THE WAY of GOD WITH HIS PEOPLE IN THESE NATIONS.  
Opened in A Thanksgiving Sermon, preached on the 5th of November, 1656. before the Right honourable, the High Court of Parliament.  
By PETER STERRY.  
LONDON: Printed by Peter Cole, bookseller and Printer; and are to be sold at his Shop at the sign of the Printing-Press in Cornhill, near the Royal Exchange. 1657.   

FOR THE RIGHT honourable, The High Court of Parliament; The Epistle Dedicatory.  
Right honourable,  
I Have obeyed your Commands in Printing this Sermon, as I did in Preaching it. O that in both, the Sermon may prove an alabaster Box, and the Name of Jesus Christ, as an ointment poured forth from it! We are in a Wilderness. Clouds of Darkness, and Doubt; Fires of Danger, dissension, and Wrath, are in the midst of us, round about us. That the Presence of, Christ may be the Pillar of a Cloud, and of Fire, to go before you as a Light in Difficulties, to stand behind you as a Defence in Dangers, is the continual Prayer of  
Your honour's most humble Servant in Christ, PETER STERRY.   

Friday, the 7th of Novemb. 1656.  
ORdered by the Parliament, That Mr. Sterry have the Thanks of this House for his great Pains taken in his Sermon preached before this House, at Margaret's, Westminster, on the 5 of Novemb. Being a day set apart for public Thanksgiving; and that he be desired to Print his Sermon; and that he have the like privilege in Printing, as hath been formerly allowed to others in like Cases.  
And that Col. John Jones do give him the Thanks of this House accordingly.  Henry Scobell, Clerk of the Parliament.  

A SERMON preached before the Right honourable House of Parliament, on the 5. of November, 1656. Being a Thanksgiving Day for the Victory over the Spaniards West-Indie Fleet.  Isaiah, 9 5. For every battle of the warrior is with confused noise and Garments rolled in Blood; but this shall be with burning, and Fuel of fire. 
THis verse is a Prophecy of the deliverance of Jerusalem from the siege by Sennacherib; of which you have the complete history afterwards in this Book: Chap. 36. Chap. 37.  
In the first verse of this Chapter, mention is made of Two dark seasons, which affected the Kingdom of Israel. One was, when Tiglath Pilezer invaded part of the Land, and carried part of the people into Captivity; of which you may read, 2. Kings, 15. 29. The other was, when Salmanaser overrun the whole Land, carried captive the generality of the people, and set an end to that Kingdom. The Lord comforteth his people of the Kingdom of Judah, that the trouble, which was to come upon them by Sennacherib, should not be so grievous, as either of these. For saith he; nevertheless the dimness shall not be such, as was in her vexation; when at the first he lightly afflicted the land of Zebulun, and the Land of Naphtali, and afterwards did more grievously afflict her by the way of the Sea, Jordan in Galilee of the Nations.  
The second verse is a great Promise of Deliverance. The people that walked in darkness, have seen a great light: they that dwell in the Land of the shadow of death, upon them hath the light shined. The Prophet speaks of all the Jews in both Kingdoms, as one Body. When the kingdom of Israel was laid wast, it is probable, that many of those ten Tribes fled into the land of Judah. When Sennacherib invaded Judah, ruining the countries, as he passed, with his army; the multitude of the people retired before him into Jerusalem. The King of Assyria besiegeth that great City, and with his mighty Army over shadows it, as with Darkness, and the shadow of Death. Now in the thickness of this darkness a light ariseth, and shines forth upon the people by the prayer of Hezekiah, the prophecy of Esaiah, the descent of the Lord from Heaven by a mighty Angel.  
Behold the difference, which God makes between the Kingdom of Israel, and of Judah; those, who set up Calves to themselves; who worship the maker of Heaven, and Earth, after the Imaginations of their own heart, in the Images, and works of their own hands: and those, who worship him in his own Temple at Jerusalem, which is a figure of Jesus Christ, the only Image of the Invisible God, as he makes himself known to us by his own Spirit.  
You have three senses of the first part of the 3. verse, Thou hast multiplied the Nation, and hast not increased the joy: Some apply this to Sennacheribs' Army, which was so numerous, and a Collection of so many Nations. The Heathen were gathered together against Jerusalem in vast numbers: but they had no joy in it, proportionable to their Combinations, and their Confidence. Others interpret it of the Jews shut up in Jerusalem, during the siege. You may read the words, as the Margin points it out to you, in stead of; Thou hast not increased the joy; thou hast increased the joy to hi●; that is to Hezekiah, who was then King of Judah; as if he should say; Thou hast by occasion of this siege multiplied the people round about Hezekiah in Jerusalem, and now in the Eyes of them all thou settest him up on high, and increas●st his joy, by that Miracle, which thou workest to deliver them for his sake. Or else, there is a sweet Antithesis, or Opposition in the words. On Sennacheribs' part thou multipliest the Nation, his Army, and outward strengths: but thou increasest the joy to Hezekiah. They joy before thee according to the joy of harvest, and as men rejoice, when they divide the spoil. This was the joy of the people of God, when they came forth from the City, and found the dead bodies of their enemies lying in the fields, like Corn newly cut down, and their treasures, like full Ears of Corn.  
We may observe two things from this verse.  
First, The end of affliction frequently is to gather up believers close to Jesus Christ in his own person, or in the anointings of his spirit upon some chosen ones; that he may increase the honour, and joy of these in the sight of all the people, by that Salvation, which he works thorough them, and for their sakes.  
Secondly, The joy of the Saints in their deliverances is a Double joy; a Harvest of spiritual glories, and consolations in the appearances of God to them: the spoil of the enemy, whose Power, and wealth becomes theirs, while they are cut off by the appearances of God for his beloved. Thus Jesus Christ at the same time ascended into Heaven to the Father, and spoiled the powers, and Principalities of this world, carrying Captivity Captive, Thus our saviour tells the Saints, that what ever they lose, that is dear to them in this world, they shall have it again an hundred-fold, and everlasting Life. There is the harvest of Spiritual joys, everlasting Life. There is the spoil of the enemy, and Captivity Captivated, when they recover all the beauties, joys, sweetnesses of this world out of the hand of the enemy, and have them an hundred-fold; by possessing all, even that, which was the enemies too; by having all after a loss, a fight, by a victory; having all natural joys heighthned by their union with spiritual enjoyments.  
The deliverance of Jerusalem from Sennacherib is set out in verse, 4. by a comparison with the destruction of Midian. Thou hast broken the yoke of his burden, and the staff of his Shoulder and the rod of his oppressor, as in the day of Midian. You may see the story of Midian in the seventh Chapter of Judges. It was wholly miraculous, and had these Eztraordinary things in it. First, God divided Gideon's Army from him by one Division upon another, until he had lessened it from thirty thousand, to three hundred; vers. 3. 6, 7. Secondly, The terror upon the spirit of the Midianites, and courage infused into Gideon by a dream; verse, 13, 14, 15. Thirdly, The manner of the victory on Gideon's part, who with his men stood still, breaking their pitchers, holding forth their Lamps, blowing with their Trumpets, crying; The Sword of the Lord, and of Gideon; which were all signs of faith, and Prayer, of the virtue of the Death, Resurrection, Glory, and Spirit of the Lord Jesus in the Gospel: verse, 20 21. Fourthly, the destruction of the Midianites one by another before that Gideon, or his men strike one stroke. The overthrow of Sennacherib, and his Army holds a resemblance with that of Midian; in general, in the miraculousness of it; in particulars; First, all the land of Judah was overrun, and only Jerusalem left, where also was, as commentators tell us from the Scripture, a powerful, & numerous party divided from Hezekiah in a conspiracy to deliver up the City to Sennacherib. Secondly, Hezehiah's mourning, and Humiliation was the breaking of the Pitcher; Esaiah's prophecy, and message to him upon it, which was full of spirituality, of Evangelicalness, of triumph, which was, the Lamps shining forth upon the breaking of the pitcher; the coming down of the Angel, by which the Army perished,, was the sounding of the Trumpet, and the cry of the Sword of the Lord. Thirdly, The Army was overthrown without a fight. Fourthly Sennacherib was slain by his own Sons, as the Midianites set every man his Sword against his fellow.  
In the 9 verse, the Reason of this wonderful Salvation is given: For to us a Child is born, to us a Son is given &c. This in the letter is expounded of Hezekiah, as he was a figure of Christ. But the Jews themselves acknowledge this whole Scripture to have a more sublime sense, and to relate to the Messiah, which is Jesus Christ. We may learn this from it.  
First, That all the eminent works, and wonders of God in the world, by which he saves his people, or executes vengeance on his enemies, are figures, and forerunners of the Day of Christ.  
Secondly, Some new birth and bringing forth of Christ into the world in his own Person, or in his spirit, or in some eminent Type, or Saint, or Dispensation, is the ground, on which God builds his works of wonder in the world for the good of his Church, or the Ruin of wicked men, and powers.  
Having thus leveled the ground round about my Text, I come to my Text itself, which compares the destruction of Sennacherib before Jerusalem with all wars by way of transcendency. For every battle of the warrior is with confused noise, and garments rolled in Blood: but this shall be with fire, and burning of Fuel. The difference between every battle, and this slaughter of the Assyrians is three fold: First, There are warriors on both sides: here Fire, and Fuel meet. Secondly, There is a confused cry: here all is in silence. Thirdly, There is a plentiful effusion of blood: Here no blood is shed. An Angel went forth, and smote of the Assyrians in one night one hundred, fourscore, and five thousand: Esa. 37. 36.  
It is frequent in Scripture to set forth the Miraculous Appearances, and Works of invisible Powers, either of God, or of the Angels, or of the Holy Ghost, by Fire, both to the Ear, and to the Eye. A Pillar of Fire led the Children of Israel through the Wilderness; Horses of fire, and Chariots of fire, carried up Elijah into Heaven, and encompassed the Servant of Elishah, when he was afraid of an Army of Enemies; the Holy Ghost descended in the form of fiery Tongues upon the Apostles. The Lord promiseth by the Prophet Esaiah, to be a wall of Fire round about his People. And John the Baptist tells us in the Gospel of St. Matthew, that Jesus Christ shall baptise his People with the Holy Ghost, and with Fire.  
Fire is the most potent, and glorious of all the Elements. Some say, that the Sun, the chief, and the Golden Head of this visible World, is the Element of Fire; and that Fire shall at last convert all the other Elements into itself, and so give them their Perfection. Fire is Burning, and consuming only on Earth, where it is straitened, and meets with resistance. But in Heaven it is only vital, transparent, shining, cheering, incorruptible. In all these respects, how proper is it to represent the Miraculous descents of God from above upon the Earth, as he shines forth upon his Church, or flames forth upon the world, by Fire.  
The Doctrine which I shall observe to you from these words, and insist upon, is this:  
DOCT.  
God makes it his Delight, and Praise, to go, New, and Extraordinary ways with his Church, and with the World for his church's sake.  
I will give you Two Arguments, for the clearing, and proving of the Point: One from Christ: The other from the Spirit.  

Arg. 1.  
The First Argument is taken from Christ. The way of God with his Church, and with the World, in order to the Church, is in Christ. I entreat you for the fuller understanding of this, and how it makes to the Point in hand, to lay three Scriptures together. Ephes. 3. 8, 9, 10. Matth. 28. 8. Ephes. 1. 20.  
Ephes. 3. 8. You read in the latter end of the verse, of the unsearchable Riches of Christ. Two things go to make up Riches: Preciousness, and Plenty. The things of Christ are Rarities, Precious things; such, as are nowhere to be found in the Creature. They are the Things of God, the Righteousness of God, the Wisdom of God, the Power, the Peace, the Grace, the Glory of God. Now Jesus Christ hath Plenty of these Precious things, and this makes him Rich. But the Holy Ghost thinks not that word of Riches enough to express the Excellency, and fullness of Christ. Therefore he adds to Riches, Vnsearchableness, and calls them the unsearchable Riches of Christ. Vnsearchableness, respects the Nature, or Number of things. The Excellencies of Christ are both ways unsearchable. Every thing of Christ is unvaluable: and those unvaluable things in Him, are Innumerable. They are past our Understanding. We cannot comprehend the Excellency, nor count the Number of them. They swallow us up, and lose us in Admiration.  
At Verse 9 St. Paul goes on to show, That the Mystery of these Riches, in which all Saints, and Holy Spirits have an immortal Fellowship one with another, as in a retired paradise, is that secret Wheel, hidden in God, on which the whole Creation is turned from the beginning to the End: And to make all men see, what is the fellowship of the mystery, which from the beginning of the world is hidden in God, who created all things by Jesus Christ.  
Verse, 10 We are taught, that the intent of God in the Riches of Christ is, that the Angels themselves, who rule the whole world, as the Heads of all Created Beings, Power, and Operations, even the highest of them, and that in the midst of their Heavenly Glories, should have new Discoveries of the Wisdom of God, in the variety of its ways, and Contrivances by the workings of God, according to Christ in the Church, and from the Church upon the World: To the intent, That now unto the Principalities, and Powers in Heavenly places may be known by the Church the manifold wisdom of God: Verse 11. According to the Eternal purpose, which he purposed in Christ Jesus our Lord. The only Rule and Line, by which God walks and works, is the eternal Draught or Platform in the Person of Christ.  
Let us now lay to this Scripture, that of Matt. 28. 18. All Power is given unto me in Heaven and Earth. They are the words of our saviour, being risen from the dead. The word Power, as it is in the Greek, signifieth Eminency, Authority, Magistracy, Rule. Heaven and Earth have Four Senses, which are all intended here. First, These Heavens and Earth, which we see with our Eyes. Secondly, Things Visible and Invisible. Thirdly, Grace, and Nature; or the things of God, and of the Creature. Fourthly, The Church and commonwealth; Civil, and Religious Affairs, if this be a distinct Sense from that before it. You see by this Scripture, what use Jesus Christ hath for those unsearchable Riches mentioned in the former Scripture, and to what employment he puts them; even to rule All in Heaven, and in Earth; among Spirits, Angels, and Men; in Grace, and Nature; in Church, and commonwealth.  
I entreat you now to make a stand for a little while, and to look back upon the joint sense of these two Scriptures; the Riches, and the Rule of Christ; that we may see how they make for our present purpose, for the opening, and proving of our Point; that God ●●lights to go new ways with his Church, and with the World; as also that we may be affected with them in our own hearts. The Lord saith in the Gospel, That a good man out of the good Treasury of his heart, bringeth forth good things. We know, that if a man speak, who is full, and hath much to say, he speaks quick, passeth with a freshness from one thing to another, and is still saying new things. What Rarities then, what great, what new things may we expect every day in the Affairs of the world for the Interest of the Church, when as the Person who hath the Government of All, is he, who hath in himself unsearchable Riches? What Comforts is this to afflicted ones? what allurement to sinners? what ground of Hope, and rejoicing to believers? what Light, and Direction to statesmen? what Humiliation in themselves, what Exaltation in Christ, unto all? It is Jesus Christ, who hath all Power in Heaven and Earth; in Spiritual, Civil, and Natural things; who rules them all according to the unsearchable Riches, which he hath in himself, of Mercy, Righteousness, Holiness, Life, Joy, Glory, Wisdom, and Power. Let every one now, that is weary, and heavy laden with any burden of sin, guilt, wrath, sickness, or sorrow, cry out; O the Preciousness of the Love, and virtue of Christ! how unvaluable are they! O the Plentifulness of those Precious Loves, and virtues! how are they more for number, than the Sand on the seashore, or the Stars in Heaven! I will no more look down upon the Darkness of mine own condition, nor round about for Help or Happiness from the Creature. I will wait upon him for visits every morning, for influences every moment, upon my Soul, Body, Relations, Affairs; and those Great above my Understanding, or Expectation, New without Number, or End.  
There is a third Scripture, which concurs so fully with these Two mentioned before, which so comprehends the sense of them both, which gives so much light, and strength to our present business, that I may not omit it. Ephes. 1. verse, 20, 21, 22. Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in heavenly places, far above all principality, and power, and every name, that is named, not only in this world, but in that, which is to come, And hath put all things under his feet, and gave him to be the head over all things to the Church.  
Pray observe some few short Particulars, which lie fair in the very outside of the words. First, The Lord Jesus stands not now in any Root of Nature, but upon a supernatural Root in the Resurrection from the dead by the Almighty power of the Father. Secondly, He is not in the Capacity of his human, but of his divine Nature. He is at the Right Hand of God, that is, in the Love, strength, Joy, Glory of the godhead. As the Left Hand of God is his wrath, his strange work, his Disguise: so his Right Hand is Love, his naked Face, his proper form, where he is seen, as he is, as the Saints shall behold him. Thirdly, He is not ranked in any order of the Creatures. He is set above all ranks, and orders of Created things, both men, and Angels with their several dignities, and degrees: far above principalities and powers. Fourthly, He is clothed with an Image, a form, which hath no Proportion, Similitude, or Agreement with any thing of the Creature. He hath a Name above every Name, that is Named in this world, and that, which is to come. The Name of Christ, which is the Image of his Nature, is not only above Sun, Moon, and stars with all the powers of these Visible Heavens, and Living men upon the Earth: but also above the Angelical world in its freshest glory, as it is that world, which is next to be unveiled, and come forth upon the stage before the Eyes of men, when the Saints shall be, as the Angels of God. Fifthly, Jesus Christ; as his Person is thus stated, and in this Capacity; is made the Head over all things, to contrive, command, work all everywhere, as the Head doth in the body, which is the seat of the understanding, the fountain of sense, and Motion. Sixthly, all this is in order to the Church, for the church's sake He is given to be head over all to the Church; that the Propriety, the pleasure, the profit in his Person, Power, and Rule might be the Churches.  
A Miracle is defined to be that, which is Supra ordinem totius naturae creatae, Above the order of all Created Nature. What new, what strange things, what Miracles may we look for now in the government of the world, especially, when the Church is concerned: seeing that our Lord Jesus in this Capacity, as he is at the Right hand of God, set above all ranks, and orders of the whole Creation, is made Head over all things for the Church? Jesus Christ could work no Miracles in one place, because of the unbelief of the Inhabitants. Our unbelief, in that we see not the Lord Jesus, as Esaiah saw him by a Spirit of prophecy, fitting upon this Throne of the divine Nature, high and lifted up, above every Principality, and Power, is the Reason, why we have no more Miracles, no more of his new, and extraordinary Works in the midst of us. It is our unbelief, that we do not see, and acknowledge, those wonders, which he hath wrought, and is still working, while he fills the whole earth with his glory from his Throne.  
John, 6. 57 Jesus saith. He, that eats me shall Live by me, even, as I live by the Father. Revel. 10. 9 11. The Angel give St. John a Book to eat, and then tells him, that he must prophesy before many peoples, and Nations, and Tongues, and Kings. If we did eat this spiritual, and Heavenly Person of Christ, which is the Book of Life, that Word coming forth from the mouth of God, on which alone man Lives; If we did by faith, in the unity of the spirit, take in, concoct, digest, turn into Nature, and Nourishment these Evangelical truths concerning the Person of Christ above all, given to his Church; the Headship of Christ over all, for his Church: how certainly then, and how speedily should we be fed with Honey from the Rock? we should live in our own Persons, in our private, public capacities upon a constant, daily Stream of Miracles coming down from the Father; we should draw down, and carry forth waters of life from the depth of the Godhead, before the Kings of the Earth, and into the midst of the Nations. Thus much for the First Argument taken from Jesus Christ.   

Arg. 2.  
The Second Argument is drawn from the Holy Spirit. As the way of God is in Christ having his New name written upon his Person: so the Way of Christ in his Church, and in the world for his Church, is in the Spirit, and after the Newness of that.  
Rom 7. 6. But now we are delivered from the Law that being dead, wherein we were held, that we should serve in Newness of spirit, and not in the oldness of the Letter. The Soul of man is here set forth, as having two Husbands. The first Husband is the First Adam, the Flesh, the Natural Man. This being slain by the death of the Lord Jesus; the Soul is set free from him, and from his Law, which is a Law of sin, and Death. Her second Husband, to whom she is married upon the Death of the first, is the last man, the Glorified Person of Christ, as He is in the Resurrection from the Dead. And now the Soul is subject only to the Law of this Husband, which is the Law of Free Grace, of Love, reigning by Righteousness, which is the beauty in the Face of the godhead, unto Eternal Life, through Jesus Christ, by virtue of our Marriage-union with him; the Love, Righteousness, and Immortality of God the Father letting itself forth upon his Person first, then in, and through him upon us, unto our Justification, Sanctification, and Glory. That we should serve. As to Fear God in the old Testament, and to believe in the new: so in both to serve him comprehends all parts of Religion, the whole Communion between God, and the Soul; by which God Ministers himself in streams of Truth, Grace, and joy to the Soul; or the Soul Ministers to him, by recejving him, by recejving all from him, by receiving him together with all, and by returning itself, and all things to him, in Love, humility, obedience, thanksgiving.  
The two ways of this Service are the Oldness of the Letter, and the newness of Spirit. The Letter is that Law, which is proper, and fitted to the Principle of Nature, the flesh, the first Adam in his power, and purity. The Spirit is the Law of the New man, the Heavenly Image, and second Adam, as He is risen from the dead, and stands in a Root of Glory, from thence blossoming, and bringing forth fruit in all his Members. The Letter is like unto a cistern. The Spirit is the Fountain. The water in a cistern hath its stint, and set measure; it is a standing water, which hath no spring to quicken it, it is apt to corrupt with standing, and to dry away. Such is the Law of the Letter. It is shut up in an outward, narrow form, and measure; it hath not its root in itself; it grows old, it darkens, withers, and dies away. But the Spirit is a Fountain, and as a Fountain hath a fivefold Newness; of Life, of Lustre, of Purity, of Variety, of Immortality.  
But here now, although it may seem to be a digression from my present scope, yet give me leave by the way to interpose a Caution very proper for this discourse of the Letter, and the Spirit; which is, that you mistake not the riot, Excess, and Inordinacy of the flesh, for the Newness, Freedom, and Extraordinariness of the Spirit. To assist you in this Caution, take this Distinction between the Novelties, and Extravagancies of the flesh; and the Newness, and Extraordinariness of the Spirit.  
First: There is a Newness in which there is something unchangeable, an inward Principle, a hidden Nature, a Life, a relish, which is ever the same; however, the outward operations and manifestations vary. The Life of the Spirit is as a Tree. The Tree is new in the Spring, the Summer, the Autumn; having for every Season, its fresh puttings forth of Leaves, Blossoms, Fruit, ripe Fruit. Yet the Tree is still the same, hath the same Root, Sap, and Nature.  
Secondly: There is a Newness, where all things are changed, not only the outward puttings forth, but the most inward Principle, where there abides nothing of the savour. This is like that change, where the Rod of Moses being cast upon the ground, was made a real Serpent, and the Dust of Egypt being cast up into the Air, became living Lice.  
Now, as they say in philosophy, Species, et Essentiae rerum sunt sempiternae, et immobiles: The Essences, and Kinds of things, are ever the same; however, there be an infiniteness of uncertainty, and change in the Individuals, by the variety, and change of outward Accidents: So in a Saint compared with himself through the whole time of his Regeneracy, or compared with all other Saints in all Ages, there is the same new nature, the same inward saver in the Principle, in the Spirit, although the inward forms upon the understanding, may have great change according to the different degrees, and ways of Light; as also the outward forms of life and Conversation, may have great variety in answer to the Light within. But where you see Persons, while they profess themselves to be Saints, changing all, having nothing of the same Nature, or relish left; there is great reason to fear, that this is not the Newness of the Spirit, but the Wildness of the Flesh; not the freshness, and variety of the living Spring, but the Endless turnings, and windings of the old Serpent.  
But to return now, and to show you how this Scripture, which hath occasioned this short stay by the way, makes good that Doctrine, which we have in hand. All the way of Jesus Christ in the Saints, and in the World for the sake of the Saints, is after the newness of the spirit. It follows then, that it must be itself New, and Extraordinary.  
Another Scripture compared with this, will make the Proof from both more strong, and clear. Es. 43. 18, 19, 20, 21. Remember ye not the former things, neither consider ye the things of Old. Behold I will do a new thing: now it shall spring forth; shall ye not know it? I will even make a way in the Wilderness, and Rivers in the desert. The Beast of the field shall honour me, the Dragons, and the Owls, because I give Waters in the Wilderness, and Rivers in the desert, to give drink to my People, my Chosen. This People have I formed for myself, they shall show forth my praise. There are Four Things to be taken notice of in these words.  
First: The Deliverance of the Jews from the Babylonians, is the proper subject of this prophecy in the Letter of it, as you shall see at verse 4. This Deliverance from the Babylonians, is made in Scripture universally a Type of every Deliverance of the People of God from the Powers of Darkness, and of this world; but more particularly of the Deliverance of the Church in the last days from Antichrist, which is Spiritual Babylon.  
Secondly: In this Deliverance, the Lord lays aside all precedents, every old Form, and Custom; he works a New thing. What is this New thing? He makes a Way in the Wilderness; and Rivers in the desert. These Expressions look backward by way of Allusion to the Coming of the Children of Israel out of Egypt, when the Lord made a way for them through the Wilderness, going himself before them in the Pillar of a Cloud, and of Fire, and gave them Rivers of Water from the Rock, which followed them in the Desert. But this Literal Sense is not that which the Lord here intends. For this had been no New thing, but had only brought the former things to remembrance by the Imitation, and reiteration of them. Therefore the words look forward to an Allegorical, and Mystical accomplishment in the times of the Gospel. We all know, that Jesus Christ, is frequently held forth in the Gospel, as the Way. John, 14. 6. He calls himself, The Way. Heb. 10. 20. He is said to be the New, and Living Way, by the rending of the veil of his Flesh, and the raising of him up again in the Spirit. In like manner it is an Evident thing, that the Spirit of Christ in the Gospel, is resembled to Rivers of Water, as John, 7. 38. Out of his Belly shall flow Rivers of Living Water, ver. 39 This spoke he of the Spirit.  
This then is the New thing, which the Lord doth. He turns the outward face of things in Church and commonwealth, into a Wilderness, puts all into Confusion, that no human Eye can see any way, either forward, or backward. Then he comes forth with new, extraordinary appearances in Christ; as the Pillar of a Cloud burying all the Light and Life of the Creature in the Darkness of Christ's Death; as a Pillar of Fire, shining, and sparkling forth with a New Light, and Heat, from the Glory of his Resurrection. These Extraordinary Appearances in Christ the Lord makes his way, in which he walks, and into which he leads his People to walk with him in his wonders through the Churches, and the Nations.  
When the Spirit of man becomes a Desert, like a winter-brook, that is passed away, and decives the expectation of the weary Traveller; all Springs of Wisdom, Counsel, Help, Comfort in the Creature, are dried up: then the Lord comes forth in mighty and miraculous workings after the Newness of the Spirit, in the fresh flowings of that, and makes it to be, as Rivers in the Desert. Rivers have these Properties: First, They are from a Living Spiring: Secondly, They flow along with a great breadth, depth, and force: Thirdly, They flow continually, running along still with a fresh succession of New waters from the Head of the River: Fourthly, They make all things cheerful, and flourishing round about them. So doth the Lord in the Desert of the Creature put forth himself by his Spirit with an irresistible force, an uncessant Newness, with a quickness of life, a breadth and depth of design, from the immediate Fountain of the godhead.  
Thirdly, It is observable here, that the Saints are they, who peculiarly drink of these Rivers. They have the immediate inward sense, Strength, Joy, Glory, the chief ends, and benefit of these outgoings of the godhead. But natural men signified by the Beasts of the field, the powers of this world; yea the most ignorant, and unbelieving, that sit in the greatest darkness, which are, as the owls; Nay more, than that, the Dragons, the profanenest, and wickedest persons both Princes, and states, who have the greatest enmity to Christ, and his Church; all these shall acknowledge, and give glory to the Lord in these Miraculous workings of his from Heaven; partly for the greatness of the Conviction by the presence and cleverness of the Appearances of God in the midst of them, before their Eyes; as is signified, verse, 19 Now it shall spring forth, shall ye not see it? partly for the relief, and the refreshing, which shall be extended to them also in their natural Man, and civil affairs. For so it is said; verse, 20. They shall honour me, because I give waters in the wilderness &c.  
Fourthly, The end of all this is for the Saints; that they may be formed, and wrought up to God, to Spirituality and Heavenlyness, to his likeness, to one Image, and Nature with him, to the Immediate enjoyment of him, to his Bosom, his Throne; there to reign with him; from thence as chosen Vessels to carry forth the Praises of God in the Gospel, of his Love, his Righteousness, his holiness, his Beauties, his Joys, his glories, into the Nations, that the Saints may be as a Holy first-fruits, and the Nations, as a sanctified Lump through them. This people have I formed for myself, to show forth my praise. Verse, 21. I have now finished the two Arguments for the making good of the Doctrine; one taken from the Person, and Office of Christ; the other from the Influences, and Operations of the Spirit; as both Christ, and the Spirit are in the Newness of the highest, and most Evangelical Glory; as both stand in relation first to the Church, then to the world for the church's sake. I come now to the. Uses.   

Use, 1.  
The first use is of Thankfulness. God makes it his delight and praise to go new, and extraordinary ways with his Church, and with the world in order to his Church. Let us then raise our delights, and his praises from the sense of those new, and extraordinary paths, in which the Lord hath walked forth before our Eyes in the midst of all the nations round about us for our sake. That the Newness of the divine footsteps in our days, and in our Land may leave the deeper print upon our spirits; let us consider it in these Six Particulars. 1. Our Changes: 2. The Quickness of our changes. 3. The Freshness upon our Changes. 4. The inward Life, whence our Changes spring. 5. The Seal upon our Changes from their Living Principle. 6. The Spirit of Grace evidencing itself, as the Principle, and the Seal.  
First, The Changes, Which have been upon us, show the Newness of the Lord's way with us. Jerem 48. 11. The Lord complains. Moab, hath been at ease from his youth, and he hath settled on his Lees, and he hath not been emptied from Vessel to Vessel: therefore his taste remained in him, and his scent is not changed. How often hath England been changed from Peace to war, from one war to another, from one form of Government to another, from Extremities to Enlargements, from Enlargements to Extremities again? These Changes have been, as so many Vessels, out of which, and into which we have been emptied. Are we still upon the Lees of Carnality, and Corruption? If we discern not God in a new Glory; if we discern not Jesus Christ with his new name; if we discern not the Newness of the Operations of the Spirit in all these things; then doth our Earthly taste hitherto remain, and our fleshly scent is not changed. O for a refinedness of Soul now from the Lees of Earth to a pure wine of spirituality! O for a heavenly taste, a heavenly scent! How should we relish this feast of new delicacies, which the Lord sets forth for us? How should we love Jesus Christ for the savour of his new, and good ointments; in which he powers forth himself into the midst of us?  
Revel. 6. 12. We read of the Sun turning black, as Sack cloth of Hair; the Moon, as blood. vers. 13. Stars of Heaven fell unto the Earth, even as a figtree casteth her untimely Figs being shaken by a mighty wind Verse, 14. Heaven departed, as a scroll, rolled together. Verse, 16. The reason of all this, i. e. The Face of him, that sits on the Throne, and the wrath of the Lamb. Many times over in this our little world of these divided Islands we have seen, the Sun of our Religious forms, our Church-state becoming black, as a sackcloth of Hair, which is a mourning weed; the Moon of our Civil affairs, as Blood, Nay all Blood: we have seen the Heaven of the supreme power pass away, as a scroll of Parchment rolled up, and laid by; our Eminent Persons, which were, as Stars in the Heaven of that Power, shining with a Lustre, and ruling with an Influence of universal Authority, yet on a sudden falling from this Heaven to the Earth of a common rank, and obscure condition. Do we not thorough all this perceive the Face of God sitting upon his Throne among us, a Throne of most exalted Grace, and loving kindness to his people, but of the most exalted vengeance, and wrath to his enemy? observe those two things, the Face, and the Face of God sitting upon the Throne. What unvailings of new, and extraordinary glories do these Expressions speak forth? Are not these the Seal, to which these Nations, as Wax are turned, and changed? Blessed are they, that stand within these Wheels, to be carried a long by them, and move together with them. Over others, who see them not, these Wheels pass, and break them to pieces.  
Joel. 2. 30. The Lord saith; I will show wonders in the Heavens and in the Earth, Blood, and Fire, and pillars of smoke. Verse, 31. The Sun shall be turned into darkness, and the Moon into blood before the great, and terrible day of the Lord come. There are three days of the Lord's coming: First, To a Particular Nation: Secondly, At his Incarnation: Thirdly, To the last judgement. all these are Capable of having this Scripture applied to them, especially where the first of these days, the coming of Christ to a Nation follows after the Second day of his Incarnation, and borders upon the Third day of his last coming. This Scripture hath been literally fulfilled in our times, in our land. What frequent eclipses of Sun, and Moon have we seen? What Comets? Concussions, and prodigies in all the Elements, earthquakes, tides changing their Courses, Meteors of all sorts in the air, Devouring Fires? Behold, the Earth, the Air, the Waters, the Fire, the Heavens see the Lord, and are troubled; shall his Saints be insensible of him? shall not they shout, and say: This is the day, which no Created, or usual light, but the Lord hath made by his shinings forth; It is wonderful in our Eyes, beyond the whole Course of Nature; we will rejoice, and he glad in it.  
Secondly, The Quickness of our Changes. This is the Second thing, that argues the Newness of God's way with us. I entreat you here to compare 2 Scriptures; Hagg. 2. 6. For thus saith the Lord of hosts, Yet once it is a little while, and I will shake the Heavens, and the Earth, and the Sea, and the dry land, verse, 7. And I will shake all Nations, and the desire of all the Nations sh●l come, and I will fill this House with glory, saith the Lord of hosts. Hebr. 12. 26. Whose voice then shook the Earth: but he hath promised saying; Yet once more I shake not the Earth only, but also the Heaven: Verse, 27. And this word, yet once more, signifieth the removing of those things that are made, that those things, which cannot be shaken, may remain The comparing of these two Texts affords us these Particular Observations: First, This word, Once, signifies one continued act of shaking unto an universal, and Total Change. Secondly, That which makes this shaking is the Newness of Christ's coming forth in the unchangeable Glory of his Father, and of the Spirit. For, the Prophet Haggi seeming to speak of the first coming of Christ in the flesh, to fill that present Temple, which was then building, with the Glory of his Doctrine, and Miracles, is by the Author of the Epistle to the Hebrews interpreted of the coming of Christ in Glory, as being the truth, and the end, to which the other coming was only a Type, and a Preparation. So also, that which the Prophet calls. The Desire of the Nations; is in the Hebrews, called, Those things, which cannot be shaken, in opposition to things, that are made, and to be taken away. Both together clearly describe Jesus Christ in the Newness of a Heavenly Glory, which can never fade. It is before this Newness of Christ, at it secretly beams forth into the Creation, that Old things shake, and fall away. Thirdly, Jesus Christ, comes first in his Desirablenesses, to believers, to those among the Nations, who desire him. This seems to be signified by that expression: The desire of all Nations shall come. He shall come under that formality, as the Desire of the Nations. The Saints in every Nation stand for the whole Nation in the esteem of God, they being the Corn in the heap, the rest of the nation, as the chaff. Esa. 43. 4. The Lord saith to his people: Since thou wast precious in my sight, thou hast been honourable, and I have Loved thee: therefore will I give men for thee, and people for thy life, or as it is in the Margin, for thy person. Those whom the Lord loves in a Nation, are the only Figures there; the rest are ciphers, which signify nothing of themselves. James. 1. 14. The Children of God are said to be a Kind of first fruits of his Creatures. So are they the first fruits of every Nation. As the first fruits were presented to God every year at the Tabernacle, or Temple by the hands of the priest in the stead of the whole Lump: so the believers are presented to God in the spirit by Jesus Christ, as filling up the place of the whole Nation.  
Upon this account, when the prophet hath said: The desire of all Nations shall come; he adds; He shall fill this House with his Glory. Under the Gospel, and in the spiritual truth, which answers the Judaical type, the Saints are the House of God. 1 Corin. 3. 16. Know ye not, that ye are the Temple of God? When the Lord comes to work his wonders in the world, he first comes into his Church, into the spirits of his Saints, fills them with that spiritual Glory shining from his own person, which is the sign of his outward comings forth, before he comes; and the inside of them, when he is come. From hence, as from his Temple, he shines forth by degrees upon the world; from these, as the first fruits; he sends forth a blessing to the whole Lump of the Creatures. Fourthly, When these shakings begin to break forth from the Spirits of the Saints into the World, they are swift, and spreading. Yet a little while: And I will once more shake Heaven, and Earth. As when a stone falls into the Water, the Circles in the Water made round about it, do in a moment Multiply, and as they Multiply, grow wider each than other: So when Jesus Christ comes with the Newness of a spiritual Glory into his House, which is the heart of a Saint; from thence he spreads himself in the newness of his Power, and mighty works over the Nation round about; from thence enlargeth himself in a wider Circle to the neighbouring Nations; so he goes on, till he overspreade with his Changes not the Earth only, but also the Heavens; and all this in a very little space, as fire catcheth, or the lightning flieth.  
Now let us look home. Our Changes, since the beginning of these times, have truly been so quick, and thick; that they may well appear one continued shaking. You then in this Nation whose Souls love the Lord Jesus, is your Desire come? while others as ciphers, do bear the empty shadow of the outward work in these new, and Extraordinary Motions; is his presence, his person, his operation precious, and of great value to you? Doth he fill you, who are his house, with the freshness of his light, and Glory; while others stand without, at a distance, seeing a throng of changes, and wonders; but know not, what is the matter? Where then are your cries of Joy? The voice of our beloved! Behold, he comes, leaping over the hills, passing with swift changes over the powers of this world; he comes consuming all old things, the old Heaven and Earth with the heat of his presence; but changing his own and all things unto them into the newness, and Immortality of the Spirit; making them new, together with a New Heaven, and a New Earth round about them.  
Thirdly, The freshness of our Changes. Prov. 25. 4, 5. Take away the dross from the Silver, there shall come forth a Vessel for the finer. Take away the wicked from the King, and his Throne shall be established in Righteousness. The former of these verses is an Allegory explained in the latter. Both have a Mystical sense pertaining to every Saint; and Typical concerning Jesus Christ. Take away the Dross of Corruption out of the Heart from the Silver of Grace; and the Saint will be a King in the Spirit upon a Throne of Glory founded on the Righteousness of God, and his Spirit in Jesus Christ; this King will be a pure Silver Vessel for God the finer to set on his table, and fill with the Treasure of his Divinity. Take away the dross of Corruption from the Silver of the Divine Image in the Creature; then will the whole Creation be a Vessel of honour for the Father to fill with his Wine; then will it be a Throne founded on the Eternal Rock, on which Jesus Christ shall sit down, as a King. This extends itself to Nations, and Priuciples also. Let us take a view of ourselves in the Glass of this Truth.  
If we look to the great Parliament from the beginning of it: was there not a Silver there, a precious metal of excellent principles, and Eminent persons? But this Silver was mingled with the Dross of much Carnality, and Corruption. Hath not every change since that time been, as a fire, to take away the Dross from the Silver? Hath not every succeeding form of things when it hath come first out of the fire of the foregoing Change, been as a Vessel for the finer, with a greater Preciousness, Purity, Beauty, Lustre, Life, and usefulness unto God? How then is that day of the Lord risen upon us, which is to try all things? How should our mouths be filled with laughter, and praises for this New thing, which God doth, this New day, which God bringeth forth from Heaven? Say now to Hypocrites; Woe to you. But say to the righteous, It shall be well with you. For the Beams of this day are a Manifesting light, a Refining fire to all: but they are withal to the Saints a covering gloy, and a Cherishing Love. Our King is come forth into our Land, not only to march through it with his troops; but to establish his throne here in righteousness, and to sit down upon it. O Dross, Dross, melt away before the presence of the Lord. For his Eyes are a flame of fire. They are still Kindling fresh Furnaces of Change.  
Fourthly, The Life in these Changes from which they flow. Rom. 12. 11. you have the knot of a threefold Precept held forth: Not slothful in business, fervent in spirit, serving the Lord. This is likewise a Divine Character upon the Newness of extraordinary Times, Works, and Persons. When the Lord hath any fresh, and peculiar piece of work, in which he is to be served, he fills men with a strange unwonted vigour in his business, to contrive, attempt, and execute wonderful things. To this end, as a man puts fire under a pot, so he sends forth his Spirit after a new manner into their Hearts, that they boil, and run over; they are no more in their own power, they can no longer contain themselves. Such a Description as this, David makes of himself, Psal. 39 1. I said I will take heed to my ways that I sin not with my tongue; I will keep my mouth as with a Bridle, while the wicked are in presence: I was dumb with silence, I held my peace from good, my sorrow was stirred: My heart was hot within me, while I was musing, the fire burned; then spoke I with my tongue. David, and Christ in him, were oppressed by wicked men. He resolves to suffer in silence, and to suppress all Motions towards the outward advancement of Goodness. At length the Word of the Lord comes to him, first it warms his heart, by degrees it grows hotter, while he museth upon it, is irresolute, unwilling to come forth openly upon the Stage; it becomes a fire, it breaks forth, burns out like a mighty and irresistible flame.  
You have an Example like to this in St. Paul; Acts, 20. 22. And behold now I go bound in the Spirit unto Jerusalem, &c. God had a new, and great work for St Paul to do, to testify to the Gospel of Christ, by preaching, and by sufferings; at Jerusalem the chief City of the Jews; at Rome the Head City of the World, before Rulers and Princes. And now though afflictions, and death were Manifestly before his Eyes in this journey; though friends, Saints, Prophets, his own heart lay Weeping, Bleeding Breaking in his way, to stop him from going on in that course, from whence he should return no more; as ye may see, verse, 23. 25. 27, 28. Chapter, 21. verse, 4. 11, 12, 13. Yet he shuts his Ears, and his Eyes to all these, treads them under his feet: goes over them all. Would you know the reason He was bound in Spirit. An extraordinary power of the Spirit came upon him, bound▪ up all his faculties in its heavenly chains, and carried him Captive to its divine Force, and Wil.  
There are many witnesses, that the like unto this hath been heard, known, and felt often in our days, and affairs. Supernatural Impressions, Divine and Irresistible Impulsions, as gales of wind from Heavem, have filled the Spirits, affections, counsels, and actions of men, like sails, by which the ship of this commonwealth hath been carried on from port to port, from change to change. When the two disciples were going to Emaus, & Jesus Christ in the midst of them; they said; did not our hearts burn within us, while he talked with us? but their Eyes were held that they could not know him. If Jesus Christ have been in the midst of us, as a fire; if he have made the hearts of his Servants to burn within them, yea, to flame forth, to lick up all the water of opposition, to consume all the Damps of Discouragement, that have been cast upon this fire, from their own reason, reputation, affections, purposes, former principles within; from difficulties, dangers, dissuasions of friends, combinations of of Enemies without: shall our Eyes still be held that we should not know him, who is thus a burning, and shining Light among us? or shall our spirits be held from rejoicing, and dancing in this Light, while its season lasteth?  
Fiftly: The Inward Principle of Life being the Seal upon our Outward Changes. 2 Tim. 2. 16. Nevertheless the Foundation of the Lord standeth sure, having this Seal; the Lord knoweth who are his. And let every one that nameth the Name of Christ, depart from iniquity. This word, Nevertheless, implies a tacit Objection arising from the foregoing words of the Apostle, verse 17, 18. Hymeneus and Philetus of eminent believers, and Preachers of the Gospel, were become heretics, whose words did spread, and kill like a Gangrene; insomuch that they had overthrown the saith of some. Now might a poor Saint say; Good God what way is there to attain to a sound and saving Faith, which cannot be overthrown? or when shall I know that my Faith is thus sound, and saving? Who can be sure of their Faith, that it shall not fail them, when it hath failed these? The Apostle gives two Answers to this Objection: First, The Foundation of the Lord standeth sure. God the Father of our Lord Jesus, makes himself in the hearts of his Children, to be a sure Foundation unto their Faith, so that it can never be shaken. This Foundation he layeth in the fair colours of his own Spirit, of a mystical, and peculiar Union in the Spirit, of an especial work of Grace flowing from this Union. Secondly, This sure Foundation at the bottom of our hearts, and faith, is also the Seal of Assurance upon them both: Having this Seal, the Lord knoweth who are his. In Spiritual things, that which is the Life, is the only Light, which is therefore so called in the Gospel; the Light of Life; the Principle is the Seal; Ye mere sealed with the Holy Spirit of Promise, faith St. Paul, Ephes. 1. That Light of knowledge which is Originally the knowledge of the Lord in us, that Communicatively, by virtue of the Union, is our knowledge, and this knowledge is our Seal. As in Natural things the Eye sees not alone, neither doth the Soul; but both concur in every act of sight. So is it in every act of Spiritual sense; The Spirit of the Lord witnesseth together with our Spirits, saith St. Paul, Rom. 8. The Spirit of the Lord, and our Spirit, like the Soul and the Eye, jointly concur in every act of Spiritual knowledge. The Lord knoweth in us, we know in the Lord that we are his. Thus this Union, which is the Principle of Life in us, is in like manner the Seal of Light.  
Object.  
The world hath often objected to the servants of the Lord in the great Works of our times: You plead inward Principles, Power, and Light, for your Justification in extraordinary ways; that it is from the fervency of your spirit in the Service of the Lord; and of the public welfare: How shall we know this, that you do not clothe contrary designs, and corrupt interests with these pretences? how can we, or you tell that your impressions are not delusions?  
Answ.  
What hath the answer been? Hath it not been, that of Jesus Christ to the Jews, when they refused to mourn to his weeping, or to dance to his music: Wisdom is justified of her Children, Matth. The Lord Jesus, as he is by his spirit the Power of God in us; from which we act and on which we stand, as on a sure Foundation. So is he in like manner the Wisdom of God in us, by which we know him, and his outgoings, by which we are also known of him, and owned by him. This is our Seal. As many, as have fellowship with us in the same principle of divine Wisom, will according to the measure of it, so far, as they are free from carnal prejudices, and temptations to exercise this Principle, know, and own this Seal. The Manifestations of God are in the Flesh; but the justification of those Manifestations is in the Spirit. And this is that, which makes, the whole way of Godliness a Mystery: 1 Tim. 3. 16.  
But now it is necessary to interpose two Cautions for the removing of two Objections.  
Object. 1.  
This Principle seems to make the Light of Reason useless even in Civil things; and to lay aside in human Affairs the common Principles of Natural Light, by which we should converse with men, as men, and approve ourselves to them.  
Object. 2.  
This makes a Gap in the hedge of all Civil Government for licentiousness; and Confusion to break in; when every man may alike pretend to an Inward Justification.  
I entreat you therefore to keep yourselves close to these Cautions, which I shall now add for the clearing of this matter from these Aspersions.  
Caut. 1.  
It is the duty of every person in every Affair, to provide for things honest, not only in the sight of God, but in the sight of all men. This is a Principle and Law in Christianity: Rom 12. 19 Provide for things honest in the sight of all men: Honest, or Beautiful and Comely; for so the word signifies; in the sight of all men; that is, in that Light of Nature, which shines universally in all men. The Natural Light in the Conscience, and Understanding of Man, is a Picture of the Spiritual Light, which is the Life. Reason is a Shadowy Figure of Jesus Christ. Now as the Life, and the Picture, if it be true, answer one another; and that which is beautiful in the one, will be so in the other too: so the Spirit, and Reason, mutually give their testimony each to other; what is comely in the eye of one, is so to both.  
St. Paul prays, 2 Thess. 2. 3. to be delivered from unreasonable men; for all men have not Faith. It is true that those, who are not Spiritual, are also unreasonable, the wordis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Absurd, uncapable of any common place of Reason, any common Principles of Natural light. In another place. Tit. 1. 15. The same Apostle tells us, that to those, who are defiled, and unbelieving all thing are impure, even their minds, and consciences are defiled. As a Poet calls the light of the Moon, when she is eclipsed by the interposal of the Earth between the Sun, and her, that his beams cannot flow freely, and purely unto her, Lucem Malignam, a Malignant light: so is it in men merely natural; the prince of darkness and a principle of Corruption inwardly; the world with carnal interests, and humours outwardly, put in between the Face of God, the fountain of all light, and their Souls, to the making of such an eclipse, that the light of their Minds, the highest, and purest part of their spirits, the lights of their Consciences, the divinest part of their Minds, like the tops of the mountain which receive the beams of the Sun nearest, first, and fairest; the light of both these is defiled, and become Malignant. Upon this account, they either are unable to judge a right of that Testimony, which the light of Nature inwardly gives, or else unwilling outwardly to acknowledge this inward Testimony; but do falsify, corrupt, deny it according to their fleshly lusts, and ends. They only for the most part, in most affairs, can understand, and submit to the light of Reason, and Nature, especially there, where Jesus Christ comes forth in new, and extraordinary ways upon the Face of Nature, and Civil things; who have the Spirit in them losing their Reason, which Satan hath bowed down for so many years, like the Woman in the Gospel.  
Yet notwithstanding all this, a Christian is in every thing to follow after, whatsoever is praiseworthy, of good report, comely, with God, and with men, in that, which is the true light of men, and right Reason. So, if their Minds be not altogether reprobate, and their Consciences seared, if there be any spark of Natural light left alive in them, you shall approve yourselves to the Consciences, and minds of men inwardly; although they outwardly speak evil of you. As the Historian says of the Romans concerning that excellent Person, their deliverer Camillus; simul oderant, et Mirati sunt: they will admire you, while they hate you.  
Answ. 2.  
Caut 2. Let every one, that nams' the name of Christ, depart from iniquity. Whoever pleads a Spiritual life, and light for the Principle, and Seal of his actions, aught to beware that he sow not divers seeds in this field, that he mingle not Fleshly designs with Spiritual discoveries. Cursed be he, that doth the work of the Lord deceitfully. If you undertake the work of the Lord to do your own work the better; If you make a show of the work of the Lord, or make use of the work of the Lord so far, to cover, and to bring forth the works of the Flesh: there lies a curse upon you. The Name of the Lord Jesus is like the water of jealousy, which the suspected woman was to drink. If thou call the name of the Lord Christ, and of his spirit to witness falsely, while thou art unchaste, and untrue to thy spiritual principles, and ends; while thou knowest thy spirit to have played the harlot, and to live in uncleanness with this present world: this Name will, like that Drink, make thy belly to swell, and thy Bowels to rot within thee; it will certainly bring thee to destruction with shame, and abhorrency.  
He that sets upon Extraordinary things upon the account of an Extraordinary Principle, Seal, hath one of these two things to rely upon; First, A Divine Power in an irresistible way to subdue the spirits, and Forces of men to him: Secondly, or else a Divine Presence in an unexpressible sweetness to support him, when he shall suffer in the thoughts of men, or at the bar of Ordinary powers. How watchful ought we to be in affairs of so high a nature, or consequence, that neither hypocrisy, nor Delusion shut the Door to these Confidences in us?  
Sixthly, The spirit of Grace, the principle, and Seal of these Changes. This is the last Argument of the Newness and Extraordinariness of the way of the Lord Jesus in the midst of us. There are five Marks of the Spirit of Grace.  
First, The Spirit of Grace is a Spirit of Prayer. Zach. 12. 9, 10. And it shall come to pass in that day, that I will seek to destroy all the Nations, that come against Jerusalem: And I will pour upon the House of David, and upon the Inhabitants of Jerusalem a Spirit of Grace, and Supplication. Two things are observable here: First, It is an Argument, that the Lord hath a design by himself to destroy the enemies of his people, when he pours out a Spirit of Grace upon his people. Secondly, He always, and more especially, when he is seeking the ruin of his enemies, joins these two, a Spirit of Grace, and of Supplication. Are there not many, that can testify by their own experience concerning the works of these times; that the Heart of God, in a Spirit of Grace hath been let down into the Bosom of his beloved ones; that thus their hearts have been by a Spirit of Supplication drawn up into the Bosom of God, and have drawn forth these deliverances from the Wells of Salvation there? These Wells are Deep, the Deep things of God, his Love, his Wisdom, his Righteousness, his power, his Glory, as these lie in the very depths of his Essence, and Divine Nature. But Saints have had their Buckets, their Hearts, to draw with; and a line, a Spirit of Supplication, long, and sure enough to let down their hearts into these deep wells of Salvation, which are in the Heart of God. These Wells are still full of living Waters; and these Buckets are still going. Saints keep your expectiations still fresh.  
Secondly, The spirit of Grace is a spirit of Prophecy. isaiah. 43. 9 God challengeth all the Nations: Let them bring forth their witnesses, who among them can show us former things? that is, things before they come to pass, or, things before their times, before the world, by a spirit of prophecy. Verse, 12. I have declared, and have saved, and I have showed, when there was no strange God among you: therefore ye are my witnesses, saith the Lord, that I am God. Hath not the Lord many Witnesses in these Nations, yea, here present? I know, he hath. In the former days, when ye were with him at your Banquets of spiritual enjoyments, on your Bed of spiritual Loves; then did he by his spirit before hand signify within you the sufferings of these times, and the Glory, which hath risen out of them. And as he hath declared, so hath he saved us, by the same Spirit. And now tell me, ye that are the Lords witnesses; when ye are in your holiest seasons, when there is no strange God, or Love, but Jesus Christ alone shines in the midst of your spirit; doth he not still show you greater things, than these, which are yet to come?  
Thirdly, The spirit of Grace is a spirit of Holiness. Ephes. 1. 13. It is called a Holy spirit. Ye were sealed with the Holy spirit of Promise. Holiness is the Character, and Seal of that spirit of Grace, which is promised to the Saints. Psal. 99 8. Thou answeredst them, O Lord our God; thou wert a God that forgavest them, though thou takest Vengeance of their iniquities. The Lord testified his presence with the Jews in the Wilderness by his Holiness, in taking Vengeance of their Inventions.  
There is a Three fold vengeance, which the Lord takes for Sin. First, On the Persons, and this three ways: 1. By Casting them off for ever: 2. By Cutting of the inward Beams of spiritual Communion between himself, and them for a season, perhaps for all their life long. 3. By Clouding their outward Man with trouble, and sorrow. God always pardons iniquity to the Persons of his Children in respect to the first of these Vengances; He cannot give them over or cease to love them: sometimes also in respect to the second, and third. He continues the sweetness of their Communion with him, and the Serenity of their natural comforts uninterrupted. Secondly, The Second vengeance for sin is on the public Cause. Thus the Lord did forgive the Israelites in the Wilderness, and not take Vengeance on the public Cause. For though they all died in the desert, yet the Lord kept his cause a live, carried that Victoriously over Jordan into the Land of Canaan, and planted it to grow there for many generations. The Third vengeance on the Inventions, on the Corruptions, and Idols of the Heart. In this sense the Lord never pardons any.  
The Spirit, which hath been our guide, hath Signally declared itself a Spirit of Grace by its abundant Forgivenesses, and a Spirit of Holiness by the vengeance, which it hath taken for Sin. When any have risen up against him, his Purity, his Progress, from the Enmity of the Serpent; he hath made the Earth to open, and swallow them up into the darknesses below by a Natural, or Civil Death: he hath made fire to come down from Heaven, a spiritual fire of Divine judgement, and wrath, by which they have been so withered, dried, and burnt up; that they have lost all that Greenness of Religion, honour, Honesty, Morality, Natural light, which they seemed before to have; and have fallen to open Perfidiousness, to ranting Profanenesses, to a reprobate Sense, a stupid Atheisticalness. But, when the Children of the Kingdom have transgressed by temptations of Covetousness, Ambition, Fleshliness, Passion, Delusions, Spiritual Pride, have fallen to Murmurings, Divisions, Sensuality, Worldly Designs: although this Spirit may have pardoned all this to their Persons, hiding them in the cleft of the Rock, in the wounds of Christ, there preserving their Outward, their Inward Life, and Peace, while he hath passed by: yet hath he taken open Vengeance of their Inventions, by manifest, eminent Disappointments in their Expectations, and endless confusions in the way of their Designs. Yet all this while hath the Holy Spirit pardoned the sins of all Parties to the Cause. He hath not suffered that to fall, but hath gone on when it seems to faint, renewing its strength, carrying it up on high, as on an eagle's wing, enlarging it in Victory, Peace, Spiritual Liberties at home; spreading its Branches over the Seas, and to foreign, far distant Lands; breaking the Head of the Leviathan, the chief strength of Antichrist in the deep Waters.  
Fourthly: The Spirit of Grace is a Spirit of unity. Ephel. 4. 3. endeavouring to keep the unity of the Spirit in the bond of Peace. Unity is the Character, the most immediate and inseparable Property of the Spirit. The Bond of Peace hath its strength, and root in the unity of the Spirit: as the Sympathy and union of all the Fellow members in the Body arise from, and is preserved by One Soul, by the unity of the Soul.  
There is a Twofold unity. First, of Inward Affection. Secondly, of Outward Effect. As to the Latter of these, I had rather much speak in silent Groans to God, than by words to men; bleed inwardly, than breath forth outward Complaints for the Breaches of the Daughter of my People. But so far, as concerns the First of these, the Inward Affection to unity, let me call forth you, who have the Testimony in yourselves, that it hath been the Spirit in the Living Creatures in the Hearts of the Saints, quickened by the Life of Christ, which hath been in the Wheels, that have turned about, and carried on this whole work from the beginning hitherto; I appeal to you. What are the Meltings, the Weepings over the Divisions among the Saints? What Yearnings, and turnings of Bowels after a reunion? Do you not in the secret of your hearts, in your secret Meetings, bleed forth your souls before the feet of your saviour, at every breach in his Body; as at a Wound, or the Cutting off of some Member in your own Body? As Jacob lamented over the loss of his Children: Joseph is not, Simeon is taken away from me, you would have Benjamin also; all these things are against me: So you mourn; such Brethren left us at such a change; these Saints are not with us in this change; and there are others ready to divide themselves from us at the next turn of affairs: all these things are against us. As the spirit of God spreads itself over the deep of darkness at the beginning of the Creation, like a Bird over her naked young ones, till they be hatched up, and fledged, to form it to a beautiful, and harmonious World, Light and Order: Do you not after the same manner perceive the Spirit of unity on your souls stretch forth itself over all your fellow Members, that lie in a Chaos, in a Deep of Darkness, Division, and Confusion? As Jesus Christ once wept forth these Words over Jerusalem: As a Hen gathereth her Chickens under her wings; How often would I have gathered thee, but thou wouldst not? So he weeps, so he speaks the same words in your Souls to all his divided Brethren in these Nations: as a Hen gathereth her Chickens under her wing; how long have I called and waited, and longed to gather you up into the unity of my Spirit, that you might not by your scatterings become a prey to the Kite? but hitherto you will not. Joseph when he thought fit to speak roughly, and deal severely with his Brethren; with much difficulty concealed his affections, was forced to make haste into a private room to weep. Hath this been your temper, when the wisdom of State, or the season hath made it seem necessary to you to handle any one of Christ's Flock roughly? have your Bowels been turned within you? hath it been hard, and grievous to you to act this strange part, and to hide your affections? have you inwardly, and privately melted into tears while you have openly thundered out hard speeches? Do you not much more contend with God by Spiritual wrestlings to have the hearts of all his People, that differ from you; than you do by outward force, or policy, with them, to have the upper hand of them?  
If these things be thus, go on, and prosper. When Esau came with an Army against Jacob his Brother, Jacob wrestled with God, at Penuel, which signifies the Face, or Vision of God, he conquered his Brother the most excellent way, like a Prince, in conquering God, and carrying away a Blessing by Conquest. Esau, when he met him, instead of drawing his Sword upon Jacob, embraced him, and offers him those Bands for his Guard, which came forth Enemies. Could one Jacob thus subdue the Heart of rough Esau? and shall not many jacob's by their strong cries in the Ears of God, and tears in his Bosom, prevail with God for a Victory of Love over the Hearts of many jacob's, only disguised, and concealed under the rough hairy Garments of Esau? Yes, the hour is coming, in which you shall come forth hand in hand in Spiritual Dances, and answer one another with Spiritual Songs, saying; These our Brethren were lost, but now are they found in our arms: These Brethren were dead one to another, but now behold they live together in the unity of the Spirit. As Joseph, and his Brethren; so shall you after long Concealments be discovered one to another, in a Light of Heavenly Love; then shall ye fall one upon another's Necks, and weep for joy; then shall you say, We meant evil, but it was the Lord's contrivance, who hath turned all to good. Thus shall ye receive one another into the Glory of God, as Christ hath received you.  
Fiftly, The Spirit of Grace is a spirit of love to Jesus Christ. It makes his person alone, and the Glory of that to be the Mark, and Price of our calling: Phil. 3. 14. As water will ascend as high, as it first descends: so the spirit, which is often compared to water, is like water in this, if it come down from Christ, it will carry the aim, and affections of the soul to Christ. That which is the first Principle, is the last end. If it be Jesus Christ, who hath been the first principle of motion in our hearts, he will be our only End, we shall terminate, and rest nowhere, but in him. When Jacob had served an Apprentice-ship of seven years for the Love of beautiful Rachel, he was married by Laban to blear-eyed Leah. Did this satisfy Jacob? No, He chose to endure the hardship of another service for seven years more, to suffer the heats by day, and frosts by night in the open fields, that he might gain his first Love. If it were a Conjugal Love to the person of Christ, which moved us to undertake, and undergo the hard service of so many years in difficulty, danger; in a field of war, Blood, and Death: we cannot now lie down, and take up our rest in the Embraces of the blear-eyed beauty of this World, though it be given to us in marriage, and be exceedingly fruitful to us. No, We shall begin another service of as many years more in prayers, in conflicts, in sufferings of all sorts, till he, whom our Souls love, come, and give his own person into our arms. As the Spouse in the Canticles; Cant. 3, 4. We shall never cease, till we hold his glorified person in our Marriage-Embraces, never to let him go more, until we bring him into our mother's house, into this visible World, to make all things new, and to reign here as he doth in Heaven. It is not this that a Saint seeks thorough Seas of water and Blood, to rob the Nations of their Gold, but to communicate to them this God. It is not this, which is his joy, and triumph, to see his enemies drowned in the Floods: but to let in the Rivers of Christ's blood upon them to over flow them, and that they may die the Death of Christ only.  
When Alexander drew near to Jerusalem with his conquering Army, he was met by the High Priest in all his Ornaments, his Garment, his Girdle, his Ephod, his Urim, and Thummim, of Gold, Silk, sky-colour, Purple, White, all sorts of precious Stones, with the most Holy Crown upon his Head, which was the Figure of the Glory of Jesus Christ at the right hand of the Father in Heaven, as he is our true High Priest. Alexander seeing him, said; In this very form did that God appear to me in a Dream by night in Macedonia, who commanded me to pass over into Asia, and undertake this War. Upon this account he used the Jews with all Kindness and honour. My end in bringing in this Story, is to make this Application of it: If we have had any glimpses in our Spirits of our dear saviour in the Heavenly Beauty and Glory of his Person; if we have been carried on to this Work by his Spiritual Appearances, and Power in us: then will not our work be at an end, till we see him shining forth in the full Glory of his Person and Spirit, not upon us only, but upon the whole Earth. The Vow of Christ is upon us, not to give sleep to our Eyes, till we have found a settled Habitation for our Lord Jesus, as he is clothed with all his Spiritual Glories, in our own hearts, and with men. I have done now with the last Evidence of the Presence of our God with us in the New way of his Son, and Spirit; which Evidence is this, That the Spirit of Grace hath been the Principle, and Seal of these great Works and Changes in the midst of us. The use that I would make of it, is to enlarge us in our Praises, that we may now see, and say with joy; The Lord Jesus goes up on high in our Land, he carries Captivity captive, he gives Gifts to men, even to the rebellious, that himself may dwell among them. I have done with the First use.   

Use 2. A Caution to beware of four things.  
Caut. 1. Limit not God. This was the sin of the Jews in the Wilderness: They limited the Holy One of Israel, Psal. 7. 41. Princes love not to be prescribed, much less doth God. To what will ye liken God, and to what likeness will ye compare him? Es. 40. 18. If the Lord be doing Great things among us, according to the Exaltation of Christ, if he doing New things according to his own Spirit; what measure will ye take, what precedent will ye make, what likeness will ye frame of his Way, by things past, or present?  
Take heed of Two ways of Limiting God.  
First, Shut not the Lord up into any Form, or way of Working. The Holy Ghost complains of the Jews, Psal. 78. 19 They spoke against God, they said, Can God furnish a Table in the Wilderness? Let us take heed, that the Language of our hearts and actions be not like to this, that we say not; If we have no set Form, no established way of Religion, or Civil Government, Can God in the Wilderness, and Confusion of such a Condition, continue, or increase Truth, Holiness, Prosperity, and Peace? Thus to limit God, is to speak against him.  
Secondly: Shut not God out of any Form, or Way of working. I speak here of the Lord's Working in Love, not Wrath: and accordingly of those Forms, and ways, out of which he hath not excluded his Love, by the contrariety between them, and his Divine, Holy Nature. Nathaniel himself had like to have stumbled at Christ by his narrow-sightedness in this kind. Can (said he) any good come out of Nazareth? John, 1. 46. Yet, as Chrysostom tells us, Nazareth signifies a flower, Christ out of Nazareth, was Flos è Flore, a Flower out of a Flower. That form, or way which seems to thee most uncapable of having any good in it may be made by God a Sweet, and flourishing flower, out of which another more glorious flower may spring, even Jesus Christ in the spiritual, Civil, and natural Image of things. This is the first Caution.  
Caut. 2. murmur not against the Lord. When Jesus Christ had sent this mark of his being come to John Baptist; That, To the poor the Gospel was preached, or as some read it, and the Greek full, as well, bears it, The poor preach the Gospel, he adds, and blessed is he, that is not offended at me; Matt. 11. 5, 6. How apt are men to murmur against, to stumble at, to reject Jesus Christ himself, even then, when he comes with glad tidings, with peace, and glory from the Father in the Gospel, if the way, by which he conveighes these things to them, answer not their imagination, and expectation, but be in any kind poor, obscure, and disesteemed. There are two Cases, in which we are apt to be ensnared in this kind.  
First, The Jews had settled their expectation of the Messiah upon the pomp, and Power of an outward Kingdom. He comes with his cross instead of a Throne. They therefore are offended at him, reject, and persecute him. So men generally fix the accomplishment of promises, the answer of prayers, the works of God, the administration of Christ, the operations of the Spirit in Religion, and Civil things, upon some way, that is fairest in their fancies, or understandings. If God come not to bless them, and to save them in this way, but by some other Person, or Thing, which is without comeliness in their Eye, they murmur and refuse him.  
Secondly, When the Soldiers had our faviour in their hands, they put a Crown of thorns upon his head, a Reed for a sceptre into his hand, a purple robe upon his back, than they mock him, and spit in his Face. I humbly pray, that this spirit be not powerful in us, who profess ourselves Saints, and peacemakers, that we do not after the same manner, when the Lord makes any person, or way, which we have a low esteem of, to be the instrument of his power, Majesty, and love, clothe it with the most contemtuous disguises of hypocrisy, delusion, Ambition, Licentiousness, falsehood, atheism, and then spit in the Face of it, persecute it with all bitterness, and scorn under this Disguise.  
Cant. 3. judge not things by the outward appearance, but by the inward principle. Solomon saith: all the ways of a man are clean in his own eyes: but the Lord weigheth the spirit: Prov. 16. 2. I have heard of a blind man, who could distinguish, and judge of all metals or precious stones by weighing them in his hand. Thus judge always, not by the beauty of the outward form, but by the weight of the inward pinciple.  
It was a star in the Region of the air above the Earth, that led the wise men to the House, where Christ was borne. So should it be the light of a principle in the spirit above the outward form, by which we should be guided in our esteem, affections, and pursuits.  
Cant. 4. Judg every principle in the Light of the Holy Spirit. Psal. 73. 16, 17. Asaph professeth that it was too painful for him to understand things in this world by their outward Appearances, until he went into the Sanctuary of God, than he understood the end, by discouring the principle, or beginning. Before this he was Foolish, and Ignorant, as a beast, vers. 22. The Sanctuary was a Figure of our saviour in his Holy Spirit.  
Agur complains, Prov. 30. 2, 3. That, He was more brutish, than any man; and had not the understanding of a man. He gives the reason of this, because, He had not learned Wisdom, which is the Knowledge and judgement of things in their inward principles, and he was without this wisdom for want of the Knowledge of the Holy. This expression of, the Holy, in Scripture signifies Glorified Natures in Heaven sometimes, whether Angels, or Saints, sometimes Saints on Earth, Whatever it be, the knowledge of the Holy, is that alone, which comes by the Infusion, and Illumination of the Holy Ghost. Cant. 1, 2, 3. For the Savour of thy good ointments, saith the Spouse to Christ, thy name is, as an ointment powered forth. Therefore do the Virgins love thee. Draw us, and we will run after thee. The spirit of Christ in the brightness, and sweetness of its light, Purity, Love, Joy, is this ointment powered forth. No Savour is good to a Virgin-Spirit, but that alone of these ointments. Where there is a Virgin love to Jesus Christ, the Soul is drawn, to run after any excellency, only by this savour, by the light, and sweetness of the spirit, as this ointment is poured forth there.  
As it is in the Objects of sight, there is the Material Object, and the Formal. The Material is the thing seen, as a flower, a Picture. The Formal is the colours, by which it is seen. Besides these is the Light in the air, which actuates these colours, and makes them to appear. So is it in things pertaining to the understanding, and judgement. The outward appearance is but the Materiality of the Object, the shinings forth of the inward principle is the Formality, the colour. But the Holy Spirit is the only Light, by which the discoveries of the principles of things are drawn forth, and laid open. I have done now with the Second use, and come to the Third.  
use, 2. This is for Exhortation. If God go forth in New ways, let us be New, that we may be fit to meet him, and go along with him. We read in the Gospel of the Pool of Bethesda. John, 3. 2. An Angel at certain times came down into this Pool, and troubling the waters infused a healing virtue into them. Many sick persons lay round about the Pool ready to step in. There was also a House to receive the poor, diseased waiters. This House was called Bethesda, which signifies the House of Free Grace.  
You who have the blackest Guilt, the deepest brand of any Lust, the darkest despair upon your Spirits, behold here a way for you to be made new this very moment. The Blood of Christ is before you, as a Healing, and cleansing Pool. Your saviour himself is every moment descending into it from Heaven, and ascending out of it to Heaven, by the virtue of his Death, Resurrection, and ascension, to impart the Efficacy of all these to it, himself to take you into his bosom in the midst of these Waters, to bathe you throughly in them till you become quite new; then to carry you up with himself into the Newness of the Spirit, of Heaven, and of the Glory of the Father. But perhaps you will say; you are so sick, so dead in sin, that you cannot move toward this Healing Pool. Let not that discourage you, the Father himself is ready to take hold of you, and by his strength to put you in. He draws us to Christ. It may be you will say, that you are under the Wrath of the Father, and therefore cannot hope, that he should give you his helping hand. To answer this, he hath built a House of free Grace, a Bethesda; he hath called this Pool of most precious Blood, the Pool of Bethesda, the Pool of free Grace. The Doors of this House stand continually open, day and night. All Persons are invited, and pressed to come in. All, whom the Father finds here, he himself takes, and carries in his own Arms to this Pool, and lays them in the Arms of his Son, who is always descending into it, waiting in the midst of it, and rejoicing exceedingly, when any sinful, sick Soul comes thither to him. Open your Eyes, and see Oye Sons and Daughters of Men. Here, now, in this place, at this very hour, is the House of free Grace, the Healing Pool before you, if you will enter into them. Nay, even here, and now, you are already in the house of Free Grace, and in the Arms of the Father; you are in this healing pool of your saviour's blood, you are in your saviour's arms, he is come down to you, he is carrying you up with himself thither, where all things are New, your being, Beauty, Life, company, delights new; if only you will believe, if only you will open the Eye of your spirit to see the truth, as it is in Jesus. The Lord Jesus is set down upon the Throne of Grace, and fills the whole Earth with the Glory of his Mediation. Only the Eyes of men are held, that they see not this Glory.  
use, 4. This is my last use, which is for Consolation, and encouragement. You have now a war with the most potent Prince in the whole Christian world, who is chief staff of the Papal, Antichristian strength. You have reason to expect a Combination of all the powers of darkness, and this world, Visible, and Invisible, within, and without, from at home, and from abroad, against you. But fear them not. This war shall not be like other wars, but after a new manner. It shall be with the burning of a spiritual, and divine Fire.  
Take notice here for your Comfort, that this Fire shall have contrary effects upon the Saints, and upon their enemies.  
First, This Fire upon your enemies shall have these properties; It shall be; First, Dreadful, Secondly, Irresistible, Thirdly, Devouring, Fourthly, Tormenting, Fiftly, sudden.  
Secondly, This Fire to its friends shall have these Property. It shall be: First, Cherishing, Secondly, enlightening Thirdly, Defensive, as a Wal of Diamonds, Fourthly, heightening, Fiftly, Transforming into one glorious, Heavenly, immortal nature with itself, Sixtly, Separating all dross from the Gold, Seventhly, uniting, melting the Gold, till it all run into one undivided mass  
I shall conclude this use, and my Sermon with an allusion to the story of Eliah, who sat upon the top of Mount Carmel, when the captains, and their fifties in the name of the King commanded the man of God to come down. But he answered; if I be a man of God let fire come down from Heaven, and destroy you with your fifties. Carmel signifies the Vineyard of God. This top of Mount Carmel is the Church in the spirit of glory, in the glorified person of Christ her head, where she is as a flourishing Vineyard to God upon the top of a Mount of spirituality. Let Kings with their arms encompass us, if we be men of God, the seed of God, if this be Mount Carmel, on the top of which we stand, the cause of God, the Church, the spirit, the Mediation of Christ: then shall the Holy Angels, the spirit, Christ himself, come down, as Fire from Heaven, upon our enemies to consume them, but upon us to carry us up on high, as in the chariot of Eliah, burning with the Love, and Glory of God.  
FINIS.    

Books printed by Peter Cole, Printer, and bookseller in Cornhill, at the Printing-press.  

Several New books of Mr. Thomas Hooker, made in New-England. And Attested in an Epistle by Mr. Thomas Goodwin, and Mr. Philip Nye, To be written with the Authors Own hand: None being written by himself before. One volume being a Comment upon Christ's last Prayer in the Seventeenth of John: wherein is opened, The Union believers have with God and Christ, and the glorious privileges thereof. Besides many other Gospel Truths, there is also showed.  
1 That the end why the Saints receive all glorious Grace, is, That they may be one, as the Father and Christ are one.  
2 That God the Father loveth the Faithful, as he loveth Jesus Christ.  
3 That our saviour desireth to have the Faithful in Heaven with himself.  
4 That the happiness of our being in Heaven, is to see Christ's Glory.  
5 That there is much wanting in the knowledge of God's Love, in the most able Saints.  
6 That the Lord Christ lends daily direction, according to the daily need of his Servants.  
7 That it is the desire, and endeavour of our saviour, that the dearest of God's Love, which was bestowed on himself, should be given to his faithful Servants.  
8 That our union, and Communion with God in Christ, is the top of our happiness in Heaven.   

The first eight Books: of the Application of Redemption, By the effetual Work of the Word, and Spirit of Christ for the bringing home of lost Sinners to God. In which (besides many other seasonable, and Soul-searching Truths) there is also largely showed.  
1 Christ hath purchased all spiritual good for HIS.  
2 Christ puts all HIS into possession of all that good that he hath purchased.  
3 The Soul must be fitted for Christ before is can receive him: And a powerful Ministry is the ordinary means to prepare the heart for Christ.  
4 The work of God is free: And the day of Salvation, is while this Life last, and the Gospel continue.  
5 God calls his Elect at any Age, but the most before old Age.  
6 The Soul is naturally settled in a sinful security.  
7 The heart of a Natural man it wholly unwilling to submit, to the word that would sever him from his sins.  
8 God the Father by a holy kind of violence, plucks His out of their corruptions, and draws them to believe in Christ.   

The Ninth and Tenth Books of the Application of Redemption by the Effectual Work of the Word, and spirit of Christ, for the bringing home of lost sinners to God. Besides many other seasonable, and Soul-searching Truths, there is also largely showed.  
1 The heart must be humble and contrite before the Lord will dwell in it.  
2 Stubborn, and bloody sinners may be made brokenhearted.  
3 There must be true sight of sin, ●fore the heart for the work can be broken for it.  
4 Application of special sins by the Ministry, is a means to bring men to sight of, and sorrow for them.  
5 Meditation of sin, a special means to break the heart.  
6 The same word is profitable to some, not to another.  
7 The Lord sometimes makes the word prevail most, when its most opposed.  
8 Sins unrepented of, makes way for piercing Terrors.  
9 The Truth terrible to a guilty consciente.  
10 Gross and scandalous sinners, God usually exerciseth with heavy breakings of heart, before they be brought to Christ.  
11 Sorrow for sin rightly set on, pierceth the heart of the sinner throughly.  
12 They whose hearts are pierced by the Word, are carried with love and respect to the Ministers of it: And are busy to inquire, and ready to submit to the mind of God.  
13 Sinners in distress of conscience, are ignorant what they should do.  
14 A contrite sinner sees a necessity of coming out of his sinful condition.  
15 There is a secret hope wherewith the Lord supports the hearts of contrite sinners.  
16 They who are truly pierced for their sins, do prize and cover deliverance from their sins.  
17 True contrition is accompanied with confession of sin, when God calls thereunto.  
18 The Soul that is pierced for sin, is carried with a restless dislike against it   

Twenty one several Books of Mr. William Bridge, Collected into two Volumus. Viz.  
1 Scripture Light the most sure Light; compared with, 1. Revelations & Visions 2. Natural & Supernatual Dreams. 3 Impressions with, and without Word 4. Light and Law within. 5. Divine Providence. 6. Christian Experience. 7. Human Reason. 8. Judicial Astrology. Delivered in Sermons, on 2 Pet. 1. 19  
2 Christ in Travel: Wherein, 1. The Travel of his soul. 2. The first and after effects of his Death, 3. His Assurance of Issue. 4. And his satisfaction therein: Are opened and cleared in Sermons, on Isa., 53 11.  
3 A Lifting up for the Cast-down, in case of, 1. Great sin. 2. Weakness of Grace. 3. Miscarriage of Duties. 4. Want of Assurance, 5. Affliction. 6. Temptation. 7. Dissertion. 8. Unserviceableness. 9, Discouragements from the Condition itself. Delivered in thirteen Sermons, on Psalm, 42. 11. His Four Sermons concerning,  
4 Sin against the Holy Ghost.  
5 Sins of infirmity.  
6 The false Apostle tried and discovered  
7 The good and means of Establishment  
8 The great things Faith can do.  
9 The great things Faith can suffer.  
10 The Great Gospel Mystery of the Saints Comfort and Holiness, opened and applied from Christ's Priestly Office.  
11 Satan's power to Tempt, and Christ's Love to, and Care of his People under Temptaton  
12 Thankfulness required in every Condition.  
13 Grace for Grace.  
14 The Spiritual Actings of Faith through Natural Impossibilities.  
15 Evangelical Repentance  
16 The Spiritual Life, &c.  
17 The Woman of Canaan.  
18 The Saints Hiding-place, &c.  
19 Christ's Coming &c.  
20 A Vindication of Gospel Ordinances  
21 Grace and Love beyond Gifts   

Twelve Books of Mr. Jeremiah Burroughs lately published; also the Texts of Scripture upon which they are grounded.  
1 Gospel Reconciliation, Or Christ's Trumpet of Peace to the World. Wherein is Opened Gods exceeding willingness to be Reconciled to Man; And God's sending his ambassadors to that End. From. 2 Cor. 5 19, 20, 21.  
2 The Rare Jewel of Christian Contentment, on Phil. 4. 11. Wherein is showed, 1 What Contentment is. 2. It is an Holy art and Mystery. 3 The Excellencies of it. 4 The Evil of the contrary sin of Murmuring, and the Aggravations of it.  
3 Gospel-Worship, on Levit. 10. 3. Wherein is showed, 1 The right manner of the Worship of God in General; And particularly, In hearing the Word, Receiving the Lord's supper, & prayer.  
4 Gospel-Conversation, on Phil. 1 17 Wherein is showed, 1 That the Conversations of believers must be above what could be by the Light of Nature. 2 Beyond those that lived under the Law. 3 And suitable to what Truths the Gospel holds forth. To which is added, The Misery of those Men that have their Portion in this Life only, on Psal. 17. 14.  
5 A Treatise of Earthly-mindedness; Wherein is showed, 1 What Earthly-mindedness is, 2. The great Evil thereof, on Phil. 3. part of the 19 verse. Also to the same Book is joined, A Treatise of Heavenly-mindedness, and walking with God, on Gen. 5. 24. and on Phil. 3. 20.  
6 An Exposition on the fourth, fifth, sixth, and seventh Chapters of the prophecy of Hosea.  
7 An Exposition on the eight, ninth, and tenth Chapters of Hosea.  
8 An Exposition on the eleventh, twelfth, and thirteenth Chapters of Hosea, being now complete.  
9 The Evil of Evils, or the exceeding sinfulness of sin, on Job 16. 21.  
10 Precious Faith, on 2 Pet. 1. 1.  
11 Of Hope, on 1 John 3. 3.  
12 Of Walking by Faith, on 2 Cor. 5. 7.   

Two Books by Nich. Culpeper, Gent. Student in physic and astrology.  
I. The Practice of physic, containing seventeen several Books. Wherein is plainly set for't, The Nature, Cause, Differences, and several sorts of Signs; Together with the Cure of all Diseases in the Body of Man. Being a Translation of the Works of that Learned and Renowned Doctor, Lazarus Riverius, now living; councillor and physician to the present King of France. Above fifteen thousand of the said Books in Latin have been sold in a very few years, having been eight times printed, though all the former Impressions wanted the Nature, Causes, Signs, and Differences of the Diseases, and had only the Medicines for the cure for them; as plainly appears by the author's Epistle.  
II. A Sure Guide▪ To physic and chirurgery: That is to say, The Arts of Healing by Medicine, and Manual Operation. Being an Anatomical Description of the whole body of Man, and its parts, with their Respective diseases, demonstrated from the fabric and use of the said Parts. In Six Books.