THE GAIN OF Godliness.  
BEING A Consideration of 1 Tim. 4. 8.  
By Charles Phelpes.  Can a Man be profitable unto God, as he that is wise may be profitable unto himself? Job 22. 2. Riches profit not in the day of Wrath: But Righteousness delivereth from Death, Prov. 11. 4. Godliness with Contentment is great Gain, 1 Tim. 6. 6. 
LONDON, Printed for Tho. Parkhurst at the three Crowns and Bible at the lower end of Cheapside, 1682.   

TO THE READER.  
Christian Reader,  
IT is a general and necessary enquiry of the Sons of Men, which is mentioned by the Psalmist, to wit, There be many that say, Who will show us that which is good? That which is truly profitable for us? Psal. 4. 6. We All need to be shown, what is for Benefit, and to be Directed thereunto; for though Empty Man would be Wise, yet Man is Born like a wild Ass' Colt; to wit, most void of Understanding, Job 11. 12. with Psal. 32. 9 Every Man is brutish by his Knowledge, Jer. 10. 14. And this doth Evidently appear by their undertake and pursuits, whatever their words and expressions are: For generally they are seeking after the World, as their chiefest good: And their Wisdom, which is Earthly, directs them so to do. It commends unto them, and Glorifies before them, the Riches, Honours, and Pleasures of this vain and transitory Life, as the most profitable, and valuable Things which can be pursued, or procured by them; and therefore excites, and provokes them to Labour only, or chief, for this Meat which perisheth, for these Objects which endure not unto everlasting Life; For the things which are seen, are Temporal, 2 Cor. 4. 18. Hence the Wise Man gives this Caution and Dehortation to the Sons of Men, Labour not to be Rich; cease from thine own Wisdom. Wilt thou cause thine Eyes to flee upon that which is not? For Riches certainly make themselves Wings, they flee like an Eagle toward Heaven, Prov. 23. 4, 5. And indeed, if we could have never so sure, and certain an Enjoyment of them, while we are here continued in this World; which yet we cannot promise to ourselves, or assure ourselves of; yet without all peradventure, when we leave this World, we must leave all the things of it behind us: For we brought nothing into this world; And it is certain we can carry nothing out, 1 Tim. 6. 7. Be not thou afraid when one is made Rich, when the Glory of his House is increased: For when he Dyeth, he shall carry nothing away, his Glory shall not descend after him, Psal. 49. 16, 17, 20. And Alas! What is our Life? Is it not even a Vapour that appeareth for a little time, and then vanisheth away? Within a few Years or Days, we shall go the way, whence we shall not return, Job 16. 22. Yea, though we should Live a Thousand Years, twice told, and yet have not seen, or sought after that which is truly, eminently, and eternally Good: What will All then avail us, when we go to the Place appointed for all Living? Will he esteem thy Riches? No, not Gold, nor all the Forces of strength, Job 36. 8, 9 What is the hope of the Hypocrite, though he hath gained, when God taketh away his Soul? Will God hear his cry, when trouble cometh upon him? Job 27. 8, 9 What is a Man Advantaged, saith our Lord and Saviour, if he gain the whole world, and lose himself, or be cast away? Luk. 9 24, 25. The World then, and the things thereof are not Profitable for all things: They are not the good we should mainly inquire after, or exercise ourselves to the Attainment of: For they are not of the Father, 1 Joh. 2. 15, 17. Yea indeed, the inordinate Love of the World, is Enmity with God; and hinders from serving and pleasing Him; For no Man can serve two Masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon, saith our Lord Jesus, Jam. 4. 4. with Mat. 6. 24.  
But now the only wise God, and our Saviour; and therefore also the only good and gracious God, doth give a satisfactory Answer to that Enquiry of the Many, or Multitude , in Psal. 4. 6. As the Prophet signifieth, saying, He hath showed thee, O Man, what is good; (what is truly wellpleasing unto him, and everlastingly profitable, & beneficial for thyself) and what doth the Lord thy God require of thee, but to do justly, and to love mercy; and to humble thyself in walking with thy God? And so to believe in him: For, Without Faith it is impossible to walk with, and please him, Mica. 6. 8. with Heb. 11. 5, 6. and Gen. 5. 22, 24. This is that which God doth Require of us, for our Good and Benefit. Compare Mica. 6. 8. with Deut. 10. 12, 13. And suitably thereto, the Apostle Paul, as directed by the Spirit of Truth, speaks in the Words, which are the Subject of the ensuing Discourse, saying, Godliness is profitable unto all things, etc. And could Men but be persuaded, and prevailed withal, to Believe this with all their Souls; How would it Metamorphose, and Transform their Hearts and Lives, and make them Christ's Disciples; not in Name and Profession only, but in Truth and Reality! But Alas! How many Unbelieving Believers are there in the outward Court of the Church; and therefore, how many Unchrist-like Christians? (Jer. 9 25, 26.) How many are there that stand up at, and profess to Assent, and Consent to the Belief, concerning whom it may be said, They are Children, in whom is no Faith; as Deut. 32. 20. How many call themselves The only true Sons of the Church, while they Actually, and openly appear to be The Children of this World, or Members of a Worldly Sanctuary! And such manner of persons may be forward to suspect, That they design their prejudice, who endeavour to Moderate their Affections unto, and pursuits after these low things; and to excite, and quicken them to exercise themselves unto true Piety and Purity. And St. Paul saw it needful to Assure the Believing Corinthians, That he intended no hurt to them, when he Exhorted them to have their Conversation without Carefulness, and Covetousness: But that he endeavoured their certain, and stable Interest and Advantage: For when he had been saying, Brethren, the time is short; It remaineth, that— they that Weep (for any worldly Loss, or Deprivation) be as though they Wept not; and they that Rejoice (for any present Gain or Increase) as though they Rejoiced not; and they that Buy, as though they Possessed not: And they that use this world, as not abusing it; for the Fashion of this world passeth away. But I would have you without Carefulness, etc. He then presently after, thus Writeth unto them: And this I speak (not for your Disadvantage, or Detriment, but) for your own profit; not that I may cast a Snare upon you, but for that which is Comely: And that you may attend upon the Lord without distraction. Signifying, That the waiting, and attending upon him; and so living Piously, and Honestly in this World, will be more profitable for us, than waiting upon, and endeavouring to please the World, as our Lord and Master will be, 1 Cor. 7. 29, 32, 35. O then! Taste, and see that the Lord is good: Blessed is the Man that trusteth in him, Psal. 34. 8, 10. And as it is very useful, and needful for all Persons seriously to consider, that Piety is the most profitable thing they can practise, and exercise themselves unto: So particularly, and especially let Young Persons observe, That the Apostle excites Timothy in his Youth, or younger Years, to the pursuit and practice of Godliness, as may be seen in 1 Tim. 4. 7, 8, 12. That they also may embrace, and obey that Counsel given to Timothy; and given unto him, That he might, in observing it; set a good Example before others. And St. Paul charges Titus to Exhort young men to be Sober-minded; to wit, not to let out their Hearts too much unto, or immorderately set their Affections upon those things which are perishing, and momentany. Intimating, That there is a too great proness in them thereto, Tit. 2. 6, 7. But it is good for such, who are entering into the World, as some speak, to mind, That Pure Religion, is their greatest, and surest Interest; and most profitable for them, both for this present State, and for that which is to come, Psal. 34. 11, 15. When Solomon, while he was young and tender, had this Liberty given unto him by the Lord, to wit, Ask what I shall give thee: He then begged for Wisdom and Understanding; (which is the Principal thing, Prov. 4. 6, 7.) and his Choice and Speech did so please the Lord, that he had asked an Understanding Heart; That he fulfilled the Request of his Lips, and Gave him an understanding Heart; so that there was none like him before him, neither after him should any arise like unto him. And not only so, but he also gave him other things, which are higher desirable, and valuable with young Persons. As he saith, I have also given thee that which thou hast not asked, both Riches and Honour, etc. And if thou wilt walk in my Ways,— then I will lengthen thy Days, 2 King. 3. 5, 14. Lo here young persons! You have an eminent Instance set before you, to assure you, that it is your highest Interest to get Wisdom, which is the most excellent thing: For in so doing, all other good and needful things shall be added to you. But you may say, Though we should exercise ourselves to true Wisdom and Piety; and first seek after that: Yet we cannot assure ourselves, That He will supply us with all needful things, from God's so dealing with Solomon. To this I Answer, That Solomon himself, as it were Relating unto God's gracious Dealing with him, doth assure us, That in our exercising ourselves to sincere Piety, we shall also receive therewith, the three valuable Things promised unto him, by way of overplus, so far as they are Profitable for us: when he saith, By humility, and the fear of the Lord, are Riches, and Honour, and Life, Prov. 22. 4. Luk. 12. 29, 31, 32. Now therefore, saith Wisdom, harken unto me, O ye Children: For Blessed are they that keep my Ways, both now, and to all Eternity. Hear Instruction, and be Wise, and refuse it not, Prov. 8. 32, 33, 35. with ver. 17, 18, 21. I shall hold thee no longer here, but refer thee to what followeth: And Praying God to Pardon what is Amiss; and to bless and succeed what is his, I desire to Approve myself  
March 4th. 1632. A Well-Willer of thine, and of all men's, Charles Phelpes.   

THE Gian of Godliness.  1 Tim. 4. 8. But Godliness is profitable unto all things, having Promise of the life that now is, and of that which is to come. 
THese words are propounded by the Apostle Paul as a forcible motive, to move and engage Timothy, to observe and obey that Exhortation and Counsel, which he had given him in the foregoing verse, namely, Exercise thyself unto Godliness, ver. 7. and to enforce that Exhortation, He here sets before him this very Powerful and Efficacious encouragement, For Godliness is profitable unto all things, etc. And though that Exhortation, or Command in ver. 7. was directly and particularly given by the Apostle to Timothy, his own Son in the Faith; yet it was so given unto him, and was so to be observed by him, as that he might be a Pattern, in the observance thereof, to the Believers generally: For so much is signified in what he presently subjoins, to wit, in ver. 12. where he thus saith, Let no man despise thy youth; But be thou an example of the Believers in Word, in Conversation, in Charity, in Faith, in Spirit, in Purity. And so it plainly appears, that the Counsel and Exhortation given unto Timothy in ver. 7. was given to him; that he might in the observance of, and obedience to it, be an Example to the Believers; And that all of us might, in Imitation of him, and other Godly and Holy ones, hearty apply ourselves unto true and unfeigned Piety and Religion, which is profitable and advantageous to all, that sincerely exercise themselves thereto.  
Now in the words themselves, which we have Propounded to Consider, and Discourse of, we have, as is before observed, a Powerful Motive and Enforcement to persuade us, and prevail with us, to Exercise ourselves unto Godliness: And this weighty motive is,  
1. Propounded to us more Generally, and Indistinctly: namely, Godliness is profitable unto, Or for, All things.  
2. This motive is more Particularly and Distinctly, expressed and laid down, and the Truth of the former part evidenced, in the following words: that is to say, Having promise of the life that now is, and of that which is to come. In both which it doth very manifestly appear, and is fully evidenced, that Godliness is profitable unto all things, both here and hereafter, now, in this present, short, and frail state; and in that future and endless state, we must all of us hereafter enter upon.  
1. I say, we have a Powerful and Cogent Motive, to enforce that Counsel & Exhortation in ver. 7. more Generally and Indistinctly laid down and propounded to us, to wit, Godliness is profitable unto, or for, all things. Now in speaking hereto, let us inquire into, and Consider:  

1. The subject-matter here treated of, and commended to us; and that is, Godliness.  
2. That which is affirmed of it, by way of Commendation, and for our encouragement to exercise ourselves thereto; and that is, It is profitable unto all things.   
1. The Subject-matter, here treated of, and highly commended to us; and that is Godliness. But what is this Godliness, which is so much commended, and so greatly and eternally profitable?  
Now to that Enquiry I shall give answer,  

1. Negatively.  
2. Affirmatively.   
1. We shall speak unto the  Enquiry Negatively; or show what is not meant or intended by Godliness, which is so much here commended, and so greatly profitable: and so we may say,  
1. Worldly Gain, or secular advantage is not Godliness, nor Godliness it. There were some evil persons, and Teachers also, it may seem, in the Apostles time, that did so suppose: and so out of a worldly design, did make a profession of the Faith of our Lord Jesus, and of the Christian Religion: of them St. Paul speaks in this Epistle to Timothy, saying unto him of some men, that they were destitute of the Truth, Supposing that gain is Godliness: from such withdraw thyself, 1 Tim. 6. 5. their Appearing Piety, and profession of Godliness, was a cloak of Covetousness; and an Engine which they made use of, to Advance themselves in the World: and when their Procession of the Christian Religion would not conduce, or contribute to their worldly design, they would then take their leaves of that, and embrace another, which they imagined would. And thus, it may justly be feared, it is with too too many in our days and times in which we live: that is the best Religion with them, the pure Apostolic worship, which tends to Secure them from the Cross of Christ, and Afflictions of the Gospel; and which in all likelihood conduces to their secular Advantage, and Grandeur in the world. They are too much like the Pharisees in our Saviour's time, who were so zealous for the Traditions of the Elders; and so superstitious in observing their groundless and unnecessary Ceremonies, and superfluous impositions: and under all this, their hearts went after, and they hotly pursued their covetousness, Matt. 15. 1, 9 and ch. 23. And they derided the Wisdom of God, when they heard this Doctrine from him, to wit, No servant can serve two Masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other: ye cannot serve God and mammon, Luk. 16. 13, 14, 15. Thus also some of the Jews, when they saw the mighty and stupendious works of our Lord Jesus; and rightly concluded from thence, that he that effected such wonderful works, could, if he pleased, deliver them from their enemies, how Numerous or Potent soever they were: and that he could make them the Head of the Nations round about them, and exalt them to Glory and Riches in this world: and upon this account, they would have come, and taken him by force, to make him their King. And when our Lord would by no means comply with them, but departed from them: when the People therefore saw that Jesus was not there, They took shipping and came to Capernaum, seeking for Jesus. How great pains did this People take to find Christ, and what zeal did they express in following him! and yet their zeal was as faulty as servant; for they still pursued a worldly design, under all this appearing love to him, and zeal in seeking him: as our Saviour also signifies in the Reproof, and Counsel which he gives unto them; unto whom he saith, verily, verily, I say unto you, ye seek me, not because ye saw the miracles; (in which his Power and Pity was expressed and evidenced towards the Children of men;) But because ye did eat of the loaves, and were filled. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the son of man will give unto you etc. Lo here we may see it exemplified in these Jews, That some suppose gain to be Godliness: Their aim and design was worldly and ambitious, while they appear to have a servant affection to Christ, and an earnest desire to follow him: Christ was but the way, whereby they hoped to arrive at the end of their pursuit, to wit, worldly Victory, Tranquillity, Grandeur, and Domination, John 6. 14, 15, 24, 26, 27. And how many are there that under pretence of Religion pursue Mammon! so did they which caused Divisions and Offences contrary to the doctrine of Christ: of whom the Apostle saith, They that are such, serve not our Lord Jesus, but their own Belly: and by good words; and fair speeches deceive the hearts of the simple, Rom. 16. 17, 18. Such also were they, concerning whom the Apostle thus writes to the Philippians, saying; For many walk of whom I have told you often, and now tell you even weeping; that they are the enemies of the Cross of Christ; whose end is destruction, whose God is their Belly, whose glory is in their shame, who mind earthly things; (to wit, only, or mainly) Phil. 3. 18, 19 But however too too many do falsely and mistakingly suppose; yet Godliness is no worldly design, or Artifice.  
2. Nor is Godliness, the Bodily exercise here mentioned by the Apostle; But it is opposed thereto in this verse, where he saith, Bodily exercise profitteth little: but Godliness is profitable unto all things, etc. But before we speak further hereto, it may not be amiss, but useful for us to consider, that by [Bodily exercise] here, the Apostle doth not mean or intent, a diligent service of God's providence in any lawful and honest Calling, Trade, or Employment; nor doth the Apostle any where speak meanly, or undervaluingly, concerning diligence in and about the Affairs of this life But this is that which is many times commanded, and commended to us in the holy Scriptures. When Adam was in the state of Innocency, God put him into the Garden of Eden to dress it, and to keep it, Gen. 2. 15. And if God thought it useful for the First man, to have some Employment then; much rather is it both useful and needful for us now, when we have all sinned, and are come short of 〈◊〉 glory of God; And so by means of Idleness, many times persons fall into temptation, and their spiritual Enemies prevail against them, and lead them captive at their pleasure, Ezek. 16. 49. The Apostle, speaking of young Widows, saith, They learn to be idle, wandering from house to house; and not only Idle, but Tatlers also, and Busy-bodies, speaking things which they ought not: And so give occasion to the Adversary to speak reproachfully: And they themselves, or some of them turned after Satan. Idleness is their first evil there mentioned, and a fruitful one also in them; and they proceeded from evil to evil; when they did not Bear Children, etc. They brought forth the Bats of sin and satan, 1 Tim. 5. 13, 15. And the same Apostle gives this command to the Believers, to withdraw themselves from every Brother that walketh disorderly, and not after the Tradition, and Example of himself, and of his fellow Labourers. For saith he, even when we were with you, this we commanded you; that if any would not work, neither should he eat; for we hear that there are some which walk disorderly among you, working not at all, but are Busy-bodies; Now them that are such we command, and Exhort by our Lord Jesus, that with quietness they work, and eat their own Bread. But ye, Brethren, be not weary of well doing: [Namely, of working with your hands the thing that is good, that ye may have to give to him that needeth, Eph. 4. 28. Tit. 3. 8, 14.] And if any man obey not our word, by this Epistle, note that man, [with a Brand of insamy] and have no company with him, that he may be ashamed, etc. 2 Thes. 3. 6, 14, 15. And in his first Epistle to the same Believers, he gives this command; That ye study to be quiet, and to do your own Business, and to work with your own hands, (As we commanded you:) that ye may walk honestly towards them that are without; and that ye may have lack of nothing, 1 Thes. 4. 11, 12. with chap. 2. 9, 10. And he thus writes unto Titus, a Minister of Christ: This is a faithful saying; and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works, (lawful Employments,) these things are good and profitable unto men.— And let Ours also learn to maintain good works (or profess honest trades) for necessary uses, (namely, to supply their own wants, and provide for themselves those things, which are needful for the Body, to wit, Meat, Drink, Raiment, etc. And also, that they may (if they can) Administer to the necessities of others:) That they be not unfruitful, Tit. 3. 8, 14. By all which it evidently appears, that men's diligent following their lawful calling, and Employments, to the end they may provide for themselves, and be useful and charitable unto others, is not the Bodily Exercise here spoken of, and opposed to Godliness; but such diligence in business, is called well-doing, and goodworks, etc. And is that which we ought to exercise ourselves unto. And it is well worthy our observation, That when Paul saith: ye remember Brethren, our Labour and Travel; for Labouring night and day, because we would not be chargeable unto any of you, we preached unto you the Gospel of God. He then immediately adds; Ye are witnesses, and God also, how Holily, and Justly, etc. we behaved ourselves among you that believe: signifying, that their Diligence in their worldly vocation, was not opposite unto, but well consistent with, if not included in, their holy and pious Behaviour amongst the believers, 1 Thes. 2. 9, 10. And it seems our Lord Jesus, the Holy one of God, did, before he entered into his Prophetic Office, exercise himself in the Trade of a Carpenter: hence some Jews say concerning him, Is not this the Carpenter? Mark 6. 3. And it is very probable, that our Lord was brought up in the same trade, with his supposed Father. To which I shall here add no more.  
But the Bodily exercise which the Apostle speaks of, and which he speaks so undervaluingly of, in the place we are discoursing from, and which he doth oppose to Godliness; doth mean, abstinence from things Lawful, upon the command of some Teachers; or when they forbidden us the use or enjoyment of Lawful things, upon a Religious account. And that this is here meant by Bodily Exercise, appears in the foregoing verses of this Chapter; for there the Apostle saith; Now the spirit speaketh expressly, that in the latter times some will departed from the Faith, giving heed to seducing Spirits, and Doctrines of Devils:— forbidding to marry; and commanding to abstain from meats, which God hath Created to be received with thanksgiving, of them who believe and know the Truth. For every Creature of God is good, and nothing to be refused, if it be received with thanksgiving. For it is Sanctified by the word of God, and prayer. If thou put the brethren in remembrance of these things, thou shalt be a good Minister of Jesus Christ, etc.— But refuse profane and Old Wives Fables; And exercise thyself unto godliness; for bodily Exercise (about these Old Wives Fables) profiteth little: (or, is worth nothing; as a like Phrase is used by the Wiseman when he saith, the heart of the wicked is little worth; to wit, it is good for nothing, Prov. 10. 20.) But godliness is profitable unto all things, etc. And so we may say, godliness is not a strict and Conscientious Observance of, or Abstinence from, indifferent and lawful things, at the command of superstitious Teachers and guides: or as the Apostle elsewhere speaketh, the Kingdom of God (or the Christian Religion) is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ, is acceptable to God, and approved of men. Let us therefore follow after the things which make for Peace, etc. Rom. 14. 17, 18, 19 To the same purpose also, Saint Paul writes to the believing Colossians, saying; wherefore if ye be dead with Christ, from the rudiments of the world, why, as though living in the world, are ye Subject to Ordinances? [Touch not, taste not, handle not, which are all to perish with the using:] after the commandments and ordinances of men; which things have indeed a show of Wisdom in Will-Worship, and Humility, etc. They have a show of Piety and Religion, and nothing of the power thereof in Truth and reality. And of such as have their Life in observing, or Abstaining from, such Indifferent things, it may be said, They have a form of godliness, but deny the Power thereof, Col. 2. 20, 21, 23. with. 2 Tim. 3. 1, 5. Conscientious Observance of, or Abstinence from, these Lawful and Indifferent things, is not the godliness which is here commended to us, and represented to be so advantageous and gainful: For in Christ Jesus, neither Circumcision availeth any thing, nor Uncircumcision, but a new Creature, Gal. 6. 15, 16. 1 Cor. 7. 19 The great stress of the Pharisees Religion, consisted in unnecessary, or lighter matters: they made broad their Phylacteries, and enlarged the borders of their garments. They were very zealous in observing, and appearing for, the Traditions of the Elders. They paid Tithe of Mint, and anise, and Cummin: But in the mean time, they omitted the weightier matters of the Law, Judgement, Mercy, and Faith: and while they strained at gntas, they swallowed Camels. But the heart of these men, was far removed from inward and sincere Piety and Purity; For though they outwardly apepared righteous unto men, yet within they were full of Hypocrisy and Iniquity. And against them our Lord denounced many heavy and severe woes, Mat. 15. 1, 9, 20. and chap. 23. 4, 5, 23, 28. And so it is too too much in our Times, with very many professed Christians of the reformed Religion, some are so very hot and earnest for the Traditions and Impositions of the Elders, that they almost, or altogether, Equalise them unto, if not prefer them before, the Commandments of the Lord. And some others are so very Superstitiously zealous against them, that they therein make little or nothing of disobedience to Civil Magistrates, or Ecclesiastical Rulers and Governors; and think their Injunction makes Lawful things unlawful. But herein, both these sorts do not follow, or exercise themselves unto Godliness; nor walk in the spirit, and steps of the Apostles of our Lord Jesus. And particularly, they walk not in the steps of the Apostle Paul; for none was more zealous than he, in appearing for, and Asserting the weighty matters of the Law of Faith, in which the Kingdom consisteth. Hence he saith concerning these things, do I now persuade men, or God? or do I seek to please men? for if I yet pleased men I should not be the servant of Christ, Gal. 1. 6, 10. With respect to these momentous things, he would not give place by Subjection in the least, no, not for an hour, that the Truth of the Gospel might continue with the believers, Gal. 2. 4, 5. But now, as with respect unto indifferent matters, none was more indifferent and flexible than he. Hence he thus Expresseth himself; Though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; To them that are under the Law, as under the Law, that I might gain them that are under the Law. To them that are without Law, as without Law, (being not without Law to God, but under the Law to Christ,) that I might gain them that are without Law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some. And this I do for the Gospel's sake, etc. 1 Cor. 9 19, 20, 23. And it is observable, that the Apostle did not Act Extraordinarily, in his Indifferency about these indifferent and lighter matters; but to set others, even us all, an example to follow him. Hence, when he again speaks of these Lower and Lawful things, he saith: Give none offence, neither to the Jews, nor to the Gentiles, nor to the Church of God: even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. And then Immediately he Subjoins to the former words this Exhortation; Be ye followers of me, even as I also am of Christ Jesus, 1 Cor. 10. 32, 33. and chap. 11. 1.  
O Let us not then mistake this Bodily exercise for Godliness, or think that True Piety consists in an observance of, or Abstinence from, these Light and Indifferent things; for neither the one, nor the other, simply considered, will avail us any thing: (though still it is good and wellpleasing to God, to submit ourselves to them that have the rule over us, in Lawful things; and to Fellow Peace, so far as is consistent with Holiness and Charity, Heb. 13. 17. and Chap. 12. 14. Rom. 14.) we may say of these Indifferent things, as the Apostle doth of meats; But meat Commendeth us not to God; for neither if we eat, are we the better; neither if we eat not, are we the worse. But take we heed, lest by any means this liberty of ours, become a stumbling-block to them that are weak. 1 Cor. 8. 8, 9 Godliness is generally profitable; but these Indifferencies, simply considered, profit little, or nothing. O then, consider and receive that Counsel given to the believing Hebrews; to wit, be not carried about with divers and strange Doctrines; for it is a good thing, that the heart be established with Grace, not with Meats, which have not profited them that have been Occupied therein, Heb. 13. 7, 9 But no more to that particular.  
3. Nor is the Godliness here mentioned and Commended, the worship of God only, in a strict and restrained sense; or that Religious service which doth directly and immediately appertain unto the only living and true God, only. Indeed, sometimes the word Godliness is to be taken in that narrow and limited sense, when it is spoken of distinctly: As when it is distinguished from Honesty: as it is by the Apostle where he saith, That we may lead a quiet and peaceable life in all Godliness, and Honesty, 1 Tim. 2. 2.. And elsewhere it is distinguished from other divine graces and virtues: so this Apostle thus Exhorts Timothy, follow after Righteousness, Godliness, Faith, Love, Patience, Meekness, 1 Tim. 6. II. And so he doth distinguish Godly, from Righteously, and Soberly, Tit. 2. 11. 12. And to the same purpose the Apostle Peter mentions Godliness, by way of distinction from other fruits of the spirit; where he thus Exhorts the believers, saying: Add to your faith, virtue; and to virtue, knowledge; and to knowledge, Temperance; and to Temperance Patience; and to Patience, Godliness; and to Godliness, brotherly kindness; and to brotherly kindness, Charity; 2 Pet. 1. 5, 6, 7. As Godliness is not either, or both. of the forementioned particulars, to wit, secular advantage, or bodily exercise, at all: so neither is it only the Divine Worship of God, which immediately and only relates unto him, in a narrow and district sense and consideration.  
2. But Affirmatively we may say, Godliness in this place, being mentioned alone, is to be taken in a very large, and Extensive sense: even as Faith, which though sometimes it be distinguished from other fruits of the spirit, and so is to be taken more narrowly, 1 Cor. 13. 2, 13. Gal. 5. 22, 23. Yet elsewhere it is to be understood more Comprehensively, Joh. 3. 15, 16. And Chap. 6. 29. Act. 16. 31. And the same we might Apply to Holiness, Righteousness, Love, Repentance, etc. So I say here, we are to understand by Godliness, the whole Duty of man; toward God, toward his neighbour, and toward himself, as, Tit. 2. 11, 12. Thus when the Psalmist saith, know that the Lord hath set apart him that is Godly for himself, Psal. 4. 4. He means by the Godly man there, not strictly such an one as worships the true God; but the person that doth Universally, and sincerely keep God's Commandments. And thus the Godly are opposed to the unrighteous, by Saint Peter, when the unrighteous mean such persons as sin, not against God directly or only, but against themselves also, and their neighbours, or brethren; as is evidently signified in his words, to wit; The Lord knoweth how to deliver the Godly out of Temptation, and to reserve the unjust to the day of Judgement to be punished. But chief them that walk after the flesh, in the lust of uncleanness, and despise government: presumptuous are they, selfwilled, they are not afraid to speak evil of dignities, 2 Pet. 2. 8. 10. And thus also, the whole Conversation that becometh the Gospel of Christ is called, a living Godly in Christ Jesus, 2 Tim. 3. 12. And that kindness, which ought to be showed to Relations, or to Parents, is called Godliness, by Saint Paul, where he saith; Let them learn to show Piety at home, and to requite their Parents; for that is good and acceptable before God, 1 Tim. 5. 4. And kindness and Courtesy toward brethren, is to this purpose expressed also by Saint John, as it is read in our Translation, where it is said, whom if thou bring forward on their journey after a godly sort, thou shalt do welt, 3. Joh. 5. 6. And so, on the other hand, they are called ungodly persons, who turn the grace of our God into Lasciviousness, in a general consideration, Jud. 4. 2 Pet. 2. 5, 6. And very frequently in the book of the Psalms, where in the Translation after the Hebrew we read, wicked; the Septuagint read ungodly; and so doth our Vulgar Translation: as we by observation may see. And thus as I have said, Godliness is to be accepted in this place, in such an Extensive and Comprehensive consideration. And so taking it, and looking upon it, we may say,  
1. That by Godliness here we are to understand, the Christian Faith, or the Articles thereof, which are to be believed by us; and the unfeigned belief thereof; which this Apostle calls, the mystery of godliness, when he saith; without Controversy, or Confessedly, great is the Mystery of Godliness, God was manifest in the flesh, justified in the spirit, seen of Angels, Preached unto the Gentiles, believed on in the world, received up into Glory, 1 Tim. 3. 16. And of which Truth, or mystery, the Church of the living God is the ground and Pillar, v. 15. And so this mystery of Godliness contains in it, the incarnation, abasement, sufferings, death, Resurrection, Ascension, and Exaltation of the Son of God, and all the Truths of the Gospel, which are therein Preached to us, to the end they may be unfeignedly and hearty embraced, and entertained by us; and which mystery is called the Gospel. Thus when the Apostle saith to the Corinthians, I declare unto you the Gospel, which I Preached unto you, which also ye have received, &c He then more Particularly acquaints them with, and reminds them of, the Gospel, which he had formerly Proclaimed unto them, saying; For I delivered unto you first of all, that which I also received; how that Christ died for our sins, according to the Scriptures; and that he was buried; and that he risen again the third day, according to the Scriptures: and that he was seen of Cephas, then of the Twelve, etc. 1 Cor. 15. 1, 4, 8. And so this Doctrine of Godliness is called, The word of Faith, which the Apostles have Preached and delivered, Rom. 10. 8. 10, 15, 17. And the Faith of the Gospel, Phil. 1. 27. And the Faith of our Lord Jesus Christ, of Glory, Jam. 2. 1. And the Faith which was once delivered to the Saints, Judas 3. 4. To which I shall not here particularly speak.  
2. And by Godliness here we are also to understand, the Christian life and practice, which is Taught us by the Gospel of Christ, as it is now Preached unto us according to the Revelation of the Mystery. Hence the Gospel of Christ is called, the Doctrine according to Godliness; because it doth teach us to serve God acceptably, with Reverence and Godly fear; to serve him without fear, in holiness and Righteousness before him, all the days of our life, 1 Tim. 6. 3. Heb. 12. 28. As the Apostle Paul saith, the grace of God, which bringeth Salvation unto all men, hath appeared: teaching us, that denying ungodliness and worldly lusts, we should live Soberly, Righteously, and Godly in this present world, (in this posture) looking for the blessed hope, etc. Tit. 2. 11, 12, 13. And the same Apostle declaring to the believing Ephesians the sad miscarriage of the Gentiles, that knew not God; And how they walked in the vanity of their minds; he than saith unto them: But ye have not so learned Christ: if so be that ye have heard him, and been taught by him as the truth is in Jesus: that ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts. And be renewed in the spirit of your mind. And that ye put on the Newman, which after God is Created in Righteousness and Holiness of Truth. To give us to understand, that the word of the Truth of the Gospel of Christ doth Teach us, to be pure in heart, and Pious in all manner of Demeanour and conversation; for which cause also it is called, the Truth which is after Godliness, Eph. 4. 20, 24. With Tit.  
1. 1. It gives unto us more perfect, Easy, and excellent commands and rules, than the Law doth; however as to the clearness of them. It sets before us more excellent and forcible Motives and Arguments, on the right hand, and on the left; to Enforce our Duty. It propounds to us the most excellent example of Jesus the Son of God; That we might follow his steps, and walk as he hath walked. And also with it, are afforded more abundant and powerful assistances, of the grace and spirit of God, to work in us both to will, and to do of good pleasure: That we might do all things without Murmuring, and dispute; that so we might be blameless and harmless. And therefore, as our blessed Saviour saith, except your Righteousness shall exceed the Righteousness of the Scribes and Pharisees, (which were the most straight sect of the Jews Religion, Act. 26. 5.) Ye shall in no Case enter into the Kingdom of Heaven, Mat. 5. 19, 20, 47, 48. To whom much is given, of them much will be required, Luk. 12. 47, 48. And we therefore, being preferred above the Jews, aught to exceed them in all Godliness and Goodness, 1 Pet. 1. 10, 12, 13, 18. What manner of persons ought we to be in all holy conversation and Godliness! Be we then diligent that we may be found of him in Peace, without Spot and Blameless, 1 Pet. 2. 9, 10, 12. 2 Pet. 3. 12. 14. And so in a few words, the Godliness here commended to us doth contain in it, an hearty, unfeigned, and operative belief of the Gospel; and a life & Practice suitable thereunto, to wit, in sincere Holiness, Righteousness, and Sobriety, Rom. 6. 17, 18, 21. And thus, according to my weakness, I have briefly shown what is here meant by Godliness.  
2. Consider we in the next place, what is here Affirmed of Godliness, by way of its Commendation; And for our encouragement to exercise ourselves thereto: And that is, It is profitable for, or unto, allthings. It is that which is of greatest and most general advantage to them that exercise themselves hearty unto it.  
But, before we speak any further thereto, we may observe; that the Apostle here, doth not declare unto us, the whole excellency of the Christian Faith and Life; or give unto us a Complete Commendation of it; for it is pleasant, sweet, and grateful also; it is as delightful as Gainful; as pleasurable as profitable; as it is said of Wisdom, to wit, of Sincere Piety, her ways are ways of pleasantness, and all her paths are peace, Prov. 3. 13, 17. Great peace have they that Love thy Law: And nothing shall offend them, Psal. 119. 165. Believing in Christ (with Faith unfeigned) they rejoice with joy unspeakable, and full of glory, 1 Pet. 1, 6, 8. And such as uprightly exercise themselves to the Faith, and fear of the Lord, may say with the Apostle, our rejoicing, our glorying, is this, the Testimony of our Conscience, that in simplicity, and godly sincerity, not with fleshly Wisdom, but by the grace of God, we have had our Conversation in the World, etc. 2 Cor. 1. 12. And this is that Efficacious Motive and Argument, which our Lord Jesus sets before us, to persuade and prevail with us, to take his yoke upon us, and seriously undertake his service; namely, saith he, my yoke is easy, sweet, gracious; and my burden is light, Mat. 11. 29, 30.  
As also, the applying our hearts and lives to the power of Godliness, is the most advancing, noble, and honourable exercise we can engage ourselves in: To you that believe, he is an honour, 1 Pet. 2, 6, 7. And when the Wiseman Commends Wisdom, and Exhorts and excites us to the diligent pursuit of it, saying, Wisdom is the principal thing, get Wisdom, and with all thy get get understanding: he than propounds this motive and enforcement, exalt her, and she shall promote thee; she shall bring thee to honour, when thou dost embrace her. She shall give to thine head an Ornament of Grace, a Crown of glory shall she deliver to thee. Hear, O my Son, and receive my say, etc. Prov. 4. 7, 8, 10. The reward of humility, and of the fear of the Lord, is honour; even that also which is excellent and durable, Prov. 22. 4. 1 Sam. 2. 30. And if the desire of honour and glory, have any Influence upon us, let us exercise ourselves unto that Religion which is pure, and undefiled before God and the Father. We may Lawfully, and Laudably, be Ambitious of that Honour, which is united with, and Entailed upon, divine virtue and goodness: and in following after godliness, we shall thereby attain unto true and abiding honour. For God will give glory, Honour, and Peace, unto every man that worketh good, Rom. 2. 7, 10. Isa. 43. 4. 2 Cor. 5. 9 Rom. 2. 28, 29.  
But though Godliness be, as we have briefly showed, both Pleasurable, and Honourable; yet in this place the Apostle asserts, the general Profitableness of it, to induce us to the hearty exercise of it. And gain and advantage is that which is Generally desirable, and greatly Valuable; and which excites and encourages men, to take much pains, to run many hazards, to endure much hardship, and encounter with many difficulties and dangers. What makes so many persons take such long and tedious Journeys, and Voyages; ride through thick and thin; expose themselves to the cold, and other inconveniences, but the hope and expectation of Profit? In all labour there is profit, eyed, designed, and pursued, Prov. 14. 23. And if men rise up early, and sit down late, and eat the bread of carefulness, for secular gain and advantage; much rather should we so mind, the great and excellent gain of true Piety, as to Apply ourselves thereto, with all our might and main; and endure any hardships in that application, that we may be made partakers thereof; as the Apostle and his fellow-Labourers did; as he signifies to us, in the next verse but one to this, we are discoursing of, saying; Therefore (because Godliness is so generally and greatly gainful) we both labour, and suffer reproach, 1 Tim. 4. 8, 10. And in our working, and continued abounding in the work of the Lord, our labour shall not be in vain in the Lord, 1 Cor. 15. 58. But to this I shall enlarge no further at present; because there will be apt occasion, to speak more particularly hereto, in the following part of the words; in which the Apostle doth more distinctly evidence the Truth, of what he more indistinctly propounds, in the former part, saying, having promise of the life that now is, and of that which is to come.  
But now from this Motive, as thus generally propounded, to move and provoke us to exercise ourselves to true Piety; we may infer several things, which may be useful for us: As,  
1. Seeing this is propounded by the Apostle, to persuade us to follow Godliness, That it is Profitable unto all things; then we may from hence learn, that it is no mercenary or base thing; but what is well pleasing unto God; That we should so mind and consider the gain and Profit of Godliness, that we may exercise ourselves to the Mystery and Practice of it. Indeed, when we follow Religion, for the advantage, promotion and Grandeur of this World, only, or Principally; then we may truly be said to be mercenary, and shall no longer appear to be Religious, then as that may conduce unto our secular interest, and Ambitious designs, as before we have said, and as the devil falsely and maliciously suggested concerning Job, Chap. 1. 9, 11. But we may so consider the Real and Eternal gain of true Piety, as to quicken, Excite, and perpetuate our endeavours and Pursuit after pure Reliligion, and yet not at all be mercenary, in an unworthy sense, or Reprovable consideration. And, that we may Lawfully and allowably, have an eye and respect, to the advantage and gain of true Piety, to engage us to exercise ourselves, to the serious and constant Practice of it doth appear.  
1. Because God's people, when they have neglected their Duty, have been justly reproved for not believing, that Religion, was their greatest and truest Interest; or for not pursuing advantageous things: Elihu somewhat severely reproves Job, saying, Thinkest thou this to be right?— For thou hast said, what advantage will it be unto thee, and what profit shall I have, if I be cleansed from my sin? whereas, as he afterwards adds, Though we give nothing to God if we be righteous; yet our Righteousness will profit the Son of man, Job. 36. 2, 3, 7, 8. And the Lord himself doth fault and reprove the Priest's, and Pastors, because they walked after things that did not profit them. And he thus expostulates with his people: Hath a Nation changed their Gods, which yet are not God's? But my people have changed their glory, (their God,) for that which doth not profit? Be astonished, O ye Heavens, at this, and be horribly afraid, etc. Jer. 2. 8, 11, 12, 13.  
2. That to excite us to pursue undefiled Religion, we may have an eye at its reward, is further evident, and evidenced; in that God, in his promises, doth set the gain of it before us, to make us truly Pious: and if this be to be mercenary, to have a respect to the recompense of the reward, God makes men so, by his assurances and encouragements. Thus he saith unto Abram, the Father of the saithful: fear not,— I am thine exceeding great reward, Gen. 15. 1. My Son, saith the holy Spirit, Be thou in the fear of the Lord all the day long: for surely there is a reward, and thine expectation shall not be cut off. Hear thou, my Son, and be wise; and guide thine heart in the way, Prov. 23. 17. 18. Touch not the unclean thing; and I will receive you, and I will be a Father unto you, and ye shall be my sons, and daughters, saith the Lord Almighty. Having therefore these promises, Dear beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 6. 14, 18. with chap. 7. 1. Rev. 22. 12, 14.  
3. The truth of the former doth further appear, and is manifested herein; in that the most eminently holy ones, who surely were not mercenary, did undertake and pursue their pious work, with a respect unto the gracious reward of it; as to mention in a very few particulars. It is said of Moses, that eminent servant of the Lord, that by faith when he was come to years, he refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the People of God, than to enjoy the pleasures of sin for a season. Esteeming the reproach of Christ, greater riches than the treasures in Egypt. But what made him thus comparatively despise, and set light by the excellencies of this world, the Honour, Pleasures, and Treasures thereof; and undergo the difficulties and grievous things thereof? The Apostle doth presently acquaint us with the true reason thereof, saying, For he had respect unto the recompense of the reward, which reward was not the Land of Canaan; for he never entered thereinto: But (principally however) that Inheritance incorruptible, and undefiled, and which fadeth not away, Heb. 11. 24, 26. The Apostle Paul also was very eminent & exemplary for Holiness, and diligence in the work of the Lord; and did outrun his Brethren therein; and yet, that which made him so fervent in spirit, serving the Lord; was the Prize which was set before him: now, saith he, They do it to obtain a corruptible Crown, but we, (Run the spiritual Race to obtain) an incorruptible. I therefore so run, not as uncertainly:— I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a Castaway; Namely, lest he should lose, or fall short of the reward of the Incorruptible Crown, 1 Cor. 9, 18, 25, 27. And again he saith; Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before; I press toward the Mark, for the prize of the high calling of God in Christ Jesus. And this his exercise was so laudable, and imitable, that he exhorts the believers presently after, to follow his example herein, saying unto them; Brethren, be followers together of me, and mark them which walk so, as ye have us for an ensample, Phil, 3. 13, 14, 17.  
Yea, a greater than he, and one that was above All, to wit, our Lord Jesus, the Captain of our Salvation, comforted and encouraged himself, in the consideration of the recompense he should receive; and therefore Patiently and Perseveringly endured Temptation, and continued in well-doing,; and surely, He was not Mercenary; or if He was, we may well be so also. The Prophet speaking in his Person, saith, I have laboured in vain, and spent my strength for nought, and in vain; yet surely my judgement is with the Lord, and my work, or reward, with my God.— I shall be glorious in the eyes of the Lord; and my God shall be my strength, Isa. 49. 4, 5. And the Apostle thus Exhorteth, and speaketh unto the believers, saying, looking unto Jesus, the Author and Finisher of the Faith, who far the joy set before him endured the Cross, despising the shame, etc. Heb. 12. 1, 2, 3. Joh. 17. 4, 5.  
4. That we may Lawfully have respect unto the gain of godliness, in exercising ourselves unto the sincere practice thereof, may further appear, by those Metaphorical or borrowed expressions, made use of in the Holy Scriptures; in which our Practice of Piety is described, and declared to us. So it is many times called Labour, and work, to wit, that of a servant: now, doth not the recompense he shall receive encourage a servant to labour? and may not he Lawfully expect it, and long for it? Mat. 20. 1. 14. And, to them who by patiented continuance in well doing seek for Glory, and Honour, and immortality, he will render eternal life, Rom. 2. 7. 1 Cor. 15. 58. Rev. 14. 13. Sometimes it is called running, as in a race: and who so runs, but in hope to receive the Prize? and the Apostle thus Counsels, or Commands, the believers, so run, that ye may obtain, 1 Cor. 9 24. Sometimes it is called and compared to Ploughing, Sowing, etc. And who will employ themselves therein, but in hope and expectation of an Harvest? as the Apostle saith, that he that ploweth should blow in Hope; and he that Thresheth in hope, should be partaker of his Hope, 1 Cor. 9 10. Jam. 5. 7. And, whatsoever a man soweth, that also shall be reap.— He that soweth to the spirit, shall of the spirit reap life everlasting, Gal. 6. 7. 8. And they that sow to themselves in righteousness, may Lawfully expect to reap in mercy, Hos. 10. 12. Sometimes it is compared to a Warfare; and who goeth a warfare at any time at his own charges? 1 Cor. 9 7. And a Crown is proposed to the seven Churches in Asia, to Animate them, that they may overcome; and it is assured to every one that doth overcome, Rev. 2. and chap. 3. And the Apostle thus Exhorts▪ Timothy; fight the good fight of Faith, lay hold on Eternal Life, 1 Tim. 6. 12. 14.  
5. They that say, a man may not from the expectation of a reward exercise himself to righteousness, and all goodness, or if he doth, he is mercenary therein; do make void Faith, in some acts of it, and Hope wholly; for Hope is a well-grounded desire and expectation, of some absent, or future good: Hope that is seen is not hope, for what a man seethe, why doth he yet hope for? Rom. 8. 23, 25. And Hope is very efficacious and operative, to engage us to perform our duty; Lord, saith the Psalmist, I have hoped for thy Salvation, and done thy commandments, Psal. 119. 166. Every man that hath this hope in Christ, [that when he shall appear, he shall be like him] purifieth himself even as he is pure; 1. Joh. 3. 2, 3. This is also an Anchor of the soul, to preserve it from shipwreck, in the midst of the proud waves, billows, and storms of the Sea of this troublesome and Tempestuous world, Heb. 6. 18, 19 And Faith is the ground of things hoped for, the evidence of things not seen: For if men do not believe that there is a reward for the righteous; and that God is faithful to give it to them, and bestow it upon them, in due season; why then should they hope, or expect any? Rom. 5. 1, 2. and ch. 15. 13.  
6. Yea, that we not only may but aught to mind the recompense of the reward, that we may sincerely and steadfastly exercise ourselves unto what is good, and wellpleasing unto God; doth plainly appear from what the Apostle speaks to the believing Hebrews, saying; but without faith it is impossible to please God: for he that cometh to God must believe that he is a rewarder of them that diligently seek him, Heb. 11. 5. 6. As also the Truth hereof doth further appear, in those Commands which the Apostles have given by the Lord Jesus, to the believers: As, so run, that ye may abtain, 1 Cor. 9 24. Let us not be weary in well doing, for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, etc. Gal. 6. 9 10. And when the Apostle had been saying, as before we took notice, I press toward the mark, for the prize of the high calling of God in Christ Jesus; He then immediately adds thereto, let us therefore, as many as be perfect, be thus minded, etc. To wit, as he himself was, Phil. 3. 14. 15. 1 Tim. 6. 12.  
7. And lastly, as to this; a reward is particularly propounded to us, and needful to be respected, and expected by us, to make us willing to perform those Tasks of Christ, which appear to be very difficult, chargeable, and unpleasant to us: as to say, that we may patiently and cheerfully take up the Cross of Christ, and endure affliciton as good Soldiers of his, for the Word, and way of truth; it is doubtless very requisite and needful to have such respect unto the Crown of Glory, as that none of the things we suffer may move us: and therefore that is proposed to us, to strengthen us to suffer adversity and persecution. Blessed are ye, saith our Saviour, when men shall hate you; and when they shall separate you from their company; and shall reproach you; and cast out your name as evil, for the Son of man's sake; rejoice ye in that day, and leap for Joy; for behold. (mind and consider this seriously & attentively, your reward is great in heaven, Luk. 6. 22, 23 Mat. 5. 10, 12. For which things sake we faint not, saith the Apostle:— for our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory: while we look not at the things which are seen, but at the things which are not seen:— for the things which are not seen are eternal, 2 Cor. 4. 16, 17, 18. and chap. 5. 1. 9 And the Apostle Peter thus admonishes and encourages the believers, to partake of the afflictions of the Gospel; think it not strange concerning the fiery Trial, as if some strange thing happened unto you; but rejoice, in as much as ye are partakers of Christ's Sufferings; that when his glory shall be revealed ye also may be glad with exceeding joy, 1 Pet. 4. 12, 13. It is a faithful saying; for if we be dead with him, we shall also live with him. If we suffer, we shall also reign with him.— Of these things put them (namely, the believers, in Remembrance: intimating; that the believing remembrance hereof is very proper, and profitable for them, to strengthen them to all patience and long-suffering with joyfulness, in all their Tribulations, 2 Tim. 2. 11, 14. 2 Cor. 1. 7.  
Again, that we may cheerfully and liberally, according to our several abilities, give to the poor; and exercise ourselves in works of mercy and charity, in administering to the necessities of such, as are needy and indigent; it is needful and requisite for us to consider the reward set before us to excite us thereto; otherwise we shall be backward to undertake, or continue in, this good work. And therefore oftentimes, the future advantage of this pious work is proposed, that we might be forward thereto. Thus our Lord saith to the youngman whom he loved; if thou wilt be perfect, go and sell that thou hast, and give to the poor; and thou shalt have treasure in heaven, Mat. 19 21. And to the same purpose our Saviour speaks unto his Disciples also, saying; sell that ye have, and give Alms, provide yourselves bags which wax not old, a Treasure in the heavens that faileth not, where no Thief approacheth, nor Moth corrupteth, Luk. 12. 33, 34. And to the end the Apostle Paul might provoke the Corinthians to a liberal distribution toward their poor and necessitous brethren, he thus writes unto them, he that soweth sparingly, shall reap sparingly: and he that soweth bountifully, shall reap bountifully, 2 Cor. 9 6, 9 with, Psal. 1 12. 9 Eccles. 12. 1. And he thus Commands Timothy, charge them that are rich in this world,— that they do good; that they be rich in good works; ready to distribute; willing to communicate: (and that they might so be he signifies, that this would turn to their own future account and advantage, in the day of Christ, saying;) laying up in Store for themselves, a good foundation against the time to come, that they may lay hold on eternal life, 1 Tim. 6. 17, 19 Once more; to the end we may really love our enemies, and such as hate and persecute us; and may do good to them, and be Cordially kind to them, according to their needs, and our Capacity; it is very behoveful and requisite for us to mind, and have respect unto the encouragement of a future reward, assured to them that exercise themselves in that work of Perfection. To this purpose, when our Lord gives this command to his disciples, namely, I say unto you which hear, love your enemies; do good to them which hate you, bless them that curse you; and pray for them that despitefully use you, and Persecute you: he afterwards in the same discourse assures them, that their observing and obeying this command, would be for their own profit and advantage; for he thus saith, Love ye your enemies; and do good, and lend; hoping for nothing again; and your reward shall be great: (he not only propounds and promises to them a reward, but also a great one; that they might perform this difficult and excellent duty; and then presently after adds:) Be ye therefore merciful, as your Father also is merciful, Luk. 6. 27, 28, 35, 36. Mat. 5. 44, 47, 48. It may be said of this duty of hearty loving our Enemies, as sometimes some said in another Case, this is an hard saying, who can hear it? but that we may hear and obey it, our bountiful Lord doth hire us to the performance thereof, and so makes it easy. Wherefore, as the wise man saith, if thine Enemy be hungry, give him bread to eat: and if he be thirsty, give him Water to drink; for thou shalt heap coals of fire on his head: and the Lord shall reward thee, Prov. 25. 22, 23.  
And thus we have largely showed, that it is no mercenary, or reprovable thing, to exercise ourselves to godliness, out of a respect to, and hope of a reward of grace upon our so doing: but that which is Lawful, Laudable, yea and in some sense and Cases requisite and needful so to do: and I shall add no more to this first use; but shall now proceed on unto a second; namely.  
2. Seeing God hath made that which is our Duty, to be our great, and only real Interest: seeing he hath made Godliness our true and most excellent Gain and Advantage; we may infer and learn from hence, that it is his good Will and gracious Mind in Christ concerning us, that we should all of us seriously and in good earnest, exercise ourselves unto true Piety; That we should not only, or chief have a form of Godliness upon us; but that we should entertain and obey the Power thereof: and be all of us in sincerity, Godly Persons; Therefore hath he entailed all profitable Prosperity on Godliness; that we might never think of enjoying the former, without our embracing the latter. No good thing will He withhold from them that walk uprightly, Psal. 84. 11. Hence he thus expresseth himself, and evidenceth it to be his Cordial desire, that we should apply ourselves to the hearty Obedience of him; O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their Children for ever. Deut. 5. 28, 29. And now Israel, saith Móses, what doth the Lord thy God require of thee, but to fear the Lord thy God, with all thine heart, and with all thy soul: to keep the Commandments of the Lord, and his Statutes, which I command thee this day, for thy good? chap. 10. 12, 13. It adds nothing really unto him, if we be holy and good; nor doth it take any thing from him, if we be ungodly and profane. If thou sinnest, what dost thou against him? or if thy transgressions be multiplied, what dost thou unto him? If thou be Righteous, what givest thou him? or what receiveth he of thine hand? Job 36. 6. 8. No, but he hires us to the Embracement and Practice of sincere Piety and Purity, with the undoubted Advantage of it to our selves. And therefore we may rationally and certainly conclude, that God our Saviour will have all men to be saved, and to come unto the knowledge of the Truth, as, 1 Tim. 2. 4. That he is not willing that any man should perish, while it is called to day, but that all should come to Repentance, 2 Pet. 3. 9 Therefore he sets before us Life and Good, and Death and Evil, Blessing and Cursing: not as if he was indifferent which of them we choose: but he doth Council us, and Cordially desire, we should choose Life; and to that end, that we love the Lord our God, and obey his voice, and cleave unto him; for He is our Life, and the length of our days, Deut. 30. 10, 15, 19, 20. And doubtless, seeing it is his hearty will, we should seriously exercise ourselves unto the obedience of Faith, he will not be wanting to enable us thereto, by the assistance of his grace; if we be not wanting to ourselves: for he giveth to all men liberally, and upbraideth not, Jam. 1. 5. It is God that worketh in you, saith the Apostle, both to will, and to do, of his good Pleasure, Phillip 2. 12, 15. If therefore we continue disobedient and ungodly, and so perish in conclusion; we shall have no just cause, to blame the God o● all Grace, who hath done so great things for us, and set so great encouragments before us, to move and engage us to serve him acceptably; But our Destruction will appear to be wholly of ourselves; and that we ourselves have, by observing lying vanities, forsaken our own mercies; and have been too too like profane Esau, who for one morsel of meat sold his Birthright, Heb. 12. 14, 17.  
3. Seeing Godliness is profitable unto all things; and that our exercising ourselves thereto, is our most certain, excellent, and eternal advantage; This than discovers and evidences unto us, the great and pernicious mistake and folly of them, that think and speak otherwise; and so exercise not themselves thereto; but walk in Ungodly, Unrighteous, and Intemperate ways and practices; as if Impiety were the only, and mainly gainful thing, they could exercise themselves unto. To this purpose Job speaks of some wicked ones, who did greatly Flourish in this world, in their unrighteous courses; and who thought, that because they did so, therefore it would be a vain and unprofitable thing, to serve and fear the lord They spend their days, saith he, in Wealth, or Mirth; and in a moment go down to the grave. Therefore they say unto God, depart from us: for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? And what profit should we have if we pray unto him? Job 21. 14. 15. And to the same purpose Eliphaz speaks of them: namely, They say unto God, depart from us; And what can the Almighty do for them? (see how brutish they are in their thoughts, or expressions of God; while they give him the Title of the Almighty, they yet say, What can he do for them? whereas they might rather, and most truly say, What cannot the Almighty do for them? most strange! That he should be Almighty, and yet should have no Hands, no power to provide for his servants! Thus some wicked ones did Reason with such contradictious Talk: But though they doubted of, or denied, his Providence and Bounty, they did partake thereof, while they spoke so Atheistically; for it presently follows;) yet he filled their houses with good things, Job 22, 15.— 17. 18. Yea such foolish and brutish ones there were, not only amongst them that were without the Church, but of them also that were of the Church; and of the most Reformed part thereof, of Judah God's pleasant Plant. Hence it is said concerning some therein; your words have been stout against me, saith the Lord: Yet ye say, what have we spoken against thee? ye have said, it is vain to serve God; And what profit is it that we have kept his ordinance? And that we have walked Mournfully before the Lord of hosts? But whence proceeded this unreasonable and absurd talk of theirs? Surely from hence; Because wicked ones did grow Great, and were Fat and Flourishing; therefore they thought, that their Impiety was their great Interest and Advantage: for so much is signified in the following words of these simple and unwise Persons; to wit, And now we call the Proud happy; yea they that work wickedness are set up; yea they that tempt God are even delivered, Mal. 3. 13, 14, 15. Nay, that Good Man was envious at the foolish, when he saw the prosperity of the wicked. That there were no Bands in their death, but their strength was firm. That they were not in trouble as other men, neither were they plagued like other men.— That their eyes stand out with fatness; and they have more than heart could wish. Behold, saith he, these are the ungodly, they prosper in the World, they increase in Riches: And while he looked upon their security, and prosperity, according to outward appearance, he was to ready and forward to say, verily, I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued, and chastened every Morning. But thus this Holyman spoke in a Temptation; And presently after, greatly blames himself for his weakness and foolishness, saying; Thus mine heart was grieved; and I was pricked in my reins; So foolish was I, and ignorant, I was as a Beast before thee, Psal. 73. 3, 7, 12, 14, 22. But wicked Persons are usually so foolish & without understanding; And because God, out of his general Bounty and Goodness, provides for, and prospers them, therefore perverting what is right, they conclude, that ungodliness is most profitable for them. O, say some, if we had not been good fellows; if we had not kept company with vain persons; and eaten and drunken, yea and been drunken with the drunken; we should never have had their custom, nor such good trading as we have: or if we had not lied, defrauded, and overreached others; we should not have kept our Shops open to this day: or if we had not oppressed, or out-witted others, we had been as poor as the poorest: whereas now, we have plentiful Estates, and a full Table. Like them in former times, who said, I will go after my Lovers, that gave me my Bread, and my Water, my Wool, and my Flax, mine Oil, and my Drink, Hos. 2. 5. Or like them of whom it is said? They take up all of them with the Angle: they catch them in their Net, and gather them in their drag: therefore they rejoice, and are glad. Therefore they sacrifice unto their Net, and burn incense unto their Drag, because by them their portion is fat, and their meat plenteous, Hab. 1. 15, 17. Zech. 11. 5. Deut. 8. 17, 18. Jer. 5. 26, 27, 28. But alas! This their way is their folly; and so it appears to be many times in this day; for how oft is the candle (the shining prosperity) of the wicked put out? And how oft cometh their destruction upon them? God distributeth sorrows in his anger, Job. 21. 5, 17. I have seen, saith the Psalmist, the wicked in great Power, and spreading himself like a greenbay-tree; yet he passed away, and Lo, he was not: yea I sought him, but he could not be found, Psal. 37. 35, 36. Prov. 1. 10, 11, 13,— 19 and chap. 23. 20, 21. Thus when some of the Church of God said unto the Prophet, We will certainly do, whatsoever thing goeth forth out of our own mouth, to burn incense unto the Queen of Heaven,— As we have done:— For then had we plenty of victuals, and saw no want. Then the Prophet answered them, saying, The Incense that ye burn in the Cities of Judah, and in the streets of Jerusalem, ye, and your Fathers;— did not the Lord remember them, and came it not into his mind? So that the Lord could no longer bear, because of the Evil of your do, and because of the abominations, which ye have committed: therefore is your Land a Desolation, and an Astonishment, and a Curse, as at this day; because ye burned Incense; and because ye sinned against the Lord, and have not obeyed the voice of the Lord, nor walked in his Law:— Therefore this evil is happened unto you, as at this day. In which words, we may plainly perceive the folly and evident mistake of those wicked Persons, in that what they thought was the cause of their fullness, and prosperity, was indeed the true Reason and procurement of their want, and of their miserable Ruin and dismal adversity, Jer. 44. 16, 17, 19, 24. Hos. 2. 5, 6, 8, 10. Psal. 52. 3, 7. and 56. 7.  
Or if such ungodly ones, should spend all the days of their vain Life, in wealth and prosperity, and have here no considerable changes; yet hereafter, in the world to come, their folly will be made manifest unto all men; and will then sadly be bewailed, and acknowledged by themselves. What will it then profit a man, to have gained the whole World, and lose his own soul? or what shall a man give in exchange for his soul? for the Son of man will come in the glory of his Father, with his Angels; and then he will reward every man according to his works, Matt. 16. 26, 27. Eccles. 12. 13, 14. Then shall the ungodly change their minds, and sigh for grief of spirit, and say within themselves; This is he (the Pious man) whom we sometimes had in derision, and in a parable of reproach. We fool's thought his life Madness, and his end without Honour.— We have wearied ourselves in the the way of wickedness and destruction; and we have gone through dangerous ways: But we have not known the way of the Lord. What hath Pride profited us?— For the hope of the ungodly is like the dust that is blown away with the wind; and like a thin foam, that is scattered abroad with the storm; and as the smoke that is dispersed with the wind; and as the Remembrance of him passeth, that tarrieth but for a day, Wisdom 5. Then will all unrighteous persons bemoan themselves, and bewail their former folly and madness, in embracing as most pleasant, and profitable, that which will then by woeful experience, appear to them to be most bitter, loathsome, and eternally pernicious, and dismally destructive to them. What is the hope of the Hypocrite, though he hath gained, when God taketh away his soul? Will God hear his cry, when trouble cometh upon him? no, no, it will then be too late. Then they shall call upon me, saith the Lord, but I will not answer; they shall seek me early, but they shall not find me: Because they hated Knowledge: and would not choose the fear of the Lord, Job. 27. 8, 9 with Prov. 1. 24, 32. O now consider this, ye that forget God, lest he tear you in pieces, and there be no deliverer! Though a sinner do evil an hundred times, and his days be prolonged: yet surely it shall not be weil with the wicked: neither shall he prolong his days, which are as a shadow, because he feareth not before God, Eccles. 8. 12. 13.  
4. In that true Piety and Goodness is profitable unto all things, we may then well infer from hence; that the sincerely Pious and honest person, is the truly Wise man, and doth most really, and only Consult his sure and most excellent Advantage; and pursue that which doth indeed, and to all eternity, tend to his best Happiness and Interest. He that is wise is profitable unto himself, Job. 22. 2. Unto man God saith, Behold (mark and consider this well,) the fear of the Lord, that is wisdom, and to departed from evil is understanding. That is to say, Sincere Piety is true wisdom, Job. 28. 28. And they that do exercise themselves thereto (however they are reputed amongst sinners) are indeed Wise men, in the account of him that Judgeth righteously; and whose judgement shall stand: yea and they will appear so to be, in the eyes of all men, and Angels, in due season; for in being thus wise, they shall be wise for themselves; and shall lay up for themselves in store, a good foundation against the time to come, that they may lay hold on eternal life, Prov. 9 10, 12, 1 Tim. 6. 6, 19 Dan. 12. 2, 3. Others may appear, to have more speculative and notional knowledge and wisdom, but these are the only persons that are really and practically wise; and wiser than all other men, in that they pursue Godliness; and thereby obtain and make sure, the favour of him that loveth Piety and righteousness. Happy is the man that findeth wisdom, and the man that getteth understanding; for the Merchandise of it, is better than the Merchandise of Silver; and the gain thereof than fine Gold: she is more precious than Rubies; and all the things thou canst desire are not to be compared unto her: Length of days is in her right hand, and in her left hand riches and honour— She is a tree of life to all that lay hold on her; and happy is every one that retaineth her, Prov. 3. 13, 18. I love them, saith the Wisdom of God, that love me; and they that seek me early shall find me. But what shall they be the better for finding her? what advantage will that be of unto them? much every way: for saith she in the next words, Riches and Honour are with me, yea durable Riches and Righteousness (and these two always go together, namely, durable Riches and Righteousness:) I walk, and lead in the way of Righteousness: in the midst of the paths of Judgement; that I may cause them that love me to inherit substance, and I will fill their Treasure, Prov. 8. 17. 18, 21. If therefore we would behave ourselves wisely; and hopefully, and successfully pursue, that which will be really, and in truth, profitable and advantageous to us; Let us follow after righteousness and Godliness; for this is our wisdom and our understanding, as, Deut. 4. 5, 6. The ungodly Person is the greatest fool; and so he is frequently called by the Wisdom of God, in the Book of the Proverbs: And he doth appear so to be by his despising the fear of the Lord; in doing which he wrongs his own soul, and loves death, Prov. 1. 7. and chap. 8. 36. But the sincerely pious Person is, and is usually called, the Wise man; because he feareth before God: and the reward of Humility, and of the Fear of the Lord, is Riches and life, Prov. 22. 4. When our saviour commends unto his disciples, in his parable, the unjust Steward; not for his unrighteousness, but because he had done Wisely; he than gives this instruction unto them; and I say unto you, make to yourselves friends of the Mammon of unrighteousness: (that is, be rich and abundant in good and pious works;) That when ye fail, (as fail from hence we must all,) They may receive you into everlasting Habitations, or Tabernacles: and in so doing, we shall deal wisely and prudently for our own souls, Luk. 16. 8, 9 And this leads us to the last use, namely.  
5. Seeing Piety is profitable unto all things; Be we all exhorted persuaded, and prevailed withal, seriously and constantly to exercise ourselves thereto, if we would indeed aim at, and pursue that which is gainful and beneficial to us. Now in this day, in exercising ourselves thereto, God will supply all our wants; and give unto us those things, that are useful and needful for us. O taste and see that the Lord is gracious: Blessed is the man that trusteth in him. O fear the Lord, ye his Saints; for there is no want to them that fear him, Psal. 34. 8, 9, In thus doing, God will be our exceeding great reward, Gen. 15. 1. God is not unrighteous saith the Apostle, to forget your work, and labour of l ve, Heb 6. 9 Who is there even among you, that would shut the doors for nought? neither do ye kindle fire on mine altar for nought, Mal. 1. 10. Whosoever shall give to drink, unto one of these little ones, a cup of cold water only, in the name of a Disciple, saith our Lord Jesus, verily, I say unto you, he shall in no wise lose his reward, Mat. 10. 42. O let us then intent his service, and cast all our cares and concerns upon him; for he careth for us; let all our Wants lie upon him, whose is the earth, and the fullness thereof; the  upon a thousand hills: and who hath given this command and encouragement to us, to wit, trust in the Lord, and do good, and thou shalt dwell in the land; and verily thou shalt be fed, Psal. 37. 3, 6.  
And then hereafter, they that now live Godly in Christ Jesus, shall have the Fullness, and Harvest of all spiritual blessings: O how great is thy goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee before the Sons of men! Psal. 31. 19 For since the beginning of the world men have not heard, nor perceived by the Ear, neither hath the Eye seen, O God, besides thee, what he hath prepared for him, that waiteth for thee, Isa. 64. 4. He that sat upon the Throne said, behold, I make all things new: and he said unto me, write, for these words are true and faithful: — he that overcometh (to wit, his spiritual enemies) shall inherit all things; and I will be his God, and he shall be my Son, Rev. 21. 5, 7. O then! Let us abstain from, and flee all Ungodliness, and worldly lusts; and follow after Righteousness, Godliness, Faith, Love, Patience, Meekness. Let us fight the good fight of Faith, and so lay hold on eternal life, 1 Tim. 6. 11, 12. And this leads us unto the following part of the words: namely.  
2. We have the Motive to excite and provoke us, to exercise ourselves to Piety and Righteousness, propounded to us more particularly and distinctly; and therein the Truth, of the foregoing part of the words, opened and evidenced: namely, having promise of the life that now is, and of that which is to come; of this present momentany state we are now in, and of that eternal one we shall enter upon, and have an everlasting enjoyment of, when we are removed hence, and shall be here no more.  
But now, before we come to speak unto the Motive and enforcement, as it is here more particularly and distinctly expressed, and evidenced to us in the latter part of the Text; we may a little, usefully fore-consider these following things: to wit.  
1. What it is, that hath the promise and promises absolutely Annexed unto it, and entailed upon it, and that is godliness; as that signifies the whole duty of man; as we have before noted and shown: and so the promises, are first of all made, unto our Lord Jesus Christ, who is Emphatically, and most Eminently called, God's holy one, or godly one, Psal. 16. 10. Who loved righteousness, and hated iniquity: therefore God, even his God, hath anointed him with the oil of gladness above his fellows; because he was more Godly and holy than his Fellows, Heb. 1. 8, 9 He was one that knew no sin, that did no sin, neither was guile found in his mouth; but he always did those things that pleased his father. And when the due season was come, he humbled himself, and became obedient unto death, even the death of the Cross; as he received commandment from his father. And because, in obedience to his father, he laid down his life, and hath taken it up again; therefore the father loveth him; and so loveth him, that he hath given all things into his hands, Joh. 10. 17, 18. with, chap. 3. 35. And unto him the promises were made Originally, and most fully: now to Abraham and his seed were the promises made: he saith not, unto seeds, as of many, but as of one, and to thy seed, which is Christ, Gal. 3. 16. And he is become the root and foundation of godliness for us, 1 Tim. 3. 16. Without whose Abasement, Death, Resurrection, and Exaltation, there had been no forgiveness of sins for us; nor could we have been made partakers of the favour of God; nor would Repentance and Faith have availed us any thing, Heb. 9 22. 1 Cor. 15. 12, 17, 20 Nor could we have come unto God, so as to have received mercy and salvation from him, Joh. 14. 6. Act 4. 11, 12. But now in Him, who by the grace of God, tasted death for every man, and rose again; all the promises of God are yea, and in him Amen, 2 Cor. 1. 20. And if we be Christ's (to wit, in a special consideration,) then are we Abraham's seed, and Hears according to promise, Gal. 3. 16, 26, 29. And Heirs of the promises, in being united by Faith unto him, who is the Heir of all things, Heb. 1. 2. 1 Cor. 3. 21, 23. 1 Joh. 5. 11, 12. The promises are not made with, or absolutely assured unto, any person in a personal Consideration; but to such manner of persons, as do exercise themselves unto Godliness and Righteousness. Thus the everlasting Covenant, which did contain exceeding great and precious promises, was not made with Abraham, as a man known by that name simply; but it was made with him as he was a Truly Pious and upright man. Thus it is said, the Lord appeared unto Abraham, and said unto him, I am the Almighty God, walk before me, and be thou perfect, or sincere: and I will make my Covenant between me, and thee, etc. Gen. 17. 1, 2, 7, 8. And to the same purpose it is elsewhere said, thou foundest his heart faithful before thee, and madest a Covenant with him, Neh. 9 7, 8. And this Covenant was thus made with him, not for himself only, but for his spiritual Seed also; and so it was made with him as a father of many Nations, Gen. 17. 4, 5, 8. Rom. 4. 16, 17. And so those that are sincere, like unto him, are Heirs of the same Covenant, as to the choice things therein contained and assured, Rom. 4. 16, 17, 24. As the Apostle saith, know ye therefore that they which are of Faith, the same are the Children of Abraham.— So then they which be of Faith, are blessed with faithful Abraham, Gal. 3. 7, 9 with Rom. 4. 11, 13, 16.  
It is out of God's love to righteousness, that God doth delight in, and is well-pleased with, them that hearty follow it, and walk in it: the righteous Lord loveth righteousness: [and therefore] his countenance doth behold the upright, Psal. 11. 7. To him that soweth righteousness shall be a sure reward. Righteousness tendeth to life, Prov. 11. 17, 18. In the way of righteousness is life; and in the path way thereof, there is no death, ch. 12. 26, 28. Righteousness keepeth him, that is upright in the way, chap. 13. 6. and chap. 8. 20. 21. And this is the general and constant Current of the holy Scriptures, both of the Prophets and Apostles; that not such persons merely, but such manner of persons, graciously qualified persons, are the Heirs of the promises of life and salvation, and shall, so abiding, in due season, inherit the blessings therein propounded, and thereby assured. Who shall Ascend into the hill of the Lord? and who shall stand in his holy place? he that hath clean hands, and a pure heart, who hath not lift up his soul unto vanity, nor sworn deceitfully. He shall receive the blessing from the Lord, and righteousness from the God of his salvation. This is the generation of them that seek him, that seek thy face, O God of Jacob. Selah. Psal. 15. and 24. 3. 6. When the Evangelical Prophet largely treats of the Everlasting Covenant, and of the blessings thereof, in Isa. 54. He then, in the close of that Chapter, gives us to understand, who are the Heirs of it; and shall inherit the Blessings and Benefits of it, saying; This is the Heritage of the servants of the Lord; and their righteousness is of me, saith the Lord. And then by his servant the Prophet, he makes this Proclamation, and Invitation; Ho, every one that thirsteth, come ye to the waters, and he that hath no money; (no worth, no worthiness:)— Harken diligently unto me, and eat ye that which is good; and let your soul delight itself in fatness. Incline your ear, and come unto me; hear, and your soul shall live: and I will make an everlasting Covenant with you, even the sure mercies of David. As if he should say; if ye will indeed learn the way of my people, (as Jer 12. 16.) and sincerely become my servants also; then, upon these terms, you shall be heirs with them of the same Covenant, and inherit the same blessing with them, Isay. 54. 17. and chap. 55. 1, 2, 3. Psal. 84. 11, 12. and 125.  
And to the same purpose our Lord and Saviour, and his Holy Apostles have spoken to us in the Word of the Lord: My Sheep, saith our Lord Jesus, hear my voice, and I know them, and they follow me. And I give unto them eternal life; and they shall never perish, neither shall any pluck them out of mine hand, John. 10. 27, 30. and chap. 14. 21, 23. Matth. 7. 24, 27. Col. 1. 22, 23. 2 Pet. 1. 3, 4, 8, 10, 11. 1 John 2. 24, 28. Rev. 22. 12, 14. The way of the Lord, even sincere Holiness and Righteousness, is strength to the upright, Prov. 10. 29. And he that keepeth his way, preserveth his soul, Prov. 16. 17. But as for them that turn aside to their crooked paths, the Lord will lead them forth with the workers of iniquity; but peace shall be upon Israel, even upon the Israel of God, Psal. 125. 5. with Gal. 6. 15. 16.  
For Persons therefore to rely on, and bolster up themselves with, the Promises, while they walk ungodlily, and their way is perverse before the Lord; this is to turn the grace of our God into Lasciviousness, and Wantonness, as Judas 4. And this is that which is highly provoking unto the Holy Lord God. Hence Moses gives this caution to the People of Israel, (when they entered into a Covenant with the Lord their God, and into an Oath which the Lord made with them;) saying unto them; Lest there should be among you man or woman, Family or Tribe, whose heart turneth away this day from the Lord our God, to go and serve the Gods of these Nations: lest there should be among you, a root that beareth Gall and wormwood: and it come to pass when he heareth the words of this Oath, or Curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination, or stubbornness of mine heart, to add drunkeness to Thirst; the Lord will not spare him, but then the Anger of the Lord, and his jealousy shall smoak against that man; and all the curses written in this book shall lie upon him; and the Lord shall blot out his name from under Heaven, etc. By all which, and much more that follows in the place referred to, it evidently appears, that it is a fearful thing, wonderfully provoking unto God, and Fatally pernicious to our own souls, to presume that we shall have the benefits of the promises, though we exercise not ourselves unto Godliness, unto which the promises are entailed: or to conclude, that though there be a failure, a wilful failure, found with us in performing the conditions of the Covenant; yet God is bound on his part, in point of fidelity, not to deprive us, but to make us partakers, of the blessings thereof, Deut. 29. 10, 11, 13, 18. 20, 28. with Heb. 12. 14, 15 17. whereas the promises are only made unto Godliness absolutely; and to us respectively and conditionally, to wit, upon our good behaviour, in living Righteously and Godly in Christ Jesus. And otherwise, if we believe not, he is faithful, and cannot deny himself, but must therefore deny us, if we deny him. Of these things, saith St. Paul. to Timothy, put them in remembrance, etc. 2. Tim. 2. 13, 14. When I shall say to the righteous, saith the Lord, that he shall surely live: if he trust to his own righteousness, and commit iniquity, all his righteousness shall not be remembered: but for his iniquity that he hath committed, he shall die for it; whatever God formerly said to him, when he was a righteous Person, Ezek. 33. 12, 13, 18. Now the just shall live by faith, saith the Lord: but if he draw back; my soul shall have no pleasure in him, Heb. 10. 38. O let this be seriously minded, and duly considered by us all; that we deceive not ourselves to our endless destruction. But I shall here enlarge no further to it.  
2. Again, Let us also mind and consider, how Godliness, or our Exercise of Godliness, is profitable unto all things; and that is, having the promise; and therein a sure and full reward proposed and ascertained to us; not of Debt, but of Grace. Godliness is our Duty; and therefore we can merit nothing, by our exercising ourselves thereto: as our blessed Saviour signifies, when he thus saith unto his Disciples; When ye shall have done all these things which are commanded you, say we are unprofitable servants, we have done that which was our duty to do, Luk. 17. 7, 10. But God, who is rich in mercy, hath of his free grace, made many great and precious promises to our duty; and to us upon our sincere performance thereof; and so hath made it our highest, and in truth our only real interest and advantage, to exercise ourselves to unfeigned Piety and Holiness. There is nothing in our Godliness, that can deserve the pardon of our sins, or the special Favour of God, Matth. 18. 25. Luk 7. 42. Nay indeed, in our Best and most Religious, and Pious exercises and Performances, there is so much Pollution, and Imperfection sound, that our holy Things, our spiritual Sacrifices, could not come with acceptance upon God's Altar, if our Highpriest, did not continually take away the iniquities cleaving to them, and presume them with the Odours, of the Incense of his most Powerful and wellpleasing Intercession, Exod. 28. 38. with 1 Pet. 2. 5. Rev. 5. 8. But the God of all grace, hath frankly and freely entailed the promises, on sincere Godliness and Honesty. And therefore the promise is oftentimes opposed to the Law, as that did call for and command an unsinning Obedience; and so made the reward to be of debt to every such Performer of it. To him that worketh, (namely, that continueth in all things written in the Book of the Law to do them,) is the reward not reckoned of Grace, but of Debt, Rom. 4. 4. The Righteousness which is of the Law saith, The man that doth those things (sinlesly and constantly,) Shall live in them, Rom. 10. 5. Gal. 3. 12. But, I say, the Promise by Faith of Jesus Christ, is opposed to the Law in this sense. To this purpose are these say of the Apostle: For the Promise that Abraham should be the Heir of the World, was not to him, or to his seed through the Law:— For if they that be of the Law are Heirs Faith is made void, and the promise made of none effect, Rom. 4. 13, 14, 16. For if the Inheritance be of the Law, it is no more of promise: but God gave it to Abraham by promise.— If there had been a law given, which could have given life, verily righteousness should have been by the law. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that Believe, Gal. 3. 17, 18, 21, 22. Luk. 1. 72, 73. And therefore, seeing Godliness is profitable unto all things, by having the promise entailed on it; it plainly and evidently appears, that it becomes profitable unto us by the grace of God, and worthiness of the mediation of Christ; and not from any merit of our exercising ourselves thereto, Rom. 3. 22, 24. where is boasting then? It is excluded: by what Law? of Works, nay but by the Law of Faith, Rom. 3. 27. By Grace ye are saved, through Faith, and that not of yourselves; it is the gift of God, not of works, lest any man should boast, Eph. 2. 5, 9 with Gal. 3. 22. and Rom. 4. 16.  
3. Consider we also, how far Godliness hath the promise; and that is, so far, and so far only, as it is truly and really Profitable, and for our advantage, in the judgement and account of him who hath insured it to Godliness: as it is here expressed, to wit, Godliness is profitable,— having promise of the life that now is, and of that which is to come. It hath not the promise of what our unrenewed, craving, and lustful spirits might judge desirable and valuable; but of what God knows to be really advantageous for us, both as to this present life, and that which is to come. Now in and for this life, we may possibly desire that which would prove a snare to us, if we had it: or we may ask amiss, to consume upon our lusts, Jam. 4. 2, 3. But now, Godliness hath not the promise of that, because it is not profitable for us. And as with respect to the life to come, some may conceive they shall then marry, and have their fills of Love and Carnal delights and pleasures, as, Mat. 22. 28, 30. But now, Godliness hath not the promise of these sensual and contemptible Enjoyments; but of that which is infinitely better; of all spiritual and heavenly delights and satisfactions, Psal. 36. 7, 9 Rom. 8. 23. And so it hath the promise of all that which is, and only of that which is, profitable for us, in our present and future state. Like unto what the Scripture elsewhere speaks, saying: the young Lions do lack, and suffer hunger: but they that seek the Lord shall not want any good thing, Psal. 34. 9, 10. The Lord God is a Sun and Shield, he will give grace and glory: no good thing (here during the kingdom of his grace, or hereafter, in the kingdom of his glory) will he withhold from them that walk uprightly. O Lord of hosts, Blessed (is, and for ever shall be) the man that trusteth in thee, Psal. 84. 10, 12. And thus also our Saviour, when he excites and encourages his disciples, to exercise themselves to pious devotion in addressing themselves unto God, saying, Ask and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you: He presently after signifies to them, what they shall receive and find; (and so intimately directs them what to ask, and seek for;) to wit, that which is really good for them: saying unto them, if ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? Mat. 7. 7, 9, 11. Deut. 28. 1, 12. To which I shall enlarge no further in this place.  
Now then, having premised and noted these three things, which deserve our most serious consideration: we come to consider, and speak unto the Motive and enforcement, as it is here more particularly and distinctly expressed and evidenced to us by the Apostle: and so Godliness is profitable:  
1. Having promise of the life that now is; of this present frail state we are now upon, while we are in this old, passing, and corruptible world: and so it hath the promise of the good things directly appertaining to this passing, short, and transitory life.  
2. And it hath the promise of a first-fruits of the life of God; or of a new & spiritual life; which will be complete and consummate hereafter, in our abiding in the saith of our Lord Jesus.  
1. I say, Godliness hath the promise of the life that now is; even of the good things more directly appertaining, to the continuance and comfort of this short, transitory, and uncertain life; as may appear to us in the following particulars.  
1. Godliness hath the promise of this life itself, and of the continuance of it, while it may be for the glory of God; and so, while it may be truly profitable for them, that unfeignedly apply themselves unto the power of Godliness. Their times of health, and life, are in the hands of God; as David saith of his; and it is not in the power of Satan, or of any of their enemies, to put an end to their lives, when they please, Psal. 31. 13, 15. Indeed, in his hand is the soul of every living thing, and the breath of all mankind, Job 12. 10. Mat. 10. 29, 31. But he is especially the Saviour of them that believe, 1 Tim. 4. 8, 9, 10. Job 1. 9, 10, and chap. 2. 6. And while the continuance of this life is profitable for them, it shall be granted unto them. Hence it is observable, that when the Psalmist had been saying, as we before noted, that they that seek the Lord, shall not want any good thing: He then immediately adds; come, ye children, harken unto me, I will teach you the fear of the Lord; what man is he that desireth life, and loveth days, that he may see good? and than he directs them to apply themselves to Piety, and the fear of the Lord, that they may enjoy life, as long as it is good for them; saying; keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it; For the eyes of the Lord are upon the righteous, etc. Psal. 34. 10, 12, 15. And this assurance & encouragement, to follow virtue and goodness did not only respect them, that lived before our Lord took upon him our nature: (in which times they had, as to the outside of them however, more, and more frequently, temporal blessings set before them, and assured to them:) but the same Motive is made use of by the Apostle Peter since, to move and prevail with us, to abhor that which is evil, and cleave unto and pursue that which is good before God, 1 Pet. 3. 10, 11, 12. Thus also when the Psalmist pronounceth them blessed, that exercise love and mercy towards such as are indigent and necessitous, saying, blessed is he that considereth the poor, the weak, or sick: he than declares this as one partiticular, in which a merciful person shall be blessed, namely, the Lord will preserve him, and keep him alive, and he shall be blessed upon the earth, Psal. 41. 1, 2. All things are theirs, who are Christ's; and so particularly life, even this present life, is theirs also, 1 Cor. 3. 21, 23. Hence we have such say as these, in the book of the Proverbs: The labour of the righteous tendeth to life, Prov. 10. 16. Righteousness tendeth to life, chap. 11. 19 The fear of the Lord tendeth to life, and he that hath it shall abide satisfied, chap. 19 23. He that followeth after righteousness and mercy findeth life, chap. 21. 21. The reward of humility and the fear of the Lord is life, chap. 22. 4. All which Proverbs, though they may have a principal respect unto, a more excellent life than is here enjoyable; yet they have also respect unto our enjoyment of this present life, while the continuance of it is a mercy to us, if we be, and abide in the true fear of the Lord. God is the God of the righteous, in a peculiar consideration, and the God of their lives; therefore they need not fear, with any fear that hath torment in it, (1 Joh 4. 18.) What their enemies can do unto them, Psal. 118, 6, 9 Heb. 13. 5, 6. To this purpose the Psalmist speaks, saying, the Lord is the strength of my life, of whom shall I be afraid? Psal. 27. 1. And when he was in great afflictions, and had many enemies that conspired and endeavoured to destroy him, he encouraged himself herein, that God was the God of his life. Hence when he saith, Deep calleth unto deep at the noise of thy water-spouts; all thy waves and thy billows are gone over me: He doth then thus comfort himself; yet the Lord will command his lovingkindness in the daytime; and in the night his Song shall be with me, and my prayer unto the God of my life, Psal. 42. 7, 8, 9, 11.  
Object. But against what hath been last said, some may Object and say: But are not godly persons oftentimes short-lived in this world? are not their days as few in number as other men's are, and sometimes fewer? are they not untimely removed out of this world, as well as those that live ungodly?  
Answ. To this objection I shall desire to return some answer in these following particulars. Namely,  
1. Sometimes such as are godly in the main, may be guilty of some great and provoking miscarriages, and thereby procure to themselves an untimely cutting off: and so they may say of themselves as good King Hezekiah did of himself; namely, our age is departed, and is removed from us as a shepherd's Tent: we have cut off like a Weaver our lives, Isa. 38. 11, 12. Thus it was with Moses and Aaron, those two eminently holy ones; because they believed not God, to sanctify him in the eyes of the Children of Israel; therefore said the Lord to them, ye shall not bring this congregation into the land which I have given them, Numb. 20. 11, 24. Though he forgave their iniquities, yet he took vengeance of their inventions, as, Psal. 99 And doubtless many of them whose Carcases fell in the wilderness, and who were cut off before their time, were good men in the main; and yet were cut off for their unbelief, Numb. 14. Whence the Apostle admonishes the believers, to be warned by their harms and miscarriages, Heb. 3. and chap. 4. 1, 11. And when David, out of a prudential consideration, was dumb with silence, and held his peace, even from good; then God threatened to cut him off by his afflicting hand; which made him cry out unto God for mercy, saying, remove thy stroke away from me, I am consumed by the blow of thine hand:— O spare me a little, that I may recover strength; before I go hence, and be no more, Psal. 39 Job 36. 17, 21. But now, this nothing opposes what we have been speaking of; for these, and such like ploughs' persons, were not so punished, or untimely removed, because they exercised themselves to godliness; but because at some times they did not exercise themselves thereto, but did partake with others in their sins, and so did partake with them in their judgements here, that they might not be condemned with the world hereafter, as Rev. 18. 4. 1 Cor. 11. 30, 31, 32. And thus it hath fared, and may do so again, with many such as were good persons in the main.  
2. Sometimes God in mercy removes good persons, before he pours out some heavy Judgements on the Nation, or place in which they lived: so the Lord saith concerning Abijah, the Son of Jeroboam King of Israel; concerning whom the Prophet in the name of the Lord saith, all Israel shall mourn for him:— for he only of Jeroboam shall come to the grave; because in him there is found some good thing toward the Lord God of Israel, 1 King. 14. 1, 13. And the same may be said in part, concerning that very excellent and good Prince, King Josiah; concerning whom the Lord saith: Behold, I will gather thee to thy fathers, and thou shall be gathered to thy grave in peace; neither shall thine eyes see all the evil, that I will bring upon this place, and upon the Inhabitants of the same, 2 Chron. 34. 26, 27, 28. And to this purpose some understand those words of the Lord, spoken by the Prophet Isaiah, namely; Come, my people, enter thou into thy Chambers, and shut thy doors about thee, hid thyself as it were for a little moment, until the indignation be overpast. For behold, the Lord cometh out of his place, to punish the inhabitants of the earth for their iniquity, etc. Isa. 26. 20, 21. with Job 14. 13. Or God may in much mercy remove some Timorous, and feeble-minded upright-hearted one's, before a day of Fiery Trial come, which might be too hot, and too heavy for them, lest they should put forth their hand to iniquity, to save themselves, and secure themselves from such sufferings, Psal. 125. 3. So our Lord Jesus, speaking to the Angel of the Church in Philadelphia, which had but a little strength, saith; Because thou hast kept the word of my patience, I also will keep thee from the hour of Temptation, which shall come upon all the world, etc. Rev. 3. 8, 9, 10. Now in such Cases, or in others of a like nature, it would not be good for them which are so removed, to have their lives longer continued to them; but it is profitable for them to be taken away, Isa. 57 1, 2.  
3. Sometimes pious men are taken out of this world, as a gracious reward of their more Eminent piety, and abundant goodness that is found with them, above what is found with others. As by reason of the great and more heinous wickedness, committed by some evil men, their iniquity is more speedily full; and they are in judgement untimely cut off, even before they have lived out half their days, Psal. 55. 21. Eccl. 7. 17. So also on the other hand, some pious persons may in much mercy to themselves be removed, and taken out of this world into a better, before old age and decrepit years come upon them. Thus Enoch was the shortest liver by far of all, mentioned in Gen. 5. But the very reason of his being so early removed from hence was, his signal and more abundant piety and goodness: Enoch walked with God, and he was not: for God took him, Gen. 5. 22, 24. with Heb. 11. 5, 6. To which things I shall not, though I might, further enlarge.  
But to conclude this particular, as I have said, so again I say, godliness hath the promise of this life, of the life itself; namely, of the continuance thereof; while the only wise God judges it good and profitable for them.  
2. And in order to the preservation and continuance of this natural life, while it may be useful and good for them, godliness hath the promise of needful provision, for them that sincerely exercise themselves thereunto; and are diligent in their lawful vocation, Trade, or way of Employment. Indeed, God out of his general mercy and bounty doth provide for all mankind, during the day of his grace and patience: the Lord is good to all, and his tender mercies are over all his works, for the good of mankind, Psal. 145. 8, 9, 17. He giveth food to all flesh, for his mercy endureth for ever, Psal. 136. 25. He maketh his Sun to Rise upon the evil, as well as upon the good: and he is kind to the unthankful, and to the evil, Mat. 5. 44, 45, 48. Luk. 6. 35, 36. He left not himself without witness towards the Heathen, but did them good, and gave them rain from heaven, and fruitful seasons, filling their hearts with food and gladness, Act. 14. 16, 17. and chap. 17. 24, 28. But now, as with respect to them that serve him acceptably, with reverence and Godly fear, he provides for them, as for his children, in an especial consideration; and as Heirs of his Covenant and promises. The Lord is gracious, and full of compassion. He hath given meat to them that fear him, he will ever be mindful of his Covenant, Psal. 111. 4, 5. And it was David's observation, when he was grown into years, that God did always provide, what was good for the righteous: I have been young, saith he, and now am old, yet have I never seen the righteous forsaken, nor his seed begging bread. He is ever merciful, & dareth, and his seed is in the blessing, Psal. 37. 25, 26, 27. And when the same holy Prophet, pronounceth the blessedness of the truly Godly person, saying; blessed is the man that feareth the Lord, that delighteth greatly in his Commandments: he than gives us to understand, that this is a part of his blessedness, namely, wealth and riches shall be in his house, etc. Psal. 112. 1, 3. Prov. 22. 4.  
It must be acknowledged, that God hath not promised to them that walk uprightly before him, an abundance of outward and worldly good things; or such a fullness as some others enjoy, out of his general goodness and kindness, who have their portion in this life; and whose bellies God filleth with his hid treasure, as Psal. 17. 14. But that Competency which he gives them, with his blessing, is better than the whole world without it. (And indeed, as our blessed Saviour faith, a man's life consisteth not in the abundance of the things which he possesseth, Luk. 12. 15.) A little that a righteous man hath, is better than the riches of any wicked, Psal. 37. 16. Better is a little with the fear of the Lord, then great treasure, and trouble therewith. Better is a dinner of herbs where love is, (however, where men are in the well pleased love and favour of God;) then a stalled Ox, and hatred therewith. Better is a little with righteousness, then great revenues without right, Prov. 15. 16, 17. and chap. 16. 8. And he hath assured them, that they that seek and serve him, shall not want any thing that is really good and profitable for them, Psal. 34. 8, 9, 10. and 84. 10, 11, 12.  
And such Promises are not only propounded and ascertained to the Fearers of the Lord, before the coming of the Son of God into the world; but since that time also Our Saviour doth not only direct his disciples, thus to pray to their Father which is in heaven, to wit, Give us this day our daily bread, Mat. 6. 11. But also in the same chapter, gives them this assurance and encouragement; Seek ye first the Kingdom of God, and his righteousness: and all these things shall be added to you: to wit, what ye shall eat, and what ye shall drink, and wherewith ye shall be clothed. And so, whatsoever your heavenly Father knoweth ye have need of, shall be given to you. And this is propounded to them, that they might have their conversation without covetousness and carefulness, Mat. 6. 31, 32, 33. Luk. 12. 29, 31, 32. So the Apostle saith, having food and raiment, let us therewith be content. (This we shall have, in leading our lives in Godliness and honesty.) But they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil, 1 Tim. 6. 6, 7, 8, 9, 10. And again he saith to the believing Hebrews: let your conversation be without Covetousness, and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee: so that we may boldly say, the Lord is mine helper, and I will not fear what man shall do unto me, Heb. 13. 5, 6. with Deut. 31. 1, 6.  
Yea, and there are Promises and assurances given to them, that he will take care of, and provide for, his faithful servants, in a time of scarcity and want; when he order's cleanness of Teeth in those quarters, or Nations, in which God hath bounded their Habitations, Job 5. 20, 22. Behold, (saith the Psalmist, attend to, and mind this diligently) the eye of Jehovah is upon them that fear him, upon them that hope in his mercy:— To keep them alive in famine, Psal. 33. 18, 19 They shall not be ashamed in the evil time; and in the days of famine they shall be satisfied; they shall have enough to hold their souls in life withal, Psal. 37. 19, 25. The Lord will not suffer the soul of the righteous (to wit, them, or their persons) to famish: but he casteth away the substance of the wicked, Prov. 10. 3. And in such times, in times of death and famine, he hath wonderfully and Marvellously taken care of, and kept alive, such as waited upon him, and walked before him, in former days: and with him is no variableness, nor shadow of turning, Gen. 12. 10. and chap. 26. 1. and chap. 42. 5. But no more to that particular.  
3. Godliness is profitable, having also the promise of the life that now is, as to God's special and gracious protection and salvation, from all such dangers and troubles, as might be indeed evil and hurtful to them: he is especially the Saviour of them, that trust in him before the Sons of men, and whose hearts are perfect towards him: hence the Psalmist thus pours out his heart before the Lord, saying, show thy marvellous loving kindness, O thou that savest by thy right hand, them which put their trust in thee, from those that rise up against them, Psal. 17. 7, 8, 9 and 31. 19, 20. His eyes run to and fro throughout the whole earth, to show himself strong on the behalf of them whose heart is perfect towards him, 2 Chron. 16. 9 Psal. 9 9 10. They that dwell in the secret of the most High, shall lodge under the shadow of the Almighty.— He will cover them with his feathers, and under his wings they shall trust: his Truth shall be their shield and buckler, Psal. 91. 1, 3, 4. So he is said to be a buckler to them that walk uprightly, Prov. 2. 7. And a Shield to them that put their trust in him, chap. 30. 5. The name of the Lord is a strong Tower; the righteous runneth into it, and is safe. Prov. 18. 10. As with respect to them that are wicked, and stubbornly sin against God, Salvation is far from them, Psal. 119. 155. Isa. 59 11, 12. But, surely his Salvation is nigh them that fear him, Psal. 15. 9 Be their enemies then never so numerous, have they never so much power in their hands, or on their side: (as Eccles. 4. 1.) Be they never so full of Enmity and Malice, towards such as are upright; and never so full of subtlety and cunning Craftiness, to accomplish their evil and mischievous designs against them, who, out of the fear of God, dare not have fellowship with the unfruitful works of darkness: yet they need not be afraid of them, with any fear of amazement: the Lord of Hosts is for them, the God of Jacob is their refuge, Psal. 46. And till he gives their enemy's permission, they cannot Touch an Hair of their heads. And of this the grand-Enemy and adversary of the upright-hearted is ware: hence he saith to the Lord concerning Job; hast thou not made an hedge about him, and about his house, and about all that he hath on every side? Job 1. 9, 11. And our Lord Jesus thus speaks for the encouragement of his sincere disciples: Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered: (So that not one of them shall be plucked off, until he give that liberty to their enemies. And not one of them shall be plucked off, but he will miss it.) Fear ye not therefore, ye are of more value than many sparrows, Mat. 10. 29, 31. Luk. 12. 6, 7. with chap. 21. 17, 18. And Rulers, who are Gods Ministers, are not a Terror to good works, but to evil, Rom. 13. 3, 4. And their hearts are in the hands of the Lord, and he will order and overrule them, for the good and protection of those, that are upright in their heart and way, while it may be for their profit. By me, saith Wisdom, King's reign, and Princes decree Justice. By me Prince's Rule, and Nobles, even all the Judges of the earth. I Love them that love me: and therefore he will order them, whom he sets over them in this world, as may be for his glory, and for their good and benefit, Prov. 8. 15, 16, 17. And in former times, he suffered no man to do them harm, but rebuked Kings for the sakes of his dearly beloved people; when they were few in number, yea very few, and strangers in the land: saying, touch not mine anointed, and do my Prophets no harm, 1 Chron. 16. 19, 22. Psal. 105. 11, 12, 15. Blessed be the Lord, who daily loadeth us with his benefits, even the God of our salvation. He that is our God is the God of salvation, and unto God the Lord belong the Issues from death, Psal. 68 18, 19, 20. O let us trust in him at all times, and pour out our hearts before him: for he is a refuge for us:— Power doth belong unto him, and also with him is mercy, Psal. 59 16, 17. and 62. 8, 10, 12.  
4. Godliness hath the promise of the life that now is, even of all that is profitable in this world: and therefore when it is useful and needful for them, that exercise themselves thereto, that they should meet with troubles and Trials here, he will order them unto them: these may be profitable for them; and their Heavenly Father, when he chastens them, doth not do so, for his own pleasure, but for their profit; (not that they might be rich and great here, but) that they might be partakers of his holiness, Heb. 12. 10, 12. Afflictions are for the Health of the Soul: and Physic, when it is given by this able, faithful, and skilful Physician, is as wholesome as, yea, may be more wholesome than Food. It is good for me, saith David, that I have been afflicted: that is, he doth hereby acknowledge, that it was useful and profitable for him. And again he saith; I know, O Lord, that thy judgements are right, and that thou in faithfulness hast afflicted me, Psal. 119. 71, 75. Behold, happy is the man whom God correcteth: therefore despise not thou the Chastening of the Almighty, Job 5. 17. Blessed is the man whom thou Chastenest, O Lord, and teachest him out of thy Law, Psal. 94. 11, 12, 13. And the Apostle, as guided by the infallible spirit of God, gives us this assurance, to wit, All that will live Godly in Christ Jesus, shall suffer persecution, 2 Tim. 3. 11, 12. And that the afflictions which he is ordering to them, especially such as they endure for his names sakes, even for the word, and way of truth, may be useful and profitable for, and unto their Souls: Therefore,  
1. He doth promise and assure us, upon his faithful word, that he will order afflictions and troubles in measure; both as to the weight, and as to the continuance of them: the remainder of man's wrath, that would not tend to his praise, in the profit of his people, he will restrain, Psal. 76. 10. The Rod of the wicked shall not Rest upon the Lot of the Righteous, lest the Righteous put forth their hands to Iniquity, Psal. 125. 3. In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough-wind, in the day of the East-wind. By this therefore shall the iniquity of Jacob be purged, etc. To wit, it shall therefore be purged, because God doth in measure debate; otherwise it would consume, not profitably purge: even as a Physician will do more hurt then good, if his Physic be over strong; and may then purge away the life, instead of purging away the Noxious Humours, in order to cure and health, Isa. 27. 8, 9 So the Lord promiseth, saying, I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made, etc. Isa. 57 16, 19 And to the same purpose the Apostle speaketh saying, There hath no temptation taken you, but such as is common to man, (such as is moderate) and God is faithful (for the future) who will not suffer you to be Tempted, above that ye are able: but will with the temptation also make a way to escape, (or, give an Issue) that ye may be able to bear it. Wherefore, my dearly beloved, flee from Idolatry. Walk not in any crooked path, use no indirect, or unwarrantable method to save yourselves, or to prevent, or extricate yourselves from troubles and afflictions; but commit your souls unto God in well doing, as unto a faithful Creator. 1 Cor. 10. 13, 14. with 1 Pet. 4. 19  
2. When he order Trials and Sufferings unto those that exercise themselves unto true Piety, he will keep them from evil; from that which would really be evil to them; from the evil design of Satan and his instruments; namely, from sin, and from everlasting destruction. Evil shall slay the wicked, and they that hate the righteous shall be guilty, or desolate: But, the Lord redeemeth the soul of his servants, and none of them that trust in him shall be guilty, or desolate, Psal. 34. 19, 22. and 91. 9, 10. He will not suffer thy foot to be moved: The Lord shall preserve thee from all evil: he shall preserve thy soul, Psal. 121. There shall no evil happen to the just, Prov. 12. 21. And our Lord Jesus, when he addresseth himself to his Father, in his last solemn Prayer before his passion; though he prays not, that God would keep his real disciples from persecution, but supposes they should meet with hatred and trouble from the world: yet he thus expresseth himself, I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil, Joh. 17. 14, 15. And his Father always heareth him, and grants unto him all his desires, Joh. 11. 41, 42. And the Apostle gives this assurance unto the believers, God is faithful, who will establish you, and keep you from evil, 2 Thes. 3. 3. Yea, not only so, but (as we have said) he will do them good by all their Afflictions and Tribulations: and this the Apostle confidently assures the believers of, saying, We know that all things work together for good to them that love God, to them who are the Called according to purpose.— Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?— Nay, in all these things we are more than conquerors, through him that loved us, Rom. 8. 28, 35, 37, 38, 39 In the most severe providences he ordereth unto them, he doth design, and is effecting and promoting their benefit and advantage: as he sent the upright in the Church of Judah, out of their own Land, into the land of the Chaldeans, for their good, Jer. 24. 5, 6, 7.  
3. He hath promised, that he will vouchsafe unto them his gracious presence in all the troubles, afflictions, and hardships, which they endure for his Name and Gospel's sake; to keep them from evil, and from the fear of evil; and to comfort and cheer their hearts: The Lord is my Shepherd, saith the Psalmist, I shall not want— Yea though I walk through the valley of the shadow of death, I will fear none evil: for thou art with me, thy rod, and thy staff they comfort me, Psal. 23. 1, 4. When Jacob was taking his journey, with his family into Egypt, (in which land God had foretell Abraham, that his seed should be in great affliction for a long time, Gen. 15. 12, 13.) then God spoke unto Israel in the visions of the night, and said,— I am God, the God of thy father, fear not to go down into Egypt:— I will go down with thee into Egypt, etc. And doubtless, this was a great Encouragement unto him, and did animate him against all discouragements, and occasions of sainting: and this was remembered by him, and propounded by him also to his Son Joseph, Gen. 46, 1, 4. with chap. 48. 21. Exod. 33. 14, 15. And God was as good as his promise; for when the children of Israel were in very great affliction, and met with a Fiery Trial, his gracious presence was with them therein. And so much is signified in that vision shown unto Moses, in mount Horeb: where, the Angel of the Lord appeared to him in a flame of fire, out of the midst of a bush, and he looked, and behold, the bush burned with fire, and the bush (signifying the Church of Israel in great Tribulation) was not consumed. But how came this to pass? whence was it, that the bush, which of itself is combustible, was not burnt up and consumed? Surely it proceeded from hence, that God was in the bush: it proceeded from the good will of him that dwelled in the bush. For when Moses said, I will now turn aside, and see this great (and marvellous) sight, why the bush is not burnt. Then the Lord called unto him out of the midst of the Bush, (where he was, and dwelled) and said,— I am the God of thy father, etc. Exod. 3. 1, 2, 4, 6. with Deut. 33. 16. Dan. 3. 25. Thus saith the Lord that created thee, O Jacob, and he that form thee, O Israel: fear not, for I have redeemed thee:— when thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. For I am the Lord thy God, etc. Fear not, for I am with thee, Isa. 43. 1, 2, 3, 5. and chap. 41. 10, 14. But what doth all this concern us, may some say? God did promise his Gracious Presence indeed with his Ancient people in their afflictions; but may we suck comfort and encouragement from the Breasts of their consolation? Yes doubtless we may, if we be Israelites indeed, in whom is no guile. The believers are instructed to behold Israel after the flesh, 1 Cor. 10. 18. And the Apostle acquaints us, that this is a considerable part of the mystery, which was in former times hid from ages and generations, but is now revealed and made manifest; namely, That the Gentiles should be fellow-heirs, (to wit, with the Jews, of the promises which were made unto them;) and of the same body, and partakers of his promise in Christ by the Gospel, Eph. 3. 3, 6, 8. Being built upon the foundation of the Apostles and Prophets, They are no longer strangers and foreigners, but fellow-Citizens with the Saints, and of the household of God, Eph. 2. 13, 19, 20. with Rom. 11. 17. And more particularly, as to the business we are discoursing of; that promise and assurance, which the Lord by Moses gives (not to Joshua first of all, nor directly, as some learned men by mistake affirm; but) unto all Israel; namely, that he would not fail them, nor forsake them, in their difficulties and troubles, if they were obedient to him: the very same encouragement, the Apostle doth propound unto the sincere Christians; to wit, for he hath said, I will never leave thee, nor forsake thee: whence the Apostle thus infers; so that we may blodly say, the Lord is mine helper; and, I will not fear what man can do unto me, Heb. 13. 5, 6. with Deut. 31. 1, 6. Yea,  
4. If they that sincerely exercise themselves to true Piety and holiness, be brought before Rulers and Governors for his name's sake, he will then stand by them, and guide and direct them by his blessed Spirit, what to speak, and how to answer their greatest and wisest Adversaries, Job 36. 7. So our Lord saith unto his disciples: When saith he, they deliver you up, take no thought how, or what ye shall speak: for it shall be given you in that hour what ye shall speak: for it is not ye that speak, but the spirit of your Father which speaketh in you, Mat. 10. 18, 20 And again, and at another time, he speaks to the same purpose to them, saying; They shall persecute you, delivering you up to the Synagogues, and into prisons, being brought before Kings and Rulers for my name's sake.— Settle it therefore in your hearts, not to meditate before what ye shall answer. For I will give you a mouth, and wisdom, which all your adversaries shall not be able to gainsay, nor resist, Luk. 21. 12, 14, 15. And Saint Stephen found Christ as good as his word, when he encountered with, and was stiffly opposed by several Jews: for it is said, They were not able to resist the wisdom, and the spirit by which he spoke, Act. 6. 9, 10. So when Saint Paul was brought before Nero, or some in Power and Authority under him, and was deserted and forsaken by his friends in this eminent time of danger; he had then the gracious presence and assistance of him that is faithful, of him that is true, with him. At my first answer, saith he, no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge; notwithstanding the Lord stood with me, and strengthened me:— And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom, etc. 2 Tim. 4. 16, 17, 18.  
5. And when those that live in Godliness, and Honesty, are in Tribulation, he will make them instrumental for his praise; and cause them to glorify him in the fires, as, Isa. 24. 12, 14. Behold, saith the Lord to his afflicted people, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. For mine own sake, even for mine own sake will I do it: for how should my name be polluted? Thereby giving us to understand, that he therefore cast them into the fire, and furnace; and thereby refined and purified them, that they might be vessels for the finer; that they might be to him, for a people, and for a Name, and for a praise, and for a glory: that they might call on his name, and (than he promiseth) I will hear them: I will say, it is my people; and they shall say, Jehovah is my God, Isa. 48. 10, 11. with. Zech. 13. 9 And when he sent the upright ones into that severe, and long continued Affliction, and Captivity, in the land of the Chaldeans, he saith concerning them, I have sent them out of this place, into the land of the Chaldeans▪ for good. It was indeed for their own good; as we have before noted. But it was not only so, but also for the good of them unto whom they were sent, that they might show forth God's praise among them, as Isa. 43. 21. And therefore we may take notice that the word [their] is not in the Hebrew Text, nor in the Septuagint, in Jer. 24. 5. But is put in by the Translators. And indeed, the upright ones, in that grievous and severe Captivity, were eminent instruments for the glory of God, and for the good of all, that were under the Government and Empire of that great King of Babylon, (which was so large and extensive, that all Nations did serve the King thereof, Jer. 27. 5, 6, 8.) As we may observe in one or two instances. After the three Worthies had refused to worship the golden Image, which Nabuchadnezzar the King had set up; and were for such refusal, by his command, cast into the burning fiery furnace, and by God's Miraculous and wonderful Power preserved in, and delivered out of the fiery furnace, without any hurt or harm: the King, by occasion thereof, doth himself bless the only living and true God: and not only so, but thus he saith, therefore I make a decree, That every People, Nation and Language, which shall speak any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill; because there is no other God that can deliver after this sort, Dan. 3. 22, 30. See also ch. 41, 23. Another instance of the truth hereof was, when that vast Empire was Translated to the Medes, and Persians; the Nobles and Rulers under King Darius procured a decree and interdict, to be made and sealed, that whosoever should ask a petition of any God, or man, for thirty days, save of the King, should be cast into the Den of Lions. Daniel, the man greatly beloved of God, was presently found and declared a Transgressor of, and by this Law. The unwary King, though greatly unwilling, is forced as it were to consent, that Daniel should suffer the penalty for the Transgression of that interdict: he is cast into the Den of Lions: but God sent his Angel, and shut the Lion's Mouths, that they hurt him not: and he was taken out of the Den safe and sound. Then King Darius wrote unto all People, Nations, and Languages, that dwell in all the earth, Peace be multiplied unto you. I make a decree, that in every aominion of my Kingdom, men tremble and fear before the God of Daniel; for he is the living God, and steadfast for ever, and his Kingdom that which shall not be destroyed, and his dominion shall be even unto the end, etc. Jer. 24. 5. with Dan. 6. 7, 10, 26, 27. By all which it plainly appears, what Eminent instruments of God's praise the sincerely pious ones have been; and of great Good unto others, when they have been under great persecution; and so Afflictions and Trials were profitable unto themselves in conclusion. And the Apostle, writing to the believing Philippians, saith; I would ye should understand, brethren, that the things which happened unto me, have fallen out rather unto the furtherance of the Gospel; so that my bonds for Christ are manifest in all the Palace, and in all other places. And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear, Phil. 1. 12, 13, 14.  
6. And lastly, as to this matter; God hath promised, that he will, in due season, deliver them out of their Tribulations and afflictions. And he will faithfully perform, what he hath so promised. The righteous cry, and the Lord heareth, and delivereth them out of all their troubles,— many are the afflictions of the righteous; but the Lord delivereth him out of them all, Psal. 34. 17, 19 The Salvation of the righteous, is of the Lord; he is their strength in the time of trouble. And the Lord will help them, and deliver them; he will deliver them from the wicked, and save them, because they trust in him, Psal. 37. 39, 40. and 91. 14, 15. 2 Tim. 4. 18. By all which it doth evidently appear, that God will make profitable unto them, and cause all the afflictions which he orders, to work together for the good of them, who are undefiled in the way, and walk in the Law of the Lord.  
Thus we have spoken somewhat unto the promise of this life, which Godliness hath; as to the things more directly appertaining to the good and benefit thereof: and shall now proceed on to what follows; to wit,  
2. Godlinèss hath also the promise of the life that now is; namely, that in exercising ourselves thereto, he will, while we are in this world, bless us with spiritual blessings; with those blessings which more directly conduce to the life, prosperity, and advantage of the inner-man, the most Noble and excellent part of man. And indeed, what we have been speaking of afflictions, and of the profit and advantage of them, is to be understood, as with respect to the soul and inner-man especially: but having spoken so largely of them before, I shall add no more thereto. But we may say, he will now justify them freely by his grace, through the redemption that is in Christ Jesus, Rom. 3. 22, 25. And he will pour out his spirit unto the truly pious persons; and thereby make their souls like a watered garden, and like a spring of water, whose waters fail not; which will spring up unto everlasting life, Isa, 58. 6, 11. How much more, saith our Saviour, shall your heavenly father give the holy spirit to them that ask him? Luk. 11. 13. But this is to be understood of the first-fruits thereof; the Harvest thereof is still to be waited for: as the Apostle saith; we ourselves also, which have the first-fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption, etc. Rom. 8. 23, 25. Even as before the children of Israel came into the Land of Canaan, they had a first-fruits, as it were, of that excellent land, which was the glory of all lands, brought unto them in the wilderness, for their encouragement to hold on their way; and that from thence they might conceive and conclude, that the land of Canaan was a most excellent country, Numb. 13. 23, 24, 26, 27. So now, while they are in the wilderness of this world, God doth in some beginnings, and in a small measure, give unto them that live godly in Christ Jesus, a Taste of what they shall hereafter completely and fully enjoy; that they might Hunger and Thirst after righteousness; and press toward the mark, for the prize which is set before them. He is now merciful to their unrighteousness, Heb. 8. 12. And doth remember them with his special favour, Psal. 106. 4. Prov. 8. 17. And gives them grace for seasonable help, Psal. 84. 11. Heb. 4. 16. And is filling them with the fruits of righteousness, which are by Jesus Christ to the praise and glory of God, Isa. 61. 3. Joh. 15. 1, 8. In taking Christ's yoke upon them, and learning of him, they shall find rest to their souls; while they meet with various afflictions, and occasions of sadness, as with respect to the outward man: their soul shall dwell at case, and lodge in Goodness, Mat. 11. 28, 30 Psal. 25. 11, 14. God is now filling them with joy and peace in believing, in the midst of all the troubles and exercises, wherewith they are exercised: and is also effecting in them, and quickening them unto a lively Hope, and well-grounded Expectation, which maketh not ashamed, of the Harvest and future inheritance: and this Hope they have as an Anchor of the Soul, both sure; (that which will not break; how highly soever the waves lift up their voice; or how fiercely soever the winds bluster and blow, yet this Hope will hold firm:) and it is steadfast; (it will not slip, for it is centred in Christ, that Rock of Ages, against which the gates of hell shall not prevail; nor against those that firmly abide in him.) Yea this Hope, which is the Anchor of the Soul, entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an Highpriest for ever, after the order of Melchisedech, Heb. 6. 18, 20. 1 Joh. 3. 1, 2, 3. But we shall here add no more as to this first particular; in which the Apostle doth evince and evidence to us, the great advantageousness and profitableness of true piety, holiness, and righteousness; to the end we may seriously and steadfastly exercise ourselves, to the unfeigned belief of the mystery of it; and also to the sincere practice of it; in saying unto us, having promise of the life that now is. And now, God willing, we shall proceed on unto the second, contained in the last clause: namely,  
2. Godliness is profitable, having promise also of the life that is to come: to wit, after this uncertain and frail life shall have an end. In which is intimated to us, that though men lead never such pious and good lives; though they walk never so holily, justly, and unblamably, in having their conversation as becomes and adorns the Gospel of Christ Jesus: yet they shall not live here always; but they must departed this life as well as other men. It is appointed to men generally once to die, to die the first death, Heb. 9 27. What man is he that liveth, and shall not see death? and shall he deliver his soul from the hand of the grave? Psal. 89. 48. Nor indeed would it be good for them, to live here always in this polluted, evil, troublesome, and dangerous world: for while they are at home in the body, they are absent from the Lord: but when this life is at end, they shall then be with Christ, and shall enter into the joy of their Lord. And therefore, as the present life is theirs, while it is continued to them; so death is theirs also; to them to die is gain: the day of death is better to them, than the day of their birth, Eccl. 7. 1. To which I shall at this time enlarge no further.  
But though they also must needs die, and departed out of this world, yet in unfeignedly exercising themselves to Godliness, they have the promise of the life that is to come. As things present are theirs, so also are things to come. All things are theirs, and they are Christ's, and Christ is God's, 1 Cor. 3. 21, 22, 23. If in (or for) this life only, they have hope in Christ, they are of all men most miserable, as, 1 Cor. 15. 19 But they have the promise and assurance of a future and better life; and are begotten again to the lively hope of it.  
But now, in speaking unto this last clause, I shall desire so to do in this following order. That is to say:  

1. Evidence; and show, that there is a future life, a life to come, when this present, short, and frail life is ended.  
2. What is meant by, and contained in the life to come.  
3. That Godliness hath the promise thereof.   
1. I Say, we shall give some evidences; and show, that there is a future state to be entered upon; another life besides this present, a life to come, when this frail, vain, and Transitory life is ended and expired: and this may appear, and be evidenced, in these following evidences: namely,  
1. From plain intimations, and expressions, which are contained in the Scriptures of Truth. This was more darkly signified and made known in the holy Scriptures, written before the coming of our Lord Jesus in the Flesh. Thus those words spoken unto Moses by God in the bush, to wit, I am the God of Abraham, and the God of Isaac, and the God of Jacob, Exod. 3. 6. are made use of by our blessed Saviour, to prove a future state after this life: For, saith he, God is not the God of the dead, but of the living: for all live unto him. These Patriarches, though they are dead unto us, yet they live unto him: and shall be raised again in due season, Mat. 22. 31, 32. Mark. 12. 26, 27. Luk. 20. 37, 38 Thus also, whereas the Prophet saith, he will swallow up death in victory: and the Lord God will wipe away tears from off all faces, etc. The Apostle Paul proving the Resurrection of the dead; and particularly saying, this corruptible must put on incorruption; and this mortal must put on immortality, etc. He than adds the former part of that Prophecy before cited; to wit, Then shall be brought to pass the saying that is written, Death is swallowed up in victory. And the latter clause of the Prophet's forementioned, is cited by the Apostle John, when he speaks of the future state of such, as were truly Godly persons, Isa. 25. 8. with 1 Cor. 15. 53. 54. and Rev. 7. 14, 17. and chap. 21. 4. That Prophecy also of the prophet Hosea's, to wit. O death, I will be thy plagues; O Grave, I will be thy destruction: The Apostle doth cite, when he treats of, and proves the resurrection, Hos. 13. 14. with 1 Cor. 15. 55. Thus also when the Prophet Isaiah is speaking of the removal of the righteous out of this world by death, saying, The righteous perisheth,— And merciful men are taken away, none considering that the righteous is taken from that which is evil: he then immediately signifieth, that there is not then an utter end of them; or that for ever they cease to be: but he very plainly gives us to understand, that they enter upon a better state, when they are hence departed: for he immediately subjoins to the former; He shall enter into peace, they shall rest in their beds, each one walking in his uprightness; or before him, Isa. 57 1, 2. And the Prophet Daniel doth very plainly and perspicuously speak of a future state, to be entered upon by both good and bad, when they by death are passed out of this world: for he thus prophetically speaks, saying, Many of them that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt. And by the word [many] there, we may well understand [all] or the multitude: for it doth so signify in other places of Scripture, Dan. 12. 2. with Rom. 5. 15, 19 with vers. 18. Psal. 32. 10. etc.  
And though the life to come, or future state, was more darkly discovered, or less clearly revealed, than it is since Christ came a light into the world; yet it was then so plainly made known, that the holy ones in the Church of Israel did firmly believe, and confidently expect a better life, when they should departed out of this: and the faith and hope thereof, made them willing to forgo the desirable things of this present life and world; and to undergo afflictions, persecutions, and torments, yea and death itself, for the name of God, Heb. 11. 13, 16, 24, 26. And so it is said, Others were tortured, not accepting deliverance (to wit, upon their enemy's Terms) That they might obtain a better Resurrection. And others had trial of cruel Mockings, and Scourge; yea moreover, of Bonds and Imprisonments, etc. Heb. 11. 35, 36, 40. Yea it appears, that not only the truly pious ones in that Church did thus believe and confess; But it was the general belief of all among the Jews, (the Sect of the Sadduces excepted) Mark. 12. 18, 27, 37. Matth. 22. 23, 33. And particularly of the Pharisees it is said, They confess a Resurrection, and Angels, and Spirits, Act. 23. 6, 8, 9 See also, John 11. 24. Act. 24. 14, 15, 16. and chap. 26. 6, 7, 8.  
But that there is a Future State to be entered upon by All, when this Transitory and Momentany State shall be ended and determined; is much more clearly revealed and evidently discovered to us, in the Holy Scriptures, written since the coming and appearing of our Lord Jesus Christ, who hath abolished death, and brought Life and Immortality to Light by the Gospel, 2 Tim. 1. 9, 10. with Mat. 22. 24, 30. How plainly was this declared by our Lord Jesus himself, while he was upon the Earth? When, saith he, the Son of Man shall come in his Glory, and all the Holy Angels with him; Then shall he sit upon the Throne of his Glory; and before him shall be gathered all Nations: And he shall separate them one from another, as a Shepherd divideth his Sheep from the Goats, Matth. 25. 30, 32, 41, 46. And again our Lord saith unto the Jews: Marvel not at this, for the hour is coming, in which all that are in their Graves, shall hear the voice of the Son of Man, and shall come forth; they that have done good, unto the Resurrection of Life; and they that have done evil, unto the Resurrection of Damnation, John 5. 27, 29. Once more he saith, I came down from Heaven, not to do mine Own Will, but the Will of him that sent me. And this is the Will of him that sent me, That of all which he hath given me I should lose nothing, but should raise it up at the last day. And this is the Will of him that sent me, That every one that seethe the Son, and believeth on him, may have everlasting Life: And I will raise him up at the last day, John 6. 38, 39, 40. and Chap. 11. 25. And the holy Apostles, after the Holy Spirit was received by them in that most plentiful effusion of it, mentioned in Act. 2. did very frequently, and most clearly, Preach through Jesus, the Resurrection from the dead, Act. 4. 2. and chap. 10. 42, 43. And particularly, the Apostle Paul speaketh thus of his Faith and Hope; After the way which they call Heresy, so worship I the God of my Fathers; Believing all things which are written in the Law, and the Prophets. And have hope toward God, which they themselves also allow; That there shall be a Resurrection of the Dead, both of the Just, and of the Unjust, Act. 24. 14, 15, 16. And indeed, to this end Christ both Died, and Rose, and Revived, that he might be Lord both of the Dead and living.— For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give an Account of himself to God, Rom. 14. 9, 11, 12. with Phil. 2. 9, 11. And in 1 Cor. 15. the same Apostle doth very largely assert and evidence, by manifold Arguments, that all shall be raised again in due season: And particularly in ver. 21, 22. he saith; For since by man came Death, by man came also the Resurrection of the Dead. For as in Adam all dye, so in Christ shall all be made alive. But every man in his own order. See also, Rev. 20. To this I might further have enlarged; but what hath been written doth sufficiently evince, that the Scriptures, do very fully and plainly assure us, that there is a Life to come; a future State to be entered upon by all, when this short and frail state is ended. And I shall here only add, that this is a very considerable, momentous, and weighty Evidence of the Truth hereof; For the Scriptures cannot be broken. And it is easier for Heaven and Earth to pass, than one tittle of the Law to fail, Luke 16. 17. And when the Rich man in the Parable said unto Abraham, I pray thee therefore Father, that thou wouldst send Lazarus to my Father's House; for I have five Brethren, that he may testify unto them, lest they also come unto this place of Torment. Abraham then saith unto him, They have Moses, and the Prophets, let them hear them. (Intimating plainly, that they gave sufficient notice of a future State; that those that heard them might avoid that dismal place of Torment, Psal. 9 17. and 49. 14, 15.) And he said, nay Father Abraham; But if one went unto them from the dead, they will Repent. And be said unto him, If they hear not Moses and the Prophets, neither will they be persuaded though one risen from the dead. (And the same may be more fully affirmed concerning them, that will not believe our Lord Jesus, and his holy Apostles) Luke 16. 27, 29, 31. with Heb. 2. 1, 3. and chap. 10. 28, 29, 31. and chap. 12. 18, 25, 29. And so much for that first and most material evidence.  
2. That there is a Life to come, a future State to be entered upon, when this present Frail one is ended, is evidenced also by some Instances of the Truth hereof, which are mentioned in the Holy Scriptures: Thus it is said of Enoch, That He walked with God, and he was not: For God took him. Or as the Apostle saith, By Faith Enoch was translated that he should not see death; and was not found, because God translated him, (to wit, from Earth to Heaven:) for before his Translation he had this Testimony, that he pleased God. But without Faith it is impossible to please him. Now if there be not a future State to be entered upon, when this present one is ended; and a better Life to be enjoyed, by such as please God, when they depart out of this, than Enoch had fared the worse for his very signal and eminent Holiness: For he was the shortest liver in this World by far, of any of them mentioned in Gen. 5. And doubless, God removed him to a far better place and state, to give assurance to others, that He is a rewarder of them that diligently seek him. And this Instance of a future Blessed State was the more considerable, before the Scriptures were written, that the World might know that it is no vain thing to serve and please the Lord, Gen. 5. 22, 24. with Heb. 11. 5, 6. And as the Son of Sirach saith, Enoch pleased the Lord God, therefore was he translated for an ensample of Repentance to the Generations, Ecclus 44. 16. And again, Upon the Earth was no man created like Enoch: for he was taken up from the Earth, chap. 49. 14. Thus it is also said of Elijah, There appeared a Chariot of fire, and Horses of fire, and parted Elisha and him asunder; and Elijah went up by a whirlwind into Heaven, and Elisha saw it, and he cried, My Father, my Father, etc. 2 King. 2. 9, 11, 12. And many hundred of years after this, even when our Lord Jesus was upon the Earth, Moses and Elias were with him, when he was transfigured: As it is said, Behold, there talked with Christ, two men, which were Moses and Elias; who appeared in Glory, and spoke of his decease which he should accomplish at Jerusalem. And Peter, James and John, a competent number of credible Witnesses, Saw the two men that stood with our Lord. And Peter said unto Jesus, Master, it is good for us to be here, (or as some, that we Remain here) And let us make three Tabernacles, one for thee, and one for Moses, and one for Elias, etc. Luk. 9 30, 31, 32, 33. Our Lord also, who was not in Appearance only, but really dead, John 19 33, 34. And who continued until the third day in the Grave, was then Raised again from the Dead, in that very individual Body in which he was Crucified, Dead and Buried, Luk. 24. 38, 40. John 20. And unto his holy Apostles, He shown himself alive after his passion, by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the Kingdom of God, Act. 1. 3. Yea, he was not only seen of his Apostles, but also of above five hundred Brethren at once, 1 Cor. 15. 6. And after his Resurrection, and after his Remaining forty days upon the Earth, While his Apostles beheld, he was taken up, to wit, into Heaven. And unto his Disciples two Angels said, Ye men of Galilee, why stand ye gazing up into Heaven? This same Jesus, which is taken up from you into Heaven, shall so come in like manner, as ye have seen him go into Heaven, Act. 1. 9, 10, 11. And some considerable time after this, the Holy Man, and Martyr, Stephen saw him in Heaven: For it is said, He being full of the Holy Ghost, looked up steadfastly into Heaven, and saw the Glory of God, and Jesus standing on the right hand of God; and said, Behold, I see the Heavens opened, and the Son of Man standing on the right hand of God. And this good confession he witnessed before those, Who gnashed on him with their Teeth; and presently after stoned him, Act. 7. 54, 55, 56, 59 And after this again, the Lord Jesus Appeared unto Saul in the way, Act. 9 15. and was seen by him: Hence he saith; Am I not an Apostle?— Have I not seen Jesus Christ our Lord? 1 Cor. 9 1. And saith he, Last of all he was seen of me also, as of one born out of due time, 1 Cor. 15. 8. Act. 22. 8, 14, 15. and chap. 26. 11, 16. And himself, by his Angel, thus speaketh unto St. John, saying, I am he that liveth, and was dead; and behold I am alive for evermore, Amen. This is a true and Faithful saying, And therefore worthy of all acceptation, Rev. 1. 18. and chap. 2. 8. So that we have full assurance, and infallible proof given us, of the Resurrection of our Lord Jesus Christ; and of his enjoyment of an everlasting and endless Life in the nature of man, Heb. 7. 16, 17.  
And this Instance is the most Considerable of all; because he died and risen as a Public Man, as the last Adam. He by the grace of God tasted death for every man: And risen again for their justification: and is become the Resurrection and the Life, John 11. 25. He is a quickening Spirit; In and by whom All shall be made Alive, after they are dead, 1 Cor. 15. 45. with ver. 21, 22. And the very end of his dying and rising, and reviving, was, that he might Lord it over quick and dead; and be Judge of all, Rom. 14. 9, 12. And saith the Apostle Paul, God now commandeth all men, every where, to Repent: Because he hath appointed a day, in which he will Judge the World in Righteousness, by that Man whom he hath ordained; whereof he hath given assurance unto all men in that he hath raised him from the dead, Act. 17. 30, 31. 1 Cor. 15. 20, 22. and chap. 6. 14. 1 Thes. 4. 13, 18.  
And presently after the Resurrection of our Lord Jesus from the dead, many other Holy Ones were raised: As it is said, And the Graves were opened, and many Bodies of Saints, which slept, arose, and came out of the Graves, after his Resurrection; and went into the Holy City, and appeared unto many, Mat. 27. 52, 53. which might be some first-fruits of fulfilling of that Prophecy of Esaias, where he saith, Thy dead men shall live, together with my dead Body shall they arise, etc. Isa. 26. 19  
And Lastly, our Saviour in the Parable, or Story, of the Rich Man, and of Lazarus, doth plainly give us to understand; that when they departed out of this Life and World, they then entered upon another State; the one of Joy and Comfort, and the other of Misery and Torment: for it is said, The beggar died, and was carried by the Angels into Abraham's Bosom. The Rich Man also died, and was Buried. And in Hell he lift up his eyes, being in Torments, and seethe Abraham afar of, and Lazarus in his Bosom.—— And said, Father Abraham have mercy upon me; and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue, for I am Tormented in this Flame. But Abraham said, Son, Remember that thou, in thy life-time, received'st thy good things, and likewise Lazarus evil things: but now he is 〈◊〉 Comforted, and thou art Tormented. In which also is plainly signified to us, that Abraham, the Father of the Faithful, was then alive in his Spirit; and did live unto God; as our Saviour also elsewhere affirmeth, Luk. 16. 19, 22, 24, 25. and chap. 20. 38. And the Apostle John saith, I saw under the Altar, the Souls of them that were slain for the Word of God, and for the Testimony which they held. And they cried with a loud voice, saying, How long O Lord, Holy and True, dost thou not Judge and Avenge our Blood on them that dwell on the earth, etc. Rev. 6. 9, 10, 11. and chap. 7. 14, 15, 17. But I shall enlarge no farther unto that Second Evidence of a Future State, and Life to come; but proceed unto the Third, to wit:  
3. The Truth of the former is further Evidenced, by the Desire and Vote of Pious and Serious Persons to be removed out of this World. I do not mean, or speak concerning the Desire or Prayers of some good men in a Passion, or Distemper: such an one it may seem, Elijah was in, when Jezebel vowed to take away his Life: for than he requested for himself that he might Die, and said; It is enough O Lord, take away my Life: for I am not better than my Fathers, 1 King 19 1, 4. with Jam. 5. 17. So also when Jonah saw that God spared Nineveh, upon their serious Repentance; It displeased him exceedingly, and he was very angry:— And said, Take, I beseech thee, my life from me; For it is better for me to die, than to live. And again, when his Gourd withered;— And the Sun beat upon the head of Jonah, that he fainted; He wished in himself to die, and said, It is better for me to die, than to live. And God said unto Jonah, dost thou well to be angry for the Gourd? and he said, I do well to be angry, even unto Death, Jonah 4. 1, 3, 6, 7, 8, 9 Job 6. 8, 9, 10. and 14. 13. with chap. 36. 20, 21.  
But I speak concerning the Vote and Desire of Good men, when they were in a good calm, composed frame and temper of Spirit. So that Good and Holy man Simeon, when he had seen our Lord Jesus, and taken him into his Arms; He than blessed God, and said: Lord, Now lettest thou thy servant departed in Peace, according to thy word, etc. Luk. 2. 26, 28, 29, 30. And Paul saith of himself, and of other unfeigned Believers: Ourselves which have the first-fruits of the spirit, even we ourselves groan within ourselves, waiting for the the Adoption, to wit, the Redemption of the Body, Rom. 8. 23. And again he saith, For we know, that if our earthly house of this Tabernacle were dissolved, we have a Building of God, an house not made with hands Eternal in the Heavens: for in this we groan earnestly, desiring to be clothed upon, with our house which is from Heaven.— For we that are in this Tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that Mortality might be swallowed up of Life.— We are confident, and willing, rather to be absent from the Body, and to be present with the Lord, 2 Cor. 4. 16, 18. and chap. 5. 1, 2, 4. 8. And the same Holy Apostle, as with Respect to himself, saith, I am in a strait betwixt two, having a desire to departed, and to be with Christ, which is far better, Phil. 1. 20, 23. And of the Patriarches and Holy Ones, in former times, it is said, If they had been mindful of that Country from whence they came out, they might have had opportunity to have returned: But now they desire a better Country, that is, an Heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a City, Heb. 11. 9, 10, 13, 16. Gen. 49. 18.  
And these Holy Ones who thus Desired, were not Novices in the Faith, but Eminent ones therein: they were Pillars in the Church, as it were; or however, some of them were so; Patriarches, Prophets, and Apostles; and so, such as were guided by the Holy and Eternal Spirit of God, which searcheth all things, yea the deep things of God. And by which Blessed and infallible Spirit they were assured, that there was a future state, to be entered upon, when they are departed out of this Evil and passing world, and so Fail from among the Children of men; or otherwise, it was not at all desirable to go out of this Life and World: For not to be, is next unto, and little better than, to be miserable, as our Saviour seems to signify to us in Matth. 26. 24. Mark 14. 21. And also by this good and most Understanding Spirit, they were persuaded to Believe, that the future State that good men shall enter upon, when they are departed out of this World, is far better, and much rather to be chosen, then that they were then upon, while they were in this Frail, Mortal, and Corruptible Body: as the Apostle Paul saith, To me to live is Christ, and to die is Gain, Phil. 1. 20, 21. And so particularly it is said of that Pious man Simeon, forenamed, who desired to departed out of, and leave this World and Life, when he had seen God's Salvation, which he had prepared before the face of all People; that the holy Ghost was upon him, and it was revealed to him by the Holy Ghost, that he should not see Death, before he had seen the Lord's Christ. And he came by the Spirit into the Temple, etc. Luk. 2. 25, 26, 29. And when the Apostle Paul expresseth the hearty desire of himself, and of other believers, (which we have given some account of, and mentioned before;) not that they might be unclothed, but clothed upon, that Mortality might be swallowed up of life. He then immediately subjoins thereto; now he that hath wrought us for this selfsame thing, is God, who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that whilst we are at home in the body, we are absent from the lord— We are confident, I say, and willing rather to be absent from the booy, and to be present with the Lord, 2 Cor. 5. 4, 6, 8. But what we have been discoursing of, may suffice as to that third Evidence: And now proceed we unto a fourth: namely,  
4. That there will be a future state to be entered upon, when this present short state is expired appears to be most Reasonable; and enlightened Reason itself may convince us of the Truth and certainty thereof: for when, or how otherwise can there be a clear and full Revelation of the Righteous Judgement of God; who hath very clearly and plentifully assured us, in his word of Truth, That he will render unto every man according to his deeds, Rom. 2. 5, 6. That he will bring every work into Judgement, with every secret thing, whether it be good, or whether it be Evil, Eccles. 12. 13, 14. Shall be not render to every man according to his works? Prov. 24. 12. Psal. 62. 12. Now if there were not a Life to come, after this present momentany one is ended; when shall many wicked Persons receive the due and deserved reward of their ungodly and unrighteous Deeds? And when shall the truly Pious and Righteous ones, be made partakers of the gracious recompense of their reward? If there be not a future state to be entered upon, and an account hereafter to be given unto God, many wicked persons would appear to be in the best and most desirable condition, and so abide without any remarkable change or alteration, all the days of this vain short life: and many of the best and most Godly persons, would appear to be in the worst condition, because they meet with so much Reproach; Adversity and Affliction in this world: as our Saviour hath foretell, saying, In the World ye shall have tribulation, Joh. 16. 33. Concerning the Prosperity and Flourishing estate, of Evil and Ungodly Persons, Job speaks very fully, unto his mistaken friends, saying, Wherefore do the wicked live, become old, yea are mighty in Power? their seed is established in their sight with them, and their offspring before their eyes. Their houses are safe from fear, neither is the Rod of God upon them. Their Bull gendereth, and faileth not; their Cow Calveth, and casteth not her Calf. They send forth their little ones like a flock, and their Children dance. They take the Timbrel and Harp, and rejoice at the sound of the Organ: they spend their days in Wealth, (or in Mirth;) and in a moment go down into the grave. This was the observation of that perfect and upright man Job, concerning the uninterrupted prosperity and fullness of some wicked Persons in his time; and yet he had not the Advantage of the Holy Scriptures as we have. But notwithstanding all this; though they did so prosper and rejoice in this world; yet nevertheless, He looked upon them to be really in a very bad and sad condition; because he believed, that there would be a future Judgement, and then they would be rewarded according to their deeds and demerits: for in the following part of the Chapter before-referred to, he saith; Have ye not asked them that go by the way? And do ye not know their tokens? That the wicked (notwithstanding all his present fullness and admirable prosperiry in this world) is reserved unto the day of destruction? they shall be brought forth (out of their graves) to the day of wrath, Job 21. 5, 6, 13, 29, 30. Psal. 73. 3, 11, 12, 17, 20. O Lord how great are thy works! and thy thoughts are very deep. A brutish man knoweth not, neither doth a fool understand this; when the wicked spring as grass, and when all the workers of Iniquity do flourish; it is that they shall be destroyed for ever, Psal. 92. 5, 6, 7. and 37. 1, 2, 35, 36, 38.  
And so, on the other hand, many righteous ones do now meet with many troubles and afflictions in this world; as it is written, For thy sake we are killed all the day long, we are counted as sheep for the slaughter, Rom. 8. 36. They do pass through much Tribulation and exercise in this present state; and many times Drink of the Cup of sorrow and grief; but without all doubt, there will be another and better reward for the righteous; because the righteous Lord loveth righteousness, Psal. 11. 7. Then (to wit, hereafter) ye shall return, and discern between the righteous, and the wicked; between him that serveth God, and him that serveth him not; for behold, the day cometh that shall burn as an oven; and all the proud, yea and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts; that it shall leave them neither Root, nor Branch; but unto you that fear my name, shall the Sun of righteousness arise with healing in his wings, etc. Mal. 3. 17, 18. and ch. 4. 1, 2, 3. And if it should not thus be, how should God judge the world in righteousness? when the wisest of mere men, to wit, Solomon, saith; And moreover, I saw under the Sun the place of judgement, that wickedness was there; and the place of righteousness, that iniquity was there: He than makes this rational conclusion, or deduction therefrom, to wit; I said in mine heart, God shall judge the righteous, and the wicked: for there is a time, there (to wit, in the world to come) for every purpose, and for every work. And then the evil and unrighteous persons, who have judged, or acted unjustly, against the upright and innocent, shall be called to an account, and justly condemned for so doing; how high soever they have been in Power or Authority here: and the righteous shall be acquitted and righted by him, who executeth judgement, for all that are opporessed, Eccles. 3. 16, 17. with Job 34. 10, 11, 12. God's righteousness is engaged, to render unto all men, according to their works and do; and therefore, because he doth not do so fully now in this day, and world, we may safely and certainly conclude, that he will do so in the world to come, Rom. 2. 5, 6, 7, 10, 11. Seeing that it is a righteous thing with God, to recompense tribulation to them that trouble you: and to you who are troubled, rest with us, when the Lord shall be revealed from heaven, with the Angels of his power; in flaming fire taking vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his Saints, and admired in all them that believe, in that day, 2 Thes. 1. 5, 6, 7, 9, 10. 1 Cor. 15. 19; 32. 2 Pet. 2. 9, 10.  
5. And lastly, as to this matter; another evidence to evince, that there is a life to come; another state to be entered upon, when this is ended and expired: as also to assure and confirm the truth of the foregoing, and last mentioned evidence, is this; that even the Gentiles, or such as were without the pale of the Church, and so such as had not the advantage and instruction of the holy Scriptures, had, (that notwithstanding) some dark and obscure apprehensions and knowledge of a future state to be entered upon, when this frail and Temporary state was ended; even by the light of nature: or however, some of them had so; as is clearly intimated to us, and signified in the Scriptures of truth. Thus it plainly appears in Job, and in the say of some of his friends, in those obscure times in which he lived. Oh, saith Job, that my words were now written! O that they were printed in a book! that they were graven with an Iron pen, and land in the rock for ever! for I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin, worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me, Job 19 23, 24, 25, 27. And as he very fully and clearly (all things considered) declares his saith and knowledge, concerning his Redeemer, and the blessed state he should enjoy, after his body, and skin, and reins were destroyed, and consumed: so also elsewhere he very plainly speaks of a future, sensible being of evil and wicked persons, after their removal out of this world; in the words which we have mentioned before upon another account, namely: Do ye not know their Tokens? That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath. Even such wicked ones also shall be brought forth to the day of wraths; as of whom he had said, but a little before, They spend their days in wealth, and in a moment go down to the grave, Job 21. 29, 30. with vers. 13. And Elihu also speaks to the same purpose, saying; Far be it from the Almighty, that he should commit iniquity; for the work of a man shall render unto him, and cause every man to find according to his ways. And again to the same purpose he saith; For his eyes are upon the ways of man, and he seethe all his go. There is no darkness nor shadow of death, where the workers of iniquity may hid themselves, Job 34. 10, 12, 21, 23. with Rom. 2. 5, 6. So Balaam, who was an Heathen, and lived in Aram, or Syria, near the river Euphrates, Numb. 23. 7. and chap. 22. 5. he very plainly signifies, that there shall be a future state to be entered upon, by both good and bad: and that the condition of good men, would be excellently desirable: and therefore he thus breathes out his vote and desire, Let me die the death of the righteous, and let my last end, or reward, be like his. Plainly signifying to us thereby, that he did believe, that the end, or reward of the righteous, would be better, and more to be desired, than that of the wicked: and yet also, that both should die, and after that be rewarded, according to their several deeds, Numb. 23. 10. And it is said concerning Felix, who was governor of a Province under the Roman Emperor, that as Paul reasoned, in his hearing, of the Faith in Christ; and therein particularly, of Righteousness, Temperance, and the Judgement to come; Felix trembled. In which is plainly intimated, that he did believe, what was declared unto him by the Apostle, concerning the future judgement, though he was an heathen; and his guilty conscience, at the hearing thereof, put him into an uneasy trembling condition, because that day of judgement, will be the Perdition of ungodly and unrighteous men; and such an one it may seem he was, Act. 24. 24, 25. with Jam. 2. 19 Rom. 2. 14, 15. 2 Pet. 3. 7. And so, it may seem, though the Epicurean Philosophers, who denied all Providence, and any future state, and counted the delights and pleasures of this life, their chiefest good; and therefore might oppose the notion of a life and judgement to come: Though they, I say, mocked at the Doctrine of the Resurrection of the dead; Yet others at Athens were more serious at the hearing of it, and said; We will hear thee again of this matter; and certain persons there clavae unto the Apostle, Act. 17. 31, 34. with vers. 18. And though we might have enlarged hereto, yet what hath been discoursed of, may sufficiently evidence unto us, and assure us of this hugely weighty and important truth, namely, That there is a life and world to come, when this present life and world is ended and expired. And therefore I shall, at this present however, add no more to the proof and evidence thereof.  
Only, by way of Inference from what hath been said on this Subject, I may briefly say, that the serious consideration of the certainty of a future state, is very useful, proper, and cogent, to provoke us all, so to live in this world, as those that know, we must hereafter give an account of ourselves, and of our actions, unto God, the judge of all the earth; and then we must receive a just recompense of reward, suitable to our former works and do: O then! how doth it behoove and concern us all to receive, and hold fast grace, that we may serve God acceptably, with reverence and Godly fear: For our God is a consuming fire, Heb. 12. 28, 29. Our Lord Jesus now calls upon all, in this day of his Grace and Patience, saying; Look unto me, and be ye saved, all the ends of the earth; For I am God, a just God, and a Saviour, And there is none else. And to enforce his call and command, and engage all to answer and obey it, therefore this is added to the former; I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every Knee shall bow, every Tongue shall swear; surely shall one say; in the Lord is righteousness and strength. Even unto him shall men come, and all that are incensed against him shall be ashamed. In the Lord shall all the seed of Israel be justified, and shall glory. Let us then give diligence, while the day of grace is lengthened out, and continued to us, that we so receive the grace of God to purpose, as to fear him, and keep his commandments; for this is the whole of man; his whole duty, excellency, and interest, that it may be well with us in the life to come. And it is worthy our serious consideration, and observation, that when the Apostle Paul, refers to that forementioned prophecy of Isaiah, in which he foredeclares and prophecies of the future judgement, in which every knee shall bow to our Lord Jesus, and every Tongue shall confess him Lord, to the glory of God the Father: He than gives such like exhortation, as is , to the believers, saying; Wherefore, my beloved;— work out your own Salvation with fear and trembling: for it is God that worketh in you both to will, and to do, of good pleasure. Do all things without murmuring, and dispute: that ye may be blameless and harmless:— That I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain, Isa. 45. 22, 23. 24, 25. with Phil. 2. 9, 10, 12, 13, 14, 16.  
And as this Holy Apostle, gives such like counsel to the Believers, unto whom he writes; so he also set before them an Imitable example, by his own practice, that they might be followers of him: I have hope toward God, saith he, that there shall be a Resurrection of the dead, both of the just, and of the unjust. And herein do I exercise myself, to have always a conscience void of offence toward God, and toward Men, Act. 24. 14, 16. And again he saith of himself, and of other hearty Believers; We labour, that whether present, or absent; we may be accepted of him. For we must all appear before the Judgment-Seat of Christ, that every one may Receive the things done in his own Body, according to that he hath done, whether it be good, or bad; knowing therefore the terror of the Lord, we persuade Men, etc. 2 Cor. 5. 9, 10, 11. Eccl. 12. 13, 14. Luke 21. 34, 35, 36. But we shall enlarge no further unto this particular, but proceed on to what remains, to wit;  
2. We come in the next place to inquire and consider, what is meant by, and contained in, The Life to come, which is mentioned in the Text; now we may premise this, before we come to speak more distinctly hereto: That though in the Evidences , we have spoken of the future state indistinctly, and in a general consideration: Yet here, in the place we are discoursing of, and from, by the Life to come; we are to understand, that blessed and happy Estate they shall enter into hereafter, who do now exercise themselves, to sincere Godliness, and unfeigned Obedience. And so much is plainly intimated to us in the words themselves, to wit, Godliness is profitable unto all things, having promise— of the Life that is to come. Without all peradventure, that which is promised, and which is promised unto Godliness, and unto them that hearty exercise themselves thereto, must needs be (as is there also said) Profitable, and highly desirable and valuable.  
As also we may premise this, that I shall not here distinctly discourse of that Intermediate State, which the Spirits of Righteous Men made perfect are in, between the Death and Resurrection of the Body; but of that which they shall enter upon, and perfectly enjoy in, and after the Resurrection of their proper Bodies.  
Now having very briefly premised these two things; we may say in general, that by the Life to come, here mentioned, we are to understand, a full and complete deliverance from all, that is evil and afflictive; and a perfect, glorious, and everlasting enjoyment and fruition, of all that Good and Bliss, which they shall be made capable of. And as on the one hand, Death comprehends all that Misery, Curse, and woeful Punishment, which is the due and deserved reward of men's Trangression and Disobedience.  
Thus the Lord at the beginning threatened our first Parent, Adam, saying, In the day thou eatest of the Tree of Knowledge of Good and Evil, Thou shalt die the Death; Thou shalt surely die, Gen. 2. 17. and so the Apostle saith, The wages of Sin is Death: to wit, all Misery and Affliction, Rom. 6. 23. and that eternal and dismal Torment and Destruction, wherewith they shall be punished and tormented, who know not God, and obey not the Gospel of our Lord and Saviour, is called, The second Death, Rev. 2 11. and chap. 20. 6. So on the other Hand, all that Glory and Happiness which is assured unto, and shall hereafter be enjoyed by them that exercise themselves unto, and perservere in well doing, is called Life, and Eternal Life; and here, The Life that is to come. So also it is said, This is the Record, that God hath given unto us Eternal Life, and this Life is in his Son. He that hath the Son, hath Life:— These things have I written unto you that believe on the Name of the Son of God, that ye may know, that ye have eternal Life, 1 Joh. 5. 11, 12, 13. And concerning both the punishment of sin, and the gracious Reward of Piety, the Apostle saith, The wages of Sin is Death; but the Gift of God is eternal Life, through Jesus Christ our Lord: As in like expressions also, Moses had spoken in former times, calling the punishment of Sin and Disobedience, Death; as that comprehends all Cursing and Misery: and the reward of Righteousness and Obedience, Life: As that encludes and contains, as we have said, all Blessing and Happiness whatsoever, of which they shall be made capable, Rom. 6. 23. with Deut. 30, 15, 16, 19, 20. Ezek. 33. 11. And so we may say of all, who continue to exercise themselves to true Piety.  
1. That though they must needs all of them die, as well as other men; yet they shall in due season, be Raised again to the Resurrection of Life, John 5. 29. Luk. 14. 14. They that are Christ's, in a special consideration, shall be quickened at his coming, John 11. 25. 1 Cor. 6. 14. and chap. 15. 23. Our Lord Jesus is the Resurrection and the Life; and He hath the Keys of the Grave, and of Death, Rev. 1. 18. And therewith he will, in the proper season, open the Gates of Death, and the Doors of the Grave; and will bring them forth that sleep in him, to the complete enjoyment, of that Glory and Happiness, which he hath, by his precious Blood, obtained for them, and and Promised to them: and will then give unto them Spiritual, Powerful, and Immortal Bodies; so as then they Can die no more, for they are equal unto the Angels, and are the Children of God, being the Children of the Resurrection, Luk. 20. 35, 36. For this Corruptible, saith the Apostle Paul, must put on Incorruption; and this mortal must put on Immortality, etc. 1 Cor. 15. 53, 55, 58. Then their Body, which is now Vile, shall be fashioned into the Likeness of the Glorious Body of Christ, Phil. 3. 20, 21.  
2. Eternal Life, by our blessed Saviour, is opposed unto, and set against, Condemnation, Joh. 5. 24. and chap. 3. 15, 16. with ver. 18. and so it doth signify, or however include Justification; (for these two, to wit, Justification and Condemnation, are very usually opposed the one to the other, Rom. 5. 18. and chap. 8. 33, 34. 2 Cor. 3. 9) And so, those that now do live Godly and Righteously in Christ Jesus, shall, in the World to come, of which we speak, be completely Gloriously, and eternally Justified from all their Sins and Transgressions, Isa. 45. 23, 25. Their Sins shall be fully and everlastingly Blotted out, when the times of Refreshing shall come from the presence of the Lord, Act. 3. 19 Now they are instructed and directed by our Lord Jesus, and need to pray unto their Father which is in Heaven, every day, Forgive us our Sins and Trespasses; for they are daily offending and sinning against God, Matth. 6. 12. who can tell how oft he offendeth? There is not a Just man upon the Earth that doth good, and sinneth not, Eccl. 7. 20. But then they shall sin no more, but shall be justified and cleansed (as Dan. 8. 14.) from the Inherency and In-being of Sin; and they shall also perfectly and for ever be forgiven, and delivered from the Gild of their former Transgressions and Miscarriages, Isa. 45. 25. with Heb. 8. 10, 12. He commanded us, saith the Apostle Peter, to Preach unto the People, and to testify, That it is He (Christ) who is Ordained of God the Judge of quick and dead. To him give all the Prophets Witness, that through his Name, whosoever Believeth in him, shall receive (in the future Judgement) Remission of Sins, Act. 10. 40, 43.  
3. The truly Godly and Righteous persons shall, when they are raised again out of their Graves, be wholly, and for ever delivered from the wrath and displeasure of the Almighty God: and so Eternal life is opposed unto the wrath of God, by the Baptist, when he thus speaketh, He that believeth on the Son, hath everlasting Life; and he that obeyeth not the Son, shall not see life, but the Wrath of God abideth on him, John 3. 3, 6. So also the Apostle doth oppose Eternal Life, and Wrath, each to other, saying; to them who, by patiented continuance in well-doing, seek for glory, He will render eternal Life: But unto them that obey not the Truth, he will render Indignation and Wrath, Rom. 2. 7, 8. see also, Prov. 16. 14, 15. And so, they that now are Pious and Pure in heart and way, shall then obtain and enjoy his valuable Favour, in which is life, Psal. 30. 5. yea his loving kindness is better than Life; than the most excellent life we can here enjoy, Psal. 63. 3. Then shall that promise, which the Faithful God hath promised to them, be completely and most fully performed; to wit, For a moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hide my face from thee, for a moment: but with everlasting kindness, will I have mercy upon thee, saith the Lord thy Redeemer; For this is as the waters of Noah unto me: for as I have sworn, that the waters of Noah, shall no more go over the earth; so have I sworn, that I will not be wrath with thee, nor rebuke thee. This is the Heritage of the servants of the Lord, etc. Isa. 54. 7, 8, 9, 10. 17.  
4. Eternal Life is opposed unto Everlasting fire, and unto everlasting punishment, Matth. 25. 41, 46. And so it may signify the same with Everlasting Salvation: And our Lord Jesus, being made perfect, Became the Author of eternal Salvation, unto all them that obey him, Heb. 5. 8, 9 Whosoever believeth in him shall not perish, but have everlasting life, John 3. 15, 16. and chap. 10. 27, 28. They that now run, with patience and perseverance, the way of God's Commandments, shall hereafter, unto all Eternity, be delivered from the dreadful and direful effects, of the Wrath of the Almighty God, which is to be dreaded and deprecated by us; they shall then fully, and for ever be secured from all Torment, Destruction, and perdition, Isa. 45. 16, 17.  
Everlasting Life is also opposed unto Shame, Reproach, and Disgrace: As where the Prophet saith, Many of them that sleep in the dust of the earth shall awake; some to everlasting Life; and some to Shame, and everlasting Contempt, Dan 12. 2. And so in that future state, which the Godly shall enter upon, they shall certainly and perpetually, be delivered from all Infamy and Contempt: though now many times they are a Reproach of men, and despised of the People; and are a Byword amongst their Neighbours: and therefore may say as the Psalmist doth; Thou hast known our Reproach and our Shame, and our Dishonour:— Reproach hath broken our hearts, etc. Psal. 69. 19, 20. yet hereafter, Israel shall be saved in the Lord with an everlasting salvation; they shall not be Ashamed, nor Confounded, world without end, Isa. 45. 17. But they shall then obtain, and be made partakers of everlasting Glory, and immortal Honour, unto which they are now called by the Gospel. When Christ, who is our Life, shall appear, then shall ye also appear with him in Glory, Col. 3. 1, 4. Then, saith our Lord Jesus, shall the Righteous shine forth as the Sun, in the Kingdom of their Father; who hath ears to hear, let him hear, Matth. 13. 44. 2 Tim. 2. 10. For their former Shame, they shall then have double Glory, Isa. 61. 7.  
And again; Eternal life is sometimes opposed unto the Place of Torment, into which the unrighteous and unholy shall go; and in which will be Weeping, and Wailing, and Gnashing of teeth, Mark. 9 43, 46. And so also it is opposed unto Anguish, and dismal Grief, which is the effect of the Wrath and Indignation of the most Righteous Judge; Rom. 2. 7. with ver 8. 9 And they that now lead their lives in sincere Piety, and Honesty, shall hereafter be delivered from all occasions of weeping, and wailing; and shall be made partakers of everlasting Joy, Gladness, and Consolation: as the Lord, by the Prophet, gives us to understand, saying; The Redeemed of the Lord shall return, and come with singing unto Zion, and everlasting joy shall be upon their Heads: they shall obtain Gladness and Joy, and Sorrow and Mourning shall flee away, Isa 35. 10. and chap. 51. 11. Light is now sown for the Righteous, and Gladness for the upright in heart, Psal. 97. 11, 12. And even now, while as their need requires, they are in heaviness, through manifold Temptations; yet believing in Christ Jesus, whom now they see not, they rejoice with joy unspeakable and full of Glory: they greatly rejoice in that Salvation, ready to be revealed in the last times, 1 Pet. 1. 3, 6, 8, 9 But their present joy is not without mixture of sorrow; They now rejoice with trembling, Heb. 3. 16, 18. And their joy is not complete, because it is in unseen things: but hereafter, God will wipe away all tears from their eyes: and there shall be no more sorrow, nor crying: for the former things are passed away. And he that sat upon the Throne said unto me, faith St. John, Writ, For these words are true and faithful, Rev. 21. 1, 4, 5. And then they shall for evermore, Reap that Harvest of unmixed joy and light, which is now sown for them: they shall enter into the joy of their Lord: when they are absent from the Body, they shall be present with the Lord; and shall for ever be in his Blessed and Glorious Presence, In whose Presence is fullness of joy, and at whose right hand are Pleasures for evermore, Matth. 25. 21, 23. 2 Cor. 5. 6, 8. Rev. 22. 4. And if now they greatly rejoice, in hope and expectation of the Glory of God, which now they see not, nor fully enjoy, Rom. 8. 24, 25. what will their joy and rejoicing be, when they have a complete, glorious, and never-ending enjoyment and fruition, of what they now in this day, longingly and patiently expect and wait for?  
5. Sometimes Eternal life is declared to consist in the Knowledge of God, and of our Lord Jesus Christ: as our Lord gives us to understand, in his Address to his Father, saying unto Him; This is life Eternal, that they know thee the only true God, and Jesus Christ whom thou hast sent, John 17. 2, 3. with 1 John 5. 20, 21. Indeed, that imperfect and small knowledge of God, and Jesus Christ, which they now have, while they are absent from the Lord, is very sweet and delightful: My Son, saith the Wiseman, eat thou honey, because it is Good, and the honey comb which is sweet upon thy palate: so shall the knowledge of Wisdom be unto thy soul, when thou hast found it, Prov. 2. 10. and chap. 24. 13, 14. It is called, The light of the knowledge of the glory of God, 2 Cor. 4. 4, 6. And Light, and Understanding, and Excellent Wisdom, are put together, Dan 5. 11, 14. to signify, that what Light is to the outward man, knowledge and wisdom is to the Inner, even to the soul: And truly the light is sweet: and a pleasant thing it is for the eyes to behold the Sun, Eccl. 11. 7. But if that very small, and little measure of knowledge and understanding, which the Saints now partake of, be so grateful and pleasant; how sweet, satisfactory, and ravishing will be the perfect and complete knowledge they shall enjoy, and be made partakers of, in the future state they shall enter upon! We now know in part, saith the Apostle, and we Prophecy in part; But when that which is perfect is come, then that which is in part shall be done away.— For now we see through a glass darkly, but then face to face. Now I know in part, but then shall I know, even as also I am known, 1 Cor. 13. 9, 10, 12. And through the present perfect sight and knowledge of our Lord Jesus Christ, they shall also be completely conformed to his most excellent Image and Likeness, which is now effected in part, through the imperfect sight of him: as it is said; We all with open face, beholding as in a glass, the glory of the Lord, are changed into the same Image, from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3. 12, 18. But when they shall behold him without a glass, when they shall see him eye to eye, (as Isa. 52. 8.) they shall then be perfectly made like unto him. To this purpose the Apostle John speaks to the believers, saying; Now are we the Sons of God, and it doth not yet appear (to wit, to themselves fully) what we shall be: But we know that when he shall appear, we shall be like him: for we shall see him as he is, 1 John 3. 2, 3. Matth. 5▪ 8. Isa. 33. 15, 16, 17.  
6. Sometimes by the life to come, is meant, that Kingdom, or reigning state, that is proposed to and set before us in the Gospel, to move and excite us to exercise ourselves, seriously and constantly, to Godliness and Righteousness; and which Crown of Glory, they shall undoubtedly receive, who run the ways of God's commandments, with diligence and perseverance: Thus whereas in two verses in Mark, 9 we have these expressions, used by our Lord Jesus, It is better for thee▪ to enter into life: In another verse, in the same place, it is thus expressed; It is better for thee to enter into the Kingdom of God, etc. vers. 43, 45. with vers. 47. Thus also it is said of them, which receive the abundance of grace, and of the gift of righteousness, that they shall reign in life by one, Jesus Christ, Rom. 5. 17. And the Future life, the life to come, which is promised to the unfeigned believers, is called, The Crown of life; so it is said, When he is tried, he shall receive the Crown of Life (elsewhere called by the same Apostle, The Kingdom) which the Lord hath promised unto them that love him, Jam. 1. 12. with chap. 2. 5. And our Lord saith unto the Angel of the Church in Smyrna, Be thou faithful unto the death, and I will give thee a Crown of life, Rev. 2. 10. And so, this is contained in the future life, which is promised unto Godliness, that they that now hear Christ's voice, and follow him, shall then be exalted to inherit a Kingdom, Luk. 12. 32. As the holy ones confess, to the praise of the Lamb that was slain, saying, Thou hast made us unto our God Kings and Priests, and we shall Reign on the earth, Rev. 5. 9, 10. Rom. 2. 9, 10. And they shall Reign for ever and ever, Rev. 22. 5.  
7. And lastly, sometimes life, and eternal life, are opposed to Corruption, and Mortality: thus the Apostle saith, That Mortality may be swallowed up of life, 2 Cor. 5. 4. Gal. 6. 8. And life is joined with Immortality, 2 Tim. 1. 10. And so it signifies, an endless life; and therewith an everlasting deliverance from all wrath, death, pain, punishment, enemies, shame, weeping and grief, etc. And an eternal enjoyment and possession of all Glory, Honour, Peace, Joy, and complete bliss and happiness: as we have intimated all along, in what we have written; and as is also imported to us in the very Pharse of everlasting, or eternal life, Heb. 7. 16. Psal. 133. 3. and 36. 7, 9  
Thus I have given some short and very imperfect account, of what is meant by and contained in, the life to come, of which Godliness hath the promise; of which the Apostles themselves have, not only known, but also Prophesied in part, in those excellent things spoken and written by them: and then, how should such a Child in understanding as I am, do otherwise then darken it, by words without knowledge? 1 Cor. 13. 9, 12, 1 Joh. 3. 1, 2. Isa. 64. 4. with 1 Cor. 2. 9, 10. Psal. 31. 19 And we shall hereafter see cause, to use the words of the Queen of Sheba, concerning this eternal life and Salvation: namely, It was a true report that we heard of it from the holy Prophets and Apostles: Howbeit,— Behold, the half was not told us by them; this life and immortality exceeds the same which we have heard of it, 1 King. 10. 6, 7, 8. But no more to that.  
3. We come in the last place to evidence and show, that Godliness hath, and those that unseignedly and preseveringly exercise themselves thereto, have the promise also of the life to come; of this most excellent, desirable, and eternally happy and blessed state; of which we have before given some broken, imperfect, and brief account. To this purpose the Apostle Paul speaks, in the presence of King Agrippa, and some other great persons, saying; And now I stand, and am judged for the hope of the promise, made of God unto our Fathers: (to wit, the promise of a blessed and joyful resurrection from the dead; and of an everlastingly happy state afterwards, which was made unto Abraham, Isaac, and Jacob, etc. Gen. 22. 7. Exod. 3. 6. with Luk. 20. 35, 36, 38. Act. 24. 14, 16. Heb. 11. 9, 10, 13, 16. Unto which promise, saith he, our twelve Tribes, instantly serving God day and night, hope to come. (Intimating, that they rightly judged and concluded, that no persons could enjoy the complete benefit of that promise, made unto the Fathers, but such as were sincerely pious, and devout persons; such as walked in the steps of the Faith of our Father Abraham: And therefore they did instantly, and constantly serve God, in holiness and righteousness; that they might enjoy the benefits and blessings of that promise.) Act. 26. 6, 7, 8. Psal. 119. 166. To the same purpose also the Apostle James, speaking concerning them that were Rich in faith, though poor in this world, saith of them, that they are Heirs of that Kingdom which God hath promised unto them that love him, Jam. 1. 12. and ch. 2. 5. And the Apostle John, writing unto them that did believe in the name of the Son of God, in general, saith: Let that therefore abide in you, which ye have heard from the beginning: If that which ye have heard from the beginning, shall remain in you, ye also shall continue in the Son, and in the Father. And this is the promise that he hath promised us, even eternal life, 1 Joh. 2. 24, 25. Rev. 2. 7, 10, 11. and chap. 22. 12, 14. This promise, as we have said before, is conditionally propounded and assured unto all, however, where the Gospel of Christ is plainly taught and proclaimed; that upon their performing the conditions of the New-Covenant, by the help and assistance of the blessed spirit of God, (which he will not be wanting to give them preventingly) they might be made partakers of the blessings, therein assured and promised: For so God loved the world, (of fallen, sinful mankind) that he gave his only begotten Son; (namely, to be the Saviour of it) That whosoever (of the world) believeth in him, should not perish, but have everlasting life, Joh. 3. 14, 15, 16, 17, 35, 36. and chap. 5 24, 25, 40. Isa. 55. 1, 2, 3. But they only are the Heirs of it, (I now speak of adult ones) and shall assuredly receive and enjoy, the choice and everlasting benefits of it, who do exercise themselves unto true and sincere Godliness and Goodness; and continue so to do unto the end of their lives; for they do perform the terms and conditions of that New-Covenant. To them who by patiented continuance in well-doing, seek for Glory, and Honour, and Immortality, God will render eternal life, Rom. 2. 7, 10. Hence the Apostle thus entreats, exhorts, and encourages the believing Hebrews, saying unto them: And we desire, that every one of you do show the same diligence, to the full assurance of hope unto the end: That ye be not slothful, but followers of them, who through Faith and Patience inherit the promises, Heb. 6. 11, 12. And again he faith unto the same believers, Ye have need of patience, that after ye have done the will of God, ye might receive the promises, chap. 10. 36, 38. But having mentioned somewhat to the same purpose before, in the foregoing part of this discourse; and thereby prevented myself, from further enlarging thereto here; I shall add no more unto it.  
Only for our further helpfulness and encouragement, we may inquire into, and consider these two things; namely,  
1. Whose is this promise that is assured unto Godliness; and consequently unto them, that sincerely exercise themselves thereto?  
2. How is this most excellent promise confirmed and established, that we may firmly expect to receive the blessings thereof, upon our exercising ourselves to true Piety and Holiness?  
1. Whose is this promise that is assured unto Godliness; and consequently unto them, that sincerely and perseveringly exercise themselves thereto? Or who is he that hath promised eternal life to the truly Godly and Holy persons? And he is, The living God; as he is styled in vers. 10. He that lifts up his hand unto heaven, and saith, I live for ever, Deut. 32. 40. That God who only hath immortality, 1 Tim. 6. 16. And him we may further consider:  
1. As a Gracious and merciful God; one who is full of tender bowels of compassion and affection to mankind, Tit. 3. 4. Jam. 5. 11. Especially towards them that hearty seek, and serve him: as the Apostle also signifies, in what he saith of the living God in vers. 10. Namely, that he is the Saviour of all men, but especially of them that believe. His Charity and Mercy moved him to promise his dear Son, from the beginning of the world, to be the Saviour of the world: and in the fullness of the time to send him, according as he had before-promised: whom he hath given For a Covenant of the people, Isa. 42. 6. Through the tender mercies of our God, the dayspring from on high visited us: To give light to them that sit in darkness, and in the shadow of death, Luk. 1. 70, 80. Isa. 55 3, 4. And he hath by the grace of God tasted death for every man, and is raised again from the dead; and hath by his precious blood obtained and ratified the New Testament, of exceeding great and precious promises, 2 Cor. 1. 20. And this everliving and true God, who hath so greatly, and wonderfully manifested, the sincerity of his love and kindness towards us, in sending his wellbeloved, and only begotten Son, to be the Propitation for our sins, doth still keep mercy toward the Heirs of his promise; otherwise they could not be made partakers of the blessings and benefits of his Covenant. Hence we have frequently such expressions as these made use of in the holy Scriptures; to wit, The great and dreadful God, who keepeth Covenant and mercy for them that love him, and observe his Commandments, Deut. 7. 9 Neh. 1. 5. Dan. 9 4. All the Paths of the Lord are mercy and truth, unto such as keep his Covenant, and his Testimomonies, Psal. 25. 10. He retaineth not his Anger for ever: because he delighteth in mercy.— Thou wilt cast all their sins into the depths of the Sea. Thou wilt perform the truth unto Jacob, and the mercy to Abraham, Mica. 7. 18, 20. If God should be severe to Mark against the pious and righteous persons, the manifold iniquities and miscarriages found with them, both in their Omitting that which is good, and Committing that which is evil, they could not stand before him, nor receive the benefits of his promises, Psal. 130. 4, 5. And as that perfect man Job saith, how should man be just before God? (namely, if he should enter into judgement with him: for so it immediately follows;) If he will contend with him, he cannot answer him one of a thousand, Job 9 2, 3. with Psal. 143. 2.  
And therefore such as are upright in the main, need to Rejoice in, and Implore the mercy of God daily and continually: And it is observable, that David, the man after Gods own heart, thus expresseth himself; I will sing of thy Power, yea I will sing aloud of thy Mercy, etc. Psal. 59 16, 17. And again he saith, I will sing of the Mercies of the Lord for ever, Psal. 89. 1, 4. And when he thus speaks of himself, in his Prayer unto God, saying, I have done Judgement and Justice; and doth acknowledge himself to be The Servant of the Lord; to wit, in an especial consideration; one that did desire to fear his name, and to serve and please him; yet than he humbly and earnestly Implores the mercy of God, saying, Deal with thy Servant according to thy Mercy, Psal. 119. 121, 124, 125, and 143. 2. And Daniel, a man greatly beloved of his God, and an eminently Holy man, doth thus address himself unto God in his Prayer; We do not present our Supplications before thee for our Righteousness, but for thy great Mercies. O Lord hear, O Lord forgive, O Lord hearken and do, Dan. 9 7, 9, 18, 19 with Isa. 64. 6. And when the Apostle Judas gives this counsel and exhortation unto the Believers, who were Sanctified in God the Father, and Preserved in Christ Jesus and Called: to wit, But ye, Beloved, Building up yourselves on your most Holy Faith, praying in the Holy Ghost, keep yourselves in the love of God: He then Immediately further adds thereto, Looking for the Mercy of our Lord Jesus Christ unto Eternal Life. To signify to us; that the most upright and holy Ones, do continually stand in need of the Mercy of God, and of our Lord Jesus Christ; and without that, they could not have Eternal Life, Judas 1. 2, 20, 21. Heb. 4. 16. Luke 17. 9, 10. The Mercy of the Lord is from Everlasting to Everlasting upon them that fear him, Psal. 103. 17, 18. with 52. 8. Where is Boasting then? It is excluded. By what Law? Of Works? Nay, but by the Law of Faith, Rom. 3. 25, 26, 27.  
Yet let none, from what hath been said, Abuse the Mercy and Grace of God, (as evil ones are two forward and prone to do, Rom. 5. and chap. 6 1, 2.) and cry Peace to themselves, Where there is no Peace: For though it be certainly true, that God is a God of Mercy towards mankind, rich in Mercy, the Father and Fountain of Mercies, 2 Cor. 1. 3. Ephes. 2. 4, 5. yet he will not be merciful, in an especial consideration, To any wicked trangressors, Psal. 59 5. He that made them will not have mercy on them; and he that form them will show them no Favour: I mean, if they continue, and go on still in their Trespasses, Isa. 27. 11. Psal. 68 18, 21. But this is a very great and considerable encouragement to them, whose hearts are perfect with the Lord; That he who hath entailed the Promise on Godliness, is one who delights in mercy; And therefore he will perform the Covenant to them that keep his Testimonies, and seek him with the whole heart; though they be subject to Passions, and have many Infirmities and Frailties found with them; in their due and diligent addressing themselves to the Throne of Grace, that they may obtain mercy, in the forgiveness of their Sins: These are The Vessels of special Mercy, which he hath prepared unto Glory, Rom. 9 23. with 1 Tim. 4. 10. Hence the Apostle Paul thus votes, As many as walk according to this Rule, Peace be upon them, and Mercy, even upon the Israel of God, Gal. 6. 14, 15, 16. Heb. 8. 10, 11, 12.  
2. The God whose the Promise is that Godliness hath, is also a God of Ability and Power; one who is strong and able to perform all his Gracious Promises: And so he is able to give unto the truly Pious Persons now, those things which he knows to be needful for them, for this present Life and State: Whatsoever is under the whole Heaven is his, Job 41. 11. Thine, O Lord, saith David, is the Greatness, and the Power, and the Glory, and the Victory, and the Majesty: For all that is in the Earth, is thine: Thine is the Kingdom, O Lord, and thou art exalted as head above all. Both Riches and Honour come of thee, etc. 1 Chron. 29. 11, 13. Deut. 10. 14. He can open his good Treasure, and give unto us, out of that, whatsoever is needful and useful for the Body and outward man, as, Deut. 28. 1, 12.  
And so also the Heaven, and all Heavenly things are his, in his hand, and at his Dispose, 1 Chron. 29. 11. Behold the Heaven, and the Heaven of Heavens, is the Lords, Deut. 10. 14. Psal. 115. 16. And saith the Apostle Paul, Blessed be the God and Father of our Lord Jesus Christ, who hath Blessed us with all Spiritual Blessings, in Heavenly things, in Christ Jesus, Eph. 1. 3. Jam. 1. 5, 17. Luk. 11. 13. Thus God in former times, made known himself to Abraham, Isaac and Jacob, by the Name of God Almighty, Gen. 17. 1. Exod. 6. 3. And Abraham glorified God, in believing him to be such an one as he made himself known by his Word to be; namely, the Powerful, the Almighty God; and that therefore he could give a Being to his word, and and perform the Promise, which he had made unto him, notwithstanding all appearing difficulties, and unlikelyhoods: So when the Lord promised him, saying, So shall thy Seed be; It is said by the Apostle, He considered not his Body now dead, neither yet the deadness of Sarahs' Womb. He staggered not at the Promise of God through unbelief, but was strong in Faith, giving Glory to God. And being fully persuaded, that what he had promised, he was able also to perform, Rom. 4. 18, 21. There were some staggerings at that Promise of God, as to his Ability to perform it, in Sarah, it may seem, for which she was somewhat reproved by the Lord, in his thus speaking unto Abraham; Wherefore did Sarah laugh? Is any thing too hard for the Lord? Gen. 18. 13, 14. But no such thing was charged upon her Husband. And again when the Lord tried Abraham, commanding him to Offer up his Son, his only Son Isaac, for a Burnt-Offering; concerning which Son, the Lord had thus promised, In Isaac shall thy Seed be called, Rom. 9 7. yet Faithful Abraham staggered not at the Promise of God, but did firmly believe, that he was able to perform what he had promised; though in obedience to God, he did offer up his Son. Hence it is said; By Faith Abraham, when he was tried, offered up Isaac: And he that had received the Promises, offered up his only begotten Son, accounting that God was able to raise him up even from the dead: From whence also he received him in a Figure, Heb. 11. 17, 20. And He is the same God still, and is able to do for us exceeding abundantly, above all that we can ask, or think, according to the Power that worketh in us, Eph. 3. 20, 21. as St. Paul saith, I know whom I have believed: and I am persuaded that he is able to keep that which I have committed to him, against that day, 2 Tim. 1. 12.  
He is not only able to give us the things which are good and needful for the mortal Body, 2 Chron 25, 9 but also to raise up this body again, when it is dead, and laid in the Grave, and turned to corruption. Why should it be thought a thing incredible with you, that God should raise the Dead? Acts 26. 8. Indeed, it might well be thought a thing incredible, and impossible, that any mere Creature, should effect this great and wonderful work; But is any thing impossible unto, or too hard for the Lord? Cannot he who at the first Created all things of nothing, raise up this Body again when it is dissolved, and turned to dust and rottenness, and reunite it to its proper Soul and Spirit? yes, without all peradventure he can do it, and will do it, in due season. God hath both raised up the Lord Jesus, and will Raise up us also by his own Power, 1 Cor. 6. 14. with Ephes. 1. 19, 20. 2 Cor. 1. 9, 10. Though Christ was Crucified through weakness, yet he liveth by the Power of God: For we also are weak in him, But we shall live with him by the Power of God, 2 Cor. 13. 4. He is able to change and transform these vile, dusty bodies, into excellent ones; to make these bodies which are corruptible, weak, dishonourable, Natural bodies; to become Spiritual, Glorious, Powerful, and Incorruptible bodies, 1 Cor. 15. 42, 44, 48, 49, 53, 54. He shall change our vile Body, saith the Apostle, that it may be fashioned like unto his glorious Body, according to the working whereby he is able even to subdue all things unto himself, Phil. 3. 21. And so he hath power to deliver us from the In-being of sin, and from all our spots and Faults; and will do so perfectly in the Resurrection from the dead, Eph. 5. 25, 27. He is able to keep the Believers from falling, now in this day; and hereafter, even in the resurrection of the just, To present them faultless before the presence of his glory with exceeding joy, Judas 24. 25. Yea in short, He is able to save them to the uttermost, who do sincerely seek and serve him; and to make them partakers gloriously of Eternal Life; as it is before spoken to, and in some weak and imperfect measure opened and explained. And he hath given his Son, our Lord Jesus, Power to give unto them Eternal Life: he hath already given us (mankind) in his Son, Eternal Life: hence the Apostle John saith, He that believeth not God, hath made him a liar, because he believeth not the record that God gave of his Son. And this is the record that God hath given to us Eternal life: and this life is in his Son, 1 John 5. 10, 11. And not only hath he so done; but he hath also empowered his Son to make them partakers of this Eternal life, who hear his voice, and diligently and constantly follow him; now in a first-fruits by faith, and hereafter fully, in the glorious enjoyment and fruition of it: As our Saviour in his address to his Father, signifieth, saying; Thou hast given him power over all flesh, that he should give eternal life to as many, as thou hast given him, John 17. 2. with chap. 10. 27, 28.  
Now this is a very powerful and forcible encouragement, to encourage and strengthen us to expect the performance of the exceeding great and excellent promises, which he hath made unto Godliness; and so unto us, upon our sincerely exercising ourselves thereunto; and patiently continuing so to do; that he who hath promised, is a God of infinite and eternal power; and so able, to accomplish whatever he hath promised. If men make promises, and intent really to perform them, yet there may be, and oftentimes is, a failure found with them therein; because though their wills and purposes, be never so strong and firm, yet their Hand and Power, is very short and weak: But it is not so with the Lord our God; his Hand is not shortened at all, but Power doth belong unto him, as well as with him is Mercy. Psal 62. 11, 12. In thine hand is there not Power and Might, so that none is able to withstand thee? 2 Chron. 20. 6. He that hath made these Promises to Godliness (and unto them that sincerely exercise themselves thereto, who walk before him, and are perfect) is, the Lord Almighty, Gen. 17. 1, 8. 2 Cor. 6. 16, 18. with chap. 7. 1.  
3. And he who hath entailed the promise on Godliness, is also a God of Righteousness and Truth, and who will therefore undoubttedly perform his good word: he is abundant in Goodness and Truth, Exod. 34. 6. Thus when Moses saith, I will publish the Name of the Lord; he presently thus proclaims it, He is the Rock, his work is perfect, for all his ways are Judgement: a God of truth, and without iniquity, just and right is he, Deut 32. 3, 4. And he thus speaks unto Israel, saying: Know therefore that the Lord thy God he is God, the faithful God, that keepeth Covenant and Mercy with them that love him, etc. Deut. 7. 9, 11. And thus, in due season, he evidenced himself to be, in accomplishing that promise, which he made unto his ancient people, in bringing them into, and possessing them of, the Typical rest, the land of Canaan: Hence it is said, The Lord gave them rest round about, according to all that he swear unto our Fathers:— there failed not aught of any good thing, which the Lord had spoken unto the house of Israel; all came to pass, Josh. 21. 43, 45. and chap. 23. 14, 15. And now he hath most clearly and comfortably manifested his truth and faithfulness, in sending his wellbeloved Son into the World, that we might live through him; and in not sparing his own Son, but delivering him up for us all; and in lifting him up again from the gates of Death. This he promised from the beginning of the World, long before the proper season (for the actual accomplishment of it) came: But his promise did not fail for evermore: But when the fullness of time was come, God sent forth his Son, made of a woman, made under the Law, to redeem them that were under the Law, to redeem them that were under the Law, Luke I. 69, 72. Gal. 4. 5. Hence the Apostle saith, of David's Seed hath God, according to his promise, Raised unto Israel a Saviour, JESUS. And again he saith, We declare unto you glad Tidings, how that the Promise, which was made unto the Fathers, God hath fulfilled the same unto us their Children, in that he raised up Jesus again, etc. Act. 13. 23, 32, 33. And therefore, without all doubt, he will faithfully do and perform whatsoever he hath promised. God is faithful, by whom ye were called to the Fellowship of his Son Jesus Christ our Lord, saith St. Paul, 1 Cor. 1. 8, 9 All men have not Faith: Too too many of them do falsify their Word, and fail in Performing their Promises and Engagements: But God is faithful, saith the Apostle, who will establish you, and keep you from evil, 1 Thes. 5. 23, 24. 2 Thes. 3. 2, 3. 1 Cor. 10. 13, 14. and from the consideration of the Fidelity of God, the Apostle thus exhorts the believing Hebrews, saying, Let us hold fast the Profession of our Faith without wavering: For he is faithful that Promised. And let us consider one another, to provoke unto Love, and to good Works: not forsaking the assembling of ourselves together, etc. Heb. 10. 23, 25. Thus when the Lord promised Abraham a Son in his old Age, by aged Sarah, who was as good as dead; though she did somewhat doubt, through her weakness and infirmity, of God's ability to perform this promise of his, as we noted before: yet she was verily and firmly persuaded of his Truth and Faithfulness, as Abraham was of the Greatness and Almightiness of his Power: and therefore it is said by the Apostle; By faith Sarah herself received strength to conceive seed, and was delivered of a child, when she was past the time of age; Because she judged him faithful who had promised, Heb. 11. 11. And it is the same living, and everliving God, and who is steadfast for ever, (as, Dan. 6. 26.) who hath promised all useful and profitable things unto Godliness; and unto them that do uprightly apply and exercise themselves thereto, for this present Transitory life and state: and who hath also promised an eternally, excellent, and blessed state hereafter, unto them that Piously and Purely walk before him, and run with patience to the end of their Christian race, 2 Tim. 4. 7, 8. And he is not a man that he should lie; nor the Son of man, that he should repent: Hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Numb. 23. 19, 20. Hence the Apostle styles himself, A servant of God, and an Apostle of Jesus Christ;— In hope of eternal life, which God that cannot lie promised, before the world began: or rather, as it is also in the Greek, before the Secular, or Agey times, Tit. 1. 1, 2. O then! Let us so believingly and seriously consider these three attributes of him, who liveth for ever and ever, whose promise Godliness hath, both for this present life that now is, and for that which is to come; that far more excellent and desirable one; namely, his Mercifulness, Almightiness, & Faithfulness; that abstaining from, and denying all ungodliness and worldly lusts, we may live soberly, righteously, and Godly, in this present world: looking for the blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. And so much as to that first consideration fore-propounded.  
2. Let us also carefully and diligently consider the promise itself, how it hath been ratified, established, and confirmed; and so it will evidently appear to be a faithful saying, or word of promise, Rom. 9 9 And therefore it deserves to be highly embraced, and hearty entertained by us all: so much the Apostle gives us to understand in what he doth immediately subjoin hereto; to wit, This is a faithful saying, and worthy of all Acceptation. And so he gives the very same high Commendation of it, which he had given before of the first branch of the mystery of Godliness: to wit, This is a faithful saying, and worthy of all Acceptation, that Christ Jesus came into the world to save sinners, etc. 1 Tim. 4. 8, 9 with chap. 1. 15. 2 Tim. 2. II. Tit. 3. 8. And this promise will evidently and undoubtedly appear to be a true and faithful saying; and therefore highly worthy to be believed, and embraced with all cheerful and Honourable respect and acceptation, if we duly consider and weigh the two following particulars: that is to say;  
1. That this promise which Godliness hath, is confirmed, and assured to us, by the Oath of the unchangeable and faithful God; and therefore, without all peradventure, it shall be performed unto all, that unfeignedly and constantly exercise themselves to Piety and Holiness. Thus when the Lord declares the Heritage of his upright and obedient servants, by his Prophet; he than saith concerning that Covenant made with them; For this is as the waters of Noah unto me: for as I have sworn, that the waters of Noah shall no more go over the earth; so have I sworn, that I would not be wroth with thee, nor rebuke thee. For the Mountains shall departed, and the Hills be removed: but my kindness shall not departed from thee, neither shall the Covenant of my peace be removed, saith the Lord, that hath mercy on thee, Isa. 54. 7, 9, 10, 17. And the Apostle also, speaking of the Couénant made with Abraham, for himself, and for his spiritual seed, even all such as are of his faith, and walk in the good steps thereof, assureth us, that it was confirmed by an Oath; that we might confidently believe the firmness of it; and hopefully wait for, and expect the performance of it: for saith he, When God made promise to Abraham, because he could swear by no greater, he swore by himself: saying; Surely in blessing I will bless thee:— for men verily swear by the greater, and an Oath of confirmation is to them an end of all gainsaying. Wherefore, God willing more abundantly to show unto the Heirs of Promise, the immutability of his Counsel, interposed by an Oath, That by two immutable things, in which it was impossible for God to lie, we might have a strong Consolation, who have fled for refuge to lay hold on the hope set before us, Heb. 6. 12, 13, ●17, 20. with Gen. 22. 16, 18. As with respect to the New Covenant, and the promises therein contained, we may say as the Psalmist doth, The Lord hath sworn that he will perform it, and them, according to the Tenor thereof, and will not repent, Psal. 110. 4. and 132. 11.  
2. This New-Covenant also, which is established upon better promises than the first was, Heb. 8. 6. is ratified and made sure by the most precious blood of Christ, as of a Lamb without blemish, and without spot. Indeed, the first Testament was confirmed and Dedicated with blood; For Moses took the blood of Calves, and of Goats, with water and Hyssop, and sprinkled the book, saying, This is the blood of the Testament, which God hath enjoined unto you, Exod. 24. 3, 8. with Heb. 9 18, 20. But this better and far more excellent Covenant and Promise, which is entailed on sincere Piety, is ratified and established by the blood of the Son of God, who is the Mediator of it. Thus when our Lord Jesus instituted his Supper, in the night in which he was betrayed; He took the Cup, and gave it unto his Disciples, saying, Drink ye all of it: for this is my Blood of the New Testament, which is shed for many, for the Remission of Sins, Matth. 26. 27, 28. This Testament of exceeding great and precious Promises, is confirmed by the Blood of himself, who is the Testator: For where a Testament is, there must also of necessity be brought in the Death of the Testator. For a Testament is of force after men are dead: otherwise it is of no strength at all, while the Testator liveth, Heb. 9 16, 17.  
Hence this Covenant is called, The New Testament in his Blood, Luke 22. 20. 1 Cor. 11. 25. And his Blood is said to be, The Blood of the New Testament, or Covenant, Mark. 14. 24. Heb. 10. 29. and the Blood of the everlasting Covenant, Heb. 13. 20. And our Lord Jesus, who hath obtained, sealed, and ratified this New Testament with his own Death, is raised again from the Dead, and is now Alive, a 〈…〉 ives for evermore; and is the Mediator 〈…〉 is New Covenant, to see to the faithful Execution and Performance of his own last Will and Testament: As the Apostle saith; And for this cause he is the Mediator of the New Testament: That by means of Death, for the Redemption of the Transgressions that were under the First Testament, They which are called (to wit, called according to purpose, so as they unfeignedly obey the call) might receive the Promise of the eternal Inheritance, Heb. 9 14, 15. So that the Promise being thus Confirmed, by the Oath of the everliving, and eternally unchangeable God; and by the Blood of the eternal and Immutable Son of God, (Heb. 13. 7, 8.) appears, hereby to be a faithful and true saying; and therefore, as we have said, is worthy of all hearty and honourable Acceptation and Entertainment from us all.  
To conclude all then in a few words, Let us all so carefully and seriously mind and consider, the General Gainfulness of sincere Piety and Goodness, both in this present State, which we are now in, and in that future and eternal State, which we must hereafter enter upon; which is fully and abundantly evidenced in this, that it hath the Promise of the life that now is, and of that which is to come: And that the Author and Maker of this Prom 〈…〉 s the living God, the Incorruptible God, the most Merciful, most Powerful, and Faithful God: And that this Promise is ascertained and confirmed by his most solemn Oath, to show unto the Heirs of his Promise, the Immutability of his Counsel; and that it is also Ratified and Established by the Precious Blood of Jesus Christ, who is the same yesterday, and to day, and for ever, Heb. 13. 7, 8. And who ever liveth to see to the performance of his Covenant and Promise, Heb. 1. 10, 12. that we may resolvedly and constantly deny Impiety, and all sinful and worldly lusts and affections, by the aid and assistance of the Spirit of Grace; lest we come short of enjoying the Benefit and advantage, of this excellent and most beneficial promise, as, Heb. 4. 1. And let us uprightly and perseveringly follow after, and exercise ourselves (not to the Form only, or mainly, but) to the Power and Practice of real Godliness; that so we may have an Interest in, and an enjoyment of, The Gain and Advantage of Godliness; both now in this present Day, and to the Day of Eternity. O let us not, by observing lying Vanities, which cannot save us from evil, nor satisfy us with good, forsake our own Mercies. God hath Inseparably joined together our Duty, and our Interest; that we cannot Possibly have the Latter, unless we sincerely perform the Former: nor can we hearty exercise ourselves to the Former; but we shall, without all doubt, be made Partakers of the Latter. What God therefore hath so joined together, let no man fond imagine, or foolishly endeavour to put asunder, As by annexing and assuring this general, and most valuable advantage to Godliness; God doth Intimate our backwardness, to exercise ourselves thereto, and our averseness therefrom: So in that he proposes and promises such a Reward to Piety, He doth plainly give us to understand, that it is his gracious Mind and Will, that we should be Good and Pious, that we may be truly Blessed and Happy. We must indeed take Christ's Yoke upon us, and unseignedly undertake his service, if we will meet with, and find Refreshing to our Souls: But that we may hearty and willingly so do, He doth assure us, that it is an easy, that it is a gainful one: and so draws us, to take the Yoke upon us, with the Bands and Cords of Profit and Advantage, both Earthly and Heavenly: And thus he did allure his people, in former times, to the wellpleasing service of him, by assuring them, that it would conduce unto their own Advantage and Interest. And now, saith he by Moses, What doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him; and to serve the Lord thy God, with all thine heart, and with all thy soul: to keep the Commandments of the Lord, and his Statutes, which I command thee this day for thy Good? But for what Good should they do this? surely, for their present, and for their future good; for their earthly, and for their heavenly advantage. And so much may be signified in what immediately follows, with a note of attention perfixed thereto: namely, Behold the Heaven, and the Heaven of Heavens is the Lords thy God; the Earth also, with all that therein is, Deut. 10. 12, 13, 14. O then! Let us Exercise ourselves unto Godliness— For Godliness is profitable unto all things, having promise of the Life that now is, and of that which is to come. This is a Faithful saying, and worthy of all Acceptation.  
THE END.   


Books to be Sold by Tho. Parkhurst, at the Bible and three Crowns in Cheapside.  
A Hundred select Sermons on several Texts, by Tho. Horton, D. D.  
Sermons on 4 select Psalms, viz. 4th. 42, 51, 63. by Tho. Horton, D. D.  
Mr. baxter's Christian Directory.  
Sermons on the whole Epistle of Saint Paul to the Collossians, by Mr. J. Daille, translated into English by F. S. with Dr. Tho. goodwin's, and Dr. John Owen's Epistles Recommendatory.  
An Exposition of Christ's Temptation on Matth. 4. and Peter's Sermon to Cornelius; and circumspect walking, By Dr. Tho Tailor.  
A Practical Exposition on the 3d. Chapter of the first Epistle of Saint Paul to the Corinthians, with the Godly man's choice, on Psalm 4. v. 6, 7, 8. by Anthony Burgess.  
Dr. Donns 40 Sermons, being his 3 Volumes.  
Pareus Exposition on the Revelations.  
General Martyrologia, with the Lives of 32 English Divines, by Sam. Clark.  
All four Published by Dr. Titus' Oats. 

A Narrative of the Horrid Popish Plot.  
— A Narrative of Knox and Lane.  
— The Witch of Endor.  
— Popes Warehouse.    
Robert Jenneson Esq; His Narrative.  
Dugdales' Narrative.  
Mr. Tho. Dangerfields' of the Shame Presbyterian Plot.  
Smith's Account of the 14 Popish Malefactors in Newgate.  
Animadversions on the 5 Jesuits Speeches.  
The Excommunicated Prince, a Tragedy as it was acted by his Holinesses Servants, By Captain William Bedlow ..  
Protestant Conformist plea for moderation.  
A Conference between a Bensalian Bishop, and an English Doctor concerning Church Government.  
A Caution to all English Protestants.  
A Lenitive for the Clergy.  
broughton's Works published by Dr. Lightfoot.   

Books 4to.  
The Door of Salvation opened by the Key of Regeneration, By George Swinnock. M. A.  
An Antidote against Quakerism, by Stephen Scandret.  
An Exposition of the five first Chapters of Ezekiel, with useful observations thereupon, by William Greenhil.  
The Gospel Covenant opened, by Pet. Bulkley.  
God's holy Mind, touching matters Moral, which he uttered in ten Commandments: Also an Exposition on the Lord's Prayer, by Edward Elton, B. D.  
The fiery Jesuit, or an Historical Collection of the rise, increase, doctrines and deeds of the Jesuits, exposed to view for the sake of London.  
Horologiographia optica; Dyaling, universal and particular, speculative and practical; together with a Description of the Court of Arts, by a new Method, by Sylvanus Morgan.  
Regimen sanitatis salemi, or the Regiment of Health, containing Directions and instructions for the guide and government of man's life.  
A seasonable Apology for Religion, by Matthew Pool.  
Separation no Schism, in answer to a Sermon preached before the Lord Mayor, by J. S.  
The Practical Divinity of the Papist discovered, to be destructive to true Religion, and men's Souls, by J. Clarkson.  
A Case of Conscience, viz. whether it be lawful for any person to act contrary to the opinion of his own Conscience, form from arguments that to him appear very probable, though not necessary or demonstrative, by Dr. Collings.  
The Creatures goodness as they came out of God's hand, and the goodman's mercy to the bruit-Creatures, in two Sermons, by Tho. Hodges. B. D.  
Certain Considerations tending to promote Peace and Unity among Protestants.  
Mediocria, or the most plain and natural apprehensions which the Scripture offers, concerning the great Doctrines of the Christian Religion: of Election, Redemption, the Covenant, the Law and Gospel, and Perfection.  
Funeral Sermons, 

Mr. James Janeway, by Nath. Vincent.  
The Lady Susanna Keate's, by Richard Kidder, M. A.  
Mr. Cautons, by Mr. Henry Hurst, and Mr. Nath. Vincent.  
Mr. Sorrels, by Mr. Benj. Smith.  
Mr. Wadsworth, by Mr. R. Bragg.  
Mr. Newcomens, by Mr. Fairson.  
Mr. Thomas Vincents, by Mr. Slater.  
Mr. Corbets, by Mr. Richard Baxter.  
Mr. Bakers, by Mr. Nath. Vincent.  
Mr. Marshals, by Mr. Tomlins.  
Mr. Jonson's, by Mr. Loid.  
Mrs. Fishers, by Mr. Scot  
Dr. Whittakers, by Dr. Annesly.  
Mr. Wells, by Mr. Thomas Watson.  
Mr. Stubs, by Mr. Watson.  
Mr. Stubs, by Mr Richard Baxter.  
Hodges' Vanity of man as mortal.  
Mrs. Lies, by Mr. Lamb.  
Virtuous Daughter by Brion.  
Sir Thomas Viners by Dr. Spurslow.  
Mr. Perns, by Ainsworth.  
Work and Reward of a Christian, by R. Raworth.  
Mr. west's Funeral Sermon, by Mr. Cole.  
Mr. Webs, by Mr. David Burges.  
Baxters which is the true Church;  
Hodges' Creatures goodness.  
Naked Truth.  
Doolitles Protestants Answ. to a Popish Quest.  
Mr. Kidders Charity directed.  
Scholars address against Pluralities.  
Dr. Crossmans' Sermon.  
Humphrys peaceable disquisitions.  
Hodges' considerations to promote peace.  
An Endeavour for Peace; among Protestants.  
A conference between a Papist and a Jew; and a Protestant and a Jew.  
An Essay for the Education of Gentlewomen.  
A warning for Servants or the Case of Margaret Clark.  
An Answer to Dr. Stilling fleets Sermon by the peaceable design.  
A Discourse of Pluralities.  
A Discourse of Excommunication.  
The middle way of Predetermination;  
Popery an Enemy to Truth by Mr. Sheldreck Dr. Dumoulins conformity of Independent Government to the Ancient Primitive Christians.  
Excommunication Excommunicated in a Dialogue between a Doctor of both Laws.  
The Case of the Protestants in England under a Popish Prince.  
A rebuke to Informers.  
A modest Inquiry into Dr. Stilling fleet Historical mistakes.  
The State of Blessedness.  
An Answer to Dr. Stilling fleets Book. by J. H. Liberty of Conscience in order to universal peace.  
The Lord's voice crying to England.  
Life of Herod the Great.  
A Manifesto, or an Account of the State, and differences between the King of Denmark and Norway and the Duke of Slesmick.  
Phelps Innocency's reward.  
Materials for Union.  
A sheet of Union.  
Rosses Mestogogus Poaeticus.  
Phelps on the Revelations.  
Gilaspys Ark of the Covenant.  
Present State of New England.  
Dr. Collings of Providence.  
Froysells Sermons of Grace and Temptations.  
Yarringtons England's Improvement, First part.— Idem second part.  
Meaning of the Revelation, by John Hayter.  
The Morning-Lecture against Popery, or the principal errors of the Church of Rome detected and confuted in a Morning-Lecture, preached by several Ministers of the Gospel in or near London  
Four useful discourses: (1) The art of improving a full and prosperious condition for the glory of God; being an appendix to the art of Contentment in three Sermons, on Philip. 4. 12. (2) Christian submission, on 1 Sam. 3. 18. Philip. 1. 21. (4) The Gospel of peace sent to the sons of peace, in six Sermons, on Luke 10. 5, 6. by Jeremiah Burroughs.  
Dr. Wild's Letter of Thanks and Poems.  
A new Copy-Book of all sorts of useful hands.  
The new World; or new-reformed Church, by Doctor Homes.  
The Virtuous Daughter, a Funeral Sermon, by Mr. Brian.  
The Miracle of Miracles, or Christ in our Nature: by Dr. Rich. Sibbs.  
The unity and essence of the Catholic Church visible, by Mr. Hudson.  
Brightman on Revelations, Canticles and Daniel.  
Canaan's Calamity.  
The intercourse of Divine Love between Christ and the Church, or the particular Believing soul: in several Lectures on the whole second Chap. of Cant. by John Collins, D. D.     

Large 8vo.  
The sure mercies of David by Nath. Heywood.  
Heaven or Hell here in a Good or Bad Conscience, by Nath. Vincent.  
Closet-Prayer a Christians duty; all three by O. Heywood.  
A practical discourse of Prayer; wherein is handled the nature and duty of Prayer, by Tho. Cobbet.  
Of quenching the Spirit; the evil of it, in respect both of its causes and effects, discovered; by Theophilus Poiwheile.  
The sure way to Salvation; or a Treatise of the Saints mystical Union with Christ; by Richard Stedman. M. A.  
Sober Singularity, by the same Author.  
Heaven taken by Storm. by Tho. Watson.  
The Child's Delight; together with an English Grammar.  
Reading and Spelling made easy; both by Tho. Lye.  
Aesop's Fables, with morals thereupon in English Verse.  
The Youngman's Instructor, and the Old-man's remembrancer; being an Explanation of the Assemblies Catechism.  
Captives bound in Chains, made free by Christ their Surety; both by Tho. Doolittle.  
Eighteen Sermons preached upon several Texts of Scripture, by William Whitaker.  
The Saints care for Church Communion; declared in sundry Sermons, preached at St James Dukes-place, by Zech. Crofton.  
The life and death of Edmund Stanton D. D. To which is added a Treatise of Christian-conference; and a Dialogue between a Minister and a Stranger.  
Sin the Plague of plagues, or sinful sin the worst of Evils; by Ralph Venning. M. A.  
Cases of Conscience practically resolved; by J. Norman.  
The faithfulness of God considered and cleared in the great Events of his Word; or a second part of the fulfilling of the Scripture.  
The immortality of the Soul explained and proved by Scripture and Reason; to which is added Faiths-triumph over the fears of death; by Tho. Wadsworth.  
A Treatise of the incomparableness of God, in his Being, Attributes, Works, and Word; by George Swinnock, M. A.  
A discourse of the original, &c of the Cossacks.  
The generation of Seekers; or the right manner of the Saints addresses to the throne of Grace, with an Exposition on the Lords-Prayer.  
The administration of Cardinal Ximones.  
An Essay to facilitate the Education of Youth, by bringing down the rudiments of Grammar to the sense of seeing which ought to be improved by Syncrisis; by Mr. Lewis of Tottenham.  
An Artificial Vestibulum; wherein the sense of Janua Linguarum is contained, compiled into plain and short sentences in English, for the great ease of Masters, and Expeditious progress of Scholars, by M. Lewis.  
Speculum Sherlockianum, or a Locking glass, in which the admirers of Mr. Sherlock, may behold the man, as to his Acuracy, Judgement, Orthodoxy.  
A discourse of Sins of Omission; wherein is discovered their Nature, Causes, and Cure; by George Swinnock.  
His Majesty's Propriety in the British Seas vindicated.  
Quakerism no Christianity; or a through-Quaker no Christian, proved by their Principles, and confirmed by Scripture; by J. Faldo.  
Differences about Water-baptism no bar to Communion; by Jo. Bunian  
The Dutch-dispensatory; showing the virtues, qualities and properties of Simples; the virtue and use of Compounds; whereto is added the Complete Herbalist.  
Judge Dodaridge's laws of Nobility and Peerage.  
Dinglys' Spiritual Feast.  
Solitude improved by Divine Meditation; by Matth. Ranew.  
A Murderer punished and pardoned, or Tho. Savage his life and death; with his Funeral sermon.  
Hurst Revival Grace.  
Buries Husbandman's Companion.  
— help to holy walking;  
Hanmers view of Antiquity,  
Nomenclaturas.  
Wases Grammar.  
Vincent of Conscience.  
Gouges Principles of Christian Religion.  
— Christian Direction.  
— Word to Saints and Sinners.  
— Young man's guide.  
— Christian Housholder.  
Perrots England's duty.  
The Nonconformists vindicated.  
Wadsworths remains.  
Shepherdy Spiritualised.  
Calamys Art of divine Meditation.  
Faldoes Quakerism no Christianity.  
— vindication of 21 Divines.   

Small 8vo.  
A defence against the fear of death; by Zach. Crofton.  
God's Sovereignty displayed, by William Gearing.  
The Godly man's Ark, or a City of Refuge in the day of his distress, in five Sermons; with Mrs. Moor's evidences for Heaven: by Edmund Calamy.  
The Almost-Christian discovered, or the false-Professor tried and cast, by M. Mead.  
The true bounds of Christian-freedom: or a discourse showing the extent and restraints of Christian-liberty, by S. Bolton, D. D.  
The sinfulness of Sin and fullness of Christ, in two Sermons; by Will. Bridg.  
A Plea for the godly, or the Righteous man's Excellency.  
The holy Eucharist, or the Sacrament of the Lords Supper.  
A Treatise of self-denial. All three by Tho. Watson.  
The life and death of Tho. Wilson of Maidstone in Kent.  
The Life and Death of Dr. Samuel Winter.  
A Covert from the Storm, or the fearful encouraged in the day of Trouble.  
Worthy-walking pressed upon all that have heard the Call of the Gospel.  
The Spirit of Prayer. All three by Nath. Vincent.  
The inseparable union between Christ and a Believer, by Tho. Perk.  
A discourse of Excuses, setting forth the variety and vanity of them, the sin and misery brought in by them, by John Sheffield.  
Invisible reality, demonstrated in the holy life and triumphant death of Mr. J. Janeway.  
The Saint's encouragement to diligence in Christ's service: both by Mr. James Janeway.  
A discourse concerning the Education of Children.  
Convivium Caeleste; a plain and familiar discourse concerning the Lord's Supper; both by R. Kidder.  
The Saint's perseverance asserted in its Positive-ground against Mr. Ives, by Tho. Danson.  
A Wedding-ring fit for the Finger; by William. Secker.  
An Explanation of the shorter-Catechism of the Assembly of Divines; by Tho. Lye.  
The life and death of Tho. Hall.  
A Plea for the Non-Conformists, tending to vindicate them from Schism, by a Doctor in Divinity.  
The flat opposition of Popery to Scripture; by J. N. Chaplain to a Person of Honour.  
The Weavers Pocket book, or Weaving spiritualised by J. C. D. D.  
Two disputations of Original sin; by Richard Baxter.  
The History of Moderation.  
The welcome Communicant.  
The little-peace-maker discovering foolish Pride, the .  
Philadelphia; or a Treatise of Brotherly love; by Mr. Gearing.  
Reformation or Ruin, being certain Sermons on Levit. 26. 23, 23. by Tho. Hotchkis.  
The Riches of Grace displayed; to which is added the privilege of Passive obedience; and 52 proposals in order to help on Heart-humiliation; by William. Bagshaw.  
The parable of the great Supper opened in 17 Sermons, by John Crump.  
A present for Teeming-women, by J. Oliver.  
Nonconformity without Controversy; by Benj. Baxter.  
A Treatise of Closet-Prayer; by Richard Mayo.  
The Religious Family; by Philip Lamb.  
A discourse of the prodigious Abstinence of Martha Taylor.  
Index biblicus multijugus, or a Table of the holy Scripture; wherein each of its Books, Chapters and particular matters are distinguished and Epitomised.  
The day of Grace, with the Conversion of a Sinner; by Nathanael Vincent.  
An easy and useful Grammar for the learning of the French Tongue, by Mr. Gosthead, Gentleman.  
The Miners Monitor, or advice to those that are employed about the Mines.  
A Protestant Catechism for little Children.  
A Scripture Catechism, by Samuel Petto.  
A Catechism according to the Church of England.  
Nero Tragidea.  
Cornelianum dolium.  
wilson's Catechism.  
Elenchuus motuum nuperorum in Anglia.  
Cackaines Poems.  
Croftons' Foelix Scelus; or prospering-profaneness provoking holy conference, by Zach. Crofton.  
Gramaticus Analyticus, by the same Author.  
Alexander's advice to his Son.  
H. Excellency of Christ set forth.  
Phelps Caveat against Drunkenness,  
— Lamentation for the loss of a good man.  
— Antidote against desperation.  
Bury against Drunkenness.  
Wadsworths' last warning to Sinners.  
Dr. wilkinson's Counsels and Comforts to afflicted Consciences.  
Cappello and Bianco, a Romance.  
Calys Ghimpse of Eternity.  
Period of humane Life.  
Defence of Period of humane Life, both written by the Author of the whole Duty of man, etc.  
An Answer to the period of humane Life.  
Survey Quakerism.  
Tho. Vincents Explication of the Assemblies Catechism.  
Vincent on Prayer.  
— On Conversion and day of Grace.  
— Covert from storm.  
— Worthy Walking.  
Parson's Letter to Wem.  
Adam's Catechism.  
Lambs New Years Gift.  
Perks way to mend the World.  
Burys Antidote against the fear of Death.  
Mr. Corbets Kingdom, God among men, with a Tract of Schism.  
Self-imployment in Secret, by John Corbet.  
Solomon's Proverbs.  
Traughtons' Popery, the grand Apostasy.  
Heywoods' Christ displayed.  
Bishop Reignolds Meditations.  
Mr. Edward west's Legacy.  
Gerhard on Death.  
Whole Duty of Youth.  
Welcome Communicant.  
Ames Marrow Divinity.  
Tho. Vincent against the Quakers, being the sandy Foundation shaken.  
A warning to young men, or Brinkhursts Narrative.  
Mr. Kidders help to smallest Children in their understanding of the Church-Catechism.  
Thomas Vincents Himns.  
Bartlet on the Sacrament.  
Green's needful preparatory to the Lords Supper.  
Dr. Collings of ordinary matter of Prayer.  
wilson's child's Trade.  
Scandrets' Catechism.  
Sheffiields' Catechism.  
Much in a little, or an abstract of Mr. baxter's plain Scripture-proof for Infant's Baptism.  
Some brief Directions for the improvement of Infant's Baptism.   

Books Twelve.  
Drexellius Repository.  
Meads Spiritual Wisdom.  
Nathanael Vincents little Child's Catechism.  
All three by Tho. White. 

The duty of Parents towards their Children.  
A little book for little Children.  
A method and instruction for the Art of divine Meditation.    
The considerations of Drexelius on Eternity.  
The shadow of the Tree of Life, by M. M.  
The Psalms of David newly translated: more plain, smooth and agreeable to the Text than any heretofore.  
Mr. Henry Lukin's Life of Faith.   
FINIS.