Gospel-Light, AND Gospel-Life, IN The SAINTS Conversation.  
OR, 

1. What a godly sincere Conversation is worth to Gods people.  
2. How the Saints come by their Evidence for Heaven.  
3. What great Engagements the People of God have to him: with some Motives to love him.  
4. A Warning to prepare for the second coming of Christ.  
5. The sad and woeful estate of all those that forsake God, Christ, Scriptures, Ordinances, and holy Duties.  
6. A Discovery of some Ranters lately brought to Trial in London, with their Examinations. A word to all men in Power.    
By Robert Dornford.  
He that hath ears to hear, let him hear.  
The Lord will be sanctified by all them that have to do with him; and will get himself glory, either in our salvation, or utter ruin.  
LONDON, Printed by R. W. for Francis titan, and are to be sold at the three Daggers in Fleet-street, near the Inner-Temple. Gate. 1652.   

Reader,  
IF ever there were a time for you and I to look to our hearts and ways, certainly it is now; for it is the latter dayes spoken of by our dear Saviour and the Apostles, Mat. 24. 11. 12. So in 2 Tim. c. 3. & 2 Pet. c. 3. with many Scriptures more, by all which we conclude that these are the dayes prophesied of.  
First, Because men for the most part are such as are there pattern'd out to us, nay outstrip them in sins and blasphemies.  
Secondly, Because the love of almost all men to the power and life of godliness is grown could; which makes me to fear our condition at best is much like the Church of Sardis, Revel. 3. 1, 2, 3, 4, 5.  
If these things be so, as certainly they be, as doth plainly appear every day: Then how much need have we to look after the power of godliness in our own souls, and to see that our evidence for heaven be clear? Which if we do find so, then how much reason have we to admire the grace of God, to love him with all our souls, to have our hearts fixed on our dear Saviour? What tender bowels hath our Maker to us poor Creatures! the Lord, though in glory, yet his care is for his poor members, to present them without spot to his Father. And therefore hold up your heads, all you that love Christ; for he will come to gather you into his bosom, but at that day will he scatter all his enemies like chaff. Therefore since you look for such a day, be careful that you keep yourselves from spots and blemishes: spend thy time much in private communion with Christ and the Saints; for there is nothing like it to keep thee from the snares and wil●ss of satan. Cleave close to all duties of holiness, and above all let the glory of God be tender to thee. That you and I may not only tell of this, but do it, is the earnest desire of  
Thy Christian friend, 
 R. D.   


Sincerity of Soul brings real Comfort.  
THe Apostle Paul tells us in 2 Cor. 1. 12. That his Rejoicing was in having a good Conscience; and that his Conversation had been in godly Sincerity.  
These two things are of great value:  
1. To have a Conscience that will testify Simplicity.  
2. A Conversation that will carry forth the soul to a godly sincere frame of life. Because the Apostle doth seem so much to rejoice in it, we may spend time very well to seek out the comfort that comes by it. In the words we may behold,  
1. The Apostles frame of soul, that though the across of the Lord Jesus Christ lay on his body, yet he hath whereof to rejoice.  
2. His rejoicing is in the testimony of his Conscience; being washed in the blood of the Lord Christ from the guilt of his sins, makes him to take comfort in all conditions.  
3. It is not onely a washed Conscience that doth give this comfort, but also there is joined to it a godly sincere frame of life; to the new washed man a new nature. When the Lord sends forth his Spirit to change the soul of man, he sends also the graces of his Spirit, for they cannot be separated: And therefore it is much to be feared, that where we see not the graces of the Spirit, there hath been no change. We see how this Apostle, who was eminent in the graces of the Spirit, makes this out to us in his Epistle to the Ephesians, c. 4. v. 22, 23, 24. The change is in putting off the filth of sin, and putting on the graces of the Spirit. And this is the Apostles meaning, when he tells us that there is a renewing of the mind. Conscience is that which doth bear witness to the soul how the Case stands with him: and therefore the same Apostle tells us in Rom. 2. 15. that it doth either accuse or excuse. As Godliness is a fruit of the Spirit of God, and may be drawn forth in those heads mentioned by the Apostle Paul, Eph. 5. 9, 10, 11. goodness, righteousness and truth, delighting in what the Lord loveth, and abhorring that which wicked men do. Also in Gal. 5. 22, 23. we have it described after this manner; 1 It is love, 2 Joy, then Peace, &c. these are the fruits of the Spirit; in this Paul doth rejoice; and this is the onely cause of it; namely, that the Spirit of God, with the graces that do accompany the same Spirit, were acting and growing in him. And this makes him so bold with Conscience, as if he had said, Thou art set as a witness within me, thou must aclowledge that I have with an entire soul set myself to walk with my God in all godliness and holiness of conversation. Here is an excellent frame of soul, when the Conscience is called to the bar, and demanded how the case stands, that then the answer will be, Thou hast done all in simplicity of soul, all is well with thee. This is Pauls temper of spirit.  
In this argument we shall first take notice, What kind of Spirit godly men are acted by.  
2. Wherein the true excellency of a godly man consists.  
3. Observe what is Doctinal.  
For the first, godly men are acted by the Spirit of grace; which by the Prophet David is called a free Spirit, Psal. 51. 12. It is a free Spirit,  
1. Because God gives him freely.  
2. Because it acts the soul freely to give up all to God.  
3. It is a free Spirit, because it forsakes all for the love of Christ; nothing can hold it from him: take Christ from such a soul, and take all his comfort; all the things in the world are no more esteemed then dung and dross, when it is compared to Christ.  
4. It is a free Spirit, because set at liberty from the power of sin, from the guilt of sin; and this is done by Christ. Joh. 8. 36. If the Son shall make you free then are you free indeed, saith Christ to the Jews.  
5. It is a free Spirit, because it carries on the soul freely to acts of holiness, it brings him to an humble heavenly frame of life, and unglues him from the things of the world. Thus much of its freedom.  
Secondly, this Spirit of grace is called a holy Spirit, and by this Spirit are the godly acted; and this is that Spirit we red of in Eph. 1. 13. This Spirit is holy,  
1. Because all the acts of this Spirit are holy and pure, refining the soul.  
2. Because it makes the soul holy in all the faculties, as will appear more fully hereafter.  
3. This Spirit by which the godly are acted, is a Spirit of love,  
1. To God; that loves God in the very choicest place of their souls.  
2. To the people of God; their love to them must be no less then the members of the body have to each other.  
3. To the commands of God; Thy statutes are sweeter then honey, saith David. Thus we see what kind of spirit it is that the godly are acted by.  
Fourthly, it is an humble spirit; it is a spirit that could be content to be nothing, so that God might have the glory and honour due to him; and so God may have glory, is willing to yield to any of the Saints of God in any thing.  
In the next place we are to consider wherein the worth or excellency of this spirit in the godly consists.  
First of all, it consists in being guided by the will of God, in laying up the righteous precepts of God in the soul; as in Psal, 119. v. 11. and in that saying of Christ, Luk. 8. 15. The excellency of a godly man consists in his being moulded according to the will of God in all his actions, so that the image of Christ appears in him: this is one thing that makes a Saint appear excellent.  
2. The spirit that godly men have, makes them excellent; it puts them upon high attempts for God, it will carry them forth to hazard all for him: such a soul as this will part with all for God, or do any thing God puts him upon; for instance, Abraham will offer Isaac, Moses will forsake Pharaohs Court to go with poor afflicted Israel. Do but see the 11. to the Hebr. what those went thorough for God. In this consists the true excellency of a godly man, to hazard all for God, and to part with all for Christ.  
3. A third thing wherein it appears, is, in that such are much employed for God: the excellency of a godly man consists in that his employment hath been and is abundant for God. As wicked men make themselves more wicked by their sinful practices; so on the contrary, godly men make themselves more excellent by being busied about the things of God, about duties of holiness, and such like. By which means God makes them more acquainted with his mind, and more perfect in the work they do for him. This is another thing.  
4. The excellency of a godly man consists in this, namely in having such a Conscience and conversation as the Apostle doth in the aforementioned words tell us of:  
1. In simplicity: That man is blessed( saith David) in whose spirit there is no guile.  
2. Sincerity is a most excellent thing; and therefore a godly man must needs be truly excellent, and it consists in his being sincere; and this you see is made known to us by our Conscience and Conversation; not onely to be a sincere man, but to be a godly sincere man or woman, God looks at that very much. And therefore the first Proposition will offer us this truth,  
That the real Comfort of Gods people is in having a certain witness in their souls and consciences, that God hath wrought in them a godly, simplo and sincere Conversation.  
The second Proposition will be this,  
That all our duties and services are in the sight of God worth nothing, without simplicity and godly sincerity.  
For the proving of the first, take the Apostle Paul in this 2 Cor. 1. 12. Our rejoicing is in the witness or testimony of our Conscience.  
For the further cleared of this, take notice,  
First, what this witness is.  
Secondly, how it gives the soul Comfort.  
This witness is that which the Apostle Paul tells us of in Rom. 8. 16. It is a Spirit, or the Spirit of God, which doth witness to the godly that the work of God is accomplished on their souls, and that now they find a singleness of soul towards God and his precepts.  
2. It gives the soul comfort upon these terms, that it works over the soul to a new frame of life, that it makes him like Christ, it brings him to a holy Conversation.  
In the prosecution of this, take notice first, It brings comfort to the soul as to Godward; as it appears in Ephes. 2. 1. to 6. the Apostle saith You were dead in sins, you had filthy conversations; but now herein is your comfort, you are raised out of this, and you are made clean, your Conversations are changed, you are at peace with God, and made nigh to him in the blood of Christ, as ver. 13, 14. And this is one way that it brings comfort to the soul.  
Again, it taketh off that shane which lighteth on such as have filthy Conversations. When a man or woman live in their conversation as becometh the Gospel of Christ, as Paul saith in Phil. 1. 27. then he may conclude with David in Psal. 119. 6. I shall never be put to shane, if I have respect to all thy blessed commands. Otherwise thou canst not avoid shane at last, when thou must come to trial.  
2. It brings comfort to the soul in what he hath to do with men. Do but look into 1 Pet. 3. 15, 16. If thou wouldst make thine enemies, satan & wicked men ashamed, if thou wouldst bring thy corrupt nature to silence, then sanctify the Lord God in thy heart, and in thy conscience and conversation. This will bring thy soul comfort and joy with rejoicing; as we see the Apostle Paul had, in the place formerly cited.  
Now the first Reason that I know, upon which this truth depends, is, In that wherever the true effect of this work of God is found, namely a witness by his spirit in our souls, that our Conversation is sincere, there we may conclude our interest in Christ; and that brings comfort indeed. Joh. 14. 22. If you keep the commandments of Christ, see his promise in this verse, that both his Father and himself will love thee, and manifest himself unto thee. Here is a Reason indeed full of comfort, thou hast Christ the very ground of comfort.  
2. Another Reason why the comfort of Gods people is in having this witness in their souls, is, Because it opens a way without guilt to come to God, and rely upon him in all conditions. How canst thou come to God without this, when guilt lieth at the door of thy Conscience, and is acted in thy conversation? Be not deceived, God will not be mocked. Here is a way open for the people of God to come without guilt; their Consciences are clean in the blood of Christ, and the filth of their conversations is done away; they may come boldly to the Father.  
3. The comfort of the people of God debends upon this witness in their souls, Because it gives them right to the promises of God, and to the privileges of the Saints. That which is holy, must not be cast to dogs; which makes out to us clearly, that men and women that are of a filthy conversation have no right to them; but the people of God, they have a true right to them all. It is their bread and their life to enjoy the Lord in them; and the eyes and ears of God are towards them, in the use of them, 1 Pet. 3. 12.  
4. And then in the fourth place, the people of God have real comfort in this testimony; because a godly conversation brings them into communion and fellowship with the Saints and household of God; so that by this means they have the benefit to enjoy with them the Ordinances of God, and are made partakers of those duties of holiness performed by them: and this is no small reason why the people of God have such comfort in the work of God upon their souls to make them new men and women.  
But then, if this be so, that our comfort depends upon the witness or testimony of our own souls and consciences, that our conversations are sincerely godly, and that there are such reasons why it should be so, then it cannot but put us upon a trial how the case stands with our souls and consciences, whether we can find sincerity and simplicity there, and whether we find it to be joined with godliness, or no? for we must find it, if ever we expect comfort; and therefore we will a little inquire after it.  
And in the first place: If you and I are sincerely godly, then these four things will be found in us. As  
1. A true sight of the poison and danger of sin; and thou wilt loathe the least sin, because it is contrary to thy God, as Joseph did.  
2. Thou wilt use all ways and means that thy soul can find to be appointed by the Lord to kill sin, and to bring thy corrupt nature into the obedience of the Lord Christ. A sincere godly soul will not let temptations flatter him away; but he goes on sincerely in the power of God against them, and never makes any peace with them.  
3. Such a soul hides the will of God in his heart, that when sin and temptations approach, there is something that hath already taken hold and root, so that sin must give way by force; the law of God is written in the heart, and that will be a lamp to his feet and a light to the paths; and this will carry the soul clear of all the rocks and sands that otherwise it might meet withall; this will help in the evil day, when the assaults of our enemies come in.  
4. Such a soul is exceedingly in love; as he hates sin, so he loves  
1. He is mightily taken with God; that he whom his soul hath sinned against so often, who is a God of pure eyes, of great and blessed majesty, that he should show mercy to his poor soul; and he reasons like David, Lord, what am I, or what is man, that thou shouldst have any more thought of love to him! and such thoughts of love as to part with thy dear Son, to offer up his soul for my sins! Certainly, this is no other but the bowels of thy love, thy tender bowels. This breaks the soul of one that is sincere, his heart is melted with the consideration of these things.  
2. His soul is endeared to the Lord Christ, he is the most lovely in the world. How render is such a soul of doing any thing that may grieve the blessed Spirit of his Saviour; he is watchful how he adds to the great work of Christs intercession, and therefore is never well longer then he enjoys communion with him.  
3. Such a soul is much in love with the blessed commands of God; he gets sweetness and understanding in every one of them all: the righteous precepts of God have a good relish upon his spirit, although it strike never so much at sin; the more, the better to him; his love is so to them, that his thoughts and meditations are on them constantly. And by these you may give a near guess how the case stands with our souls; whether we are godly in sincerity, or no.  
Secondly, let us learn hence to prise a godly and sincere Conversation: thou canst not expect peace without it. Then if thou wouldst have comfort with the people of God, prise godliness, set a high price upon sincerity; make it out that thou art so by thy conversation; let that be suitable to the Gospel of Christ, and then thou mayest be sure that God will give thee that witness, and make thy comforts to abound in Christ.  
IN the next place we come to the second Position, namely, That all our duties are worth nothing in the sight of God, without simplicity and godly sincerity.  
For the proof of which, be pleased to take notice what the Lord saith of such as are not so; and then I shall not need to go further for proof of this truth. I say, let the outside be what it will, God accepts it not if a sincere heart be not with it. Christ tells us that the Prophet Esaias did well say, Such as were not sincerely godly in their duties and performances, were no better then hypocrites. Mat. 15. 7, 8. God takes a view of the actions of all men; and where he sees a deceitful heart, there he brands that man or woman with hypocrisy, Mat. 23. 27, 28.  
Again, where the Lord sees this doubleness of heart and deceitfulness of lips, coming with flattering tongues to perform duties in his presence, he doth so hate it, that he will cut them off and make them a shane to all men. Ps. 12. 2, 3. Do but take notice a little how the Lord dealt with the two sons of Aaron, for their drawing nigh to him in duties, without having a sincere godly frame of soul; the Lord slay them, and gives us all to understand thereby that he hates all falseness of heart. Levit. 10.  
In the next place let us see what the Lord saith of such as have a right heart in what they do. In Deut. 10. 12, 13. so in Numb. 14. 24. the Lord saith, Because Caleb followed him fully in truth of heart, therefore although he slay all the house of Israel before they come to the land of Canaan, yet Caleb and his seed shall possess it. My defence is in God( saith David) who saveth the upright in heart. And again Psal. 15. 3. Lord, who shall abide with thee? the upright in heart, they shall dwell with thee. And in Psal. 24. 3, 4, 5. He that hath a pure heart, he shall stand in the holy place before the Lord. Like to this is that of Mal. 3. 16, 17. The Lord will make up such among his Jewels, whose hearts are upright in what they do for him: the eyes of the Lord are towards the prayers of the righteous, and his ears open to them; but his face, his whole face is against the deceitful.  
And one Reason why God accepts of no duty without a single sincere heart, is, Because he is a God of pure eyes; he looks thorough our souls; and where he sees a false heart, there that service is abominable to him; He cannot abide those that come with their lips, and their hearts afar off. He is a God of pure eyes.  
2. He is a God that expects reverence from all those that are about him; and therefore whatsoever duties be performed without this holy Reverence, it is worth nothing.  
3. Without godly sincerity, thou wilt want a Christ to present thy duties to God, & to make them up complete; and therefore they must needs be worse then nothing; they will stink in the presence of God, as they come from a false heart without a Christ.  
4. Thy duties will be worth nothing, because as God regards them not, so thou hast no benefit by them; but as thou comest, so thou goest, without any life in thy duties. It may be thou criest against thy sins to God; but because thou dost them in hypocrisy, thou art still in bondage to them; thou art not willing to part with them, as thou wouldest fain make God believe thou art.  
5. The next reason why such duties are worth nothing, is, Because that where godly sincerity is not, there cannot be a real love to the duty, and to God in the duty. Now if love be wanting, thou art but as sounding brass and a tinkling cymbal; thy duty is worth nothing. How many sounding brasses have we in this Land, who care for nothing but to make a sound to be heard of men!  
Now if this be so, let us never wonder to see men fall off from duties of holiness: for either they found no benefit in them, or else what they did was as a sounding brass. If they had found God in their duties, that had been enough for ever to have engaged their souls to the performance of them; or if they had done them in love to God, it would have lasted, and not decayed.  
Let us learn hence to prove our hearts in all our duties, that we be not whited walls onely. And to do it, take notice of these six things.  
1. What is that moveth thee to thy duties.  
2. How thy heart is affencted in them.  
3. What thou enjoyest in them.  
4. What answer thou hast after them.  
5. How thy Conversation is ordered out of them.  
6. Whether all these put together, do work a panting and longing desire for more of them.  
In the first place, Is the moving cause in thy soul and mind a perfect desire to acquaint thyself with God, to lay open thy whole soul before him, to be in his presence, because thou seest the smiles of his countenance? Art thou moved to it out of love to God? because thou lovest him, therefore thou delightest in his presence; and in these duties thou findest him, and therefore thou dost duties? Is it the movings of thy soul after communion with God, that doth stir thee up herein? Is it because thou findest no real content in creatures, or in fellowship with them? Is it because thou findest a deadness in thyself, without having thy heart employed on acts of holiness? If these be the moving causes, I dare say thou art not lead by a false spirit, but that it is a right principle which thou art acted by.  
2. Take notice how thy heart is taken in thy duties with an affectionate zeal to the blessed God and Christ, to make known all thy treasons that are in thy corrupt nature against him; thou canst hid nothing from him, thy affections are so strong to him. Again, take notice how thy heart is affencted in thy duties: doth it make thy soul yearn towards Christ, because thou findest that thy failings and imperfections of thy best services must be made perfect by the groanings of his blessed Spirit in his work of intercession? Again, Is thy heart taken with duties of holiness, because God hath commanded thee to do them, and because God delights in holiness, therefore thou dost them? If it be so, thou mayst in a good measure conclude that thy duties are worth something in the sight of God.  
3. What is it we enjoy in our duties? If they are worth any thing, we enjoy God, the blessed presence of God in them: and this thou mayst know by the stirring work of his Spirit putting life into thy soul whereby thou art made warm, and carried forth to feed upon those glorious streams that flow from the fountain which God hath hide in the heart of Christ for thee: I say, thou enjoyest fellowship with the Father and the Son, and also a true sight of thine own self; and this is much worth to thee.  
4. If thou wouldst know whether thy duties are sincere, and so are accepted, take notice what answer thou hast after them. Doth thy soul enjoy an answer? hast thou prayed to God against a sin, and hast thou had an answer, in being made able to overcome it? Hast thou desired of God to make thee humble like Christ, and art thou made so? Didst thou long and cry for more of God, and hast thou gotten an answer? If so, thou hast good reason to believe thy duties to be rightly performed, and that God looks on them at a good rate.  
5. Thou mayst know whether thy duties are sincere, very much by the frame of thy Conversation when thou art out of duty. Was there so much sincerity and godly simplicity in them, as that the savour thereof remains upon thy Conversation to make it heavenly, to make it like to the Gospel of Christ? Hath it made thee careful to keep thy Conscience clear to God and man? If so, thou art in a safe way to be accepted in them.  
6. But lastly, If all these be in thee of a truth, then sure this also must follow: It will make thee pant and long exceedingly for more of God, and more of duties; to meet him in it, will be the sweetest work that ever thou tookest in hand, and most pleasant to thee, and most desired after.  
And thus I have given thee a short Trial. I now proceed to one Use more.  
In the next place we will make this use of the lesson that God hath taught us hence: That if we find our souls right in what hath been said, then here is comfort. Hast thou a sincere heart? is thy heart pure? then thou art blessed from the mouth of Christ, Mat. 5. 8. Thou shalt see & enjoy God, thou shalt see God in the brightness of his glory, thou shalt see him as he is. God hath promised to dwell with him that is of a pure heart: and if thou art so, thou mayst lay claim to the promise, it is thine.  
Again, in the third place, Let this inform hypocrites, that although they cheat and deceive their own poor souls, yet they cannot do so with the great all-seeing God; he knoweth thy heart and trieth thy reins; and thou wilt appear one day before God in thine own colours, who will give thee a reward fit for such services as thou didst for him: therefore woe be to thee for all that thou hast done; it will but help add to thy misery. At that day shall all men that were deluded with thy outside duties, and thought thee something, see thy shane and confusion of face; therefore never think to make a sepulchre sweet with painting the outside, whenas there is within a corrupt heart. This I leave before thee, which is truth, and will fall on all such.   

A true Trial of a Christians Evidence.  
IN the next place we will a little consider what this Evidence for Heaven is, which all the people of God keep so much ado about, and endeavours to find out how they may come by it.  
First, what it is. It is in general this: A certain dead or Conveyance made over to the soul wrought by the finger of God, sealed with the blood of Christ, and witnessed by the Spirit, that the soul shall enjoy an everlasting inheritance in the blessed presence of God.  
1. It is a dead or writing. Take that notable Scripture wherein the Apostle Paul doth plainly prove this blessed and glorious truth, Heb. 10. 14, 15, 16, 17. But most to our purpose in v. 15, 16. where the Apostle tells us that the holy Ghost is our witness, that God hath promised to writ his laws in our hearts, and utterly to forget our sins: and this is merely done by the finger of God, of which the Law written in Tables of ston was a type. But more particularly, this writing is called a new name in Revel. 2. 17. the which compared with 2 Cor. 5. 17. makes a new nature: and this agreeth with that saying of Christ, It is the work of God that makes men and women believe; it is done by the finger or hand of God. Thus we see there is no evidence for heaven, but by having the work of Gods finger writing his blessed Laws in our hearts and souls, by which he doth make( as it were) a Conveyance or an Entrance into his blessed Kingdom, 2 Pet. 1. 11.  
But in the next place, let us consider what is meant by the Law of God.  
1. By the Law of God is meant the External Rule which is given forth from God as a Creator or governor, for his Creatures the work of his hands to observe and walk by. This Rule or Law of the blessed God, poor fallen man could not obey, by reason of a corrupt stock in sinful nature derived from Adam, but fell daily; in so much that the Holy Ghost saith by the Prophet Isaiah, that there was a total pollution in blood and guilt, even from the crown of the head to the sole of the foot. Now when all the whole Creation of men & women in the world were in this sad case, then was the time for God to show himself a strong God, in pardoning of bloody sins committed against his blessed Majesty: And now his bowels begin to yearn towards poor sinners, and he will make known his tender bowels, by working over the souls of those that are his unto himself: and this he will do by an internal principle, writing this blessed Law in their souls by his own finger. And this appears plainly to be the ground of all Evidences or Interests in Heaven or Christ: for our dear Saviour doth in all his discourses on earth give and attribute the working cause of all these things to be his dear Fathers act. No man can come to me, except the Father draw him: and, This is the work of God, that ye believe on Christ. The great and powerful God hath no bounds set for him to walk by; and therefore whatsoever he doth, is not to be questioned by poor sinful man, who hath deserved no mercy from him at all.  
This truth all the Free-willers in the world, and men that stand for the General point( as they call it) may chew upon, for all of them cannot answer it; although they will( as the Apostle Paul saith) even seem to charge the wise and blessed God with injustice. Poor day, hold thy tongue and be silent at the feet of God; for all thy disputes are to make thee in thyself something, when thou art nothing. This is as apparent a Romish tenant as may be; and therefore no marvel if most that hold it live in their Conversation like them.  
But I have digressed, and shall return to what was in hand before, namely, That the most true and solid argument for Assurance, according to the nature of Gods working upon the souls of men, and his blessed word together, is that writing by his own finger upon our hearts, by which he doth cancel all the former Covenants with sin, death and hell, and doth writ a new Covenant between his blessed self & the soul; wherein on his part he doth convey life, and grace, and holiness, and love, and by that means doth engage the soul unto himself. So that herein lieth that which I shall commend to you from the first part of the general Argument; namely,  
That Assurance is in the first place a dead or Conveyance made over to the soul, wrought by the finger of God alone, by which the soul hath a Principle of grace wrought in it, & engraven there, never to go out; and that is it which stays the soul upon God in times of desertion.  
2. This Covenant which God makes, and writes upon the hearts of his people, must be confirmed with a seal as well as with a hand; and this seal is no less then the blood of Christ; it is sealed with the blood of the Lamb. And this is the second solid ground or argument to prove the truth of our Evidence: if our writings which we have to show, are sealed with the blood of Christ; that is, In the first place, God hath made this dead or Covenant with Christ, as a public Person in the behalf of all his people: and so God hath his bargain made good on our part; for his Law is perfectly written in the heart of Christ, and there fully obeied in him. So that unless you and I can see this sealed in the blood of Christ, as our public Person in Covenant with God for us, and do know that his Righteousness is ours, and that God is pleased with us in him: I say, except you know this, thy Evidence is not sealed, although the Covenants may be drawn.  
Again, thy Evidence must be sealed by the blood of Christ, or else it will not stand whenever thou come to trial. When satan or thy heart accuse thee, how canst thou make good thy Evidence, without it be in all points sure and firm? Now it is not firm, without it be sealed in Christs blood, because thy life is hide in his, and thou knowest it not but by this seal; God hath appointed it to be so, that there should be no life nor assurance out of Christ; he hath hide all in him.  
2. Except thou hast this seal upon thy soul, the Law will fly upon thee for not obeying it in all the parts thereof: and therefore the Apostle Paul tells us, that Christ hath broken down the wall, and slain the enmity that the just and holy Law of God hath to us by reason of sin; in that he hath nailed sin to his bloody across for us. And this is another thing.  
3. That this second ground is of much worth, take notice that all the good that ever the people of God shall enjoy, or have enjoyed, hath been in that the blood of the Son of God hath had this second work or effect upon their souls, sealing them up to the Fathers use, and making them white; as Rev. 7. 14. These are they that have washed their robes in the blood of the Lamb. And this is the work of Christ as a Saviour, as it is in Rev. 5. 9, 10. Thou hast by thy blood redeemed us, and made us Kings, &c. So that all this while we see, that except we understand this second thing, namely, that it is the blood of Christ that doth seal our souls in this work, it is not to be accounted a perfect work.  
And yet further, take notice of one thing more which we may add to the former, in Heb. 9. 14. there you see that the Lord Christ offered up his blood on purpose to purge our Consciences from dead works to serve the living God. Now except thou find this truth sealed upon thy soul, that thou canst say, Of a truth the blood of Christ hath purged my filth away, and now I am a servant of the great and living God; I say, except this be thy condition, thy Evidence is not firm, it will not stand in the time of trial.  
But, 4. Thy soul and mine must know in this work these three things, to make our Evidence in the second place clear.  
1. What benefit thy soul hath by the Death of Christ.  
2. What by the Resurrection of Christ.  
3. What by the Intercession of Christ.  
For all these acts were and are on purpose to make up a complete soul in the sight of God.  
The first is, what thou hast gotten by the death of Christ. Dost thou know that whereas thou once wast blind, thou now seest? that whereas thou wert once an enemy to God and all good, thou art now reconciled and made a friend by the death of his blessed Son? Rom. 5. 9, 10. Dost thou see thyself justified in his blood, and saved from the wrath of God due to sin, through him onely? Art thou gotten at peace with God, through the death of his Son? Art thou made nigh in his blood, as it is in Ephes. 2. 13, 14. Canst thou say indeed, that thou knowest all thy sins are nailed to his across, & that through his death thou hast gotten life & peace? If so, then assure thyself that thou art not far from the kingdom of God.  
But then in the second place, What hast thou gotten by the Resurrection of Christ? canst thou tell that? Hast thou seen a far greater power in the resurrection and life of Christ to save thy soul, then in the death of him? Canst thou say, I know that I was reconciled in the death of Christ, and that much more thou shalt be saved by his life, Rom. 5. 10. Is Christ thy resurrection and life? art thou risen with him to seek those things that are above where he is? Col. 3. 1. If so, then thou mayst conclude that thou hast gone through the greatest part of thy work; thou art come almost to a full Evidence; and thou shalt find those things which will follow upon this, will be much like to the following discourse.  
3. What doth thy heart tell thee by the great work of Christs Intercession? hast thou gotten a true sight of that by which thou canst see thou art accepted in the presence of God, and that all thy duties are by the groanings of his blessed Spirit made perfect, so that God smells a good savour in them? If so, thou hast gotten much benefit by it.  
Again, dost thou find that thy soul is emboldened to come to God, because thou knowest thou hast Christ at his right hand to intercede for thee? If this be so, fear not thy condition; for all is well with thee.  
Again, one thing more, and I have done. Doth the great work of Intercession which lieth now upon thy dear Saviour, keep thee in a continual dread of sin, because thou wilt not add to the groanings of his blessed Spirit to make up thy failings and careless walkings? If so, then thou art indeed come to a good and blessed estate; and surely God will give thee a more clear witness by his own Spirit. And therefore take notice of these following particulars, which are wrought by the Spirit of God alone; and thou wilt add one comfort to another.  
3. The third and last thing by which we may conclude our evidence for heaven, is, to be sure of the witness of the Spirit. And this the Lord our God hath in order appointed;  
1. That he will draw or bring poor souls to Christ.  
2. Christ will receive them, and keep them. All that the Father giveth me, shall come to me, saith Christ; and all that come I will keep, none shall be lost.  
3. The Spirit of God must have his work also, to witness to the soul how the case stands with him, according to that saying in 1 Joh. 5. 6, 7. It is the Spirit that beareth witness to the souls of men and women, whether the former effects are wrought or not. I say, if thou art one that hast been wrought upon by the finger of God, and sealed by the blood of Christ, then thou must to thy evidence have a witness, and then all is sure and perfect. Now the witness must be in thy own soul, or else it will not do thee good; nay, I dare say, that little or more, all the people of God have the very root of this discourse in their souls. You may for proof take that excellent saying of the Apostle in 1 Joh. 5. 10. He that believeth on the Son of God, hath the witness in himself. It is impossible for a man or woman to have the law of God written upon their souls, or to have a believing soul, such a one as can apply the blood of his Saviour as a seal for the pardon of his sins, that can be willing to lye at the feet of Christ, and to have the filth of thy sins done away, as well as the guilt; I say, it is impossible that such a soul should not have the witness also of the Spirit to confirm him, and assure him that it is a true evidence: and I do think I may boldly say, that God gives his people assurance upon no other terms, but that little or more they have all these blessed effects wrought upon them.  
But that I may make good my third argument, namely, That it is the work of the Spirit to witness to the former two distinct workings of God and Christ: I shall desire you to take notice, that where God hath established any soul, and sealed him up in his Sons blood, that there he gives the earnest of the Spirit into the heart to confirm the work, and to witness to the soul how it is with him, 2 Cor. 1. 21, 22. or else how should the work be perfected, if the Spirit did not witness to our souls that the former effects are assuredly wrought? And therefore the Apostle Paul tells us plainly, that we are not in the flesh, but in the spirit, if so be that the Spirit of God dwell in us. Now( saith he) if you have not this Spirit, you are none of Christs, or you appear not yet to be Christs, Rom. 89 &c. And if Christ be in you, the body is dead because of sin, but the spirit is alive because of righteousness.  
And again, if you find this Spirit alive and acting in you, and leading you to do the will of God, and to carry the sway upon your souls, according to the promise of the Lord Christ, in Joh. 14. 15, 16, 17, & 15. 26. & 16. 13. By all which it is clear, that where the Spirit of grace is, there the soul is lead and acted by the Spirit; and so it answers that blessed saying of Paul in Rom. 8. 14. As many as are lead by the Spirit of God, they are the sons of God. & ver. 15. 16. this Spirit is called the Spirit of Adoption, whereby we are made children, and have a right to the blessed promises of God. And this Spirit doth it by bearing witness in our souls, that what hath been said is assuredly done and wrought in us. Therefore if thou wouldst know whether thy Evidence for Heaven be good, thou must do it by examining of thy soul, whether thou hast these things wrought in thee, yea or no. By this thou mayst know whether thou knowest him, and whether thou art in him: as John saith, in 1 Joh. 2, 3, 4. By this we know that we know him, if we keep his commandments; and, He that saith that he knoweth him and keepeth not his commandments, is a liar, and the truth is not in him. & ch. 3. 24. He that keepeth his commandments dwelleth in him, and he in him; and hereby we know that he abideth in us, by the Spirit which he hath given us. As if he had said, If that spirit which thou art acted by, led thee to obey the commands of God out of an unfeigned love to him, then thou mayst know that he abideth in thee, and that thou dost know him, and thy interest in him.  
To be short, If thy evidence be witnessed by the Spirit of God, thou shalt know him from all other spirits, thou shalt know him from a false spirit, because he doth all his work in order to what hath gone before; he doth not any way across the work of God in writing his precepts upon our souls, neither the work of Christ in washing the soul with his own blood, and making him to look for life and justification in him alone; no, he doth not across that work, but he doth carry it on to a fuller height; he leads the soul more fully afier God, and helps the soul to a more perfect evidence for heaven and assurance in Christ.  
And further, thou mayst know him by leading thy heart to the precepts of God, by making thy soul in love with them, and with holy duties. These and the like wilt thou find working every day, if all be right with thee.  
But to close up all, I shall only add this; that if thou and I have any evidence at all for heaven, it is by having these things in part, or in whole wrought in us. Therefore thou that hast it not, look out after it in time; and thou that hast it, let thy mind be taken up much in it, and thy Conversation moulded to it, so that God may have the glory of his own grace.   

Some Motives to love God, from the sight of his love to us.  
THe next thing is to consider how deeply all the people of God are engaged to him; which may upon sight thereof even melt our souls, and work in us an endeared love to both himself, and also his blessed Commands. Take notice what the Apostle John saith 1 John 4. 9. In this was manifested the love of God towards us, in sending his own Son to die for us, that we might live through him. This is the first Argument that I shall use to persuade our souls to love God. And in it consider these six things, which I shall briefly name, and so proceed to the next thing. I say, if thou hast any mind to see how deeply thy soul is engaged to God, and to love him for his love to thy soul: consider,  

1. The time when God cast his love on thee.  
2. What need thou hadst of it.  
3. What it cost him to bring thee out of it.  
4. What thou art made by it.  
5. How thou now standest.  
6. The blessed end that will come out of it.   
First, the time when: And that was when thou wast an enemy, as appears by that saying of the Apostle Paul, Rom. 5. 10. when thou wast a Rebel against him, when thou wast polluted in thy blood, when thou wast loathsome by reason of the filth of sin; then was Gods time to show love, Ezek. 16. 5, 6. It was when thou and I by nature were reprobates to every thing that is good, and alienated from the life of godliness; That God did out of his tender bowels cast his love upon any of us; and therefore thou and I have deeper engagements to love God, who made the time of our Rebellion and blood, a time for him to show his love to us.  
Again, It was a time wherein no eye pitied thee, wherein all the whole Creation of God could not redeem one soul to him. There was no way left for thou and I, but this, or an eternal curse; therefore let this engage our souls to God, and make us love him in the nearest corner of our souls.  
Secondly, Consider thy necessity in that condition, thou couldst not help thyself out of this, neither couldst thou escape the vengeance that was near to destroy thy soul and body to all eternity; and therefore love God for the good he hath done; for there was a time when thou couldst not help thyself at all.  
Thirdly, It cost God no less then the parting with his dear son, the son of his bosom: God was willing to offer up his dear son, to make his soul an offering for sin, to lay thy sins on his shoulders, and to bruise him for thee; It cost the precious blood of the son of God to wash away the guilt of thy sins. Therefore how deeply art thou engaged to love God, who paid so dear a Rate to Redeem thy soul from that wretched estate thou wast in? Therefore consider all you that have any share in this, and lay it to heart. Let it be thy meditation day and night, that thy soul can never love God enough for doing those exceeding great things for thee. I say, ponder them in thy soul; for thy Redemption cost no less then thou hast heard, even the Son of his love, that thou mayst live through him.  
Fourthly, consider what thou art made by all this. Thou art made of a bloody sinner, white in the blood of the Lamb, in the blood of Christ; Thou art made of a child of wrath, and of Satan, a child of God, and an heir of eternal life; Thou art made of an ungodly wretch, near to God in his blood; In a word, thou art brought from the bondage of sin, into the glorious liberty of the Sons of God, and therefore take this advice.  
1. That you do by no means give way or reins to sin against thy dear and tender God.  
2. That thou use not thy liberty to that end which thou didst when thou wast a servant to Satan. If the God of heaven be thy God, and that it is he only that hath done this for thee, then love thy God, serve thy God, honour thy God, and bless thy God with thy whole soul: and in a special maner consider thy station, what thou art made, and into what thou art brought, and this will in some measure further thee in thy love to God.  
But then fifthly, Another thing that will show us our engagements to God, is, to consider how we stand; for thou and I do not stand by any thing in ourselves, but merely by the power of God; it is he that keeps us from falling. We are kept by the power of God through faith unto salvation.  
Therefore seeing thou standest by nothing in thyself, have a care of a proud heart, to think something of thyself; and have a care of departing from the living God, and giving heed to fancies; thou art still the more engaged to God, for that he will take care of such a one as thou art.  
Sixthly and lastly, consider the blessed end that thy soul will have, by being acquainted with all the former discourse, what a blessed end will all they have, that have a share in what God hath wrought out, by sending his dear Son into the world?  
1. The end of that man will be peace of Conscience, Rom. 6. 21, 22. so in Psal. 37. v. 37. The end of a godly man, or godly woman will be peace.  
2. The end of all such will be the beginning of their eternal happiness, they will then be for ever with him whom their soul loveth. Therefore consider thy deep engagements to the Lord thy God, and let his endeared love to thy soul constrain thee to live with him in all holiness of conversation, that his name may have some glory by thee, for whom the blood of Christ was poured forth.  
2. Another Argument whereby our souls may see our engagements to God, although the former be indeed the ground of all, yet there are many more, as will appear; some of them we shall speak of: As,  
1. Continuing his Word and Ordinances among us, and shining forth in them so gloriously, as blessed be his name he doth at this day; this is no small thing, and therefore consider how thy soul is affencted with it; hast thou truly seen it to be a mercy, if thou hast, then love God, and honour him for it.  
2. Thy life and mine, with all outward mercies, depends upon God, if he do but blow on them they are gone; there is no good in any thing, without God be enjoyed in it; therfore let this draw our love to God from all the things of the world, that we may only & wholly see God to be our all in all, and that our souls may melt and break at the considerations of his tender bowels towards us. I say, if thou and I have all these engagements to God, then let this serve to teach us these three things.  
1. That the manifestation of Gods love in working out these things for us, may draw and constrain our souls out of a pure stream to love him.  
2. To make his glory our last end in all our actions.  
3. To hid his blessed precepts in our souls.  
These three things must be in our souls, if all be right with us; and therefore I shall speak to each of them, so much as God hath acquainted my soul with.  
For the first, that we may understand it the better, we may consider, that every man and woman hath a principle by which they are lead, as we find by the bent of their souls, and also by the prosecution of that which they intend. Some( saith the Apostle Paul) preach Christ out of envy, and some out of good will, there are both their principles. One is of envy to Christ, and to those that are Christs: the other is a principle of love to Christ, and to the servants of Christ. Some followed Christ to be cleansed of bloody issues, to have Devils cast out, and to be cured of diseases: others follow him for the Loaves; but some follow him because they are cleansed, and because he hath had pitty on them. Now all these have a principle to carry them on to do what they do. The first, they have a principle of self-love, they came not to Christ out of any respect thev had to him, as appears by the ten lepers in Luke 17. 15, 16, 17. they came only to be cleansed. Many more we might instance, as the young man, Luke 18. 22, 23. he came to Christ, but he loved his estate in the world better then he. So men may hear of Christ, and come to see and run a little after him, but not out of a pure principle; it will not hold, it is but for something that they aim at, and when they cannot have that, then they go away; it may be they may be a little sorry that they cannot enjoy both; but rather then leave Covetousness, Pride, Drunkenness, Swearing, Lying, or any other sin, they will leave Christ. By this we see that there is a principle, but it is not such a one as will hold the soul to Christ in love.  
The second sort follow Christ for the Loaves: here is a principle in these only to serve the belly; and such were they that were mentioned by the Apostle Paul in Phil. 3. 18, 19. These were some that had made a great show of love to Christ; but saith Paul, their God or Christ whom they love is their bellies, they take great care how to serve their bellies, and they glory in their shane, and mind earthly things. How true is this blessed word of God? how many be there that glory in their shane; that mind their bellies more then Christ; that have a Principle which leads them to the love of earthly things, and yet cry out for Christ? Well, this is not a pure Principle that thou art acted by, thy love is onely for the loaves; if thou canst not have thy belly filled, and enjoy earthly things, thy love is gone.  
But 3. some follow Christ out of love; his love to them melts their souls, and draws them after him. Such was the Leper, Luk. 17. 15, 16. when he saw that he was cleansed, with a loud voice he glorified God, and fell at the feet of Christ. Such a one was the Apostle Paul; The love of Christ did constrain him to love and follow Christ. And therefore it must be by the principle that we are acted by, that we must examine the condition of our souls. Thou sayest thou lovest Christ: if thou dost, or if ever thou didst, it was his love that did constrain thee, or else thou didst never love him in truth; it was a wrong principle thou wast acted by, for some self-end or other. Therefore for ever learn this lesson, to have a special care in every thing, that it be a right stream which thy soul runs with, that love be the fountain; that when thou hast any movings in thy soul to do any service for God, presently try the temper of thy spirit, whether it be done out of love, whether it be because thou hast a dear affection to Christ, and onely that sways thee in all thy duties? Canst thou find it so? Is it not self-love that moves thee to it? then thou art in a happy condition; thy first principle is good.  
2. The second lesson our souls may learn hence, is, That if it be indeed so great engagements to God which every soul hath that is his; then as we ought to look to our Principles in every action, so thou and I have abundant need to take notice what ends we do propound to ourselves in all our services to God; for if thou and I be in a right temper, our ends and our furthest aim will be onely and wholly to advance the glory of God; and therefore it is of most excellent use to search out this second disposition of our souls. I say, the glory of God should be onely that which every godly soul should propound for his utmost aim and last end in every action. Whether you eat or drink, do all to the glory of God, 1 Cor. 10. 31. so in Eph. 4 29. 30, 31. Let no corrupt communication proceed out of your mouth, but onely that which may administer grace to the hearers, that God may have glory by us, in the ears and eyes of all that hear and see us, according to that desire of our dear Saviour, Mat. 5. 16. Let your light so shine amongst men, that they may see and glorify your Father which is in heaven. Thus that soul which minds the glory of God as his utmost end and aim in all his services, will be careful in every action to have his heart fixed upon it, that others may see it, and give glory to God also. Again, that soul which doth all his services to such an end as this is, never regards his own honour or esteem in the world, if he can see honour coming to God by any thing that he can do or hath done; that is all he looks at; he never takes care how men will relish what he doth; I might instance in Moses and many others, but I shall proceed to the next thing. Onely let us make this second thing one of our most lovely lessons in all our actions.  
3. Let us learn hence to hid his blessed word in our souls, according to that saying of David in Psal. 119. 11. that we may not sin against him; and endeavour to bring thy heart into the mould of the Word, that thou mayst have it always ready there, and have thy heart like it against every assault of satan. If thou wouldst have thy heart rightly fixed to God for his mercies towards thee, then be sure that this will much further thee in it; and that for these Reasons.  
1. Because if thou hast the precepts of God hide and laid up in thy soul, it will keep thee in an humble frame before him, it will make thee to stand in awe of him.  
2. If you once hid the blessed will of God in thy soul, and make it thy treasure, then thou wilt find so much good and sweetness in it, that thou wilt abundantly the more hate sin, and love both God and his ways; All his paths will be pleasant to thee, and every day thou wilt have a new revenge against thy corruptions to bring that under, by reason thou wilt see it more and more contrary to God.  
3. The laying up of Gods blessed precepts in our souls, will arm us against the assaults of satan, when sin lieth at the door, as it did with Joseph; that then we can mind the will of God, as he did, and say, Nothing shall have entrance that is against my God; and with Moses to have the commands of God stronger in our soul● then the temptations of Egypt, and the honour he might have had there.  
4. This hiding the commands of God in thy soul and mine, will make-us always in some action for him; it will keep us in employment for him; and so by that means our corrupt nature and lusts, and the wil●ss of satan will not have that advantage to find us idle, and beguile us; but by it we shall be acting in our station, and so shall prevent the hurt that will befall us.  
And therefore now let you and I make use of all that hath been said, after this manner; To bring our hearts as near as possible to this, that our Principles may be pure, that the glory and honour of God may be our aim, that his blessed word of truth may take such root in our souls, that out of an honest and good heart we may bring forth fruits to God, and may honour and glorify him for all his bowels of mercies to us, and that we may prepare and trim our lamps against our Bridegrooms coming.   

A Warning to the Saints to be ready for Christ.  
NOw in regard our dayes are so uncertain, as indeed they are, it will be very needful for us to prepare and hasten for our being with Christ. We expect it therefore, as the Apostle Peter in 2 epist. 3. 14. tells us, we ought to be diligent that we may be found of him in peace, without spots and blemishes; that we be not found without oil in our lamps, onely with lamps of profession and nothing else. Let us consider a little what the Apostle meaneth by making ready, or being diligent to be found in peace of Christ, at our departure from hence, or at his coming to judgement.  
And first of all, He meaneth a daily dying to sin, and a living in godliness, as appears in v. 11. He would have the Saints employed about such things as may fit them for the presence of Christ.  
2. He would have them employed about the finding out the nothingness of the creatures: the things of the world must be dissolved; therefore hasten to the day of God; that is, let this day of God be ever in your eyes; and the more, because you look for a new heaven, wherein dwells righteousness: and therefore hasten away your spots, that you may be found in peace of Christ.  
From these words we may take notice of this Proposition;  
That it is the duty of all those that expect peace at the coming of Christ, to hasten that they may be ready for him.  
For proof of this, take the command from the mouth of Christ, Mat. 25. 13. Watch therefore; for ye know not the day when Christ will come, nor the hour, and therefore it is your duty to be ready. So in 1 Cor. 16. 13, 14. Watch, stand fast, quit you like men, Let all be done in love.  
Here are two blessed lessons for us to learn; and this is exceedingly to our purpose, that we may be ready for Christ; Watch for him, and Do it out of love to him. Let us learn this, and lay it up in our souls.  
So in Rev. 3. 2, 3. If thou dost not watch and prepare for Christ, he will come unawares upon thee, and thou wilt not be ready; then thou wilt be in the same case the foolish Virgins were in, that Christ tells thee of, in Mat. 25. all the former part of the chapped. So that it appears plain to be a very dangerous thing to be careless in this; nay, it is the duty of all that expect life and peace in Christ, to prepare for him; as it will appear more fully hereafter. There is good reason for this truth.  
The first is, because Christ is a Lord; he is Lord of all; and if he be thy Lord and mine, then it is good reason he should be honoured by us. If I am your Lord, where is mine honour? Christ is not honoured as our Lord, until our hearts are set on work to prepare, and make all ready for his coming.  
2. Another Reason why you and I have need to prepare for Christ, is, because when he comes, it will be to purge his floor, and gather the Wheat into his Garner. Therefore you and I have abundant need to follow our duties in the mean time, that we may be taken and gathered amongst the Wheat, and not be cast out among the chaff.  
3. Our time is very uncertain, therefore we had need make that another Reason why we should hasten to be ready. Rev. 3. 3. If thou dost not watch, I will come upon thee saith Christ, and thou shalt not know the hour. Therefore the uncertainty of our time should make us to consider our duty, to prepare for his second coming.  
If this be so, That it is the duty of all that expect peace at the coming of Christ, to prepare for his coming, and that there is such Reason for it; then let us now whilst it is to day, endeavour to make our souls as ready as possible, that we may not miss of peace; and to do it, take notice of these things.  
1. That Christ be esteemed and honoured by thy soul, as thy Lord: Let there be no other Lord to have dominion over thee; what ever thou leavest without honour and esteem in thy soul, yet be sure to have a high esteem of Christ. Thy soul and mine will never be fit for this duty, to prepare and hasten for the coming of Christ, until he be the chiefest of ten thousand to us; then our souls will assuredly be found of him in peace, when he is so highly esteemed by us. I say honour Christ as thy Lord, and do it as if he were already coming.  
There be many that slight Christ out of a careless conceit that he is not yet near his coming, as we find 2 Pet. 3. 4. where is the promise of his coming? But let thou and I consider the ninth and tenth verses, That the Lord is not slacken, but that his stay is out of his willingness to save poor souls; and when that number is up, he will come as a thief in the night: therefore let us honour him so as if he were now in sight. It is a special Character of a good and faithful servant, to honour his Master, and have a high esteem of him and his commands in his absence; and so it is with the servants of Christ, if they have a high esteem of him in his absence, and of his Commands: then he is honoured as one that hath the sway over their souls as their Lord and Master.  
2. Take notice what readiness thou art in, and then consider how uncertain thy time is which is to come: Hast thou gotten thy Lamp trimmed, and oil to keep in thy Light? I mean hast thou gotten thv soul cleansed, and made clean from the guilt and filth of thy sins in the blood of Christ? Hast thou oil? that is, hast thou filled thy Lamp with the Righteousness of Christ? is thy soul clothed with the long white robes of his righteousness? if so, then thou art in a good readiness.  
Again, take notice how near thou art ready by these four things.  
1. By thy desire to be with Christ: dost thou long for the spiritual sight of thy Redeemer? that thy soul may have a full view of his glory, and enjoy a full manifestation of his presence and love; if this be so, it is well.  
2. Thou mayst know yet more, by thy being weary of all the lusts of the flesh, and pleasures of outward things. Is thy soul out of love with the world? hast thou found a nothingness in them, so as to see them all dross and dung for Christ? if so, then thou art in a good condition to part with all to be with Christ.  
3 Thou mayst know much by thy living upon Christ: Dost thou live by the faith of Christ and not by any thing that is in thyself? hast thou seen that it is the Righteousness and Obedience of Christ alone, that thou art saved by? if so, there is great hopes thou art near being ready for him.  
But then fourthly and lastly, thou mayst know how near thou art ready, by the work thy soul and body is employed about: Art thou hasting to obey the Commands of Christ in the Word of truth? art thou employed about duties of holiness? art thou often in private with Christ? if so, then thou wilt be found of him in peace.  
2. Consider how uncertain thy time is from this day, and so forward; thou canst not say thou shalt live one hour to prepare thyself for death; therefore that which thou and I do, must be now while it is to day: If thou wouldst have thy soul in a readiness for thy dear Saviour, set about it now whilst it is day; for the night will come when thou canst see to do nothing. How many poor souls are cut off when they are not ware?  
3. Take notice that every chaffy soul will in stead of peace at the coming of Christ, be cast out from among the Wheat, and burnt with fire. Therefore have a care thou beest not found among the chaff, to be light and vain in the things of God: but be thou rooted in the love of Christ, so that thou mayst be as Wheat, which is the very best grain of all; and so mayst be gathered by Christ into his Garner of life and peace.  
In the next place we may consider further what is offered to us in this Scripture: The Apostle exhorts those that look for the second coming of Christ, and for an end of the world, to be diligent, that they may be found of Christ at that day in peace, without being spotted and blemished with sin, and so made filthy, and unlike those that then Christ will own, and shall have peace and comfort in his blessed coming: and therefore I shall commend a second Proposition from the words,  
That There will be no peace at the great day of Christs coming, to any soul, except only those that have their spots and blemishes washed away in his own blood.  
This truth is that which we shall find most easy to be proved.  
1. If we consider what it is that makes the souls of men and women at peace with God, and that takes away the wrath and vengeance that the just and holy Law of God hath to sin and sinners; for except thy soul and mine be set at liberty from the condemning power of the Law, and from the wrath of God due to sin and sinners by the blood of Christ alone, there will be no peace at his coming, nor at thy going out of this life; for thou and I, and all the men and women in the world are by nature under the curse of the Law, and ungodly by reason of sin; the spots and blemishes of sin hath polluted our souls throughout; and therefore except thy filth of sin be washed away in the blood of Christ, the only Fountain which God hath appointed to do it away in, thou wilt never have any peace, but instead thereof vengeance and wrath, Rom. 5. 9. &c. Thou and I must be washed and justified in the blood of Christ, if ever we enjoy any peace from him.  
Again, there is no hope that thou and I shall be found of Christ in peace, except our spots be washed away in his blood, because it was and is only that which did redeem thy soul and mine from an eternal curse, and that hath made us near to God, Ephes. 1. 7. & 2. 13. So that if this be not done, thou canst not expect any peace at his coming.  
Further, take notice what Christ saith concerning this very truth, in Mat. 25. 33. Thou, wilt at that day be accounted no other then one of those Goats who shall be separated for ever from Christ, according to that in the 2 Thes. 1. 7, 8, 9. as if the Apostle had said, you Thessalonians know, that though you are now mocked and despised of ungodly men: yet remember that there is a time coming, wherein you shall be found of the Lord Christ( for whose sake you suffer) in peace: but to the enemies of Christ, to those that live in sin, and have their poor souls full of spots, the Lord will come to render vengeance on them( poor souls) in stead of peace; there will be flaming fire to devour them.  
For further cleared of this truth, take that most lovely place in Revel. 7. 14, 15. to the end. These are they that have washed their robes, and made them white in the blood of the Lamb; therefore they are before the throne of God, &c. The reason why they are before the throne of God, is because they have made themselves white in the blood of Christ. Compare this with c. 21, v. 27. There shall not one soul enter into the new Jerusalem, nor be before the throne of God, that is filthy, or that is defiled with sin; they onely shall then have entrance there, whose names are written in the Lambs book of life. By this we see that there are two sorts; the one are polluted and spotted with sins, and have no mind to be freed of them, but will appear with them before Christ to their utter ruin and destruction; so that all peace will fly away, and leave their poor souls to cry to hills and mountains to fall on them to hid them from his presence at his coming, Luk 23. 30. Rev. 6. 16, 17. The other are those that have washed their robes in the blood of Christ; that is, they have gotten the guilt of sin washed away in his blood, and they have also been willing to part with the filth of it; so that at the great day of Christs coming, or at their departing hence, they will be found in peace. Christ will say to such, as it is Mat. 25. 34. Come ye blessed of my Father. By this I hope we may all see that there will assuredly be no peace to spotted unclean souls that have not made use of the fountain which God hath set open for sin and uncleanness, Zach. 13. 1. There are many Reasons for this; among which take these.  
1. That it is impossible for a soul to have peace without having the blood of Christ, and applying it to take away his sins, because God sent his dear Son on purpose to destroy sin; he poured out his blood on purpose to wash away sin, and there is no other way for you and I to be made clean: but this, there is no name given under heaven whereby any one soul can get life, Act. 4. 12. And therefore what peace thinkest thou will there be to thy soul, when thou shalt appear before God who is a consuming fire to sin, with all thy sins about thee, and that thou hast refused to make use of that way or name which God appointed for life to all that ever shall have peace from him?  
2. Christ was willing to come from the bosom of his Father, to forsake that glorious estate in which he was and would have been eternally happy without thee and I, had he not done it; yet he was willing to offer up his own soul as an offering upon the bloody across, and to suffer the reproach of sinners; and that which was far worse then all this, to bear the wrath of God, insomuch that he sweat drops of blood, and at last poured out all the rest: and all this to the end that you and I might have our spots, our pollutions done away; and therefore sure if we continue in our sins, there cannot be any peace to our souls at the sight of God. What terror will the sight of Christ work upon wicked men? it will make Kings and Nobles of this world run to hid in dens, and to cry to the mountains to fall on them, and to hid them from Christ, who hath been a Lamb a long time; but then he will be wrath, so that they cannot nor shall not be able to stand, Rev. 6. 15, 16, 17.  
A third Reason why spotted filthy souls shall have no peace at the coming of Christ, is, because then all their enemies will fly upon them: satan, he will be ready to lay claim to their souls, because they have served him; and Conscience will gnaw and fret them, and bring all their rebellions and sinful practices into public view; they will take away all peace; thou needst not have more to frighten thy poor soul; thy galled Conscience will be enough at that day.  
4. Another thing that will take away the peace of ungodly men, of filthy spotted Drunkards, Swearers, liars, and the like, will be to see the godly, those that love Christ and holiness, to be with Christ, and to be their Judges. Then they will remember to their terror, that whilst they lived with them in the world, they hated them, mocked them, and contemned both their persons and their practices; and that with the rest of their drunken Crew, they belied and abused them. This will prick the souls of wicked men to the bottom, to see those whom they have judged simplo precise fools, men and women that are not worthy by their good wils to live among them; and the reason is, because they will not run to all their cursed sins with them: I say, to see these with Christ, will confounded them; so that they will not be able to look up, but must sink down to hell under it: then thy own soul will confess, that these which now thou dost but scoff at, did fear God, and obey his commands, whilst thou wast abusing the creatures of God by thy drunkenness, gluttony, and the like, and whilst thou wast blaspheming the blessed name of God, and mocking at Religion and godliness. Thou wilt be far enough from peace at that day, when Christ and the Saints of God shall come to judge and condemn thy poor soul.  
If this be, and will be the case of filthy spotted souls at the great day of Christ, how much need then hath every soul to be sure of having his spots, his sins washed away in the blood of Christ, and to be sure how the case stands with him? there is nothing that I know in the world of so great concernment to thy soul and mine as this; therefore let thou and I examine our souls, whether our sins, our spots are washed away, yea or no: and let us do it to the utmost, that we deceive not our own souls.  
And first of all for trial: Take this note for ever in the first place, That if the guilt of thy sins be washed in the blood of Christ, then thou art washed by the spirit of Regeneration, Tit. 3. 5. This is that work of which Christ tells Nicodemus in John 3. 3. That except a man be born again, he cannot see the Kingdom of God; he cannot see it, much less enjoy it. In this work of Regeneration God doth change and alter the whole soul of men and women, so that it is turned to another use then it was before. He works in the soul these following degrees.  
Before I proceed any further, give me leave to make an apology concerning the trial of a Saints interest in Christ in my other Book, and concerning the first Proposition, That every Saint of God hath a full assurance of the love of Christ.  
Now because that is a little too general in regard of many doubting souls, who are out of all question the people of God, yet do not dare to own it, as it were: and although it be indeed a real truth, both in general, and in particular, among all the people at one time or other, according to those six particulars there mentioned; yet I shall in this come more fully to discover the particular conditions of Gods people, and how this work is done, so that you shall see what I mean by the other.  
The first thing is, to be made a poor soul, a nothing, an undone soul in thyself: this is a special token that thou art near being made a new man, when thou art lost and undone in the old; I say, when thy soul is in poverty and want, then thou art likely to look after that which may fill thee, and make thee rich; my meaning is, when thou seest sin as it is, when thou seest it as poison, when God hath opened thine eyes to see thy polluted estate by nature, and that thou art made poor by seeing that; when thou art so poor in spirit, as to be with thy whole soul willing to be made rich by Christ alone, and when thou seest no Treasure anywhere else but in him; if thou art made poor after this manner, although this be the first degree, and that yet thou hast nothing but poverty, if that be in truth, and that thou art indeed in want of Christ, and seest a need of him, then thy condition is safe: Be it known to thee from experience, that thou canst not miss of that Blessedness the Lord Christ tells us of in Mat. 5. 3. Blessed are the poor in spirit, for theirs is the Kingdom of heaven.  
2. Hath the pollutions of thy nature, and the rebellions of thy poor soul against thy Saviour, caused thy soul to lament over him, that ever thou hadst a share in crucifying the Lord of glory? Canst thou see him whom thy sins have pierced, and mourn over him? Is thy soul a repenting soul upon this: Then know, that though thou art no further but only to bewail thyself, yet thou art Blessed from the mouth of Christ and thou shalt be comforted, Mat. 5. 4.  
3. If this which we have said be true, then thou wilt begin to learn of Christ, to be humble, to have a low esteem of thyself, to be continually endeavouring to bring down any thing of pride: and although thou art not yet so mee● as thou shouldst be, yet thou with thy soul dost desire it, and only upon this score, that thou mayst be like thy Saviour. If this be the temper of our souls, surely it is well with us, although i● may be our unruly natures be not yet brought under so as we do desire.  
4. If thy spots be done away in the blood o● Christ, and that thou hast been carried thus fa● on in this work of Regeneration, then thou wil● hunger and thirst after holiness, and after every means of grace, that so thou mayst be made more acquainted with Christ and his blessed ways; and indeed this is another special sign to prove this soul-changing work; when our souls are hungry and dry for the longing they have after Christ, when our souls are emptied of self, and of our own Righteousness, and do go empty to the fountain; this is very likely to be such a true note, that the poorest Saint of God may get some comfort from it. If thou canst find any breathings in thy soul after Christ, he hath promised to satisfy thee. Mat. 5. 6.  
5. Such a soul is brought to tenderness of Bowels: The consideration of the bowels of Christ towards his soul when he was an enemy, makes him merciful, pitiful, easy to be entreated, even by his enemies, in things wherein God may not be dishonoured, nor his soul hurt; therefore try now, and see what effects the tender mercies of Christ hath had upon thy soul. If it be thus with thee, then thou wilt not fail to obtain mercy. Mat. 5. 7.  
6. The next thing is a purified heart, a heart made clean from the filth of sin; and this is still in order to the work of Regeneration; a pure heart, is a heart that hath gotten the conquest through Christ of his sins; or if he be not wholly rid of them, yet he hath a pure desire to kill and destroy them; his heart is pure to Godward, he is willing out of a single soul to act clean and pure acts; and here indeed is that which will end some disputes among such as either doubt, or cavil at such trials as these are.  
7. Such a soul as hath had the spots of his sins done away in the blood of Christ, will be the only soul for peace; he will study how to be quiet from the vain janglings and cavils of men, and will endeavour to make peace what in him lieth, that Satan may not have his designs go on; the very rise of all strife and envy is from the Prince of darkness, who by that means rents the professors of truth asunder, as at this day. But take notice, that where ever thou seest it either in man or woman, let them be called by what title soever they will, a spirit of pride and contention crying up their own dry bones and forms, and crying down all others as Antichristian, and out of the way; there thou shalt find more self-seeking, like Diotrephes, more proud conceits of themselves, more non-sense, more taking upon them to do that which they shane themselves in more then any people, except Rome, who have also the like high thoughts of themselves, calling every one Antichristian, that are not of their Judgement; but we see time worketh the same effects on the one, as it did on the other; all their crying against Antichrist, was, and is, that they may get themselves a name, as appears by their unstable souls; some in crying down the Ministry with open mouth, and especially their maintenance; yet now when they get into it, they are content with both, now it is well enough, although indeed they are as unfit as Children for it; how many Diotrepheses hath England in it? who undertake the teaching of others that are as unfit as Children; and they cry down all; they will be sure to do the devils work, to make strife and debate: but these are far enough from peace making; therefore as Christ hath promised a blessing in Mat. 5. 9. That those who are employed about making peace, shall be called the children of God: So let thou and I make it one of our signs in this trial to prove our souls by, whether thy soul be for peace, with God, with his blessed Word, with his Saints under every dispensation where thou seest grace appear; if so, then thou art in a safer way then all the discontented men and women in England.  
But then another sign that our spots are done away in the blood of Christ, is, in that we are made able to suffer for Christ; if we love the Lord Christ, so as to deny ourselves, and to carry the across of his reproaches, certainly it is a strong argument that we have had the former effects wrought upon our souls; and therefore I shall leave this to the serious consideration of the godly Reader, and proceed to the next use, only take the promise of Christ with thee, in Mat. 5. 10, 11. Blessed art thou when thou shalt suffer the contempts of wicked men falsely laid on thee for the sake of Christ.  
2. If it be so, that all peace will be taken away from every soul at the great day of Christs coming, except only those that have their spots, their sins done away in his blood; and if it be their spots that will take away their peace, then let this exhort all that are yet in their sins, to forsake them while the Fountain is open, whilst thou hast a way yet left, by which thou mayst have peace at that day; nothing will do it but that, and without it thou wilt be completely miserable: therefore I say, whilst thou hast an opportunity, take it, that thou mayst escape the sad condition that ungodly men will be in at the coming of Christ the righteous Judge.   

The sad estate of those that forsake the ways of God.  
NOw because we are fallen into the latter dayes prophesied of, wherein are so many that give heed to doctrines of Devils, departing quiter from any thing like Christ, we will spend a little time to discover the sad condition all such are in that deny God, Christ, Scriptures, Ordinances, holy duties.  
1. Those that deny the blessed and glorious God, are in a most sad condition, as we may find in many Scriptures. We will begin with the cursed practices of men before the Flood. In Gen 6. 5, 6. there the word saith, that men began to have wicked imaginations; so that God was( as it were) forced to destroy them, saving onely Noah and his family. Although the Word doth not say, it was denying of God; yet we find by the dealings of God with them, that they had denied both him & his command. And here thou that deniest the blessed God, mayst see what thy condition is: thou art such a one as God saith, It repented him that ever he made such a wretch as thou art; and he is resolved( as thou seest in v. 7.) to destroy thee, and make thee an everlasting curse. The next spectacle we have in Gen. 19. God reins down vengeance upon Sodom, for denying and forsaking himself; ye all this, and ten times so much more will not serve to keep ungodly men from such sins against the Lord. All this, and the hand of God on Pharaoh in Egypt, with his wonders in dividing the Sea, will not serve to prevent the murmurings of the people of Israel, neither will it keep them from running after other gods, as we see Gen. 32. A man would think it were impossible that any man or woman in the world should be so vile as to turn from God to worship a Calf, and that in the very time of Gods working such great wonders as he did among them: But we see it is true, they did it, and so brought themselves into a sad condition. The next that we may mind, is the two sons of Aaron, whom God slay, Lev. 10. for profaning his Ordinances. Take notice of that notable word in Numb. 15. 30, &c. That soul that sinneth presumptuously, shall be cut off; because he despiseth the commands of God, therefore his sins shall be upon his head. The condition of poor souls that forsake God, and make any thing else their god, are in the saddest condition that can be, they are near to eternal vengeance. We may take another doleful example in Numb. 16. konrah, Dathan, and Abiram, who were swallowed up of the earth for their presumption against God and his servant Moses. And so all along, I need not instance in any more; All the histories of Moses, Joshuah, and so on to this day, tell us how God hath met with such cursed practices of men, even to their total destruction. Therfore sad is the case of such; and the more sad, if ever thou hast had any knowledge of the truth; for thou above all men mayst expect nothing but vengeance. Heb. 10. 26, &c. If thou sinnest against God wilfully after the knowledge of the truth, there remains nothing but a fearful looking for of judgement to confounded and devour thee to eternity. And think not thou shalt escape, because thou livest in a time of light: for if those in the time of the Law were destroyed for forsaking God, and the like, thy damnation will far exceed theirs, as thou wilt one day find, when God will appear to consume thee like fire. And therefore sad is the condition of such miserable wretches indeed. And if so, then how sad is the case of such as profess themselves God? Thou wilt find one day, that there is one God alone, that will tear thy soul in pieces, and give thee thy portion among the Devils, which were such as thou art; and then thou wilt know to purpose that there is a God, who hath justly made thee an eternal curse. And thus we see how it will be with all those that deny the great God of heaven and earth, or that forsake him to follow any other. We now come to the next thing, namely, the sad condition of those that deny or forsake Christ. And,  
First of all, if thou deny Christ, thou art undone for ever, thy soul will be cut off, thou wilt be destroyed, Act. 23, 24. Nay, if thou believe not on the Son of God, thou wilt be damned even into hell; nay, thy condition is the worst of any poor soul in the world; if thou after being convinced and enlightened shalt fall away, then there remains for thee no more sacrifice for sin, but vengeance will assuredly follow, Heb. 10. 26, 27, 28. At the day when Christ the Son of the blessed God shall call thy soul to the bar, and shall then tell thee that now he will deny thee and forsake thee, as thou didst him; what thinkest thou will become of thee? Mat. 10. 33. Whosoever shall deny me before men, him will I deny before my Father which is in heaven. Thou must not think to escape that day: for you and I, and every soul in the world, must stand at the bar of his justice. Although the Devil hath so far prevailed with many filthy profane hearts, who are willing to be lead by his wil●ss, to persuade them that the soul is mortal, and many other such vile things, which please their polluted souls very well; yet know, that after thou hast done all, thy wickedness will come with thy soul to damn thee to the lowest hell; thou wilt find thy soul too much alive at that day, to hear thy deserved curse and torment, with which Christ whom thou now despisest, will sand thee away among the workers of iniquity, where thou mayst have time enough to gnash thy teeth at the consideration of the cursed and horrid practices which now thou art employed about, viz. in doing the Devils work, to deny God or Christ, or to forsake either of them, and turn to another; and that thou do things out of a pretence of being transformed, as did Robins, Franklin, and others. This is indeed one of the most subtle designs of satan, that ever was acted since the world was. Doth Christ call Sorcerers, Whoremongers, Murderers. Idolaters, Drunkards, and liars,( in Rev. 22. 15.) Dogs? then surely thou, and all that are like thee, may be called Devils. And therefore sad is thy condition, and sad is the case that thou art suffered to live: But herein lieth the comfort, that if those whom it doth concern, have not zeal enough to do justice on thee, yet God will one day get himself honour by thy eternal ruin.  
3. What comes by denying of Scripture, and disobeying that? We shall not need to go far to find out a parcel who do deny, nay mock at the word of God; or if some do not all of it, yet all which serves not their own ends they slight and contemn; & they can make Scriptures serve their lusts: Some have said they can make as good a Bible, though they had never seen this. Now because there are many of these filthy dreamers in England, let us consider who they are like, and how they live; and then for their sad end, that will assuredly follow. They are in all things like those in judas: they are greedy like Balaam: and though they cry out Love, yet tis a prey they look for. 2. They are Clouds that have no water in them, and you may know them by their instability; thou shalt find them here to day, and to morrow blown away. 3. They are trees which never bring forth any thing to God: and therefore thou seest the just and blessed God pluck them up by the root; so that the very root on which they should stand, is that which they deny and despise. 4. They are raging waves of the Sea. Now we know that the waves of the sea are raised with storms of wind: but these are raised to this height by the Prince of the air that rules in them, even to foam out their own shane. How true is this blessed word? how many be there that rage to foam out their shane; that run from town to town, and place to place to do it? they wander like stars; but their light will be the blackness of darkness for ever: for the Lord Christ whom they slight, is coming( saith the Apostle) with all his Saints to execute judgement upon such ungodly wretches. 5. They are murmurers; they are content with nothing, except it bring honour to themselves; nay, they swell in pride of heart, thinking themselves something, whenas indeed they are nothing. This is the state of many, which will one day find, that the word of God which they slight, and will not obey, will be that which they shall be condemned by, according to that saying of the Apostle in 2 Thess. 1. 8, 9, 10. when Christ shall come in flaming fire to render vengeance on them for not obeying his Gospel. Take notice of this, all you that slight the Word of God.  
4. Let us consider of such as deny or forsake the Ordinances of Christ: there are many of those in all places, who make no matter of slighting the blessed commands of Christ; and of them there are three sorts.  
The first is, a proud self-conceited company, who think they are come to such a height, that those things are too mean for them to be employed in; and they say it was indeed an administration which God brought them through, but now they are mounted higher, they live now in a full enjoyment of the substance, which is Christ. I say, if this be so, it is well: But in the mean time give me leave to tell thee, that I fear thou dost delude thyself, and I do believe I shall prove it. 1. I fear thou art deluded, and thou deludest others: my Reasons are many. First, because I see thee walk more carnal; thou are grown just as vain in thy behaviour as those that profess nothing of God; & thou beginnest to make choice of Drunkards, and Swearers, and Whoremongers, and the like, for thy companions; thou art just fit for any thing; thy Conscience seemeth to me more like to be seared, then set at a greater liberty: therefore it is clear to me that thou deludest thy soul. Another reason is this, why I fear thou deludest thy own soul, because I see nothing wherein thou honourest God any more then a Beast in any thing thou dost; thou eatest, and so doth he. Now Christ commands that our light should so shine before men, that they may give glory to God: and therefore because I see thee to bring fotth no fruits to Gods glory, I conceive thou art a deluder. And further, Christ saith, that those who receive the truth in the love of it, will bring glory to God. Those on the good ground, are they which hear the word and keep it, and out of an honest and good heart bring forth fruits: but thou pretendest great things: and yet all thy flashes lye dead, it doth nothing but beat the air; thou hast no life in thee at all to any thing that good is, nay thou rather dost mock at them that have any life in them; and therefore I conclude thou art near to the saying of Christ, Joh. 15. 6. to be cast out as a branch that hath not a real engrafting into the body of the Lord Christ; and to that of Peter, in 2 Pet. 3. 3, &c.  
2. The next sort is a company of men and women, who are tired quickly with any thing that God requires; they forsake the Ordinances of Christ, in plain ground; the truth is, like those in Mal. 3. 14. they will serve God no longer then they see some profit. Of such were they that came after Christ for loaves. If you take notice of all the Professors in England, you shall find almost half upon this score; they serve Christ next after their bellies and lusts; they mind nothing more then earthly things, a little telling of Christ will serve. These are grown out of an earthly-mindedness and laziness to this pass, to dispute a little now and then, onely to uphold love, and to come to meetings onely to uphold love; and all this while are onely a lazy people, who have no true love at all neither to God nor his Saints.  
3. The third sort is an ignorant people, who deny and forsake the Ordinances of Christ, out of the blindness of their minds: Light is come into the world, and these love darkness rather then it. They with the other two sorts are in the gull of bitterness and band of iniquity, for denying the blessed Ordinances of Christ, which are appointed by him to convey his graces to the souls of men. And therefore consider this all you that slight the Ordinances; lest you be overtaken and consumed, and there be none to deliver you.  
Fifthly and lastly, Those that deny holy duties and forsake them, are in a sad condition, as will appear, if we consider, 1. Who it is that requires such duties. 2. The danger in not doing.  
For the first, it is Christ that requires the Saints to walk like Saints. You are the salt of the earth, saith Christ, Mat. 5. You are the light of the world: what then? Let your light shine forth, that my Father may have glory; and, If you love me, keep my commandments, and take my yoke upon you, and learn of me. By this we see that Christ commands us to those things that may honour God, and the work of his grace in us; and that it may be done in an humble manner, as he did it himself.  
Now to avoid all cavils at this truth, we will inquire in particular what duties these are which are required of the people of God. And first of all we will begin with Prayer, because that is a main thing that is now slighted among the wanton sort of Professors: and that Prayer is commanded, we shall prove, as also the examples of the godly until Christ, & Christ himself in many Scriptures. Psal. 5. 2, 3. David, he prays at morning and at evening, his soul looks up to God in prayer; nay, he saith Ps. 32. that every one who is godly will pray unto the Lord. It will be too tedious to instance in Abraham, Moses, Daniel and all the godly men of old, who made it their daily practise to pray unto the Lord their God. Mat. 6. 9. Christ teacheth his Disciples to pray; and ch. 14. 23. He went up into a mountain to pray himself; so in ch. 21. 22. he tells his Disciples, that what they ask in Prayer believingly, they shall receive; and in Mat. 26. 36. Christ prayeth again. I might fill many leaves with proving this truth, both by the commands of Christ, and his example: but those that will not be convinced by these, neither will they with many more. Therefore I shall proceed to show the practise of the Apostles, and so end this fifth thing. They continued in earnest prayer, Act. 1. 14. So in ch 9. 40. Peter kneeled down and prayed. So in c. 10. 2. Cornelius was a godly man, and it did appear in that he feared God and prayed. So in Act. 21. 5. Paul with many more kneeled down & prayed. And in Rom. 15. 30. the Apostle doth beseech the Church to strive with God by Prayer. So in Ephes. 6. 18. Praying always with all manner of prayers and supplications in the Spirit. I will stand no longer to prove this; if any kick at it, they will find one day that it was required of them. I know the wil●ss of satan in many, are to persuade them that they are always in a praying temper: But let me deal plainly with all such, They are the most sottish of all men that profess any thing of God. How sad is the case of all such! the Devil hath just gotten what he would of them; he hath quenched the Spirit, and for ought that I know they may never enjoy one blessed hour more.  
2. Another duty is, to bless God for every mercy. Whether you eat or drink, or whatever you do, do all to the glory of God. Now this is another special character of a godly man, to give God glory for all mercies he receives; not so much as to eat or drink, but to honour God, to speak forth the praises of God in them. If this be so, then what shall we say of such Belly-gods, as sit down to eat, and rise up to play; and instead of giving thanks to God, dispute against it, and that amongst their drunken Consorts? Take this for a truth, that if thou break the commands of Christ, and deny him before men, he will deny thee before his Father in heaven.  
Again, there are many more duties to be performed by the Saints: but because these are they that are most slighted, I shall proceed to the next thing.  
Secondly, The dangers in not doing those duties Christ requires of us, are great.  
For if they are commanded, as we see they are, then those that disobey will receive the reward of disobedience, which is( Rom. 2. 8, 9.) indignation, and wrath, and anguish to every soul of man or woman, who obey not the truth, but contend for unrighteousness. This is the portion of many a poor soul at this day, who contend for unrighteousness with might and main, as we use to say.  
Again, it is dangerous to be disobedient to the commands of Christ, because we see and find that such are ruled by the Prince of darkness, by satan, Eph. 2. 2. who forsake the ways of God and duties of holiness, to walk again according to the course of the world. And let me tell thee this also, that the rigor and condemning power of the Law was ordained for thy ruin; it was made for the disobedient, for the ungodly and unholy, to condemn them, 1 Tim. 1. 9, 10. And therefore if there be any spark of grace, or remorse left in thy soul, Return; I say, make hast and return, thou that hast departed from the living God, or his blessed ways; lest thou be hindered by the wil●ss of satan, to persist even to thy eternal ruin, Heb. 3. 12. 13.  
Thus I shall leave thee, and proceed to the next thing, which is a brief Relation of the Blasphemies of these times.   

Some discovery of the Ranters trial.  
THat all which have any love to their own souls, may be careful how they yield to new fancies in Religion, take this Spectacle for your warning. There were not long since in London, some that were so vile as to give heed to a wretch, whose name was Robbins, who professed himself to be God that made heaven and earth. This fellow was a Somersetshire man, near Wels; to him were joined many. The names of some of them are as followeth: Joshua Garment and his Wife: Nicholas Malson and his Wife: a Bodis-maker dwelling near Charing-Cross, with a great many more.  
That all men may see the Van of their confused practices, take notice that this Robbins forsakes his own wife, and takes Garments wife, and Garment he takes Malsons wife, and so did others amongst them, whose names I know not. Much like Franklin who was taken in Hampshire, and punished a little for professing himself Christ. This they did in the first place, which deserved more punishment then either the former or the latter have received.  
In the next place, these Vagabonds being fitted for the devils use, proceed. Now Robbins he must be their God, and Garment he must be the Deliverer of the scattered Jews; they are resolved to fill up the measure of their sins with speed; and to that end they meet, where some of them with their Witchcrafts make noises, crying out with loud voices, wo, wo, wo, many times together. And then beating their hands, they pronounce a wo, first to the Parliament, then to the Army, then to all flesh, who have( they say) worshipped a God of fancy so long, when as God is come down to dwell with men; and then they declare this; That him who is called by the name of John Robbins, is God that made heaven and earth, and the Father of the Lord Christ, who is to be born next Midsummer, by she that was Garments Wife; and Garment he was a Deliverer of the scattered Jews. This they also affirmed before the Justice at their Examination, where they shewed some Witchcraft, thinking to confirm it; but God who doth use to find such in their sins, did discover them, and they were sent to Newgate.  
Now the reason why I present this to public view, is, because I hoped our Magistrates would have made them an example to all others for time to come; but hearing this very day, that there were more of such found out, and knowing how slightly that was passed over, I thought good to present to the whole world, that all men not voided of grace, may take heed how they meddle with men of unstable hearts and ways, who never leave running from one fancy to another, until they fall from every thing that good is, and so are ready for every wile of Satan. Therefore who ever thou art that hearest of this, beware of the Witchcrafts of these latter dayes, wherein men swell in blasphemies: and so I leave thee, and proceed to the reward due to such as are found in this wickedness.  
Object. But some may say, what punishment should be inflicted upon such as these are?  
Answ. We need not go far to find what the Lord did take kindly, to be done for less then half this, in Numb. 25. 11, 12. The Lord saith there, That Phineas had turned away the judgement that he had begun to lay on all Israel; God is a jealous God, and will not endure such things as these. When Israel must needs have to do with the gods of Moab, God will destroy them, and all the Host shall smart for it, because the Magistrates did not destroy the sinners, but let them alone; and although all the godly were weeping before the door of the Tabernacle, and crying to the Lord, yet all is to no end as long as the sinners be not dealt with, as it appears plainly by what the Lord saith to Moses ver. 11. Phineas hath turned away my wrath; it was not their weeping nor praying did it, it was onely zealous Phineas, who slow the sinners in their sin out of the tender respect he had to his blessed and glorious God. And therefore meditate on this Scripture, and think not that we shall speed better then they: although we had never so many Moseses and Israelites praying and weeping, it will not excuse us when the Lord is provoked to jealousy by us, for not being zealous for his name and glory, in dealing closely with such as strike at himself.  
In the next place, I pray take notice what the Lord saith to Moses concerning Phineas; because he had done this out of truth of love to his God, therefore saith the Lord, I give him my covenant of peace, and to his seed after him. By this you see how the Lord is taken with this act, as if he could not tell how to express it enough, both to him, and to his seed after him.  
But lest any should say, this was in the time of the Law; there is no such thing now. To that I answer, was God a jealous God in the time of the Law, and is he not so now in the time of the Gospel? did God destroy the children of Israel for committing idolatry with other gods in the time of the Law? and will he spare us who profess to see him more clearly, when we can sit quiet, and hear and see greater provocations then that was, and are so far from revenge upon the sinners, that we are not found either praying or weeping for it? Hath the blood of our blessed Lord less effect upon our souls, in causing us to hate sin and sinners, and to love and tender the name of our God and his glory, then the blood of bulls and goats under the Law? Then sad is our case; surely vengeance will then break in upon us.  
But it may be some may say, There is no warrant in the Gospel for what you drive at. To that I answer, that thou hast ill spent thy time, if thou dost not yet know that God hath appointed Magistrates for that purpose, onely to punish evil doers, Rom. 13. 4. to execute wrath and vengeance on wicked men. And it is to be done as Phineas did, with the sword; and if so, I pray you what wickedness doth outstrip this? And therefore now methinks it is sad to see how fearful men are that they shall be zealous for God, and how quicksighted about poor outside matters. How shall a man be dealt with, that speaks a word against a Man in Power? and he that acts against the Power of the Nation, must die, and that justly, for a Traitor: but these treasons committed against the Power of all powers, the blessed God, is not so laid to heart. What can you say, when God shall bring you before his glorious presence, and demand of you how you have used your power put by him into your hand? can you say, Lord, thou knowest we have been zealous for thy great Name; we have to our utmost used our power for the good of those that did appear to love and fear thy blessed Majesty: as for those that we saw apparently to stroke at thyself, Son, Saints and Gospel, we used our power to prevent thy jealousy over us for sin, and we according to their evils did smite them?  
Can you say so? If you can, I dare pawn my life for it, God will say, You have well done. But it may be doubted we shall all be forced to confess that we have not used our talent to the best advantage for God; but that we have sought ourselves, and have had our own honour in our eyes, to revenge evils done to us, whilst the honour of God is looked at as that which is not so much to our present purpose.  
Heretofore it was the policy of satan and the Romish adversaries of Christ, to banish the Godly under the name of Blasphemy and heresy: But that cannot make you voided of sense, fearing you may do so now amongst these; for I pray look all the Scripture over, and all Histories, and you will find none of the godly suffer for such things as these: they suffered for being godly, for standing up for God and his blessed Son, and for his Truths sake; but if these suffer, it will be for making themselves Gods, Christs, and for denying Gods Word and Ordinances. Therefore never fear to use your sword for Christ now, and at last He himself will come in flaming fire, to render vengeance on all those that know him not, and obey not his Gospel.   
FINIS.