A Sovereign Antidote AGAINST Sinful Errors, the Epidemical plague of these latter days. Extracted out of Divine Records, the Dispensatory of Christianity: FOR The Prevention and Cure of our Spiritual Distempers.  
By Claudius Gilbert, B. D. and Minister of the Gospel at Limrick in Ireland.  Luke 21. 8. 
See that ye be not deceived.  2 Thes. 2. 8, 9, 10, 11, 12. 
Whose coming is after the working of Satan, in all Power, etc. and in all deceivableness, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Graecan. Axioma. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehova Medicus tuus,  Exod. 15. 26. 
Adag. Arabic E●eg. Erronibus sibi solis sapient bu● adaptatum.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Qui seipsum habet prosapiente, habent eum Deus & homines pro Ignaro.  
London, Printed by R. W for Francis Titon, and are to be sold at the sign of the three Daggers in Fleetsheet. 1658.   

To the Honourable Colonel Henry Ingoldesby, Governor of the Precinct of Limrick and Clare, and to the Inhabitants of the City of Limrick.  
Honoured and Beloved in the Lord.  
THe substance of this Tract was through the Lords help preached lately in your ears, and is of right now presented to your eyes, that through his Grace, it may the better reach your hearts. The subject thereof is as seasonable as its excellent. The Lord make it yours as profitably, as it's made yours affectionately. The choice usefulness of its provisions will make full Amends for the plainness of its Order and Dress. It's not my work to tickle and flatter you, but to reach healing and food to your souls. A Signal hand of Heaven brought me over and fixed me here near five years ago; by the same good hand have I been kept here in the Lords charge ever since. 
Deut. 8. 2, 3, etc.  We have had much cause still to mind and improve the wonderful dealings of our God towards us from that very day, as in former seasons. Variety of Dispensations hath he carried us through both publicly and personally. Visits of judgement, and then of Mercy, we have had from him again and again. No ways hath he left unattempted that might do us good, though our Returns have not been answerable. The Sword, Famine and Plague ranged in these parts upon God's Errand at my first coming, 
Ezek. 14. 17, 18, 19, 20, 21.  and continued a considerable time. I was thereby occasioned to contribute my utmost by the Lords Aid, to the relief and cure of men's souls and bodies. It was then my cordial delight and desire to spend and be spent for the good of Limrick; as the same is still my design and labour through the assistance of Heaven. The Voice of God's Rod cried loud to this City then, that the man of Wisdom might observe his Name who had appointed it, 
Micah 6. 9  in hearing his Rod. Our Heavenly Physician saw it best then to diet and physic us, suiting his Prescripts to our distempers. Few in this place did miss of a Touch; the deeper smartings of many among us warned all the rest. Our sins deserved much worse from his hand, yet he afflicted us very favourably. In the midst of wrath he remembered mercy, 
Habac. 2. 2.  and stayed his rough wind in the day of his East wind. 
Esay 27. 6, 7, 8.  After Purgations he gave us Cordials, and turned in due time our mourning into joy. Thanksgivings followed our humiliations, 
Psalm 30. 11. John ●. 9  and our bitter waters were turned into sweet Wine. The Springs of Elim followed our Marah, 
Psalm 126. 5.  and they reaped in joy, 
Heb. 12. 11.  that had sown in Tears. If the peaceable fruit of that Rod may in Righteousness appear among us, the Glory will be his, and the Comfort ours. If our ill humours have been kindly removed, it will best appear in the right use of our health. If any grow wanton after Recovery, shame and sorrow will be their portion. It glads my heart that God's Word and Works have not been quite fruitless in the midst of us; yet I cannot but lament with a bleeding soul the sad improvements of his renewed Kindness. 
Esad 5. 3, 4. etc.  What could more be done for us than he hath done? Why then is our fruit so wild and so empty? That it proves better with any of us, it's of his Grace; that divers others seem to grow still worse, it's through their fault. The Lord hath bestowed much cost upon us, 
Heb. 6. 7, 8.  but like the cursed Ground we bear still many weeds. He hath not spared for dressing or dunging: it will much aggravate their sin and judgement, 
Esay 5. 5.  if any of us remain still barren. 
Matth. 13. 24, 25.  The good Husbandman hath cast in good seed in this Ground of his, but the enemy hath crept in in the dark to scatter his Tares. Multiplicious Errors still spread among us as in other parts, which grow much faster than Christ's spiritual Plants. Too many are found to play with their Light, and abuse it to do the Devils work by. That good Word, which proves savour of Life to some, 
2 Cor. 2. 16, 17.  proves too often savour of Death to others. The Spirits of divers are grown so childish, that neither Barnabas nor Boanerges will please their Palate. 
Act. 4. 36.  God hath restored us to health and plenty; 
Mark. 3. 17.  but many souls are still diseased and starved. Sinful Infection troubles all Relations, yet is little felt, because spiritual. Much malignity attends those ill humours which work so strangely and perniciously. Some are Brainsick with giddy Notions, and others heartsick with feavourish Affections. The Heads of some labour with Convulsions; the Vitals of others suffer defections. Spiritual Lethargies benumb some into sleep and mortal dreams; raging Frenzies do inflame some others. Some are merrily mad with pleasing Conceits; others melancholy through a sullen spirit: Lethal Apoplexies take some few suddenly; and spiritual Palsies seize upon others more gradually. Some have lost Appetite to the dainties of Heaven; others seem to hunger, but digest not well. Spiritual Rickets do possess divers, and sinful Gouts trouble not a few. Various obstructions disorder men's souls, whence the disfiguring of their Life and Acts. Internal stoppages often discolour the external man; the falling-sickness and the swooning fits do also take turns in souls and Societies. Consumptions and Dropsies appear so visibly, that they prognosticate but Ominous things. Sad Symptoms are seen in men's faces and speech, their tongues and breathe concurring therewith. If you feel their pulse and Beat of heart, you may soon descry Syncopal Tokens. Schirrhus's and hardness are easily felt; swellings and sores manifest themselves. Thus this world appears a sinful Hospital for the God of mercy to give visits to. What comes away from men, proves a Semeiotick that points at the Cure by sad Characters. The Causes of such dangerous Affects must needs be various and multiplicious. Diseases complicate and inveterate, bespeak a difficult and a dubious Cure. Secrecy and strength add much to that evil, besides senslesness and unruliness. Disorder in food and in exercise with sloth and slumber aggravate the same Strains and Ruptures with Dislocations, Tumours and Wounds manifest more evil. Humours and spirits being distempered do soon disorder the substantial parts. Excess in Repletion and vacuity, in number and extent, still do make it worse. Retention of evil & wasting of good, do both testify the method of help. Indications thus being so various, it's no wonder if the cure be slow both in Church and State. Purgations total and particular, must attend diet, rest and all due help. Both the Patient's care and all Assistants, will be as needful as the Physician's skill. Politic Physicians and Ecclesiastical had need look to Christ for skill, strength, success. Choice and cordial Preservatives, Alexipharmacks are often needed, where malignity doth infest men's souls. Industrious Care and painful attendance will be found herein of exceeding need. The Lady's hand and the Eagles eye, with the Lion's heart, will help very much in all such dress. Seek therefore and wait for that Sovereign Aid without which no means can find a Blessing. 
Phil. 2. 12, 13,  Observe his Precepts, taking what he gives, 
Rome 9 16.  carefully forbearing what he doth forbid. Fear to displease Christ, our Gospel- Phoebus, that must teach and prosper Aesculaps 
* An eminent Physician, the Son of the Sun among Poets.  labours. That Sun of Righteousness will rise with healing wings to all such as love and fear him above All. 
Mal. 4. 2.  Neglect then no means appointed by him; 
2 Pet. 1. 5, 6, 7, 8, 9, 10, 11, 12.  abuse not the means by resting thereon. 
Esay 64. 5.  His All-sufficient Grace believe and expect for his own Glory in each of his Ways. 
Psalm. 37. 4, 5, etc.  If he make you smart, 
Prov. 3 6.  it's for your good that you may be healed on the best account. 
Heb. 12. 10.  Here is an Antidote fitted to our Case, the good Lord bless it to you and to me. Be helpful to me that I may help you at the Throne of Grace, so shall we find him our present help still. His Grace will sure be sufficient for us, 
Eph. 6. 13, 19  and his strength shall be perfected in weakness. 
Col. 4. 3, 4.  I shall as heartily rejoice in your good as if it were mine; 
Psalm 46. 1.  and shall design to be, 
2 Cor. 12. 9  through the Renewed supplies of Christ's Holy Spirit,  
Your Affectionate Servant for his sake, in all Gospel-work, CLAUDIUS GILBERT. From my study in Limrick, 11. 11./ Januar. 23. 1656.   

PREFACE.  
Christian READER.  
ERROR is the Epidemical disease of this Age, 
See Mr. Boltons' Arraignment of Error; Danaeus, Epiphan. August. Hieronym. de Heretic. etc.  exactly considerable in its Nature and Descent, in its Species and Degrees, in its Cause and Effects, in its Symptoms and Cure. We shall but touch those things which others have elaborately handled, to usher in the Scope and Substance of the following discourse.  
1. The Nature and Idea thereof consists much in a sinful straying of man's Judgement from the Truth of God into falsehood. 1. Man's Judgement is the proper Subject and Seat thereof: (we meddle not now the Angels Failures) from whence it casts a malign Influence upon all other Powers and Parts.  
2. It's Genus is straying or wand'ring. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  So the Greek properly imports, a slipping and sliding from Truth into falsehood and byways.  
3. It's difference lies in both the terms. First, From which it swerves; i. e. The Terminus à quo, from the Truth of God. Secondly, To which it leads, the Terminus ad quem, into falsehood. So it's distinguished from bare Ignorance, both negative and privative; Error being a soul-sickness, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a disorderly Distemper, disposing to evil positively, both habitual and actual, as it deprives of and indisposes to that good, respecting the Souls health; It differs also from Scruples and doubts, which are but uncertain motives from Truth, and weaker Inclinations to falsehood, as the grudge and Rudiments of spiritual diseases. It's likewise differenced thereby from Heart-Hypocrisie and verbal lies.  
Secondly, Errors Descent fetches its Extract from the Prince and Father of Lies, 
john 8. 44.  who abode not in the Truth, but drew thousands of glorious Angels, 
jude 6.  who kept not their first state, into Error and Apostasy. His Serpentine spawn by dubious Queries was soon cast into our first Parents, where it quickly bred Error and all sin. That unhappy Breath so strongly infected them, that this sinful disease is become hereditary to all their natural Posterity. This woeful Leprosy hath been thus propagated from our Head Adam to all his Issue, through the loins of sinful parents. It cleaus to man's Nature, and hath been in all ages successively communicated by a woeful Series in all sorts, more or less. 
Levit. 14. 44, 45.  As the Leprosy cleaving to the Wall, could never be totally removed, till the Wall itself was quite pulled down: So doth this Plague cleave to man's soul, till man's dissolution. Adam received at once the seed of corporal and spiritual Diseases and death, in the same moment that he began to sin, he began to die, according to God's Word; from whence the progress of a dying life in him, and all his, till Grace begin that spiritual Life below that Glory completes above. Israel had contracted their woeful Leprosy from that Egypt that enslaved them; 
Deut. 28. 27.  so is our spiritual Leprosy contracted from that mystical Aegyt which hath poisoned us so desperately, and infests still the Canaan-State of Christ's militant Church. 
Dato uno absurdo, mille sequuntur. Cadmei Proles, Adag.  As Truth is a most diffusive Good, so is Error a most diffusive Evil. Error like a stone thrown into the water, riseth in Circles, each Circle begetting another and growing still wider till they all quite lose themselves in the end. Like Cadmus' Brood they start up suddenly, and as soon fall foul each on other.  
3. The Species and Sorts of Error are multiplicious, like the diseases that trouble the body. As there are various sorts and denominations of divine Truths, so are there as many distinctions of Errors. The specifical difference of each Error is measurable still by the dimension of that Truth it opposes and strays from, and of that falsehood into which it slides. 
Veritas Radicis, Indicis & Entis, apud Scholasticos.  The Truth of God is the conforty of his Thoughts, Words and Works, to his own glorious Essence. The Truth of man is the due conformity of man to that Truth of God, whether mental, verbal or practical. Error is accordingly diversified in its general acceptation; but properly to our purpose it is restrained to the judgement, and distinguished from other sins which are verbal or practical Errors, flowing from man's Will and affections more directly. That Truth of God is especially considerable in matters of Religion, either fundamental or juxta-fundamental, 
Errores quidom citra, alii circa, alii contra fundumentum. Primi divertunt, Secundi pervertunt, tertii subvertunt fidem Orthodoxam.  or more superficial and circumstantial. Error is accordingly discernible in its several wander from that Truth. The Scripture of Truth declares the same in all their specifical variations. Tue Fundamentals of Religion are summed up in the Articles of our Faith, called the Apostles Creed, because extracted out of their writings; which Symbol hath been successively explained by the several Confessions of the primitive Churches, as the Nicene and Athanasian Creed, as also of the Reformed in Germany and France, Belgium, and England, etc. As there are varieties of Weeds and poisons about the earth which peculiarly offend the several parts of the Body, some being more hurtful to the head, some to the Stomach, etc. So do various Errors offend the several parts of Truth, whence various designations are given to them.  
4. The Gradations and Degrees of Error admit also of a variable Latitude, according to the variation of its aggravations. As diseases do vary in their gradual recess from health, being either simple or compound, either more or less malignant & hurtful; Thus Errors admit of many adjuncts which render them more or less sinful and injurious. In every Error there is a sinfulness, an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a defect of Truth privative, & a disposition to falsehood positive. As in every disease there is an evil deflection from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sound disposition of the body; so in Error from that of the mind. But this deflection is not alike in all, but is clothed with numerical differences and personal aggravations. Some Errors are more, and others less rooted: Some are more single, and others complicate. Some are more submissively held, and others more pertinaciously: some are kept close, & others published; some have more of the Will and Affections attending them, others less: some are more, and others less pernicious: some are more quiet, others more turbulent. As the malignity of infectious diseases admits of a great Latitude: as the variety of venomous Creatures, whether Plants, Minerals or Sensitives, is multipliciously diversified by the variations of their clime, intentions of degrees, etc. some being cold as Hemlock, others hot as Euphorbium: some in the first or second, others in the third or fourth degree: some working more slowly, others more quickly: some by their Tail, as the Scorpion: some by their Teeth, as the Viper and Rattle-snake; some by their Tongue, others by their Excrements: some more sensibly, as a mad Dog; some more insensibly, as the Asp: So do Errors appear under variety of offensive qualities and adjuncts.  
5. The Cause of Error also, as of every disease, is multipliciously observable, especially in a threefold Division of Evident, Antecedent, and Continent.  
1. An Evident Cause among Physicians, is much from Externals, if not altogether, whereby a Distemper is occasioned in the body. So in man's soul this sickness of Error may be occasioned by external Causes, as by infection, ill company, bad books, various Temptations, etc.  
2. An Antecedent Cause of sickness bodily, is from some thing within, whether vapour, humour or Spirit, distempering any part, & disabling it from its proper Action. Thus the foregoing Cause of this spiritual disease, lies in some flatuous, humorous or spiritual evil that disorders the mind from its right discerning of the Truth, causing it to deviate into the way of falsehood. 
Rom. 5. 12.  Habitual Corruption within, flowing from Adam's first sin, (which is ours by Imputation,) attended with the want of original Righteousness, and often called original sin, because the womb of all sin in us) is the chief cause from which all other evils flow, that breed and increase these sad distempers. This Corruption acts variously in the way of Pride and Selfseeking, Security and Worldliness, etc.  
3. The Continent Cause of a corporal distemper is that immediate thing which cherishes it, being cherished from the remote cause, whether corrupt blood, wind, water, gravel, etc. So the continent Cause of Error, is that peculiar Corruption whether. Ignorance or Pride, self-conceitedness or worldliness, etc. which sticks close to the mind, to breed and cherish its several dyscrasies and distempers. Thence such clouding of men's judgements and disorders in their Reasonings: 
2 Tim. 3. 8.  hence perverse Dispute of men that are reprobate concerning the Faith; as Ambition and Pride carried Simon and Menander, Nestorius and Macedonius away; Discontent and Envy prevailed with Arrius; Covetousness carried on Demetrius and his Comrades. There is a Complication of such causes in most.  
6. The Effects of Error, as of every corporal disease, are likewise variously numerous, according to the variations of its numerical Idea, of its specifical nature, of its descent, gradations & causes. This spiritual sickness is a Tendency to further sin & eternal Death; as every bodily sickness is the beginning of corporal death. 
Rome, 6. 23.  The wages of sin is death; sin deserves it, it binds ever, it leads to it, it fits for it, it begins it. As much as there is of sinfulness, so much is there of death attending it, Corporal & civil, spiritual and Eternal. Grace indeed doth restrain and limit, it pardons and subdues, it purges out gradually, and at last exterminates all sin in God's Elect; yet it changes not the Nature or desert of sin, though it chances the sinner's nature and relation. Providence limits and overrules this sinfulness also in the Reprobate. As the wise Physician corrects his Opium in a Confection; so doth God correct sin remaining in his Children. As the same Physician appoints fit means against infection to all indefinitely, so doth our Sovereign Physician by showing the dangerous effects of Error. As the effects of Poisons are very various, yet always sad: so are sin and sorrow inseparable Twins. Error was set forth to the Life by that Leprosiy of the head, which had a peculiar mark of Ignominy, 
Levit. 13. 29, 30, etc.  Infection and danger. It's like to those poisonous Minerals and Vegetables, which strike first ai the head, and thence at all other parts. It's a spiritual Plague which cannot but be mischievous still, though not in all alike. All sorts of men in all relations are made to feel the sad Consequents thereof. It's a fruitful womb, a breeding dung hill, a poisoned spring, Lerna malorum. It engages and leads insensibly to more evil, notional and practical. It disgraces God, opposes his Truth, distempers men's souls, endangers their families, blasts their Profession, stains their Repute, scandalises many, ensnares divers, troubles Church and State, and complies with Satan in his various designs, by nursing of his brood. This Age gives sad demonstations thereof. As Cephalical diseases are on many accounts the most dangerous of all in the Body: so are these heady distempers in the soul, which are easily communicated to all the vital & inferior parts. The poison of some works in a stupifying way, as Opium, Henbane, Hemlock, etc. others venom acts by an enraging quality, as Elaterium, Euphorbium, Scammony: The effect of some is more speedily mortal, as in the Touches of a Basilisk, and Asp, of the Viper and rattle Snake, if not very timely looked to; others are more slow and less dangerous, as in the operations of various simples appears. The Parallel of spiritual Poisons therewith is easily drawn by an observing Christian.  
7. The Symptoms or Signs of Error, as of Corporal diseases, are of divers sorts, some more Common, others more Proper.  
1. The common signs are such as attend divers distempers in a general way, as enfeebling of the parts, change of complexion, Indiposition to action, etc. Thus Errors have their Common signs, wherein many of them agree, appearing much in their sad effects against God's Honour and man's good, though often under far Colors, like that Indian Apple in the Western Islands, which seems beautiful, and yet is rank poison.  
2. There are proper Tokens and characteristical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and notes of each bodily disease, setting out its specifical Idea by its numerical and peculiar properties, whether one or more, and usually by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Concurrence of divers, as a Frenzy, a Lethargy, an Apoplexy, etc. have singular marks from the defect and disorders of the faculties animal, vital and natural.  
Thus Error, the Frenzy of the soul, when boiled up to its height, sets a man on a rage against Truth and her friends, rejects the Means of its cure, raves and ranges at Will, inflames the Spirits, disorders all the powers and parts, hastening to destruction, as appeared in the ranting Crew, formerly and lately in Germany and England; another error may more resemble a Lethargy, benumbing the Soul, fixing the Spirits, casting the person into a feavorish sleep, stopping the senses, filling them with dreams, closing their eyes, and distempering all powers and parts, rendering them incapable of sense and help, if the Lord work not extraordinarily, witness James Naylor and his quaking Rout.  
Another Error may be found more like an Apoplexy; suddenly taking away sense and motion, reason and life, as that of some Circumcellions, and the bloody rabble of Germany and Switzerland from Anno 1522. 
See Sleidan, Cloppenburg, Hornebeck, Bulinger, Luther, Calvin, etc.  till 1534. Another is more like a Palsy, stopping the fountain of the sinews, either totally or partially by distempering the head and its Conduits, whereby sense and motion are conveyed to all inferior parts, and gradually hastening man's end. So it fares with divers Quakers now, and many monkish Pharisaical Notionists, Rosecrucians, Eremitical Recluses and Behmenists. Thus might we instance in every disease, and draw the parallel of Error along in its various Symptoms and Characters; the which are accompanied with malignity and infection, with Confidence and peremptoriness, with Censoriousness and self-conceitedness, more or less, according to the Nature, Extent and Causes of such distempers. But as some poisonous Weeds do very nearly resemble the good plants among which they grow, as young Hemlock among Parsley; So divers Errors grow like Truth for a while, till they come up to strength (which they do much faster than good herbs) to be better discerned by their ill qualities and woeful effects.  
8. The Cure of Error, as of bodily sickness, is diversely to be observed in the Indications directing thereto, in the materials to be used, and in the due method of preparing and ministering of them suitably to the Rules of Art, and the Patient's Case.  
1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Galen.  The Indications of Error, as of the bodily diseases, require the removing of the Cause, the rectifying of the parts, the restoring of strength, and preserving of it by all convenient means.  
2. 
Providence affords in every Country Remedies suited to their Maladies, and Counterpoisons against their Poisons; witness the Rattle-snake, and Snakeweed of Virginia and of New England; The Italian Tora and Antitora, etc. So hath the Lord provided a suitable proportion of divine Truths and helps to be duly applied for effectual Relief.  The Materials and Ingredients that are to be used towards that Cure for soul and body, are considerable in a regular diet, in orderly medicines, and the Surgeons seasonable help. Thus erroneous Persons are 1. to be dieted, in shunning evil food, evil company, evil motions, etc. and in using food, company, exercise, etc. tending to spiritual health. 2. They are to be well purged with due preparatives and Laxatives. 3. They must have the Surgeons help also in letting out the corrupt blood of sin, in dressing of their spiritual Sores, in applying of all fit Medicaments, and administering of all things orderly.  
3. The Method of preparing and dispensing of them all for the cure of Diseases, Spiritual and Corporal, is to be guided by the skilful Physician of Heaven, who hath appointed Men and Means, that in observing the Prescripts of his Word applied suitably to every one's case, his promised Blessing may be waited for, and received in an Obedience of Faith and Love. The following Antidote prescribed by him may be through his Grace singularly helpful thereto.   

The Contents.  

The Context opened.  
THe Text divided into six Doctrines. page 6.  
Doctrine 1. Wicked Lawless persons are exceedingly subject to be carried away with destructive Errors. p. 7  
Reason 1. Reigning Corruption. p. 8  
Reason 2. Errors deceitfulness. ibid.  
Reason 3. Divine Judgement. p 9  
Use 1. Information; the ground of our numerous Errors. ibid.  
2. Admonitin to lawless Ones. ibid.  
3. Examinatioon. ibid.  
4. Exhortation. p. 10  
Doctr. 2. Error will endanger a Christians steadfastness. ibid.  
Reas. 1. It loosens a Christians hold. p. 11  
2. It impairs a Christians strength. p. 12  
3. It snatches with forcible fraud. ibid.  
Use 1. See hence the source of our Revolts. ibid.  
2. Convictions to erroneous ones. p. 13  
3. Trial of our state. p. 14  
4. Advice to all. ibid.  
Doctr. 3. All Christians, even the best, need still due warning to keep themselves from Error and Revolt. p. 15  
Obj. 1. What need the Elect to be warned thus? p. 16  
Ans. In seven particulars. ibid.  
Use 1. Consect. Hence see the usefulness of a Gospel Ministry. p. 17  
2. Reprehension. p. 18  
3. Inquiry. p. 19  
4. Excitation, 1. to take warning. p. 20  
2. Improve warning. p. 21  
1. Personally. ibid.  
2. Relatively. p. 22  
Doctr. 4. The gracious Knowledge of Christ is a singular Jewel. p. 23  
1. Explanation in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 24. 25, 26  
2. Confirmation in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 27  
3. Demonstration in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid.  
Reason 1. From the Object, Christ considerable p. 28  
1. In his Person, as God, as man, as God-man. ibid.  
2. In his Office, Prophetical, Sacerdotal, Regal. p. 30  
3. In his Progress of Humiliation to Exaltation. ibid.  
4. In his Purchase for value and virtue, considered. p. 32  
5. In his Relation variously set forth. p. 33  
6. In his Influence. p. 34  
Reas. 2. From the subject Recipient thereof. p. 35  
Reas. 3, From the Cause efficient, formal, final. p. 36  
Reas. 4. From the Nature. p. 42  
Reas. 5. From the Properties. p. 44  
Reas. 6. From the Effects. p. 46  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Use 1. Instruction, the Method of study. p. 47  
Use 2. Reprehension. p. 49  
Use 3. Examination, pag. 54. Therein is considered, 1. What is wrought. 2. How it was wrought. 3. What it works. p. 55. 56  
In allusion to Vegetative, Sensitive and Rational Acts. ibid.  
Use 4. Consolation, Obj. Ans. p. 64  
Use 5. Exhortation to Nominal Christians. p. 65  
Many Obj. Answ. p. 67. 68, 69, 70, &c  
Exhor. 2. To Real Christians. p. 73  
Doctr. 5. Growing in the gracious Knowledge of Christ is a special Gospel-Duty p. 77  
Reas. 1. The Christians Nature. p. 78  
Reas. 2. God's Honour. p. 79  
Reas. 3. Man's Interest. ibid.  
Use 1. The Necessity of a standing Ministry. p. 80  
Use 2. Conviction. p. 81  
Use 3. Examination, Is our Growth Universal, proportional, perpetual? p. 82  
Use 4. Excitation to dead and living Christians. p. 84  
Doctr. 6. Spiritual Growth is a Sovereign Antidote against Error and Apostasy. p. 89  
Res. 1. It removes the Causes. p. 91  
Reas. 2. It fortifies the parts, p. 92  
Reas. 3. It improves Christ's specific Virtue. p. 93  
Use 1. Information, showing the ground and cure of all our distempers. p. 94  
Use 2. Admonition to all under the Reign, or Remainders of sin. p. 95  
Use 3. Enquiry, personal and public p. 96  
Use 4. Counsel to prize and desire, embrace and ensure, keep and improve this choice Antidote against all evil; specially p. 97   

First, Against Error opposing Christ.  
1. In his Deity. p. 99  
2. In his Humanity. p. 100  
3. In his Soul and Body. p. 101  
4. In his Person. p. 102  
5. In his Spirit. p. 104  
6. In his Office. p. 105  
7. In his Priesthood. p. 107  
8. In his Prophetical. p. 108  
9 In his Regal Function. p. 110  
10. In his Humiliation. p. 111  
11. In his Exaltation. p. 114  
12. In his Word. p. 115  
13. In his Ordinances. p. 118  
14. In his Sabbath. p. 120  
14. In his Laws. p. 123  
15. In his Covenant. p. 124  
17. In his Seals. p. 126  
18. In his Church. p. 128  
19 In his Electing Grace. p. 130  
20. In his Redeeming Grace. p. 132  
21. In his Renewing Grace. p. 137  
22. In his saving Grace. p. 142  
23. In his Magistracy. p. 145  
24. In his Ministry. p. 148  
25. In his Providence. p. 153  
Secondly, Against Apostasy. p. 157    

A Sovereign Antidote against sinful Errors: The Epidemical Plague of the latter Days.  
Extracted out of Divine Records, the Dispensatory of Christianity.  2 PET. 3. 17, 18. 
Ye therefore Beloved, seeing ye know these things before, beware lest ye also being led away with the Error of the wicked, fall from your own steadfastness. But grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ.  
THIS Text affords a signal Prospective into our present State, in conjunction with the Context, whereto it points by the Particle therefore. Yea, Therefore Beloved, seeing ye know these things before, etc. What things? The Context tells us. This Epistle was sent for a Sovereign Antidote against Error and Apostasy, to the scattered believing Jews, whereto Peter was eminently sent as Paul to the Gentiles. 
Gal. 2. 7, 8, 9  Many of them had been converted, Act. 2. Who returning home to their several Countries, propagated the Gospel. They suffered much there, both of the Jews and Gentiles, as the rest did in Judea, which moved our Apostle to fortify them to his best; by his presence first, and then in his absence; witness these two Epistles, James and Judas, 
1 Pet. 1. 1, 2.  Paul and John furthered the same work, 
2 Pet. 1. 1.  which Peter in this second, received a fresh. Thus the people of God need still renewed supplies from the joint labours of all his servants. Yet after all, those believing Jews were much endangered by Satan's designs, which occasioned this latter Epistle. The Light of Christ shines so brightly herein, that it scatters all the mists of doubts, which mistakes have raised in some, about its being Canonical. 
* Consult Epiphan. August. Athan. Concil. Laodicen. Carthag●n. Damascen. Bed. Centur-Magdeb, etc. about it.   

Three parts are therein observable, the Prologue, Discourse and Epilogue.  
I. THE Prologue ushers in by an Apostolical Inscription and Salute, an entrancee into the substantial discourse following; by a Divine Insinuation into their mind and heart, to hasten their Pace towards Christian Perfection.  
II. The Discourse itself is brought in by way of Excitation, warning and prophecy  
1. He stirs them up to spiritual Improvement by the light and strength of many Arguments, in the first Chapter.  
Secondly, He warns seriously against Seducers, whom he describes at large, in their Persons and Doctrines, in their rise and Ruin, in their acts and Methods, in their Principles and Practices, throughout the second Chapter, wherein they are portrayed to the Life. Here we have the skilful Anatomy of Error, exactly managed by the Divine hand of Christ's Spirit, guiding our Apostles Pen.  
Those Monsters of Darkness are here exposed to public view by the light of God in all their parts and properties. Those Mysteries of Iniquity he rips up with his Incision knife, and unbowels those Tragical designs of Hell disguised under the mask of Heaven. The several Lineaments of that pernicious Brood, he distinctly marks out, that exact notice may be taken of them all. Their various Characters, his pencil limbs out with accuratness, that such pests might never be mistaken. He sets them forth.  
1. 
verse 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As unclean Beasts and filthy creatures that walk after the flesh, in the lusts of uncleanness, witness the Carpocratians and old Gnostics; the late Familists, Ranters and Nicolaitans.  
2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As enemies to rule an order; They despise Dominion, and are not afraid to speak evil of Dignities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. witness the Germane Anabaptists, John of Leyden and Battenburgh, Muncer and Knipperdoling, with our quaking multitudes.  
3: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As proud and audacious, presumptuous are they, witness those wretched followers of Nailor, Fox, etc. as the Montanists and Manichees of old, the Simonians and Minandrians, the Marcionites and Ebionites.  
4. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As Peremptorily, selfish and arrogant in pleasing themselves; witness our conceited Perfectionists; in their Pharisaical Monkish Holiness; like the Cathari of old▪ the Paracelsians and Behmenists since; all revived in the Quakers.  
5. 
verse 11, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As notorious Railers and malicious Slanderers, by misinterpretations and misapplications; whereas the Angels themselves, greater in Power and might, bring in no railing accusation against Rulers before God, witness our Quakers and Notionists of all sorts, like the Circumcellions, and others of old.  
6. 
verse 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As brutishly wild Beasts, that are made to be taken and destroyed, speaking evil of the things they understand not, who shall utterly perish in their own corruption, receiving the reward of unrighteousness: witness the Basilidians, Valentinians, Marcionists, and such Gnostics of old revived in the Germane, and British Ranters, Familists, Paracelsians, Quakers.  
7. 
ver. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As debauched Libertines, that account it pleasure to riot in the day time, witness our Ranting-crue, and the Germane Rabble of Munster in 1533, like the old Borborita.  
8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As cheating Impostors, seducing those with whom they feast themselves. Their methods and wiles discovered of old, are refined and sublimed to the utmost in these days by Chemical arts.  
9 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See about them, Euseb. Socrat. Epiphan. Austin. Ammian, Marcel.  As Atheistical Villains, like spots and blemishes, sporting themselves with their own deceive, while they feast with you. Thus the Heretics of old brought the Heathens odium, and and Taints upon the Christians, as the Papists cast the reproach of all Sectaries on the reformed.  
10. 
v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As Spiritual Fornicators, having eyes full of Adultery, that cannot cease from sin, beguiling unstable souls. Thus former and latter heretics have still been defiling Christ's marriagebed, his Gospel-ordinancess by their corrupt Additions and detractions, setting up of Altars against his Altar.  
11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As earthly minded wretches, having an Heart exercised with covetous Practices: witness our experience, as theirs of old.  
12. 
v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As accursed Sensualists, woefully revolting from the blessed Truth of God; cursed Children, such Apostates abound every where.  
13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As bewitching Seducers, the egregious Disciples of Balaam, and other false Prophets, which have forsaken the right way, and have gone astray, following the way, and loving the ways of unrighteousness.  
14. 
ver. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As desperate Hypocrites, Balaam like, stabling the very heart of the Lords Truth and cause, under many plausible expressions and specious pretences.  
15. 
ver. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  As infectious Bedlams, whose madness, like his, will not admit of conviction, or cure.  
16. As ignorant sots, fitter for the Ass' scourge, Balaam-like, then for rational course and company.  
17. As empty vain Boasters, speaking great swelling words of vanity.  
18. As subtle Deceivers, alluring through the Lusts of the flesh, and much wantonness of spirit in fair promises of Liberty, such as had clean escaped from them that live in Error.  
19 As relapsing Apostates, like the dog turning to his vomit; and the sow washed to her wallowing in the mire.  
Thirdly, He sets forth Prophetically a ranting Crew of scornful mockers: that should pester the latter days, whom he doth accurately paint out in this third Chapter; that we might be effectually provided against such a storm. Scoffers, saith he, shall arise walking after their own lusts, deriding the promise of Christ's coming, wilfully ignorant of the Angels fall, the world's drowning, 
Chap. 3.  Sodoms firing, and all such Preludes of divine vengancee upon all impenitent Infidels.  
Thence he hastens towards his close, by sure demonstrations of that grand Truth, which they mainly opposed. Christ's last coming he lively represents, and assures of; which would be sudden, seasonable and successfuls. That Christ of Gods so much slighted by men, shall come upon them, saith he, as a thief in the Night, to fulfil that divine Word, which hath reserved heavens and earth to be burnt up with fire; then shall the heavens pass away with a great Noise; the Elements shall melt with fervent heat; 
ver. 9 10, 11.  the earth and works therein shall be burnt up: Thereby moving all Christians, to have a singular care of holiness and Godliness in Heart and Life.  
But least the friends of Christ should be troubled at the terribleness, of his Approach, he promiseth to them a new heaven, and a new earth, wherein dwelleth Righteousness. Thereby he Revives their hearts, 
Verse 13.  and presses them to improve savingly, what others abuse desperately. The patience of God, bearing so wonderfully with all, 
Verse 14.  giveth his Elect time of returning home, and renders the rest inexcusable. This he uses as a strong Incentive to Reinforce on them his former Exhortation, whereto also his fellow-Labourer Paul had in his Epistle cogently pressed them. 
Verse 15.  His writings so divine, as all other Scriptures, could not escape the abuse of wicked minds, and Reprobate Consciences. They were then, as still they are shamefully wrested by unlearned and unstable souls, to their own and others destruction. 
Verse 16.  He therefore, with the more vigour, charges God's people to study and observe them with more diligence and sobriety, with more prudence and circumspection; with more sincerity and self-denial.  
Therefore ye Beloved, saith he, seeing ye know these things, beware lest ye be led away by the Error of the wicked, 
Verse 17, 18.  and so fall from your own steadfastness; but grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ.  
Thus you see the ushering in of our Text, to give us an excellent Counter-poison, against all sin and Error, suited to the Complexion of these latter days, in a peculiar manner; and that by way of Epilogue and Conclusion.   

III. This Epilogue or close, sums up all in an Emphatical Exhortation, by a pressing Disuasive from evil, v. 17. and a pregnant persuasive to good, ver. 18.  
1. THe Dissuasive expresses three main particulars.  
1. The proper subject of damnable Errors, viz. wicked, Lawless persons.  
2. The contagious danger thereof; good men, themselves being too ready to be led away thereby, and so to fall from their own steadfastness.  
3. The singular method of self-preservation from it, by improving of all divine Warnings, to the faithful keeping of ourselves, in our steadfastness.  
2. The Persuasive in ver. 18. Exposes also three choice things to our consideration.  
1. The chief Ingredients of our spiritual Antidote, Viz. the Grace and Knowledge of Christ  
2. The gradual completing and fitting therereof, by growing therein.  
3. The due Application of the same in Opposition to that infectious Venom, by a proportionable Improvement or this Antidote; employed in the particle [But:] but grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ.  
These several Points are to be more distinctly viewed, to our present purpose.  
1. From that special Attribution of Error, to wicked men, which our Apostle pathetically expresses by the double demonstrative particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby he Emphatically denotes their property and Interest in such a way of Error. We may observe to good purpose that,   

Doctrine 1. Lawless wicked Persons are exceeding subject to be carried away with destructive Errors. The Godly may accidentally fall into them: but the ungodly are peculiarly, totally and finally carried away therewith.  
1. WIcked Ones are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Lawless, or boundless; ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Privative, & adversative, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex, Law. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposite to God's Law, as well as destitute of it. 
Athenaeus l. 12.  They love not, they know not, 
2 Pet. 2. 7.  they own not God's law; 
Rom. 8. 7.  they observe it not, 
Rom. 7. 11, 22.  whereas the regenerate delight in God's Law as Paul; though they look not to be justified by the works of it. God's Law is the Revelation of his Will, concerning man's duty fully Registered now in the Scriptures of Truth, 
Gal. 2. 19 2c.  the perfect Rule of Faith and obedience, 
1 cor. 9 2r▪  summed up in God's Statute-books of the old and New Testament. 
2 Tim. 3. 15. 16, 17   
Error is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wand'ring from the Truth, either Natural, Moral, or Spiritual; either in foundation, or superstructure. According to the Import of the Truth opposed, so is every error more or less dangerous. Those Errors are damnable, in the Apostles phrase, which deny or destroy Fundamental Truths, as about the Natures, Person, and Office of Christ, Mediator: the misery of man, his Recovery by Grace, the need of Regeneration, resting on Christ alone, etc.  
To be led away, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be carried by the force of a torrent and stream, or in a crowd and hurry.  
Thus Lawless men are hurried away by the fraud and force of Error into evil; thence ver. 12 13. they are compared to natural bruit Beasts, fiercely running to their destruction.  
It hath been too sadly confirmed in all Ages, specially in our days. Those grand Seducers and their prime followers, which did so much pester the Apostolical Churches, are thus described, 
1 Tim. 4. 1, 2, etc.  and we are told at large, what monsters of wickedness should follow their steps; 
jud. 1. to 19  Paul and Peter, John and Judas set them forth in lively portraitures, 
Mat. 24. 5. 11, 23, 24.  as Christ himself had done before: Scripture and Ecclesiastical History do fully demonstrate it. 
Luke 21.  In this very Chapter and the foregoing, the direful characters given by our Apostle of those Impostors, 
Mar. 13.  that would successively disturb Christianity: 
1 joh. 4. 1, 2, 3, etc.  demonstrate it ex abundanti. Such were Simon and Menander, Ebion and Cerinthus: Basilides and Priscillian of old; Paracelsus and David, George Muncer, and John of Leydon, with many more of later date.  
Reason 1, 
Psal. 58. 3.  The Reigning corruption of such Lawless ones must needs incline them thereto. 
Psal. 14.  The spawn of all Error is born and bred with them. 
Psal. 53.  Man's dunghill heart is the fruitful womb of all such weeds. 
Rom. 3. 11, etc.  Sin grows into strength, by custom therein; it's more radicated and settled in them. As it rejects the bounds of divine and humane Laws, 
jer. 17. 9  so doth it carry the soul headlong into all by-paths of Error and folly. It endures neither Physic, nor Physician, though never so choice. Such a heart is dry tinder to the Devil, but wet to God.  
Reason 2. 
2 Tim. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impostors and prostigators, bewitching Cheats.  The deceitfulness of Error helps much that way, that seed of the Serpent resembles him in this as in all things else. It disguises its foul face, under many fair colours; it goes still masked: it baits every hook suitably to man's deceitful heart, Thence the Scripture speaks so much of Errors, Methods, and crafts, devices and subtleties, snares and wiles Arts and stratagems; Juggle and deceits.  
Reason 3. 
2 Thess. 2. 8, 9, 10.  The Just hand of Heaven, giving up such to blindness of mind, and hardness of heart, to be led away by sin and Satan, 
Eph. 4. 11, 19, etc.  because they received not the Truth in love, but abused and corrupted it, and themselves thereby; they harden themselves sinfully, than God hardens them judicially.  
Use 1. See the ground of so many errors among us, because iniquity so abounds in these later days, Love to Truth waxes so cold. 
Mat. 24. 12.  Most turn practical Antinomians of the worst sort; 
Psal. 18.  as they reject both God and his Law: he gives them up to the Law of sin and death. 
2 Thess. 2. 10, 11, 12.  Whence so many Bedlams of all humours and complexions. So many turns from one sin to another; Sin being justly punished by sin. So many carnal hypocrites, and proud Novices fall daily into the Devil's condemnation.  
2. Admonition to Lawless men, it should convince such of their folly and misery. See what it's to break the Banks, and to be left to a man's will. Whether will ignus fatuus, lead, but to bogs and precipices? 
Prov. 29. 1.  Such are next step to vilest Errors ready to be drawn into the snare. 
Psal. 2.  All ignorant, negligent souls, 
1 Tim. 1. 8  that slight and oppose the Law of God and man, should be throughly humbled. To shake off Christ's bands is a Heathenish part: when the Apostle speaks against the Law, it's still against the abuse thereof, and resting thereon. For the Law is good, used Lawfully.  
3. 
1 Cor. 9 21.  Examination. What kind of Christians are we? like to escape the snares of Error? 
jer. 31. 33.  Are not we lawless, but under the Law to Christ? 
Ezek. 36. 27.  Do we own and study, love and practise that Law; 
Rom. 8. 2.  for sanctification, though not for merit? Is it written upon our heart? Is his Spirit put within us, so as to cause us to walk in his Statutes; that we may keep his Judgements and do them? Hath Grace freed us from our sinful bondage? Hath the Law of the Spirit of Life, which is in Jesus Christ made us free from the Law of sin and Death? Superiors and inferiors should view themselves in this Glass of Truth. Doth the principle of his Law within us, quicken us still to the careful observance of the perfect Rule of his Law without us?  
4. Exhortation. 1. To sinners. Learn the Law of Christ, see the need, and use thereof. Be willing to know the wretchedness of a lawless state. It's sad to abide under the law of sin and Death. To be the Devil's slave, and the drudge of sin. Study the Beauty and sweetness, 
job. 22. 21, 22, 23, 24, etc.  the pleasure and profit of Gods Law. Acquaint thyself with Christ, and be at peace, etc. Receive I pray thee the Law from his mouth, 
2 Cor. 5. 19, 20.  etc. Thus are you invited in the Lords Name. 
Esa. 55.  We are Ambassadors for Christ. etc. 
Tit. 2. 11. 12. 13.  Christ must do all the work in you, and by you. Come to him for all,  
2. To Saints; improve your acquaintance. Keep the Law of Christ, that it may keep you. Look to your fence and Rule, all neglect here is very dangerous. Error is soon let in, before you be aware. 
Psal. 91. 11, 12,  God will keep you in his ways, not in the Devil's ways. If your compass be slighted, you must needs rove. 
2 Chro. 15. 2.  If you attend not the Shepherd's voice, how can you but wander? 
Prov. 3. 6.  Walk therefore circumspectly, 
joh. 10 27.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: see to it, 
Eph. 5. 15, 16.  improve the Law of Christ against all internal corruptions, 2. Against all external temptations. Bring all things to that Touch, 
Esa. 8. 20.  let nothing pass untried: if any Notion come under a dress of new Light, bring it to the Law and Testimony. Satan comes often under a Scripture-Mask, pretending conscience, a●d pleading very fair. He must be sifted over and over, and his Vizard must be pulled off. Christ dealt with him thus. This Gloss on Scripture still spoils the Text, either in the sense or application.   

Doctrine 2. Error will endanger Christian's steadfastness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Emphatically to fall out, as a man out of a window, as Eutiches; or as a member out of joint.  
THe word, 
Act. 20.  steadfastness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Metaphorical, denoting the settlement of the soul, in allusion to the strong composure of natural and artificial things, well grounded and fixed. The soul is then settled, when united to Christ, by a lively faith, 
Col. 2. 6, 7.  on conjugal terms, and harmoniously settled in his Body Mystical, in the place and fitness of an orderly member. The Christian thus as a living stone, 
Eph. 1. 22, 23.  well cemented on Christ, the Foundation, 
1 Pet 2. 5, 6.  is orderly Knit to the whole Building of his Church Political also. 
Eph. 2. 20, 21.   
Such a living Twig, 
joh. 15. 5, 5.  engrafted into the stock of Jesse, is thereby established in that Root of David, to receive all its sap and strength from thence, by abiding in Christ. This is further set forth by all Politic frames and corporations.  
Error is that grand evil, that endangers such a steadfastness, that disorders such a symmetry, and discomposes the whole, by disordering the parts, putting them out of their prop●r seat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their own station and establishment. It puts them out of Joint, order and harmony. According to the comport of that particular straying from the Truth, more or less material, the danger answerable appears, more or less dreadful.  
The sad experience of God's people in all Ages of the Church, 
Mat. 24.  both before and since Christ, 
Mark 13.  hath given to this day a woeful Test thereof. 
Luke 21.  The poison got into men's Brains, doth easily slide into all inseriour parts and powers. 
1 Tim. 4.  Fishes begin to stink in the Head. 
2 Tim. 3.  Vain Notions soon breed vile affections, 
jude  such ill humours easily disperse into all the joints, 
1 joh. 4.  to produce direful convulsions. Christ gave warning of it; so did his Apostles again and again; who were as careful to warn all Christians, that they might be kept steadfast in his ways. The sad Revolts of so many Apostates in all Ages, who slighted God's Word, and followed Seducers practices, stand on Record, as Monuments of Salt, to season the rest.  
Reason 1. Error loosens the Christians Hold. The loser he is from Christ, 
Col. 2. 19  the more unsteady, according to the Nature and degree of Error: so is the soul more or less loosened from Christ, that Divine Anchor. The loser any member is in the Body from the Head, the less steady still. Error is that malignant humour, 
Heb. 6. 19▪ 20.  that dislocates and benumbs Christ's Members, breeding sinful palsies and Relaxations; It works as poison in the Body, as the fumes of Mercury and Orpiment; that loosen the joints, and breed tremble, and distortions. It brings the soul into quicksands by loosening it from the Rock it stood on. It ruins the cement of the soul, and so loosens it from its Foundation.  
2. It impairs the Christians strength, and thence his steadfastness. A Limb weakened cannot be firm and steady. Error infeebles and enervates the soul, devouring its vigour and Liveliness proportionably to its Degree. There is a secret malignity therein, which strikes at the Vitals: Faith and Repentance are that radical moisture and native heat which preserve the soul in life and strength. Error preys upon them a main, breeding varieties of Fevers and Rickets, wastings and languish of every part. As in the Building stones decaying, endanger themselves and the whole: so doth Error, by wasting all the faculties and parts. Thence such grow unstable and unsteady, ready to be turned by every wind of novel doctrine, and sinful temptation.  
Rea. 3. Error snatches him away with fraud and force from his proper standing. Things disordered are much endangered. The Father of lies comes with skill and strength along with his brood to deceive poor souls. Strong insinuations and subtle persuasions come along still. 
Eph. 6. 11, 12.  They are Principalities and Powers, spiritual wickednesses in high places that we wrestle with, notable methods and Arts, polices and powers do stir therein.  
Use. 1. See the source of our frequent Apostasies. It's a revolting age: the back-slidings of Professors are so many, so notorious, a great cause thereof is from errors prevalency. Satan gets in by degrees into men, 
Gen. 3. 1, 4, 5.  as he did with our first Parents. His insinuations are carried on by plausable Queries. He breeds doubtings and scruples, which soon grow up into pertinacious Errors. His spawn is dubious and inconsiderable at first, but it thrives apace, like the weeds of the dunghill; strength being gotten, it preys for itself, being humorous and ambitious, it makes brawls and contentions, than divisions and separations. Thence such lamentable departings from God's goodness and good men. Hence such impostumes and inflammations, such Tympanies and Ruptures in the souls and societies of men. When the Serpent's head gets into the hole, the body will easily follow. Thence such weakness in men's Judgements, Affections and Practice. Good men are not free from those many snares. What lamentations might we take up over such! Our hearts cannot but bleed in the thoughts thereof. 
Mat. 24.  Oh! The sad Revolts of this Age. Few keep their Reason sound, their heart warm, their conversation clear, Because Iniquity abounds, the love of man waxes cold.  
2. Admonition to erroneous persons. Your case is pitiful indeed; so much the worse still, by how much the less sensible you are thereof. Sleepy fevers are the most dangerous, because the less felt. Lethargic and Comatick bodies are for the most incurable. The Lord awaken you that you may be dressed.  
Error is your seeming friend, your real enemy. It's a Bosom Traitor, that corresponds with Satan still to betray and ruin you. The poison is subtle, but desperate, though of various degrees. There is a latitude in such distempers, but the least is bad enough. The giddiness inclines to frenzy and falling sickness, diseases and errors admit of gradations. Nemo de repentè pessimus. A Bodkin may wound to the very heart; so will an error with little show and sense. The more erroneous, the more subject still to apostatise. 
Eph. 4. 18, 19  Spirits of error, will tear and range: Fractions and Factions are their proper effects: What a sad Spectacle doth a Hell set loose afford! Yet how many will plead for such Mountebanks and cheats, who carry the poison sugared and gilded over into all parts! Will you still slight and abuse your Physician? Will you still run into plaguy Company? Will you still scorn and reject the Sovereign Physic, 
Joh. 1. 11  that would suit your case? Christ himself the grand Physician of Heaven came on this errand to physic his own, but they received him not. Such is the Lot of his Messengers, his under Physicians, both in Church and State. That disease is sad and desperate, that makes the Patient thus to rage and range. 
Rom. 16. 17.  But it may be you pretend Conscience; so doth the Devil often in his worse Instruments. 
Rom. 13. 3, 4. etc.  But shall sin be covered under Christ's royal Robe, or possess his Throne without disturbance? What rule God gives against any error, his servants are duly to prosecute: you oppose Christ in opposing them.  
3. 
2 Thess. 2. 8, 9, 10, 11.  Try therefore thy soundness in the Truth of Christ, how far art thou from Apostasy: How stands thy heart towards Divine Truth? 
Heb. 4. 2.  Dost thou receive it in love? Is it mingled with faith? Dost thou long for it, and delight in it? Dost thou feel the want, and bewail the absence thereof? Art thou zealous for it in thy place and sphere? Art thou troubled at the troublers thereof? 
1 joh. 2. 20. 28.  Art thou a studious scholar under Christ? Dost thou observe the Teachings of his Spirit, internal and external? Dost thou learn for practice, and practise in learning? Are thy Speculations brought into Realities? Do thy heart and hands thrive as well as thy brains? Art thou fixed in Christ's ways, and settled in his Word? Hast thou ceased to be a wand'ring Planet, and a floating Meteor in Religion? Dost thou close with Christ, 
Psal. 42. 1, 2.  and keep close to him in every Ordinance? 
Mat. 5. 2, 3, 4.  Doth thy spiritual health and integrity, appear by thy vigour and activeness for him; 
1 Pet. 2. 1, 2, 3, 4.  thy hungrings after him; thy fervent and constant following of him? Dost thou desire and digest the food of divine Truth, so as to thrive effecutally thereby? Is thy Judgement well informed and fixed? Is thy heart cemented to Christ, and rooted in him? Dost thou observe him in all his Prescripts, to give thee seasonable preservatives and help? Is Christ thy strength, thy hold and support? Doth thou cleave to him, and rest still on him? Art not thou moved from thy place and station, by tempting notions? whether in a Superior or inferior charge? Dost thou stand firm against all assaults? Dost thou manifest both in Church and State, that thou holdest Christ for thy head in all things? 
Phil. 2. 13.  Art thou strong in his strength and power of his might, 
Eph. 6. 10.  against all spiritual enemies?  
4. Christians be well advised, beware of Errors, slide not on that Ice, if you would shun a fall. Avoid every kind and appearance of intellectual evils. Tamper not with poison, if you love your health. One scabbed sheep may soon infect many. 
1 Thess. 5. 21.  Try all things by God's touchstone. Receive nothing without trial. If you suspect poison, be the more careful: If you deal with known cheats, beware of trusting. If Mountebanks speak you fair and big, distrust them the more: beware of self conceitedness: be not wise in your own eyes: dread the smallest Beginnings, of evil in opinion, affection or converse. The sums of this arsenic ratsbane and mercury will distemper you before you be aware. Avoid the first step to avoid all the rest. Beware of the brink, if you fear the Precipice: if you keep ill diet, 
Rev. 25.  and feed on venom, wonder not at your wasting and decays. Remember Ephesus, who sadly miscarried by neglect of this care. Make sure of Christ upon his own terms, and keep close to him. The noble Bereans showed their Nobleness in trying daily the Doctrine of Paul by the Scripture-rule duly examined: take heed what you hear, 
Rev. 2. 5.  and how you hear it: so Christ directs you: bring all things still to the Lords Touchstone, 
Mar. 4. 24.  to his Rule and standard, to his Balance and Test to move you consider: 
Luk. 8. 18.  That,   

Doct. 3. All Christians, even the best, need still warning to keep themselves from Error and Apostasy.  
SAith the Text, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  keep yourselves well that you may be kept: be very active that you may not suffer. This voice answers the Hebrew Hithpael; keep yourselves with all delight and diligence, let every power of soul and body be kept on the watch.  
All Christians need this, yea, the very best. They must take warning from every part. Heaven and Earth do warn, and must be harkened to. Christ warns in conscience by his Spirits motions in his Word and Providence by the same Spirit. His motions are regular and harmonious still, they are seasonable and proportionable. He warns by friends, and sometimes by foes in adversity and prosperiry. Satan's motions are irregular, unseasonable and unproportionable. They are unscriptural in the scope and substance, though often disguised with Scripture expressions, 
2. Pet. 1. 12, 13, 15.  sadly perverted.  
All do need warning▪ though but few take it. The best find most need and benefit thereof. 
La coz de la yégua no haze mal all pótto, Proverb Castigl.  Peter warns the Christian Hebrews here, though well grounded and settled in the Truth. Warning never hurts, it cannot but do good, if it be well taken. The best retain much sin and weakness still. They cannot but feel their sinful Relics. 
Quae relinquntur in morbis, recidivas faci unt. Hippocrat.  To prevent Relapses and remove much evil, warning must be given. The Physician's warnings are of singular use to all sorts of Patients. None stands so fast, but he still stands on slippery ground. The world is a great Ice, very dangerous. The enemy is subtle and numerous, vigilant and active. We cannot but find many lurking fiends in our own bosoms: our hearts are deceitful and desperately wicked. 
jer. 17. 9  We stand no longer than we keep our hold; 
1 Pet. 1. 4.  God indeed keeps his unto Salvation, and therefore bids them keep themselves. He appoints the means as well as the end. As he keeps them by his own power, so must they keep close to him by faith. They shall never fall totally, nor finally, but they may often fall partially and dreadfully. If left to themselves, they would kill themselves; They must therefore be faithfully warned.  
Objection. But what needs all this, if the Elects salvation be sure?  
Answer. 
Mat. 22. 14.  1. All are not elect that seem to be such, many are called▪ but few are chosen. 
2 Pet. 1. 5, 6, etc. 10.   
2. Though Salvation be sure to the Elect, yet must it be assured to them. Warnings must be taken, that they may obtain such an assurance. They may have the Grace without the comfort. All diligence is therefore required to make their Calling and Election sure. 
Phil. 2. 13.   
3. 
Esa. 64. 5.  Though Salvation be sure to the Elect, yet must it be wrought out by them with fear and trembling, 
Exod. 20. 24.  because its God that works in them both to will, 
Ezek. 36. 37.  and to do of his good Pleasure. He will be sought and found in every one of his ways, that he may still meet them with a Blessing.  
4. 
2 Cor. 3. 5. acti agimus.  Though Salvation be sure to the Elect, yet because they are men mixed among men, he deals with them by men, after the manner of men. 
1 Cor. 15. 10.  Rational creatures must act rationally, and so be acted with. 
Rom. 11. 20.  He changes not the substance, but their qualities in renewing them. They are so moved, that they are enabled to move themselves in following him.  
Though the Elect cannot perish utterly, yet they may fall very sinfully. Warnings well taken are effectual means to prevent much shame, sorrow and loss. God warns his children that they may be taught good manners. Conditional Threats are intended to prevent the mischief treatned, and are effectually blessed to Gods Elect. 
Rev. 3. 19   
6. 
2 Thess. 2. 13, 14.  The assurance of the Elect lies not in themselves, as it flows not from themselves: The Father's Purpose, and the Sons purchase: 
2 Tim. 2. 19  the Spirits indwelling, and the Covenant-Promises made by the Father in his Son, 
Rom. 9 11, 16, 23.  through his Spirit to them, 
Rom. 11. 7.  are their efficacious Grounds. In subserviency thereto all due means are therefore needed and blessed warnings among the rest. 
Natura naturans nihil facitant loquitur frustra.  God neither promises nor commands in vain. His word is still sure, as all ages have found, Psal. 93. 5.  
7. There is a peculiar virtue attending the word and means of Grace to all Gods Elect in due time and order. That quickening power raises a Lazarus, leaving others dead, destitute thereof. That saving Grace of Heaven betters the good plants under every shower, when the weeds grow worse. That discriminating Influence from the Sun of Righteousness, makes the flowers fragrant, though is occasions the dunghill to stink. 
2 Cor. 2. 15, 16.  Thereby is God's word made a savour of Life to some, whilst it proves a savour of death to others. 
1 Cor. 4. 7.  Who makes a man to differ from another? What hath he that he hath not received? Must not the prime and ultimate cause resolve into Gods Will? Do not you else subject Gods Will to man's? There can be surely but one Independent, either God or man, which is to be chosen, let reason itself judge by scripture-Light.   

Consect. 1.  
SE the usefulness of a Gospel-Ministry. Christ's Officers are given especially: to that end the Church's watchmen are called to this great work. 
Eph. 4.  He sets them apart by an orderly call, 
2 Cor. 12.  to be his Heralds and Ambassadors, his criers and publishers. 
Acts 20. 28.  The Father sets them in, the Son gives them to the Holy Ghost, 
1 Pet. 5. 1, 2.  makes them overseers in the Lord's flock. They are especially charged to warn the unruly, to prevent Error and Revolt. Therefore did Christ receive and give so many royal Coronation-gifts upon his triumphant ascension, 
Eph. 4. 11, 12, 13, 14.  for the perfecting of the Saints, etc. that we hence forth might be no more Children tossed too and fro, with every wind of Doctrine by the craftiness of Seducers, etc. The best need warning. 
Heb. 13. 17.  Christ's sheep must attend their Shepherds, who are deputed to office by that grand Shepherd of their Souls. 
1 Thess. 5. 12, 13.  Such must be set a part thereto from age to age, as Timothy was charged by Paul to choose and charge such, who should be able to instruct others: 
2 Tim. 2. 2.  all indeed are bound in their several ●alces to instruct each other charitatively, according to their abilities and opportunities. But Christ's officers must do it authoritatively, ex officio. Governors of societies must instruct their Inferiors with civil Authority, these with Ecclesiastical. 
Deut. 33. 10.  Thus it was of old by God's appointment: the Levits were to teach in all their Cities. Thus it's still in Gospel-days, 
Read Plato Arist. Seneca. Plutarch, Cicer. Macro. Histories of the Western and Eastern Indies for proof hereof.  in this and other points by the same Authority. The very light of nature hath taught all Nations in all times and places to set some apart for a sacred use, who should officially act between God and man. None so barbarous, but do acknowledge a supreme Deity, and highly esteem of sacred persons, solemnly consecrated to him. Heathens observe this as well as Christians, finding absolute need and choice use thereof. Satan indeed still appears God's Ape, in counterfeiting ridiculously and impiously God's pure worship, by gaudy traditions and innnovations, of multiplicious sorts among all nations. That his malice and desperate rage to spoil the best things, and do most mischief by such corruptions.   

Use 2.  
IT should convince negligent Christians, that will neither take warning, nor keep themselves from such a danger. Is not such a felo de se much to be blamed? Is not this evil very sad and common? they must thank themselves, that contract deadly diseases through-wilful carelessness. If people will run to infected places and persons, they are like to smart. Errors are most catching in this Back-sliding generation. It's one of its characteristical Notes, 
Mat. 24. 42.  given by Christ himself; Floods of Heresies the Dragon of old spewed out of his mouth against the Church in her flight: 
Revel. 12. 15.  and is not he doing the like again upon her Return? Is it not a dreadful sin to tempt the Devil, that he may tempt us? Is it not woeful, to see so many embrace such palpable Delusions? The Lord awaken them, that sleep so securely, when destruction is so near at hand. He that being often warned, 
Prov. 29. 1.  hardens his heart still, shall surely and suddenly perish. Spiritual▪ Judgements are the worst of all, which give up so many to brutish senslesness, and usher in still temporal judgements. 
See Euseb. Socrat. Sosomen. Zonar. Chal. Carion. Chron. Centre.  The seven Asian Churches, and all those flourishing Societies in Europe, Africa, and Asia, both Major and Minor, were made sad Monuments of such Divine Justice. They slighted warnings given them from Heaven, by word and Providence, 
Magdib. Baron. Annal. History of Turks. Sarac. Tartars.  and were suasively exposed to the Rage of Sarracens and Turks, Tartars and Parthians, Persians and Infidels, under which they do remain to this day. Limb and Jiim, Satyrs and Devils are now howling there: where so many famous Churches resounded aloud the praises of Christ; 
Esay 34. 14.  Go to that Shiloh, 
jerem. 7. 14, 21.  and to the Jewish, that you may behold, with a bleeding heart and Relenting Bowels, the direful fruits of slighting warning, and pampering Errors. 
jerem. 26. 6. 9   
3. Bring our case to the Test, have we learned to act as becomes Christians? do we take warning, do we keep ourselves from Error and Revolt? Is it our desire to be admonished? Do we delight in the means of prevention? Is it our purpose to avoid the snares? Do we endeavour, with diligence the use of all fit means, to keep ourselves and others? Are we convinced of our former neglects? Have we been humbled for our many Revolts? 
jerem. 31. 18. 19, 20.  Do we smite on our thigh, as Ephraim did, because we have born the reproach of our youth? Do we make it our work, with all diligence and delight, personally thus to keep ourselves, and Relatively to keep those about us and under us, through the Lords help? Do we improve our time and strength, our skill and credit, our utmost endeavours, to prevent and remove the Errors of the wicked? 
Deut. 4. 9 etc.  Are we studious of that signal charge given and renewed unto all God's people with so much of power and caution, again and again? The Canaanites and Tories of our hearts, are still remaining as pricks in our eyes, and thorns in our sides: external enemies are multiplicious still to ensnare us into Satan's crooked paths. Do we earnestly redouble our watch and Guard, against such eminent dangers?  
4. Be stirred up to take and improve warning.  
1. 
Revel. 2. 5, 14, 15.  Take good warning and refuse it not, ye that incline to Error and Backsliding. The Lord speaks to you▪ as he did to Ephesus and Sardis; 
Rev. 3. 1, 2, 3.  Remember whence you are fallen, and Repent. Have you sucked poison at unaware? Be persuaded by your Physicians to see your danger, and take good Physic? Will not you give your watchmen the hearing, on the descry of a dreadful enemy? Doth it not concern you to mind your Shepherd's Voice, that warns against the Wolves and Foxes? What if they be disguised under sheep's clothing? Are you like to be the safer, or will you be the less vigilant? It's your mercy, that God bears yet with you, he will not always bear; after many warnings he will strike at last, if you still refuse the things of your peace, they shall at last be hid from your eyes. Be not like Jerusalem in sin, lest ye be like her in sorrow also. The Lord took much pains by the former and later Prophets, all his forerunners to awaken them; Himself in person came to them at last; 
Luke 19 42.  but they would not hear. 
Prov. 29. 1.  Therefore came wrath on them to the utmost. Doth not he warn you for your good? 
2 Chron. 36. 15, 16.  Should not self-interest move you, 
1 Thes. 2. 16.  if the public do not? Will you gallop still towards your own Ruin? You will repent it. when it may be too late. Is there no spark of Ingenuity left? Hath Satan robbed you of your Religion and Reason at once? Bruits will take warning, are you worse than they? Have you been so deeply baptised into the spirit of Error, as to lose your Sense, Wit, and good manners? Do not ye see so many before you going up the steps of the Devil's Ladder, 
A full Relation of james Nayler and his comrades, is lately printed by Mr. Farmer of Bristol.  to execution? Are your eyes quite out, that you cannot discern the issue of all your Highflown Notions? Have not the Seekers and familistical Revelationists turned to Levelling, Ranting and Quaking? Is not James Nayler with his prodigious crew: a fair warning to each of those, that slight the public Ordinances of Christ, to follow their fancies in private? Cannot ye discern yet, that one Error will lead unto more: 
Eph. 4. 18, 19, 20.  one separation from the good old way will usher in another; 
Jer. 6. 16.  till you come step by step to the devil's bottom? 
john 14. 6.  Ask then at last, inquire for the good old way, the new and living way; 
Heb. 10. 20.  that you may walk, and find peace therein.  
2. Improve the Warning, and abuse it not. Learn to keep yourselves from backsliding Errors. Show your Christian care in all due means appointed by him, 
job 32. 1, 2.  Personally and Relatively.  
1. Personally, Look well to your own souls Beware of Error in its first motions. Mind your Guards, slight not your watch, 
Eph, 1. 18, 19  in the several sorts of your internal man. Keep well the outworks of your external senses. Learn with Job to make a covenant with them. Observe well the In-work of your Imagination, that it be well kept and fortified against the black Regiments of Hell. Let not your Fancy be a common Road for every Notion pretending to new Light. 
jer. 4. 14.  Observe well the great gate of your understanding, that no disguised enemy may slip in unaware. Sift and search every thing by Scripture-Light, 
Tit. 3. 5.  that ye may know the Truth. Watch narrowly the Fort of Judgement and Conscience, that carnal Reasonings may not get in, and thrust out spiritual Reason. Let divine Reason by the Scripture of Truth fortify the same, against all surprises of the enemy. Yield up yourselves therefore to the Spirit of Truth, 
Acts 24▪ 16.  for effectual renewing, that through the Blood of Christ you may have it purified and pacified. If Error get once into your conscience, he will make sad work there. Exercise yourself therefore, to have it always void of offence towards God and man. The Citadel of your Will requires a special watch. 
Prov. 4. 23.  Keep your heart with all diligence, for out of it are the issues of life. Have a singular eye to the Ammunition of your Affections; if wildfire get thither, it will make work indeed. See them all well ordered, and well guarded lest any be mounted for Error against Truth, and for Revolt against perseverance. Your Love and hatred, your desire and fear, your joy and grief, your anger and distaste, your hope and despair are Guns of great use; if well managed; but if error get once the mastery, they will tear you and others to pieces. Stand on your watch then, as Christ commands all in these sleepy days. Watch and pray, watch and Believe, watch and Labour against such an enemy. 
Mat. 24. 42.  The Baits are specious that will entice you; 
Mark. 13. 33, 35, 37.  but dreadful hooks lie close under them. Deadly poisons, desperate Diseases will tempt you round, under fair disguises Satan's Powderplots are most desperate in these later days. His venom is refined and sublimed to its height. His old stratagems are revived afresh with more plausibleness. 
Mark. 9 20, 26.  Unclean spirits struggle and rage most still, when near ejection. 
Psalm. 91. 10, 11, 12.  The Lord will keep you whilst you keep close to him in his Word and Ways. He is with you whilst you keep with him: 
2 Chron. 15. 2.  if you forsake him, he will forsake you.  
2. Relatively, Keep close to your work, in looking to others. All Superiors have a special charge to keep their Inferiors from these dreadful Evils. Study and improve your Relations well, to this very end; whether Political, or Ecclesiastical; 
Act. 20. 28.  Magistratical, or Ministerial; whether Parental, 
Eph. 6. 4, 5.  or Magisterial, Take heed to yourselves and to the whole flock committed to your charge. 
Rom. 13. 1, 2, 3, 4, 5, 6  Act God's part towards them; 
1 Pet. 2. 13, 14.  and act like God, whom you Represent. Use all such means in Church or state, as Christ himself would use, 
Tit. 9 10, 11, 12, 13  were he in your place. If fair Means will do good, so much the better; but rather than fail, use sharper Tools. 
Tit. 2. 15.  If Lenatives will not avail, Corrosives must be used. When a Limb is gangreend, and mortified, it calls for Iron and fire. If the Patient grow frantic, he must be bound and kept very close and solitary. If the disease be contagious, company must be kept off. If the sore will not fairly resolve by proper discussives, it must be ripened, lanced & cleansed with stronger medicines. 
Esa. 3. 7.  If a member be broken, disjointed or wrenced; 
A Ruler is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Healer or Repairer, to signify his office from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to bind, restrain, dress, fit and order.  you can hardly cure it without pain and trouble, Superiors are Physicians in their kind: if your Patients be froward, you need the more wisdom, care & diligence. You are Shepherds and Rulers of men, all your Titles of Honour will still mind you of your Duty and Burden. Dignity and Duty are still inseparable. You are set over others for their good. Keep off therefore these great evils from them, and keep them from these evils of revolting Errors. The external man is within your reach, 
1 Sam. 2. 30.  The internal man accounts to God alone. They that so honour God, he will surely honour, but they that despise him in slighting his work, shall become vile and base. Whilst you act like God, in acting for God, the Glory will be his, and the comfort yours in the furtherance of the public good. 
Ezek. 22. 30, 31.  God looks now for such to stand in the Gap, 
Josh. 22.  and make up the breach, to prevent a fatal ruin; One man of note may do a world of good; 
Num. 25. 11.  one Moses, one Phineas, 
Psal. 100 30.  one Joshua, one Nehemiah may be an eminent Saviour under Christ in this Israel. 
Exod. 32. 26, 27.  Who is on God's side now, against Blasphemy and damnable Heresy: 
Neh. 9 27.  against divisions and strong delusions? 
Neh. 13. 13, 17, 25, 26.  Act God's part now in your relations, with zeal and courage, with prudence and care, Its Gods own work you may well trust him for Council and strength, support and blessing.  
The Lord never yet failed faithful Reformers, who denied themselves for the public Weal. 
Error, like the Giant Anteus, loses strength and life, by losing the Ground, whence it was cherished.  Carnal policy will discourage you. Divine Policy will quicken you still. Christ himself met with strong Contradictions from all evil men, and evil Spirits. Your worst enemies are conquered ones, both in Spirituals and in Temporals remember and improve all your experiences, renewed so often for these many years. Error discountenanced will soon wear away, 
Truth cannot lose Heaven, and therefore prevails against earth.  whereas Truth opposed will gather more strength. Sinful tolerations are the devils Nurses in all relations, public & private. Be zealous for God, mind his Interest, then shall your interest besurely settled.   

Doctrine 4. The Grace and Knowledge of Christ is a singular Jewel.  
THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Cor. 2. 14.  Grace, in Scripture-sense hath divers acceptions, 
2 Cor. 8. 4.  improperly and properly.  
Improperly, 
2 Cor. 1. 15.  it signifies in a larger sense, Thanks, Joy, Liberality, Gift, 
Psal. 1. 7.  Office, etc.  
Properly and strictly, it denotes two things. 1, God's special favour towards his Elect. 2. His sanctifying work in the Elect; the former is favouring Grace, this later is renewing Grace. 
Eph. 2. 8.   
1. 
Rom. 11. 6.  It signifies Gods peculiar favour towards his Elect and that considered in the fountain and streams.  
1. 
Eph. 1. 5, 6, 11.  Grace in the spring is called his pleasure, purpose council of his Will, Amor Benevolentiae, his love of benevolence.  
2. Favouring Grace in the stream, signifies the various emanations of that eternal Love in all the expressions thereof towards them, suitably to all their necessities; thence the denominations of his predestinating and redeeming Grace, his adopting and pardoning Grace, his supplying and supporting Grace, etc. Which are in God one single entire Act that is variously denominated from its object. This is Amor beneficientiae, his love of beneficence, whence flows his Amor Complacentiae: 
joh. 1. 14, 16.  his love of delight, embracing of them. 
Gal. 5. 22, 23,   

1 joh. 3. 9  Secondly, Grace signifies also properly God's sanctifying work of his Spirit in his Elect, called the fruits of his Spirit the work of his Grace, the gift from above, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often the peculiar saving operations of his gracious Spirit in them, and by them; this Grace is considerable in the Root and Branches in the habit and acts, in the principle and effects, in the seed and fruits, in the source and streams: in the beginning and progress thereof, 
joh. 4. 14.  being often called metonymically; the Spirit for the gifts thereof. 
joh. 7. 37, 38.   
1. Renewing Grace in the Root and Principle, in the Habit and Source, in the seed and beginning is first given to the Elect in their Regeneration and Conversion, to be the original of all actual Graces in them; this is called the new creature, the new man created after God's Image, the divine Nature; the forming of Christ within, 
2 Cor. 5. 17.  etc. Of this children are capable, if they be not of actual Grace, 
Eph. 4. 24.  which yet seems probable. This is inherent Grace in the first principles and Habits thereof, 
Col. 3. 10.  both gratis data and gratum faciens, 
2 Pet. 1. 4.  in an Orthodox, not in a popish sense.  
Secondly, 
Gal. 4. 19  Inherent Grace in the Branches and streams, in the Acts and Effects, in the fruits and progress, is variously denominated from the Objects, Subjects, manner of acting, etc. it's called faith, to express the motion of the renewed soul towards God in Christ upon conjugal terms, believing his Truth, closing with his Person, trusting his Promises, depending on his Mercy, deriving from his fullness, observing him in all things which is called the life of faith.  
It's called Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it turns the whole soul from all sin to God, Both in purpose and endeavour through his Spirit, this and all other Graces are still concomitants and subsequents of faith in their gradual proportion.  
It's called love, to denote the affectionate embracing of God in Christ, and in his people for Christ's sake, as the most amiable object.  
It's called obedience, as it acts the whole man to a free and full compliance with God's Will, revealed in his Word.  
It's called Thankfulness, as it affects the heart with the sense of Mercy received.  
It's called self-denial, as it moves the soul to prefer Christ before all things else, and part with any thing for his sake.  
It's termed Patience, in regard of sorrowful evils which it learns to bear submissively.  
It's named humility, with respect to its low thoughts of self: submitted still to Christ.  
It's nominated Temperance, in regard of its care to avoid all excessive use of Creatures.  
It's termed Zeal, as it moves with fervour for good against evil.  
It's termed Justice or Righteousness, in respect of its readiness to give every one their due.  
It's called Prudence, as it regards all due means tending to right ends.  
It's termed Wisdom, as it's acquainted with the best things in their nature, cause and end.  
Thus Grace inherent hath its various appellations and distinctions, both habitually and actually; being the Grace properly meant in the Text, as being that Grace which is capable of Growth.   

The Knowledge of Christ is taken also in a sense more large or more strict.  
1. 
1 Cor. 8. 1.  LArgely and commonly for a notional Knowledge, void of saving Faith and Love, 
1 Cor. 13. 1, 2, 3.  such as puffs up an empty Brain.  
2. 
Phil. 3. 8, 10.  Strictly and specially for that saving applicative knowledge which includes all Grace by an elegant Hebraism, 
joh. 172.  verbs of sense and knowledge, 
Esa. 53. 11.  signifying both affectum & effectum. Natural knowledge of things is acquired by sense, Reason or Authority. 
Hos. 2. 19, 20. Affection and Operation.  Thus in spirituals, this knowledge of Christ's is spiritually sensible and rationally fiducial It's a conjugal knowledge which implies. 1. Apprehension of the Truth of Christ's proper Object. 2. Credit and Assent thereto upon his divine Authority. 3. Personal consent and particular Applications in mutual Acception and Reciprocation.   

Grace and Knowledge in the Text may be understood. 1. Distinctly, Conjunctly.  
1. DIstinctly, showing the excellent Worth and needful use of every Grace, and of the knowledge of Christ.  
2. Conjunctly by a figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grace and Knowledge, signifies gracious Knowledge, as in that like phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grace and Apostleship for gracious Apostleship. 
Rom. 1. 5.  So the sense will be very emphatical, suiting our purpose in characterizing this excellent Jewel, so singularly transcendent beyond all other. This precious Jewel is curiously set out in the golden ring of divine Records, where you find it held forth in its radiant Lustre, whose glorious beams may be contracted for our clearer apprehension into plain description, you may then observe it to be a conjugal acquaintance with Jesus Christ our Lord and Saviour, wrought in God's Elect, by the special operation of his renewing Spirit, and effectually improved to God's honour and man's good in every Relation, toward God and Man.  
This is the choice Jewel, whose eminent worth hath been in all ages so incomparably prized by the Word and friends of God. 
Many choice Tracts have been written formerly and lately about this excellent point: see among the modern, Mr. Perkins, Dr. Stoughton, Mr. Reynolds, and very lately that by Mr. john ●all of London, upon 1 Cor. 2. 2. and Mr. Shesfield, upon Mala. 4. 2.  Every Page of Scripture sets forth the peculiar Eminency thereof: every precept and Promise; every prefiguration and Prophecy; every Precedent and performance points unto this. This was under the Old Testament more ceremonially vailed, and under the New, is more Evangelically Revealed. This is the centre; wherein all the Lines of Scripture do meet. All the Patriarches aimed still at this; Abraham saw his day and rejoiced; Davi● is full of it; Job was divinely advised to such an Acquaintance, as to the source and sum of all good; Paul accounted all loss and dung, in comparison of this excellent Knowledge; and rationally determined, to know nothing else. Peter sums all up in this.  
Good Reason for it, if we consider the Object and subject, the cause and Nature; the property and effect thereof, which are all hinted in the former Description.  
Reason 1. The proper Object adequate of this gracious Knowledge is our Lord and Saviour Jesus Christ; 
john 8. 5.  a singular Jewel indeed, 
job 22. 21, 22, etc.  in every consideration. The Paramount and Non-such, the chiefest of ten thousand, both in his Person and Office, 
Phil. 3. 6, 7, 8, 9, 10▪ 1 Cor. 2. 2.  in his progress and Purchase, in his Relation and Influence.   

1. The Person of Christ is a noble Paragon considered, as God, as Man, as God-man.  
1. 
Phil. 2. 6.  CHrist is God blessed for ever, the eternal Son of his eternal Father coessential and coequal with him; 
Heb. 1. 3.  the the Brightness of his Glory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the express Image, or Character of his Person, in whom dwells the fullness of the Godhead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantially, and bodily: the only begotton of the Father full of Grace and Truth; essentially one with the Father, though personally distinct, 
joh. 10. 30.  by an eternal Generation, unutterable to man: firmly to be believed, (on God's Testimony) and piously adored, not curiously pried into. The wonderful Wisdom of the Father, who was his Delight before Time, by whom in time he made the world, and upholds all by the word of his power. Essentially, he is God of himself; Personally, God the Son of God the Father. 
Prov. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  His proper Name is the Word of God, the Wonderful Councillor, the Father of Eternity. He that doth what ever the Father doth, 
Joh. 5. 11. 19, 21, 23, 26.  and to be worshipped, as the Father is worshipped. He that sends the Spirit from the Father▪ who being in the form and substance of God, thought it no robbery to be equal with God. To him be glory for ever, Amen.  
2. Christ as Man, is the Rare Object of this Knowledge. For the word was made flesh, and dwelled among us; and we have seen his Glory. So the beloved Apostle witnesses of him. He took on him, 
joh. 1. 14.  not the nature of Angels, 
1 joh. 1. 1, 2.  but the seed of Abraham. Thus the Son of God became the son of man, 
Heb. 2. 16.  being miraculously conceived of the Holy Ghost, 
Mat. 1. 20, 23.  in the womb of Mary the Virgin, 
Luke 1. 35.  (over-shadowed by God's Spirit,) and born of her, 
Heb. 4. 15.  in the humane nature, like to us in all things, except sin. Thus was God the Son made manifest in the flesh; 
1 Tim. 3. 6.  by assuming the Nature (not the person; for than had he been two sons, and two persons,) of man to himself. This Man Christ Jesus hath body and soul, the two substantial parts of Man, even as we have, 
1 Tim. 2. 5.  as appeared in his whole progress: both which he hath Glorified, not nullified. This Fatherless man is as Wonderful, as the same motherless God, for who can declare his Generation, as to the manner of it? Thus Infiniteness confined himself. 
Esa. 53. 7.  God eternal was born of a finite poor Virgin. 
Act. 8. 33.  Here is an Object indeed for the best knowledge of the best man, God become man.  
3. Christ is God-man, Emmanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God with us: The true Ithiel, God with me; the very Vcal; who is All. In him, 
Esa. 7. 14.  by hypostatical Union, 
Esa. 8. 8, 9  the humane nature with the Divine, do both subsist in God the Son, 
Pro. 3. 1.  the second person of the divine Trinity. 
In Christo reperitur unio personales, non personarum, & unio naturarii, non naturalis.  Here is indeed a complication of ineffable wonders. As there one Divine Nature subsists distinctly in three divine Persons. So here two Natures, the divine and humane, subsist both in one person, each of them acting and remaining distinctly, conjunctly and inseparably, incommutably, and unconfusedly, as the Fathers expressed it, to avoid Errors on both hands. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aliud & aliud, non alius & alius. In Trinitate divinâ datur alius & alius, non aliud & aliud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verè & perfectè.  Here is no mixtion, nor composition, no confusion nor conversion, but a mysterious and transcendent Union, from whence flow the various expressions of Scripture. 1. When that is attributed to each Nature, which properly belongs thereto; as suffering, to humane Nature, and also, when that is attributed to the person, which therein belongs to both natures, as to be Mediator: this is most proper. Secondly, When that which is common to the whole Person, as to be Mediator, is attributed only to one of the Natures, suppose to the humane: this is more improper. Thirdly, When that which is proper to one Nature, is attributed to the other Nature, in concreto, by a name denoting the whole Person: In that sense its true that God purchased his Church by his Blood, and that the King of Glory was crucified, by communication of Properties. 
1 Tim. 2. 5.  Yet this acception is the most improper of the three; 
This Dialect of God's Word is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Fathers, communicatio Id●omatum.  being Metonymical, as the second is Synecdochical.  
In man two imperfect Natures, Soul and Body, are coadunated, with reservation of Proprieties, to the constituting of one Suppositum and Person, by the virtue of God. Christ's Person in the divine Nature, being most perfect, took the humane nature into the unity of one person, by his own Virtue. So that its one and the same Christ, visible according to the humane, invisible according to the divine Nature. 
Act. 20. 28.   
This hypostatical Union was the work of the Trinity, 
1 Cor. 2. 8.  mediately; of the Holy Ghost, 
The humane Nature being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first, was then made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  immediately, and of the Son, terminatively. The Father's compare this Mystery to the joint work of three Sisters, making up one vesture, and putting it all conjunctly upon the second of them.  
It was necessary that Christ should be God, 1. To impart an infinite value and virtue to his complete Obedience. 2. To overcome all sufferings and enemies. 3. To communicate all effectually by his Spirit to his people.  
It was as needful that he should be man; 1. Because the Godhead could not suffer; Secondly, because the same Nature that had offended, was to satisfy, 3. That our Nature corrupted by the first Adam, might be restored by the second, Christ Jesus our Lord.   

Thus is Christ's Person, the Amiable Object of our Knowledge.  
Secondly. CHrist considered in his Office is a precious Object, his chief business, as Mediator, being to procure effectual Reconciliation, to the saving of his people, by his perfect Oblation presented to God, 
Mat. 1. 21.  for them, and applied to them by God's Spirit; 
Psal. 45. 7  He assumed the Name and function of Jesus the Saviour; 
Psal. 110.  He was anointed as the Christ of God; with all suitable qualifications: and made Lord of all, but especially made our Lord and Saviour, by personal appropriation, and effectual application.  
Thus was Christ voluntarily made of a woman under the Law, 
Gal. 4. 4.  subjecting himself, 
Heb. 5. 4, 5.  in that wonderful dispensation of his Mediation, to receive from the Father, his Call to that redeeming Function.  
There was no defect in God, but in us only, who wanted skill, 
Act. 5. 31.  power and will utterly, to the curing and saving of ourselves. 
Act. 3. 21, 22, 23.  Christ therefore was divinely anointed to be our Sovereign, Prophet, 
Psal. 110.  Priest and Prince, to effect all for us and in us needful to salvation. 
Esa. 32. 1.  As a Prophet he Reveals the whole Council of God; 
Esa 33. 22.  As a Priest he makes full expiation to God, and Intercession for us: As a Kingly Prince, he subdues all spiritual Enemies, and makes all things serviceable to the guidance and protection of his people, under his Sovereign Rule and Government. All this he did and doth by his Eternal Spirit, as the Scripture Records, freely, fully, surely and singularly, being therein a glorious Object of Christian knowledge.   

Thirdly, Christ in his Progress is considerable, under a double state of Humiliation and Exaltation.  
1. HIs Humiliation, appeared in all the steps of his Conception and Birth, of his Life and Passion, of his death and Burial most wonderfully: This God head was then covered with the dark vail of his humane Nature, mourning as it were in the sad habit of his infirmities, for his people's Enormities. He willingly then eclipsed his divine light within the dark Lantern of this submissive state, 
Phil. 2 5, 6, 7, 8.  he humbled himself to exalt us, he emptied himself that he might fill us. He parted with all, that he might give us all. He showed himself to be the Son of man, to the lowest degree, that he might bring all his into the state of Children. Had there not been an absolute necessity thereof, he had never done it. Had not our case been so desperate; could any other way have expiated and destroyed his people's sins, Christ had not come down from the height of Glory to the bottom of ignominy. Here is an object of admiration indeed, God humbled to a child's state, growing up by degrees in Stature and Grace, doing and suffering every moment for his enemies in rebellious arms. Behold the Son of man wrestling with earth and hell, yea with heaven itself, conflicting with man's rage, the devil's fury, and the wrath of God What think you of sin, the murderer of this Christ, and of that Love which gave him to the death? 
Esa. 53. 1, 2, 3. etc.  Thus made he his soul a sacrifice for sin, that he might see his seed, and the good will of the Lord prospering in his hands. He laid in the grave to confirm his death, and to air that Bed for our Repose. His God head held his soul and body asunder from each other, yet still inseparably united to himself. Thus may you see a man drawing out his sword, holding in his hands still both sword and scabret, till it be put up again. Thus it was needful that Christ should suffer, and so make entrance into his Kingdom.  
Secondly, Christ's Exaltation is further worthy the best observation. Therein his glorious person unvailed himself of all humane weakness, though he still retained the nature of man and its properties. 
Rom. 1. 4.  He laid down his sable weeds to put on the robes of Immortality. His Godhead did then raise up his Manhood in his Resurrection; and the Son of man declared himself by his divine Power, to be the Son of God: The Price paid for his people in his humiliation; 
1 Tim. 2. 5.  he applies by power through his exaltation, to them orderly and effectually. He is God-Man still, and therefore termed the Man Christ Jesus. Thus his office was to be completed by the completing of his saving Progress. He conversed then among his Disciples, the space of forty days to confirm their faith; and to instruct them in the affairs of his Kingdom. 
Rom. 8. 33, 34, etc.  Thence his Ascension was solemnly performed, 
Psal. 110.  followed with his Session at the Father's right hand; 
Heb. 1. 3, 4.  and Intercession for his people. 
Col. 3. 1.  These are the four main steps of his exaltation to be singularly improved. 
Eph. 2. 5, 6.  He rose that we might rise from death to Life: 
Rev. 3. 21.  he ascended, that we might ascend; he sits at God's right hand, 
Rom. 8. 33, etc.  that we may sit with him on his Throne; and he still intercedes to make all our Intercessions effectual. Who shall lay any thing to the charge of God's Elect? It's Christ that died, yea rather, that rose and ascended, sitting now at the right hand of the Majesty on high, 
Heb. 7. 25.  and ever lives to make Intercession. Thus is Christ's progress of chief worth and consideration.   

4. Christ is most considerable in his purchase also made for all his People, which hath both value and virtue in it.  
1. THE value of his whole Obedience was of infinite worth, being the merits of God-man, giving full satisfaction to God's Justice, 
Heb. 10. 14.  for all the sins of all his elect, and making a full acquisition of all the good they were & should be capable of. This price of Christ's perfect Righteousness, active and passive, 
Esa. 53.  was put into God's Coffers, to be seasonably and effectually applied to all his people orderly and actually from their conversion to their utmost salvation by his Spirit according to his eternal Purpose. By the same value were all Gods elect from Adam to Christ's death, delivered from the guilt & wages of sin upon Christ's engagement of seasonable performance; For he is the Lamb slain from the foundation of the world; 
Rev. 13. 8.  intentionally in the divine purpose and promise.  
2. The Virtue of Christ's perfect Obedience, extends to the effectual application thereof to all God's people. So the Father's purpose in electing, and the Sons Intention in redeeming, do run parallel. 
Rom. 5. 8, 9  That value which Christ's merits presented to God, cannot but be attended with answerable virtue for the making good thereof to the utmost. The Son of man came to seek & save that which was lost, 
Luke 19 10.  and that to the utmost, seeing he ever lives to perform all. 
Heb. 7. 25.  Whilst therefore he was gone into Heaven to act his part there, he was careful to send his Proxy, 
joh. 14. 16, 26.  even his own Spirit, that should make a through application of all his Purchase by the conveyance of his saving Grace to all his Chosen. 
joh, 16. 7, 8, etc.  His Oblation is living and lively still, even as Christ himself who abides for ever. The ceremonial Oblations had him shadowed out, to represent the efficaciousness of Christ's Oblation.  
A wise man paying a Ransom or Debt, as surety for another, will be sure to know for whom, and to see his purpose fulfilled to his power. The agreement or Covenant made between God and Christ (distinct from the gracious Covenant 
Esay 53. 10, 11. etc.  made conditionally with the visible Church in Christ) imports as much. 
john 10. 18.  As the Father required, that he should offer his soul a Sacrifice for sin, 
john 6▪ 28, 29, etc.  which the Son willingly undertook; so was it engaged to him, that he should see of his seed, and the good pleasure of the Lord should prosper in his hand. So that the virtue of his blood is still included in the value of it; both being directed by divine intention, which terminates in the proper subjects thereof. Therein concurs his threefold office, he being still a Prophet and prince, as far as he is a Priest unto any. The virtue of Christ's Merits is indeed intrinsically infinite like himself, and only limited with the value thereof by the divine pleasure. This purchase of his may be said occasionally and secundarily to comprehend the whole Creation in subserviency to divine Intentions, but directly and primarily the Scripture limits it to God's Elect, for whom he came, and lived, prayed and died, rose and intercedes still. It extends to the removal of all evil, both of sin and sorrow inchoatively, progressively and consummatively. It reaches also the Import of all suitable good spiritual, temporal and eternal. All things are ours, and for our sake, that are truly his, and so far as we are his. Is not this a choice Jewel to be duly viewed? 
1 Cor. 3. 20, 21, etc.  Doth not such a purchase challenge our best knowledge? The possessive Our giveth relish to all. It doth us little good to hear of Indian Treasures that are not our own.  
Fifthly, Christ is most precious in his Relation, multipliciously expressed to his people, by Allusion to all choice relations in things natural, civil and artificial. The perfection of all creatures is radically in him, originally from him, and reductively leads to him again. None of them can sufficiently set out his wonderful Relation wherein he stands towards his chosen Ones; he therefore borrows the cream and quintessence of them all to shadow out to our shallow capacity the marvels of his glorious Grace. Thus he speaks to his Babes in their known Dialect, 
Isa. 53. 2.  that he may gradually and familiarly be understood of them. 
Revel. 5. 5.  He calls himself their root, 
Revel. 22. 16.  giving sap and life to every branch of his. He is the Head that conveys all motion and sense to all his members. 
Eph. 1. 22.  He is the Fountain-Spring, 
Psalm 36. 9  from whom all living waters flow into the streams by his proper conduits. 
Psalm 87. 7.  He is that Sun, who carries Light and Life by his access unto all Creatures. 
Mal. 4. 2.  He is the Father that tenders his Children. 
Esay. 8. 18.  He is the husband that cherishes his Spouse; 
Heb. 2. 13.  the elder brother that looks to his adopted Brethren: 
Rom. 8. 28.  the Master that hath the best care 
john 13 13.  of Servants. 
Eph. 2. 20, 21, etc.  That Foundation is he, on whom the Fabric stands; 
Rom. 13. 14,  that garment that must cover us, that food that must sustain us, 
john 6.  that Portion that must maintain us to saving purpose. 
1 Co. 10.  Look into the whole compass of creatures; 
Psalm. 73. 26.  what ever good you can find therein is used by him to set forth his goodness. What ever defect you find in the Creature, he is not capable of that is all goodness, all perfection. Is not such a Christ a singular object to exercise our knowledge about? What his office called him to, his progress fitted him for, and his relation makes conveyance of through his holy Spirit unto 
This Sun of Righteousness is to the life set forth, Mal. 4. 2. by allusion to the Sovereign influence of the natural sun, quickening all the world.  all his.  
Sixthly, His Influence is considerable for actual Communication of all. Each Relation of his carries still with it a secret, sweet and suitable Influx, which doth strongly and efficaciously operate on all his: thereby they are made more and more Partakers of the divine nature, in escaping the pollutions that are in the world through Lust. The Apostle had found the precious virtue thereof, which made him so desirous to know him in the power of his Resurrection, 
2 Pet. 1. 4.  and in the fellowship of his sufferings, 
Phil. 3. 9, 10.  being made conformable to his death. This the Converts at Ephesus felt, who being made acquainted with this gracious knowledge of Christ, 
Eph. 1. 19, 20.  were quickened by his power, 
Eph. 2. 5, 6.  and made to rise with him. yea, to sit with him at God's right hand. 
john 3. 8.  This Influence is free indeed, 
Deus non alligat suas manus.  this spiritual wind blows where it lists; not being tied to any means, it works at pleasure with or without means, by weak, small, improbable or contrary means, yet ordinarily God works by his appointed Tools; he walks in his own road of Providence, and leads his people step by step to the very top of jacob's Ladder. 
Gen. 28. 11, 12.  In the course of things natural and spiritual, he limits us still, though not himself, and will be sought and found in each of his ways for the further knowledge of his divine Influence. It's he that is the Life of our Life, the strength of our strength; in whom we live, move, 
Acts 17. 28.  and have our Being, both naturally and spiritually. How excellent then is that gracious Knowledge, whose Object is thus excellent in every consideration?   

Reason 2.  
THE Subject and Recipient of this knowledge sets forth 
1 Pet. 2. 9, 10.  the inestimable worth of it. 
Amos 3. 1, 2.  They are his Elect, 
Psal. 144. 15.  his chosen Jewels, 
Psalm 76. 1.  his peculiar people, to whom he imparts this Jewel unto. 
Matth. 13. 45, 46.  Them only doth he know for his of all the Nations to whom he makes himself thus savingly known. 
Gal. 4. 9  As he makes himself the Pearl or Price to them, 
1 Pet. 2. 5, 6.  so doth he make them Pearls of Price thereby. 
Psalm 138. 6.  Blessed are the people who learn to known him, 
Psalm 1. 6.  being first known of him. The rest are refuse stones, 
Rom. 1.  these are his living precious stones. 
Matth. 25.  Others he knows with a general knowledge of intuition, 
joh. 10. 14, 15.  but these with a special knowledge of appropriation and approbation. 
Eph. 3. 18, 19  The rest delight not to know him, 
Those Countries which are nearest the sun, having most of him, abound most with precious Minerals, Gold, Jewels, and Pearls.  as he delights not to know them. He never knew them, and they never knew him in this choice manner. For his own he came to make himself thus graciously known to their souls in all the Dimensions of his eternal Love, surpassing man's knowledge, that they may be filled with the fullness of God. How precious is that knowledge that makes the Subjects thereof so precious! How admirable is that Jewel that takes up the the sublimest Contemplations templations of the most glorious Angels! 
1 Pet. 1. 12.  Those Elect Angels are still attending in his Ordinances, 
1 Tim. 5. 21.  to join with his Elect, and learn of the Church this manifold wisdom of our God. 
Eph. 3. 10.  For those Elects sake Christ suffered all things meritoriously, 
2 Tim. 2. 10.  and Paul his servant providentially. 
Rom. 12. 9  Those Elect whom the Lord did foreknow, 
Rom. 11. 7.  he never casts away, 
Mal. 3. 16.  but makes them up among his Jewels, 
1 Pet. 2. 7, 9  by making his Christ so precious to them, in a greacious way. 
The original is very Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Both these Articles are very pregnant, and the abstract, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Honour, esteem, choiceness, etc.  His choice Love did freely choose them before time, and is fully assured to them in Christ, being communicated through the precious Operations of his Spirit, to make them precious like himself in due time, unto eternity.   

Reason 3. The cause of this Gracious Knowledge doth as wonderfully magnify the same, considerable in the Efficient, formal and final.  
1. THe Efficient cause and Author thereof is the blessed Trinity jointly, yet distinctly, Revealing and communicating Jesus Christ unto his chosen people.  
1. The external Operations of God towards the creature being indivisibly effected by the three Persons, 
Opera ad extra sunt indivisa.  concurring in One, the Son doing nothing but what he sees his Father do, and working still, as the Father works; and the Spirit proceeding from both, speaks not of himself, but whatsoever he hears from them both, 
joh. 5. 19, 23.  that speaks he unto Christ's Disciples.  
2. Distinctly, according to their distinct personal Relations.  
1. The Father electing from eternity; having chosen them in Christ before the Foundation of the world, 
Eph. 1. 4, 5, 11.  that they might be holy and unblameable before him in Love; and therefore predestinating them to the Adoption of children, by Jesus Christ to himself, according to the good pleasure of his Will; and making them, 
Col. 1. 12.  through his knowledge, meet partakers of his Inheritance in Light, 
1 Pet. 1. 2. 3.  by translating them into the Kingdom of his dear Son, who were chosen according to his foreknowledge through sanctification of the Spirit.  
2. The Son accepting and undertaking, tendering and effecting, in and by himself the whole business of their Salvation; making known the same by his Word and Spirit, as also by his own Person, in the days of his flesh.  
3. The holy Spirit by wooing of their souls, opening their eyes, and fitting them for the Reception of this Excellent Knowledge, infusing the same into them, applying it particularly to their several dispositions and occasions; removing daily the scales of their ignorance and sin, scattering the mists raised by the Prince of darkness; Repressing the vapours steaming from their boiling Lusts and dunghill hearts; setting forth Christ to their souls in his full Beauty and Loveliness; 
joh. 13. 14, 15.  and leading them into all Truth, by taking of Christ to impart unto them the gracious secrets of the Father's Counsel.   

Thus the glorious God works graciously in and by all Means of his appointing, to the creating, increase and perfecting of his singular Jewel.  
2. THe formal Cause is very Remarkable in that peculiar saving application made of Christ to his Elect in their conversion, gradually carried on towards perfection by the Spirits gracious Operation. For than doth he stamp on that soul the glorious characters of Christ's Image, and begets that new creature, which divine offspring moves upward instantly, in conjugal Reciprocations, dilating the soul in all her faculties to the further comprehension of Christ. It may be paralleled with that Energetial Power, whereby the rational soul, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animates the humane nature, into all suitable operations. What the soul is to man, in naturals, that's Christ to the soul in spirituals. The principle of all Life, Sense and Reason thus spiritually applied to the Regenerate, enables and excites, directs and strengthens them to the choice Improvements of this conjugal Acquaintance. Christ on marriage terms by his Spirit in his Word, tenders and gives himself to be their Husband. 
Matth. 22. 1, 2, 3, etc.  By this quickening Touch, they are efficaciously moved to close with him, 
Luke 14.  and keep close to him, by Matrimonial Reciprocations. 
Forma dat esse & operari.  Thus doth the gracious knowledge of Christ Receive its first Being and progressive Operations from that Light of Life imparted to God's people in this conjugal Union and Communion. I will betrothe thee unto me, saith the God of Grace, in Kindness and Mercy, in Truth and Judgement, 
Hos. 2. 19, 20, etc.  and thou shalt know the Lord. Admirable sure in this divine Acquaintance, that is thus twisted by the Lords own hand, and embraced by a gracious hand! Rare is that Jewel, which is so curiously wrought for the Workmanship of the God of Heaven. Therein do shine all divine Attributes in their Orient brightness, at the wedding Feast of the King of Saints. Is not this Life eternal, thus to know the Father, the only true God, and Jesus Christ whom he hath sent? Doth not this Sun of Righteousness bring Healing under his Wings to all that fear his Name? 
john. 17. 2, 3.  Is not he that Living, that quickening Light, 
Mal. 4. 2.  that dispels all darkness and Death, 
john 8. 12.  by his gracious Visits and Influx? 
john 9 5.  Do not his amiable Aspects produce a joyful Spring of all Divine Graces in the New world 
joh. 12. 36. 46.  by his glorious Light and efficacious Heat? 
Psalm. 19  Doth he not Ravish with divine Embraces the New Creature, 
The Apostle in Rom. 10. 18. alluding to the natural Sun, wherein God hath pitched his glorious Tabernacle, sets out the progress of his Gospel most elegantly, by the very words of the Septuagint. Thence some call the Sun the Natural Apostle of the Deity, showing the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1 19, 20. to conviction, though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Salvation. That is of common nature, this of peculiar Grace, Mat. 11. 25, 26. Mat. 13. 11, 12, etc. Pro. 16. 4.  with his All-searching Presence, and his perfective Influence, through all the Beams of his Transcendent communications? Do not his Active Rays cherish, by all his renewed Motions the Principles of Life given to all his? This Divine Sun never eclipsed but once for the salvation of his, though he seems often to be clouded, in his alternative Access and Recess.   

3. The final cause of this gracious Knowledge adds very much to the choyiceness thereof. We may consider it both as Supreme and subordinate.  
1. THe supreme Ultimate end of it is God's Glory, which is also the end of all things else, which are all made for him. This Relative Glory of God, which was laid in the dust by man's Rebellion, Christ undertook to repair; which he performed fully, giving satisfaction in Man's Nature, and so glorifying all the divine Attributes. Thus in the first building up of Zion, as in the Restauration and preservation thereof, he still appears in the Glory of all his Excellencies. His Power and Wisdom, his Greatness and Goodness; his Mercy and Justice, his Truth and Holiness shine Radiantly in every part of it. 
Psal. 102. 16.  Christ thereby read us our Lesson, and writ a fair Copy for our Imitation, that we may glorify God by the knowledge of him, in giving each of the Divine persons their proper honour.  
1. The Father, 
Eph. 3. 11.  for giving such a Son for such enemies, and upon such terms; 
john 5. 17, 19, 21, 26.  All the honour of Christ redounds to his Father; For the Son doth nothing but what he hath seen the Father do, and speaks not of himself, but the Father by him.  
2. The Son by our embracing and publishing, desiring and esteeming the particulars of his Infinite Glory, whereof he is so full, 
Eph. 3. 18, 19  that we have still cause to admire with all Saints, the length and breadth, the height and depth of it, in the manifestation of all his Excellencies.  
3. The holy Ghost by whose special favour and Influence we are made partakers thereof. 
joh. 16. 14, 15.  He shall take of mine, said Christ, and impart it to you; For all that the Father hath is mine. What Infinite Condescension is it, for that glorious Spirit to stoop thus to sinful Dust and Ashes, to Reveal and apply the gracious Counsels of God in Christ? Yea, to bear with our Ignorance and unbelief, contempt and neglect, abuse and Affronts? Nay more, to dwell in such dunghills and Receptacles of all filthy Lusts? What Infinite Mercy is that which carries on the work of Grace through all Opposition, and keeps a weak spark alive in the midst of an Ocean? What marvellous power is that which preserves a poor smoking flax among so many storms!   

2. The subordinate and proxime End of it is man's Good; both Personal and Relative.  
1. PErsonally our own Salvation, purchased and manifested by the Author and Object of this knowledge, is hereby assured and orderly confirmed to us, in all the ways and means of his appointment, through his peculiar Blessing. The perfect knowledge of him will complete, as the beginning thereof begins our Salvation. Through the Knowledge of him are given to us all things pertaining to Life and Godliness. 
2 Pet. 1. 2, 3.  As he came once in person, so hath he from the beginning by his Spirit through the same communicated all saving good, and will still do it. That Bosom friend of his leads us thereby into his very heart, there to behold and embrace the whole Platform of our Salvation, in all the steps of it, from Election to Glory, that by walking therein steadily, we may ascend to his Father and our Father, 
john 20. 17.  his God and our God, through the same Ladder, even Christ, whereby he comes down to us. Christ's Deity surpassing the highest Heavens infinitely, is the Top; and his Humanity, fixed as it were on earth, is a sure step for us. The more careful we are to attain this End, the more certainly shall we promote that further End. God hath so wonderfully twisted our happiness and his honour, that we advance the one by furthering the other. One eye he allows us for the recompense of Reward, that we may thereby effectually look through it, to his Glory. Is not this Knowledge a Jewel of Price, which conveys and assures all good to us? The end of his Electing and predestinating us, of his Blessing and saving of us, 
Eph. 1. 3, 4, 5, 6.  is it not that we might be to the Glory of his Grace, whereby he hath made us Accepted in the Beloved? Christ himself desired Glory for that End, that he might glorify God. 
john 1. 17.  This excellent Knowledge was never so dearly bought, to be a mere pleasing of ourselves and sin, but to spiritualise us throughly, in all the powers and parts of soul and Body, that we may be holy and happy, like unto him, in the honouring and enjoying of him.  
2. Relatively, the subordinate end thereof is the good of our Neighbour; 
Eph. 4. 11, 12, 13, etc.  that speaking the Truth in Love, we may grow up unto him in all things, which is the Head, even Christ. He gave all the means of Knowledge, 
Col. 2. 18, 19  and all Teachers ordinary and extraordinary for the perfecting of the Saints, for the work of the Ministry, for the edifying of his Body. God hath so contempered his gifts among the members of Christ, and his Spirit doth so variously convey the same, 
1 Cor. 12. 4, 5, 6, 14, 15, 21, 22, etc.  that the One cannot say to the other I have no need of thee. He could in a moment, and immediately from himself, bring them to their full perfection. But his infinite Wisdom hath thought it best, that his Body should be joined together and compacted by that which every joint supplies, according to his several workings in the measure of every part, 
Eph. 4. 16.  to make an increase of itself in Love. He loves not, he allows not selffishness selffishness in any of his. By his own example and Command he hath directed us to seek the things that make for Peace, wherein we may edify one another. 
Rom. 14. 19  Convulsions in his Members are most direful and dangerous Symptoms, proceeding from ill humours, vapours and Spirits. Whilst the Limbs fall a jarring, the body must needs decay. That Wisdom from beneath, which cherishes contentions and envy, 
jam. 3. 14, 15, 16.  is sensual and devilsh. The Devil hath no better sport than in such troubled waters. These Confusions of Tongue become Babylon better than Zion: Must not the stones of God's Temple be proportionably squared and fitted to each other, that his Sanctuary may be erected? Should not they that believe in one God, are saved by one Christ, 
Eph. 4. 1, 2, 3, 4, 5, 6, etc.  justified by one faith, acted by one Spirit, sealed by one baptism, supported by one hope, and ruled by one Lord, walk in one Love also, and be shod with the preparation of the Gospel of Peace? 
Eph. 6. 15.  There is too much of hell fire in unchristian Combustions. Such ignes fatui, and cheating Meteors lead many to destruction. Do not such wand'ring stars and blazing Comets manifest divine wrath and portend woeful Judgements? If our Light and fire burn better then another's, have we not cause to be more thankful and communicative? What have we that we have not received to impart to others? 
Rom. 14. 1.  Are not the strong bid to bear with the weak, and not please themselves? Our Neighbours good is coordinate still with our own Interest, for we should love our Neighbour as ourselves. 
Mat. 22. 39  Is not this Jewel a very precious one, 
jam. 2. 8.  which is of such Import to the benefit of all?   

Reason 4. The Nature of this gracious Knowledge doth further demonstrate its Excellency. There are three special parts that do make it up, being the choice Ingredients thereof, Apprehension, Assent, and Application.  
1. APprehension of the matter understood, 
Esa. 45. 22.  is found in every kind of knowledge, 
2 Cor. 5. 18.  specially in this. A view of Christ's Beauty and Excellency is taken by the mind thus spiritualised. 
Can. 5. 10, 11, etc.  The lively picture of Christ's al-sufficiency is drawn in his Gospel by the pencil of his own Spirit. The Lord himself opens his very Bowels to the Prospect of his people's eyes therein. Is not this a precious sight indeed, to behold such a Saviour in all his proportions? 
Rom. 7. 23, 24 etc.  Doth not the sensible sight of our vileness and sinfulness recommend such a merciful Redeemer to our apprehension? Can we behold our own wretchedness. Insufficiency and unworthiness; and thence cast a glance on his suitable and sure Redemption, 
joh. 1. 14.  without admiration? Doth not the survey of divine fullness, thus exposed to view, exalt the Lord Christ above all other Lovers? Are not all his royal perfections, a magnificent sight to a gracious Soul? 
3 joh. 5. 9, 10, 11, 12.  Can there be any thing more swett and stately?  
2. Assent and Credit to the Truth apprehended attends this knowledge in a singular way. 
joh. 3. 33.  The God of Truth bespeaks this Assent by the word of Truth. 
The Hebrew is very emphatical in Hos. 2. 24.  Salvation by Christ alone for true Believers upon conjugal terms, is the sum thereof. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et loquar ad animum ipsius. God speaks to the heart then as to the purpose.  He that believes his Testimony, hath set to his seal that God is true; divine Authority gaining thus credit to his Assertion, sways the Judgement to reason the case, and cast its resolve upon Christ's side. Divine reason then persuades man's Reason, that such a Christ is worth the accepting upon his own Terms. The soul thereby judges all capitulations and Reservations to be sinful, dreadful, irrational. Man's reason is then brought over to such a subjection as Christ's reason demands without delays or exceptions. It sees that in Christ, which is better then All, and suits its wants in every part thereof. It sees no help from any creature to be looked for, and judges all to be but vanity and Lies that hinders from Christ. The soul than learns feelingly to cry, None but Christ, none but Christ, as the Martyr did, with due conviction of sin and righteousness in order to Judgement through the Spirits help. The soul thus weary both of self and sin, readily assents to that truth of God which presents Christ for a faithful and loving Husband, for Saviour and Lord: And is not this of singular worth?  
Thirdly. Application and hearty consent is the main ingredient of all conjugal Knowledge, especially of this. The soul is hereby effectually yielded into Christ's own hand upon his own terms. The Will in this Act accepts of Christ, and renders up itself to his disposal. Conjugal Acception is thus reciprocated, that the whole man may yield unto him all loyal obedience of Faith and Love. This great wheel thus moved, all the Affections turn accordingly Christ ward, heaven-ward, that before still moved self-ward and earth-ward. The soul being thus surrendered to Christ, depends on him, and derives from him still Grace for Grace. All other things than become serviceable to the honour and service of Christ. 
joh. 1. 16.  This Marriage-union brings with it a free and full, a singular and sure Communion. 
Ex cognoscente & cogn●●o fit unum. Axioma. Philosoph.  Then saith the soul, My Beloved is mine, and I am his. I have all from him, and all for him, 
Can. 2. 16.  all in him and all through him. And is not this a very rare Jewel, 
Can. 6. 3.  that makes a match between Heaven and Earth? Is not this Knowledge of singular worth that marries sinful man to God Almighty? Is not this thing of a rare value, whose nature appears so supereminent?   

Reason 5. The Properties of this Knowledge do much commend its excellency also. They are expressed by a pregnant word, full of sense and virtue, being called a gracious knowledge.  
1. IN regard of Gods favouring Grace, whence it flows, which it manifests, and whither it leads. The glory of divine Grace doth so admirably and so wonderfully shine forth therein, that its preciousness is as remarkable, as the Noon-Sun in a Summer-day.  
2. In respect to his renewing Grace, this knowledge is truly and incomparably gracious; 
Gal. 5. 22. 23.  being attended with all the gracious Train and fruits of Christ's Spirit. So far as the Lord is duly known by his people, so far is this knowledge attended with a proportionable measure of saving Grace.  
1. 
Esa. 45. 22.  It's a fiducial knowledge that knows Christ with conjugal faith, 
Zecha. 12. 10.  discerning of him, 
joh. 1. 12.  looking up to him, 
joh. 10. 27.  closing with him, 
Esa. 26. 3.  following after him, 
joh. 6.  trusting in him, feeding upon him, drawing all from him, 
joh. 1. 16.  and returning all to him.  
2. It's a loving knowledge that embraces Christ's love, 
Rom. 11. 36.  and retaliats Love for Love, loving his person first, and then his goodness. That soul that knows Christ, loves him sincerely and self-denyingly, fervently and constantly. That soul hears and speaks, 
1 joh. 3.  prays and acts in love to him, 
Eph. 4. 14, 15.  loving his Word and ways, 
Eph. 5. 2. 3.  his name and honour, his service and servants, out of Love to him. That soul for his sake, loves his Saints with a Love of delight, and sinners with a Love of pity. The more she knows of him, the more is her heart melted into his heart, to be cast into the mould of his Love. What's recorded of famous Ignatius, 
† Amor meus crucifixus est, was his Motto still. Christ my Love was crucified to crucify all to me, and me to all but himself.  is verified of such, the name of Christ is engraven on their heart by the finger of his own Spirit.  
3. It's a penitential knowledge that melts the soul with godly sorrow, 
Zach. 12. 10, 11, 12.  as looking on Christ pierced by him, and for him. The sight of such a Saviour so unkindly requited cannot but make sin out of measure sinful to such a tender heart. The sweetness of Christ must needs embitter every sin to such, who have tasted how good the Lord is. 
1 Pet. 2. 3.  Such do hate sin with perfect hatred, 
Psal. 34. 8.  knowing the baseness and unreasonableness thereof. 
Psal. 119. 128.  Christ clears their eyes to descry and detest the least appearance of evil. 
1 Thess. 5. 22.  The more beauty is discovered in him, the more ugliness do such observe in sin, his grand Opposite. They take most pains to mortify those Lusts which are most opposite to Christ.  
4. It's an obediential knowledge, careful to observe the Lords Will made known. If any say that he knows him, and keeps not his Commands, he is a liar, and the truth is not in him. 
1 joh. 3. 7, 8, 9, 24.  If we know that he is righteous, we know that he that doth righteousness is born of him. This knowledge is not notional but practical. 
1 joh. 2. 29.  It rests not in the brain, but conveys Influence into the whole Life. It's not idle, but very active. It studies his Will to fulfil it, and fulfils it in studying thereof. It's obedience is neither blind nor lame, but a spiritual Sacrifice, 
Rom. 12. 1, 2.  a rational Service. The whole man in heart and life completes this oblation of loyal observance. It minds the precepts as much as the Promises, and desires holiness as much as happiness. It would act like Christ, in acting for him.  
5. It's an humbling knowledge that puffs not up, but lays the soul low. The more any know of Christ aright, the more still do they know of their sins. The best of Christ being duly known, makes them to know the worst of themselves. Christ's eyesalve doth so clear their eyes, that they see easily those sinful motes of lesser faults, 
2 Cor. 3. 18.  which by their moonlight of notional knowledge they could not discern. Their beholding of Christ in their Gospel-glass, with open face thus, shows more of this shame and of his Glory. Thus Job was more humbled by seeing of God in a clearer light. 
job. 42. Gen. 18. 27.  Abraham acknowledges himself dust and ashes upon familiar Conference with Christ. Their Affronts put on him in their time of darkness, humble them sound in this season of Light. 
Rom. 6. 21.  They learn daily as Socrates said, to know their ignorance. As Simonides the more they study the knowledge of God, 
In Plutarch. Diogen. Laert. etc.  the more amazed are they with his glorious unsearchableness.  
6. It's a grateful knowledge, that cannot endure sinful ingratitude. They know thereby the worth of Mercy, and the high price, paid by Christ's blood for every favour afforded to his. The bounty of Christ so magnificently multiplied on them still renders them thankful Debtors, mindful of their Bonds. Their Insolvency they more throughly know, which makes them the more beholding to him. What others enjoy by common Providence, they receive still by a Gracious Promise. Ingratitude, the sum of all evil, they abominate as the Devil himself. Their homage and rent do they bring to him, whom they well know to be their chief Lord. Returns of Duty they labour to make in some proportion to their Receipts of Mercy.  
7. All other Graces do beautify this, attending on Christ in following his Train. Patience and Prudence are found in their Rank. Zeal and diligence will not be backward. Meekness and sweetness will not be strangers. Courage and Fortitude are ready at hand. Sincerity and self-denial are inseparable companions thereof. The Knowledge of Christ then is a choice Jewel, that is so well set and accompanied. Nothing is wanting for knowledge or comfort, so far as Christ is known or enjoyed.   

Reason 6.  
The Effects of this gracious Knowledge do add very much to the price thereof. It works effectually upon the whole man, in every Relation towards God and man. There is no condition, nor occasion here, wherein its Influence is not manifested. It's a precious Root, that bears much fruit, solid, substantial, and still seasonable. It renders a man fit for every good, and is a Preserver from all kind of evil. It makes a man still to look to Christ, and to seek for him in every Ordinance. The matter and means of Divine worship with the manner and solemn time thereof it spiritually minds. 
1 joh. 5. 3.  In every Providence Christ is also acknowledged by such, in every Duty towards their Neighbour. 
I am. 2. 8.  As the first Table of Christ's Divine Law is unto them the Standard of Worship; 
Rom. 7. 12, 14, 22.  so is the second Table of his Decalogue their constant Rule of officious Duty towards every man. That order and safety settled by God's Word, for Beauty, strength and use in this worldly Fabric, the knowledge of Christ teaches how to preserve with all possible care. The chastity and propriety of body and goods, as well as of souls, it looks after. The credit and content that concerns all men in their respective places is much furthered, 
2 Pet. 1. 2, 3.  and duly preserved by this gracious Knowledge. It's good physic to purge out ill humours, for the curing of all distempers. It affords choice food for old and for young, 
joh. 6. 52, 55, 56.  for strong and for weak, in all necessities. What the Rabbis soy of the material manna, is truly verified of this spiritual Meat: that its relish suits every palate, and may satisfy every desire. 
Psal. 119. 92.  It's a Cordial against all faintings, to revive the feeble in their Agonies. Armour of Proof it furbishes for war, 
Eph. 6. 12, 13, etc.  against all enemies inward and outward. It is the Key of Christ's Magazine and of all his stores, 
joh. 20.  opening the Treasures of our All sufficient God, our El Shaddai. If you can conceive any thing of worth either in Heaven or earth, This Knowledge of Christ will both match it and get it for you, so far as may tend to your real good. It's in a word the true Elixir, and Philosopher's Stone, that turns all to Gold, and puts a choice virtue into every thing towards felicity.   

Use.  
This knowledge appears a singular Jewel upon good Reason: good use thereof should be made also. The best things are made for the best use, and appear best therein. As Christ himself is of infinite usefulness, every kind of way; so is his Grace participatively and communicatively. This may be improved then,  
1. In a word of Information, 1. See hence by way of Corollary, the singular Method that should regulate every man's study. Men are naturally desirous of Knowledge, by an Instinct suited to their rational Being. Man's soul was at first made after God's Image in perfect Knowledge. 
Col. 3. 10.  What sin lost and defaced in Adam's Treason, 
Rev. 2. 7.  Grace only Restores. The Knowledge of Christ affords a Tree of Life; 
Rev. 22. 1. 2.  but most follow the Serpent's advice still, in longing after another knowledge, both of good and evil. The sinful Issue of sinful Adam do still love to tread in his steps, harkening to Satan rather than to God. They are still Learning to know good and evil by sad experience. This Tree of Life is little observed and less improved, men's palates are so far degenerated. Most are still scrambling about that Tree for fruit, which can yield nothing but sin and sorrow. 
See Plin. joseph. Solin.  The best of its fruit like to Sodoms Apples, look very fair but by the least touch turned into Ashes. Most men break their necks in clammering about and climbing of that Tree whose fruit brings death. 
Some such are in the West Indies, fair and full of poison.  If that fruit seem hard, it's but a shell; if it appear soft, it's through rottenness. In every condition, 
See Hackluit, Purchas, Acosta.  men study something, but most mind lest this choice Tree of Life. Christ is Divine Wisdom, Essentially and Personally. In him are hid all the Treasures of Wisdom and Knowledge. 
Pro. 6. 8.  He keeps open school, and sends his Spirit to be his Usher. 
Col. 2. 3.  He teaches within, by motions of Conscience; 
1 Cor. 1. 24.  and without us in his Word and Providence. The Volumes of his Truth, 
Col. 2. 19  and of all his works he gives us to read, that the former may explain the latter. 
Heb. 12.  He is the best Master for skill and sweetness. Yet few do learn to any purpose, because they slight the knowledge of him. Men study pleasures, profit & honour in the world below, which are to be had only from him. Arts and Sciences others would attain, but they miss their aim im●missing of him. Some gaze at the stars, and stumble in the dark, like the blind Philosopher for want of Christ's Light. Many study words to tickle men's ears, neglecting Christ's Word that would teach the heart. Some mind the Law of men so disorderly, that they attend not to the Law of Christ. The bodies of men are studied by many, whilst their own poor souls are wholly neglected. The care of souls is professed by some, who yet little mind this saving knowledge. Divers, Parrot-like, do speak of Christ's knowledge, not by experience, but only by Roat. Too many are found studying how to sin, without trouble and sense, without stop and Remorse. Not a few tempt Satan to tempt them, and study how to act a Satanical part of tempting of others. Till Christ be the Rule of all our studies, they will be fruitless, being without Rule. Till he be our End, they will be sure still to prove endless. Till he be the ground and the strength thereof, they will prove groundless and supportless still. If we learn him well, he will teach us all that we need to know. If we know him not, 
Si Christum discis, satis est si caetera nescis. Si Christum nescis, nihil est; si caetera discis, was the choice saying of a choice Christian.  we shall learn nothing, that's worth the knowing. Knowledge is excellent, when it's orderly learned and improved but it proves mischievous, when it's once corrupted and abused. Such men like Toads, carry a stone of worth in their heads, being full of poison in their heart and Life. Like monstrous Sirens, they have a fair face, but a shameful Tail. The tinkling Cymbal, and the sounding Brass is the fit Emblem of too many now. 
2 Tim. 3. 5.  The Lord teach us to study Christ still, in all, above all, 
1 Cor. 13. 1, 2, 3.  that we may know all in him and for him.   

Second Use is for reprehension, both to the Graceless and to Gracious souls.  
1. IT justly reproves the Graceless and unregenerate, that still many ways stand against this Truth, as 1. All ignorant ones, that do not know and will not learn Christ. Such live in the dark, as Moles under ground, and Owls or Bats in the open air. They are born blind, and will continue so, not looking for cure. 
Hos. 4. 1. 2, 6.  It was so of old, and it's so still; my people parish for lack of knowledge, 
Hos. 6. 6.  was the Lord's complaint. A people of no understanding shall find no mercy from him that made them. 
Esay 27. 11.  Consider it well; Gross wilful ignorance will aggravate, not lessen your sins. Under Gospel-Light such Ignorance is very dreadful. 
john 3. 19  This is a sad condemnation indeed, that seals up the full measure of all other sins. 
Esay 5. 21.  Men think they see, and therefore remain blind. 
john 9 41.  None are such fools as the conceited wise. 
Prov. 26. 12.  My people is foolish saith the Lord; again, they have not known me. 
jerem. 4. 22.  They are wise to do evil, but to do good they have no knowledge. 
See History of the Netherlands.  Men pretend business, they have not leisure, like the Duke of Alva, who had so much to look after on earth, that he had no time to look after Heaven. But is not this egregious folly, to slight the Jewel, and mind only the cask? If you have not so much time as others, why do not you Redeem what you have? should not you rather spare it from your sleep, work, or Recreation, then from this Jewel, so much concerning both God's honour and man's good? Is Christ so little worth knowing and owning? Will not you rue it to eternity? Is not sinful darkness the beginning of Hell and utter darkness? Is it not the womb and Nurse of all sin? If Papists be content with picture-Teachers, and blind obedience, slighting and slandering the Word of God; should their folly be followed among us? Is the Light of Christ so to be disowned? If the servant that knows not his Master's will, shall be beaten, 
Luk. 12. 47, 48.  though with fewer stripes; what will become of him that would not learn to understand his will?  
2. All negligent ones, that will not take pains to attain unto this gracious knowledge. Such may possibly enjoy special helps; they may have pregnant parts, profess fair, and seem to desire good; but they are sluggish, they improve not all means, and prove lazy in their inquiries after Christ's wisdom. This is a sad and common evil. 
Luke 13. 24.  Many such shall seek to enter in, 
Qui timidè rogat, docet negare.  and shall not be able. He that asks lazily, teaches denial. The lazy servant that hoarded up his Talon smarted sore for it. None can be excused for such a neglect. 
Matth. 25. 24, 27. 28.  Is not Christ well worth the taking pains for? Who looks for a conquest without trouble? Who expects a crop without care & cost? Who can drive a Trade without pain and venture? Is not this the best Trade and Husbandry, 
Prov. 2.  the best warfare and surest Venture? Who gets acquaintance with the Lords wisdom, 
Prov. 3.  without crying, waiting and searching? 
Prov. 4.  Why art thou content with a Velleity, 
Prov. 8.  and a woulding will without endeavour, like the sluggards wish? 
Prov. 13. 4.  Why art thou pleased with barren desires, and fruitless Resolves? 
Prov. 20. 4.  If thy seeming longing make thee not active and inquisitive, impatient of delay, and unsatisfied, it's a false longing. 
Matth. 13,  If thou be not better than the stony ground, lasting but a while, 
Luke 8.  and soon blasted, what will thy end be? Dost thou not hereby reproach Christ sadly, by preferring creatures before him? Thou wilt Repent when it's too late, if Ephesus warning do not rouz thee up. Be convinced then of thy laziness; 
Revel. 2. 5.  be ashamed and weary of it. It concerns thee to see thy folly and thy misery.  
3. 
2 Tim. 3. 5.  This Truth looks wishly upon Formalists, that have indeed a form of Godliness, but deny the Power thereof. A bare external painted form they have, a shell of duty and carcase of Religion, but without the Life and inward vigour. Such are Pharisaical monkish Hypocrites; 
Prov. 26. 23.  varnished potsherds, garnished Sepulchers. Christ was troubled with such, and so are we still. 
Matth. 23. 27.  Profession is grown into fashion, shifted by many as men shift their clothes. 
Las quentas en la mano y el diablo en el capillo. Hisp. Adag.  They make use of God to serve their own turn, and enjoy their Lust. Such are on a round of duty like a Mill-horse in a course, perfunctorily. Religionis their task and Burden. They post from one Ordinance to another as to a stage, longing to be rid of their trouble. Used to a Road, as a Carrier's horse they carry their Load, and take their turns. 
2 King. 17. 31, 32, 41, etc.  But this gracious knowledge they are strangers to. Their worship is much like the mongrel Samaritans, that knew the Lord in a mixed formal way, 
Matth. 15. 9  but knew him not aright. Is not this a woeful condition! thinkest thou to baffle Christ thus? 
john 4. 24.  Will this foppish way of dead performances be pleasing to him who is a Spirit, 
Phil. 3. 5, 6, 7, etc.  and will be worshipped in spirit and Truth? Did not Paul himself see the vanity of his utmost Pharisaical holiness, 
2 Cor. 5. 16.  wherein he rested before his conversion? Hast thou not much more need to bewail thy coldness and deadness, 
See Tit. Livius Flor. Tacit.  thy cursoriness and heartlesness? A sacrifice without a heart, was always ominous, as it proved among the Romans. Wilt thou put off God as Heathens serve their Idols, 
Mal. 1. 8.  with a liveless worship? If thou offer the lame and the torn, is it not evil? 
Gal. 6. 3.  How far art thou from knowing of Christ, that knowest not thyself, 
Isa. 1. 12, 13, 14, etc.  but art well conceited of thy good meaing, and thy good Duties? 
Isa. 66. 3, 4, etc.  Who hath required these things at thy hand? Will not the Lord rebuke thee as he did Israel in the like case.  
4. It justly reproves the Justiciary Legalist, that seems exact in his way of good works, and rests thereon. He is not so bad as the worst, and therefore thinks himself as good as the best. His seeming Justice, equity and charity beguiles him as much as the Formalists painted holiness. He hopes to be saved by his good Deeds, and good Intentions, as the Papists do▪ thinking that Christ will make up for him what is defective. Alas wretched soul, wilt thou patch up thus a Linsey Woolsey Garment of thy own Righteousness, mingled with Christ's Merits? Will thy fig-leaves cover thy nakedness? Will thy cracked penny make amends to God for millions of pounds due to him from thee? Canst thou do any thing without sin? Art thou not bound to be wholly his? Canst thou satisfy his Infinite Justice, 
Luke 17. 10.  or deserve his Infinite Mercy? Did Christ merit that thou mightest merit? 
Acts 4. 12.  Is he a Remote Saviour, that thyself mightst be thine immediate Saviour? 
Rom. 2. 32.  Canst thou climb to Heaven with a Ladder of thy making, 
Rom. 3. 27, 28, etc.  or waft thyself over into the Indie's in thy own Nutshell of self-Righteousness? 
Rom. 11. 6.  Civil morality is good in itself, but not to Justify thy person; 
Secundum, non propter opera.  as a piece of brass is good for something, but not to pass for Gold, 
Psalm 62.  nor to pay an Infinite ransom. God gives indeed a Reward to his according to their works, 
Revel. 2. 23.  but not for their works sake. 
Matth. 25,  Thou canst not be saved without good works; and yet not by works. 
Rom. 9 16.  If thou knewest Christ graciously, thou wouldst know thyself to be unworthy and insufficient still. 
2. Cor. 3. 5.  See thy folly and thy misery, 
Ephes. 2. 8.  in trusting to self; thou losest and slightest the only Pearl of Price.  
5. This point casts a very ghastly glance upon all profane licentious persons, 
Judas 4.  that turn Christ's grace into wantonness, and delight in a sinful Liberty. 
2 Cor. 3. 1, 2, 3, etc.  Consider it thou Swearer and drunkard, thou Liar and unclean wretch; thou scoffer and malicious; 
Ephes. 2. 2, 3.  thou proud and wanton; thou slanderer and riotous Liver. Why dost thou profess the Knowledge of Christ to abuse him thus? Art not thou much worse than Pilate or Judas, than the Jews and Romans in affronting and murdering of Christ? Dost thou not give him ten blows for one good word, destroying thyself in disgracing him? Dost thou presume on his mercy still, whilst thou delightest in the Devils work? Doth the Name and Baptism of Christ give thee a Protection from Divine Justice, whilst thou remainest still in open Rebellion? 
Matth. 7. 21, 22, etc.  Dost thou hope still to pacify him with a few faint words of Lord have mercy, I am sorry, and such like mock-speeches? Is Repentance in thy own power, or thy Life and Means, that still thou puttest off? Wilt thou lay the whole Burden on the tired horse, and wave returning till thy elder age? Wilt thou give Satan the cream, and Christ the Refuse of thy time and strength? Canst thou hope for Christ's Salvation in the high Road to thy damnation? Wilt thou still delight in the Devil's work, and yet hope for wages from Heaven? 
Ephes. 2. 2, 3.  Is not thy case very desperate, to follow the Devil into every sin? 
2 Tim. 2. 26.  Couldst thou but see thy Infernal Guide, that leads thee captive at his will, what a dreadful sight would that prove to thee? Hast thou lived so long under the Gospel, as the Smith's Dog under the Anvil, to deafen and harden thee? Will not thy later end prove most desperate, that hast made so much haste in the broad way to Hell? If Grace prevent not miraculously, thou shalt know that Christ to thy confusion, whom thou wouldst not know to thy conversion.  
6. This Truth looks wishly on carnal Notionists, who pretend much to the Knowledge of Christ, and yet remain destitute of his Grace. They have learned to prate about Christ, and to use his Name for a Sanctuary to sin. From vain Notions they speedily run into vile affections, and their devotion lies most in their fancy. Their Tongue is tipped with the Language of Canaan to deceive the simple in deceiving themselves. 
2 Tim. 3. 13.  This age abounds with such, 
2 Pet. 2. 13.  the Lord awaken them, who are lulled asleep in the Devils Lap. Alas wretched soul, what will be thy end, and what is thy case in such delusions? If thy head swell much with giddy Notions, doth it not betoken a woeful disease? 
2 Cor. 11. 14.  Whither will Satan transformed into an Angel of Light lead thee at the last? 
2 Pet. 3. 16.  How sad is it thus to poison thyself & so many more, 
2 Cor. 2. 17.  in mingling fancies with Gods holy Word, perverted by thee, to dream thyself into a fools Paradise, whilst thou slightest Christ & his Ordinances, how woeful is it? Thou playest like a Gnat and Moth about the Candle, till thou be consumed by the heat thereof. Golden Imaginations do tickle thy thoughts whilst Satan is leading thee captive at his Will. Are not such spiritual Judgements the worst of all to be given up thus to strong delusions, 
2 Thes. 2. 9, 10, 11, 12  to believe such Lies? Is it not because thou receivest not the Truth in the Love of it, 
Psal. 81. 11, 12.  that God gives thee up to thy own hearts Lusts? How far art thou from a gracious knowledge, that turnest his Grace into wantonness? Didst thou know Christ aright, thou wouldst know thyself better, and wouldst see thy new pretended Light to be but old darkness. Thy pretence of Christ's name will do thee little good whilst thou slightest his Word and Ways, his Sabbath and Worship, his Service and Saints. 
Isa. 50. 11.  Satan may cease troubling of thee, and fill thee with false joys; 
Eccles. 7. 6.  but thy carnal Raptures will soon end in woe, like the crackling of Thorns. 
Psal. 58. 7, 8, 9   
2. The most gracious may find just cause from this very point to humble and judge themselves for the remaining of so much sin in them. The most are totally guilty, and the best in part of too much darkness and dulness, selfishness and sinfulness against this precious Jewel. That Christ is no better known unto thee after so much of his glorious discoveries, what a shame is it? that there is yet so little of Grace, and so much of corruption in us, should it not deeply humble us? that we savour so much of self, and so little of Christ: Is it not matter of sad lamentation, that Christ should be slighted and abused, forgotten and forsaken in such a manner by his very Friends? Is it not woeful? The more precious Christ is unto us, 
Psal. 55. 12, 13.  the more vile shall we be to ourselves? Saith not Christ to us, 
As Caesar to Brutus, Tu etiam mi fili?  as David his Type to his bosom friend that wretched Anitophel? Is it not dreadful to be abused by our nearest and dearest relations? Hadst thou struck thy best friend in the dark on mistake, how would it break thy heart?  
3. This Truth will afford a needful Test for a due examination. Hence may we try our state personal and public to frame a Prognostic of our hopes and fears. In this balance of the Sanctuary our case should be weighed. Deceit is common and very dreadful. 
Matth. 24. 24.  False Christ's and false Prophets variously delude themselves and others too. Bring then all to Gods Touch.  
1. By the due review and application of all the former particulars: do we know Christ thus in his person and office, in his Progress and Purchase, in his Relation and Influence? Are we the subjects so wrought upon by him? Are we thus acquainted with the cause and nature, with the properties and effects of this gracious knowledge? Are we not still in that unregenerate state of reigning Ignorance and neglect, 
Ephes. 2. 12.  of formality and self justifying, 
john 3. 3, 4, 5, 6.  of profaneness or notional delusions? Is the spiritual Change yet wrought within us by the 
Psalm 14.  special hand of Christ's renewing Spirit? 
Psalm 53.  Our nature of itself is as bad as the worst; 
Rom. 2.  Is it now savingly transformed in the Spirit of our mind? 
Rom. 3.  How far is this change wrought in ourselves and others? 
Matth. 18. 3.  mind it exactly by the standard of Truth.  
2. How this Change was wrought, is as considerable. What Method and Means did God's Spirit use, and in what manner did he prevail with us? Were we effectually convinced by him of sin and Righteousness? Were we made to see the worst of ourselves, 
john 16. 8, 9, 10.  that we might embrace the best of Christ? Have we felt at the heart such a clear discovery of our emptiness and sinfulness, of our Wretchedness and Unworthiness, of our Insufficiency and nothingness, as to be wholly weaned from self, and carried out to him? Have we duly observed the unability of all Creatures to afford us help? Hath the sight and sense of our woeful state so opposite to God, made Christ truly precious to our souls? Are we more troubled at the pollution then at the punishment of sin? Doth it grieve us to the very soul, that we have grieved such a dear Saviour? Have we beheld our state in the Glass of his Law, and of his Gospel to make us sensible efficaciously both of our Malady and of his Remedy? 
Rom. 7. 9, 14.  Hath he made his Word so to work on us, 
jerem. 23. 29.  as to break our hearts and melt them kindly? Have we found that hammer and fire of his killing our sins and quickening our souls? Hath he made us thereby cheerfully willing to give up all to him, and prefer him above all? Hath he blessed the means so effectually, as to make us feel him in and through them all? Hath he made every sin more bitter to our Taste, than ever we found any sweetness therein? Hath he knocked us off from all other props, that we might rest upon him alone?  
3. Consider also how this Change works now to clear this Inquiry with impartiality. Doth his holy Spirit operate on us by this gracious knowledge, as the Soul doth upon the Body through its variety of intermediate Spirits? Observe it we may in the resemblance of that threefold Life, which man's soul doth communicate to its proper subject. A vegetative, a sensitive, a rational Life is afforded thereby: Doth Christ do so to us spiritually?   

1. A Vegetative Life is for Nutrition, Augmentation and Propagation.  
1. FOR Nutrition, whereto serve the several faculties attractive and retentive, concoctive and expulsive: Doth this knowledge of Christ act thus within us?  
1. Do we draw and attract spiritual nourishment to the supply of our renewed wants? 
1 Pet. 2. 2.  Do we suck his breasts as new born babs, 
Matth, 5. 6.  and desire that food that may sustain us to eternal Life? Is it done in season and order, in quantity and quality meet?  
2. Do we retain and keep the same with all diligence, lest at any time we should let it slip? 
Heb. 2. 1, 2.  Is it laid up in our hearts, 
Psalm 119. 11.  and industriously kept, 
Luke 8. 15.  that it may keep us.  
3. Do we concoct and digest it well by spiritual fervour, to be distributed unto every part? 
jerem. 15. 16.  Do we shun and abhor Crudities, 
Micah 2. 7.  Cloying and Oppressions that might hinder it. 
john 6. 55. 56.   
4. Do we expel all sinful Excrements that continually do breed within us? 
jam. 1. 21.  Do we loathe, 
1 Pet. 2. 1.  detest, and cast out duly all filthiness of flesh and Spirit, 
2 Cor. 7. 1.  and all superfluity of naughtiness from every part of us?  
2. For Augmentation, Is our spiritual Life, like the natural, 
Psal. 92. 12, 13  still upon increase, spreading itself into every part, 
Phil. 1. 9  that our growth may be proportional, 
2 Thess. 1. 3, etc.  universal, and perpetual? Doth this knowledge dilate all faculties in Mind and Judgement, Reason and Conscience, Will and Affections?  
3. For Propagation, 
Col. 1. 10.  Doth our spiritual Life, as the natural, labour still to beget in us, 
Gal. 6. 10.  and produce in others more fruits of the Spirit, 
Gal. 5. 22, 23.  more issues of Grace to perpetuate this divine offspring? Is nothing more active and communicative? Doth it diffuse its species round about, as being the Issue and Image of him who is the chief and most communicative good?   

2. A sensitive Life is for Sense, Motion and Appetite; so it our spiritual Life: Doth Christ do so to us spiritually?  
1. Doth he give us Sense external and internal, as in Nature, so in Grace?  
1. External Sense is fivefold, by Sight, and Hearing, Smelling, Taste and Touch.  
1. DO we spiritually discern and delight in the Beauty of Christ's divine holiness in all his perfections, 
Psal. 119. 18.  in all his Ordinances, 
Can. 5. 10, 16.  and in every Providence? Do we thereby see all other things, and reflect on ourselves as becomes us, that we may not behold vanity?  
2. Is our Hearing spiritually employed in listening after the Father's Commands, 
Can. 5. 2, 4, 5.  Christ's invitations, 
Mic. 6. 9  the Spirits motions, in his Word and Rod, 
Exod. 21. 6.  within and without us? Is our ear opened to our Beloved, 
joh. 10. 26.  and boared to the posts of his house, that we may not hearken after any Tempter?  
3. Have we a spiritual Smell after the perfumes of Christ's precious Garments; the droppings of his Graces and Benefits, and the fragrancy of his divine Spices: 
Psal. 45. 8.  Do we odorare the sweetness of his Garden, 
Psal. 133. 3, 4.  and prefer it before all the rankness of sin, 
Can. 1. 2, 3, etc.  self, of the World and Satan?  
4. Is our Taste spiritually active to relish the dainties of Christ, 
Psalm. 34. 8.  the pleasures of his Table, 
1 Pet. 2. 3.  the choiceness of his feast? Do we prefer his flagons and apples, 
Can. 2. 5.  Do we relish him in his sweetness and comfort before all the world's cheer? all, and all in him? 
Psal. 73. 25.  Do we therefore abhor the bitterness attending every sin, though sugard with Pleasure, Profit or Honour? Do we taste and know how good the Lord is?  
5. Is our Touch also spiritually employed to feel the difference between heat and cold, 
1 Cor. 2. 15.  between good and evil in the things of Christ? 
Heb. 5. 14.  Is this sense as others, so well exercised to avoid all evil, and embrace the good?   

2. The Internal sense receives from those Cinque Ports and Gates, all sorts of Objects to be orderly viewed and compared, laid up and improved by the faculties called Common sense, Phantasie, and Memory. Are we thus spiritually sensible through this gracions Knowledge?  
1. BY common sense and general Perception of the species of things, with their circumstantiated differences of Motion, Rest, Magnitude, Number, etc. to give thereof a definitive intimation unto the Fantasy. 
1 Cor. 2. 15.  Doth Christ's Spirit thus help us to discern of all things presented for a spiritual use, 
Heb. 5. 14  to be faithfully reviewed and transmitted for orderly Improvement? Do we keep watch, and take due account of all sorts of Passengers and Guests coming to visit our internal man, that they may be punctually discerned and orderly dealt with?  
2. Phantasie or Imagination entertaining those various Objects, 
Psal. 94. 19  compares, divides and composes them much like a Printer, 
Psal. 139▪ 17.  doth order his work with multitudes of variations and flowrishes. 
Psal. 10. 4.  Have we a like spiritual skill faithfully to compare the things that differ, to separate the good from the evil, to compose all things to spiritual advantage?  
3. Memory lays up what is thus ordered, and layeth it out again, 
Psal. 45. 1 7.  as there is occasion, in the natural man. Is it so with us in the spiritual man? 
Psal. 119. 52, 55.  Do we remember well the things of Christ's Glory, 
Psal. 78. 35. 39  and of our own Peace? Do we so record what he teaches us, as to improve it in season and order? Do we so lay up as to lay out in the best manner? Are we careful not to forget him, or any thing of his? Do we therefore beware of oblivion-water, 
Psal. 106. 7.  that we become not like wretched Israel?   

2. Sensitive Life acts by way of motion, upward and downward, to the right and left, forward and backward, in Pulsation and Respiration. Do we move thus spiritually?  
1. DO we move upward towards Christ and Heaven, 
Psal. 25. 1.  aspiring still after Eternity? 
Col. 3, 1, 2.  Is our Centre above, and our Loadstone there where Christ sits at the right hand of God? 
1 Cor. 11. 31.  Is there a divine fire within us, bending still heaven-ward to its first original? 
Rev. 12. 1, 2.   
2. Do we move downward against every sin? 
Gal. 5, 24.  Do we labour still to tread self and Satan under foot, 
Gal. 6. 14.  with all sublunaries, 
Phil. 2. 1, 2, 3, 4.  as Christ and his spouse eminently do? 
Eph. 4. 2.   
3. Do we move to the right in compassion and brotherly Love, 
Rom. 12. 10.  friendly assistance and Christian forbearance, as Christ and his Apostles teach us practically?  
4. Do we move to the left by pitying and bemoaning sinners, 
Mat. 5. 44, 45.  praying for them, 
1 Thess. 5. 14.  reproving of them, 
1 joh. 3. 17.  and directing and exhorting them that yet remain in the gall of bitterness, 
Jud. 22.  and in the bonds of iniquity, 
Heb. 5. 2.  plucking some as brands out of the fire? Christ himself did so in the days of his flesh.  
5. Do we move forward still, 
Heb. 12. 1, 2.  toward the price of the heavenly calling, 
Phil. 3. 12, 13, etc.  looking at Jesus, & c? Do we so press forward towards the Mark, forgetting the things behind, that we may lose no time in this race of ours?  
6. Do we move back sometime to hasten our pace, 
Psal. 119. 59  that we may leap better, 
jer. 8. 6.  in considering our ways with remorse of sin, and strong resolves to be more diligent in learning Wisdom from former follies?  
7. Doth our Pulse beat spiritually with freeness, strength and orderliness, to signify the due Composure and harmonious Accord of all our Vitals in the ways of Christ? Doth our heart keep a right Circulation of spiritual blood from the Centre to the Circumference with renewed Reciprocations? 
Eph. 4. 4.  Do the various Communications of his Spirit (set out by the Title of seven Spirits, to denote Perfection, Variety and Sufficiency) manifest themselves in the constant Tenor of 
Rev. 1. 4.  of our spiritual Pulse, 
1 Cor. 12▪ 4, 5, 6.  by returning still to Christ what we are still receiving from him? Are we sensible of any change there in weakness, 
Rev. 3. 4.  inaequality and disorderliness for speedy remove 
Rev. 5. 6.  of all obstructions disturbing the same? 
Zach. 4. 6.   
8. Do we move also in Spiritual Respirations; 1. Inspiring the fresh gales of his reviving Spirit; 
joh. 3. 8.  who blows where he lists, 
2 Cor. 5. 1, 2.  and breaths into us by internal and external motions to temper our Spirits, 
Psal. 42. 1, 2.  and to revive them? 
Psal. 84. 1, 2.  Do we therein imitate David and all the friends of Christ in their spiritual Pant and longings? 
Phil. 1. 23.   
2. Expiring the fuliginous vapours of our sinful hearts, 
Rom. 7 23, 24.  and breathing forth the desires of our souls to be rid of those fumes that are so noisome to all our vitals, 
Psal. 139. 23, 24.  and still breeding feavourish heats in our internal man? 
Psal. 19 12, 13.  Do we long to eject these unwelcome Guests, who still like that serpent in Aesop, will be sure to sting and poison their host, when they recover heat?   

3. Sensitive Life acts by Appetite. Doth spiritual Life act so within us, both Concupiscibly and Irascibly?  
1. The concupiscible Appetite acts the Affections of Love and Hatred, Joy and Sorrow, Desire and Disdain. Is the like felt in us spiritually?  
1. DO we love Christ as the best Object for sweetness and beauty, 
Psal. 116. 1.  excellency and sutableness, 
Can. 1. 7.  the incomparable Paragon of all? 
Can. 3. 1, 2, 3, 4.  Have we none in Heaven but him, and none upon earth in comparison of him? 
Psal. 73. 24, 25.  Do we love all his for his sake, 
1 joh. 3. 14.  in subordination to himself? Do we therefore love all the ways and means wherein his Love is showed towards us, 
1 joh. 4. 19, 20, 21  that our Love may reciprocate towards him again?  
2. Do we hate sin and all Christ's enemies as he hates them 
Psal. 139. 22.  upon his account? 
Psal. 119. 104, 128.  Do we abhor and detest whatsoever is contrary to that lovely Object, as contrary to our very being also? 
Psal. 97. 10.  Hatred extends unto all the kinds. 
jud. 23.  Doth our Spirit thus abominate all sinful habits and acts, 
1 Thess. 5. 22.  inclinations and allurements, provocations and examples, yea every appearance of evil in ourselves and others?  
3. Is our Joy spiritually delighted in that Sovereign good presented to us, to be certainly and intimately enjoyed, both in free and present fruition? 
1 Thess. 5. 16.  Do we rejoice thus in the Lord always from the possession of that Kingdom of Christ, 
Phil. 4. 4.  which is Peace, 
Rom. 14. 17.  Righteousness, 
1 Pet. 1. 6. 8.  and Joy in the Holy Ghost? Doth the Pledge and Earnest of his eternal Glory given us thereby, 
Neh. 8. 10.  fill us with that Joy, both unspeakable and full of Glory? Is this Joy of the Lord our strength, to quicken and supple all the wheels of our souls?  
4. Is our Sorrow spiritually active in grieving for all sin, 
2 Cor. 7. 10, 11.  Original, 
Rom. 12. 15.  habitual and actual; for the great dishonour still done to Christ, 
Rev. 11. 3.  the contempt of his Gospel, abusing his Mercies, breaking of his Laws, 
Mat. 5.  slighting his warnings, hardening under his Judgements? 
Ezek. 9  Do we mourn for the failings and distempers of his people, and make their case ours among his Mourners, marked for safety?  
5. Doth our Desire move spiritually with unsatisfiableness after that Good not yet attained, 
Phil. 3. 12.  setting an edge upon all endeavours, 
Isa. 26. 9  sweetening all troubles in the way, facilitating all difficulties, spurring on sluggishness, and teaching all Improvements of what's received in order thereto?  
6. Doth our Disdain act spiritually to scorn all sinful baseness, 
1 Tim. 6. 11.  which might hinder us from the good desired? 
2 Tim 2. 2.  Doth it make us fly from whatsoever might keep that from us by keeping God at distance? 
1 Cor. 6. 18.  Doth it make us disown what might grieve Christ, 
1 Cor. 10. 14.  and offend his Spirit, whose acquaintance is our chief desire?   

2. The sensitive Appetite moves irascibly against all difficulties by the Affections of Hope and Despair, Fear, Confidence, and Indignation. Doth this knowledge of Christ act thus within us?  
1. DOth our Hope stir spiritually towards the full enjoyment of eternal good, 
Heb. 6. 18.  though surrounded with discouragements from Earth and Hell? 
Col. 1. 5, 23, 27.  Doth it cast. 
●●●●eff. 5. 8.  Anchor within the vail upon the rock of Ages to stay our souls in the 
Eph. 6.  midst of all storms? 
1 Pet. 1. 3.  Is it that Helmet which safeguards our head in all Conflicts with many Legions of sins and devils?  
2. Do we spiritually despair, 
je 1. 18. 12.  not of Christ, but of sin, of self, 
Esa. 57 10.  of all creatures, expecting all good only from Christ in the use of good means appointed by him, but not from themselves, much less from self or sin?  
3. Is our fear spiritually active, lest we should displease him, 
Phil. 2. 12.  and frustrate our own good by neglecting our duty, or doing any thing contrary to him? 
Heb. 11. 7.  Doth this filial fear move us with Noah by faith to prepare all things, 
Heb. 12. 28.  and repair to the Ark, casting out all slavish tormenting fears?  
4. Doth our Confidence appear spiritually in Christian resolutions against all Christ's enemies to the discharge of our proper Duty he calls us to? 
Prov. 28. 1.  Are we bold with a generous audaciousness to follow Christ, 
Heb. 2. 10.  the Captain of our Salvation through all Impediments? 
Heb. 12. 12.   
5. Doth our spiritual Indignation move in holy Zeal to the removing of all obstacles that lie in the way of our Allegiance to our Sovereign Christ? 
Psal. 119. 139.  Are we inflamed with that prudent zeal which consumed the very heart of Christ, 
Psal. 69. 9  for the purging and settling of his house? 
Esa. 59 17.  Is our fire kindled against sin, 
joh. 2. 17.  whilst our heart melts for the sinners good as far as possible? 
Tit. 2. 14.  It it not a blind, 
Rev. 3. 19  but a well-guided zeal? 
2 Cor. 7. 11.  not a wild fire, 
Gal. 4. 18.  but duly ordered.   

III. Natural Life appears in the Rational faculties, by the several Acts of the Mind and Judgement, Conscience and Will, Memory and Affections; doth our spiritual Life appear therein also?  
1. DOth our mind act spiritually in understanding of spiritual Matters, 
Whether these faculties differ really, is not our business now to question.  and apprehending the mind of Christ made known to us by his Spirit, 
1 Cor. 2. 16.  Word and Providence? 
Eph. 4. 23.   
2 Doth our Judgement act in discerning of things that differ, 
Phil. 2 5.  and reasoniug of things, 
2 Cor. 5. 14.  answerably to his divine Reason signified to us, 
Phil. 1. 9  either expressly, 
joh. 16. 10.  or consequentially? Do we judge ourselves first, 
1 Cor. 11. 31.  and our own sins, that Satan may be judged in us and by us? 
Act. 23. 1.   
3. Doth our conscience move spiritually in a due reflection on self, 
Act. 24. 16.  with subordination to God's Judgement? 
2 Cor. 1. 12.  Doth it speak for God as becomes his Deputy and Substitute; 
Heb. 9 14.  in Teaching and Ruling, 
Heb. 10. 22.  in Witnessing and Recording, 
1 Pet. 3. 21.  in Judging and Executing according to Gods Will? 
Tit. 1. 15, 16.  Is it not blinded, bribed and feared? Is it not benumbed, deadened and gangrened by self-love and corrupt Opinions?  
4. Doth our will spiritually stir in choosing true good, 
Rom. 6. 17.  and refusing true evil? 
See an Elegant Emphasis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The mould into which ye wer● cast.  Is it brought over to subject freely and fully to the will of Christ? Hath the Key of Heaven opened the great Spring to lift up these everlasting Gates to the King of Glory? Is thy heart of stone turned into flesh, and this Iron sinew melted into God's mould?  
5. Doth our Intellectual memory spiritually act in laying 
Psal. 24.  up those things which those faculties have committed to its 
Ezek. 36. 26.  charge? 
Lam. 3. 19, 20, 21.  Doth it recall such things to Remembrance by its peculiar Acts of Reminiscency, 
1 Pet. 4. 10.  and recovering those many useful things, which accidentally had slipped away? 
Mat. 13 52.  Doth it carry itself like a good Steward indeed, bringing out of its store good things, new and old?  
6. Do our rational Affections move spiritually towards 
Rom. 7. 21, 22▪  good against evil, 
1 Cor. 9 24, 25▪ 26, 27▪  under the guidance and Rule of these superior Powers, 
2 Cor. 10 3, 4, 5.  which are still to follow the dictates of Heaven? Do these wheels and weights stir Regularly? Do these wings and feet carry our souls orderly? Do these Sails and Oars convey us safely through the current of all our Relations to the service and enjoyment of God.  
Thus may we take a due Estimate, by this scantling and Abstract of our spiritual Acquaintance with God, according to our measure of this gracious Knowledge, variously acting toward Christ and from Christ; for him and through him by his Spirits Energetical motions. 
1 joh. 5. 12.  He that hath the Son, hath life; he that hath not the Son, hath not life.   

Use 4.  
This Truth speaks singular Consolation to the real friends of Christ. Choice is the Jewel afforded to them, as former particulars do fully evince. This precious Cordial will be of excellent use against all corruptions and temptations; against all Afflictions and desertions: There will a season come for the benefit thereof to all God's people. It concerns all to make the best of it.  
Objection. This is good indeed, may the trembling heart say, but it's none of mine, that am so far from the Knowledge of Christ. I fear I am a stranger to him yet.  
Answ. It's bad indeed to be far from Christ, 
Mat. 9 13, 14.  but its good to be sensible of it. 
Primus gradus poenitentiae, cognitio peccati.  The knowledge of thy disease is a good step to the cure. There is hopes of good in sensible sinners; nothing but woe to senseless Perfectionists.  
Answ. 2. But what makes thee fear thy estrangedness? Is not thy desire to him, 
Mat. 5. 3, 4, 5.  and delight in him, thy design for him, and endeavour after him? If so, thy fear is the fruit of his Spirit, 
2 Cor. 7. 11.  so far as it drives thee not from him, but draws thee to him.  
Answ. 3. What makes thee complain of thy Ignorance? Is it not thy esteem of the Knowledge of Christ? Art thou weary and ashamed of thy Ignorance? 
Rom. 7.  Art thou still wrestling against it, 
throughout.  for attaining of Knowledge? Are thou diligent in all the means he affords thee, to dispel darkness and get light from him? Dost thou bewail thy deadness and dulness, thy sloth and selfishness, thy formality and hypocrisy, thy worldliness and unfaithfulness? Is it thy greatest trouble and grief, thy shame and sorrow? Dost thou act the more humbly and self-denyingly, the more watchfully and industriously in thy general and particular calling? If so, the comfort is thine, and thou wilt know it in the best time.  
Answ. 4. There are divers degrees in the school of Christ, and divers manners of his dealing with his Disciples. Thou must not measure thy condition by others so much as by his Rule. 
1 john 2 12, 13, 14.  The least degree of his Grace deserves thanks, though we must not rest there. There are many little weaklings in his house which must not be slighted, nor mis-judged of, because they are not so strong and healthy as others. The smoking flax, 
Esay 42. 3.  and the bruised Reed, 
Matth. 12. 20.  are neither to be quenched nor broken in his House, till he bring forth Judgement into victory, according to Truth.   

Use 5.  
This point should be improved in a pressing Exhortation to all Nominal and real Christians. Doth it not concern every sort of men to look after such a singular Jewel? Doth any need Incentives to move thereto? Is there not matter enough already expressed to inflame all our hearts after it? Is not this knowledge the most profitable, the most pleasurable, the most honourable that can be conceived? Is it not still of absolute need, and singular use? Is any good to be had, any evil to be avoided without it? 
Matth. 13. 44, 45, 46▪  Is not this the Field that holds the Treasure, and the Pearl of Price? Doth it not bewray an ignoble spirit to neglect and slight it? Is not this Jewel the Quintessence of Good, that will sanctify all conditions to any of us? Be we all pressed then to make it our business to look after it, as the wise Merchant after the Pearl of Price; he seeks and finds it, he sells all for Joy and buys it out right. Do you so likewise, that you may be enriched thereby.   

Two sorts are specially invited hereto, the Nominal and real Christian.  
1. THe Nominal Christian that hath but the Name, without the Grace of Christ. Sinners of all sorts still unregenerate, are comprised here. Such of all Ranks are called to Christ, 
john 5. 40.  though they will hardly give him the hearing. We speak to all indefinitely; 
2 Cor. 5. 19  Christ's Spirit will speak to his peculiarly. We offer to you a singular Jewel, to be obtained upon Christ's own terms. 
Esay 55.  Come and view it well, turn it every way; there is no blemish in any part thereof. Doth any of you see the worth thereof? Be then willing also to part with all for it. Thy natural, 
Mark 8. 34.  sinful and Religious self thou must deny, 
Matth. 16. 24.  that Christ may be thine. 
Luke 9 23.  The destruction of thy sinful self, is the only way to thy salvation. Thy sin is thy disease, thy poison and plague; art thou unwilling to be rid of it? Thy natural self will be bettered, by putting of it into his keeping, who will be sure to mend it for thee. Thy Religious self in thy best duties, cannot be useful but by being put into Christ's own hand. But where is the Price to buy it withal? It's in Christ's Treasury, not thine own. Thy souls empty hand must be reached forth to receive at once the Price and the Pearl. 
Matth. 11. 28.  Come to Christ then, 
john 6. 35, 37, 44.  that thou mayst get Christ, and through his Spirit mayst close with his Father. The worst of thy sins shall not keep thee off, when thou once comest on conjugal Terms. Wilt thou be moved thereto cordially? Hear the Embassy sent to thee from Heaven; 
2 Cor. 5. 18, 19  We are Ambassadors for the King of Saints, to beseech sinners to be reconciled. Consider how much is laid up in this to draw home thy soul most effectually. Mind then  
1. The Person offering, the Lord of Glory, thy Sovereign, the Almighty God, All-sufficient Saviour, provoked by thee to the utmost; that needs thee not, and can in a moment crush thee to nothing. It's the God of all Grace, full of mercy and Truth: the Fountain of all good, most precious, most sweet, a most suitable match; wilt thou refuse him?  
2, The matter offered, is the only Jewel, the sum of all Good, God himself to be thy portion; fullness of Grace to pardon and purge, to quicken and save; Treasures of mercy most free and full, most singular and sure: it's a match with Heaven; an extract of Blessings suiting thy state most exactly. Here is Wisdom to teach, 
1 Cor. 1. 30.  Righteousness to absolve, Holiness to renew, Redemption to save thee: what can thy heart wish that is not laid up here? Wilt thou refuse it yet?  
3. Mind his manner of offering, with entreaties and Invitations; He waits, he knocks, he expostulates again and again: Mercy knelt to thee, beseeching, pleading, tendering all with open arms; bearing with thee, forbearing of thee, attempting all means of doing thee good. Should not this prevail?  
4. Consider the Person offered to, thy wretched self, a forlorn sinner, a Rebel in Arms, a desperate enemy, full of Venom and deadly poison; a miserable worm, sinful dust; a Traitor at the Bar under condemnation; an abuser of every favour, unworthy of the least good; a vile Bankrupt; a riotous Prodigal utterly undone; a starving beggar, a drowning wretch, a servant of sin, a slave of Hell, Satan's prisoner, empty of all good, full of all evil. Is not this thy picture, thy name and state, and ten thousand times worse? What madness keeps thee from coming to him that would help all this?  
Quest. What if I come not?  
Answ. Then will thy case prove despenate indeed. Justice will speedily send thee to thy place. 
Matth. 11. 24.  Infinite wrath shall be thy portion, 
Luke 11. 12.  thou shalt far worse than Sodom and Gomorrah in endless, easeless, remediless Torments. All thy mercies shall prove thy Judgements; thy own conscience shall be thy witness, Recorder, Judge and Executioner. This very Word shall rise against thee and stop thy mouth to eternity. Thou wast fair offered once, and wilt know it when the time is past.  
Quest. What if I come?  
Answ. Then thy case is happy; all good is thine, thou shalt be as welcome as the lost Son to thy Father's arms, meeting thee half way with Tears, with joy, with a feast, with a royal Robe. Thou shalt be married to the Kings own son, and Heaven shall rejoice at the Repentance of such a sinful wretch. 
Luk. 15. 7, 10   
Object. But I doubt I am not elected, and then all is in vain?  
Answ. How knowest thou that? Who hath told thee so? Findest thou thyself excluded by Name? No, no such matter. Secret things belongs to God; 
Deut 29. 29.  revealed things to us. Come, and thou shalt know thou wast elected. Exclude not thyself before he excludes thee.  
Object. But all are not saved. Many do perish. May not I be of them?  
Ans. What then? Should it not quicken thy pace to Christ, that thou mayst be saved? Dost thou not see how many as bad as thou canst be possibly, have been welcome to him; what thinkst thou of Mary, of Paul, of Manasseh?  
Object. But if I be a Reprobate, I cannot be saved, the labour is lost?  
Answ. Were thou a Reprobate, thou wouldst not be so inquisitive after Christ and Heaven; their heart never yields unfeignedly to Christ as thine seems to do. Thou canst not be sure thou art such a one. Yea thou mayst quickly be sure thou art not such by coming to him. But if thou refuse still, and harden thy heart, thy case then will be very suspicious.  
Object. But is it possible, that such a wretch as I should obtain mercy?  
Answ. Yea, it's possible, its probable, it may be certain quickly if thy heart be but yielded to him.  
Object. But this is but A may be?  
Answ. 
2 King. 7. 3, 4, 5, etc.  A may be is sufficient Inducement to put thee on trial. Remember the Leprous men about Samaria, A may be saved them. 
1 King. 20. 30, 31, 32, 33.  Mind the Syrian Ambassadors, and the Jewish case. 
joel 2. 12.  If thou try not, thou art certainly lost.  
Object. I have often tried, but to little purpose.  
Answ. Thou didst not try aright, blame thyself, not God. Is it not well worth the trial again? Observe wherein thou missest, to amend the fault. Possibly thou wast too cold and formal, too hasty and unmannerly; too selfconceited and not throughly humbled. Thou didst not know the worst of thyself. Thou goest in thy own strength. Thou wast not wholly taken off from self, and weaned from every creature. The Lord hath been preparing of thee by all his put-offs, to spur on thy desire & pace. Try once again, come to better purpose.  
Object. Alas I cannot come, my heart is dead and hard.  
Answ. 
1 Cor 15. 45.  That's bad indeed; but hath he not a quickening Spirit? Is not his Word a word of Life, 
john 5. 21.  Power and Salvation? Hath not he promised a heart of flesh, 
john 10. 10.  in taking away of the stony heart? 
john 6. 33.  Is it not he that quickens the dead? Is not he come to give Life to that world whom he calls his sheep, and to give it them more abundantly?  
Object. I am not sure I am one of them.  
Answ. Neither art thou sure thou art none of them. His sheep hear his voice with attention and affection, 
john 10. 26.  with submission and application; dost thou not desire and delight, dost thou not design and labour to do so? 
john. 5. 25.  Is not the hour come, wherein such a dead Lazarus as thou, 
john 11. 25.  shouldst hear the voice of the Son of God and live?  
Object. But I have no free will of mine own to spiritual good.  
Answ. Thou hast a moral will; capable of the means, and doing thy duty, though in a weak manner. Bestir thyself therefore, and whilst thou art making use of that, Christ's Renewing Grace thou mayst meet with to spiritualise it, and make it free from its sinful Bondage. 
john 8. 32, 33, 34 35.  His Truth will make thee free.  
Object. 
john. 6. 44.  But none comes to the So●● but such as the Father draws.  
Answ. Is not the Father drawing of thee now? Are not his Ordinances, Mercies and Offers strong cords of Love, and the Bands of Man to fetch thee home? 
Hos. 11. 4.  Is not he drawing thee internally also by the motions of his Holy Spirit upon thy conscience? Resist no longer, burst not his Divine Tresses, but yield and follow.  
Object. But I.  
Answ. No more Butts against God and thine own Good, thou must yield now. Christ is resolved on it. He will have thee home, thou must come, it's in vain to struggle; All sufficient Grace will be all-efficient. Dost thou not feel him turning of thy heart, silencing thy doubts, stirring in thy Bowels, opening thine eyes, and drawing thy will to embrace his own terms? Are not these sure signs of his saving Grace? Come on then, come home to thy Christ.  
Quest. How shall I come, that I may be welcome?  
Answ. 1. Come instantly, without any delay; demurs are dangerous. This may be thy last moment of Life, and his last word to thee. Strike, whilst th' Iron is hot; come whilst there is hope. 
Esay. 55. 5, 6.  Seek now the Lord whilst he may be found; cast in thy mettle whilst hot, 
Rom. 6. 17.  into his mould. Yield thy softened wax to the Seal of his Spirit. 
2 Cor. 1. 22.  His spirit will not always strive with man. 
Gen. 6. 3.   
2. Come self denyingly, not in thy strength, but in his: follow his effectual drawing, from the sense of thine unability. Let thy heart still say with the Spouse, Draw me, and we will run after thee. 
Cant. 1. 2.  Know still thy unworthiness and insufficiency, laying thyself with recumbency upon his merits; 
Esay 26. 3, 4.  not on any thing else.  
3. Come self-resigningly, on conjugal terms, to be wholly given up to him. Make no capitulations, no Reservations of any sin, of any creature, though as dear to thee as thy right eye, 
Mat. 5. 30, 31.  right hand, or right foot. Be content to be wholly his, as he is content to be wholly thine. Thy skill and power, thy will and comforts, thy time and credit, thy soul and body, thy Interest and friends, must be wholly given up to him. Nothing is his, 
Psalm 12. 2.  if all be not his; a ●eart and a heart, he cannot endure.  
4. Come sincerely and cordially, without dissembling without base designs. Come for his Person first out of Love to him, not merely to his goods. Come chiefly to partake of himself, and to enjoy him, though he should seem to withhold all things else. Come to a Husband, not to a Fair. Come for marriage, not for a Bargain. Choose him for himself, and all his goodness must needs be thine too.  
5. 
Luke 14. 26, 28, 30, 33.  Come understandingly, not in a blind manner. Know what thou art about, 
Rom. 8. 18. the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a most rational supputation, cast up by divine Arithmetic exactly  and be well advised. Consult and reason the case to the full. Cast up thy accounts, what it may cost thee. Canst thou be willing to live and die with him and for him? View him throughly in all his Perfections, and in all his Precepts too. Be well acquainted with his marriage Covenant, engaging to Duty, by engaging Mercy. He is a jealous God, as he is Gracious.  
6. 
john 6. 35.  Come fiducially, not distrusting him. Study and apply this Promise of marriage so variously and so frequently expressed to thee. That Promise is set out both absolutely and conditionally. Suck those Breasts still, and draw with comfort the water of life out of those saving Wells by the Bucket of faith, 
1 Pet. 2. 2.  let out by the cords of thine Affections; when thou canst not find in thee the Condition required, 
Isa. 66. 11, 12.  then press that word upon him and thyself, 
Isa. 11. 3.  which freely promises to give that Condition. 
Psal. 51. 6, 10.  Do as David, begging for a new heart from him that had faithfully promised it, 
Deut. 30. 6.  and therefore required the same. 
Ezech. 36. 26.  There is no Precept nor Condition in God's Word, that hath not a Promise to answer it. 
Ezech. 18. 31.  Do as Jacob did, to make use of all. 
Gen. 32. 9 10, 12.   
7. Come penitentially with a bleeding heart to a bleeding Saviour, 
Zech. 12. 10, 11.  looking upon him whom thou hast pierced, mourning over him, and judging thyself for abusing him. Come from the sensible sight of thy sinful Revolts, condemning thyself as unworthy to be his Servant. 
1. Sam. 29.  Come as Abigail did unto David, 
Luke 15.  as the Prodigal did towards his Father. His infinite kindness must needs aggravate thy horrid unkindness. He forgets thy sins, but thou must remember them. He forgives thee freely and fully, that thou mayst forsake them accordingly. Come then with a tender heart to such a tender Christ with lively Repentance, 
2 Cor. 7. 10, 11▪  never to be repent of. Such Music on these waters will be found most sweet.  
8. Come obedientially because he commands it who is thy Sovereign. 
Psal. 45. 10, 11.  Come to do thy homage in loyal Allegiance to him that is thy God, to worship and serve him. It's a loving and faithful Obedience he expects from thee as his proper due most dearly bought. Thou art ransomed with a divine price that thou mayst be his wholly and eternally. 
1 Cor. 6. 19, 20.  If any part of thee be at any time given up to sin against thy husband, what treasonable Adultery will it prove? Come then to thy Lord to be ruled by him in every Ordinance, in every Providence. Come to thy Father's house to show all loving dutifulness there, 
Gal. 5. 13.  not to be lawless or a servant to sin. His royal Law calls to perfect Liberty, 
jam. 28.  that thou mayst be as free as the Children of the most high God. 
1 Pet. 2. 16. 6   
9 
Matth. 22.  Come lovingly with fervent Affections to this royal feast of Christ's own wedding, 
Luke 1●.  that so nearly concerns thyself. 
Nehem. 8. 8.  Let the Joy of the Lord be thy strength herein to tune the whole man to the highest strain of heavenly delight. Is not this Solemnity so incomparable to be observed with sutatable Enlargements? Stir up thy soul in coming to Christ, that the vigour of all thy faculties may sweetly embrace the great King of Saints. Purity and Fervency meet here admirably at the Celebration of this wonderful match. Christ comes to thee, 
Esay 59 17.  and all over with zeal; thou must meet him in the like apparel. 
Psalm 45.  Observe the Bride's Attire in that glorious Type of Solomon's marriage answerable to his, that thou mightest learn how to come to Christ thy divine Solomon.  
10. Come gratefully to thy Benefactor with hearty thanks for his unspeakable Gifts. 
Col. 1. 12.  Cast thy Crown at his feet, and give him the Glory of all his Mercies. 
2 Cor. 2. 14.  Let him wear the Crown who hath done and suffered so wonderfully for thee. 
2 Cor. 9 15.  Begin betime that Angelical Duty, 
1 Thes. 5. 18.  which shall be thy task and thy happiness to Eternity. 
Revel. 4. 10.  Triumph in thy God that makes thee to triumph. Let thy soul be harmoniously set to sing forth his praises in the sweet Consort of all thy Powers and Parts. 
Eph. 1. 3.  In all things give thanks to the wonderful Dispenser of all things. Bless him continually who thus blesses thee.  
11. 
Psal. 104. 45.  Come diligently in the use of all means appointed by him. 
Esay 55. 6.  Seek him in all his ways, attend him in his road, harken to his Spirit, 
Prov. 3. 6.  study his Word, seek his face often, think much of him, 
Exod. 20. 24.  inquire of others, neglect no help, and rest on none but on Christ himself. 
Esay 64. 5.    

Thus nominal Christians should be persuaded to make sure of Christ in closing with him upon his own terms, to make them real Partakers of Christ and Possessors as well as Professors.  
Secondly. REal Christians should also be pressed to make use of this gracious Knowledge, by keeping close to Christ in the spiritual Improvement thereof. Each of us should strongly be quickened thereto by all the former Considerations. This singular Jewel is given for use, not merely to gaze at. The best find much need still to be quickened to their Duty herein, that this choice Mercy may be well improved.  
1. Personally in our several places; our fruitfulness should demonstrate still that we have learned to know Jesus Christ in a saving way. This gracious knowledge must have influence into every thought, every word and work. In every Duty to be performed, in every Mercy to be improved, in every sin to be mortified, in every Grace to be exercised.  
Remember Christian who ever thou art that hast been effectually taught in the School of Christ, thy constant work must be to practise the Lessons got there. Action is the end of Contemplation. Thy Speculations must never be idle. Thy general and particular Calling will still find thee matter for the spiritual use of this gracious knowledge. Mind Christ still then in every Duty towards God and Man.   

1. In thy generrl Calling look for him, attend him in every Ordinance, The Charets and Walks of Communication between him and his.  
1. OBserve him in his Word, speaking to thee that thou mayst know his divine Oracles, 
Heb. 12. 25.  harken to this voice, 
Mat. 10. 40.  who speaketh from Heaven by men and means to us. Hath not he promised that all his people shall be taught of 
Luke 10. 16.  God? hear him then in hearing his servants, 
Act. 3. 23, 24.  appointed and duly called to his work, that you may not teach one another still 
joh. 6. 45.  
jer. 31.  Pharisaically, 
Heb. 8.  as the Sect-masters did; harken to his orderly appointments, 
1▪ john 20. 28.  that you may receive his Anointing from above to teach you all things gradually, 
Heb. 6. 1, 2.  so as you shall not need to be put a fresh to your first Elements, to spell the principles in a childish manner. Minding of him will put you further towards perfection, that you may be able to teach others also. 
joh. 5. 39  Read often those precious Love-letters sent unto you from your best friend above; and search the Scriptures for the Records of him who is the Treasure of those golden Mines. Behold in that Gospel-glass of his his glorious Image, that thou mayest be transformed into the same. 
2 Cor. 3. 18.   
2. 
1 Thess. 5. 17. 18.  Visit him often in spiritual prayer, secret, private public. This is the line of Communication between Heaven and Earth, whereby Christ's Soldiers keep correspondency with each other, as with their General. This fiery Chariot may carry thy soul Eliah like to thy dear Saviour in Abraham's bosom on any occasion. 
Ezek. 36. 37.  It's a sure and a speedy Post for any dispatch. 
jam. 3. 16.  It's a choice key that will unlock all the stories of his al-sufficiency. 
joh. 14. 14.  It will avail much if it be fervent; for what ever thou askest in his name, 
1 joh. 5. 14, 15.  thou mayst be sure he will do it in the best way and season. 
Psal. 65 1, 2.  He is the God that heareth prayers, 
jer. 29. 11, 12.  that will be sought and found in every thing.  
3. In Meditation, retire thyself into a private walk, that thou mayst enjoy him the more freely to renew thy acquaintance more familiarly. 
Prov. 18. 1.  Thus a man having sequestered himself from the crowd of Creatures, seeks and intermeddles with all divine Wisdom. This choice Duty is the souls withdrawing Room wherein Christian sincerity appears most in its purity, 
Gen. 24▪ 63.  nothing so subject to hypocrisy as other services. Attend Christ herein as Isaac did, retiring thyself in the most convenient season, to exercise the noble faculties of thy rational soul in the noblest way of Intercourse between Christ and thyself.  
4. Look for Christ also in Christian Conference which he hath promised to honour and further with his singular Presence and Blessing. He loves to see his Members helpful to each other this way. 
Mat. 18 19, 20.  The one cannot say to the other, I have no need of thee. 
Mal. 3. 16.  The meanest may be of great use therein. 
1 Cor. 12.  Thus Iron sharpens Iron, 
Pro 27. 17.  and the sticks together do burn much the better. 
Eccle. 4 9 11, 12  Two are better than one, and a threefold cord is not easily broken. A sadder woe there is to him that is alone. Christ loves to meet with his friends this way. 
1 Cor. 10. 1, 2, etc.   
5. In the solemn Seals of his Covenant, Christ will be peculiarly observed. 
Mat. 26.  Those sacramental Institutions are the choice Remembrancers of him. 
Mar. 14.  Behold and attend him there with a Spirit suitable to the Nature of such Ordinances. 
Luke 22.  
Mat. 28. 19, 20.   
6. 
Rev. 1 10.  In praising of him and sanctifying his holy Sabbath, in spiritual fastings and feast, 
Col. 3. 11.  in every Institution of his thou wilt still find the sweetness and strength of this gracious Knowledge, 
Gal. 3.  that Christ may still be thy All in All. 
Eph. 1. 23.   
2. 
Eph. 4. 6.  In thy particular Calling, each Relation towards thy Neighbour, whereto Providence calls thee orderly, will require a spiritual use of it, according to the variety of his dispensations towards thee. 
Pro. 3. 6.  In all thy ways acknowledge him, and he will direct thy paths. In Prosperity and Adversity Christ is still to be experimentally known. Every smile and frown of his, every check and stroke comes as a Messenger with a special Errand. All his Providential Administrations will declare much of his conjugal Care towards thee. Thou mayst learn thence to carry a Counterpane in thy heart and life proportionable to the several motions of his hand. In every Condition and occasion thou wilt find hereby cause to observe all his ways to be Mercy and Truth towards such as know him. The Chequer work of his Providence will hereby appear to be most beautiful in the Result, when all things shall work together for good, 
Rom. 8. 27.  though some particular passages may seem harsh and disorderly.  
2. This gracious knowledge should be improved Relatively in a Christian way of Communication, doing good to All, 
Gal. 6. 10.  especially to the household of faith. Every one in his place should therein labour to resemble the God of all Grace, who is always streaming forth goodness round about. 
Mat. 5. 44. 45, 48.  It's our honour and happiness to be faithfully active therein, for him, and like him. By Faith and Prayer, Advice and Counsel, the meanest may improve Opportunities of serving his Providence for others help. But Superiors in their Relations, Civil and Military, Oeconomical and Ecclesiastical, are especially called thereto by the Lord himself, whose Substitutes they are. 
Psal. 82. 1, 2, 5.  Each of them in their places will find most comfort in the promoting and improving the gracious knowledge of Christ. 
Prov. 8. 15. 16.  Encouragements and Directions he affords very plentifully to all Magistrates and Officers, as also to all his Ministers and Governors of Families, to advance the same in its Power and Purity, 
Esa. 11. 9  that the earth may be filled with the knowledge of the Lord as the waters cover the sea. His Spirit and Providence will seasonably remove all Lets and Obstacles. Blessed shall they be whose prudent zeal and faithful 
1 Cor. 2. 2.  Diligence shall be still found subservient thereto. To know Jesus Christ, and him crucified was the scope and sum of the great Apostles preaching and practice; let it be so of ours that our conjugal Acquaintance with him may effectually be demonstrated to his honour and man's good. This precious jewel is daily endangered by variety of close and open enemies. Many false Lights are daily setting up by the strong factions of the Prince of darkness to counterfeit and disgrace divine Light. The public Interest as well as our private is wrapped up together and shipped in one Bottom with Christ's Interest. 
1 Chro. 28. 9  Our best Politics do wholly depend on the right use of this gracious knowledge. Doth not the Lord speak again to each of his people, especially to our noble Worthies, what he solemnly expressed by the royal Prophet to his famous Son, And thou Solomon my Son, Know thou the God of thy Father, and serve him with a perfect heart and a willing mind; If thou seek him, 
1 Corh. 28. 2, etc.  he will be found of thee; but if thou forsake him he will forsake thee. 
1 Chro. 19 1, 2. etc.  The like charge he pressed in effect upon all God's people in that great convention of state. To further it, mind that.   

Doctrine 5. Growing in the Gracious Knowledge of Christ is a special Gospel-Duty. It becomes Christians to be still growing in that gracious Knowledge. The Apostle sums all up in this, as the great work of every Christian, from which none are exempted. Improvement of that singular Mercy, must needs be a singular Duty.  
THis Spiritual Growth is variously expressed in Scripture-Dialect, being compared to the growing of corn, 
Mat. 13.  the increase of Light, the spreading of a Tree, the augmentation of the Body, the fermentation of Leaven, the ripening of Vegetables, etc. All sorts of things natural, civil, artificial, all vegetative, sensitive and rational Being's contribute towards the Illustration and Resemblance thereof. Growth still attends Life, 
Luke 1. 80.  the Principle of it. Christ himself grew in Grace and Statute before God and Man; so doth the knowledge of him in every gracious heart; Its thriving still. The most spreading plants are used still in Scripture to set forth this spiritual Increase of divine Plants. 
The jewish Rabbeiss tell great wonders of the Mustard-seeds increase.  They grow as the Mustardseed from small beginnings to a huge increase, especially in that Country. They sprout as the Lily for suddenness, beauty, uprightness and use. They spread as the Vine for abundant fruitfulness, as the Oak for strength and durableness, 
Hos. 14.  as the Cedar for taleness, straightness and medicinableness, 
joh. 15.  as Roses for choiceness, pleasure and cordial virtues. 
Can. 2. 1, 2.  Thus being planted in the house of the Lord, they flourish in the courts of our God, 
Psal. 92. 12, 13, 14, 15.  and most in their old age. It's a choice Duty, obliging all sorts in their several capacities, which the Gospel-commands and commends frequently and singularly; the neglect whereof is as largely reproved, threatened and visited for. The variety of Ordinances and spiritual Provisions which he affords, so abundantly demonstrate the same. 
Psal. 1. 3, 4.  He compares them therefore to the Tree planted by the water side, 
Rev. 22. 1, 2, 14.  whose leaves flourish, and whose fruit comes still to solid, savoury and ripe fruit. Christ the tree of Life by his own Growth, 
Rev 2 7.  teaches them thus to grow, affording still the sweet streams of his gracious Influence, 
jer. 17. 7, 8.  in each Relation from his Person through his offices, 
Psal. 23 1, 2.  that the fruits of his progress and purchase may be brought forth in 
Esa. 5 5. 1.  them Those eminent places in Ezekiel, 
Ezek. 47. 1, 9, 12.  and other Scriptures hold this forth to the Life by the increase and Improvement of the Sanctuary-waters. A fruitful Parable the Lord himself spreads before us to express this emphatically by a large and pregnant Allegory, 
joh. 15.  whose divine Branches have been elaborately trimmed to this purpose by a very worthy Pen. 
Dr. Thomas Goodwin in his Christ's Growth.  The God of all Grace likes not to see his gracious Offspring wasted with Rickets in a decaying posture. His Messages from Heaven to the seven Churches of Asia testify the same, 
Rev. 2.  and hold forth a lively resemblance of his various dealings with his people from that time hitherto, 
Rev. 3.  according to the various proportions of their Growth or Decay.   

Reason 1.  
Their Nature requires it; full of Spirit and Life they are, and must needs grow. 
Psal. 36. 9  The more of Life in any thing, the more of Growth. 
1 joh. 5. 12.  The more of Spirit, the more of liveliness. Grace is spiritual Life, 
Gal. 2. 20.  the seed of Glory, and eternal Life. 
Col. 3. 4.  It's the Life of Christ, the operation of his holy Spirit, 
Eph. 2. 1, 2, 3, 12.  as far as man is capable thereof. The best of a man's natural Life is but dull and dead, in comparison of this gracious Life. Union to the living God, and Communion with him in Christ through the Spirit, is the Principle of this supernatural Life. The new Creature must needs grow that Partakes so much of the divine Nature in similitude, 
joh. 15. 6.  though not in sameness; in quality, though not in equality. 
1 joh. 2. 17.  Want of lively Principles, makes so many glorious Professors to wither and waste so miserably. 
Psal. 129. 6.  They were but seeming Branches, 
Psalm. 90. 5.  & as Cions merely fastened about the stock, 
Esa. 37. 27.  but never incorporated therein intimately. They that have their root and Life from earthly Nature, 
Col. 2. 6.  still may for a while flourish, but will soon be blasted. The Root and Life of the new man is above in God's bosom, in the heart of Christ, still supplied by his Spirit to safeguard them from all winter-blasts of renewed Temptations and corruptions.   

Reason 2.  
God's honour calls for it. 
Prov. 16. 4.  All things are made for him, as they were framed by him. 
Rom. 11. 36.  Of him, through him, and to him are all things, 
Esa. 60. 21.  as in Nature, so in Grace peculiarly. This people hath he form for his praises. 
Esa. 61. 3.  They are the plants of his setting, 
joh. 15. 8.  the work of his hand, that he may be glorified. And herein is their Father glorified, that they bring forth much fruit. The growth of his Garden is the glory of that Divine Husbandman. The thriving of his children must needs commend his Fatherly care. 
Rom. 8. 28.  His Love and service cannot but press thereto. If his children be so unlike him, they can neither honour nor serve him aright. 
Mat. 25.  He hat much work for all his servants in every Relation and occasion. If they be sickly and wasting, what are they fit for? Must not his people be lively like him, that they may be still faithful and successful? The more Christ is known in a gracious way, the more doth sin waste, and Grace flourish. 
2 Cor. 5. 14.  The vigour of a Christian is still in his Christ. The Love of Christ must needs constrain him to live more to him, in being more like him. Much strength and Spirit is still required in every part of the Lords service. He would have us fervent in spirit, 
Rom. 1. 9  as Paul himself was therein, which doth require a spiritual growth to make us vigorous. 
Rom. 12. 11.    

Reason 3.  
Man's Interest challenges it, their credit and comfort, their honour and happiness depend upon their growth. Their profit and pleasure, their helpfulness to others still attend the same. A wasting sickly life is as uncomfortable as unserviceable to ourselves and others. Rickets and Consumptions render our children useless and burdensome; spiritual decays are far more offensive unto God's children. They can neither help themselves nor others, that are thus pining and consuming. The life of our life is in our health and strength: without it we cannot receive nor do good to any purpose. A diseased Life is but a living Death, and a dying Life. Christ must be known more graciously still, that we may enjoy more of his comforts, 
1 Cor. 12. 1, 2, 3. etc.  and be more useful to all his members. The more any Limb receives from the head, the more assistance may the same afford unto its Body. 
Eph. 4. 2, 3. etc.  We must still be deriving from Christ, what we are still to communicate to our fellow members. Christian sympathy and communion will still challenge serviceableness from every part of his mystical Body.   

Use 1.  
See the Necessity and Benefit of a perpetual Ministry and Ordinances. They are the special means appointed and blessed for the promoting of this spiritual growth. He gave Apostles, 
Eph. 4. 11, 12. etc.  Prophets, Evangelists, Pastors and Teachers for the perfecting of the Saints, for the Work of the Ministry, for the edifying of the Body of Christ, until we all come into a perfect man in him, to the full measure of his stature; that we henceforth be no more children tossed to and fro with every wind of Doctrine, but speaking the Truth in Love, may grow up into him in all things, who is the Head, even Christ. The slighting of Christ's Institutions makes so many to decay apace in their profession and affection, in their parts and practice. They are the food and refresh of God's House, 
Esa. 84.  suited to the case of all his children and servants therein. 
Esa. 56. 5, 6.  The neglect, abuse and poisoning thereof must needs be very sinful and woeful. How can they but languish and perish, that scorn and defile, that spoil and pervert the precious Means of their Life and growth? Providence ever knits the End and the Means. What the Lord appoints, he doth surely and seasonably bless. Out of his road he will not be looked for, nor assure his Grace where he Records not his Name. 
Exod. 20. 24.  His General presence fills all places indeed, and Rules in hell itself Judicially. 
Esa. 6●. 5.  But his favourable and fatherly presence, 
Luke 6. 46.  is to be sought and found in his gracious Ordinances. What can Rebels expect from a Sovereign whose Orders they still oppose and reject? Who can look for the Blessing of Heaven in following the ways of darkness? What hope of growing in any good things, without answerable supplies and relief? We waste a pace and need refreshing still, that we may grow in the knowledge of Christ.   

Use 2.  
It may convince and humble all ignorant and negligent Christians. It's our sin, let it be our shame and sorrow that we grow so little under such helps in the Lord's husbandry. 
1 Sam. 2. 12.  This evil reigns in most, it remains in the best. Most continue in the love, under the power thereof, making a trade and a sport of it; the best find much cause to be still judging themselves for the sad Relics of these unhappy weeds. The dunghill abounds continually with filth and Vermin, 
jerem. 17. 9  so doth man's unrenewed heart. The best Garden will ever be troubled with some trash or other to be looked after. Their case is saddest that are most senseless of it, and secure in it. The soundest bodies retain some ill humours, that will augment too much Putrefaction if not timely removed. Thence the cause of so many Diseases that hinder the growth of the inward and outward man. But how dreadful is their condition that still feed their disease, and love nothing but what increases distempers? Corrupt nature still will bring like to like, and undo itself by pampering self. God provides us very wholesome food in his Ordinances; but like foolish children we frowardly dislike it, and prefer any trash rather. We feed on crude and corrupt matter which breeds choler, phlegm and worms a pace. Thence an increase of putrefaction, which spoils our appetite and taints our palate. Want of exercise and orderly care in the ways of Christ, makes us such weaklings, and such punies in his Grace and Knowledge. How doth it trouble us to see our children wasting with Rickets, worms and Fevers through their own folly? Is not our case much worse under our many spiritual consumptions, still contracted by our negligence? Let is humble us and make us ashamed, that we grow so little in that which is good, and so fast in that which is evil; is it not our folly and our misery? Should not it be our shame and sorrow?   

Use 3.  
Examination. Doth your spiritual Life appear to yourself and others by your growth? Is it universal, proportional, and continual? Living things do grow in every part still, with proportion and continuance. Do you thus spiritually grow in the gracious Knowledge of our Lord Jesus? Observe it in the particulars.  
1. Is it an universal growth, both internally and externally?  
1. Internally, do you grow in every faculty and power of the inward man? 
See Rom. 7.  Doth your mind and Judgement, your reason and conscience, 
Psal 119. and other pieces of Saints experiences lively anatomised.  your will and Affections, your memory and Sense grow more spiritual, solid and substantial? Are you better acquainted with his Person and Office, Progress and Purchase, Relation and Influence? Do you feel thereby more vigour and strength flowing into your soul out of his fullness? Do you find his Spirit quickening your spirit by every Ordinance and Providence of his, to an higher Degree of Grace and Knowledge? Are you more sensible of your need thereof as of your own insufficiency to support and supply you in every Relation? Do you long for it and delight in it, grieving for the want, striving after it, restless without it, refreshed with it? Is Christ sweeter, and sin bitterer to your soul more and more?  
2. 
Naturalists mention a strange creature, whose skin is as big at its birth as ever after, the internal substance filling it up by degrees, like a pouch; a gracious soul is no such Monster.  Externally, do your leaves, buds and fruit increase in Loveliness towards God and man? Do you grow, as Christ did, in Grace and Favour? Is it your study, design and labour to perfect holiness in the fear of God, by putting away every filthiness of flesh and spirit, through the improvement of his precious Promises? Is your growth uniform in its universal augment? Do you abhor sins of Omission, as much as you do sins of Commission? Have you an eye still to the second Table, in minding the first; and to the first, in minding the second? Do you make conscience of the least Precept, in improving every Promise? Doth not your Interest encroach upon Christ, or your Neighbours various concernments? Are you more sincere and▪ selfdenying, more courageous and zealous for Truth and for Peace? Do you grow in Patience and Prudence also, as in diligence and Dependency? Are formality and hypocrisy more loathsome still to you as to God? 
job 17. 9  Doth your hand grow stronger and steadier in all offices of Justice and Charity as of Piety and true Devotion? Is your speech active and lively? is your life speaking?  
2. Is your growth proportional? Doth it answer the measure of every part? 
Eph. 4. 14, 15.  It's a Monster that grows not aright in Nature and Grace for quantity, order and quality. Observe how Plants spread with fit proportions, and sensitives in every member; mind the very growth of your own & others Bodies, to compare your spiritual case therewith. Do you grow downward in self-denial and humility, as well as upward in knowledge and comfort? Is there no disproportion between your profession and Conversation; your parts and practice? Are not you sick of spiritual Rickets that puff up the head and waste other limbs? Do your sense and motion grow spiritually, orderly and fitly? Are you not like Mushrooms, of a sudden monstrous disproportionable growth? Hath every faculty its proper increase for the service of all other parts? Do you digest well spiritual Nourishment, which every part must assimilate into its proper substance and use? Doth your increase of Gifts and Knowledge, 
Phil. 1. 9  make you to grow in all Judgement of Christian helpfulness towards every Relation above you, about you, under you? Do all the parts of the New creature keep an harmonious symmetry and orderly motion within you? Is there no excrescence, or exuberance, no dislocation, or disruption there willingly suffered? Are not you like Hydropical Bodies, puffed up with wind, water and humours? Is your Judgement sound, and affections warm; your will supple, and conscience tender; your tongue seasoned, and your whole man strengthened daily, by this gracious Knowledge? Doth your Growth answer Christ provisions?  
3. Is it continual? Is it still your desire and delight, design and labour to be found ripening towards God's Harvest? Is your way still as the morning Light, 
Prov. 4. 18.  which shines more and more to the perfect day? 
job 17. 9  Do you hold on in that gracious course, waxing stronger and stronger, as he that hath pure hands? Do you abhor sinful Remissions and intermissions in yourself and others? Observe the growth of all living things, how they hasten still after their proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and perfection? Is it so with you on a spiritual score? 
Phil. 3. 12▪ 13, 14.  Have you learned with Paul to forget things behind, and still press forward? Do you therefore labour to cast off every weight that doth hinder you, 
Heb. 12. 1, 2.  and the sin that so easily besets you? The Lord is continually dropping down fatness from Heaven upon you; Do you Return thither, answer your Receipts thence? Are you like a Plant in the Lord's Garden, spiritual and civil, in Church and State, ripening still towards a better state? Do you mark and bewail your failings & neglects? Do your falls and slips quicken your pace and your watchfulness? Doth others folly teach you more wisdom, to walk more steadily in this slippery age, 
2 Tim. 3. 13.  whilst the Seducers do wax worse and worse, both in deceiving and being deceived? Are you still striving to grow better and better? 
Matth. 13.  Are you not like the high way, stony, or thorny ground, 
Luke 8.  which are but for a time; but like the good ground fruitful to perfection? 
Heb. 6. 12.  Do you Resemble those true Believers who through faith & patience inherited the Promises; 
Heb. 10. 36.  rather than Judas and Alexander, 
1 Tim. 1. 20.  Anannias and Saphira, with thousands more that failed halfway? 
2 Tim. 2. 17.  Do Hymeneus, Philetas and Demas awaken your care, 
2 Tim. 4. 10.  and quicken your diligence, that you may not prove like to them in forsaking Christ? Do you give your Lusts neither Peace nor Truce in your warfare against spiritual evils? 
1 Tim. 4. 15.  Doth your profiting in this Knowledge of Christ appear unto all in all occasions?   

Use 4.  
Be we stirred up to obey this divine Charge of growing in Grace and in the Knowledge of Christ. Are not we all nearly concerned therein? Doth not our profit, delight and credit challenge this from us? Is not God's Interest of greater moment to prevail with us? Should not our Relations to others put as upon it? 
Mat. 13. 45, 46.  Are not Christians spiritual Merchants? Shall we not improve then such a precious Jewel? Should not we still be trading with Christ in the great Commodities of Heaven? Strong encouragements we have from all parts thereof, if but duly weighed. The Trade, the Factor, the Commodity, the Venture and Gain are beyond compare. Men improve their grounds, and manage their state to the best advantage, that they may live well. Should not we then improve this stock, and husband this portion upon better ground? It is a field that will never fail; the more we till it, the more it will yield. As Christ himself, so the knowledge of him, are richest Mines still full of Treasure: 
Prov. 2.  springs of all good still inexhaustible. The more you draw the more will follow it; 
Prov. 3.  like the woman's Oil that will never stop, 
2 King. 4. 5, 6.  but for want of Vessels. This improvement will improve all things else; and without it nothing will do well. This speak to dead and living.  
1. Death Christians should be excited, that they may get Life, else they cannot grow. You must get the stock before you can trade. Your heart must be renewed that it may be bettered. Former directions will stand you in stead if duly minded and observed. 
Matth. 20.  You must be convinced of your spiritual death, 
Mark. ●0. 46.  to feel the need of the Prince of Life. Seek then to him as blind Bartimeus, 
Mark. 8.  cry hard after him, let him have no rest till he give you Life and Light at once. He never yet rejected any soul that unfeignedly did attend on him. If you wait long at Bethesdas' pool, 
John 7.  it's for your good, and he will be found in the best season; if he put you off as he did that famous woman of Canaan, 
Matth. 15. 22, 23, 24.  it is but for trial and to quicken you. If you cannot go▪ send your heart and friends, your Prayers and Tears to give him a call. Be sure to observe what he saith to you in his Word and Providence, as by his Spirit. As you desire Life, neglect no Means helping thereto, Looking still to him for his Blessing in all. Retain no sin, and slight no Duty Voluntarily; give him your bad heart to mend it for you. Feel your deadness that he may quicken you. Know the worst of yourself by inspection in his Glass, that you may learn to know the best of Christ. Beware especially of your darling Lusts, 
Phillip 3. 5, 6, 7, etc.  your Dalilah corruptions, whether sinful pleasure, profit or Pride. Know your wretchedness and emptiness, your insufficiency and unworthiness: 
1 Cor. 3. 18.  that Christ may be your all, 
1 Cor. 1. 30.  for Wisdom and Righteousness, Sanctification and Redemption. 
2 Tim. 1. 6.   
2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stir up and blow the coals; to quicken the dying sparks, by an elegant Metaphor.  Living Christians must stir up themselves increase this Life. Rouz up the Grace of God that is within you. Blow up those sparks, and make it your work to grow still in Grace and in the knowledge of our Lord Jesus Christ. Food and Exercise, Physic and Diet, Temperance and Vigilance will be found special Helps, as for bodily, so for spiritual improvement of Life. There is an Instinct in every creature, for self-preservation and increase, which moves still towards proper Objects in all due means.  
1. Look well to your food then of a spiritual Nature, to shun what is evil, 
job 23. 12.  and improve what is good. You must therein mind the quantity and quality, 
Psalm 119.  the order and season of Receving it for due concoction. 
john 6.  The Scripture Word will afford you still the living Bread, 
jerem 15. 16.  and the living Water; the flesh and Blood of Christ to feed on by Faith. 
Heb. 5. 12, 13, 14.  Its milk for Babes, and strong meat for adult Christians. Let it not be mixed nor adulterated by humane additions or detractions. 
1 Pet. 2. 2.  Hunger and thirst still after the Word and Righteousness of Christ. Take what suits your case, 
Mat. 5. 6.  and observe what Rules himself gives you. Plain dressing thereof will be still best for your profiting. Feel the need of it, and long after it; cry and seek hard for it, make good use of it. You must feed well that you may thrive well.  
2. See to your exercise; that it may be moderate, suitable and seasonable; so will it be of singular help to discuss ill humours, and to augment your native heat, by fit distribution of food and Spirits. 
Acts 24. 16.  In all the ways of God exercise yourself unto Godliness as the Apostle did for himself, 
1 Tim. 4. 7, 8.  directing Timothy and all others to the same. 
Heb. 5. 14.  Such an exercise hath the Promises of this Life and of that to come, being still profitable for all things. Beware of straying into the devil's paths, and training in his military Yard. You must wrestle against sin and self, against spiritual enemies of all sorts. Your sinful body must be kept under, that you may be nimble and swift in your Race. 
1 Cor. 9 25, 26, 27.  The whole Armour of God is furbished to your hands, that you may put it on and use it with success. Be thus strong in his strength and in the power of his might, 
Eph. 6. 10, 11, 12, 13, etc.  that you may prevail in all your conflicts.  
3. Mind seasonable Physic which you will often find the need of to purge out your peccant humours that are increasing and putrifying still. Your Growth will be stopped if these sinful stoppages and putrid matters be not duly removed. Advise therefore with the best Physician for Prescripts and Medicines sorted to your case. 
Exod. 14. 26.  Deal very freely and fully with him without dissembling and reservation. 
Mal. 4. 2.  Give him exact account of what you do know, 
Hos. 6. 1, 2.  that you may be dealt throughly with for good; 
Deut. 32. 39  observe his directions with puncutual care in receiving good, 
jerem. 51. 9  and eschewing evil. His Skill, Power and Will are incomparable and unquestionable. His blood and Grace by his Holy Spirit he mingles in his Word to destroy your sins, and to save your soul. If his Pills appear bitter to, your taste, they are the fitter to kill your corruptions: Your eure is certain if you be but ruled under his preparing, 
Some diseases are called Opprobria Medicorum.  purging and dressing. No disease ever proved shame to him; trust him, obey him, and your case is safe.  
4. Keep a due Diet as he doth instruct, who order all things to his people's good. To abstain from evil is still as needful as to be doing and receiving good. Observe then what things are most offensive to your constitution, 
1 Thes. 5. 22.  that you may avoid the first beginnings and appearance thereof. Some are more bend to pride, others to Passion, some to vanity, others to wordliness, some are more lazy, others more wanton, some grow more secure, others more foolish. Error will tempt you under various shapes, 
2 Cor. 12. 14.  putting on often the Garment of Light. Ignorance and Pride will still cherish it; self-conceit and folly will still be its Nurses. Meddle not with pitch to avoid its filth. 
1 Thes. 5. 21.  Try all things aright, that you may suck no evil. Advice from sure hands will preserve you much from the common Woe of this erring Age. Improve your own and others Experience, confirmed to you by Scripture-Records.  
5. Forget not Temperance, 
Phillip 4. 5.  the Nurse of Virtue and the Ruin of vice. Let your moderation appear to all men, the Lord is an hand. Sobriety in all things lawful must attend abstinence from things unlawful. 
1 Thes. 5 6, 8.  The supreme Physician directs often to this, both by his own mouth and his Servants Pen. 
1 Pet. 1. 13.  Intemperance is the womb and breast of all sinful evil that would weaken you. You may soon surfeit with worldly Creatures, if you be not singularly careful; that you may grow apace in the things of Christ, be very moderate in all other things. 
Naturae pauca sufficiunt. Senec.  Nature is content with little, and Grace with less, where Inordinancy hath not burst the bounds. Know well what becomes your Complexion and Condition, that you may still cut your garment to your cloth, and to your wearing. He is rich indeed that hath learned Contentment, the choice Jewel which Christ alone gives. Paul studied long and hard for the same, 
Phil. 4. 11, 12.  being instructed in the School of Heaven. 
1 Tim. 6 6, 8, 10.  Follow his steps to attain his End: so shall you know how to want and abound. Godliness with Content will be your great gain; the Blessing of the Lord will make you so rich, 
Prov. 10. 22.  as to add no sorrow thereto.  
Sixthly, 
Matth. 24.  Be very watchful; this is Christ's own Rule, often inculcated to spur on our dulness. 
Matth. 25.  We naturally are very drowsy, 
Mark 14.  much inclining to sloth and slumber. In this sleepy age the wisest Virgins contract infection among the foolish. 
Luke 21.  They all slumber and sleep through their own default, the Bridegroom tarrying for some longer space than some expected. Watch and pray, 
1 Thes. 5.  watch and be sober, lest ye be surprised ere you be ware. You are surrounded with mortal enemies, very numerous, cruel and cunning: Look well to your Guards, inward and outward; your danger within is often greatest. 
Eph. 5. 15, 16.  Redeem the time well, walking circumspectly, not as fools, 
Col. 4. 2.  but as wise in these evil days. Watch unto all good against every sin, so shall you be ready for your Masters coming. 
Matth. 25.  The lazy Servant shall see him with horror, whom the diligent shall welcome with Joy. The night of Ignorance, Error, and all sin, is the season that requires this most. Troubles of all sorts will attend the same if all due care be not rightly used. Christ comes as a Thief unexpectedly, both on the former and this latter world, whilst robbing Spirits are catching abroad. Blessed is he that watcheth, and keeps his Garments. 
Revel. 16. 15.  If any of us be stripped by their Wiles, we shall be found naked to our open shame. Seducing Spirits do haunt every place with their cheating drugs and Mountebank Tricks. Look well to yourselves and to all under you, that ye be not poisoned by their Artifice. They can cog the dice, and shuffle their Cards with all nimbleness and secret methods. The Prince of this world is still teaching them to abuse Scripture, and corrupt its sense by wresting its words. Watch therefore to improve the knowledge of Christ with more vigour, zeal and diligence. Be moved thereto by further viewing the following point, as the Remedy against such Maladies.   

Doctrine VI Spiritual Growth is a Sovereign Antidote against Error and Apostasy. This clearly appears from the respective Aspect of this Text upon the Context, as is employed in the particle But.  
ERror is a subtle and a strong Poison, as doth appear from the former hints. It blinds the Judgement, and misleads the soul into Satan's road of falsehood and deceit. Spiritual Errors are most dangerous in the great matters of our Salvation. Scruples and doubts are more unsettled; Error grows fixed, and radicates itself. In Circumstantials of Religion there is less danger among sober and humble Christians. If this disease grow to greater height, near the foundation and the noble parts, 'twill be worse still. If once it strike at Fundamentals, its intolerable, not to be born with. The venom thereof is set out in Scripture by the most poisonous Creatures that can be. Minerals and Plants, Vermin and Serpents do all come short in setting it forth. The vilest Excrements and the worst disease cannot sufficiently express its deadliness. It's the sad abstract of all kind of evil, wherein sin and Sorrow do fully centre. All sorts, even the best, being subject thereto in different ways, should be made careful to provide against it. As Countries vary, so do their poisons; as bodies vary, so do their diseases. This poisonous disease doth likewise vary on divers accouts to be distinctly known towards a cure.  
Apostasy and Revolt from God is a pernicious evil, and the common Attendant of Error, which still endangers a Christians steadfastness. 
Rom. 5. 12, 13, etc.  The word signifies a turning aside, and setting man's back against the living God. 
Gen. 6. 5.  Every sin is God's enemy, 
jer. 17. 9  and turning to sin is running from God. In the first Adam we revolted all, 
Psal. 14.  and corrupt nature is still bend to sin, through the sinful venom received from him. 
Rom. 3. 10, 11. etc.  Christ the second Adam came into the world to save his people from their sinful death by a gracious Covenant published in the Gospel. 
Mat. 1. 21.  Some do embrace it but externally, others cordially. Satan is still attempting to turn every man from it by various Errors and Methods of his. 
Luk. 1. 72, 73, 74.  He prevails with-most to their undoing, 
Gal. 3. 14.  and gains too much credit with the best. This Apostasy and turning from God is total, or partial. Total Apostasy reigns still in all the unregenerate that do shake off the good ways of Christ. Partial Apostasy often distempers the Regenerate to a high degree, though it never proves total nor final. They turn as far from God as they turn aside into crooked ways, being disturbed with the fumes of corruption and temptation. They turn from one Truth, and then from another by following Satan and his counterfeit Lights; from one disease they contract another, by the putrifying of their ill humours to more malignity.  
These dreadful evils need a Sovereign Antidote, and a suitable Counterpoison, that they may not turn all into confusion. All Societies civil and spiritual, are very much endangered thereby as well as men's souls. Spiritual Growth is a choice Remedy fitted by the Lord for such a disease. In every Country Providence affords some Preservative against all diseases and poisons that infest the same. Wise Physicians know this very well, though they make use of foreign drugs also ex abundanti. God hath showed no less care of the souls of men then of their bodies, having sent his own Son to be the Saviour and Lord of his people. He is held forth indefinitely to all that will hear, and is peculiarly given to such whose heart is by special Grace renewed efficacioussy to the embracing of him. By his Spirit he draws home his Elect from among the rest to a conjugal acquaintance with himself. This gracious knowledge is to be improved for a singular Antidote against sinful Errors. It hath appeared to be so in all ages, and will still be so upon solid grounds which divine Reason suggests to us.   

Reason 1.  
Because it removes and prevents the causes thereof, External and Internal. The cause removed, the Effect will cease.  
1. 
Sublata causa, tollitur effectus  THE External Causes, called evident among Physicians, are all such as from without endanger men, as ill Company, Disorders, Infection, Wounds, etc. from Sin and Satan; thus spiritually many external causes do still assault us, 
Heb. 5. 14.  which the knowledge of Christ prevents and removes. A well grown Christian hath his senses exercised to discern aright between good and evil. 
1 Cor. 2. 13, 15.  The spiritual man judges of all things, comparing of them spiritually. 
Pro. 22. 3.  He is not easily caught into the snare, 
Pro. 27, 12.  but wisely foresees it and escapes. He believes not every Spirit, 
1 joh. 4. 1, 2.  but tries them all by the Lords Touchstone. He is forewarned and forearmed still against Infectious Temptations of all sorts.  
2. Internal Causes are either Antecedent and remote, or continent and proxime, which are bred within by congestion and defluxion of several ill humours, putrifying gradually and variously to the distempering of the several parts, and of the whole also. Thus sinful Corruption doth spiritually disorder men's souls. Spiritual Growth affords Christ's own help to the purging out of such ill Humours, Vapours and Spirits. It kills the worms, takes away stoppages, cleanses the parts by all convenient helps, internal and external. It purges the whole, and then the parts in a due Method, using revulsions and derivations with all sort of evacuations. So far as Grace is grown up within by the knowledge of Christ, 
1 joh. 3. 3.  so far is corruption purged out gradually. 
Rom. 8. 13.  He that knows him purifies himself even as he is pure. 
1 joh. 3. 7, 8, 9  Christ's own Physic dispensed daily in his Word and Providence, is through his Spirit improved that way. He that is born of God doth not so sin, as he did before, neither can he so sin, either totally or finally, because the seed of God abides in him. As he finds corruption breeding afresh within, it's his desire and design, his delight and labour to crush the Cockatrice in the shell, and suppress the first beginnings. He hath a tender heart, sensible of the first stirs, of the least vain thoughts, and keeps himself that the eull one touch him not, as before.   

Reason 2.  
Because it corroborates and fortifies the noble parts, and thereby all the rest against all internal Corruptions and outward Temptations. Thus health and strength are procured and improved against the malignity of all spiritual distempers. Corroboration is a singular help, as in the bodies, so in the Souls of men against all diseases. Ill Humours do leave in the parts affected an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Discomposure which enfeebles it, 
Sperma morbosum.  and by a ferment and a sickly Spawn, makes it prone to new disorders. Error and Sin work in the like manner upon men's souls, 
Eph. 4. 21, 22, 23, 24.  striking chiefly at the Vitals and Chief. 
Rom. 6. 4, 5.  The knowledge of Christ duly improved, doth orderly eradicate and extirpate it by Communication of his divine strength to vivification of every Grace, 
Col. 3. 3, 4, 5, 6.  and Mortification of the old man in all its Members. The more a soul lives in him and by him, the more of his renewed Supports and supplies come in, which compose the Christian into spiritual health, rectifying every part. All the faculties are secured and fortified thereby against Relapses and struggle of sin. 
Phil. 4. 13.  Such can do all things through Christ strengthening them. 
2 Cor. 3. 5.  The sense of their own insufficiency drives them still to his Al-sufficiency, 
1 Cor. 15. 10.  that his Grace may be sufficient for them, 
2 Cor. 12. 7, 8.  and his Virtue perfected in weakness.   

Reason 3.  
Because it derives still a specific Virtue out of Christ himself, 
Psal. 103. 3.  whose Sovereign Property mingled with all due means of his appointing, 
Mar. 1. 4.  affords still a sure Preservative: Physicians observe the specific Virtue of natural Medicines, simple and compound, which renders the whole effectual towards bodily cures. Such a signally peculiar force is found in the Lords choice Antidote, dispensed to his Patients. The knowledge of Christ duly improved, fetches out of him that wonderful Grace which he mingles with all the Medicines appointed for their good. His Blood is that Aurum potabile and Panpharmacum, that Catholicon and Elixir of Life which sanctifies all things effectually to his People's good. 
jer. 8. 22.  The more any soul grows up into acquaintance with him, 
Plin. Solin.  the more use is made of that Sovereign Balm of Gilead, 
Esa. 53. 5.  flowing from the Physicians very heart. 
Jer. 17. 24.  The Pelican is said to cure his little ones with his own blood. 
1 Pet. 2. 24.  Christ to be sure makes this good to his. His Grace is the Basis of every Dose, 
Mat. 4. 23.  of every Topick, of every means appointed by him. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, greater and lesser.  The strongest poison is quelled thereby, the stoutest humours are subdued, the sorest obstructions are removed, and the worst Maladies cured by the same. 
Psal. 105. 20.  He healed all manner of diseases and sicknesses among the people in their bodies and souls, 
Esa. 3. 7.  in his progress on earth, 
A Magistrate is a State-Physician.  and he doth so still by his Spirit from heaven. His Word and Ordinances are the proper means used by him for application thereof. 
Esa. 20. 26.  He employs his servants of the Magistracy and Ministry to observe his will in the right use thereof by all fit helps Spiritual and Civil. 
Hos. 7. 1.  His Providence points out the case to be dealt with all spiritual skill. Our Antidote improved affords every Christian to manage all aright. His special Blessing he affords in all according to Promise. The Reason is good; make good use of it.   

Use 1.  
Corollar. 1.  
Hence may we view the Ground and Cure of our spiritual Distempers in all Relations.  
1. 
Hos. 7. 1.  THE Ground is much from want of spiritual Growth in the best, 
jer. 6. 14.  as from want of Life in most. Were Christ known to better purpose, 
jer. 8. 11.  both Church and State would not be so sickly. 
jer. 15. 18.  But the most are ignorant of him, 
jer. 51. 8.  and the best much too blame. 
Ezek. 34. 4.  Thence so many diseases and sores in all Relations and Societies. 
Hos. 11. 3.  Every Person, every Family finds cause to complain, because the Lord Christ is so much slighted. 
The Evangelists vary the phrase; he would not saith one, he could saith the other; he would not, he could not.  No wonder if the sickness increase, and the venom spreads, when such a Physician with his Antidote are so basely used. Wise men easily see whence this evil comes and is aggravated. Gross wilful unbelief is the forest disease that aggravates the case, making it desperate. This was the case of God's people of old in the wilderness and Canaan, again and again. 
Mat. 13. 58.  They slighted Christ and his Messengers, till they were grown beyond all Remedy. 
Mar. 6. 6.  It may give us warning. 
Mat. 17. 20. Heb. 3. 18, 19 Psalm 95. 2 Chron. 36. 16. Till there was no healing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sanatio.   
2. The Cure and Method of Relief is hence observable; the Lord hath not left us yet remediless. There is Balm in Gilead, and a Physician there with Sovereign Virtue to cure our Israel. 
jer. 8. 22.  The Method thereof appears clearly from what hath been said. 
Esa. 57 18, 19  This gracious knowledge will afford us the sure Medicines for a distracted Church and a discomposed 
jer. 30. 17.  State. 
1 Cor. 1. 19, 21, 24.  Any diseased soul and disordered Family may hence take Receipts with the best Probatum. Politicians would prove far more prosperous, 
jer. 8. 9  would they study Christ more, and Machiavelli less. 
jer. 23. 22.  Did Ministers know him more graciously, they would meet surely with better success. Did all Superiors attend his Prescripts, every business would find under them much facility. Did private Christians observe this better, they would sure enjoy much of Truth and Peace, both for the internal and external man. The Lord thy Physician, is his Title of honour, 
Exo. 15. 26.  which Christ sets up by his great Herald, and proclaims to his people for speedy help in every trouble.   

Use 2.  
It should admonish all carnal and notional Christians, under the total Reign, or partial Remainder of Spiritual Errors and Revolts. What pity is it that such a choice Help so freely tendered should be so basely slighted and abused! Doth not this Point then justly Reprove.  
1. Such as are under the total Reign of sin and Error, all sinners in grain? Is not your case very woeful indeed, that wilfully abide in a Christless state, by still abiding in a sinful state? Sin is your plague and you know it not; Error Rules in you and you feel it not; why are you senseless in such a danger? Because sin is there in its Element. Your disease is a sleepy fever, or a frantic madness; else you would never slight Christ's Physic no more than his Person. You feed upon ashes, 
Esa. 44. 20  a deceitful heart hath carried you aside that you cannot see the lie in your right hand. 
Object.  It may be you think you Reject not Christ: why then do you reject his Terms, and prefer your own? 
Answ.  Why do you still love what he loathes, and loath what he loves? Why do you then continue still in the love and trade of your darling sins, secret or gross? Why do you still provide for your Lusts, and plead for them, covering of them, mincing the matter and returning still thereto as the dog and swine? 
2 Pet. 2. 22.  Why do you still then loath his Ordinances, his Word and Sabbath, his service and servants? Do you pretend Allegiance to him, and yet continue still in Rebellion? Do you profess to own his marriage terms, and yet remain still wedded to the world, to your gain and will, to sensual pleasure and windy honour? Do you profess to believe in Christ, and yet will not do what he bids you, nor forbear what he forbids? This is to mock, 
Mat. 7. 23.  not to honour Christ; he knows you not, that wilfully and constantly work iniquity in opinion, 
Luke 13. 27.  affection, or life.  
2. Under the partial Remainders thereof will Regnerate Saints be found, though not all alike. The best therefore may justly be Reproved for their sinful estrangedness from Christ. Is not this the cause of so many Errors and Revolts, our not growing in that gracious Knowledge that would prove our Sovereign Antidote? Why do we study the Lord Christ so little and the world so much? Is not our ignorance and self-conceitedness, our sloth and neglect about this main thing, the great cause of our sad distempers? Factions and Fractions we justly bewail in every Relation. Most carry fire and fuel to the common Incendy to increase it still; few mind the water of the Sanctuary for to quench the same. Do not the best find upon due search much of selfishness in all disputes and controversies? Do they not also find in their private affairs how much self is preferred before Christ? Should not this great evil humble our souls deeply, that we thus forsake the Fountain of living Waters, 
jer. 2. 13.  and dig unto ourselves broken empty Cisterns that will hold no water? Is this our kindness to our dearest friend? Is this our Loyalty to our dread Sovereign? Is this our love to ourselves and Neighbour, to despise thus the only way of cure? Be we ashamed of this vile neglect, that Christ's Truth and Ways have suffered so much through our great folly. Are our experiences of so little worth, and our acquaintance with Christ so inconsiderable, that we slight all, and yield to every assault of temptation and corruption, drawing us aside?   

Use 3.  
Enquiry and search into our spiritual state; our Complexion may be hence observed, that the Tokens of our Personal and public Constitution may be duly brought to Divine Test.  
1. Hence may every one personally view his case and state towards Eternity. We are all by Nature deadly sick of sin, still subject to Error and Apostasy of the basest kind. Our hearts are full of mortal poison, carrying still within the seed and Root of the worst disease naturally and spiritually. What Antidote have we got against all such dreadful evils? Have we learned Christ in the truth of him, that our gracious knowledge might still be growing? Are we thereby fenced against the sinful causes of Error and Revolt? Are we daily mortifying sin, dying to the world, resisting Tempter's, denying ourselves through the knowledge of Christ? Are we still fortifying our souls with his precious Grace, that all our Faculties may be preserved in spiritual health against sin and Error? Do we rightly apply the virtue of this Christ in each of his specific properties, whilst we attend his will and Blessing in the diligent use of all the means appointed by him? Do we still mind his Word and Blood, his Grace and Favour in every Ordinance and Providence through his Spirits help?  
2. May we not hence also take a Public Estimate of the state of Affairs in this place, in this Land, in this Republic, yea of any place whatsoever? The true Prognostics of present and future Weal, or Woe, will be hence made perspicuous. Away with Stargazers and carnal wisdom, that we may consult with Gods own Personal Wisdom. How far are we then in a public posture acquainted with Christ? How far is that Acquaintance improved? Resolve these queries, and the case will be as clear as Noonday. God may save us with A Notwithstanding miraculously, 
Psalm 106. 8.  at his own pleasure. But we must judge of persons and things by the known Rule of his Word, compared with Providence. So far as we slight Christ publicly in any concernment of his, so far may we rationally expect that he should slight us in our concernments. 
Ezek. 21. 27.  Let every one make due application as he shall see cause in all 
Hag. 2. 6, 7.  public Affairs, 
Heb. 12. 26, 27.  whilst God is shaking and overturning all things in the Nations, and will do so still, till Christ come to his Right to fill his house with Glory.   

Use 4.  
May be for counsel to all Christian Professors; prize and desire, embrace and insure, Keep and improve this precious Antidote. It's an infectious season, it concerns all to look to themselves, and therefore look well after this Antidote, to prevent and remove all sinful diseases. That it may be yours effectually thus,  
1. Prise it, undervalue it not; consider its worth and singular use. It's Christ himself with his saving Grace that is to be duly known and improved. Let no creature then come into competition. Christ will endure no Corrival nor Superior. Let not any darling sin be cherished now to undervalue Christ. If he be not infinitely better, mind him not at all; if he be, mind him above all.  
2. Desire it, disdain it not. So lovely, so needful an Object should set all your Affections on flames. You have disdained him too long already; is it not high time to long for him, to breath and pant, till you obtain him? What would a dying man give for a sure cure? a condemned man for a pardon? a drowning man for help? Let your heart give that, and all to this Christ.  
3. Embrace it, reject it not; accept of him if you love yourself, upon his own Terms. If you capitulate, or reserve any thing, Christ will none of you. This offer may be your last. Let your whole soul now close freely with him in a Conjugal way, 
john 1. 12.  by mutual consent. Receive and Take that you may be One, and may know him thus and yourself aright.  
4. 
2 Cor 1. 22.  Insure it, neglect it not; you have his Insuring Office to make all clear and firm. 
Ephes. 1. 13.  His Spirit within by his privy Seal; his Sacraments and Ordinances without, 
Ephes. 4. 30.  by a broad Seal ratify his gracious Covenant. 
Rom. 4. 11.  Observe and grieve not that Spirit of Adoption, that must witness within by evidencing Grace, and operate without in all the means of Grace, for the Obsigation and security of your Interest.  
5. 
Hipocrat.  Keep it, los it not; so Rare a Jewel, so choice an Antidote should be laid up with all possible care. 
Paulus. See Galen. Avicen. Averro. Mesue. Avenzoar, Serap. Reub. de Gemm. and all modern Physicians of all Nations.  Precious stones are found to be specific Cordials against various diseases and poisons. This choicest Jewel should be chiefly set in the Golden Ring of a gracous soul, to be worn and kept against all danger. Beware of sullying, breaking and hurting so curious a Piece.  
6. Improve it, abuse it not; This precious knowledge was never intended to feed vain Notions, or vile Affections: but to fence you against every evil, and help you effectually to all true good. Improve it therefore unto such Ends, wherein you may be sure of God's Blessing. There was never more need of such an Antidote, to preserve Christians from Epidemical sins. This gracious Knowledge of Christ well improved hath virtue enough to fortify you against all the Wiles of the wicked, and all the deceits of your sinful hearts; make use of it then against every Temptation and corruption, especially against Error, the woeful disease of this sinful Age; There was never more need of Christ's help against so many unclean spirits, ensnaring many simple hearts. Prudence and Zeal are here most needful, 
2 Sam. 15. 11.  to discern aright of persons and things. 
Phil. 3. 15, 16.  Some good men are drawn in on mistakes, 
Gal. 6. 16.  as the four hundred that followed Absalon in their simplicity. 
Rom. 14. 1, 2, etc.  Some Errors are more superficial wherein Christians must bear with each other, 
Gal. 6. 1, 2, etc.  walking together as far as they agree, waiting for the Lords further discovery. 
2 Pet. 2. 1, 2.  Many Errors are so fundamental, that they are inconsistent with the hope of Salvation, 
jud. 3. 22, 23.  and must be earnestly contended against, 
2 Tim. 3. 5.  by due improvement of this Antidote; 
1 Tim. 4. 1, 2. etc.  all of them militate against Christ, either directly or reflectively, in opposition to all that is near and dear unto him, 
Tit. 3. 10.  variously assaulting.  
1. 
2 joh. 7. 8, 9 10.  His Deity; which the Arrians, 
Gal. 1. 8.  and Sabellians blasphemously denied, making him but a Deus factus; and the Socinians after them, following therein both the Socinus', Uncle and Nephew; 
About these see at large Epiphan. Augustin. Euseb. Socrat. Concilior. Tom. Danaeum; Chamier. junium. Paraeum. Simpsons' History of the Church. History of Socin. Anatom. of Socin. Cheynels' Trinunity. Centuriat. Magdeb. a Testimony born to Christ by the London Ministers, with Lyfords' Explanation thereof, etc.  whose Italian Venom carried so much infection into Poland (lately revived by too many among us, as by Paul Best. Biddle, etc.) as it hath been scattered in Transilvania, and Neighbouring parts by divers such Instruments. Turks and Jews agree with them therein. For the prevention and cure of this deadly plague, spiritual growth in the Grace and Knowledge of Christ will be a special Antidote faithfully improved; fortifying your soul with his Truth, making you to feel the Power of his Godhead through the beam of that Sun of Righteousness. 
Phil. 3. 10.  Reason and Experience thus spiritualised will demonstrate 
Mal. 4. 2,  to you and to others by you, the Record which God bears of his Son, 
Col. 2. 9  in whom dwells the fullness of the Godhead bodily, or essentially as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports. 
john 1. 3.  The same Titles and Attributes, 
Heb. 1. 2, 3.  the same Worship and works ascribed to God the Father, 
Heb 3. 4.  are also ascribed to God the Son. The wretched Arrians called Christ in scorn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a diminutive God, 
Mark 2. 7, 8, 9, 10.  and would grant him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luke 6. 8.  of a like substance, but denied him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same substance. 
Revel. 2. 23.  Were he not God coessential and coeternal with the Father, 
joh. 15. 24, 26.  how could he be one with him, 
Rom. 1. 4.  as himself affirms? 
Heb. 4. 6.  How could he have made infinite satisfaction and procured infinite Salvation? 
john 20. 28.  How could he have born Gods infinite wrath for his people's sins? 
Matth. 4. 10.  What shall we think of those quaking Impostors, that own no Christ above, 
john 10. 30.  but what's in them, that renew the Ranters blasphemy of Gods being all things, their being Christed, & c? Do they not affront the God of Glory? The Godhead of Christ takes up man to God, conveying from God all good through his Manhood. There must be our strength against every sin, 
About this read Beckmans' exercit. against Behmen. The History of Familists: the answers to Quakers by many godly Ministers. Hornebeck de Anabapt. German. Epiphan. de haeret. Augustin. Danaeum. Bishop Usher of Christ's Incar. etc. Downames Body of Divinity, etc.  that Christ our surety is the blessed God.  
2. His Humanity variously assaulted by Notionists of an old and new stamp, by many Behmenists and the swarms of Quakers, who have conned too much of their mysterious absurdities. This poison once got into men's Brains casts them into strange dreams about Christ's manhood; which they fancy to have been but a fiction and figure, a Phantasm and Apparition, that vanished after a while, to represent that within them which they call Christ. To repress those pestiferous fumes from intoxicating your head and heart, your Antidote will inform your Judgement with the Truth, and warm your heart with the substantial goodness of his human Nature. It will show you out of Scripture, that he is truly the Son of man, who took on him the seed of Abraham, was made flesh, in all things like to us except sin. Without controversy, Great is the Mystery of Godliness; God manifest in the flesh, justified in the Spirit, seen of Angels, believed on in the world, preached to the Gentiles received up into Glory. 
Heb. 2. 16.  Had he not been a real man, 
john 1. 14.  how could he have suffered on his people's behalf? 
Heb. 4. 15.  How could he have made his soul an offering for sin? 
1 Tim. 3. 16.  His sufferings 
Esay 53. 10.  were most real sure, 
Luke 22. 44.  that forced from him such a bloody sweat, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi grumosus sanguis largiter defluens.  in the open air of a cold season, and that in the night; that made him cry out so lamentably, My God, my God, why hast thou forsaken me? that spent him wholly to his last breath, with a most cruel and painful torment. 
Matth. 23. 46.  They might as well deny the Sun-light at noonday, 
So far as Scripture teaches to Allegorise, as Galat. 4. It's very useful, so as still to retain the proper sense of the place. But to strain Allegorles to the destroying of Truth, is a dreadful wresting and wracking of Scripture, all sorts of monstrous Errors in every Age.  who deny this Truth. To turn plain Scripture into Allegories, is to turn substance into a shadow. It cost Origen a self-mutilation, for mutilating divine writings thus. He was called Centaur, for monstrous Opinions, flowing from Allegorical strainings of Scripture. Christ's Manhood should be so precious to us as not to endure affronts put on it. Therein God and man do most sweetly meet; which will help weak faith in every time of need.  
3▪ 
See Epiphan. Euseb. August. Socrat. Daneus. Calvin. Centur. Magdeb. Simpsons' Hist. of the Church. Chamier. Panstrat. Hornebeck de variis heretic. Chemnit. exam. Ames. Bell. Ener. Anatom. of the Mass by Mornay; Anatomy dela Messe, par Mousieur du Moulin. willet's Synops. Perkins Reform. Catholic. jun. Antibellarm. Not. Books against Quakers. Pagets Heresiogr.  Against both the parts of his humane nature, his soul and Body, many also fight: Apollinarius denying him a human soul; as if the Godhead had supplied the want thereof. Eutyches destroyed both, by his pretended swallowing of them up into the Divine Nature. The Manichees and Valentinians allowed him but an airy fantastical Body, running through the womb of Mary as through a Pipe. Mahometans fain it to have passed through Mary's Paps, and by the smell of a Rose. Divers Novelists are daily broaching strange conceits about it. The Vbiquitarians give him a monstrous Body, immense and filling all places; the Papists as monstrously would have his Body to be distinctly in many places at once; to be without quantity, without extension, without sensible accidents: to be made a new daily at the Priests will: to be broken and not broken by himself, and by all their Priests, etc. Many such contradictions against Scripture and sense, Reason and all Sciences they are forced to for their fictitious Transubstantiation sake. All such Malignant vapours which infest many, will be effectually dispelled by the right use of your spiritual confection. Christ was and abides ever a perfect man, consisting of Soul and Body, both subsisting in his divine Person, being united to the divine Nature therein. It will show you, that his soul was sorrowful to death, 
Mat. 26. 38.  and was made sensible of all humane affections, though without sin: as clear Crystal water moved without any mud. It will teach you that his Body had flesh and bones after his Resurrection as before, which a spirit hath not. 
Luk. 24. 39  That the same Body did visibly ascend into Heaven, 
Act. 1. 9 11.  before the Disciples eyes, and shall return thence in the same manner. 
Act. 3. 21.  That the Heavens must hold him, till the Restauration of all things. 
The Seulicians of old sheweed their Enmity to Christ, as modern Noonists in feigning a distinctive dissiolution of Christ's humane nature.  That the glorifying of his Body hath not, could not have annihilated it, or changed the substance, though it hath bettered the qualities thereof. It will help you to know the flesh of Christ spiritually, though you learn to know him no more after the flesh carnally. It will teach you that his bare flesh, and the fleshly sense thereof, profits nothing a Capernaitish soul, being destitute of his Spirit: but that it's his Spirit that quickens us, giving Life to his flesh and to his Word, that both may be Spirit and Life to us in a spiritual and lively improvement. 
2 Cor. 5. 16.  Christ's manhood is that precious Golden Ring, 
joh. 6. 63.  that sets forth the Jewel of his Godhead to us. It's a curious Veil of his contriving, that his glorious face may through it be beheld. It's a Crystal Glass of the Lords framing, to reflect thereby his Image upon us. Out of Christ God is a consuming fire, but thereby he becomes a Reconciled Father. If Christ were not man still, there were no hopes for man; if we know him not thus, we know him not at all. It's not a figment of our own divising, but the man Christ Jesus that must be our Saviour. He cannot be ours unless wholly ours.  
4. 
Histor. Concil. Euseb. Epiphan. Augustine, Baron. Annal. Gentur. Magdeburg. Chamier. Phanstr. Anat. of Socin. Histor of Socin. jun. de Trin. Cheynels' Triunity, Calvin. Paraeus.  Against his Person, appear, Nestorius dividing it into two Persons, Sabellius, Arius, all Antitrinarians, denying his distinctly eternal Personality from the Father; The Socinians and Notionists that fancy the distiction of persons in God to be but nominal according to various dispensations, witness Hob's Leviathan, among many other poisonous books, so commonly scattered abroad.  
TO queneh the force of these pernicious Errors, your Counter poison will season your soul with the scriptural description of Emmanuel, 
Esay 7. 14.  our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God with us. It will prove him to be God-man, having both Natures, divine and humane, subsisting in his person, the Son of God, the second Person of the divine Trinity by Hypostatical Union; it will clear him to be the Brightness of his glorious Father, and the express Image of his Person, 
Heb. 1. 2.  being that one Mediator between God and Man, and therefore God-man, that he might conquer by suffering, 
1 Tim. 2. 5.  and make his suffering infinite for virtue and value, for satisfaction and acquisition. It will show you that there are three in Heaven, 
1 john 5. 7.  the Father, the Word and the Spirit, and that those three are one. That this Mystery is not against Reason, though above it in its common shallow apprehension; that the Son sends the Spirit Comforter from the Father, and is therefore distinct from them both, yet that he and the Father are one in Essence, though distinct in person. 
john 14. 26.  That God's Reason is the Rule of ours, being revealed to us in his divine monuments, 
john 15. 26.  that we may assent to his Assertion, though we cannot fathom the Explicitness thereof, no more than Bruits can fathom our rational expressions. That the Person of Christ coming out of the water, must needs be distinct from that Person of the Spirit, 
Mat. 3. 17.  who came in the likeness of a Dove, lighting on him at his Baptism, and from the person of the Father, whose voice from Heaven said, This is my Beloved Son, hear him. Thus the Grace and Knowledge of Christ, will teach you, that he who thought it no Robbery to be equal wtth God, 
Phil. 2. 6.  (being in the form of God substantially) made himself of no Reputation, that as God-man he might restore man to God in the gloryfiing of all divine Attributes. Our Faith is not true if we do not own the true God truly, as he holds forth himself in three distinct persons. Those divine persons are not mere modes, or manners of Attribution or Manifestation, but real subsistences. The Father is not the Son, the Son is not the Spirit personally, though they be one God essentially. The person of the Son alone was incarnate, 
joh. 1. 14.  not that of the Father; he could not be Son; 
the schoolmen, Mornaeus de veritate religionis Christi, and many others are large on this Subject, shadowing out this mystery by Similes, from man's intellect, from the Sun, etc.  not that of the Spirit; there had been two Sons then. The Word became flesh, not the Father nor Spirit. Divers Emblems are used to set forth this glorious Mystery; but Scripture-Language describes it best to a sober faith. The Word Person is a Scripture Word very proper and significant. They that deny this right use thereof, make way for further denial of Truth. The Person of Christ is then to be owned by all that intent to be owned of him.  
5. Against Christ's Spirit stirs first Macedonius, denying him to be a divine Person distinct from the Father and Son. Secondly, All Antitrinitarians, 
About this read Concilior. Tom. Euseb. Danaeus. Calvin Magdeb. centur. Simpsons' History; Zonar. Sleidan comment. Bulinger. Histor. David. George. Pagets Heresiogr. Luther against Enthus. Hornebeck de haeret. Cha●mier. Panstr.  who oppose the distinction of divine Persons. Thirdly, The Greek, who deny the Procession of the Spirit from the Father through the Son. Fourthly. The several Blasphemers that vaunted themselves to be the Holy Ghost, as Simon Magus, Montanus, David, George, etc. Fifthly, All Enthusiasts who father their lies on God's Spirit, etc.  
TO quell this woeful poison, your Preservative will set your Judgement right by the Grace and Knowledge of Christ's Spirit. Thereby you will surely understand that the holy Spirit hath in Scripture ascribed to him the same Titles and Attributes, the same divine worship and works which are ascribed to the Father and to the Son, and therefore must needs be God, blessed from ever and for ever. That the working of all Scripture Miracles, the penning of all those divine writings, 
1 Pet. 1. 21.  the wonderful quickening of dead souls and bodies, 
Rom. 8. 9, 11.  and the daily experience of all spiritual Christians do fully demonstrate it. 
2 Chro. 13. 14.  That therefore the fanatic illusions and delusions of Revelationists, 
Revel. 1. 4, 5.  being so opposite to God's Truth and Holiness, must needs proceed from that lying Spirit, who persuaded so many of ahab's Prophets, 
1 Kin. 22. 22.  and still possesses the false Prophets of our days, 
Mat. 18. 31, 32.  to speak and act against the Dictates of Christ's Spirit. The malicious opposing of the Truth confirmed so undeniably by the miraculous 
Mar. 9 29  Operations of the Lord; 
Heb. 6. 4, 5, 6.  The Spirit hath therefore the most desperate aggravations even unto death, 
Heb. 10. 27, 28. 29  attending the same, 
joh. 5. 16.  because God the Father and Son both are thereby also desperately opposed.  
6. 
About these at large see Hornebeck, Danaeum, de haeret. Paraeum, junium, etc. Anatomy of Socinianism. Ostorod. Catech. Cracov. etc.  Against his Office and Function of all-sufficient and only Mediator, for his people's Salvation, move First, All the former Heretics in denying his Deity or Humanity, his Parts and Person. Secondly, All such who mangle the said Function as the Socinians, who deny the need and use of his satisfaction for sin. Thirdly, All such who divide his Mediation work, ascribing part thereof to Saints and Angles, as the Papists with fond distinctions. Fourthly, All such as put the said Mediation into the Virgin Mary's hand, calling her Queen of Heaven, 
See Bellarmin. Concil. Trident. Becan, etc.  entitling the Psalter to her, placing her name instead of the Lords name in the said Psalter, giving her Authority over Christ her Son in Heaven, promising and expecting more from her often then from Christ, 
Chemnit. Exam. Chamier. Panstrat. Ames. Bellar. Enervat. willet's Synops. Nouveaute du Papism. Pard. Moulin. Mystery of Iniquity by Mornay, Rainold, Whitaker, Fox Monum. Pagets Heresiogr. See the Quakers Books and Confutations.  as much at least, and telling doctorally that God hath divided his Mercy and Justice, giving her the Throne of Mercy, and reserving himself the Throne of Justice, etc. as the said Papists. Fifthly, All such who pretending to sinless perfection and selfish Righteousness do frustrate and nullify so far his Mediation, as the Quakers, and such monkish Pharisees.  
To suppress the violence of this poisonous stuff, 
Heb. 9 22, 23.  the Grace and Knowledge of Christ improved, 
Heb. 9 23.  will show us clearly still the necessity of Christ's satisfaction and All suffiency of his Mediation, that without the shedding of this blood there can be no remission of sin. That No Righteousness but that of God-man could satisfy divine Justice. That without satisfaction there could be no Reconciliation of God to man, that without Imputation thereof to many there could be no discharge of man's Debt. 
on's of the Lepers cleansed, and the living and dying bird mentioned, Levit. 14. 5, 6, 7. etc. and the two propitiatory Goats, the one dying, the other escaping, Leu. 16, 7, 8, 9, etc.  That no purchase could be made of eternal Life and divine favour, but by that infinite Price paid by Emmanuel. That without such purchase orderly applycable, there could be no salvation for lost man. That Christ's mediation alone is all-sufficient to all those purposes, and needs no partners in any share thereof, either for Impetration or application. That to give the least part thereof to any mere Creature, whether in Heaven or Earth, can be no better than Idolatry. That no Palliation or shifts by distinctions of Dulia, Hyperdulia and Latria can cover this Blasphemy, no more than Adam's figs leaves could cover his nakedness. That there cannot be on earth in any mere man a sinless perfection, 
joh. 6. 53, 63.  and if it could be had, yet it could not satisfy for the evil past in the least. 
Heb. 7. 25.  That the best are but unprofitable Servants. 
Esa. 63. 3.  That the payment of a farthing due, cannot satisfy a thousand pound debt in Arrears. 
Leu. 16. 17.  To signify emphatically the due application and Imputation of Christ's Righteousness unto Believers, 
The Grecians had propitiatory Oblations by devoting of men, called therefore Obominals to expiate for the people's sins, the Devil being still God's Ape in counterfeiting and spoiling his Worsip by humane Inventions and mimical innovations among Pagans and Papists. Luke 17. 10. God would have but one Altar and one Door, to which Sacrifices should be brought, Leu. 17. 3, 5.  the Scripture calls 
* jer. 23. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priests were to put▪ off their own Garments, and put on that sacred Vesture which was to serve all the Lords Servants successively, typifying Christ's Righteousness, coming into his special presence for Acceptance and Oblation. Christ's Oblation is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Mercy-seat or Propitiation that must cover our best Duties and Works. jer. 33. 16. The Church being the Spouse and Body of Christ, leaves her own name to borrow his.  him Jehovah-Tsidkenu, the Lord our Righteousness, repeating that name again in the great Promise of Restauration to be afforded to his Israel by virtue of that Righteousness made theirs, whence Christ's name is Synecdochically and Metonymically ascribed to the new Jerusalem. To that import the Lord Jesus incorporates his name with a Christians Propriety into one New name, framed by his own Spirit, which Paul expresses by his being made unto us of God, 
* 1 Cor. 1. 30.  Righteousness and Redemption, and our being made 
* 2 Cor. 5. 21. God's high Priest alone was to enter into the most holy place to explate and Intercede.  the Righteousness of God in in him, as he was made sin for us, who knew no sin, which must needs be understood by way of Imputation, there being no sin inherent in Christ.  
7. His Priesthood is opposed. first, By all the formerly named Errors. Secondly, by the Papists, in making new Priests daily, 
About this read you may Bellarmin. Concil. Tridentin. Gratian. Lombard. Aquinat. Becan. Chamier. Panstr. Chemnit Exam. Ames, Bell. Eneru. willet's Synops. Armachan. Nou. Bishop Potter, Bishop Davenant, is hitaker, Rainold. Bishop jewel. Jun. Not. Antibell. Calvin. Institut. Luther in Gal. etc.  and a new propitiatory Sacrifice, called incruentum, to be offered by them for the living and dead. Secondly, In joining man's merits to his, and thereby patching up a mongrel Righteousness for themselves and others. Thirdly, In pretended Works of supererogation which are imputed to others by way of Indulgence out of their Churches imaginary Treasure. Fourthly, In denying the Imputation of Christ's Righteousness for the pardon and Justification of his Members. Fifthly, In giving to man's Righteousness, dipped in Christ's blood, a meriting value and virtue to satisfy and pacify God's Justice, and to procure his Mercy. Sixthly, In making Christ's Merits to be but the remote and mediate cause; but man's Merits to be the immediate Proxime cause of the pardon.  
Thirdly, 
About this you may see Davenant, Wootten, Bradshaw. Burges, Baxter, Downam.  By such who sever his habitual and his active Obedience from his meriting Oblation, given to God for his people, and imputed to Believers, reckoning only his passive Obedience to be so meritorious and imputative for the reconciling of Man to God. Fourthly, By Quakers and others, who find no need of, and little regard an high Priest in Heaven.  
Against such mortal wounds, 
Quisquis domus partem super arena fundat, totius ruinam certò periclitatur; ipsius etiam partis quae rupi videbatur affixa.  the Balm of our Christian Gilead will afford healing virtue from the due review of his Grace and Knowledge. We shall find thereby, that Christ Jesus by his personal Righteousness, by that one Oblation hath for ever perfected those that are sanctified, once for all. That a new order of Priests brings a new Law, and nuls the former. That it was an imperfect Priest and Sacrifice typically ceremonial that needed renewing. 
Heb. 10. 14, 18.  That to give to a mere Man, suppose a Masse-Priest, the power of making and renewing a propitiatory Oblation at his Will upon his intent of consecrating, 
Heb. 7. 12, 23, 24.  is to set him in Christ's room, yea above Christ, and to deny Christ come in the flesh by unavoidable Consequence. 
1 Joh. 4. 2, 3.  The Oblation of Christ had not been complete, 
Totus Christus Salus nostra, adae ●uatum fidei Objectum; totalis obedientia Christi, propitiatio adae quata ad illam complendam Solutem. joh. 10. 17, 18 good works are well styled via R●gni, non causa regnandi.  if it had not been active as well as passive, and habitual as well as actual; Heart-Obedience being the root and life of all other. Redemption is indeed frequently ascribed to his blood and death, but it's by a Synecdoche, including the rest of his whole Obedience whereof his death was the compliment and utmost. His whole life was a continual passion, and he was most active in his most passive Obedience. He laid down his Life of himself-freely, and showed his active Power in his giving up the Ghost. That perfection of his Merits excludes the least Ingrediency of man's Merits. Our Obedience is required indeed and rewarded of Grace, not for its worth or proportion. The Child's duty is required, not to merit his Inheritance by, but to show his Ingenuity. The Beggars reaching of his hand is a condition, yet no merit of the Gift. 
You may see for this Concilior. Tom. Bellarmin. Baronii, Annal. Chamier. Chemnit. Exam. Beckmans' Exerc. History of the Church. Calvin. contr. Fanat. Hist. of Famil. Hornbeck de haeret.   
8. His Prophetical Charge is undermined. First, By the Errors forenamed. Secondly, By the Popish pretences of Infallibility in their Church, Pope or Council. Thirdly, By the immediate Revelations and infallible Oracles of Enthusiasts, Quakers, Behmenists, pretending extraordinary acquaintance with God and Spirits, besides, above and against his Word. Fourthly, By the Perfectionists of divers sorts, who pretend to a sinless state, wherein they need no further teaching. Fifthly, By such as despise Christ's Prophets and Apostles, Pastors and Teachers, extraordinary and ordinary Messengers of his.  
AGainst such a disease, 
Authority, Impartialty and Infallibility, the properties of a supreme judge, belong only to the Lord, the Spirit, and to his Word, Heb. 12. 25, 26.  improve this Antidote to vindicate the Lords Infallibleness, and to detect the cheats of all Impostors pretending thereto. You will see thereby that Christ's Spirit alone is the supreme infallible Judge, speaking to us by his written word, è Cathedra coeli. That we need no other infallible Judge on earth. That every Christian in his place, whether private or public, Civil or Ecclesiastical, hath a Judgement of discretion to regulate him in his own Acts by the Scripture Rule. 
1 Cor. 10. 15.  That Churches and Counsels have an Authoritative Judgement of direction to the several members under their respective Charges, 
1 Cor. 5. 12.  still in subordination to Christ's written Word. 
Act. 15. 28.  That yet there is no need of any Infallible, 
Act. 16. 4.  immediate and sinless assistance, or spirit in any mortal man now since the Canon of Scripture our perfect Rule was completed by John the Beloved Apostle. 
Rev. 22. 18, 19  That all pretenders to such infallibility since the Apostles days, have successively bewrayed their notorious Impostures and contradictions, both notionally and practically. That Popish Bishops and Councils, Enthusiastical Behmenists and Quakers, have hitherto been found guilty of such absurd falsehoods and blasphemous extravagancies, that they sufficiently confute themselves. 
2 Cor. 13. 12.  That Paul himself after all his Raptures knew but in part, 
Gal. 2. 11.  complaining still of his own and others weakness and insufficiency; 
Phil. 3. 12, 15.  That Peter himself failed, and was reproved by him openly. That there is indeed a perfection of sincerity and Truth begun below in the Regenerate, and a perfection of Growth, 
Heb. 12. 23.  which is comparative & progressive: But that a sinless perfection of fullness is reserved for the Glory of 
joh. 15. 15.  Heaven, 
joh. 20. 31.  not enjoyed before man's dissolution. That Christ therefore is the grand Prophet, 
1 Pet. 1. 10, 11, 12.  who teaches his people still by his Word and Spirit, 
joh. 1. 18.  the Will of God for their Salvation gradually. 
1 joh. 2. 20, 27.  That being taught all needful things by his Anointing, who writes his Law upon their heart, 
jer. 31. 33.  they need not to be taught by any Sect-master in a Pharisaical way, so as to pin their faith upon any man's sleeve upon his own credit; but must attend Christ who teaches from Heaven by men and Means. 
1 Thess. 5. 19, 20, 21.  That no mere man's word is to be believed upon his own credit, 
Heb. 12. 25, 26.  but that all Doctrines must be examined by the Scriptural Teachings of Christ. 
Mat. 10. 40.  That those spirits and persons who pretend to bring Infallible Oracles and a new Gospel, 
Luke 10. 16.  are cursed of the Apostle, 
Gal. 1. 7. 8.  for shaking off Christ and his Gospel. 
Act. 3. 22, 23.  That all Christ's servants are to be heard so far as they keep to his scriptural Commission but no further. 
Mal. 2. 7.  That Christ himself is received or rejected, 
Eph. 4.  so far as his Ambassadors, following his Instruction, 
Luke 10. 16.  are owned or slighted. It's the common and ominous Symptom of Error to despise the Ministers of Christ, though Godly and Learned, and prefer their own Imaginations before the plain Word of God. The Gospel is to us the only Glass of Heaven, 
2 Cor. 3. 18.  wherein the Glorious Revelations of God's Image are made out, to transform us into the likeness thereof gradually through his Spirit.  
9 The Kingship of Christ is much abused, 1. by the Errors forenamed. 
For this read Hist. of Germ.  2. By Libertines and Ranters of all sorts. 3. By the Pontifician Supremacy, pretended to be over all things and persons in the Pope, 
Anab. Pagets Heresiogr. Danaeus de haeret. Chamier. Panstr. and Supplem. The Books against Quakers. Subject. to Christ by Thom. Sheph. Downam de Antichrist, etc.  as Peter's Successor. 4. By Quakers and others slighting the Christ above under pretence of a Christ within. 5. By sensual pretenders and abusers of a fifth Monarchy.  
Against these Rebellious Tenets, 
Rev. 19 16.  the Grace and Knowledge of Christ will satisfy us, 
Psal. 110. 1, 2, etc.  that Christ Jesus is the King of Kings, and Lord of Lords, 
Luke 19 27.  who must Reign even in the midst of all enemies, till they be made his footstool, 
Esa. 33. 22.  That he will destroy all such who refuse to stoop to his Golden Sceptre, 
Esa. 32. 1. 2.  but choose to live in the kingdom of Darkness under the Rule of sin and Satan. 
1 Cor. 15. 25.  That Conscience is his seat Royal in man's soul, 
Act. 15. 15, 16.  which is by Sin, 
Ezek. 21. 27.  Satan and self usurped from him. That he will surely recover his Right, 
Hag. 2. 6, 7.  if not in mercy, yet in his just wrath. That pretence of conscience to shake off his Rule, is the highest Treason under his Pavilion. That to shelter any sin or Error under that covert, is but to clothe Traitors in his robes of state. That he will not save where he doth not Rule, and will not be our Priest if he be not our King. That to desire or plead Liberty to sin, is to set up Hell in Rule among men under the habit of Heaven. That the more of Christ is in any soul, the more obedience in true faith and Love is given to him. That to set up a Pope or any other mere man for a supreme Head over the conscience, is to set up a sinful wretch in the Throne of Christ. That his Jealousy will not endure long such a Rebellion. That Peter never had any Supremacy of Power or Authority, what ever priority of Order and Age may be granted by some. That Peter's being at Rome is very uncertain, and yet to be proved, though many affirm it. That if his being there were fully granted, yet his fixed charge and continuance there shall need as much proof. That upon supposal of his settling there, yet must it be showed that he acted there such a Supremacy. That if that also were clear, it must be showed also, that his full power was made over to his successors there, more than to any other Minister of Christ at Antioch, or elsewhere. That in case that should be proved likewise, they must demonstrate a clear succession from that time till now, which is impossible. And if that could be, yet they must evince their succession in Doctrine also; 
2 Thess. 2. 3, 4, 7, 8.  else all the former will only prove Papacy to be the Man of Sin got into God's Temple: 
1 Tim. 4. 1, 2, 3, etc.  the grand Antichrist, and the scarlet Whore riding on the Beast by this usurped Supremacy. When all that is dispatched, 
Rev. 13.  we shall have more work for them, to clear their Antichristianism in ruling by their own, 
Rev. 17.  not by Christ's Sceptre; by their will, 
Rev. 11.  not by his: which they have taught their mongrel Brood quaking among us, 
Rev. 12.  to spread under disguises, their chemical sublimations of old rotten Errors. As for the fifth Monarchy, it's a point needing much sobriety in the sense and use thereof. Christ indeed hath a kingdom in this world, though not of this world; and his work is to Reform Rulers and people, not to confound his own Ordinances.  
10. 
See to this purpose the several places against Quakers, Familists, by Gataker, Featly, Rutherford, Burges, Baxter, Farmer, The Newcastle Ministers, Paget, Baily, etc.  Christ's humiliation state is opposed much, as 1. by the former, so 2, by many Novelists who make light of it, accounting it but a type and figure of what was to be done within them. Christ's Incarnation, Life and Passion are with them but stories and shadows; the Life and substance is all within them. There say they, lies Christ very deep in every man's heart, covered with earth, to be born and raised up, to live and die, to do and suffer. As for the Christ that died at Jerusalem, many do slight him, and many that seem to own him verbally, yet renounce him effectively. 3. By our late Quakers who have revived those rotten drugs from the Familists dunghill, 
Beckmans' Exercit.  adding a new dress and access thereto, as Paracelsus and David George, 
Baxter of the sin against the Holy Ghost. Compare them with the relation given of the old Valentinians, Basilidians, Gnostics, Carpocratians, etc. by Epiphan. August. Euseb. Socrat. Sozomen. Theodoret. Magdeb. Centur. History of the Church, etc.  Swenkfield and Battenburg, Manno and Jacob Behmen with their Germane followers; So do our Modern Enthusiasts rake up the kennels of old fanatic Dreamers, with disguises and additions of their own.  
Against this Venom, spiritual Growth will help, that we may know Christ, as the great Apostle did labour for, in the fellowship of his sufferings. It will inform us of his wonderful abasing of himself in every step from his first conception till his resurrection. 
Phil. 3 10.  It will show us the absolute need all his Elect had of his miraculous Incarnation and Birth, 
Phil. 2. 5, 6, 7, 8.  Life and Death, Burial and abode for three days in the Grave. It will make us feel the effects thereof in our very souls, that his Transcendent Love in stooping so low, and parting withal, may direct and press Returns of the like to him and for him. That experience will engage our hearts to that Christ above, 
Rom. 6. 10.  who died once for sin, 
The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very emphatical, signifying the most rational way of deliberation and determination upon the due consideration of all things. This is the most divine Arithmetic, and a sure computation.  but can die no more, living unto God, that we may likewise reckon ourselves to be dead to sin, but alive to God through him. That Knowledge of Christ will teach us aright how to distinguish of the Person of Christ that once suffered for us: and of the Grace of Christ, which is by his Spirit form within us in Regeneration. Christ Personal, is the God of Heaven, that eternal Creator; But his Grace in us which seems sometimes to be called by Christ's Name, (as the Church is also by a Metonymical Metaphor, and Synecdochically,) is but a finite creature, a spiritual quality, not subsisting by itself, but inhering in a subject humane. Scripture saith indeed that Christ is within us, dwelling in us by his holy Spirit. But may not he work within our heart by gracious communications without a personal fixation there? The Sun conveys Light and Life by his Beams to all parts, yet his substance abides still in Heaven. 
1 Cor. 12. 12.  There is indeed a spiritual Relative union between Christ and the Regenerate, 
Rom. 8.  set forth in Scripture by divers Emblems. 
Eph. 1. 22.  The Natural union between the Head and Members; 
Eph. 5. 32. Eph. 2. 20. 21.  the civil union between Husband and Wife; the artificial union between Foundation and Building set it forth. But we must not strain figurative speeches beyond their scope. This union is Real, yet mystical, full of mysteries. 
Deus est Circulus, cujus Centrum ubique circumferentia nusquam, said the Philosopher.  There is no confusion nor composition, no Transmutation nor Annihilation here. Our persons are still distinct. Christ's Godhead is indeed a Circle, whereof the centre is everywhere, the Circumference nowhere. He fills all places, comprised in none. Hell itself feels him, though with little comfort. But his manhood is not Infinite, being a creature, though wonderfully glorified by assumption and hypostatical union unto the Godhead in the second Person. Christ as Saviour must still be considered in both his Natures, Divine and Humane, subsisting in his own Person. Thus considered, he dwells not in us personally. The person of the Husband is one with the Wife Relatively, not personally. Christ's manhood cannot be personally within us. 
Act. 3. 21.  The Heavens must hold, 
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphatically signifies to embrace and retain.  as they received him, till the Restauration of all. He dwells in our hearts by Faith, and we in him mutually, as the Root in the Branches, and the Branches in the Root by Relation and communication. His whole Humiliation was for us, and his Spirit enables us gradually to conform thereto by a fiducial Improvement thereof. 
john 15. 2, 3, etc.  Thence he is said to be form within us, to be in us, (or among us 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter vos, among you, as the same phrase imports, 1 Pet. 5. 1. The Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you. ) the hope of Glory, to live and act in us, 
Ephes. 3. 17.  etc. Hence the sufferings of Paul are called Christ's sufferings, 
Rom. 6. 3, 4, 5.  not personally, but causally; because they are for his sake through his Grace undergone. 
Col. 1. 27.  It's a sad abuse put on Christ and his Word, thus to slight and destroy Christ's personal Humiliation whereon depends all our Salvation. If Christ suffered not, than he rose not again; and then are we still in our sins, and of all men most miserable. But Christ is as effectually Risen as he effectually suffered. That effected Redemption by price in Impetration, this by Power in application. Thus it became him to suffer, and so to enter into his Kingdom. How far the Justice of God, 
1 Cor. 15. 14, 15, 16, 17, 18, 19, 20, 21.  absolutely considered, may be thought to require such satisfaction in order to pardon, we need not controvert. 
Luke 24. 26,  It suffices that upon supposition of his purpose and Engagement, this way is of absolute need. By this all his Attributes harmoniously concur to the perfecting of his people's Salvation.  
11. 
About these you may see the many Books abroad, discovering the mysterious designs of our Opinionists; by Mr. Baxter, the London Ministers and others; as also the many detections of Jesuitick designs touched, by jesuitic. speculum, Histor. jesuit. Mr. Prins books, Hornebeck, Some Germane Jesuits converted, etc.  Christ's Exaltation is also much abused, as 1. By the former Errors: so 2. By our Modern Sadduces, denying the Resurrection of the Body, as some did at Corinth. 3. By the Quaking Rabble, who own no Christ but what is within them. 4. By our Novelists who deny his Ascension, and his Session at the Father's Right hand. 5. In effect also by the Papists in their Impanation, Transubstantiation, and such monstrous Doctrines. 6. The Ubiquitaries trespass too much thereon, in divers fond conceits, broached and increased after Luther's death, by Brentius, Osiander, etc.  
11. AGainst such Opposers the Knowledge of Christ is of Sovereign force. Thence we learn to Believe according to Scripture, the several steps of his Resurrection and Ascension, of his Session and Intercession. It teaches us to improve the many Arguments so cogently pressed by Paul on the Corinthians as on the Romans. 
1 Cor. 15.  Thence we learn to know Christ as the Apostle did, 
Rom. 6.  more experimentally in the power of his Resurrection, 
Phil. 3. 9, 10.  being made conformable to his death. So it became Christ to suffer and enter into Glory. As by Humiliation he wrought out our Salvation by Price in way of Impretation; So by his Exaltation he works it out by power in a way of Application. 
1 Cor. 15.  The many cavils objected against it, Paul fully confuted over and over. The Popish pretences for their Transubstantiation, have been from Scripture sufficiently taken off by many choice Pens. That Capernaitical conceit Christ himself took pains to refute. 
john 6.  It much wrongs the Glory of Christ to bring him again from Heaven to earth, daily to mangle and abuse him by the hand of their Mass-Priests, and expose him to shame and suffering again. Though they call their Mass an unbloody Sacrifice, yet do they make themselves the Butchers and Executioners of Christ, in pretending to offer his corporal flesh and blood. Scripture indeed calls the Bread and Wine his Body and Blood, so doth it call Christ the Door, 
See for this Chamier. Calvin. Anatom. of the Mass, with the joint forces of our many writers. Crede, & manducasti, was the famous Axiom of St. Augustin in this case.  the Vine, etc. by the like Metaphors; yet is not Christ turned into a Door nor Vine; no more are the Elements turned into his Body and Blood. Christ explains the meaning of those phrases, & so doth his Apostle to the full. As for the Vbiquitarians conceit, to make Christ's Body present corporally with the Elements and everywhere, the absurdity thereof abuses grossly Christ's Exaltation in his humane Nature; and their Consubstantiation is refuted with that Scripture Reason that dispels the Popish Impanation. Their straining of figurative speeches beyond their scope, fetches Blood out of Scripture by dreadful violence and absurd consequence. Yet will they admit figures in many other places not controverted. 
Heretics of old are thus set out by Epiphan. Augustin. jerom. Irenaeus. Cyprian. Euseb. Socrat. Tertul. etc.   
12, The Word of Christ suffers much likewise, 1. From the forenamed Tenets. 2. Formal Antiscripturists, old and new, quite denying the need and use thereof; and questioning the purity, sufficiency, clearness and divineness of it. 3. By Papists, 
See Bellarm. Concil. Trid. Becan. Tolet. Staplet. Maldon. Gordon. etc. confuted by Chamier. Panstrat. Rainold. Whitak. Bishop jewel. Downame. Potter. Morton. Davenant.  charging it with obscurity, corruption, insufficiency, defectiveness and needlesness. They keep it from the people's common use, unless licenced, teaching that Ignorance is the Mother of Devotion. They prefer their vulgar Latin version before both Originals. They equalise their unwritten Traditions therewith, and the Church commands: yea prefer them often before it. They bind all to receive its Interpretation only from their mouth. They patch to the Canon many Apocrypha's and spurious books, stored with lies and contradictions, absurdities and fables, ascribing thereto the like divine Authority. 4. The Quakers join with them in slighting Scripture, 
Field. Willet. Ames. Paraeus. Calvin. Luther. and multitudes of Protestant Writers. Witness the many books by them and against them, besides their flying papers and daily speeches. Beckmans' Exercit. Erastus against Paracelsus. Zuinger. Gesner. and others have particularly detected the sad affinity of behmen's Doctrine with Paracelsus his Chemical delusions; Mr. Baxter in his late tract of the sin against the Holy Ghost, from pag. 146. 147. he gives direful hints of this.  equaling their pretended Revelations therewith, abusing the words thereof to contrary senses, wresting it to the disguising of their gross Errors, giving to their pretended Light within that Infallibility which the Papists give to their Pope and Council; 5. The Behmenists and Notionists that turn it into Allegories and uncouth Eictions; changing Realities into shadows, and the substance of Scripture into Chemical Fumes, witness Paracelsus, Wigelius, Behmens several Books, which are stored with nonsense and vile blasphemies; bold Intrusions into hid Mysteries; all under specious colours with bombastical words.  
AGainst these woeful Drugs, the Knowledge of Christ will be successfully improved, showing us the Excellency and Necessity, the sufficiency and purity, the clarity and utility of Scripture. 
2 Tim. 3. 15, 16, 17.  It will take off all the mistakes, objections and cavils made against the Divinity and right use thereof. 
Psalm 19  It will clear it to be the sole and sure Standard and Rule of Religion; 
Psalm 119.  being the full Declaration of Gods Will and Mind, 
2 Pet. 1. 19, 20, 21.  the Fountain of all Goodness & Truth. It will show the need that all have to study it day and night, 
Esay 8. 20.  and observe it in all things. 
john 5. 39  It will detect their folly who add thereto their unwritten Traditions, additions and Revelations besides, above, or against it as abominable to God. It will discover their madness, who pretend to speak and write as good Scripture, and will not own the Bible to be the Word of God. It will show that all Scripture was written by Inspiration from God, 
2 Tim. 3. 15, 16, 17.  and is sufficient to complete the Man of God to every good work. That it came not by the will of man, but that the men of God writ as they were moved by the Holy Ghost. 
2 Pet. 1. 19, 20, 21.  That the abuse of it by some must not prejudice the right use thereof; corruptio Optimi pessima; that if he be hid, it's to them that perish. 
2 Cor. 4. 3, 4.  That the Word is Light, and giveth Light. That the Spirit of Christ still speaks in his Word whether to Life or to Death, 
Prov. 6. 23.  being inseparable from it. 
Esay 59 21.  That its never a dead Letter, though it be sometimes a kill Letter. 
2 Cor. 2. 15, 16.  That Translations are but the Taps of Scripture, to broach those full vessels, which therefore should be fitted to the use of all, and are so far to be owned as they agree with the original sense. That the sense of Scripture is Scripture, though it may be variously expressed. That no man's Interpretation is to be received further than it agrees with the whole Scripture. That all seeming contradictions therein are easily cleared by comparing of Scriptures, minding the context and scope in a sober humble manner with studious diligence. That the sense of Scripture Translations when dark, must be brought to the Original Light. That all things absolutely needful to Salvation are clearly laid down in Scripture. That Scripture Consequence is Scripture. That some things are obscure therein to exercise our sobriety & industry. That it's so fitted to every man's condition, that the simplest may reap the benefit thereof. 
Esay 8. 20.  That Christ bids all search the Scriptures, and sends them to the Law and Testimony for decision and prediction still. 
1 Cor. 13. 9, 10.  That the wisest Christians are most studious of Scripture, 
1 Tim. 4. 13, 14, 15, 16.  finding still most need of it, being most sensible of their remaining Ignorance. That pride and blindness make men to conceive so highly of their knowledge, as to think themselves wise enough without it, 
Gal. 6. 3.  or as wise as it. 
1 Cor. 3. 18.  That they are foolish self-seducers, who thus think and say. That God indeed spoke to our Father's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in divers parts and manners, 
Heb. 1. 1.  by piece-meal as it were; but he hath now contracted all, in speaking to us by his Son. That therefore having closed the Canon, and sealed up those Records by his Sons Apostles; who ever adds to or detracts from it, 
Rev. 22. 18. 19  is liable to that sentence there denounced by the Lord himself. That the Lords Will revealed in Scripture obliges all, being the Beck and hint of our Sovereign, who can because us all into nothing at his Will. That since the completing of Scripture, immediate Inspirations are expired, being needless, the divine Rule of all being perfectly given out. That all pretended Enthusiasms not agreeing with the Word, must be suspected to be from evil spirits. The several Errors of the Apocrypha are discovered by Scripture Light, and have been abundantly confuted by many worthy hands. The abuse of Scripture by feigned Allegories, is thereby detected also, when men will be wise above what's written, 
1 Cor. 4. 6.  giving heed to Jewish and Chemical Fables, 
1 Tim. 4. 4.  yea to Magical Notions and Fictions, as Paracelsus, 
1 Tim. 4 7.  Behmen, etc. they are justly given up to believe those lies, 
Tit. 1. 14.  deceiving, and being deceived. The Scripture indeed sometimes Allegorizes and teaches the use of Tropes and figures by the best Rhetoric. 
2 Pet. 1. 16.  We must therefore be sure to keep close to it, 
2 Tim. 3. 13.  lest we turn substantial Truth by Chemical Evaporations into Notional smoke. 
Witness Sprig. Erbury. john Sedgwick Salmon. etc.  Too many of late have followed those woeful courses of enervating Scripture by Allegorical strains, till they had lost Reason and Religion at once. Such Paracelsian Fumes quickly Intoxicate men's Brains, breeding the Giddiness, and then Convulsions to extremity.  
13. 
See of this the Writers formerly named, those also hinted by Mr. Baxter in his Book of the sin against the Holy Ghost, with divers others sufficiently known.  Christ's Ordinances, by his Word appointed, are not spared, but are opposed too. First, By the forenamed deceits. Secondly, By our modern Seekers and Familists, as by the old Gnostics, accounting them but childish weak things, fit only for inferior Christians in their lower form. Thirdly, By many Lukewarm Laodiceans of this Age, of a neutral indifferent spirit towards Christ's Instituted Worship. Fourthly, By all Papists and Traditionists, who set up ways and parts of Worship of man's devising: as religious use of Images, prayer for the dead, Invocation of Saints and Angels, Veneration of Relics, sale of pardons and Indulgences, Fictions of Purgatory and Limbus patrum, & infantium; Prayer in an unknown Tongue by rote upon Beads, vain Babbling and Tautologies repeated over and over; superstitious uses of Crosses and Cross; Altars and Tapers; Vestments and Dress; Mimical Gestures and ridiculous Stageplays in Worship: corrupting of every Ordinance by many foppish additions and tricks. Fifthly, By Ranters and Quakers, who jeer and blaspheme Christ's Institutions, as our sad experience testifies in all places.  
AGainst such gross Evils, 
Rom. 12. 16.  the right Knowledge of Christ will arm us, 
1 Cor. 1, 21.  and prove that they are but fools who think themselves too wise for Christ's School. 
Paul for instance in all his Epistles.  That the highest Christians have always used them, and pressed all others thereto with all diligence. That they are the Charets and Conduits of communication between the Lord and us. That they are all suited to the case of all God's people on earth. That we should live above them in the use, not in the neglect of them. That our bodies shall cease from needing food, when our souls shall cease to need Ordinances. That Christ promises his presence therewith to the world's end. That he meets his people with a choice Blessing, 
Exod 20. 24.  where ever he records his name, 
Psalm 105. 4.  and therefore bids them seek his face evermore. That therein our Homage is paid unto him in a special manner. 
Esay 64. 5.  That the Lord will be sought and found in all his ways. 
Prov. 3. 6.  That his familiarity is to teach us manners, 
job 42. 6.  not sauciness. That to be neutral and meteor-like in the Lord's worship, 
Gen. 18 27.  is sad and sinful in a high degree. 
Mat. 26. 30.  That Prayer and sing are jointly prescribed and directed to for spiritual use. 
Mark 14. 26.  That the abuse thereof by any, 
A●. 16. 25.  should not, cannot excuse us from our duty. 
1 Cor. 14. 15.  All are bound and bidden to use them, yet none can use them spiritually but by a special Grace. 
Eph 5. 19, 20.  That a moral performance of Duty is better far than non-performance. 
Col. 3. 16.  That men are to serve God as well as they can, 
2 Chro. 29. 30. Ezechias and the Lords servants commanded that they should sing in the words of David & Asaph. All men are bid and bound to serve God morally, that they may learn to serve him spiritually.  still learning of him how to serve him better. That God is ready to give more still to such as improve what they have received. That its better to serve Christ outwardly, then to serve sin and Satan by omitting good, or committing evil. That the preaching and hearing God's Word, requires of necessity meditation and repetition, reading and studying thereof. That Christ will be honoured in every Relation by every one, without exception, as in public and secret, so likewise in our several Families. That he threatens a curse to such Nations, and such Families as know not, and call not on his name. That his morning and evening Mercies challenge good manners in duty from us. 
Psalm 33. 8.  That Christ himself taught how to pray and praise on the solemn use of the Lords creatures. 
Psalm 67. 3, 4, 5, 7.  That to rest on Duties is Idolatry, 
Act. 17. 30, 31.  and to neglect the same is Rebellion That all mixtures of humane Inventions do but soil and deface the Lords pure worship: 
jerem. 10. 25.  that therefore all Romish Innovations are sufficiently confuted by the bare rehearsal. 
Psalm 14. 4.  That Will-worship can never please him who will be worshipped in Spirit and Truth. 
1 Tim. 4. 4.  That the Heathens pleaded the like excuses for their superstition and Idolatry, 
Matth. 15.  as the Papists do for theirs. 
Matth. 26.  That a great part of the Popish trash is but borrowed from Pagans with disguises. 
Luke 21.  That in many 
Mark 14.  
joh. 4. 23, 24.  
Matth. 15 9  
Col. 2. 19, 20, 21, 22, 23.  
See the full parallel thereof in the Isle of Man, by Mr. Bernard in the charge drawn against Papistry.  things they renew those Rites, which by Christ's coming were to have an end: that vows contrary to Scripture-Duty, can show little savour of Scripture-Verity: that the ready way to obscure our Light, is to besmear and and paint our Windows. That Scripture-simplicity loves not the dressing of a pompous whore. 
See Mr. Daille right use of the Fathers.  That a fair Complexion needs no painting, and truth hath most power when most purity. That Antiquity pleads not at all for their grossest Tricks. 
Rivet. Critic. Censur. patr. Perkins Problem. and all our Divines on that Subject.  That in the things wherein some of the Fathers seem to plead for them, there is much mistake and much forgery. That however, Truth is the eldest, and he wants no Antiquity that wants not Scripture-Truth. Many words were innocently used by the Fathers as Merit, Altar, etc. which are turned quite into another sense among Papists now. 
Many worthy Pens have largely confuted all Anti-Sabbatarians, witness. Dr. Twiss, Dr. Baily, Mr. Palmer, and Caudry, Mr. Shepheard, Mr. Lestrange, Mr. White, Dr. Ames, Mr. Garter, etc.   
14. Christ's holiday, his Sabbath of rest, suffers peculiarly, as, 1. From the foresaid Enemies of Truth; So secondly, From too many seeming friends, some wholly rejecting, some mangling of it, and some indifferent to this or to that. Thirdly, By Quakers and all Enthusiasts, who slight all, or most of Christ's Ordinances, and this especially.  
Against such mistakes and abuses, the knowledge of Christ will teach and enable us to observe his day as becomes a Sabbath. It's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords Day, to express his special property therein, and sanction thereof, as the Eucharist is called the Lords Table and the Lords Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Revel. 1. 10.  The Command enjoining it, 
Exod. 20. 10, 11, 12.  is placed in the heart and Centre of the Decalogue; with a signal Memento prefixed. It's largely expressed, 
The Particle ha, is not always Emphatical to notify a particular; & if it should be so taken here, it may notify proportion, as well as Order.  both positively and prohibitively. In the precept and close he names the Sabbath, though in the amplification he mentions the seventh day, or a seventh day. He adds strong Reasons to enforce it from his Propriety, Example and Blessing, as also from the Equity thereof. By this one Command, he often expresses his whole Worship, He couples it sometimes with one Precept of the first Table, and after with one of the second Table to signify the great 
As Esay 56, 4, 5, 6, 7. Exod. 31. 12, 13, 14, 15, etc. Levit. 19 3, 29, 30.  Influence it hath into the observance of both. It's abundantly confirmed, enforced and renewed in every part of Scripture, old and new. The reason that enforced the use of the seventh day Sabbath extends as fully to the first day Sabbath. That was the Lords rest day from his Creation-work; This is his rest day from his Redemption-work. The change of the day in its quando, made by God himself, altars not the force of the Command, but ratifies it. He only could do it that is the Lord thereof. 
Matth. 12. 8.  There is no change made in the quamdiu and continuance, nor in the quoties and frequency of the same. The whole Precept being moral, in part naturally, in part positively, is perpetual therefore, and not to be altered by any Creature. That some special time should be observed for God's solemn worship, is moral natural. That it should be such a proportion in such a Revolution, is moral positive. That the duty should be moved from the seventh to the first day of the week, makes no substantial change therein, but only directs to the season thereof upon pregnant ground. 
Heb. 4. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11.  Paul clears this by a large demonstration. The first day Sabbath was eminently typified in the most notable Providences of the old Testament. 
Gen. 1.  On the first day Light was created, 
Gen. 8.  Noah's Ark rested, Circumcision was first ordained, Israel was redeemed from Egyptian Bondage; 
Gen. 17.  on the same day Christ's Law was first given by himself to Israel on mount Sinai; 
Exod. 12.  the cloud of his special presence first rested on them, the Tabernacle with his pertinances was reared, 
Exod. 19 c. 20.  Aaron and his Children first executed their Priesthood. 
Exod. 30.  On that day his fire from Heaven first came down to consume the Sacrifices to make them acceptable in Christ by his Spirit. 
Exod. 40.  The Israelites were first solemnly by the Lord himself blessed; 
Levit. 9  their Princes first publicly offered to the lord 
Levit. 9 24.  So for the new Testament, Christ thereon first showed his Miracles in Cana, 
Numb. 16.  he first rose and appeared to his Disciples; 
Numb. 17. 1.  the Saints that slept then rose out of their Graves; 
john 2.  the holy Ghost came down upon the Apostles solemnly met, 
Luk. 24.  and thereon still they met for divine worship. 
john 20. 19  When the Jewish Sabbath ended by reason of its Typicalness expiring with Christ's death, 
Matth. 27.  than began the first day to be the Christian Sabbath, 
Act. 1.  Christ sanctifying it 
Act. 2.  
1 Cor. 16. 1.  
Act. 20. 7.  to that end by his resurrection, honouring it in a special manner, which is the ground given by God himself for the keeping of a Sabbath. 
Exod. 20.  So careful were Christ and Christians of it, 
Matth. 24.  that he bids them pray, that their flight be not in the winter, nor on the Sabbath, lest it should distract their bodies and souls. 
Numb. 15.  Profaning of the Sabbath hath ever been threatened and punished signally, 
Ezek. 22.  as the due observance of it hath been choicely encouraged and rewarded in all Superiors and Inferiors. 
Ezek. 20.  It's the Lords court-day wherein he expects due Homage and Rents from all his Tenants. 
Ezek. 23.  It's his Muster-day for all his Christian Soldiers. 
Nehem. 13. 17, 18.  It's his solemn Feast-day to welcome all his friends. 
Exod. 31. 14, 35, 2.  It's his weekly Market for the getting in of all heavenly provisions. 
jerem. 17. 27.  It's his Chancery-day for the sealing and grant of his deeds of Favour. 
Carnal Protestants have learned of the Paganish Papists to profane the Sabbath, making it rather Diabolicus quam dominicus dies. Like their Pope Sylvester, who commanded the alteration of it, & Thursday to be observed in lieu thereof, as Hospin relates, the fest. Christ.  What enemies are they to his honour and man's good, who slight and abuse that Heaven upon earth! It's the beginning of an eternal Sabbath. All Cavils against it have been fully dispelled by many choice pieces. When Paul condemns the distinction of days, his meaning is cleared by the Context, to speak of Jewish Ceremonials, not of Christian Morals. The neglect and abuse of the Christian Sabbath hath been observed formerly and lately to be still the Inlet to all other errors. England's prosperity began in Queen Elizabeth's time, when the Sabbath began to be duly maintained by Authority. The troubles of England began afterwards, when the Sabbath was publicly by Authority profaned, and by the same party. * 
Witness Afraid, Ivan etc. in Saxon and English History by Braiton, Britton, Fortescue, Bacon's History of English Government.  The famous Kings and Witagen Mots among the Saxons, still; renewed strict Laws for due observance of the Christian Sabbath. 
Rom. 14.  
Gal. 4. Col. 2. The first and great Blow given to the Germane Churches was upon the Sabbath Day which they had so notoriously profaned. On that day Prague was taken by the Papists   
15. 
Many Champions of Truth have contributed much to this Subject, as the former Reformers and Ancient Fathers; So of late, Mr. Burges, Mr. Rutherford, M. Paget, Mr. Baxter, Mr. Cotton, Mr. Cobbet. Mr. Shepherd, Mr. Hooker, etc.  The Law of Christ is variously abused, 1. By the the foresaid Errors. 2. By Antinomians, denying the Obligation of a Christian to the moral Law. 3. By Papists in mangling of it, and dispencing therewith at pleasure many ways. 4. By Quakers, and other Innovators, joining too much with Papists. 5. By Socinians that rest thereon, teaching people the like, and so making it their satisfaction to justice and their Salvation.  
AGainst such evils, Scripture-knowledge of Christ will help us to see the need and use of that Law of Christ. 
Gen. 1. 26, 27.  As he printed it on man's heart at first, 
Eph. 4. 23, 24.  so doth he by his Grace renew it there gradually. 
Col. 3. 10.  He published it himself from Mount Sina to his people, adding the Ceremonials and Judicials afterwards, 
jerem. 31. 33.  as fit accommodations of that moral Law, 
jerem. 32. 39, 40, 41.  suited to the Jewish Church and State. 
Ezek. 36, 26, 27,  The Decalogue than is the sum of that Law, 
Act. 7. 37.  which obliges all men without exception. The sevetal Explications and Applications thereof we find through the Old and New Testament. 
Matth. 5.  Christ ratified the same from Mount Zion also, 
Rom. 7. 12, 14, 22.  in taking away the Pharisaical Rubbish, 
1 Cor. 9 21.  which their false Glosses had cast about it. The Apostles further clear and confirm it in their several Epistles and Writings. 
jam. 2. 8.  Where the Scripture seems to speak against the Law, 
Ephes. 6. 1, 2.  the sense is cleared by viewing the Context.  
1. 
Gal. 2. 16.  They speak against the justifying Power of the Law, through man's weakness since the fall, 
Gal. 3. 10, 11  none being able to keep it without fault, or to make amends for his breach thereof. Thus by the Law can none be justified, and the regenerate are not under it to get pardon and salvation by a Law of works. The Pharisees thus pressed and owned it, and were confuted by Christ and his Apostles. Thus also do they sin, that do rest upon any Gospel-duty, making it to themselves thereby a Law of Works. 
Rom. 6. 14.  Secondly, They speak against the condemning effect of the Law, which the regenerate are freed from by Christ's Righteousness imputed to them. They are not under the curse of it, having their sins pardoned by Christ's satisfaction, 
Rom. 3. 25.  made theirs actually through faith in his blood; though their sin deserves the Curse, 
Rom. 5. 1.  yet that reatus and guilt doth not redound upon their persons, being taken off by Christ. 
Act. 15.  Thirdly, They speak often of the ceremonial Law as not obliging any Christian since Christ, though it was used indifferently for a while to bear with tender Converts then unsatisfied about the abrogation thereof. Fourthly, They still own the royal Law of Liberty, 
jam, 2. 8. 12.  that moral Law which is the Transcript of God's holy Will for the Rule of man's Duty in conformity to God's Image. It's called therefore the Law of Christ, the perfect Law, and the Law of Truth, which men do well when they observe, and ill so far as they neglect it. God indeed writes his Law on his people's heart, but gradually and variously; that is, to them an internal Principle of Obedience, 
Rom. 7. 21, 22, 23, 24, 25.  which is still attended by the Law of their Members in opposition thereto. This Principle moves them still to observe that Law which God hath given to be their standing Rule, perfect and unchangeable. Men are as far from his Grace as they are from observing his Law. God never leaves his Children without Rule. He that breaks and nuls any one part willingly, is guilty of all. The Papists guilt is great in hiding the second Command from the people in their vulgar Liturgies, leaving it out, and making a gainful Trade of dispensing with Incest, undutifulness of Children, Fornication, etc. How great is their guilt then that take away all the Commands at once, leaving man to his own deceitful heart under pretence of a Light and Law within? to be lawless, is to be godless,; For what's God's Law but the declaration of Gods Will requiring man's Duty? who ever opposes the Prince's order, doth so far oppose the Prince himself. Atheism is the Source and Sum of such Antinomianism.  
16. 
Worthy pains have been taken by many of late, as by our former reformed Divines, by Mr. Bulkeby, Mr.  The Lord's Covenant in Christ is assaulted also, First, By the former Errors. Secondly, By Socinians, Papists, novelists, who deny his gracious Covenant with Abraham, renewed with Israel in Horeb, in Moab, and so successively till Christ's personal coming, who published a new Edition thereof. Thirdly, By divers Anabaptists, and other week Christians, who mistake and miscall that Covenant many ways, 
Mr. Cobbet, M. Carter, Mr. Anth. Burges, Dr. Owen, Mr. Blake, Mr. Baxter, Mr. Marshal, Mr. Norton, etc. whose lesser differences are composed with facility by the sober friends of Truth and Peace.  not distinguishing the substance from the manner of administering it, confounding works and Grace, Law and Gospel thereby.  
AGainst that Distemper, 
Gal. 3. 16.  our Antidote will give a sure Remedy, showing the right nature and use of that gracious Covenant made of God in Christ with his people in all ages ever since man's fall. 
Gen. 3. 15.  God made first an Overture thereof to our first Parents in the promised seed. It was further cleared to Noah, and sealed to Abraham and his seed. At their coming from Egypt he renewed it by the Mediators voice and hand. 
Act. 3. 37.  God's Mercy engaged, engaging man's Duty in Christ and through him, 
Gal. 4. 4, 5.  is the sum thereof. God's Mercy is expressed in every Promise, 
Exod. 19 20.  man's Duty in every Precept. The Ceremonials and Judicials were the several Garments of that Covenant, 
Deut. 26. 17, 18.  suited to their condition both in Church and State. By this Covenant they had all good, 
Deut. 29. 10, 11.  and were freed from evil temporal, 
Psalm 89. 3, 28, 34.  spiritual, and eternal. It was a Parental and conjugal Covenant which the godly did embrace spiritually, 
Psalm 105 8.  and other Professors but externally. 
Esay 59 21.  God owned them, whither Jews or Proselytes for his Children and Spouse, 
Zech. 9 11.  so far as they owned it either externally or internally. 
Psalm 106. 45.  Because this Covenant was much mistaken and abused in their latter times, 
Psalm 111. 5.  Christ came in Person to renew it evangelically. Thence the Gospel is called a new Covenant, 
Ezech. 16. 60, 62.  because the old renewed in a fairer Print. 
Mic. 7. 20, 21.  Thus the old Command of Love being renewed is a new Command. 
Luk. 1 72, 73.  Thus the old Moon renewed, is called the new Moon. 
Exod. 12. 48.  Thus an old Lease revived, is a new Lease. It's the old substantially, 
Matth. 5.  it's a new one circumstantially. The former Edition was more dark, 
Matth. 26.  this more clear; that straighter, this larger; 
1 john 2. 7, 8, 9 10.  that heavier, this lighter: therefore the Gospel-Covenant is comparatively said to be better, 
Heb. 9, 17, 20, 22.  made on better Promises, 
Heb. 8, 6, 7, etc.  and more lasting, being unchangeable till Christ's last coming; whereas the former is said to be grown weak and antiquated.  
Thence the Gospel-Ministry is comparatively called a Ministry of Life of Glory, 
1 Cor. 3.  of the Spirit, and abiding, whereas the former dispensation was more accommodated to that Infant Age of the Church, and is said to have more of death, of the letter, and less Glory. Thus the Scripture speaks often positively of things understood comparatively. My Doctrine saith Christ, is not mine, John 7. 16. h. e. comparatively, not barely mine, but his that sent me. That this Covenant must needs be substantially the same now, 
Levit. 13. 8.  as then, though now more plainly dressed, appears in the Author and Mediator, the substance and scope, the parties and parts, the terms and conditions which are still essentially the same. It's still of Grace and from Grace, 
Mr. Hobbs in his Leviathan and other Books, hath many gross Errors opposing this and other Divine Truths dangerously. The Fathers of old, both Greek, Latin, and all Reformed Divines since have cleared this Point to the full, being followed by many Worthy Pens in our Age; English and French, Dutch and Danes.  for Grace, and through Grace in every branch of it. All cavils objected have been abundantly refuted by others. These hints may suffice now to point at those things which have been so fully and so frequently cleared by so many Champions of divine Truth.  
17. 
The Novelists follies have have been detected sufficiently also, formerly and lately. Infant Baptism in its purity, Antiquity & Right hath been fully made out, as by all former Writers, so lately by Mr. Marshal, Mr. Blake, Mr. Baxter, Mr. Cobbet, Dr. Winter, Dr. Featley, Dr. Goodwin, Mr. Cotton, Mr. Sidenham. Dr Worth, and many others.  The Seals of Christ's Covenant are also abused: as 1. By the foresaid Evils; so 2. By the Papists defiling, mangling and corrupting them: adding five Sacraments of their own Invention, viz. Penance, and Order, Confirmation, Marriage and extreme Unction. 3. By Quakers and Notionists, who slight and contemn them. 4. By the Anabaptists who deny Baptism to Christ's Infant Members, the Believers seed.  
AGainst those Maladies we find Sovereign Help from the Grace and Knowledge of Christ improved. Thence we observe the Lords care renewed in confirming his Covenant now, as he did of old by significant Seals called Sacraments, because sacred Rights, confirming the Engagement of Christ's soldiers to him. 
1 Cor. 10. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11.  What the Manna and Rock, the Cloud and Sea, Circumcision and Passe-over did of old ratify; the same is now consigned by Baptism and Eucharist. The Popish Recess from Christ's Institution therein sufficiently disproves all their Innovations thereabout. 
Matth. 15. 9  In vain do they worship him, teaching for Doctrines the commands of men. They agree not among themselves, nor with Scripture of Reason, in the account given of those five Sacraments they have superadded. It's pity that any friend of Christ should join with them in slighting the purity and simplicity of Christ's sealing Ordinances. There are extremes and abuses about both of them. The Lord gave them for Pledges and Helps of Christian communion; Satan hath abused them to foment unchristian division. The great Reformation in Germany, 
Consult. Sleiden, Alling, Hornebeck, Bulinger, etc. for the particulas.  Denmark and Sweden, hath been sadly opposed and abused by Errors in these two Seals. Rigid Lutheranism and fanatic Anabaptism have been the great stops there, and the firebrands. Error hath been acting in our parts also. Much plausibleness from mistaken and misapplied Scriptures hath been made use of to palliate the sore. But the nature of Christ's Covenant sufficiently clears our Infants Right to the Seal thereof, so far as capable. Interest in the Covenant must needs import Interest in the Seal. 
Deut. 26.  They may have the seed of Faith, though the fruit appears not yet. 
Deut. 29. 10, 11.  They do virtually profess in their Parents though not actually. 
Gen. 17. 7, 8, 10  The Statute of Heaven that took them first into Covenant, was never yet repealed nor expired. Our children are as much members of Christ's Family and Kingdom as the Jewish children. 
Ezek. 16. 20.  Christ owns them and blesses them still as he did before. 
Matth. 19 13, 14, 15.  The Precepts and Promises concerning them have suffered no substantial change, 
Act. 2. 39  though Administrations be circumstantially altered. 
Heb. 13. 8.  The Blessing of Abraham comes still on the Gentile through faith in Christ, 
1 Cor. 1. 20. Gal. 3. 8, 9, 14.  as it did on the Jews. What Infidel Jews lost, Believing Gentiles receive in Root and Branch. 
Rom. 11. 16, 17, 20, 23.  The Believing Isralites child could be no loser by the change of the Seal, his Parent still abiding in Covenant. Look how the unbelieving Jews were broken off branch and twig, so are Believing Gentiles graffed in Branch and Twig. There is less said of this in the New Testament, because so much was said in the Old. This Point was so clear then without opposition that a little sufficed. The Believing Jews would not have been quiet if their children had been shut out of God's House, that made such stirs at lesser matters. Christ, when a child, was Head of the Church; children than may be members thereof. He calls them his Children, Disciples, Saints, servants in the same Relation given to their Parents. 
Exod. 12. 48.  When Families of old joined to the Lord, children were not excluded; 
Act. 16. 31.  no more were they in Apostolical days. 
Luke 19 9  They that will deny Scripture-Consequence, must deny all Duties of Christianity, none whereof can be performed without such Reasoning. Reason and Religion they must at once gainsay, that gainsay Inferences orderly drawn from thence. The Condition of this Covenant is sufficiently cleared by the Knowledge of Christ both for Entrance and continuance, both Internally and Externally. Christ invites sinners to come by Faith to him for all needful Grace. None can come to him except the Father draw them. 
john 6. 44.  He gives to his Elect peculiarly, what he requires from all indefinitely. As far as that Condition is performed either Externally or Internally, so far reaches the Covenant privilege before God and men. The profession and outward Privilege may be utterly lost by carnal hypocrites; but the distinguishing Grace and internal privilege thereof cannot be totally nor finally lost by the Regenerate, though they may be eclipsed for a time.  
18. 
About this Subject you may see most of our Protestant Divines, as the Fathers also against schism, as Irenaeus, Austin, etc. More lately have written Dr. Field, B. jewel, Dr. Willet, and within these few years the Assembly of Divines, Mr. Hudson, Mr. Hooker, Mr. Stone, Mr. Caudry, Mr. Cotton, M. Baxter, etc. whose circumstantial differences are easily reconciled by moderate Christians; who strive for Truth and Peace, not for contentious Victory.  The Church of Christ suffers much also, First, By all the former. Secondly, By rigid Separatists of divers sorts. Thirdly, By the Popish Apostasy and Usurpations, assuming to themselves alone the Title of Catholics, and unchurching all that jump not with them. Fourthly, By Quakers and Notionists, who slight and abuse the communion of Saints multipliciously and nefariously.  
AGainst such Disorders, 
Eph. 1. 23.  the gracious knowledge of Christ affords meet help. 
1 Tim. 3. 15.  Improve it to a right Union and Communion, both with the Head, Christ; and with his Body. His Church is his House, 
Eph. 4. 3, 4 5, 6.  that cherishes Concord among Brethren of different sizes. 
Ezek. 11, 19  There is but one God and Mediator there; there also should be but one mind and heart. There are divers Chambers and Stories therein, yet it's one house. Though different flocks under various Shepherds, 
john 10. 16.  yet are they all under one great shepherd. They that own Christ as Head, should be owned of his Members. They that agree in the main, may bear with each other in the means. Schism is a sinful separation that breeds a Convulsion in the Body of Christ. Shame and Sorrow are the genuine fruits thereof, as Pride and Ignorance the Parents of it. 
Rom. 16. 17, 18, 19  They bear most with others that know Christ and themselves best. Paul would have them both marked and shunned that make divisions as selfish Christians that know little of Christ and themselves. He would have us separate from evil, but not from good, as himself doth. 
1 john 3. 3.  Christians and Churches must purify themselves as he is pure. 
1 Cor, 5. 7, 8, 9, etc.  They should therefore labour more for verity and Unity in the way to purity. They need all mutual help. 
Cant. 6. 10.  Orderly Union affords much Beauty, strength and usefulness. It makes God's people like an Army with Banners; such an Arch-Building is choice and sure. All convulsions are painful and direful. Scripture represents this harmonious composure by that which excels in all frams, natural, civil and artificial. 
Rom. 14. 19  We should all labour then for things that tend to Peace for mutual edification. Variety of helps he affords to that end. The Popish pretence is as injurious as its ridiculous. They make a particular Universal, a Roman Cathotholick. They first disown Christ in effect, and then must they disown and be disowned of his friends. The Quakers follow them too closely in this, as in other things, casting Odiums upon our reformed Churches, and rejecting them. It's sad to see any of Christ friends, who seem more sober and serious, through misinterpretations and misapplications of Scripture to imitate them in such dividing ways. To divide and destroy is Satan's Motto, it's his Method. We see it, we feel it by woeful experience. We must learn of Christ Prudent moderation in our zeal for Truth. 
Psalm. 34. 14.  Both his Body and Garment should be so tendered, 
Heb. 12. 14.  as not to rend the one by favouring the other. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, follow hard after, as with hue & cry, with utmost diligence.  Peace is to be pursued after as far as possible in consistency with Holiness. Much labour and care must often be used in overtaking and preserving Peace, still endangered by many enemies.  
19 
Augustin. Propert. and many other Fathers cleared this point of old. The Reformed Churches have afforded successively many Champions thereto, as Wickliff, Bradward, Calvin, Zanch. Paraeus, jun. Chamier, Twiss, Pemble, etc. Lately Dr. Owen, Mr. Baxter, Mr. Resbury, Dr. Kendal, Dr. Prideaux, etc.  The Grace of Christ nearly concerns his Church, and meets with the contradiction of sinners. His Electing Grace is much slandered by many. First, By most of the forenamed Errors. Secondly, By Pelagians, Socinians, and others denying it to be eternal. Thirdly, Papists and Arminians agreeing with the Semi-Palagians in making it conditional, not absolute; upon faith foreseen or on Good work, not of God's free pleasure. Fourthly, By many of our Notionists following of those blind Guides, in following the false Lights which Paracelsus, and Behmen, Swenkfield and Wigelius, the Rosecrucians and Enthusiastical Recluses have racked out of old Dunghills, and dressed anew.  
AGainst such deceits improve the knowledge of Christ, that you may consider him in a double capacity. 1. As God the Son, jointly with the Father and the Spirit, choosing his people from eternity; divina opera ad intra sunt indivisa. Secondly, As Mediator in Gods eternal purpose, 
Rom. 9 11.  in whom in all the vessels of Mercy were absolutely elected without any respect to any thing in them, 
Eph. 1. 3, 4, 5, 6.  but according to the good pleasure of his Will, having predestinated us to the adoption of Children by Jesus Christ to himself before the foundation of the world. There is a double Election also mentioned in Scripture. 
Rom. 8. 28.  1. Eternal, which is to Glory. 
1 Pet. 1. 2.  2. Temporal, which is to office. By eternal Election the Lords chosen flock alone were fore-ordained to Glory through Grace. By temporal Election reprobates as Judas may be chosen to office, 
john 6. 70.  as he was to the Apostleship. God's electing Grace is called sometimes his foreknowledge by an Hebraism, 
Rom. 8. 28.  verbs of sense with them importing both affect and effect. 
Matth. 25. 12.  Thus Christ is said never to have known the wicked, because he never owned them for his. 
Eph 1. 5, 11.  This foreknowing Grace is called his Pleasure, his good Will, 
The Arminian distinction of God's Antecedent and Consequent Will, is found insufficient to thei● scope, & cross to all Divine Attributes.  his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Amor Bonevolentiae, chiefly looking at the end, Gods Glorifying himself by glorifying them in Christ. Predestination or fore-ordaining Grace, predetermining those Elect Persons so freely pitched upon by God▪ regards the means leading to that end; therefore it fore-appointed them to Redemption and Adoption in Christ by Grace towards Glory. Some being thus chosen, others were passed by, and are therefore called Reprobates; and God's purpose or council about them is called Preterition, Nonelection, and non-predestination. God was not bound to any, 
2 Thes. 2. 13, 14.  and did choose and pass by of his own Will, independently, eternally, distinctly, individually, certainly. 
Rom. 8. 28, 29, 30.  Those persons so passed by, considered in massa nuda, he did fore-ordain they should be left to sin, 
Act. 13. 48.  and suffer for their sin; 
2 Tim. 2. 19  so considering them 
* The Apostle, Rom. 9 brings three signal Instances of this great Truth for a sure demonstration; 1. In jacob's Posterity, ver. 5. 6. 2. In Abraham's seed, ver. 7, 8, 9 3. In Isaac's family, ver. 10. 11, 12, etc. to take off all mistakes, showing the first absolute Ground of difference between man and man, to flow from God's bosom, for ordaining the future state of all his creatures, according to the purposed pleasure of his wil As for the execution or Justice, or decreeing thereof, he delights not in the sinner's death, but in glorifying of Justice.  in massa corrupta, this Act of his purpose is called Praedamnation, 
1 Thes. 5. 9  being an Act of his Justice, whereas the former is properly an Act of Sovereignty. 
Rom. 9 22, 23.  As Sovereign he passed by them absolutely, 
jude. 4.  but as a just God, foreseeing their sin, 
Prov. 16. 4.  he fore-appointed them to Wrath. These various expressions denote one entire, continued, perfect Act of the divine Essence, set out after our apprehension diversely, and having distinct Denominations, but externally from its several Objects, being still immanent in God from Eternity, non-transient. They all set forth his Grace in the freeness and fullness, in the singularity and sureness thereof. Thus Christ's knowledge improved, will vindicate his Truth from all aspersions of injustice, unmercifulness and unfaithfulness. In all this he is just, wronging none, being bound to none. He is merciful in choosing and predestinating some. He is faithful and true, observing his word exactly. Blind eyes cannot, sore eyes will not see this clear Truth with delight, but fret at it as Cavillers in Paul's time, with heavy charges. But the Wisdom of Christ must be justified of her Children now, 
Rom. 9 14, 15, etc.  as she was by himself and by his Apostles then. 
Rom. 9 19, 20, etc.  It must needs wrong the Grace of Christ much to make it depend upon the foresight of faith, 
jam. 1.  or any thing else in the Creature, and giving the Creature a priority at least so far. 
2 Pet. 2.  God first appoints what shall be, 
1 john 3.  and so foresees that it shall be, else he were not the first and last. 
Rom. 11. 6, 7, etc.  As God is eternal and certain, so is his purpose eternal and certain. 
Upon this Text see Mr. R. Resburies' Elaborate Lectures. Dei voluntas rerum necessitas. August. de Genes. ad litter.  The figments of men's brains are loathsome Idols that would bring God down to man's shallow reach, and fall as Dagon before the Ark.  
20. 
Many choice Pleces of this Theme you may consult with, left by Augustin, Propert. Bradward. Calvin, Luther, Paraeus, Zanch. Twiss, Chamier, Molin, Downame and many more Ancient and modern. Dr. Owen, Dr. Kendal, Mr. Lyford, Mr. Resbury, etc. have taken off many sad mistakes herein, in their late writings against Arminianism.  Christ's redeeming Grace is much wronged. First, By the former mistakes. Secondly, By Pelagians, Papists and Arminians; First, In extending it to all and every man individually alike; so that Judas was as much redeemed as Peter in their sense. Secondly, In restraining it to a mere salvability or putting mankind into a Power of being saved, and acquiring to God a new Power of saving men. Thirdly, in unsettling it, and making it an uncertain Meteor, wand'ring up and down among men, waiting on their free Will to embrace or refuse it at their List. Fourthly, In enfeebling it so as that it hath with them no Power or Efficacy to save those so redeemed, but that a person whom God in Christ did so redeem, may perish nevertheless utterly. Fifthly, By divers of late who appear much more sober and godly, 
See the writings about them.  yet incline too much to those dangerous Errors. Sixthly, By the Socinians, Familists, Behmenists, Quakers, who either wholly deny it, or pass it in silence as needless and useless.  
AGainst this Poison, Christ's Antidote improved will give singular help; it will show the Al-sufficiency and Efficacy of Christ's oblation to all the Elect; for whom he did foreknow, those he did predestinate, 
Rom. 8 28, 29, 30  he called, justified and glorified.  
The necessity and operation thereof it clears also. None but God man could save lost man. Nothing but the full Obedience of him could satisfy infinite Justice, and procure infinite Mercy. 
Act. 20. 28.  Christ had not died, had it not been of absolute necessity. 
Heb. 9 22.  Without the blood of God there was no Remission. That blood must needs be efficacious and saving to all redeemed by him. 
Rom. 5. 8, 9, 10.  For if whilst we were enemies, we were reconciled to God by his death, much more being reconciled, shall we be saved from wrath by his life. There is indeed, First, An external and professed Redemption which is mentioned in Scripture that proves ineffectual to eternal salvation. Thus Apostates deny the Lord that bought them generally & professedly. 
2 Pet. 2. 1.  Thus he is said to redeem the whole Creation. 
1 Tim. 4. 10.  It mentions in that sense a temporal Salvation generally, 
Psalm 36. 6.  for thus he saves both man and beast, All Apostates professed to be redeemed by him, and they were outwardly redeemed from much gross evil. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salvabis. Septuag. thou shalt save, answering the Hebrew.  Secondly, There is an eternal Redemption of Grace to Glory, peculiar to Gods elect. This differs from that as far as Heaven from Earth. Christ the Redeemer is indeed Lord of all, and makes use of all for the good of his redeemed ones. The devils themselves and brutes are thus generally under his dominion, 
Rom. 8. 28.  as all Reprobates. Yet it follows not that he died for them. God's Elect are the proper Objects of redeeming Grace; All things else below come in accidentally, secundarily, subserviently and comprehensively under consideration in Christ's Redemption, which makes them all to advance God's honour and his people's good. There is a dubious Homonymy in this word (Grace) which occasions much mistake. Many take it generally for any favour showed by God to man. But Scripture limits the sense thereof in most, if not in all places to his peculiar favour showed to his Elect in Christ, reaching their Redemption and Salvation efficaciously and infallibly. Other Creatures enjoy many gifts, as Abraham's secundary offspring, but his Elect as Isaac alone his Inheritance. This advances the Glory of Christ's Grace in every consideration. To make his blood impotent and uncertain, cannot but much eclipse it. His freeness and fullness, his sureness and choiceness appear orientally in this redeeming Grace. Neither may any Creature complain of any wrong herein. 
Matth. 20. 15.  Is not he free to do with his own what he pleases? 
Rom. 11. 35.  Was he ever bound to any Creature? Doth any suffer but for their sins? Doth not God make good every Word of his? Christ was never a half-Saviour. He came not barely to make men salvable, 
Heb. 7. 25.  but to save effectually, and to the utmost. His Redemption is as absolute as the Father's Election, though the offers of Grace be conditional, indefinitely tendered to all sorts. Christ came not to purchase any new Power to God, 
Luk. 19 9, 10.  but to fulfil his purpose in his effectual procuring of Salvation for all his. 
joh. 10. 16, 28, 29, 30.  He came for his lost sheep whom the Father Gave him, to fetch them home efficaciously. The Son's Redemption must needs keep parallel with the Father's election. Had salvation been intended to each man, what could have hindered the effecting thereof? If Christ died for Judas as for Peter, then is Peter little more than Judas beholding to Christ's Redemption. It's not Christ it seems that makes the difference, but some thing else. If he died for them both, but not alike, then was his death therein peculiar to Peter, which makes the difference. Then was it impossible that Judas could be saved without that special thing, and it was as impossible that he should have it, seeing it was not intended to him. To what purpose then did Christ die for him? He was not salvable it seems by the grant supposed. What else he had was common to him with other Creatures, good in itself, but abused by man. That Christ came not to restore whole mankind, appears in that every one is never effectually restored to primitive state. Where the Scripture speaks of Christ's Dying for all, for the World, for sinners, etc. the context still clears the restriction of those phrases to all the Elect, both Jews and Gentiles, that are of all sorts, and in all places and ages. It's a common phrase in every language thus to speak of all for many of all sorts indefinitely, 
Matth. 3. 5.  to be explained by the matter in hand. 
Col. 1. 23.  Thus all Judea came to be baptised. The Apostles preached to every creature under heaven, yet still with limitation. The word [World] in divers places cannot signify whole mankind, 
john 1. 29.  but must be limited to the vessels of mercy alone. 
Psal. 32. 32.  Thus Christ takes away the sin of the world; 
john 6 33.  now blessed is he whose sin is taken away; 
2 Cor. 5. 19  every man is not so. Many are in Hell beyond possibility thereof; he gives Life to the world, not to them in Hell. God was in Christ, reconciling the world, not imputing their sin unto them: Is this every man's privilege to have reconciliation and pardon? In other places, the World can signify none but Reprobates, 
1 john 5. 19  that shall never be saved, that lie in wickedness, 
john 17. 9  that Christ prayed not for, that die in their sins that cannot receive the Spirit of Grace, 
Revel. 13. 3.  etc. Usually its signification is indefinite to be explained by the context. 
john 14. 17.  But what must men blieve if Christ died not for every man? 
john 17. 25.  They must believe that Christ alone is the full Saviour and Redeemer of his people; 
2 Pet. 2. 5.  that he that believes not shall be damned, that Believers are saved through his Grace, 
He distinguishes the ●orld of the ungodly from the saved Ones.  etc. as the Scripture teaches.  
Object. But why is Christ offered to all then?  
Answ. Because that he speaks to men by men, after the manner of men. His Elect are to be gathered from among all sorts. The Gardener waters the weeds secundarily, but the good plants primarily. The Sun shines on the blind that cannot make use thereof.  
Object. But is not Unbelief the great damning sin?  
Answ. It is so, though not the only damning sin. Positive unbelief is worse than negative and admits of Degrees too. All sin is Damnable, a deadly disease: But Unbelief is the refusing, the rejecting of the only Remedy that shuts the soul under its deserved death.  
Object. But is not this Doctrine uncomfortable?  
Answ. It's indeed to all unbelieving Impenitent sinners wilfully rejecting Christ; 
Matth. 5. 3, 6.  but it's most comfortable to all humble selfdenying souls, those poor in spirit, that hunger and thirst after Christ's righteousness. 
Esay 48. 22.  There is no comfort to the wicked from the Lord. 
Esay 57 21.  But much encouragement to every soul that is made willing to turn from all sin to God through Christ. 
john 6. 37.  Such shall duly know that Christ died for them when they find him killing sin in them, that they may live to him. A general Notion that Christ died for all and every One, can give no more comfort to Peter then to Judas, till his heart do feel the power of Christ's death. Is it not more comfort that Christ died to save his Elect certainly, then that he died so indefinitely, that its uncertain for all his death whether any shall be saved? If you grant he died absolutely but for some; then it's certain that only they shall be saved; and his dying for the rest conditionally, will not make them salvable nor afford any comfort to them. If any Inconvenience attend our Doctrine it must needs attend that also. 
Act. 15. 18.  Yea, if Christ should have died for all alike, 
2 Tim. 2. 19  yet seeing all are not in the event saved, he must needs foreknow it, or not be Omniscient; and fore-ordain it, or not be Omnipotent; and that certainly, or not be Sovereign. The same difficulties will follow that way with many more. Either God or the Creature must be Independent. It disparages not Christ's death that its limited to the Father's purpose, 
It's no disgrace to the sufficiency of the Sun, that so many blind eyes share not in its Light. Some are wilfully, all naturally, some judicially, many sluggishly blind in spirituals. All are born blind; Satan blinds further, some fall asleep, others wilfully shut their eyes; some are offended, others judicially blinded; There is no fault in the Natural or Spiritual Sun, but in the creature: sin is from self, Rom. 5. 1 Cor. 15. 22.  by his Intention and Execution. All Divine Attributes are wonderfully magnified this way; his Wisdom and Power, Mercy and Truth, Justice and Holiness, etc. The Parallel drawn by the Apostle between the first and second Adam proves a parity and proportion of Christ's Redemption, extended to all his spiritual seed; as the corruption and condemnation of Adam extends to all his natural seed. But all men individually considered, are not Christ's spiritual seed. The Elect are such intentionally before Conversion, and actually Become such in their Conversion. All Adam's children died by him, and all Christ's children were redeemed by him. It's more to redeem one soul, then to destroy all. Christ excels incomparably.  
21. 
You may see largely on this Subject Augustin, Epiphan. Prosper, Chamier, Magdeb. Centur. Calvin, Luther, Chemnit. Paraeus, Zanchius, Bradwardine, Ames. Dr. Twiss, Anatom. and Histor. of Socinian. Trelcatium Vtrumque, jun. Theses, Davenant, Bishop Jewel, Rivet, Hornebeck, de Socin. willet's Synops. Dr. owen's Display of Arminians, etc. Mr. Ant. Burges Lectures. Mr. downam's System. Mr. Baxters Rest. Mr. Perkins, Hooker, Shepheard, Cotton, Dr. Preston, Sibs, etc. See the Books about them.  Christ's renewing Grace is no less a Sufferer by, First, The former Oppositions. Secondly, By Pelagians old and new, asserting man's nature to be so restored in every man, that they are all born in God's favour, continuing so till they grossly abuse the Light given them, either natural or Evangelical: making Grace as common as Nature, because its a gift, though diversified. Denying Original sin and Habitual corruption before years of discretion. Thirdly, The Socinians who following them, deny that special Renewing Grace, and pretend the New Birth mentioned so often to be but a moral change upon men, which their nature by a common help from God doth attain unto in imitation of Christ, whom they suppose to be a mere Pattern of Holiness, not the Internal efficient thereof. Fourthly, By the Papists and Arminians who have learned of them to advance man's selfsufficiency, free Will and Power by a common assistance of God's Light indifferently afforded to all sorts according to their Improvements of the common Gifts received to accept or reject Christ at their pleasure; and to cast away the best of his Gifts Received when they list. In effect, placing a man's strength and standing, yea his chief All in his own mutable will: making Faith but a common Assent given to Truth. Fifthly, By the Quakers, Familists and Notionists, who carry too much compliance with their Ghostly Fathers in these as in other things.  
AGainst these Lethal Maladies, the knowledge of Christ improved graciously will afford effectual Remedies. Thereby we learn to see by Scripture Light the total corruption of man's sinful Nature; 
Gen. 6. 5.  the universality thereof reaching all places and persons: 
Psalm 14,  its closeness and adherence, its contagion and fruitfulness, 
Psalm 53.  its temptations and Rebellions, its policies and power, 
jerem. 17. 9  its fierce and inconsiderate madness; 
Psalm 51. 5.  its indefatigable unsatisfiableness, and its multiplicious propagation, not admitting of remission or intermission: This fully manifests the insufficiency and emptiness of man, his unskilfulness and aptness to any spiritual good. Thence the necessity of a special Renewing Grace from above to work an effectual change in all God's Elect by an Almighty irresistible power, 
john 3. 3, 5. 6.  such as quickened Lazarus and raised up Christ Jesus from the Grave. 
Matth. 18. 3.  This sanctifying Grace is considered in Scripture in the gradual Renovation of man from his first conversion from Nature to Grace, 
Eph. 1. 17, 18, 19  unto his change from Grace into Glory. The product of this Renewing Grace is called a new Creature, and a Translation from death to Life; 
2 Cor. 5. 17.  a Turning of men from darkness to Light, 
1 john 3. 14.  and from the power of Satan to God, 
Act. 26. 8.  by opening of their eyes and renewing their Will. It's expressed by taking away the heart of stone, 
Ezek. 36. 26, 27.  and giving a heart of flesh; in putting his Spirit within us, and giving a new heart and a new spirit, in our special effectual Calling. It's said to be our Regeneration and being born again, 
john 3. 3, 5, 6, 7.  absolutely needful to open an entrance into God's Kingdom. Though there be some Relics of natural and moral Endowments left in men since the fall in their powers and parts, as appears by the Heathens Improvements: yet these only testify the wofulness of man's desperate fall in ruining so glorious a Fabric. Thence the blindness and perverseness of his mind and will are so aggravated, 
Rom. 2.  the crooked distortions of his Affections, 
Rom. 3.  the searedness and corruption of his Conscience with the disorder of every part, 
Psalm. 58. 3.  are set forth so Emphatically to convince every man. 
Eph. 2. 1 2, 3, 11, 12.  Thence men are said before Conversion to be Godless and hopeless, 
Eph. 4. 17, 18, 19  because Christless. Thence is the wonderful operation of Renewing Grace so extolled still in this new creation, 
Tit. 1. 15, 16.  bringing forth Light out of darkness, 
2 Tim. 2. 25, 26.  in making man partaker of the Divine Nature. This supernatural Work is carried on rationally by the Spirit of Christ 
* Act. ●4. 27. Act. 16. 14.  in a way suitable to man's rational Being. 
Gen. 6. 5.  He works strongly, yet sweetly; he opens their heart-springs with a special Key of his own framing. 
Gen. 8. 21.  
The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that speech of God, appears to be not causal as many take it, but discretive, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etsi, although, aggravating man's sinfulness, as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to import, 1 Tim. 1. 13. where he doth not extenuate, but aggravate his sin.  This Renewing Grace runs parallel with the Father's Electing and the Sons Redeeming Grace; 
1 Cor. 16. 9  whom God did foreknow and predestinate, 
Col. 4. 3.  those he calls effectually, seasonably, savingly. Their corrupt nature doth much resist it till Grace prevails and conquers all its Forts. 
Rom. 8. 28, 29, 30.  The outworks of the Mind and Judgement, 
john. 6. 37, 44, 45.  Christ's Spirit conquers first; thence breaking through the Iron Gate of man's Will into the possession of all the powers and parts of the soul. 
Ezek. 36. 2, 26, 27.  Many sins remain still in every part like so many Canaanites and Tories to be gradually subdued. 
jerem. 31. 33.  These Rebels being broken in their Head and Reign, 
jer. 32. 39, 40.  Grace doth orderly dispatch by mortifying exercise. 
Psalm 89.  The Spirit of Christ carries on his work in supporting and supplying still those gracious Beginnings, 
Rom. 7.  which are weak at first. By the Gospel Light he communicates his gracious Life. 
Col. 3.  Thus he persuades & enables his people to embrace Jesus Christ upon Gospel terms by a Covenant of Marriage and Adoption. 
Hos. 2. 14, 19, 20.  Thus is man's dunghill heart by Renewing Grace broken up and dressed into a spiritual Garden sown and set with the fruits of his holy Spirit. 
Gen. 9 27.  It differs exceedingly from common convictions and external Reformations, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Hebrew reads Emphatically, God will efficaciously persuade Japhet, enlarging the heart of Gentiles towards Christ; il a hirera en douceur, as the French reads it. He will sweetly and surely draw them. Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuadeo.  as earth differs from Heaven. That difference is still morally-specifical, though it seems to be Physically, but Numerical and gradual. It's the same Spirit that works conviction on the Reprobate and on the Elect, but not in the same manner. He knocks at both, and is resisted. He leaves the Reprobate justly; he opens the Elects heart mercifully and prevailingly. The Reprobate may be externally and professedly sanctified in a partial superficial way. God's Elect are specially sanctified, universally in every part; and gradually through every part. Man's free will by sin subjected to Satan, is through this Renewing Grace set at liberty, 
Revel. 3. 21.  so far as Grace prevails. The unregenerate is free only to spiritual evil, 
Rom. 8. 7, 8.  being an enemy to spiritual good. 
Rom. 8. 2, 9  The Regenerate soul is so far free to spiritual good, 
Rom. 7. 25.  as it's renewed. When Grace is completed in Glory, the soul like good Angels shall be free only to good. 
Necessity and liberty meet together in Heaven, on Earth, yea in Hell itself.  The Nature of man's will is thus bettered by Grace; which was made a slave by sin. The Devils and damned do freely will sin, so do unregenerate souls on earth, yet necessarily. Thus necessity man stand with freedom both to good and evil. By this Renewing Grace the regenerate soul is made conformable to God's Image, 
Eph. 4. 24.  and is so far called the new man, and gradually learns to be holy as God is Holy. 
1 Pet. 1. 14, 15.  That Seed and Root of Grace cast into it at first, grows up by degrees as the grain of mustard seed, 
Matth. 13.  as the corn, as the Light, as the living Child. Thereby the soul is enabled to believe and Repent, 
Prov. 4. 18.  and further to actuate every sort of Grace, 
Luke 13.  being excited, corroborated and directed still by the same Spirit. 
Mark 4.  Thence is the conflict so continual between the spirit and flesh, 
Rom. 7.  the Law in the members, and the Law in the Mind? Grace and sin, which ends not till the death of sin in bodily death. Thus acti agimus: Implanted Grace then co-works still with the Lords gracious Spirit, 
Phil. 2. 13.  who works in us both to will and to do of his good pleasure. This Grace appears also most free and full, most choice & sure, to the glorifying of all Divine Attributes. Man could not be conceived to have any skill, power or will to procure the same. 
Eph. 2. 8, 9, 10.  By Grace the Lord calls unto Grace, and so to Glory. By Grace are we saved through Faith, and that not of ourselves, it's the gift of God; not of works, lest any man should boast: 
Rom. 9 16.  for we are his workmanship created in Christ Jesus unto good works: 
jam. 1. 18.  so that it's not in him that wills, nor in him that runs, 
Eph. 1. 6.  but in God who shows mercy: Of his own will begat he us by the Word of Truth, that we might be to the praise of his Glory.  
Object. But why then is man commanded to believe and repent, to change his heart, & c?  
Answ. Because as we hinted before, God deals with men by men, rationally, orderly, to convince all of their Duty, and insufficiency, to humble and awaken them, to put them upon all due means, to render the most inexcusable, and moralise many: to convey his Grace into his Elect through those very means peculiarly sanctified to the spiritualizing of their heart.  
Object. But is not God partial in so doing?  
Answ. No. For he is not bound to any further than he pleases, neither is he led by any sinful respects which render men partial.  
Object. But why doth he yet complain of the Reprobates, if he give them not sufficient Grace, as to others? how can they help it?  
Ans. 
Men sin wilfully, though necessarily. It's a necessity conditional, not absolute; It was contracted by a man's own fault; it opposes not his Liberty of choice; whether in point of contradiction towards contrary acts; willing or nilling: or of contrariety towards contrary objects good or evil. The sinner chooses evil in refusing good, willingly without constraint. God's Decree infuses no evil into a man, nor his Providence. Psalm 58. 3. job 14. 4. Matth. 7. 16. Luke 6. 44. jam. 3. 12. Eph. 2. 1, 2, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and partial acceptation of persons, forbidden of God, is to be found only in debitis and matters of Duty, not in Gratulties and things of free Gift.  God justly complains of the wicked for insolvency and squandring away his goods wilfully and rebelliously, both in their first Father and by themselves. They smart not but for their fault: their being Bankrupts is no payment, nor discharge of their debts to him. He gives them more than they could expect or make right use of. Though they cannot change their own heart yet they might use the means better than they do; they are still wilfully negligent and selfish in all they do and suffer justly for their demerits. Can the wicked say they sin not wilfully? Will not their own conscience condemn them? Are they not all corruptly estranged from the womb, and speaking Lies by time? Who can bring a clean thing out of an unclean? Can the Bramble bear figs, or a sinful man beget a sinless child? Is not the spawn and brood of venomous creatures venomous also? Can a dead corpse raise itself to Life, or a soul dead in sin contribute aught to its own quickening? Yet is this no excuse for any sin, because man is condemned for the abuse and neglect of that which is given him. The best of them goes not so far as he might. Though he be spiritually dead, yet is he naturally alive, and the abuse of natural parts is a sufficient condemnation to every sinner, though variously appearing. Thus is God still just, merciful and true, though man prove unjust, unworthy and false. He is still beforehand with every man, though unfaithful servants who improve not the talon lent them, charge him to be a hard master. As he is free in disposing of his gifts, so will every abuse and neglect of each of them be duly reckoned for.  
22. 
About this Truth, besides the Father's Greek and Latin, and our former Reformed Divines, you may consult with late Writers, as Dr. Preston, Dr. Ames. Dr. Sibs, Mr. Bolton, Dr. Thom. Goodwin, Dr. Ward, Dr. Twiss, Bishop Davenant, Bl. Morton, Mr. Hooker, Mr. Shepherd, Dr. Owen, Mr. Rutherford, Mr. Cotton, Mr. Burges Lectures, Mr. Baxter, Mr. Gataker, Mr. Lyford, etc. Sleidan, Cloppenburg. Becman, Hornebeck, Altingius, Bulinger, etc.  Christ's saving Grace is also abused, 1. By the former Errors. 2. By the Pelagians and Socinians, ascribing man's salvation to his own merits, the fruits of his own power and will. 3. By the Papists and Arminians sacrificing also to their nets; some owning merits the congruo before Conversion; others only merits de condigno, after conversion; either ex propria Natura, with some, or ex pacto with others; very few of them are found more modest. 4. By the Quakers, Behmenists and Notionists variously treading in their steps, and disguising those old Errors with the colours of new Light of a Christ within, pretended Raptures, Chemical dreams and Magical deceits. Their monstrously abstruse expressions and Fictitious Raptures were much magnified in that Germane Tragedy acted in various Scenes for many years, especially from 1522. till 1540 and are now revived out of Paracelsus, Behmen, Wigelius, and the like by their followers very perniciously now.  
AGainst such a Poison the gracious Knowledge of Christ will fortify you by Scripture discovery of the Nature and Cause, the Method and Means, the Subject and Effects, of that saving Grace.  
1. 
Eph. 1. 3, 4, 5.  The Nature thereof is God's Application of his special Favour unto his Elect, 
Tit. 3. 4, 5.  Redeemed by Christ, saving them from all sin on earth Inchoatively, in Heaven consummatively.  
2. 
2 Thes. 2. 13.  The Fountain cause thereof is his own pleasure: the final his Honour, exalted in his Son, by his own Spirit applying the same. 
Rom. 8. 28, 29, 30.   
3. 
john 6. 37, 39, 44, 45.  The Method observed is gradually to show this favour, 1. 
john 10. 27, 28, 29.  Primitively in his Election and Redeeming Love. 2. Communicatively, in his Adopting and Justifying, 
john 17. 2.  his supporting and supplying Love, from the beginning of Grace, through perseverance unto Glory in Eternity.  
4. 
1 Pet. 1. 25.  The means appointed and employed therein are, 1. Christ the Principal: 
2 Thes. 2. 13.  The Spirits Operation as efficient: and every Ordinance and Providence, his Word especially, as Instrumentally blessed of him thereto.  
5. The Subjects thereof are Gods Elect, 
1 Pet. 1. 2, 3, 4.  Redeemed by the Son, Renewed by his Spirit, whom he Adopts for Children, justifying their persons, and keeping them through faith by his Power unto Salvation; 
Phil. 1. 19  supporting and supplying them still by the earnest and first fruits of his Spirit, 
Phil. 4. 19  till the full possession of all.  
6. 
john. 1. 12.  The Effects thereof are, the gaining of their hearts by Divine Love to mutual Returns, 
Act. 13 48.  to choose him in Christ by his Spirit for their chief good and sovereign Lord, 
john 10. 3, 14, 15.  delighting in him, 
Tit. 2, 11, 12.  depending on him, closing with him, following of him, drawing all from him, 
1 john throughout.  reducing all to him, loving what he loves, hating what he hates, with an harmony of mind, heart and hand. And all for his sake and to his Glory, by his strength according to his Will.  
THis Light will easily dispel all Cavils darkening the truth. There are no merits but in God's Mercy. He rewards indeed, but it's of Grace. He pardons sin and doth it freely. Yet he requires Faith and Repentance, not to merit, but to receive it, emptying the soul of self, to fill it with himself, letting out sin to let in Christ: casting out Satan to bring in his Spirit, Purging out corruption by giving his Grace, preparing for Glory. He therefore bids them take heed lest they fall, to keep them standing in the right use of Means. He appointed the End and blesses the Means. He promises and assures their standing, 
john 6. 37, 38, 39  not by their own, but by his Might. Thus all that the Father gave Christ, shall come to him, and him that comes to him, he will in no wise cast out, because this is the will of the Father that sent him, 
john 10. 27, 28, 29.  that of all he hath given him he should lose nothing. The father that gave them to him, is greater than all; none shall pluck them out of his hand, Ergo.  
Object. But may they not slip away?  
Answ. 
Heb. 8.  Yea, if left to themselves as Adam was in the Covenant of Works. But he hath made a better Covenant with them in Christ, engaging his Grace to preserve and save to the utmost all whom he chose in him, 
2 Sam. 23. 5.  Redeemed by him, and sanctifyingly renews by his Spirit. This is all their Hope and all their Salvation, 
jerem. 31. 33.  though in a Winter of temptation it seems not to flourish. 
Ezek. 36. 26, 27.  He therefore writes his Law in their heart, and puts his Spirit within them, to cause them to walk in his Statutes, 
Psalm 73. 23.  that they shall keep his Judgements and do them. He will uphold them by his right hand till he bring them to Glory. He will Crown his own Grace in them, 
2 Cor. 12. 9  and magnify his strength in their weakness.  
Object. But doth not this Doctrine lead to presumption and Libetinism? 
2 Pet. 1. 5, 6, etc.   
Answ. Not at all, though it may be abused as the best things are. 
Tit. 2. 10, 11, 12.  It leads genuinely to all Christian diligence and Grace, as the sure only way to Glory. 
Mirae Gradationes in divina Catena, & inseparabiles! 1 a. decretorum  This Assurance he gives not to all alike, nor to any alike at all times. Though his weak children be sure in his hand, yet he lets them often stumble, that they may know him and themselves better. The Riches of his Grace appear still herein freely and fully, 
Rom. 8. 28, 29, 30. 2 a. Virtutum,  surely and choicely. What's freer than pardon to an unworthy Rebel? That Christ satisfied, 
2 Pet. 1. 5, 6, 7, 8, 9, 10.  and that Faith is given to receive pardon, is not that free also? What's fuller than such a pardon, that justifies from all guilt Inchoatively, 
3a. Officiorum,  progressively, consummatively? whether you say the pardon is Renewed, 
1 Thes. 5. 17, 18. 19, etc.  or continued, or confirmed to the Regenerate, is it not still full? Doth he not blot out all scores and remit all faults by application of his Justifying Grace? 
4 a. Privilegior. 1 Cor. 1. 30. 1 Cor. 3. 21, 22.  His correcting of them is the fruit of that Adopting Love which pardons them. 
5 a. Beatitudinum. Matth. 5. 3, 4, 5. etc. Omnes isti Coelestes nexus sunt firmiter contexti, & nulla vi aut fraude dissolvendi. Pendent enim omnes ab Optimi Maximi Throne, & ipsius Omnipotenti manu connectuntur & conservantur.  Because they are children, they must have Physic and the Rod also. What's surer than this Grace, which engages the Trinunity in the clearest Bond, with the surest Ties, with Word and Writing, with his Hand and Seal, with Promise and Oath, yea with his own Blood to final performance on his side and theirs? 
2 Tim. 2. 13.  They may break indeed, but he cannot break. Though they act faithlesly, yet he acts faithfully. He cannot Deny himself nor them, because his in Christ. And what's choicer than this special Grace, that saves his children when he punishes others? What's more precious than this Miracle of Grace that gives them God in Christ and all things with him? 
Rom. 8. 32.  What more singular than this marvellous Love, 
Ephes. 1. 13.  who gives them his Spirit to seal and strengthen them, 
2 Cor. 1. 22.  that they may close with him and keep close to him still? This is Grace indeed not to be abused, nor to be opposed by any pretence. It's as complete as his Salvation, which must needs be answerable to such a complete Saviour. An imperfect Christ is but an Idol of man's fancy, so is that Imperfect salvation and ineffectual Grace which many dream of.  
23. 
About this Subject you may read much in all Antiquity; and among Divines and Civilians of late, especially in English you'll find it handled exactly by Mr. Cobbet of New England in 1653. and much in scattered places among Mr. Baxters, and others Works, and in the Volumes of Sermons preached before the Parliaments since 1640. to this day. You may see about it our Libertine Schooled, lately published.  Christ suffers also in his Instruments, his Civil Deputies, in the Magistracy: 1. By the former evils. 2. By the Papists, who advance their Antichristian Head into the Magistrate's Seat, putting the civil Key into the Pope's hand, and loosening the Subjects from their Allegiance to such Superiors who do not please him, encroaching much upon civil Affairs in their Cannon Law, as about Marriage, Incest, Adultery, etc. obliging their Clergy to Foreign Supremacy; forbidding the Magistrate his Duty about Externals of the first Table, etc. 3. By Quakers and Notionists, who labour to bring in confusion, as the Germane Anabaptists did. 4. Yea by many who seem more sober, yet deny the best part of his Office: that special care of the first Table in its Externals, wherein he is to do most for God. 5. By divers infirm Christians that by mistaken apprehensions of a fifth Monarchy do actually resist Christ in denying due homage to such Powers whom high Providence hath set in Power.  
AGainst these Oppositions, the Knowledge of Christ graciously improved will sufficiently arm us, declaring from Scripture the Magistrate's Duty and Dignity in being most like God, 
Rom. 13. 1, 2, 3, 4, 5, 6.  and doing most for God. His Power is Authoritative about the external man, in all matters Religious and Civil, Politically to regulate, reward and correct according to God's Word for the Lords honour and the Public good. The Genus is an Authoritative Power; the Object is the external man, expressed by word, sign, or deed; the Subject is all matters of the first or second Table, religious and civil. The acts of Power are to regulate, reward, countenance good, and disown and correct evil. The manner of acting is Political, not Spiritual; by civil Censures, not Ecclesiastical? The Rule is Gods Revealed Will in his written Word, not his own Will or man's fancy. The End is God's honour as supreme; public good, as subordinate. Herein shines the Magistrates Dignity in being thus employed as God's Substitute, to look to his Law in cherishing good, and suppressing evil. Herein God's Vicegerent shall meet with comfort in these Politics of Gods own giving. 
1 Sam. 2. 30.  The Lord in all Ages hath honoured such who have thus laboured still to honour him. He requires it still, 
Rom. 13.  and rewards it in a special manner. He gives many Instructions about it to avoid error, 
2 Sam. 23. 2, 3.  neglect and abuse. He still branded those that neglected it, 
Exod 18. 21.  and set up themselves in slighting of him. 
Nehem. 3. 5.  They were threatened and punished sorely that would not and did not tender Christ's Interest. 
2 Chron. 19 5, 6, 7.  No Book of Scripture or humane Record but gives us signal demonstrations hereof. 
Esay. 49. 23.  The many Cavils obscuring this Truth easily vanish by the brightness thereof. 
jerem, 30. 21.  The Pontifician Crew by their encroachments have taught our Libertines very sad lessons. 
Their Queries and Objections you find answered in our Libertin Schooled briefly, more largely in other Authors.  Corah with his Partners acted once this part, as the Germane Rout did long afterwards from 1522 till 1534. Pretence of Conscience is much talked of, but it covers often the abuse of Conscience. The Magistrate meddles not with conscience, but with external evil, though pretending conscience. He is a terror to all evil works whatever they be, wherever they appear, and a countenance to good. That's his Office by God's Commission for thy good; 
Rom. 13. 2, 3, 4, 5.  Christ is King of Kings by whom they all Reign, 
Prov. 8. 15, 16.  who calls all to account. If sin and Satan possess a man's conscience that should be God's Seat, it cannot excuse their treasonable acts, but aggravate them. Much care indeed is to be still used lest this Power be slighted or abused. Such Christians who appear truly conscientious are to be dealt with in much tenderness. Yet cannot Conscience plead for any sin. Christ never intended it to be Errors Sanctuary. He dallies with no sin, and would have his servants like him. They that make no conscience of his Truth and Grace, nor of the public Peace, show their conscience to be very unsound. The standing Rule of man, whether high or low, 
Esay 8. 20.  is not his Conscience, but the Lords Word. An evil Conscience is the worst of evils, 
2 Pet. 1. 19, 20, 21.  and the Nurse of all evil. 
2 Tim. 3. 15, 16, 17.  Error is an infection's Disease that spreads dangerously under the pretence of Conscience still. Conscience must rule us so far as it's ruled by God's Word, and no further. It cannot bind to, nor discharge any sin. Paul judges himself for those very sins very heinously, 
1 Tim. 1. 13, 14.  which his conscience through mistake suggested to be his duty. 
Tit. 3. 3.  If a Christian suffer as an evil doer, 
Act. 26. 9  though he pretend Conscience, he shall have little honour or comfort therein. 
1 Pet. 2. 20.  The sin is aggravated that is committed by an evil of Conscience, the Presence Chamber and the Royal Throne of our Sovereign Christ. The Magistrate therefore should be most careful to see that all sorts enjoy the best Means of informing Conscience about the Will of God, 
2 King. 17. compared with 2 King. 19  as Noble Jehosaphat did, that all good Laws may be duly observed. Then Execution must be looked unto, the Life of the Law. It's the great mercy promised to Christ's Kingdom, that Kings shall be Nursing Fathers to his Church, 
Esay 49. 23.  and contribute their utmost to the help thereof; 
Revel. 13.  whereas before they gave up their power to the Antichristian Beast. 
Revel. 17.  Christ himself is wronged, when his Lieutenant the Magistrate is taken off from his Work or disturbed therein. All Arguments used against the Magistrate's Power in Religion are still under-charged or overcharged; either they prove only that Conscience is not to be forced, and that Christians should begentle and meek, bearing with each other in things indifferent, which is not denied; or if there were any force in them to disprove the Magistrates dealing with the first Table, the same force would reach further against the second Table also. So that they would make his office needless, striking at Christ through his vicegerents Loins to bring in confusion and Anarchy, by exempting from his Cognisance whatever things may pretend Conscience. What evil so horrid that may not be covered under such a mask? Hath not experience seen it fulfilled in the predigious Ranters are Quakers of our days? Christ's Interest in the good of men's souls is still the best part of the Magistrates care; they must needs be sadly injurious to both, that would deprive them of that choice Garland, and that signal work.  
24. 
This Theme hath been frequently and fully handled in all Ages, and in ours by the Assembly of Divines, the Ministers of London, by Mr. Shepheard, Mr. Hooker, Mr. Rutherford, Mr. Gilespy, Mr. Norton, Mr. Cotton, etc. who harmoniously agree in the substantials, though they sometimes vary in Circumstantials of Order Ecclesiastical.  Christ is opposed likewise in his Servants of the Ministry, as, First, By the former Errors; So, secondly, By the Socinians, Seekers, Behmenists, Revelationists, Quakers and Libertines who deny, corrupt and oppose it. Thirdly, by the Papists, who set up an Antichristian Head, and Hierarchy, mangling and perverting it woefully. Fourthly, By Innovators, who exalt a Power therein above others unknown to Christ, and others slighting what Christ hath set up.  
AGainst these various Evils, the Knowledge of Christ improved graciously will fence our Judgements, and make us to see the excellency and perpetuity, the necessity and utility of his Gospel-ministry. It was his care of old to set it up in his Church for their common good, that the Priests lips might preserve knowledge, and they should seek the Law at his mouth, 
Mal. 2. 7.  because he is the Messenger of the Lord. The first Insurrections against it, (which assaulted also the Magistracy by a strong levelling party under holy pretences, 
Num. 16. ) were dreadfully rebuked and plagued by an extraordinary hand from Heaven. 
Num. 17.  The Lord made also Aaron's Rod to blossom and fructify miraculously, 
Num. 31. 30, 47.  that he might ratify this great Ordinance of his to all Ages. 
Num. 35. 2, 8.  He appointed the Levites to be therefore settled in all the parts of Israel, 
Gen. 49 7.  that every one might be provided with ministerial Help. 
Deut. 33. 9, 10. their scattering was for the public good.  Himself promised in a peculiar way to be their best Portion, and took a special care, 
Deut, 12. 19  that among their Brethren they might never want a plentiful portion. 
Ezek. 44. 28, 29, 30.  From time to time did he renew that charge, 
2 Chron. 36. 15, 16.  and sharply visited for the neglect thereof. He honoured and prospered those Princes and people that did carefully observe his Will therein. 
2 Chro. 30. 22.  His Magistracy and his Ministry went still hand in hand, 
Ezek. 48. 10, 11, 12, 13.  both in doing good and suffering evil. 
This Prophecy from the 40 th'. Chapter of Ezek. is Evangelical, though set out by Mosaical Expressions, as the whole scope demonstrates, & Expositors harmoniously agree.  Moses and Aaron in all their Successors were still duly observed by God and good men. The Jewish Church and State declined together by their sinful neglects of Christ's Institutions. Christ therefore came at last himself personally, that he might repair those woeful Ruins. The vile abusing of his Ministry brought on them first a Babylonian yoke, and afterwards a Roman slavery, after many Persian and Grecian Oppressions. The Revolts of Jason and of Onias, with their Anti-temples in Egypt and Samaria, brought in many more confusions then both on Church and State. Their corrupt opposings of Christ's Ministry cost them very dear. When Christ came in the flesh, the many disorders of the ministerial Office and persons had disordered all. 
2 Chron. 36. 15, 16.  His great care was then to rectify things in the best method. 
See Josephus his Antiquity, and of the jewish wars.  An end of all shadows he made in himself by his own Ministry, and settled himself a substantial Ministry that should continue unto the world's end. His great business still was to purge his Temple, and to commission his ministerial Servants for the successive building of his house. His twelve Apostles and seventy Disciples were to that end successfully employed by him. 
john 2. 14, 15 16.  When he ascended and triumphed over all, 
Matth. 21. 12.  he bestowed then Coronation Gifts of a choice Nature. 
Luk. 19 45, 46.  Then gave he Apostles, Prophets and Evangelists in extraordinary, Pastors and Teachers in ordinary for Ambassadoes, 
Luke 9 1, 2, etc.  for the perfecting of the Saints, for the work of the Ministry, for the building up of his body, 
Luke 10. 1, 2, etc.  until we all come to the full stature of the Son of God. Thus Christ settled this ministerial function with spiritual Authority, 
Eph. 4. 10, 11.  by setting apart in a regular Call, persons by him duly qualified to the full employment of the Ministry. The Circumstantials of the ceremonial Law he pared off thereby, and settled the substance of his will therein in this solemn office for his special honour and his people's good. The Father and Spirit joined with God the Son in the Commission given from above to settle this Office, and assure thereon a signal Blessing till the end of all. As the Son gave these Residents of his to his Church below, 
Eph. 4. 11, 12.  so did the Father set them in the Church, 
1 Cor. 12. 28, 29.  and the holy Ghost still makes them overseers thereof. In the renewing of their Commission he enlarged it unto all Nations, 
Act. 20. 28.  gave them the keys of his Kingdom to act under him as Deputy-stewards; 
Matth. 28. 18, 19, 20.  Titles of Honour he gives them many, 
joh 20. 22, 23.  fit Emblems also of their weighty work. They are his Agents and the people's Guides, 
Heb. 13. 7, 17, 24.  Shepherds and Rulers, 
1 Pet. 5. 1, 2, 3.  Angels and Leaders. Elders they are and Overseers, as Ambassadors acting in his name. 
Revel. 2. and Chap. 3.  As he taught his Apostles the things of his Kingdom, 
2 Cor. 5. 19  so were they careful to instruct the rest. 
1 Cor. 4. 1.  Paul's Epistles to Timothy and Titus are a directory for all Church Affairs. 
1 Thes 5 12.  The Apostles needed extraordinary Gifts, as did the Prophets and Evangelists in the first planting of Churches everywhere. That work being done, then ended with them their immediate infallible Call. Extraordinaries are but for a time to make sure way to Ordinaries. 
Act 14. 22.  Snccessors they had in the substantials of the Ministry, 
1 Tim. 5. 17, 22.  though not in all their Circumstantials. Paul in his progress having showed the way of ordaining such, 
2 Tim. 2. 2.  gave Timothy and others further Rules still to prosecute that work. 
Tit. 1.  Pastors and Teachers must abide in charge, 
Eph. 4. 13, 14.  whilst there is one soul to be brought to Christ and built up in Christ. 
Revel. 1. 20.  These stars are kept in the Lords own hand, being the Lights of his own setting up. Many Ministers and Churches may perish for their Apostasy, as they of Asia, 
Revel 11.  but the Ministry in the Church of Christ shall be sure to stand. These witnesses of his may be much abused to the very Death, but they shall rise again very speedily to the confusion of all enemies. Lest they should grow proud and usurp Lordship, Christ charged them timely to act as Servants in his name and work. 
About this you may see much in Smectymnuus, in Wa●o Messalinus, in Salma sii libro de primatu Papae; In the London Ministers, Jus Minist. & Presbyt. in Gilespie A-aarons' Rod Blossoming; where the Fathers, as Iren. justin. Tertul. Austin, jerom, etc. are quoted to your hand. See also Centur. Magdeb. calvin's Institut. All our Divines about Church-Order. Myster. Inquit. Morn. etc. Revel. 13. Revel. 17. 2 Thes. 2. 4, 5, 6, 7. 1 Tim. 4. 1, 2, 3, etc. Revel. 11. Revel. 12. Revel. 13. Revel. 17.  His word holds forth all Elders equal in ordinary, since extraordinaries removed from men. Some priority of order and age the Primitive Churches thought fit to admit. Pride and Ambition corrupted the same, adding Jurisdiction and Power thereto. At first they did choose a Moderator, who might be Speaker in their regular meetings. That was first elective, and then became fixed, and gradually did degenerate. Under fair colours many did encroach, and subjected Elders to Bishop's Power. Thence did Arch-Bishops and Patriarches rise with other Limbs of that Hierarchy. By Prince's bounty too sadly abused, this evil did rise, and brought forth a Pope. That Antichristian Beast with his double horn, speaking like the Lamb, acted Dragonlike. He gradually subdued Christ's Magistracy and Ministry by usurpations of the double sword. That Pestilential Wen grew so fast on the Church that it did overspread and consume it in its noblest parts. Many Excrescences did rise under it as their Cardinals, Archdeacon's, Chancellors. Thence a further Rabble of Commissaries, Porters, Acolytes, Subdeacons', Exorcists. Thence also their Monks, Friars, eremites, Nuns and Jesuits swarming everywhere. Thus gradually did Abaddon prevail to waste Christ's portion for a thousand two hundred sixty years. The witnesses whilst prophesy in Sackcloth, the woman is fed in the wilderness. 
BishopVsher de Antiq. & success. Ecclesiar. Centur. Magdeburg. Catalogue. Test. veritat. Myster. Inquit. Morn. Histor. of the Church. Chemnit. Exam. Field of the Church. jewels Apolog. Whitaker, Rainold, Ius divinum. Minist. Evangel. Fox. Monuments. Spelman de Christ. Relig. in Britan. Isaak's Chronology, Speed, etc. Voet. Desperata causa papat. pag. 405. The Romish usurpations were vigorously opposed in England from time to time, witness Eademer, Hist. Nou. Selden, Speed, etc.  Yet did not Christ forget his Interest, but in the worst time maintained his Ministry. Britain, Ireland, Germany and France show large Catalogues of undoubted Truth to verify it. Waldus and Wicklef, John Hus and Jerom with many thousands testified the same. The Reformation by Luther and Calvin was but a more solemn carrying on of the Work. We have antiquities of approved credit, showing Successions of faithful Ministers from the Apostles time all along to this day, as in other parts, so in these Nations. The Scriptures are not the worse, nor the Ministry, for passing through the hand of Romish Antichrist. Gold loses not its worth for touching a leprous hand, nor God's Temple by the sitting of the man of sin, when their pollutions are but once removed. If any defilment be proved to attend our Ministry, we are ready to yield and remove the same. When the Wen is cut off, and the body cured, health being restored, is to be improved. If any will still lord it over Brethren we shall disclaim such usurpations. Christ's Ministry is to feed and teach, to rule and to cure Ministerially. Our weapons and work are spiritual, not Political, nor Monarchical. As Nurse's appointed for the children's good, it's our desire to attend Christ's house. An orderly Call unto this office as he doth appoint, so will he still bless. How shall men believe, if not preached to? How shall men preach right, if they be not sent? Internal gifts are very needful, yet not sufficient to make out this Call. No man self-called is owned by God, no more than Corah and Jeroboams Priests. A Soldier, though able, without Commission shall never be owned for an Officer. A person of Parts without Authority cannot act the part of Justice or Judge. Every Christian is to improve Gifts, but within his place and fit relation. 
1 Pet. 5. 2, 3.  God's word doth appoint an orderly way of Calling persons into the Ministry. 
1 Thes. 2. 7, 8.  They must be well proved and approved of, 
Heb. 5. 4.  then chosen and ordained to a proper charge. 
Rom. 10. 13, 14, 17.  He that hears and receives persons so called in the name of Christ, 
jerem. 23. 21, 22, 32, 38.  hears and receives Jesus 
jerem. 29. 31. Numb. 16. 1 King. 12. 30, 31. 1 King. 13. 34. 1 Tim. 3. Act. 14. 22. 1 Tim. 5. 22. Matth. 10. 40. Luke 10. 16.  Christ himself by his own witness. He that abuses and rejects such, abuses and rejects the Lord Christ thereby. If any be bad, let them be questioned, and reap their deserts. We pretend to no Infallibility, but would be tried still in Doctrine and Life by the word of Truth. 
Matth. 24.  Christ's work its we are sent about; 
2 Tim. 4. 3, 4.  the devil would mar it by slandering tongues. False Christ's, false Prophets are now very rife. Sick brains are heaping Teachers to themselves to please itching ears. 
jerem. 23. 32.  They that thus run before they are sent, shall not profit, but deceive the people. The chief rage of Foxes and Wolves disguised, will still be bend against the Shepherds. 
1 King. 17. 18  Jeroboams Priests with his Golden Calves brought in division, deceit and ruin. If the Lords Mercy do not prevent it, our sin and sorrow will be too like theirs. The Cavils pleaded against this clear Truth, have been fully dissolved again and again. It was julian's attempt to starve the Ministry and Schools, as the sure way to ruin Christianity. The like design is revived of late to the same end. 
1 Cor. 9 5, 6, 7, 8, 9, 10, 11, &c  The Laws of Nature and of Nations, as well as God's positive Laws, are brought in by Paul to prove the just Rights of Minister's maintenance. The Corinthiane are blamed for putting him to shift and work with his hands. He commends them highly, that had been free towards his relief.  
25. 
Many choice Pleces are extant of this Subject by the Ancient and Modern in all Nations; About these see Picus Mirandula, Perkins, Mr. gaul's Magastromanier. & Spanhemius, etc. Cornelius Agrippa himself, once a great friend hereto, saw at last the great danger thereof, and discovered it to others.  Christ suffers also in his Providence, as by the former Errors;  
So first, By Atheists, Stoics, Epicures that ascribe events to fortune, fate or chance.  
Secondly, By Divers Jesuits and Arminians, charging his purpose and execution with Contingency and Dependency.  
Thirdly, By Stargazers and Astrologers who pretend to divine of humane Events by their judicial Prognostications.  
AGainst this Malady the gracious Knowledge of Christ improved will give us still a Soveraing Remedy. It shows by Scripture 
Heb. 1. 2, 3.  Light, that the hand of Christ, who first made the world, 
Amos 3. 6.  doth uphold it still with Rule and Order by the word of his power. 
God● not the Author of sin, though active about sin in his decree and execution. Therein he acts 1. as the supreme Mover, man as the proper subject: 2. God as the Author of Nature, man as a moral Agent. 3. God by a pure Rule, man against Rule.  His eternal purpose he still executes in doing of good, and overruling evil. What evil of sorrow, that the Lord sends not? What evil of sin, that he limits not? What good temporal or spiritual, that comes not still from his Providence? His Rule is so sweet and so sovereign, that all fulfil his Will in fulfilling theirs; what ever opposes his revealed Will, is still overruled by his secret Will. The Will of his purpose men do then fulfil, when they disobey the Will of his precept. The Instance of Joseph and Jesus suffice to demonstrate Christ's Sovereign Rule. Things most contingent as to men and means, do yet come to pass by a necessary and sure providence. The very Sparrows fall not to the earth, nor the hairs of man without God's special hand. Astrologers sin is so much condemned by Scripture, Reason and Experience, that they should not proceed any further, seeing their folly is made so manifest. 
Gen. 50. 20.  Some use we grant of Astronomy, 
Act. 4. 20.  if modestly handled; natural Astrology may hint at some things, 
Matth 10. 21.  though very uncertainly. But that judicial Astrology which pretends to foretell the success of affairs acted 
Esay 47. 12, 13.  among men, 
Deut. 18. 9, 10, 11, 12.  is an Errand cheat and dreadful Imposture: such an Art descends from old Magicians, that learned of Satan among the Nations. 
2 King. 17. 17.  Chaldeans and Diviners with all Soothsayers are noted in Scripture with Egypt's Magicians. 
jerem. 14. 14.  Indian Gymnosophists, 
Ezek. 12. 24.  brahmin's and Pawawes, the Druids of Gaul, the Bards of Britain, 
Ezek. 13. 6, 7, 22.  the Dervis' of Turkey are of the like 
Act. 16. 16. The chief Heretics who troubled the Church most in all Ages, have been great promoters of this black Art, as Manes the Priscillianist, the Simonians, Menandrians, Marcionists, Mark confuted by Irenaeus. etc.  school. The rules of this Art are certainly known to be most absurd, vain and uncertain. Mirandula and Perkins, who searched into their depths, discovered fully their juggling Impostures, as their Writings testify. Some profound Scholars, who had curiously pried into their secrets, 
The Laws Imperial, Ecclesiastic and Municipal have been zealous in all Ages against it, both among the sober Pagans and all Christians. The notorious Lies and Impostures of the prime Astrologers stand on Record in History. Tully shows how horribly they cheated Pompey, Crassus and Caesar. Alapide upon Act. 19 declares their horrid deceits in Rome. See their lives in print by several Authors, and many Histories to that purpose in the Records of all Nations and Ages. job 9 9 job. 38. 31. Amos 5. 8. If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coeli may have a little Influence upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporis, it hath less upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ingenij, if any, least of all upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rationis in such a multiplicious variety of millions of men in all places and ages. How great then must needs the uncertainty be, and how fallacious the Conjectures, that poor sinful worms below are put upon by judicial Prognostics from thence? Woeful was the Catastrophe of Ahab and jezabel, Balak and Ahaziah, Haman and Belshazzar harkening thereto. In Malach. 4. 2. Christ is elegantly compared to the Sun to set forth his Divine Perfections, represented to the Life by that abstract of Nature's Wonder in its Essence and Attributes, Properties and Effects, Accidents and Adjuncts. Thus a spiritual use may be made of the Celestial Bodies, besides the natural and moral. But that horrid abuse of their lying Vanities, and juggling Impieties, who pretend to divine future events of Contingent affairs and humane transactions, hath been still branded as the servant of Satan.  came off with remorse and abhorrings thereof. This Profession hath been in all ages justly detested by the wise and good. Such Affinity it hath had still with Satanical Oracles, that its unsufferable in a Christian State. There is virtue indeed in heavenly bodies; But who can find out the same distinctly? An Apollonius, Faustus, or Hildebrand may pretend somewhat from Satan's teaching in this black study: But shall Christians go to the devil's school to learn Christ's mind? Starry Constellations have their Influence on sublunary bodies, but they cannot reach the souls and Acts of men. How far they may affect this earth, none can know; but that our Reason and humane Events are beyond their reach, is easily known. The Constellations of Christ's Providence compared with his word, are the proper Rules of our Prognostics, personal and public. Thence should Christians cast a divine figure to find out a true scheme of their State and Acts. Learn we to calculate our spiritual birth, and observe the positure of souls under Chris▪ thence all conjunctions and oppositions, total or partial, will rightly mark out what our case will prove. The Sun of Righteousness passing through our houses will carry Light and Life into every part. His Aspects direct, oblique or opposite, signify Influence benign or malign, according to the station of things about it. When the Lord ascendent doth rule all the rest, it prognosticates all propitiousness. If quaking Saturn, and the ranting Mars, if notional Mercury, and ambitious Jupiter, if unstable Luna, and voluptuous Venus come to cross this Sun, what can men expect but a Combustion? Wand'ring Planets, and floating Meteors are still overruled by his fixed motions. He is regular in his Light and heat, the only fountain of benign Influx. He is no Retrograde, but still in progress to dispel darkness and death from his friends. Would men study him in his word and works, they would soon banish sinful Astrology. 
The commendation given to the ancient Magis or Wise men by Caelius Albertus, and other learned men, hath no colour of plea for our divining Astrologers what was commendable in the Chaldaean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the Grecian and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for natural and moral Philosophy, should not patronise any Juggler's Tricks, or Satanical Divinations. The Chaldaeans and Phoenicians had opportunity to learn much from joseph, Moses, Daniel, David, Solomon, and the other wise men of Judea; which the most of them corrupted, and so transmitted to the Greeks and Romans, Rom. 13. 3, 4, 5, 6.  His Law and Gospel suffer so much by it, that no wise Christian should plead for the same. Was there ever a great ginger that hath not bewrayed some Satanical cheat? May not London speak loud in this case, if late experience be but testified? We may challenge all Records divine & humane to show any good Prince or State owning it. Who ever were found harkening thereto, history brands them by Tragical ends. Oh That great Britain would consider this, that Satan may not fix his Throne among us! Christ will not endure so ill a Neighbour, nor suffer this Trade to go unpunished. Compacts with the Devil, though but indirect, do challenge both frowns and Judgements from above. Superiors must act under Christ for him to punish this great evil with suitable Wages. If men be so bold and presumptuous, Powers are ordained for terror to such. They are errand cheats, or Conjuring knaves that foretell events of humane matters by their stargazing. 
Esay 8. 19, 20.  If men slight God's Law and testimony, to follow such peeping, muttering Wizards, 
What is objected by some from the Star observed by the Wise men, Matth. 2. is impertinent to this purpose. That case was transcendently extraordinary, and miraculous in every part thereof, as all learned Commentators observe. The Star itself was of a nature, motion, appearance, seat and rest quite different from all the Celestial Stars. The Persons being wise Chaldaeans surnamed Magis in those Eastern Countries, had been instructed by many Prophecies of the Messias coming at that season and of his Star. Besides Balaams' Prophecy, Numb. 24. 17. of Great repute with them; they had the Sibyl's Oracles, particularly that of Sibylla Erythraea which writ very plainly of Christ's Birth and Life. They had especially the jewish Instructions received from Daniel and others successively, and most especially the Greek Translations of Scripture very frequent In all those parts, which foretold plainly the time, place and all Circumstances of his coming, which was then generally expected, not by the Jews only, but by all Nations also who minded Oracles and Prophecies. Cicer. 2. lib. de divinatione, Calcidius Platonicus in Timaeum Platon. and divers others both of the Gentiles and jews give pregnant testimony thereof. Hence the inquisitive Greeks had received so much of Scripture-truth, which they disguised under multiplicious fables; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was Apollo's Oracle.  it's because there is no Light in them. Christ will right himself for all such Affronts cast upon his Word and his Providence. The Lord awaken all concerned herein, that we repent not when it's too late.  
II. IMprove this Antidote against Apostasy the woeful Issue of dreadful Errors. 
1 Cor. 10. 12.  Let him that doth stand, take heed lest he fall. Let none therefore stand on his own strength. Be we of Paul's mind in studying Christ, to account all loss and dung for him. Be we found in him, not in carnal self; stripped off our Righteousness, 
Phillip 3. 7, 8, 9, 10, 11, 12, 13, 14, &c,  and clothed with his. Let's know him still more fiducially, more improvingly in the power of his Resurrection, and in the fellowship of his sufferings, conforming to his death. This will hasten our pace to the Resurrection that will make an end of sin and sorrow. We are not yet perfect but must press forwards with Christian bearing and forbearing still. 
Heb. 3. 12.  Beware we Brethren, lest in any of us be found an evil heart of unbelief, to make us depart from the living God. 
Heb. 12. 15.  See to it with all care possible, that none of you come short of that Grace of God, lest any root of bitterness springing up trouble you, and thereby many be defiled. But exhort one another daily whilst it's called to day, 
Heb. 3. 13.  lest any of you be hardened through the deceitfulness of sin. 
Heb. 12. 14.  And follow Peace with all men in the pursuit of Holiness, without which none shall see the Lord. 
Matth. 5. 9  Blessed are such Peacemakers, especially in this dividing age, for they shall be called the Children of God. About this blessed work of Christian Peacemaking we design another Piece, (if the Lord give strength and time) to stir up all God's people thereto in this selfish generation, that we may all be effectually helped thereto, and preserved from the woeful delusions and divisions now so prevailing. Be we all so much the more pressed to grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ, to whom be Glory for ever, Amen.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Rom. 16. 27.   
FINIS.