for hatred, redemption in stead of captivity, meekness for pride, chastity for uncleanness, mercifulness for hard heartedness, perfect patience for waywardness, true zeal for false, and in stead of a curse the blessing of the Lord that maketh rich, and adds no sorrow with it, Prov. 10.22. And the Christian is made partaker of everlasting righteousness and the holiness of truth, and the truth of holinesse, yea the manifold wisedoms of God, Eph. 3.10. That is, the Christian doth possess and enjoy Iesus Christ who is variously dispensed and held forth in the means of grace, with new delights and contentments to the Christians soul every day. 2 Cor. 3.17.18. So that the Christian resteth( in that redemption wrought by Iesus Christ) fully satisfied, and goes one in the assurance of faith, believing that his debts are paid, his soul is saved, and he is approved of God, and having nothing chargeable against him in heaven, and so the mediation, contemplation, and continual application,( by faith is not only the work of the Lords day, to whom in a peculiar special manner it belongs, and may be done every day, but specially on that day) of Christ, his wisdom, righteousness, sanctification and redemption, so freely and fully wrought, is all the work he doth or hath to do in this case during life, and all other employments in this world, as his following his particular calling, discharging his trust, either as he stands in relation to church or state, he is servant unto all, and doth all in love, as it is termed the labour of love, so he preaches, prays, and performs, religious, civill, moral, and all his natural Actions in love, and though's works are imperfect, and can do him no good towards his salvation, yet comparativly, incoactivly & intentionally,( being kept in their place) they shine gloriously, and are very profitable to others, both for imitation and Emulation in the best sense, viz. that others may have occasion to praise God that ever he was born, & lived in the place and age, where he lived, and that ever he saw his face, and that he might do more excellently, and outstrip him in all virtue and good works, &c. Carol. That by imputation, all the knowledge and understanding, council, direction, wisdom, and prudence in Christ, is now become the Christians; and Christs purity, holinesse, chastity, plainness, honesty, uprightness, integrity, justice, or righteousness is his also, and the virtues, graces, or gifts that Christ had above all men. supplies their emptiness in Gods sight. In this sense Christ is made to them of God, sound wisdom, perfect righteousness, ●bsolute holinesse, and eternal wisdom.  
Sir, I have red in the 7. Rom. from the 4. to 6. that there is an alteration & change of husbands, the Law being the first husband, and the Gospel Christ, the second husband. I pray declare what ye have heard and know concerning this point? Ans. Some affirm, and I believe it, that the Law signifies flesh, 
☞  & al that is not Christ although never so glorious in the eyes of men, and by spirit they understand the Gospel, and all the glorious hidden mysteries contained therein, namely Christ, and all the benefits of his death and passion. And I conceive there are two things considerable, The matter of benefit, viz. deliverance from the authority, dominion, offices and effects of the moral law, so that it cannot curse, damn, nor hurt the true Christian, the teeth of it being beaten out by Christ, tis holy and harmless, and of excellent use to the Church of God, as shall be truly discovered anon. Then the duty of love, in newness of spirit in the joy of the Lord, to do all that the law requires, 
☞  if it were possible & more, working from true principles, by way of gratitude, not for, but from life, and take notice from what Christians are delivered. Tis from the law, sin, death, hell and curse, and whatsoever is contrary to his regulated will, and reformed affections. Then by whom deliverance comes. Tis not from angels men, nor by any endeavours of ours, but from Christ, and by Christ our Lord, who was every way fitted for that glorious work. Then the extent of our deliverance. Tis not from some, but from all evils, to all good, but tis evangelically to be understood, 
☜  and it extends to the Elect, and so tis universal, spiritual and eternal. Then the end is to bee observed. 'Twas that we should serve in newness of spirit, not for a day, month, or a year, but all the dayes of our life, in the holinesse of truth, in which we shal be able to appear in the presence of the pure eyed God without fear, in that wedding garment of Christs righteousness, serving God, namely in believing that the Lord Christ hath served God perfectly for us, and the whole. Church, and this God accepts for ever, and would have the Church to know, that this is the acceptable will of God, viz. That the whole will of God is run out in Christ, and men must expect no favour or mercy from God but through Christ, men must go to joseph.( i.e.) To Christ for food, or else they must starve, tis not our egyptian knowledge of a God, to a God, from a God and by a God, and so to run up into the meditation and contemplation, of a God as a God in his excellencies and attributes, wee are not to conceive of God according to his incomprehensibilitie and incommunicablenesse, for the knowledge of God so, is inscrutable, this were to climb up above our head Christ Iesus, and to thrust our heads into the fiercy oven of those everlasting burnings, that would devour us, and put out our eyes of right understanding, but we are to know all that is to be known of God through the vail Christ Iesus, who is our foundation, below the which, no Christian is to go, for we are not to undermine our foundation Christ Iesus in our humiliation, nor soare above our head for our exaltation, 
☞  but rest wholly upon the humiliation, and exaltation of Christ Iesus for life and salvavation, and this will produce true peace, joy, and consolation. Then we are to consider the turminus aquo, and the turminus ad quem, that is, from the state and condition which was accursed, most miserable and deplorable in old Adam, to that estate which is blessed, tranquillus, and most happy into the new Adam, and in his kingdom there's nothing but felicity, & unexpressible tranquillity & durable honours, where sin, death, hell, and the curse must not come, or have any thing to do, but righteousness, tranquilty, and happiness, bear the way for ever. Doctrine, That until faith come, there the law lives as a husband to the soul. Doct. A Christian by Christ is freed from the law, and dead unto the law, and as a Christian he hath nothing to do with the law, but is far above all laws in this sense, mistake it not. Doctrine. That the law rules( over poor, lost, damned and cast away sinners) before faith come, more like a cruel jailer then a loving husand. Doct. That naturally, men have more of Moses in them, then of Christ. Doctrine. That the lord Iesus Christ our deliverer, hath freed all true Christians from the moral law, rightly understood. Doct. 
☜  That true Christians are alive to God,( in the proper sense) but dead to the law. Doct. That the moral law hath no more power over a true Christian, then a dead husband hath over a living wise. Doct. That whatsoever the law doth produce, is a vicious action simply considered. Doct. That the true Christian is free, from mosaical laws, by Christ Iesus their new and spiritual husband, but understand this passively, mystically, and evangelically. Doct. That the law domineers over the creatures( and doth exercise its jurisdiction and authority over the soul four ways, by exaction, dominion, accusation, and damnation) before Christ and faith came, and bear sway there. Thus for it's jurisdiction. The law is the head over the soul, commanding and forbidding, backing what's truth, and detecting what's error● it calls for al good, and forbids all evil; yea, the law rules like a man of knowledge, in's cruelty in the soul, until the Lord Christ come by his spirit, and live in that soul. 
☜  The law exacts absolute obedience and perfect righteousness, voided of the least aberation; it respects no mans person, jew or gentle, bond or free, and tis without dispensation, mitigation, or commutation, it never discovers or knows of a Saviour, but rules in rigor and tyrannically. Gal. 3.10. The law like a jealous and cruel husband, whose eye is never of the poor wife, but espieth the least falling in love or duty, and cries out guilty, guilty in the court of conscience, blood, blood, vengeance, vengeance against a poor sinner, Gen. 4.13. The Law dams presently, constantly, upon the first breach thereof by those that are under it, as all christless men are. The lawe's armed with a curse to scourge the disobedience thereof by taking vengeance on them that fail in the least particular, and fetcheth blood in the soul, in the securest thoughts.( Rom. 2.15.) Thus, by declaring wrath from heaven against all unrighteousness though it be in the most holiest things, yea the sin of our burnt offerings, and jailer like takes hold of us, and shuts us up for ever in it's prison. Rom. 1.18.3.23. By restraining natural concupiscence, that hellish fire within us, that else would break out into outrageous flames, to the annoying of all round about us. O what a hell of confusion would there be, 
☞  seeing the whole world lies in wickedness, 
a, 1 John 5.19.  if the law did not bridle men, and keep them from iniquity, violence, and outragiousnesse, they being spiritually mad men, would break out into unheard of villainies else. 
b, Hosea 4.2.  The law increaseth sin,( as the steel doth fetch out fire out of the flint ston) and makes it innumerable and ghastly to behold, Rom. 7.7, Gal. 3.24. The law doth not only discover the Taod like complexion of sin, 
☜  but tyranniseth over al, & condemneth them for it, declaring that they are under Gods wrath for it, & threatens wrath & vengeance against all sin and sinners, the law( is no prosopoleption,) it respects no mans person. John 3.36. Rom. 5.12. Rom. 2.3. Then certainly the law should be preached to all wicked men, Isay 57.21. Though gross sinners now are quiet in their sins, yet on their death bed or before, when the Lord shall open their consciences, they'l feel the power of the law, and know that it is in full force against all those that are out of Christ, 2 Thes. 1.6, 7. 
☜  That the law is to be preached to the congregations that are usually mixed, both in the purity, power, and spirituality thereof, Rom. 7. 7-23. That they that say they love the law and cry out, law, law, they would have the law preached, They say they know not what, when themselves through misconceits, are altogether ignorant of the fiery law and and nature of the Gospel: poor souls that they are! what thief loves his jailer, gaole, bolts or fetters? do they not cry out, let's break their bonds and cast their cords from us? Psal. 2.3. They that are true believers and they only to their own comfortable knowledge, are freed from the law, by the body of Christ. Rom. 7.6. Gal. 2.19. Rom. 6. 1-4. Then tis not the performance of some external duties, That will prove that a man loves the law▪ doth a traitor by waring Irons, being shut up in prison, declare thereby that he loves his jailer? doubtless no. Then they that walk in fear and trimbling, because they can find nothing in themselves to settle and ground their consciences upon, 
☞  but their works, therfore are full of doubtfulness, & as certainly under the dominion, power, jurisdiction and authority of the law, as the notorious murtherers, homicides, or blasphemers in the world are. 1 Tim. 1.10. The wrath of God resteth only on them that are under the law, and the law will rule in their conscience until Christ comes in by his spirit into them. 1 Tim. 8.9. Then they( who ever they be) abuse the law( in the preaching thereof or rather prating, not knowing what they affirm) that do let the people find ease, liberty, peace, and comfort in't, and fearing the desperate comminations thereof, do mask the face of Moses continually, and cast forth a certain, but bastard evangelicall contrition as an anchor of hope to them, bearing their congregations in hand, that upon such a form, and new resolution of amendment, and so to make satisfaction for what hath been done amiss, 
☞  that then the law will spare them, and this springs from their ignorance of that change, how deep it ought to be? even from death to life, & that we must not be wounded only, but killed by the law before we can be healed and made alive by the Gospel, i.e. e. Christ is never esteemed nor embraced to salvation, till the spirit of bondage hath eaten out the heart of old Adam. 
☜  That to abate the power of the law, by slacking the rigor of it, is not to preach remission of sins by Christ, 
a, mark 1.4.  but 'tis a deceitful course, because the law counsels no man to Christ, but keeps him in himself after conviction, and man is apt to take comfort and expect salvation in his own way of working. Thus When he finds troubles and sin guiltiness, then merely upon his good purposes & endeavours to amend his sinful life, he gets heart and recovers himself and gathereth hopes of salvation though he never went the right way, i.e. e. by believing in Christ, yet he I say hopes al will be well at last, and God will have mercy upon him, and that the law will be meal mouthed being mitigated in his fancy or dream, and all this is, for the want of the clear light of the Gospel, and Christ contained therein, that they know not the spirituallitie of the law. 
☜  Then such Ministers do not well that set people upon performances of duties to get Gods favour, and so life everlasting, and labour to bring them to reform their lives, and conform to the law, and so leave them ignorant of Christ; these men in their preachings tread not with the right foot to the Gospel, 
b Gal. 2.14.  have neither the power of Christ nor the Gospels, but mix law and Gospel in a confused manner, bring forth mersaline doctrine, and their simplo ensnared souls their Auditors, for the most do but call Christ their Saviour, and are Christians in name only, and if any rule in them it is Moses. Then preach the law aright, i.e. e. shut up christless men under sin, and stop every mouth, a. preach the law to the death, it being that ministration only. 
☞  b. That it may increase wrath, c charged upon al out of Christ, in its uttermost authority, and unveil it, hold it forth as Gods sergeant to find out and lay hold on the Lords debtors, to indict them, cast them, and condemn them in the court of justice. Moses his face is to be unveiled, that the splendour and glory of the law in the spirituality thereof may appear to every eye, and that to the confusion of all flesh, it must thunder with such flashes of hell fire, curses, maledictions, and threatenings to the demolishing of man and his works, and to the beating down of every false conception, imagination or expostulation, 
☞  that exalts itself against Christ, and to the dissolution of that cursed opinion of wisdom and righteousness, which is so strongly rooted in the reason of man, that so the law may kill and leave the creature heartless, hopeless and without al help, in this way of working, to come before an angry and just God that is so terrible a judge, that is ten thousand times worse to be met withall, or come before without Christ, then the bear robbed of her whelps. q. O what horror wil't be for thee to think of the grave, death or hell? and for thee to say, O how many do there lie in hell now for want of faith? and how many hells will it be to thee to appear before so just a God, being so pure of eye? that can behold no unclean thing, i.e. e. sin but either he must remove the sin or damn the creature. 
n 2 Cor. 10.5. Pro. 17.12.18.14. Hos. 13.8. Exod. 20, 19. Apoc. 6.16.17.  That true Christians that have been enlightened by the spirit, and broken by the law, and are conscious of their own estate by nature, what uncleannesses, hypocrisies and abominations are in every heart, and how the plague soare runneth daily in them. 
☜  
p Rom. 7.23. Gen. 6.5. Levit. 13.44. 1 Kings 8.38. . They will and do cry out, my life is death, my light is darkness, my heaven is hell, my goodness as the morning due, yea a very plague as the word renders it in the original: h▪ my best works are so vile, that without Christ they'l be found all too light, and I must for the evil in them perish for ever and be damned, if I stand in old Adam; 
q Isay 64.6.  
t Dan. 5.25. Acts 4.12. 2. Cor. 5.9.  Doct. That Iesus Christ hath saved the Church from the law by a due course of justice, paid what the law required, suffered what it threatened to the utmost, 
☜  and not by force, power, or violence, 'twas his dying, and not our crying that did it. Gal. 4.4. Then the freeing of a Christian from the bondage of the law is marvellous, considered actively or passively. Thus. That God should procure the salvation of our souls by the death of his son, 
☞  and so cover us with his sons righteousness, and make us so happy whilst we feel nothing but sin, that deserves death and damnation in hell for ever, that he should hold it forth in the Gospel, and make application thereof to our hearts by his spirit. 
a, Rom. 7.23.  Then by bringing Christians to the shadow of death in the apprehension of that misery they were shut up in, to their own and others apprehensions, or for o●ght the Scriptures hold forth to the contrary, 
b, Luke 1.79. Gal. 1.16. Ephes. 1.17.  Then from the extent of the deliverance conclude. Doct. That the law is abrogated to the Christians faith, and in very dead, Rom. 7.6. The reason of't is. The Christian hath the matter of the law, righteousness in, from, and through Christ, and for the form of the law, the authority of it, itis abolished, the jurisdiction in commandding upon pain of death, in threatening vengeance, and the curse upon the breach thereof, 
☞  and promising life to the obeyers thereof. Now the Christian he hath life, before the law come, and the blessing of the Lord that makes rich, and adds no sorrow with it, is upon him, in stead of the curse, the blessing of Abraham is fallen upon him, his standing is in Christ, the day is won by him, for the Christian his sins are pardonned, and his warfare accomplished, and he is saved already, and God will discover it more and more unto himself and to others, Prov. 10. 22. Isay 4.1. 2 Tim. 1.9. Then Christians are not in a state of sin, nor mass of sin, stain or rain of sin, neither are they liable to the mult of sin. 1 John 3.9. Rom. 8.1. but the contrary, they are in the state of grace, life and righteousness. 2 Cor. 5.21. 1 Cor. 15.56. 1 Cor. 15.17. Rom. 4.5. Col. 2.13.14. That it s from our imbissilitie, ignorance, and infidelity, and not from Christ faith, or the truth of the Gospel, 
☜  that the law puts in his foot in the soul or conscience of a believer in the authority thereof. 
q, Rom. 7.6.  But Christians might sand Moses to his smoking mountain, by turning to Christ their husband, the true mercy seat, and propisiatory, 
p, Rom. 3.25.  Then the ground of all the outrages, doubtings, and hideous complaints in the world amongst most professors of the truth, is from the ignorance in them of the Gospel, Christ, and the freedom he hath purchased for them, 
☜  he freed them from sin, law, and curse, 
t. John 8.36. , but they cry out thus, O the talent of the Lord, the wrath, I am under! I am in the shadow of death, in the place of Dragons, my sins are more then can be pardonned. 
s Gen. 4.13. Psal. 77.1.9.  There was never any in my condition, O what sin, & guiltiness am I under, and so disparing, they destroy themselves, and tis the fault of their Ministers as well as their own, because they teach not the Gospel purely, and the law distinctly, therefore both the blind leader, and blindly led, fall into the ditch. 
u Mat. 14.14.  They should preach the abrogation of the law to true Christians, but this is the plague upon the world, that they love such mersaline doctrine, 
☞  better then the pure wheat of God; own providing and winowing, so that most men split themselves on one of these two rocks, presumpition, or despair of Gods mercy, and this is that great sin against God, Christ and the glorious Gospel, that the whole world lieth in. 
w 1 John 5.19.  To preach the law, or works, can never quiet the consciences of poor sinners, no works or any false respecting consideration can do it. For those do but engage to the law, and engender infidelity, and bring forth continual doubtings, questionings, and heart aching, and heart breaking fears. 
☞  Thus. Thou hast not sacrificed as thou shouldst, prayed as thou oughtest, thou hast defiled holy things, thou hast omitted that thou oughtest to have done, thou hast committed that that God hath forbidden, thou hast not done good so sincerely as thou shouldst have don't. Nor shunned sin but for sinister ends, thou hast not grieved for sin as sin, nor hated it with an eternal, total, and unsatisfiable hatted, thou hast not, grieved for the sins of others, as though thyself hadst committed them, thy obedience hath been divided, partial, and picked obedience, and not universal, sincere and perfect as it should have been, and this distracts so that men are always fearful, that go this way to work and doubting of Gods favour, yea, heartless faithlesses, and still drooping under every cross, none so much discontented, pevish, peltish, and impatient as they, who pass over slightly the precious treasure of Christian intilligence, as these men do, they pitch unfaileable signs, marks, and legal performances, like these Munkns that in time of distress were most faint hearted, fearful and timorous persons, or like the jesuited Papists most bold in suffering for treason, and vaint that they are Martyrs, These sort of people rail against gospelers, evangelicall men, calling the doctrine of free grace, the doctrine of liberty, licentiousness, and loose doctrine, because they and such like abuse it, what fault in the wine or gifts they have been so long spiritually, drunken with all? Is there any fault in the Sun that hardens the day, or causes the carrion to stink? is there any fault in the Gospel that accidentally causeth those carrion-like Christians, to be so hot persecutors of it, and of the professors( in truth) of the same; these are so deluded by Satan, that they verily believe that they do God good service in so doing, as once the old Pharisees did, have not some of them declared themselves in print what they would have done to the innocent lambs of Christ that have sought God for them, and fought against their desperate enemies? and must the timber of their houses be made Gibbets to hang them on, shal they be driven into remote Islands, shut up in prisons or debarred from the priviledeg● of free born Subjects, because they do not approve of mixing. pigeons feathers with Eagles plumes, dross with gold, water with wine, or that which is the greatest cheat in the world, the making of merchandise of souls, 
☞  and the word of God, by preaching law and Gospel; works and faith, life and death, Gods and mans righteousness, as one and the same doctrine, whereas in truth there is as much difference, as there is betwixt heaven and hell, God and Christ, the elect and reprobate, the brightest day and darkest night in the doctrine itself, as all true enlightened Christians know, and this under the prerencce of preaching Gospel, 
r 2 Cor. 11.13, 14, 15. 1 John 5.16  and the righteousness of Christ, though indeed they are the greatest opposers of it in the world, and would have those burnt that embrace the Gospel in the purity of it. Then turn thou thine eyes from that hideous darkness of the law, 
☞  unto the light of the glorious Gospel, through the which shineth the light of the knowledge of the glory of God, in the face of Iesus Christ, to inlight●n those that sit in the sh●dow of death. 
y Mat. 4.16. Isay 9 1, 2, 3, 4,  'Tis God in Christ that exalteth the miserable, comforte●h the afflicted, heals the wounded, strengtheners the weak, binds up the broken, in heart, deals gently with the bruised, ●uickens the dead, saves the damned, and justifieth the ungodly, that make● Pleiades & or●an the seven stars to appear, that is his spirit dismisseth Moses, and pitcheth the soul on Christ, 
☜  and exempts the poor soul from the law, sin, death, and hell, or else thou wouldest sink under the authority of the law, and the rage, fury and tyranny of the devil, 
z Mat. 12.2. Rom. 5 8. job 38, 31. Mat. 2.9. 2 Pet. 1.19.  That those Teachers who awaken the old dead husband the law to Christians, by telling them they must work well, and then they shall speed well, and the contrary they do very ill, in preaching Christ to bee an exactor like Moses, rendering him a ridged hard man, and an awful Christ, and so troubling Christians, as much as in them lies, who live in Christ, and by Christ, 
☜  with Christ, and to Christ, 
d Gal. 2.20. Col. 3.3.  and yet in the outward man are guided by the spirit of God, to live in a good measure according to the law, and yet not to the law, nor in the law, neither by the Law, Then the law is to be considered as a covenant, or a rule, now as a covenant 'tis canceal'd by Christ who hath fulfilled it, and so taken away the believer from under the authority of it, his threats and promises are not able to reach the true believer, the law can't save him by works, 
☜  nor damn him for hi● sins, and is not Christ a Christians life, and a far better rule, more spiritual and full to the Israel of God, peace, and they that walk according to this rule Christ, are the Israel of Christ. Gal. 6.16. And I never red of any law humane, or divine, which hath not power from his author whiles it is in force and unabrogated to punish the breakers thereof, 
☞  and reward the fulfillers of it, no not the law of faith itself. again, if the law receive such an abatement as men talk of, I would they would show how far it bindeth, how far we may go and no farther? how we should look on the law. Truly a Christian, as a Christian, is Lord over the law, rejoiceth at's freedom from it, and seeth it fulfilled by Christ his surety, and sticks close to that by faith, 
t Gal. 6.16. 1 Pet. 5.12.  Away with that perpetual kingdom of the law, pretended by the Legallist, that cry up the law so much, and cry down the Gospel by terms of reproach on the true preachers thereof; besides, they frown on the preachers of free grace, 
☞  and set it as it were upon a craggy mountain as if there were danger in it, but yet the degree of free grace is as a goodly, faire, and soft plain, in which they may solace themselves in God and Christ, tis lovely, utilous, and a delightful doctrine to all poor souls, tis more precious then the ruby, gold or any created excellencies, Prov. 3.12. joh 28. 7-24. Doct. That until the death of the old man Adam, the authority, dominion, offices, and effects of the moral law, do not end, cease or expire, but are in full force to all generated men. Consider what's meant by man? Whats meant by the authority, dominion, offices, and effects of the law. Negatively, 
☜  by man is not meant either the nature or substance that consists in soul and body. 1 Thes. 5.23. Nor their powers, abilities, or natural parts. Neither the relation they have to common wealths. But that degenerated condition, lost estate, and accursed standing in relation to a law broken before God by nature since the fall of Adam, and so man is styled the old man, 
a Eph. ●● 22.  sensual, 
b Iude 10.  natural, 
c 1 Cor. 2.14.  man, and fleshly, 
d John 3.6. Rom. 8.8. Rom 7.5. Isay 55.8.  being without Christ, and whilst we are in the flesh in that natural sinful, and degenerated estate, the law had dominion over sinners, but he whose sins are forgiven him, is dead to the law, that is, he is freed from the law. Man is one thing by natural generation, and propagation, in's conscience, and before men, but another thing in the sight of God, the Scriptures and all truly enlightened men by regeneration, new birth, and renovation, 
e Acts 9.15. Eph. 2.2. ●s●y 55. S.  which is justification, and to believe that Christs birth, &c. is his. 
☜  But when the old man is utterly abolished, anihelated and dead, in a spiritual and evangelicall sense, after which time in thy own conscience, and to faith, thou art not found of God to be a transgressor, sinner, or impure, 
f 1 Cor. 15.17. Gal. 3 22, 23, 24. 1 Tim. 1.9.  but contrary, when thou therefore ceasest to be a sinner before God, 
☜  and it's made out unto thee in the consistory of thy own conscience, and as soon as thou dost posse dere fui Christi, 
e Acts 9.15. Eph. 2.2. ●s●y 55. S.  as soon as thou dost possess and in●oy Christ, then the power that the law had over thee immediately ceaseth, but not before according to the revealed will of God. As we see in marriage, the bond of union is dissolved by the death of one party, so in this case, as soon as God hath given thee to know that thou art not in thy sins, 
g 1 Cor. 1.15.17. Gal. 3.22, 23, 24.  the yoke of the law doth immediately cease, and thou art delivered from prison, 
☞  and from the power, force, authority, and offices of it, as it stood in force by by divine institution before marriage to Christ. For the authority that the law hath over this old corrupt man, 'tis in four things. First, Now instruct him, what's truth and what's error, what's good and what's evil, what he must embrace to life, and what he must avoid and shun upon pain of death 
h Gal. 3.10.  Secondly, To exact absolute, perfect, undivided, and constant obedience, voided of the least oberation, defect, or swerving in matter, manner or end, on pain of damnation, for the law will not, nay cannot be contented, except it have constant, exact, and perfect righteousness, and it respects no mans person, but ruleth with all rigor, and admits no dispensation or commutation, it cries do●'t in thy own person or perish. 
i Gen. 4.7. Gal. 3.10.  Thirdly, To accuse him of sin, the eye of this cruel husband is ever over his wife, and in case he spy the least failing in love or duty to God or man in's own affections, or outward expressions, it instantly slyeth on this poor wife, the old man, crying out, guilty, guilty, guilty in the court of conscience, thou art damd, there is no help for thee, and cries out as the avenger of blood, 
k Numb. 35.27. Gen. 4.13, 14.  vengeance, vengeance, vengeance, thus with hue and cry the law pursues, with cursings, fears and horrors the poor old man, and gives his wife no rest at any time. Fourthly, To punish and take vengeance on all, disobedience of's wise two ways. By sharp rebukes, inwardly fetching blood in the secret thoughts, 
l Rom. 2.15.  and in the still dark night of the old mans jovialities, pleasures and brutish contentments, 
☜  
m Deut. 5.6. Heb. 12.21.  strikes a damp upon the soul, that every joint thereof dashes against each other,( if we may so speak) putting the soul into a fit of trimbling. Then by declaring and threatening wrath from heaven against this poor wife the old man, 
n Rom. 1.18.  yea and from all the creatures in every place, without intermission, 
o Deut. 28.15. vult.  then everlasting destruction of soul and body to be tormented by Satan in hell, to whom the justice of the law doth commit him, thus the comminations of the law is not without execution ( i.e.) it produceth the beginning of hellish sorrows, vexations and mischiefs, and the exactions and the fullness thereof i● reserved for the damned for ever, 
p Psal. 9.16, 17.  So then you see the ministry of the law revealeth not Christ nor his righteousness, 
a 2 Cor 3.9. Mat. 3.17. Eph. 38. John ●7. 26.  it setteth not forth God unto us as a justifier of them that are of the faith of Iesus, 
☞  or as pacified and well pleased for ever, it dispenseth not the invaluable and unsearchable treasures of Christ, it declareth not the name of God our father in Iesus Christ, according to the new Covenant of grace, that is so full that nothing can be added to it, wherein the secret, sweet, and incomprehensible love, wherewith he loved his son may be in us But contrariwise the law sheweth God to be a requirer of my own righteousness, and condemns me for my failing therein, being plagues, hell and destruction prepared for me, b because of these abdurations and failings▪ so the conscience is robbed and deprived of all joy, peace, and consolation, and it is filled with fears, torters and confusion, and this is the effect, fruit and consequence of the law, and therefore questionless, the law knows not one jot of Christianity, speaks not to the Christian, 
☞  neither hath it any relation to the happiness of a Christian in this case. Carol. Then the law was given that we should see our sins, and have recourse to Christ for our righteousness. 
☜  Now the offices of the law are five. To make sin known. 
a Rom. 3.20.7.7.  To increase, aggravate, and make sin out of measure great and sinful, and 
b Rom. 7.8.11.  To show the wrath of God against sin and sinners. 
c 2 Cor. 3.6.9. Deut. 27.26. vult.  Then to put man that lives in sin in fear, and being not able to fulfil the law, he's angry with God, and doth wish that there were neither God or law, because he, that is the old man neither is, nor can be subject to the law of God. 
d Rom. 8.7.  To constrain him to fly out of himself and go to God for Christ, as the old Israelites begged for Christ, when they said to Moses, speak thou to us, and let God speak no more, in the terrible voice of the law to us, for that is a cursing, killing, pernicious, and damning voice( least we die) 
e Exod. 20.19. 2 Cor. 3.6.9.  and the Lord commended them for it, they have spoken well in all that they have said: 
f Deut. 3.29.18.15.  'Tis most apparent that they were by Gods spirit enabled to beg Christ that was to come, 
☜  and that they knew full well, that Moses was a type of him, as the Lo●d himself expounds it, Deut. 18. 16-19 Yea, we do not red in all the Scriptures, that ever they were praised or commended of God for any other thing, then for their desiring of a Mediator betwixt God and them, the which God most willingly granted them. Deut. 18.18. And said unto Moses, I will ra●se up a Prophet, i.e.[ Christ among their brethren like unto thee] and I will put my word into his mouth, and he shall speak unto them all things that I shall command him, and I will punish all those that will not obey my word,( of free grace) which he shall speak in my name. 
g Deut 18.19. carol.  Then the chiefest end why God promulgated the law in Mount Sinai was, That so way might be made for Christ Iesus our Lord, who is that great blessing, 
a Prov. 10.12. Isay 35.10. vult.  that only maketh rich and addeth no sorrow therewith, The effects of the law are manifold. 1. It oppresseth extremely, it seeks our destruction continually, it makes poor most miserable, 
☞  it grieves excessiantly, it burdens unsupportably, it troubles constantly, it plucks down irrecoverably, it solicits eagerly it wars fiercely, it wounds incurably, it cries works, works, works inc●ssively, it retains sin unmercifully, it knits and unites to the devil closely, it sheweth duty nimbly, it discovers our fall perspicuously, it casteth down to the pit of hell desperately, it judgeth cruelly, it condemns certainly, it nurseth bitterly, it brings Gods wrath on Christles sinners eternally, and spoils of all hope of any mercy everlastingly, not once admitting of a surety, 
☞  Mediator or Dayesman Christ, it knows not Christ, tis just without all mitigation of punishment, 'tis terrible, dreadful and merciless, and are not they ignorant of the spirituality of the law? 
☜  that cry out law, law, law, and would have pigeons feathers mixed with Eagles Plumes, ( i.e.) the law and Gospel, works and faith huddled up together, and preached confusedly, whereas indeed there is as much difference in the doctrine, and must be kept so far asunder as heaven and hell, life and death, darkness and light, blessing and cursing, for they are contraries. Now the ●reasons of this doctrine, viz. That until the death of the old man Adam, the authority, dominion, offices, and effects of the moral law do not cease, end or expire, 
☜  but are in full force to all generated persons. Because this unruly beast the old man, hath need to be under the laws jurisdiction to restrain him, else what a world, nay what a hell, rather of malice, violence, injustice, cruelties, and tumbling of Garments in blood, yea all manner of confusions should we have? since the whole world lieth in wickedness. 
a 1 John 5.19.  The law may fitly be compared to a prison, and we may say tis a Bedlam, a prison to shut up wild, mad, and outrageous sinners in, or else blood would touch bloods. 
b Hosea 4.2. Gal. 3.22, 23.24.  Because sin must be charged on the sinners conscience, he being hard to be convicted, this school of the law will bring a man by the help of the spirit of bondage, which is Gods work to see and know himself, it will fetch out and bring to light the guiltiness of sin, which lurketh in his nature in secrecy, just as a steel doth fetch out fire out of the flint, 
☞  though with some difficulty, 'twill represent unto him his own ugly Image and face, so that he shall no longer bee deceived, but be able to discern his person and estate, namely that he is a poor lost, damned and cast away sinner in himself, guilty, out of favour, separated from God,( according to Scripture phrase, or any enjoyment he hath of him) accursed, the child of wrath, 
c Rom. 5 12. John 3. vult. Eph. 2.3.  from whence issues forth either conversion to salvation, or else confusion to destruction to damnation. As in cain and Iudas their case. 
d Gen. 4.14. Mat. 2.7.3,  Because the dominion of the law are inseparable, sin( where it is not made over to Christ) 
e 2 Sam. 12.13. Rom. 7.7.  inthralleth and puts early under the curse the creature where it is found, and the law tyranniseth over the conscience whiles it findeth sin there, in this case the ignorance and rudeness of this boy, viz. the old man, is the cause of his being put to so hard a school, and the expression of both, by the spirit of God making application and laying it home, 
☞  maketh him feel the authority his master hath over him and so to groan under tyranny, Because such is the absoluteness of God, he is so pure eyed 
f Hab. 1.13. Gen. 19.20. Acts 5.9. Isay 59.2. Prov. 21.17. Gen 3.24. Gen. 7. 12-24. 
☜   that he cannot abide sin, but must needs declare his whole displeasure and hatred against that creature whoever he be that he finds sin upon, 
☜  and thence it was that Adam was banished ou● of Paradise, upon his fall, Angels driven out of heaven, and the great and terrible judgement inflicted since on several sorts of men. Because God doth and ever will proceed against sinners according to the law, and so God must necessary( if we may so speak) deal with such in rigor, fury, and wrath, both abhorring, cursing and condemning all such persons( that are in old Adam, and so old men out of Christ,) and their sacrifices, though never so glorious in their own eye, and in the estimation of the Saints, yea, though they be according to the letter of the Scripture in the largest extent, in their foolish fancies, 
☜  
a Luke 16.16. Prov. 21.17.  
a Prov. 16.25.  Because there's no congruity, concord or agreement betwixt light and darkness, truth and falsehood, righteousness and unrighteousness, 
b 2 Cor. 6.14. Gal. 3.10. Deut. 28.15. vult.  so that God must kill the fin or the sinner, ( i.e. e) either pardon the sin, or the law will condemn the sinner for it, 
☜  and God will hear the law in all just demands against those that are under it, use. To inform our judgements, how rightly to use the law, that we prevent it not, the law is to be charged upon all sinners in its utmost authority, seeing it entred into the world because of transgression, 
☞  and is not the law Gods Sergeant to find out, and arrest all the Lords debtors,( whose debts are not discharged by Christ) to convent, arraign and indict them, yea to cast and condemn them in the court of justice? Therefore Moses his face is to be unveiled, that the splendour and glory thereof may break out in the ministry of the law, to the confusion of all flesh, man, and his works, are to be proved clearly thereby to be abominable and accursed, and they? so to remain till mere mercy and favour in Iesus Christ relieve him, and God for Christ sake forgive and justify him. The Apostle is plain, 
c Mat. 12.33. 2 Cor. 7.9.  that the law is the ministration of death and condemnation, and therefore may proceed in it's office of condemning man, 
☞  and it will so long as man liveth in sin, and not give over wounding, condemning, and killing sinners, that the slain of the Lord may be many. d So that Ministers of the Gospel to whom it is committed, are aright to use it, they must beware that men find not life, ease, rest, liberty or comfort in the law, and after conviction and guiltiness, though the power of it be in mens consciences, they need not slacken, abate, or mitigate the rigor and power of the law. Thus. By bearing them in hand, that if they will bee ●ruly sorrowful, repent, and amend their sinful lives, that the law will spare them, and that God will accept their weak endeavours, yea the will for the dead, which is most false and from gross ignorance, not conceiving the right meaning of Paul, in 2 Cor. 8.12. where it is said the will is accepted, but know not that it's from man to man, and all the Saints in matter of contribution, as the Apostle expounds it,( Rom. 15.31.) of the Saints, and the scope of the whole chapter 2 Cor. 8. proves it most clearly. Truly this is to deal deceitfully with men, 
☜  to wove the Spiders web, 
e Isay. 59.5. ● 2.  and to skin over the wound and mar souls as much as in them lieth. 'Tis most dangerous, yet old Adam likes it well, and is apt to take it for a safe way to cure his poor● soul by. Alas poor soul, when the wretch finds trouble and anguish, through sin guiltiness, for him merely upon his purposes, promises and endeavours to amend his sinful life, to get heart, to recover himself, and gather hopes that all will be well with him another day without Christ, tis the greatest delusion & folly in the world, yet how many are there in this kingdom and other deluded parts of the world, that think themselves and go currant in the opinions of like self deluded ones for good Christians, and yet know not what Christianity i●, 
☜  but think it is some monster of their own doing, framing, and working, and so place Christianity which is the receiving of Christ and all that he is, or hath done and suffered for the Church, 
☞  in reforming their lives, and comforming to the external worship of God, and the religion professed in the Country where they live, and passeth down the turrent of the times, though in stead of persecution, pride and oppression, yea, and are ready and do turn to that religion professed by the stronger side, and so they gather comforts from themselves or their performances, though hault, blind, and lame, and their reformation being put to the touch-stone of the truth, proves but deformation, and if at any time those se●● of men preach Christ, or speak of Christianity, it is so confusedly▪ and with such pride, and with the Language of the serpent hiss out Siboleth, an empty year of corn that stands upright in the sight of old Adam but to a truly humbled Christian there is nothing but frothynesse appears, and their words are like unsavoury salt, they cannot pronounce Shibholeth Christ, that full year of corn, 
☞  for so the word signifies, judge. 12.6. for of him they are ignorant, and have no feeling of Christ in spiritual power, but reigns in the Saints, but in them riged Moses, the law and curses rules and reigns in them, they working from false grounds to wrong ends, mar all their undertakings, and produce monstrous works proceeding from a bad root, they themselves being bad trees, d can bring forth no other. That men and women must not be dallied with in this weighty matter, God requires seriousness & instancy in prosecuting the law against transgressors, there's no peace without righteousness, and 'tis not a piece or a little parcel of righteousness will be accepted of God, he'l have it perfect, or else it will bee abominable to him, yea a very plague, and he'l detest it as doggs meat-righteousnesse, though it seem as the flower of the field in 
f. 60.4.6. Ph●l. 3.7, 8. james 1.11. Isay 40.8.  his own apprehension, and others, who look upon it as a gay thing, as the flowers in their month, so they look upon their own Peacock feathers, their works, as gay things, till the sun of righteousness arise by his fervent heat, and fire of love, and burn up all the hay and stubble, yea their silver and golden opinions of their own righteousness 
g 1 Cor. 3.13. Heb. 12.29.  which they treasured up, and looked upon in their month of unregeneracie, as precious things: but upon the sight of Christ, the beauty of them is gone, and theres no more moister left in them to a Christians eye, and no more taste in them then there is in the white of an egg, and so I understand Isaiah, james, and Peter. 
q. 1 Pet. 1.24.  But all this while of unregeneracie thou findest and feelest sin and sin guiltiness, hence is thy inward fear and trembling, unrest, and torment in thy bosom, and bowels, it is from this that the presence of God is so terrible unto thee. I say it is from this that thou livest in a continual expectation of wrath, death, or some vengeance to be poured down upon thee, what is this but ●he force & power of the Law? & sin in thee which sheweth thee( to thy own apprehension) thy estate before God according to the Law, as yet thou standest accursed, & faith is not given thee, the wrath of God resteth upon all men, so long as they continue sinners, for ought men and Angells know, or the world discovers to the contrary. joh. 3. ult. Then of right all sinners are the wife of this ridged and hard hearted husband the Law, which knoweth not what mildness, mercy, or indulgency is, but rules with extreme severity, Truly sinners are the subjects of this kingdom of miseries, curses, and destructions, & the Law hath dominion over them to look after them, and to teach them, and to see that they do their duty to God, to accuse them, and terifie their consciences, and pursuing them with deserved vengeance, and thus the old man, and unbeliever is the disobedient, wicked, and rebellious man. 1 Tim. 1 9. Eph. 4.22. Rom. 15.31. 2 Thes. 1.8. Acts 5 32. Rom. 16.26. For disobedience and unbelief, is one and the same thing in Gospel phrase & truth. Then Christians are redeemed from the law by Christ, in a due and right course of justice, he payed the utmost mite that the law could require o● the principal, 
h, Rom. 10.4. Isay 53.5, 6. 2 Cor. 5.21. Gal. 4.5. 2 Cor. 3.6. Isay 59.20. Rom. 11.26.  not by ●ight, violence and power, and so wronging the law, or suffering it to sustain any loss or damage, but fulfilling the same, thus our David,( shepherd, and anointed, not with the hazard, but with the loss of his life) taketh this lamb out of the lions mouth, and frees him from the power of the bear, 
i, Iam. 1.17.  that is, from the power of the law, sin, death, hell, & the curse, and here Paul in showing how, and by whom this rescue is made, denoteth two things to us. 1. The equity thereof. 2. The fullness of it. And in the equity of it, he prevents an objection that might be made against this doctrine. What are not men debtors to the law so long as they have sin remaining in them? are they not sinners then, and hath not the law power over them? First to ho●d them prisoners, and keep them so for ever, and to put them to death too, and keep them under death perpetually? Ans. No, Christ by the body of his death, hath freed the whole Church from death▪ hell, and the curse in this sense. And from the law of commandments. Two ways. 1. By paying the debt of suffering. 2. By paying the debt of service as our surety. 
k Heb. 7.22 , 2. The fullness of it, 'tis complete, perfect, and everlasting redemption. 
l, Rom. 10.4. Heb. 10.14. Col. 2.9. Heb. 7.25, 26. , And the Church is freed from the authority, dominion, offices, and consequences of the law. Hence observe. The change of a Christians estate, he is married to Christ, and dead to the law( in this respect) and alive to God. Tis true, I grant you were once( in your own apprehensions,) under the tyranny of( that tyrant) the law, till it wearied, and almost woried you, it made your lives bitter, & caused death to pass upon your consciences, so that you had no life, nor light, nor help, no hope of heaven or salvation at all, but were possessed with fears, and only had such sad conclusions as these. O! I shal perish, I am utterly lost. I am a damned cast away sinner, God hath forsaken me, there's no mercy for me, I am undone for ever. O! vile sinner that I am, a wretched Cative, and a hell-hound, what will become of me another day? where wilt thou go O my poor soul? Into darkness, utter darkness, where's weeping and gnashing of teeth for ever, and pains that are easeless, endless, and remediless. This was the working of Gods spirit of bondage on thee, though thou knewest it not, and a happy time when the Law did thus cruelly use thee, through that exceeding and transcendent mercy of thy God, it did unexpectedly turn to thy good and unspeakable benefit: God seeing thee in this woeful plight, deploreable state and condition, did commiserate thy case, and step't in to rescue thee, and by his son the true David, did freely and fully save thee at once from the law, sin, death, and the curse: so that as in the case of marriage, whiles the wife lives she is bound to her husband to obey in all things, but death dissolveth this bond & union. So here thou art dead to the law, but know then, by whose means, power, and godliness it is that thou art delivered out of so bad a condition, and put into so glorious, full, and happy estate. Tis by the body of Christ, Rom. 7.4. Namely, in that Christ dyed, was crucified, and butted for thee. To this end, that thou mightest have union and communion with Christ, and bring forth fruit to God and Christ thy new husband, by disclaiming thy own worth and works, thy treasure and all, and live upon thy husbands worth, excellency, dignity, and unexhausted treasure. 5. That after the receiving of God in open vision, Christ cometh and ruleth by his word and spirit, as once he did in the dayes of his flesh, but far more gloriously, mystically, passively, and evangelically, and he appeareth and revealeth himself inwardly, spiritually, and effectually to the Christian, and declareth himself to be the same to that soul, that he is in his own nature and office, namely, a redeemer, Iesus a Saviour, this is that revealing of that son of God in the Christian. 
a, Gal. 1.16. Gal. 3.23. Col. 1.27.  'Tis true, Christ was so before in respect of God, in's purpose, and decree, and in the outward ministry of the Gospel, but the consolation thereof, was hide from thine eyes until this time and day of salvation, or rather the application of that salvation which was wrought by Iesus Christ before thou wast born, to the view of Angels and men, but behold the spirit of wisdom, revelation, and well grounded consolation, is now come into thee, and reveals the Lord Iesus in all the benefits of his death and passion unto thee. 
b, Eph. 1.17.  For this is undoubtedly certain, that as face answereth face in the glass, so the outward word, and inward work of the spirit doth in the Christian. So that ther is nothing spoken touching mans estate in the law or Gospel, but the Christians conscience can subscribe and seal to it, out of an inward feeling and experimental knowledge, so then, this hour of darkness and distress is the time of fears. Ezek. 16.6. When thou wast in thy blood, I said unto thee live. Now the son of righteousness ariseth, who hath healths in his wings, and bringeth light to make himself known, by that his own light, the soul may see light; Christ doth manifest himself, who is the inward man of the heart according to his office, a preacher of glad tidings to the meek, a proclaimer of liberty to the Captives, and the recovering of sight to the blind, and the opener of the door to the poor prisoners of hope, though they are shut up and bound. To preach the acceptable year of the Lord. 
c, Isay 61.1, 2, 3, 4. Luke 4.18. Psal. 42.5.16.9. Psal. 14.6.5.147.11. Acts 24.5.  By which the soul finds such succour, help, health, life, liberty, peace, happiness, righteousness, and tranquillity, that it rests satisfied, and can say, my God, and my Lord, who hath loved me, and given himself for me, Gal. 2.20. John 20.28. But thou wilt say, is the man that is a Christian a sinner still, a dog or swine? God forbid. For its only sin that inthrals the creature to the law, and subicteth poor men to bondage, and so long as sin remaineth in the conscience, the authority of the law cannot cease, but it will prevail for ever, in such a case: but behold Christ,( the first work in this spiritual case) washeth him truly, really, and thoroughly in his own immaculate blood: 
☜  
d Rev. 1.5. 1 John 1.7. 1 Pet. 1.19.  so that he leaveth no spot nor blemish upon the Christians soul. 
e, Eph. 5.27. Col. 1.22.  Christ doth freely, and wholly bestow himself, his own entire perfect obedience, which is the righteousness of God upon the Christian, and thatis the matter of our sactification. 
f 2 Cor. 5.21.  And hence the soul is altogether faire, by the beauty and glory of Christ, which God hath provided freely for the Christian, and he'l put it on him, and the Christian resteth well paid in't, for no measure or portion of attainable righteousness can appease the conscience, 'tis only Christs righteousness that can do that, for thatis alone without exception, until wee be clothed with Christs pureness, the conscience dares not appear in Gods sight, for righteousness is the mother of peace, and the elder sister justification, is before reconciliation in this sense, being justified by Christ, we are no longer sinners 
g 1 Cor. 15.17.  debts discharged are no debts, sins remitted, no sits, the bond thatis canceald, is a nullity. In the new Covenant there is no remembrance of iniquity, when once the spirit of God hath made it out to the soul, that they are through Christ freely, certainly, & fully pardonned. 
h Heb. 10.17.  Then How marvellous is the Lord among his Saints, should all true Christians say? Who by free donation and imputation of Christs pe●fections, makes the saints freely, invisibly, and perfectly fulfillers of the law, 
a Heb. 16.14.  thereby. So that he cannot be charged with any fault, sin, or punishment, 
b Rom. 8.33, 34. Col. 1.22. Eph. 5 27.  he being now stated into that spiritual, universal, and eternal kingdom of his son, where there is nothing flourishing but righteousness, justice, liberty, safety, peace, joy, and pleasures for evermore. Psal. 16.11. Col. 1.13. Rom. 14.17. Then let all the children of the bond woman, be schooled daily by their law teachers, task masters, and exactors of works to salvation. I say let these daily impose on them new burdens, and spare not, and require their full tail of brick, and daily appointed works and services, and load their consciences and memories too, with multitudes of precepts, rules, cautions, marks, and duties, yea, threaten to whip, and lash them too, that they may enjoy no peace, except they diligently and carefully perform all things imposed on them. But O my soul hearken thou what thy God speaketh unto thee from mount zion, who tells thee thy labours at an end, thy danger's past, and the work of salvation is finished already. 
a Isay 4.12. 2 Tim. 1.9.  He himself hath wrought it for thee, and brought in everlasting righteousness in stead thereof, and do thou peaceably enjoy this,( only blessing that name in which God is comfortably known, who hath done all these things for thee) truly and with gladness of heart: and do thou impart of what thou hast received, to thy brethren, in the like freedom of love, to the pleasuring of others in the corroboration, edification, and the building them up in the most holy faith. 
b Rom. 15.2. Iude 20. 1 Pet. 5.12, 13.  And so confirming them in the true grace of God, in which they stand. 8 Use. Then the law is not abolished by the gospel,( though abbrogated to the Christian) but established, and tis in full force and strength to all under it, only observe the bounds are set, which it may not transgress, as the children of Israel might not come within the bounds set in the promulgation thereof( by Gods appointment) it reigns but until Christ comes in whom it is fulfilled, and by whom it is ended, and to whom it is to deliver up its kingdom, namely all that sovereignty that formerly it had over his peculiar and hidden ones, Christ hath taken them from the authority, dominion and offices of it, yea from the fearful effects, consequences and sequels thereof. Though there be too many that stand for, and are zealous for the maintaining of a perpetual kingdom, and dominion of the law over Christians, where it hath nothing to do in this kind, who are forced to grant, that it hath lost its power to condemn Christians; 
☞  yea, and to rule a Christians life in the strictness and rigor of it, and as it ●uless others that are not in Christ: But who art thou O man that dares to change Ordinances? 
a Prov. 24.21. Dan 7.25.  But to speak punctually, they in granting so much of the truth, have yielded what they seemed to contend for, namely, tha● it is an error to hold or maintain, that the law is of full force against a Christian, and yet there must be dispensations, and mitigations, and qualifications, and such distinctions as the word of God will not bear them out in't. For there is no law humane or divine, but hath power to punish the breakers of it, or reward the fulfillers thereof, no not the law of saith excepted. John 3.18. Heb. 13.10. If the law receive such a qualification and abatement by the Gospel, that for direction it must use moderation, and may not exact a plenary and perfect obedience, surely these men should discover to the world, where there is any such dispensation, if they would not juggle, that so men being thus informed of the truth thereof, may be freed from fear and danger, but these preachers of the law with such limitations, have no warrant from the Scripture, for their too much unsound opinion. The law to all( under it) admits no commutation, mitigation, or dispensations, but is peremptory in its denuntiatione, and just in its comminations, though the Christian( for to speak truly) is out of th● reach of it. Rom. 5.14. From the end of our redemption from the law, that is, to be married to Christ, raised, quickened, exalted, observe this doctrine. That Christians are married to Christ in's exaltation, not in's humiliation, not as lying in the grave detained in the bonds of death, made a curse for us by the law, or in's poor, persecuted, & despicable condition, but to Christ quickened, over whom death, sin, and the law, shall never have power, in a word, to an husband who is a conqueror and hath subdued them, yea and lead them Captives, triumphing over them, and is enriched with all those spiritual spoils, remission of sins, righteousness, salvation, everlasting peace, security, tranquillities, and felicities for evermore, which he hath gotten in the combat, to such a one are Christians married, that is the Lord of heaven and earth, that so in him they may find all things, and at the first be blessed in him in heavenly places, with all the spiritual blessings, a, and the poor Christian needs bring nothing with her to make her rich, neither is the event of the battle doubtful now, seeing Christ our captain, and head hath already overcome sin, Satan, death, and hell, having the rule of all things committed to him, in heaven and earth. Revel. 1.20, 21. Mat. 28.20. Isay 63.9. Now this implieth a necessity of divorce from the law before they can be married to Christ, for though the wife would,( in Moses time, and under that pedagogy) gladly b● married to another man before her husband be dead, yet she cannot, or could not, until a divorce were sued out under the judaical law: so spiritually no soul can be married to Christ until it be fi●st separared and partend from the law. Rom. 7.6. O profound, yet most sweet mystery ( i.e.) except sin, hell, death, and the law be to thee as if they were not, in rerum natura, thou canst not be saved. The conscience of a Christian is a bed too straight for Christ & the law both to lie in at one time in their full vigour, therefore the law must first be unpowred by Christ, he taking away the authority, dominion, offices, and consequences of the law, & so the Christian is taken into union and communion with him by marriage. But a believer liveth according to the law but not in the law, but in Christ, neither by the law but by faith, Christ the object of faith, and faith is but the instrument of apprehending and applying him, he only lives in Christ, as the branch doth in the vine. Christ being the root from whence he hath life, and he liveth to Christ as his sole head & husband, his voice alone he heareth and obeyeth, Gal. 3.11. Hab. 2.4. John. 10.4, 5. Obj. Paul lived under the law, and was as it were without law sometimes, 1 Cor. 9.21. Ans. There are secrets in this kingdom of grace, that men of mee●e humane souls cannot understand, 1 Cor. 2.9.14. There are immunities which merely generated men are ignorant of, harken, and the Lord will give thee understanding. God hath revealed that Christians are to be considered according to their faith or charity. Faith( indeed and proper terms) makes them only Christians, for Christian is a thing merely passive, that is, he doth nothing in this business towards his own being, no more then Adam did towards his natural being at the first, but only by the power and mere mercy of God in Iesus Christ, he is created and made what he is, a perfect new creature at first, in nothing defective, and never needs any addition,( but we abhor the thought of perfection in the flesh in this life) now in this condition the Christian is far above all laws, 
☜  he being taken out of the limits of the law, and placed where the law hath no power, he is entred into peaceable habitations, and suit dwellings, into Christ where is all fullness and plenty, Rom. 14.17. Psal. 45.6, 7. Psal. 145.13. John. 3.6.7.63. Now according to the Christians charity, works, and labour of love, the Christian is to be considered, by which yet in the freedom of his heart and spirit, he walk( not by any outward compulsion or command) in the labour of love, he is servant unto all, though in Christ he be Lord of all, he is lower then the lowest, in himself the meanest of all, he pleaseth not himself, he glorieth not in himself, but he seeketh the welfare of others, that seek his ruin, & loveth where he is hated, & doth good when he is injured, blesseth when he is cursed. Briefly, his disposition is like Christ his head and master, in some measure, he can dsgest any thing, he is far from the desire of revenge, he can pray, father forgive them they know not what they do, lay not this sin to their charge. God persuade japhet to live in the tents of Shem, o that thou wouldest give them faith in Christ, and a heart to embrace this free offer of grace, and his prayer( inward and hearty desires in the midst of all the worlds spite and malice) is to God for them, yet not because the law requires this, for he is free from it, but by faith which will not abide to be bound to any law or work, but doth all good freely, and doth not stay till the law comes and calls for it, indeed this is spiritual verginity, and charity, which is by faith in Christ, and doth all freely and of a ready mind, not for life, but from life. Thus where the spirit of God is there is liberty, 1 Cor. 9.19. 2 Cor. 3.17. 1 Thes. 1.3. 1 Tim. 1.5. 2 Tim. 1.13. That ye should be married to another,( i.e.) Christ. Doct. That the Christian being divorced from the law, a bad husband, the match being once dissolved, presently a new is made up to Christ, who is a better husband every way. Ezek. 16.8. Eph. 5.26, 27. To himself, that is to Christ, I will marry thee to myself, now Christ doth marry himself to the poor Church, mystically, spiritually, yet truly. Now marriage is a mutual conjunction( with exceeding expressions of inward love and contentment) for term of life. But this marriage betwixt God and the soul, Christ and the Church, is for ever and ever, to the Elect tis real, but to the r●probate counterfeit, who may falsely persuade themselves of Gods love, from the abundance of wealth, health, learning, honour, peace,( from the teeth outward) and good success in all external affairs, so concluding falsely that they are the wife of Christ. 2. From corrupt principles, arguments, and from corrupted reason, that monster in religion. Thus, God is my maker.( say they) preserver, & bountiful Land-lord, & does me good frequently, therefore I'll love him, and he●'l love me for my answering his love, though all this while he bee a mere stranger to the love of God in Christ, for to strain ourselves, to love God out of Christ though it seem never so hot, and reach never so high in the opinion of the party thus loving God as a Creator, and in the opinion of others that look upon him, yet this is but a shining abomination, mere hellish fire, and selfish & in Scripture phrase and truth tis not the fire of God, nor that love of sons that is  shed abroad in the hearts of Christians by the spirit of love, who are guided to love God in Christ, which is true love, but to love God out of Christ, God esteems it as hatred, 1 John 4.19. Rom. 5.5. Psal. 9.16. True Christians are one spirit, there's a near union betwixt Christ and his Church, and from thence, theres the communication of all good things to the Church. 1 Cor. 6.17. John 15.1. Then Christ doth rule his Church, not by the law her old husband, but himself by his spirit in gentleness, sweetness, and love, not in rigor, much less with blows and whippings, Christ being no exactor, but a giver of righteousness, John 16.15. Isay 36.20.21, 35. ult. John 16.13, 14. Then judge I pray you whose ministers they are, that dig up Moses out of his grave 2 Cor. 11.14. where God had butted him, and would not suffer any man to know where he was butted, for he knew the nature of man to be so corrupted, that they would dig him out of his grave again, and commit spiritual adultery with him, and on the sams ground, God by his Prophet dissuaded the young Prophets from seeking the body of Elias, 2 Kings 2.16. I Pray consider seriously with yourselves, whose Ministers they are, that would have the old husband the law, to rule over the wise of Christ, 'twould be abominable for any one to dig up a husband that hath been long butted, and bring him into the presence of the new husband and his wife, what a hell would it be to have him presented to them both at home and abroad, at board and other places. 2. What wrong do those preachers to Christ, that preach him to be an exactor of works and righteousness, yea a terrible hard man, and ridged Christ. Mat. 25.24. contrary to Mat. 12.20. he being the most tender heartest of all others. Such kind of preaching is not to call Christ Ishi a husband, as all evangelicall Ministers do, but to call Christ Baali a Lord, as Turks and all false Pastors do. 3. They rob poor souls as much as in them lieth of the joy, peace, and comfort that is in believing in Christ Iesus. Rom. 15.13. When they pra●e that Christ is a strict husband, that looks to all the actions of his wife with an evil or offended eye, that if she do but step the least arwry, or once look aside, that this doth provoak Christ & God more then all the sins of the world besides, and he'l severely punish her for't. And this stuff is divulged and swallowed down every where for wholesome food & true doctrine. Thus when some poor weak Christians here, who being conscious of their often failings, both in matter, manner, and end, the more's the pity, yea their too too oftens falls, they are mightily troubled and disquieted because they cannot sufficiently please Christ Iesus, their sweet and loving husband whom those kind of preachers render so terrible an husband. Thus these poor souls not discerning the delusions of these impostors, jugglers, and soul Merchants, can find little joy, peace or consolation in Christ their husband, until the Lord do undeceive them, and unlearne them of what they have learned of these ill learned ones. That he might bring forth fruit. Doct. That the effect of union, and fruit of our spiritual marriage to Christ, is, that the believing soul may bee child bearing to God, Christ is a fruitful husband, a quickening spirit, a living root, thatis full of spiritual sap: And he doth convey life really though, passively, mystically, and evangelically to the Christian, that's engrafted into him. Gal. 5.23. Eph. 4.9. 1 Cor. 15.45. John 15.1. Rom. 11.18. Revel. 5 5.22.16. Then livelynesse in Christians, comes from Christ their head and husband, to rejoice, to have lively hope, to set all to love the Lord Iesus, to worship God in spirit and truth, that is, to believe that Christ hath worshipped God for us, and the dying of our affections to the world, 
☞  is a fruit of Christ, the new man, the new husband, in which a Christian delighteth, and the believers heart is not an adulterous heart, so confidence, dependency on God, contentation in our estates, and joy in Christ, the heart sweetly inclined to love, patience, and mercy, are fruits of the spirit of God, as it is clear Eph. 4.22. Luke 4.6. Psal. 103.1. psalm 149.3. 1 Pet. 1.3.8. Mat. 13.44. Ephes. 4.24. John 4.24. james 4.4. 1 John 2.16. Eph. 4.22. This 'tis to be taught by him, to attribute all to Christ, Psal. 115.1.  
Then repentance is to be taught in Christs name and power, he only can produce it 
a, Luke. 24.47.  so remission of sins is to be taught in his name 
b. Acts 4.12.  Then the knowledge of Christ is not a burden or an idle knowledge, for Christ doth not sand out his to be idle, wanton, much less to live licentiously, but he enables the Christian to a voluntary obedience, 
a, Ps. 110 2.  and this cometh in the performance of what is required in the law, he walks in it with a wiling & glad heart, and is not drawn to it by any outward precept, but by the spirit of Christ, the love of God constraining him thereto, 
b. 2 Cor. 5.13.  and he knows the Law, in the matter of it is the rule of his conversation amongst men, but it is the Law of the spirit of life, Christ Jesus living in him that produceth it 
c. Gal. 2.20. Rom. 8.2. Isa. 51.4. . Then there is a wide vast and great difference betwixt him that serveth in the newness of spirit he being a Law to himself having the mind, spirit, & effect of the Law in himself 
q. 2 Cor. 3.6. 2 Cor. 3.6. Heb. 11.6. Rom 6.26.  and him that liveth under the outward ministry of the Law, serveth in the oldness of the letter p, that is he doth yield forth his obedience through the force and authority of the Law in his conscience, it is not the matter of the duty, or that is here questioned, but who is the efficient, what is not of faith is sin in this case, although it be according to the law, and the fruit may bee commendable among men, yet uncomfortable to thee, and accursed of God, unless it grow on the right three, and proceed from faith in Christ Jesus. This discovereth much hypocrisy in the Religion that is now in fashion now adays men are grown very witty to cover over old Adam, yea, adorn and beutifie him, and to set him thatis dead upon his feet again, and prop him up, still pleading for Law, and works, and yet all are but the outsides of a good work, thatis done in perfect humility, and sincerity, and so are but shining sins and glorious abominations, who is there not but doth see, how singular proud passionate, malicious, & implacable these men are, being al or most of them utterly unacquainted with the glorious gospel and its effects, self-denial, love, and true sincerity 2. Cor. 11.3. There is a twofold law( if we may so peak) The one written in Tables of ston. 
t. 2. Cor. 3.6. Revel. 3.3 Iud. 2 Tim. 3.5. Prov.  That is to the killing, damning & murdering law, the Law of Commandments and those that are bread by it, and seem to live in the same, are all dead at heart, though they have a form of godliness, yet they are the dangerest men in all the world, and a Christian were better to fall into the great Turkes hand, then into theirs if he might bee his chooser, The other law is inward, & written in the heart, 
p. 3. Cor. 3.7. Isay. 54.5. 1. Cor. 15.45. Isay. 5.4. 2. Cor 3.6. Rom. 15.12. Gal. 2.19. 1. joh. 3.6. jer. 31.33. 2. Cor. 2.20. jer. 32.42.  Christ pirit, and life, called the inward man, the law of the Lord, the new Law, the Law of liberty, that law in which the Gentiles should trust in, the spirit, q the quickening spirit, that Law that freed Paul from the Law, now it must needs be Christ, who is that spirit and life, and is all that the spirit bringeth to the soul, and writes in the heart, he is all Gods good things, and all the promises center in him. Then the voice of a Christian is, I by the Law am dead to the Law, m. Christ his Law is all in all, effectual for all things, at all times, and amongst all persons whatsoever, he that is received in to Christ, keepeth all the Law without any Law, for a compultion of any Ruler, exactor, or officers, saved by the Lord of the spirit only, those that are spiritual, look Moses in the face openly, having that al-sanctifying, al-directing, and everlasting spirit that guides them according to the Law in all things, they have the Law in their hearts, and need not the proffer of rewards to keep the Law, nor the threats of punishment to deter them from the breach thereof, but they are carried on as it were naturally, Christ enabling them, thereto they look on exceeding mercy, love & kindness, which God hath shewed them in Christ Iesus, and therefore love again, and work freely, not for fear of hell, or to quiet the clamours of their consciences, nor for hope of Heaven, nor the applauese of good men, or to speed the better at God their fathers hands, but as they are made good trees in Christ the onely good three of life, in whom they live in the righteousness of God by imputation, so they bring forth good fruit amongst men, for necessary uses, to edify their brethren, to win others to the love of the truth, & bring much glory to God thereby. Mat. 5, 16. Tit. 3.8. Math. 12.33. Tit. 3.14. Ps. 16.3 job. 22.2, 3. and as they are righteous. by imputation, so likewise are they By reflection They receiving grace for grace, 
☞  zeal for zeal, love for love, patience for patience, goodness for goodness, meekness for meekness, humility for humility, chastity for chastity, mercifulness for mercifulness, redemption for redemption, sanctification for sanctification, righteousness for righteousness, & wisdom for wisdom, answerable as face to face in a glass, or letter to letter in wax from the seals impression. So Christ by applying his heat & fire of love to us,( as once Elisha his type did to the child, eye to eye, and mouth to mouth, &c.) we have the true heat of zeal &c. put into us, and so Christ his image is in us, whereby we are made to manward demonstratively, operatively, workefully, and declaritively righteous.  
True Christians are saved by Iesus Christ, already, the work of redemption is wrought freely and fully by Christ, 'tis not a working or to be wrought, as most falsely conceit from the Apostles words 〈◇〉 work out your salvation with fear and trembling, but the meaning is this, your part is in all the Ordinances of God, to wake on God for the further discovery of that salvation so fully, freely & already wrought by Iesus Christ for you who is our alone and complete Saviour, as all these Scriptures prove. 2 Tim. 1.9. Heb. 10.14. Col. 2.10. Tit. 3.5. Eph. 1.3. John 3.36. Phil. 3.12. John 5.11, 12. Eph. 2.5. Eph. 2.8. John 5.24. Eph. 2.6. And Christ apprehends the Christian perfectly, and is our perfect object which we lay hold, on and God gives all Christ to Christians, and they detest the thought of perfection in the flesh, though their salvation be perfect, they apprehended it but in part, wait for the full revelation thereof, so we are perfectly justified, but in part sanctified, Luke 1.68. Eph. 2.5. John. 3, 36. Eph. 1.3. and 3.4. 1 Cor. 13.12. And Christ saves two ways. By doing all things that are needful to salvation. And then he gives himself, faith to receive him, affords the means of grace to grow up in him, and enables him to work freely and joyfully the things that are good, to the view of men in love, 1 Thes. 1.3. And 'tis in a new manner, and for new ends, from the power of the Gospel, Christ and faith, 2 Cor. 3.6. 1 John 2.7. We being justified, do live and act accordingly, by the power of the Gospel, and operation of the spirit, that ●orkes now by the Gospel. Psal. 116.10. John 17.17.1.17. Col. 1.5. Eph. 1.13. Acts 15.9. 1 Cor. 1.30.1.17, 18, 19. Tit. 2.11.12. Eph. 4.2.4.21. Gal. 3.2. Rom. 3.27.5.5. 2 Cor. 3.18.1 John 4.18.19. Gal. 5.6. Iam. 1.18. 1 Pet. 1.21. Rom. 15.16.8.2. Ezek. 37.26 Gal. 2.19. John 6.29. Gal. 6 2.4.1. To work out our salvation at best is passively to be understood. To believe that Christ hath wrought it for us, and therefore we are bid withall, to work with fear and trembling, deiectednesse, and diffidence of our own selves. The philippians were commanded to continue working, ( i.e.) walking in the faith received, till the day of their sensible manifestation, and it implies no more, but the necessity of believing, and diligence in the means of revealing Christ, breeding, & nourishing faith, whereby we apply, that salvation wrought, to ourselves, & perfected by Christ alone, & this is to work out our salvation with fear and trembling, when in the use of all means, we are careful to have our hearts strengthened, faith corrobarated, and we confirmed in the true grace of God in which we stand, not doubting of that free and full salvation wrought already by Christ. And so J understand Christians to be workers of righteousness, mystically, passively, and evangelically, Acts 10.35.  
Quest. Of what use is the moral law under the Gospel?  
Ans. The law is of excellent use since Christ fulfilled it, though Christians are not under it, but under grace, and is useful both to the Reprobate and to the Elect, before and after they believe. To the reprobate. That they may justify God in their consciences, in his pronouncing of the sentence of death and condemnation against them. Rom. 2.15, 16. To be as a hook in their jaws, or a bridle in their mouth, to keep in, and curb their violent corruptions from breaking forth to the hurt of others, 1 Tim. 1.9, 10. Hos. 4.2. To the Elect, before their calling. To make sin known to them. Rom. 7.11. To discover their woeful, miserable, and lost estate in old Adam. Rom, 3.19. To aggravate their sins. Rom. 3.20. Rom. 7.8. To show the wrath of God against them that violate his law in the least point. Deut. 27.26. Gal. 3.10. To put them in fear of vengeance that is, he is vexed at God, and secretly wisheth there were neither law, nor God at all to punish him. Rom. 8.7. To kill and slay them, so that they may receive the sentence of death in themselves. 2 Cor. 1.9. Rom. 7.9 19. To be a wise counsellor to direct them to Christ, yea to constrain them to fly from themselves, to him, as the old Israel●tes, in their appeal to Moses, Exod. 20.19. and were commended of God for it, Deut. 18, 15. So then the law discovers sin, aggravates and increaseth sin, puts the sinner in fear, slays him, and drives him to Christ. Thus. The eternal spirit works so far on the Elect, before their effectu●ll calling, as to bring them into the condition of bondage. But after their calling the law is of use to justified persons, & true believers. To stir them up to thankfulness unto God, for delivering them from so great a bondage. 
☞  Rom. 7.15. Rom. 7.24. I say the moral law( to the Elect in the state of grace and after their effectual calling) is a rule or glass of thankfulness, in which they see by the spirit, the eye of faith, what they ought to perform in their own persons, on pain of death, and by faith seeing all done by Christ, and in love to Christ, walk in the matter of the law, from better principles, motives, affections and to better ends, then before their coversion, and now they see from what bondage, burdens, and bonds they are freed from by Christ their redeemer, and walk by faith, and so keep all the commandment evangelically in Christ their surety. Rom. 10.4. John 14, 24. 1 John 3.23. Rev. 14.12. And I understand all such places of Scripture,( where its affirmed that the Saints walked with God, 
a, Heb. 11.4.39. Gen. 5.22.  worshipped God in spirit 
b, Phil. 3.3. John 4.24.  live in 
c, Gal. 5.25.  the spirit. 
d, Gal. 5.16. Eph. 5.15.  To walk according to order, rule, and exactly, e to a hairs breadth; wisely or accurately. To tread with the right foot to the Gospel, 
f, Gal. 2.14.  and a thousand such like.) Evangelically. Thus. The Christian lives by Christ, believes that Christ worshipped God, and did all to a hairs breadth for him, and to live by faith, is to live in Christ, the Gospel, and thatis spirit in Pauls and Christs own phrase, and to tread with the right foot to the Gospel, is not to turn again to Moses, but keep to the Gospel ( i.e.) Christ & to believe that Christ perfectly troad those 42. stations or steps, of which the 42, steps the old jews troad was but a figure of it, & all the 42. generations before Christ came in the flesh, expected, 
☜  ( i.e.) that Christ should perfect the work of redemption, he being the perfections of God, did perfectly tread in the path way, that is holy without any turnings, And Christians now believe it, and enjoy it by faith, which they saw afar of. And therefore all the great works done by the Saints, are but evangelicall obediences, if we will speak truly, and as the thing is. They obeying passively, mystically, perfectly, & evangelically in Gods sight or to God-ward, in Christ their surety, and actually, imperfectly, and by way of gratitude, do work declaritively to manward in the labour of love. The Saints walk up to the top and hight of holiness, to the utmost accuratenesse, exactly and sincerely in the perfect holiness of Christ, in which we see and serve God spiritually universally, and eternally. So Luke. 1.79. Heb. 12.14. is to be understood. And to affirm that the desires of Christians are infinite, is a loud Ly in rhetoric. Only mark the end of such an affirmation. Tis to confounded evangelicall obedience, and mix their own obedience with Christs which is too fleshly and gross a conceit, and cannot agree with the Gospel, or stand before it, no more then Dagon before the ark, gross darkness before the light, it must fall and be consumed, it being hay and stubble before the eternal spirit, that reveals and works by the Gospel, and itis the office of that spirit to take of men, from false bottoms, and pitch them on Christ, to discover Christ the Lord, that spirit to them, and to fix their eye on that adiquate object, and to take them of from skilfulness in the highest attainables, though assisted therein by the spirit, I say it takes of Christs, and reveals him more and more to them, and keeps them in the way of the Gospel, which is spirit and life, and this is to walk in the spirit, and to live in the spirit, is to believe that Christ is our life, and disclaim all others when we have to do with God. To drive them more and more out of themselves, that so they may cleave the closer to the Lord Christ, and their blessed Saviour. This is the glittering sword hung up in paradise to keep the way of the three of life, Gen. 3.24. God knew well that vain man will be wise,( Job 11.12) and think with himself, I lost life by eating of the three of knowledge, of good and evil, and I'll venture hard for't again by eating of the three of life, I'll walk in the old way of working for life, J do not like this new( though the Lords own) way of believing in jesu● Christ, the messiah to come, for life and salvation, &c. If I cannot come to heaven by my own way of working for it, I'll never come there▪ I'll have none of God, Psal. 81.11. that is. They would not harken to the voice of the Gospel, Gen. 3.15. But they would serve God according to the first way, and voice of works, they would none of God in the voice of the Gospel, Christ, Gods way. John 14.6. Psal 71.12.19. jer. 6.16. Ezek. 18.9.29 To beat down sense, their ptide, and reas●n that beast and monster in religion, that knows no way to heaven, but by works, Mat. 19.16. Acts 2.37.8.6.16.30. John 6.28. Blehcing out error at the first cry, voice, or query, say what shall we do to be saved, as if salvation were in our doing, or did consist in out works. But our Saviour and Paul cuts it short. believe, &c. John 6.29. 1 John 7.23. Acts 16.31. When the great Ruler that knew no other way to life, but by doing the way that his great wisdom and reason directed him, that blind guide taught him out of the true way and set upon the way of doing for eternal life, crying, Master, what shall I do, that I may have eternal life. Where Christ that he might be convinced of his error, and that the high thoughts of his wisdom and reason, that stout and proud imposture might be confounded and brought down, sets him a task that Christ knew full well, he nor any mere man since Adams fall, was able to perform go( saith Christ) keep the commandments if thou wi●● enter into lif●. Mat. 19.17. Now this way of working is so natural to corrupt reason, that the best Christians in the world after they have poss●st Christ by a salvivicall faith, yet they h●ve much ado to deny themselves, and all their works, woeful experience have all the Saints of it. The law keeps Christians close in sp●rit and conscience, through faith unto Christs righteousness, & makes them live in a continual forsaking of themselves, and in a neglect, base esteem, and abhorring of their own virtue, and works, in Gods presence, though they shine gloriously in them to others. Rom. 4.2. Phil. 3.7.8, 9. Therefore do Christians keep the law and works here below on the earth, and with Eunoch converse in spirit, and walk with God, in the alone righteousness of Christ, apprehended by faith, and this doth clear the cost of our consciences. Thus. I am a sinner in myself, and yet no sinner in my Christ, daily I fall in myself, but stand in Christ for ever, my works, words, thoughts, mind, will affections, conscience, & heart will fail me, Christ never can. And they are mine, his righteousness is everlasting, so is salvation, reconciliation, acceptance, joy, peace, and life, the blessed fruit of Christs righteousness. Tis this that keeps the Christian in a blessed security, and eternal happiness, though the prick in the flesh, the law of sin in the members, do daily break out less or more, inwardly and outwardly too too freequently to the great grief of our hearts. But faith discovers the glorious sun of righteousness by his effectual beams and influence, perfectly purifying the air we live in, expelling all these mists, and thick clouds to sense and feeling, to look through Hab. 2.7. Gal. 2.20.  
FINIS.   

October 3. 1647. Add these to the 78 page., licenced before, and entred into the Hall.  
Imprimatur,  
John Downame.   

Errata.  
Courteous Reader, blot out Legallist, page. 122. line 17. because the Author willd the Printer to blot it out, because he doth not like nick-names, invectives, or terms of reproach in any, he therefore will not practise it himself. And in the letter K. p. 133. l. 19. red. law and sin are inseparable, p 135. l. 22. red fancies perfect, p. 130. l. 21. for early, red unavoidably. p. 134. l. 5. r. floods of. p. 142. l. 20. To p. 1 3. l ult. exactness. p. 126. l. 21. having. p. 126. l. 23. oberati●ns, p. 126. l. 29. Corrol. in K. 2. p. 122. l. ●●. r. doctrine, in the letter l. p. 122. l. 23. r. ●nfe●tation. A few literal fau●● 〈…〉 ●her are, that thou art entreated with thy pen to amend, or in charity to pass them over.  
farewell.