A LITTLE STAR, Giving some light into the counsels and purposes of God revealed in the Scriptures. OR A CATECHISM, Wherein these ensuing principles.  
1. What God is, and how he manifests himself.  
2. Why he made the world and man.  
3. Man's condition, what, 1. By creation. 2. By his fall. 3. By being restored by Jesus Christ. 4. The uses and ends of the Law. 5. What the Gospel is. 6. Justification what it is. 7. Sanctification what, and how it is wrought. 8. What repentance is. 9 The use and ends of the Scriptures. 10. What true prayer is. 11. Baptism, and the Lords Supper, why, and how used. 12. General redemption what, and how to be adjudgedof. 13. Resurrection and Judgement what. 14. Heaven and Hell what, in truth and mystery.  
All which are briefly by way of Question and Answer opened and explained▪  
By William Mason.  That which we have seen and heard, declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and with his Son Jesus Christ. 1 Joh. 1. 3. 
London, Printed by G. D. for Giles Calvert at the Black Spread-Eagle near the West end of Paul's.   

TO ALL THE SAINTS, Scattered (particularly) throughout Oxford-shire, Warwickshire, and Northamptonshire: and (more generally) throughout England, (especially they under lower dispensations) Grace and Peace be multiplied.  
DEAR BRETHREN,  
IT is a sad thing to consider, how the Saints, who are united, and made one, with, and in Jesus Christ, 
a 1 Cor. 6. 17.  by partaking of his Spirit, 
b 2 Pet. 1. 4.  or divine nature: should yet be so disunited, and broken off one from another, by yielding to much to that 
c 1 Cor. 2. 12.  spirit of the world, or rather to that principle of 
d James 3. 16. & 4. 5.  envy, and malice, which Satan the God of this world labours to throw in amongst them; Is it not cause of much sadness and grief, to see that a little difference in opinion produceth great breaches, and much estrangedness in affection? and yet this difference being weighed in the balance of true Judgement, will be found no difference amongst them who are truly Saints. Indeed, 
e Rev. 2. 9 & 3. 9  There are some who say they are Jews, and are not, but do lie; and these are some of them high in notion, but altogether without life, and power of godliness, and the difference between the Saints, and such in point of sound doctrine, is very great. But the Saints, who are truly so indeed, 
f Eph. 4. 3.  they all endeavour to keep the unity of the Spirit in the bond of peace: They all know, and profess, that there is but one body, whereof they are members: and that 
Vers. 4.  there is but one Spirit, by which they are united, and made one in this body: and that their hope, whereof they are not ashamed, is one and the same, being effectually called thereunto; they all profess and acknowledge 
Vers. 5.  one Lord, in whom they do believe; and one faith, by which they believe, and one baptism, through which they are not only made conformable to Christ in his death, but also are made like unto him in his glorious resurrection, unto newness of life: And are also anointed with him, to hold forth the same to others; they all profess one God, who is the 
Vers. 6.  Father, the Fountain, the Original of all good; who is above all in respect of his glorious power, and through whose infinite love and goodness, they all obtain life and happiness; and who is in them all, to act and carry them on, unto eternal glory. Thus the Saints, who are so indeed, hold correspondency one with another in the substance of religion: and the difference between them is but a seeming difference, a difference in regard of manifestation: for to every one of us is given grace, according 
Vers. 7.  to the measure of the gift of Christ. The Lord dispenseth not alike to all, but to every one a measure as he will, and yet they may be all of one, and the same Judgement, though some of a higher, and some of a lower degree, 
g Exod. 34. 12. Heb. 11. 27.  Moses had high and glorious manifestations, and yet he was of the same judgement with the meanest of his Saints in that generation: 
h 2 Cor. 12 2, 3, 4.  Paul was taken up into the third Heavens, in respect of those glorious revelations, and high discoveries of God made known unto him; 
i Gal. 4. 12.  and yet he was as the Saints were, that so he might persuade them to be as he was, 
k 1 Cor 9 19, 20, 21, 22.  yea, he submitted to the weakness of the Saints, that he might thereby bring them up into strength: All the differences among the Saints at this day is only about external, and outward forms; and observations, I which are 
Col. 2. 17.  all terminated in Christ: when they once come to know him, and are 
m Eph. 4. 21.  taught by him, as the truth is in him; then they cannot look for him at any distance, for he is 
n Col. 1. 27.  in them the hope of glory. It is a great fault among children to begrudge one another of their father's gifts: there be several attainments among Saints, or several degrees of manifestations: 
o 1 joh. 4. 12. 1. 2  there be some babes, and some strong men, 
p Heb 5. 13. 14.  and there is milk for the one, and strong meat for the other, they that be strong, were once weak, and they who are weak as yet, will in time grow strong (my dear Friends) let us leave judging, and censuring one another, 
q Rom. 14. 4.  for who art thou that judgest another man's servant: let us endeavour unity, peace and concord; let us walk in love, oh 
r 1 Pet. 1. 22.  if we could love one another with a pure heart fevently! with what sweet embraces should we receive, and enjoy each other? how would our heavenly Father be glorified? how would truth be advanced, and appear like itself? and how would 
s Isa. 2. 18. 19  errors, heresies, lies and falsehoods, run into holes to hide themselves? yea, how soon might we expect to see our dread Sovereign (the Lord Jesus, coming forth gloriously, 
t Psal. 45. 4.  and riding on prosperously, 
u Rev. 6. 2.  conquering, and to conquer, and bringing the wheel over sin and flesh, and all sinners and ungodly men, 
x Rom. 1. 18.  who hold the truth in unrighteousness; and proclaiming that joyful 
y Levit. 28. 13.  Jubilee to all his, who are yet kept under by poverty, debt, etc. Sin, ignorance, unbelief, weakness, clouds, forms, observations. Friends, rest not in shadows, let your souls 
z Prov. 8. 21.  inherit substance, Christ's kingdom is spiritual, 
a Luke 17. 21.  it is within, and it is above all outward observations, 
b Rom. 14. 17.  it is not meat and drink, but it is righteousness, peace, and joy in the holy Ghost: This little Star (if it please the Father of Lights) may lead you toward this King: or this little Catcchisme may instruct you in the way to this Kingdom. It presents you with no new thing, but clears up old truths, and distinguisheth them from new errors. It comes not bustling forth, stuffed full of humane testimony, but it comes forward gently, and meekly, attended with divine evidence, and witness: (Dear Friends) first read, and then judge, but be not rash in censuring; if any thing seem difficult, weigh the Scriptures in the margin, and yet if difficulties and doubts still arise, 
c Eph. 6. 18.  wait upon God by prayer, and supplication of the Spirit. And he who is a Revealer of secrets, and to whom interpretations do belong, shall in due 
d Phil. 3. 15.  time reveal the same unto you, If you cannot receive it at present, yet ye may in time; but if not at all, yet take heed of condemning it for heresy, blasphemy. 
e Mat. 9 3.  Christ was called a blasphemer, a Devil, and that by Saints in profession. Truth hath been adjudged to be falsehood and sound doctrine hath been condemned for heresy in all ages. If any dislike, or cannot receive it, because in some passages it may seem beyond his apprehension: Let him know that the main end of this is, to carry up his heart to Christ above itself: and if on the other hand any shall despise it, and cast it away as too much below them: let such know, that it is not sent, but to the lost sheep of the House of Israel, 
f 1 Cor. 1. 25.  and that the foolishness of God is wiser than men.  
To whomsoever it comes, it will bring this testimony along, that it hath no self-ends at all, but comes merely out of love to poor souls.  
Dear Brethren, Let me now in one word beseech you to lift up your heads, for your redemption draweth nigh. 
g Heb. 4. 11  Be making toward your heavenly rest, be longing after your Father's house, be owning of your own privileges, be standing fast in your own liberty, 
h 2 Cor. 6. 17.  be getting out of Babylon, ye have dwelled 
i Deut. 1. 6.  long enough in confusion, long enough in the mount of outward observations: Take up your carriages, raise up your hearts, 
k Jer. 50. 5.  ask the way to Zion, set your faces that way, if you can but get one step into new Jerusalem, you are passed all danger, here ye see sorrow, sighing, pain, fear, and death: here you say, oh that I were assured of God's favour; oh, that I knew he loved me, etc. poor souls.  
If ye were but entered into Christ's spiritual Kingdom indeed, if ye did but know God, Christ, and the Saints in the Spirit, indeed your hearts would leap for joy, did you but know 
l Joh. 17. 21, 22, 23.  God in Christ, Christ in the Saints, the Saints united, and made one with God, in Christ, by that one eternal Spirit, 
m joh. 16. 22.  your hearts would rejoice, your joy would be full, yea, 
n 1 Pet. 1. 8.  ye would rejoice with joy unspeakable, and full of glory: 
o Rev. 21. 3  Then you should see the Tabernacle of God with men, and God dwelling with men, or in men: then should all tears be wiped away, and then 
4  there should be no more fear of death, no more sorrow nor crying, nor pain in respect of the loss of God's love, and favour: for all former things, (as namely, all low, and carnal apprehensions of God, which caused fears, doubts, distractions) would be passed away: 
p Rev. 22. 3.  for there shall be no night, nor clouds to hide his love, but they that be his Servants, shall serve him in Spirit and Truth, and they shall see his face with joy, and 
4.  his name (or glory) shall be in their foreheads, or shine forth in 
5.  them to his praise, and they shall reign with him here in joy, and glory even in this life, and shall at last enjoy him in unconceivable, and eternal glory, of which this is but a taste. Brethren, 
q 2 Thess. 3. 18.  the Grace of our Lord Jesus Christ be with you all.  
Amen.  
Your most affectionate Friend, and Brother in Chest jesus, William Mason.   

A LITTLE STAR, OR CATECHISM; etc.  
QUest. What is the end of Catechising?  
Answ. To instruct the ignorant in the knowledge of 
Heb. 5. 12. 13.  God, and of themselves.  
Q. Is there a God then?  
A. Yes: Psal. 19 1. The heavens declare that there is a glorious God, and 
Mark 12. 32.  the firmament showeth forth his handy work.  
Q. What is God?  
A. God is an eternal Spirit, having 
John 4. 24.  his being in, and of himself; infinite in wisdom, in power, in justice, in mercy, 
2 Cor. 3. 17  and goodness; yea, who is all these in highest perfection.  
Q. How do you know that there is a God?  
A. First, By his works of creation and providence, whereby his eternal power 
Rom. 1. 20. Mat. 19 17. 1 Tim. 1. 17.  and Godhead are wonderfully manifested. And Secondly, By the Scriptures, which do abundantly declare him. But thirdly, and chiefly By his Spirit, which he hath given us, 1 John 4. 14. and 20.  
Q. How many Gods be there?  
A. There be many that are called Gods, but to us there is but one God; 
1 Cor. 8. 5. 6. Jer. 23. 24.  who is one entire, invisible, glorious being; comprehending all things, filling all things, and who is not confined, nor comprehended 1 Kings 8. 27.  
Q. Why then are the names and titles of God given to more than one, namely to three, called the three persons in the Trinity, the Father, the Son, and the Holy Ghost, if there be but one God.  
A. God hath been pleased in much wisdom and goodness, to manifest himself by, and under these three denominations 
1 John 5 7. Isa▪ 9 6.  or titles; not that there are three Gods; but rather so many various discoveries, and make forth of one and the same God.  
Q. What conceive you of God when he makes himself known by the name of Father?  
A. First, that he is the fountain, the 
Psal. 36. 9  root, the original of all good to all men, in relation to the outward condition: And Secondly, and chiefly, that of and from himself, he doth bring forth glorious 
Isa. 41. 4. and 44. 6.  discoveries and dispensations, of infinite love and goodness, toward the Sons of men; electing and adopting them for 
john 3. 16. 17. Heb. 12. 10  himself, drawing their souls up unto himself, and making them partakers of himself. Eph. 1. 4. 5. John 6. 44.  
Q. What conceive you of him when he makes forth himself by the name of Son?  
A. Here is held forth a second way of his inexpressible love to man, for here is a 
1 Tim. 3. 16. Heb. 2. 16.  wonderful condescension, the glorious God manifesting himself in the flesh, taking on him our nature, and our flesh becoming Immanuel, or God made one with us 
Isa. 7. 14. Rom. 8. 3. Phil. 2. 8. Gal. 3. 13.  in the flesh; and in our nature and our flesh, fulfilled all righteousness for us, subjected himself in the flesh to death, and curse, to satisfy divine Justice, which we had offended, that by this means he might 〈◊〉 〈◊〉 us from that wrath, and curse, which we had deserved  
Q. And what do you understand, when he makes himself known by the name of Holy Ghost, or Holy Spirit?  
A. By this is manifested a third way of 
Rom. 5. 5. 8.  his abundant goodness, for by his Spirit, which is the powerful working of his love in the hearts of his people, he reveals 
2 Cor. 3. 18  and communicates himself, with all the riches of his grace and love unto them, 
Rom. 8. 4.  yea, by which he sanctifies and transforms them into his own Image, fulfilling 
Eph. 2. 22.  all righteousness in them; and whereby he takes them into union with himself, to live in him.  
Q. Why did God make the world?  
A. God, who is infinitely glorious in 
Num. 14. 21.  himself, yea, who is an overflowing fullness of all glorious excellencies, needed not the world to add to his glorious perfections: 
Isa. 43. 7.  but he made the world for the manifestation, and declaration of his glory.  
Q. Could not the glory of God shine forth sufficiently, without the work of creation?  
A. No, That infinite and transcendent fullness of wisdom, power, and good●●●● that is in God, and which is God, could not contain itself; but must of necessity break forth into action, for wisdom; power, Justice, etc. are not really such, except they act like themselves.  
Q. Might not man have been well spared in the Creation.  
A. No, The least, even the most contemptible 
Psal. 145. 10. Prov. 8. 31.  creature, serves much to advance the praise of the creator: but man being the excellency of the creation, for whose use and service were all other creatures made; yea, in whom, and to whom the Lord principally intended the manifestation of all his glorious excellencies, could not possible be wanting.  
Q. Doth not the wisdom and power. etc. of God as plenifully appear, in making all other creatures, as in man?  
A. The whole Creation, though it be not sensible of the glory of God, yet doth in a silent way declare and show forth the infinite wisdom, power and 
Psal. 19 1. 2. Rom. 1. 20. Gen. 2. 16. Prov. 30. 24, 25, 26.  goodness of God to man, every Creature being made to his use, some for his delight, some for his food, some for his raiment, some for medicine, and others for instruction in wisdom, providence, and diligence: But God, in making man, intended a Creature that should be apprehensive 
Psal. 145. 11. 12. Prov. 8. 21.  of his glory, that so he might be telling and speaking forth his praise to others: yea, and who also should be capable of his glory, that so he might inherit it, and live in it, and also act to the praise of it.  
Q. In what condition and estate was man created?  
A. Man's condition was every way happy, being made in the Image of God, full of Wisdom, Righteousness, and Holiness: and for the outward wanting nothing 
Gen. 1. 26.  that might serve for his comfortable refreshment and delight.  
Q. Did God appoint man any employment?  
A. Man was not made to live idly, but to exercise those abilities which God 
Gen. 2. 15.  gave him to his praise.  
Q. Did the Lord impose any law upon Adam, or was he left to his own will?  
A. The Lord, to show his Sovereignty over man, and also to make him know that he was but a creature, and aught to do him homage and service, did (by giving him a law) bind him to obedience, Gen. 2. 17.  
Q. Was man fully able to obey God, and keep his law?  
A. The Lord commanded nothing unto man, but what he was able to do with comfort and delight: neither did he restrain 
Gen. 2. 17.  him from any thing, that might in the least have added to his happiness, and which also he was not fully able to forbear  
Q. Did God lay any penalty upon him in case he disobeyed?  
A Yes, the greatest and sorest that could be imagined, even the loss of his 
Gen. 2  favour and love, which in itself is misery sufficient: and not only so, but also to be thrown under as much wrath, as Divine justice could inflict, and that Eternally.  
Q. Seeing man's condition was so happy, the law he was under so easy, and the penalty (in case he offended) was so great, how then came it to pass that he disobeyed?  
A. Man being a creature capable of happiness and glory, and so acting as he 
Eccles. 7. 29.  imagined, towards his own happiness, was deceived in the way he sought it.  
Q. How was it possible, that man being so wise and holy, could so much forget his loyalty to his Maker, and seek for glory in a sinful way?  
A. The Devil, who is a Murderer, came 
Gen. 3. 4. 5.  with great subtlety, and by good words, and fair speeches pretended great love to 
2 Cor. 11. 3.  man,; but intended his ruin, and setting upon the weakest part of man, therein persuaded him, that God (by saying that restraint upon him) kept him back from happiness: but he lied unto him.  
Q. What is the Devil?  
A. An evil Angel or Spirit, who (because he kept not his first estate or principality 
Judas 6.  wherein he was created) was justly thrown down into irrecoverable destruction; he being envious at man's happy condition, sought by all means to deprive him of it.  
Q. Did Adam find and enjoy the wisdom and happiness the Devil told him of?  
A. No, but the quite contrary; for now he saw his own folly: for instead of 
Gen. 3. 7. 8.  delighting himself in God, and conversing with him, he could not now endure the sight of God, but hid himself from him.  
Q. How did God take the matter at Adam's hand?  
A. Very ill, he being greatly dishonoured, 
Hab. 1. 13.  his Commandment being broken; and being infinite in Holiness, could not be but greatly displeased.  
Q. Seeing God in making of man, chiefly 
Sect. 2.  intended his own glory; and man now having so much dishonoured him: Did not God then lose his end and expectation concerning him?  
A. The Lord was greatly dishonoured indeed by man's sin and rebellion, but yet he did not fall of his glory; for by this means there was a way open, not only 
Rom. 5. 17, 21.  for the declaration of his infinite justice, but also for the manifestation of his unconceivable love, and unspeakable goodness.  
Q. It may seem then, that God did lay a necessity of sinning upon Adam, seeing he is so much glorified by his sin?  
A. God did not necessitate Adam to 
Jam. 1 13  sin, no more than he did Jacob to obtain the blessing by a lie; neither was be glorified by Adam's sin, as it was sin and rebellion against his holy Will; for so he hated it, and abhorred it, and could not 
Deut 132. 19  in justice but punish it, and that severely: but herein doth he appear exceeding glorious, in that he could bring good out of evil, and take occasion thereby, to magnify 
Eph. ●… 6, 7.  the riches of his grace, even towards those poor souls who had plunged themselves into misery and destruction.  
Q. What was man's condition after he had sinned?  
A. Man had now brought himself by 
Rom. 7. 24.  his sin, into a very miserable and wretched condition, being deprived, not only of the company of God, but also of the comfortable apprehension of his love and favour; yea, and hereby also became sensible of that heavy and unsupportable 
Gen. 3. 7, 8.  Wrath and Curse, which was due unto him for the same.  
Q. Was man's outward estate any way changed by his sin?  
A. There was a wonderful alteration in his outward condition also, First, for 
Gen. 2. 8, to 15.  his habitation, being seated in that goodly Eden, or glorious Paradise; wherein were all variety of pleasant Objects to delight his senses. Secondly, for his employment, it was every way desirable, delightful, and easy. And thirdly, for his Dominion, and Power, he was Lord of all 
Gen. 1. 28.  the creatures, they were all at his Command, and for his Service: But now having sinned, he was cast out of Paradise, 
Gen. 3. 19, 23, 24.  into the wide World, which was like a Wilderness, it not being dressed not reigned upon; wherein he is constrained to lay his bones hard to work, and sweat for bread before he eat it; and was thereby also become so faint▪ hearted and cowardly, that he was afraid that every creature that looked upon him would kill him.  
Q. Man's condition was now miserable indeed, but had he neither Will nor Power to help himself?  
A. Man was in this condition as one 
Eph. 2. 1.  that is dead, having now neither strength nor desire to act toward his own good. That he had no will, appears by this; when God called for him, he ran away and hid himself; and also when the Lord 
Gen. 3. 8, 9, 12.  reasoned out the matter in a gentle and peaceable way, he began to excuse himself, and shift off the business to another, but had no mind to cry guilty. And to show that it was altogether impossible for him to attain the love and favour of God (which is life) by any power of his own, or by any means he could devise: There was placed between him and life, irresistible power, and unavoidable danger, 
Gen. 3. 24.  Cherubims, and a flaming Sword, turning every way to keep the way of the Tree of Life.  
Q. Seeing man's condition was at first every way so happy and blessed, how could it be possible that by one offence he should become thus extremely and unavoidably miserable?  
A. Man's felicity did not altogether consist in that he was made happy by virtue of his Creation, but in that he was in 
Psal. 63. 3.  the love and favour of God; that being the main Pillar whereon his blessedness, 
Psal. 30. 5.  his joy, his comfort, yea, and his very life depended; but when he would leave the Counsel and Command of God, and hearken to Satan, the utter enemy of God, and follow his counsel, and obey his command, he deprived himself (and 
Rom. 6. 21, 23.  that justly) of all that blessed and comfortable enjoyment of God's love and favour; and not only so, but was now 
2 Tim. 2. 26.  become the Bondslave of Satan, and led captive of him at his will.  
Q Is there then such danger in sin?  
A. The nature of sin is exceeding dangerous, 
Jer. 5. 25.  it deprived man of all comfort, joy, and happiness both in his soul, and 
Hos. 14. 1.  in his outward condition also, and exposed him to all miseries in his soul and outward estate: And not only so, but it is also very poisonous; Satan that foul spirit being now possessed of man's heart, 
Mar. 7. 21.  hath tainted and corrupted his whole Nature, soul, and body, in all the powers 
Rom. 3. 10, 11, etc.  and parts thereof; so that now he was not able of himself to think, act, or speak any thing that is good, or of God, but altogether that which is evil, and of the Devil.  
Q. Man being now wholly corrupted, and 
Sect. 3.  abominable in his actions, and being joined also with Satan against God; how then came it to pass, that God (who is infinite in justice) could forbear, and not execute upon him that penalty which he at first denounced against him in case he disobeyed?  
A. That infinite and overflowing fullness of love which is in God, or rather which is God, could now no longer be kept in; for now he begins to act like a 
Jer. 31. 20.  Father, whose Bowels yearn after his Children; and though he carried▪ the matter strange a while, yet notwithstanding, love breaks forth, and acts like itself: and instead of proceeding to execution, he begins to comfort him, revealing 
Gen. 3. 15.  to him his purpose in the mystery of Christ; and out of the bottomless depth of Wisdom, declaring, that he could be just in justifying the ungodly, condemning the sin in the second Adam, who was 
Isa. 53. 6.  to arise of the Seed of the woman; and though the Devil had been too hard for 
Rom. 3. 25, 26.  them, and spoiled them of their present happiness; yet at length the woman's Seed should overcome the Devil, and ransom them, and redeem them from his 
Rom. 4. 16.  slavery, and put them into a safer condition than they had lost.  
Q. Was Adam fully restored (by virtue of this Promise) unto that happy condition which at first he enjoyed?  
A. Man's condition was at first happy, 
Prov. 11. 19 and the 12. 28.  in that he could act righteousness, and so keep himself in the love of God; but when he by sin had disabled himself, and could act nothing but unrighteousness, he lost the favour of God, and so became miserable: Nevertheless, by this promise he was much repaired; not that he could now act, but that he was enabled 
Rom. 4. 5.  to believe on him, who should act righteousness for him; for according to the manifestations of God to him, so he could believe, and according to his faith (or the measure thereof,) so was his 
Mark 9 23. Mat. 9 29.  comfort and happiness: But he was not yet fully restored, for although Satan was cast out, yet he was not wholly overcome; but waited his opportunity to re-enter, continually labouring by his subtle suggestions and insinuations, to make 
1 Pet. 5. 8.  that bitter Root, and spawn of sin which 
Mark 7. 21.  remained in him, to grow, increase, and break forth into act, that so he might (at least) deprive him of his comfort.  
Q. Did the guilt of this sin, and the punishment 
Sect. 4.  due to the same, lie and remain only upon Adam, or did it extend also to his Posterity?  
A. Sin is of such a filthy and defiling 
Levit. 15. 2, 3, 4, etc.  nature. that it taints and pollutes every thing that touches it, or comes near it; and though Adam, or the first man was alone, as touching the act of it; yet notwithstanding, 
Rom. 3. c, 10, 11, etc.  he being wholly corrupted, and all men being then in his loins, they must of necessity be tainted and polluted with the same.  
Q. This (me thinks) seems very strange, that Adam sinning in his own person, his Posterity should be defiled therewith; and it being a point not easily digested of all, therefore how do you further prove it?  
A. Adam in his innocency was Holy 
Gen. 1. 26.  and Righteous, and therein he was like unto God; but now having sinned, and corrupted himself, he no longer retains the Image of God, but is become like Satan, and is a sinner: and in this condition he could not beget a son in the Image of God, (that is holy and righteous) but in his own image, that is, a sinner like 
Gen. 5. 3. Job 14. 4.  himself; no man being able to bring forth pure streams, out of an impure and filthy 
and 15. 14.  Fountain.  
Q. But how could God justly punish, (and that so severely) the Posterity of Adam for his sin?  
A. God who is infinitely Holy and Righteous, though he might have justly condemned and destroyed all Adam's Posterity, they being all born the Children 
Eph. 2. 3.  of wrath, and under the curse; yet notwithstanding, doth not proceed to the condemnation of any, until they have made Adam's sin their own, by acting 
Ezek. 18. 20. Sect. 5.  sin in their own persons.  
Q. All men being become thus sinful and abominable in their doings, what means doth God use, and what course doth he take for their redemption and salvation?  
A. The promise which God made to Adam, concerning the Seed of the woman, 
Gal. 4. 4.  must (in the fullness of time) be fulfilled; God (who is rich in mercy, for 
Eph. 2. 4.  his infinite love, wherewith he loved Mankind) doth marvellously condescend, 
Psal. 103. 6. Phil. 2. 7.  and comes forth in the name and nature of a Son, works powerfully in the Womb of a Virgin, causeth a wonderful 
Luke 1. 35.  Conception, brings forth an excellent creature, a second Adam, altogether without sin, pure, and holy, calls him his Son, names him a Saviour, manifests his 
Mat. 1. 21.  great love, and the exceeding riches of 
john 3. 16. Mat. 1. 23.  his grace in him; he being Immanuel, or God, made one with us in the flesh; in this flesh he walked exactly, fulfilling all 
john 8. 46.  Righteousness for us; yea, he subjects this 
Mat. 3. 15. Phil. 2. 8. Rom. 5. 8.  flesh to Death, and Curse, and therein makes the Atonement between God and man.  
Q. Was there no other course to be taken, nor any other means to be used, to reconcile God and man?  
A. Infinite justice could not be satisfied without the death of some person, 
Heb. 9 22.  without shedding of blood, there was no remission to be had: And forasmuch as 
Rom. 5. 6.  all men were sinners, and so become weak, and neither able to bear the weight of Divine justice, nor yet to make satisfaction to the same for the least offence; 
1 joh. 4. 9▪ 10. 1 Tim. 3. 16.  therefore now infinite love works strongly towards poor Mankind: The glorious God assumes man's nature, clothes himself with man's flesh, and in this nature 
Isa. 53. 6.  and this flesh became Surety for man, paying all that debt, and undergoing all 
Gal. 3. 13.  that wrath and curse, which was due to man for sin.  
Q. But did not God on Mount Sinai give 
Sect. 6.  the Israelites a Law, contained in ten Commandments, and did he not tell them, that upon their obedience and conformity unto the same, they should live and be happy?  
A. God indeed gave Israel; a Law, but it was not his meaning that they should attain happiness by an outward conformity to the same; for he had before declared 
Gen. 3. 15.  himself to the contrary to Adam in the Seed of the woman: again to Abraham, saying In thy Seed shall all the Families 
Gen. 22. 18.  of the earth be blessed, which Seed was Christ. Now if he had intended that they should regain his favour, and so become happy by their obedience to this Law, 
Rom. 4. 13.  than this former promise had been void and of none effect. But than secondly, this Law was of such infinite holiness, and perfection of righteousness, and they having nothing of their own to further them in their obedience and conformity 
Gen. 6. 5.  unto it, but a nature and disposition continually inclinable to sin and rebel; therefore the more they expected happiness 
Deut. 27. 26. Gal. 3. 10.  from their obedience, (falling so short in their obedience) the more they threw themselves under the curse, and so became more miserable.  
Q. Were all men (without exception) in this weak and low condition? Were none of them able to keep the Law?  
A. No not one, there was not in any of them any strength at all to endure 
Rom. 3. 9, 10.  God's presence, but removed, and stood 
Exod. 20. 18.  afar off, and durst not abide the sight of infinite Righteousness: nay▪ the very best of them (even Moses) was exceedingly 
Heb. 12. 21.  terrified at his glorious appearance.  
Q. True indeed, they were much affrighted at that sight, because the Lord was pleased to show himself in such a terrible manner, in such Thunders, Lightnings, and Earthquakes; but did they tremble, or were they terrified at the apprehension of the Law?  
A. Although the beholding of God's appearance was very terrible, and full of amazement; yet that was not the only cause of their fear: but the Law that was then delivered, was so transcendently holy and righteous, and they being conscious to themselves of their former grievous 
Heb. 12. 20  miscarriages, and also sensible of their own inability, and indisposition to yield any answerable obedience to the same for the future: This caused them to fear, that divine Justice would presently 
Exod. 20. 19  seize upon them.  
Q. Why did God appear in such a terrible manner at the giving of the Law?  
A. Man in the state of innocency was able to look upon God with comfort; the manifestations of God were his life; but 
Gen. 1. 28, 29, 30.  when he had sinned, the case was altered: If he now would look upon him, or think to attain his favour by any worth or strength of his own, there was nothing 
Gen. 3. 24.  to be expected but terror and danger, Cherubims and a flaming Sword. Now lest these people should be conceited of their own righteousness, (as indeed they were) therefore he appears in this terrible manner, to let them know, that there was no coming near unto him, nor any 
Isa. 33. 14.  favour to be expected from him without perfect righteousness; unless they could endure devouring fire, and everlasting burnings.  
Q. Since the Law was of such infinite purity and righteousness, and all men so prone to evil, and averse to that which is good; yea, and also so weak, that they were not able (in the least) to yield any suitable obedience to the same: What then was God's meaning to command them this Law?  
A. God, who is infinite in wisdom and goodness, yea, and in all other glorious perfections, had many excellent ends in giving them this Law, although they were not able to obey: As first, to show his Sovereignty over them; he was 
1 Sam. 12. 12.  their Lord, they his servantt; he wastheir King, they his subjects; and were to observe his Laws, which were holy, and righteous like himself. Secondly, God gave them this most holy Law, to let them 
Eccles. 7. 22  see what man was able to do in time of his innocency, before he wilfully disabled himself, and therefore he might justly exact the same at their hands. Thirdly, God gave them this Law (especially in such a terrible manner) that it might (at least) restrain them from outward 
Exod. 20. 20.  and gross enormities, and keep the outward man in good behaviour. Fourthly, 
Rom. 3. 20. and 7. 7.  this Law was given to discover sin, that thereby they might be convinced of that most abominable and sinful disposition that was in them; for all men by nature are ignorant, and do not know sin to be sin: Besides, man is a proud creature, and is not willing to know it, much less to own it to himself; therefore was this most pure and perfect Law given forth, 
Rom. 3. 19  that they might not at all plead ignorance, but be altogether without excuse. But then five, The main end, and highest intention of God in giving them this Law, was to give them to understand, that he was a God of such infinite purity, 
Habbak. 1. 13.  and of such transcendent righteousness, that there was no favour nor comfortable 
Josh. 24. 19  communion to be had or enjoyed with him, but rather a fearful expectation of fiery indignation, unless there 
Levit. 11. 44.  were in them an answerable holiness and suitable righteousness unto the same.  
Now forasmuch as there was not in any 
Rom. 3. 10, 11, 12, etc.  of them any thing at all suitable thereunto, but rather a nature and disposition 
Rom. 4. 13. and 9 30. and 10. 3. 6.  quite and clean contrary to the same; his meaning therefore was, that they should be driven out of themselves, to look for righteousness in the promised Seed, which was Christ, 1 Cor. 1. 30. Gal. 2. 16, 17, 21. Phil. 3. 9  
Q But were they acquainted with this promise, or were they ignorant of it?  
A. They could not be ignorant of the promise, because God was pleased to appear always unto them by the name of the God of Abraham, Isaac, and Jacob: 
Exod. 3. 6.  and they very well knew, that they were the Seed and Posterity of these men.  
Moreover, all the greatest and most eminent works of God were fresh in memory, (as the Creation, the Flood, the building of Babel, the burning of Sodom, with many other of like note) much more the promse, which was to them of greatest concernment; yet notwithstanding, the greatest part of them were ignorant of God's meaning in the promise, there were but very few that knew any more than the outside of it, namely, that God would raise up some man of the Seed of Abraham, who should deliver 
Exod. 3. 17.  them from their bondage in Egypt, and settle them in the Land of Canaan, where they should be freemen, and enjoy peace and plenty, etc. And this (it is very probable) they expected should have been fulfilled now in Moses: For God had wonderfully manifested himself by Moses in Egypt, and at the Red Sea, by many great and terrible works of wonder; and now at this time also, Moses was able to endure the presence of God, and to hear him speak, and to go up into the Mount when he called him: And because 
Dent. 5. 25, 26, 27.  they were not able to abide the sight of God, nor hear his voice, therefore Moses must go to God, and bring them word what God saith, and then they will hear him, and be obedient; for they perceived that Moses was very high in God's favour, and therefore they desired him to be a Mediator between God and them.  
Q. But how did God take the matter? Was he well pleased with them for this thing?  
A. Yes, God did very well approve of them for desiring a Mediator, for he said, they had well spoken: But withal 
Deut. 5. 18. and 18. 17.  he told Moses that he was not the man in whom the promise must be fulfilled, for I will raise them up a Prophet of their▪ Brethren (saith God) like unto thee, and I 
Deut. 18. 18, 19  will put my words into his mouth, and he shall declare unto them all my Council, and in harkening unto him, they shall be happy; and he that will not hear that Prophet, I will require it of him.  
Q. But if it was not the purpose of God, that they should be happy by their obedience unto the Law, why then did he annex such large promises unto the observation of it, and denounce such heavy curses and judgements, in case they disobeyed?  
A. The Lord having brought forth this people of Israel from Egypt, where they had been a long time under cruel Bondage, and minding (according to his promise made to Abraham) to take 
Exod. 19 5.  them to himself for a peculiar people, above all the Nations of the earth; was 
Deut. 14. 2.  graciously pleased in giving them this Law, to enter into Covenant with them, herein promising to be their God, and 
Exod. 19 8.  that they should be his people; to which 
Chap. 24. 3  they did agree. Now this Covenant was twofold, Inward, and Outward; or Spiritual, and Temporal. And so the Promises that were annexed to the same, were of a twofold consideration also. 
Rom. 7. 14.  That part of the Covenant which was outward, or temporal, was at large declared, and often repeated, and so were the promises which belonged to the same; but the inward (or Spiritual) part of it was not expressed, but employed, and so were the promises.  
Q. What was the outward part of the Covenant, and the promises which belonged to the same?  
A. The outward and temporal part of the Covenant was this: That if they would acknowledge the Lord to be their 
Levit. 26. 3. Deut. 28▪ 1  God, and diligently obey his voice, and observe and do all his Commandments with their whole hearts; then the Lord promised to set them up on high, above all the Nations upon earth; to give them the Land of Canaan, to multiply their Seed, to prolong their days, to give them peace and plenty, and to make them prosperous in every thing they set their hands unto. And on the contrary, if they would not hearken unto his voice, nor 
Levit. 26. 14, 15. Deut. 28. 15.  obey his commandment, but walk after other gods, etc. then the Lord would make their plagues wonderful, and curse them & cross them until he had destroyed them.  
Q. What was the inward or Spiritual part of this Covenant?  
A. The Lord was pleased herein to Covenant, That forasmuch as this Law was Spiritual, and their hearts were Carnal, and altogether indisposed to obey, 
Psal. 79. 19  yet he himself would undertake for them; and though they were weak, and unable, yet he would lay help upon one that was mighty, and herein make over himself to 
Jer. 23. 6.  be righteousness unto them, and for them: And in this they were not to act, but believe that God (not for their 
Deut. 9 5. Isa. 43. 25.  righteousness, but for his own sake) would be merciful to their unrighteousness, and freely forgive their sin, becoming Justification and Sanctification unto them. And the Promises which were hereunto annexed, were Spiritual, and very mystical; for here the Lord promised, that he would be their God, that he 
Rom. 15. 13. Neh. 9 10.  would fill their hearts with joy and peace in believing, that is, that he would (in the right apprehension of this Covenant) so communicate and discover himself unto them in the sweetness of his love, and the excellency of all Spiritual 
Rom. 8. 15.  and heavenly comforts; that they should not now look upon him as an Enemy with terror, but should have sweet fellowship with him, as dear Children with a loving Father; that so partaking of his glory (in some measure) in this life, and living according to it, he would at length glorify them with himself in eternal glory. But on the contrary, if they were disobedient, 
Rom. 3. 20.  that is unbelieving, trusting in their own righteousness, thinking to obtain his favour by their own outward and literal observations; then he would leave 
Isa. 6. 9, 10.  them to their heart's lust, and fill them with their own devices: And instead of enjoying him in the lively apprehension 
Psal. 30. 5.  of his love and favour, (which is Eternal life) they should in this life, not only be 
Deut. 28. 65, 66, 67.  empty of all true and sound comfort and joy, but also be filled with terror and horror of conscience, vexation and sorrow, and to be for ever separated from 
2 Thess. 1. 9  the presence of the Lord, in endless misery.  
Q. Did God give them any other Laws besides this Law of the ten Cammandments? Or was the Covenant wholly comprehended in it?  
A. God by the Ministry of Moses, did command them divers and sundry Laws and Ordinances, contained in the Judicial and Ceremonial Laws (so called:) But they were wholly comprehended in those ten words or ten Commandments; for they (even those ten words) were indeed the very sum and substance of the most pure, perfect, and absolute will of God; yea, they being the righteousness of God revealed, (which is 
Rom. 10. 3. Jer. 23. 6.  Jesus Christ) for therein he was mystically exhibited or held forth, for he is the Lord our righteousness, and he is made of God righteousness to us, 1 Cor. 1. 30. 
2 Cor. 5. 21.  and we are made the righteousness of God in him: Neither was there any thing at all, which the Lord expected form his creature, in his obedience unto him, but what was wholly contained in those ten words.  
Q. The Law-being delivered in so few words, and the Covenant therein contained, being so dark and mystical, How came they then to understand God's meaning therein?  
A. The Lord was pleased in much wisdom and goodness, to explain those words, and to interpret his own meaning 
Exod. 21, and 22, and 23.  ●herein; both as they concerned them in their duty to himself, and also as they contained their duty and behaviour one towards another.  
Moses goes up into the Mount, where the Lord commands him in particular how they ought to behave themselves one towards another, naming also certain feasts-dayes, and other observations about 
Exod. 23. Exod. 24. 3, 4.  them; and Moses writes all the words of the Lord in a Book, and declares them to the people, and they promise obedience. And as this▪ Law contained 
Exod. 24. 12.  God's Worship, and their duty therein, Moses is again called up into the Mount, where he is forty days and forty nights; in which space God shows him a Pattern, commands him to make him a Sanctuary, that he might dwell among 
Exod. 25, 26, 27, 28 29, 30.  them; and also gives him rules of a most exact and holy Worship, which he expects should be strictly performed by them; in which both holy place, and holy Worship, he doth really (yet darkly) declare, that unless he dwell among them, and communicate himself unto them, they could not be a holy people. For indeed, that very Tabernacle, and afterward the Temple, were representations or significations of the humane body of Christ, in which the Lord would manifest himself, 
1 Tim. 3. 16.  and dwell among them, as the Vessels wherewith they ministered were holy: So the Lord would have them know, that he 
Psal. 29. 2.  could not be Spiritually worshipped with Carnal hearts and hands.  
The Ark was a visible Type of Christ, by whom the Lord would manifest himself.  
The two Tables of the Covenant were 
Isa. 42. and 21. 6.  put into the Ark, to show, that Christ was both the Law and the Covenant to his own; and that the righteousness, which the Law required, was wholly in 
Phil. 3. 9  him.  
The Mercy-seat where God appeared, was placed above upon the Ark, to show, 
Isa. 59 21.  that God would not manifest himself in mercy and goodness to any, but only to them that were in Covenant with him in Jesus Christ.  
The Table, and the Shewbread that stood upon it, was to teach them, that 
john 6, 48, 51.  Christ was both the Feeder and the food.  
The Candlestick, with his seven Lamps always burning, did signify the wisdom 
1 Cor. 2. 10, 14.  of the Spirit, without which, there was no finding out the mind of God in these mysteries.  
The Oil, wherewith the Lamps were 
Exod. 27. 20.  dressed, and made to burn, was of pure oil-olive, beaten, and without mixture; to show, that the true knowledge of God in the mystery of Christ, was not attained by the help of humane wisdom and 
1 Cor. 2. 12  learning, but by the light and wisdom of the Spirit only.  
The Altar, and all those Beasts that were offered thereon, did signify Christ, 
Heb. 10. 4.  his death and sufferings, who should (by offering up himself to God once for all) both redeem them from the curse of the 
Gal. 3. 13.  Law, and for ever perfect them that are sanctified.  
The blood of those Beasts wherewith they were sprinkled, did signify the blood of Christ; wherewith the Atonement was to be made, and whereby their 
Heb. 9 14.  Consciences were to be purged from the dead works of the Law, to serve the living God in Spirit and Truth.  
The Priests, which offered the sacrifice were holy men, and consecrated, and set apart for that service; to show, that God will be sanctified in all them that draw near to him. 
Levit. 10.   
The sacrifices might not be offered without a Priest, to teach, that there is not any service can be acceptable to God, unless it were offered up to him in the Spirit and Power of Jesus. 
Mat. 3. 17.   
The glorious and beautiful garments wherein Aaron did minister, did hold forth the infinite purity, and transcendent excellency and righteousness of the Lord Jesus, in whom only God is well pleased.  
The Onix-stones, whereon the names 
1 Pet. 1. 5.  of the Children of Israel were engraven, were put upon the shoulder-pieces of the Ephod; to teach, that true Israel indeed, are kept by the power of the Lord Jesus through faith unto salvation; for he 
1 Cor. 1. 24  is the wisdom and the power of God unto salvation in all that do believe.  
The twelve precious stones, which were set with the names of the Children 
1 Pet. 2. 9  of Israel, in the Breastplate of judgement, did declare; that Spiritual Israel that were in Christ, were a precious people 
Mal. 3. 17.  in the judgement and esteem of God.  
The curious Girdle (wherewith all those goodly garments were girded to the Priest, did hold forth the faithfulness 
Heb. 10. 23  and truth of God, in making good all his promises in Christ, in whom all 
2 Cor. 1. 20.  the promises of God are Yea, and Amen.  
The holy Anointing Oil, wherewith the Tabernacle, and all the furniture, and the Vessels there of were Anointed, did signify the Anointing of the Spirit, 
1 John 2. 27.  which they that did believe should afterward receive: it might not be poured upon man's flesh, neither might any man make the like to it, nor put it upon a 
Acts 1. 17▪  stranger, upon pain of being cut off from his people; to show, that fleshly, carnal, outside-hypocytical-holiness, is an abomination 
Acts 5. 1, 2, 3, 5. etc.  to the Lord.  
The Sabbaths were a sign unto them, that the Lord Jesus was their Sanctification; six days might work be done, but 
Exod. 31. 13, 17.  on the seventh they must rest; to show, that in the works of Civil concernment, they were to labour, but in the business of sanctification, they were not to act 
1 Cor. ●…. ●● Heb. ●…. ●●  one jot; but rest wholly upon Christ the Messiah. In seedtime, and in harvest, they must rest on the Sabbath, even in times of greatest necessity; to show, that their best services, and most religious 
Isa. 64▪ 6▪  performances, were like a menstruous cloth, and in no wise to be rested in; but in the holiness of Christ were they to rest. They were forbidden to kindle a fire throughout their habitations on the Sabbath; to show, that no selfe-holiness, 
Tit. 3. 5.  or self-sanctification, attained by any religious duties, or performances whatsoever, 
1 john 1. 7.  must be joined unto the holiness of Christ, but they were to rely wholly upon the Lord Christ only.  
The Leprosy, and all those unclean issues, did show forth the horrible and filthy nature of sin.  
The Offerings, and Washings appointed for their cleansing, did signify the blood of Christ, without which there 
Heb. 9 22.  could be no remission, nor Sanctification.  
In a word, (for it would de too tedious to speak of all in particular) There was not the least circumstance in all their commanded Service and Worship; but which did mystically hold forth Jesus Christ: & thus the Law was their Schoolmaster unto Christ, that they might be justified 
Gal. 3. 24.  by believing in him, (who was made of God Wisdom, and Righteousness, Sanctification and Redemption unto them) and not by their own outward observations of the Law.  
Q. Was this Law given, and this Covenant made with the Israelites or seed of Abraham according to the flesh; or did it concern the Gentiles also?  
A. The Law or Covenant, so far as it was outward and literal, did concern all Israel, as well one as another, and they were all of them to observe the same, 
Levit. 26. 1, 2, 3, 4, etc.  and that strictly, in case they would be prosperous in their temporal estates; for the promises of all temporal blessings were made to the outward conformity and literal observations of the Law: the Lord being pleased to deal with them 
Deut. 28. 1, 2, etc.  as with children, even to hire them to an outward conformity unto the same, by giving them outward prosperity: But 
Rom. 9 6, 7, 25.  the Covenant, as it was inward and spiritual, respected only spiritual Israel, believers, both Jews and Gentiles, in all ages, and in all nations, to the end of the world. Yet notwithstanding, the Ordinances of the Law or Covenant were to continue but for a season, namely, until the promised seed should come, 
Gal. 3. 19  which is Christ.  
Q. What were those Ordinances and Services of the Law, or Covenant?  
A. First there was the Tabernacle, and afterward the Temple, which were 
Psal. 132. 14.  representations of the flesh of Christ, and also of the Saints, in whom God would please to dwell and manifest himself: And then there was the Priesthood 
Heb. 7. 24.  of Aaron; signifying the eternal Priesthood of Christ. And there were also many Sacrifices and Offerings, which did betoken the Sacrifice of Christ, who 
Heb. 9 12.  should by that one offering of himself to God, obtain eternal redemption for them. And there were many and divers washings and cleansings, which did show forth the blood of Christ, which can only wash and cleanse away all 
1 Joh. 1. 7.  sin. These and many others being visible representations and significations of Christ in the flesh, his perfect fulfilling 
Heb. 9 10.  of the Law, his making satisfaction to divine Justice, etc. All which were to be fulfilled and accomplished in him, which being done, the significations were to cease, and to be of no more use.  
Q. The Gentiles, or Heathen, had no fellowship, or communion at all with the Israelites, but were utter enemies unto them, and hated them, and sought their ruin continually: How, or in what respect then, did the Law, or the Covenant therein contained, concern the Gentiles, or belong to them?  
A. The Lord having in his eternal purpose, chosen to himself a people to 
Eph. 1. 4.  be heirs of life by Christ Jesus, did yet notwithstanding for many generations, suspend the manifestation of his love and favour unto all the people of the 
Col. 1. 26.  world, except the seed of Abraham, or the Israelites only, whom he had brought near to himself, and to whom he manifested his great love, not only in outward and temporal blessings, but chiefly in spiritual administrations, withal forbidding them to have any communion 
Deut. 7. 1, 2, 3.  with any nation whatsoever, unless they would be circumcised, and worship God according as he had commanded 
Exod. 12. 48.  them; which thing occasioned such an enmity and hatred in all nations against the Israelites, that they would 
Psal. 83, 2. 3, 4, 5, &c,  not be reconciled unto them at any hand: yea, though the enemies were very different in Religion and Idolworship, and hated one another even unto death; yet they could agree together against the Israel of God, to root out 
Luk. 23. 12  their name from the earth: And this enmity or hatred was not against them, as they were men, or because they were of different nations; but herein lay the enmity, because the Israelites did worship the true God with such holy worship as he had commanded, (the seed of the Serpent, or the Devil, in all false worships, 
Gal. 4. 29.  and religions, persecuting the seed of the woman, or Christ and the Saints, in the true Religion, and pure worship of God in all agés) and so the hatred was not only against the Israelites in their persons, but even against the good ways of God in his pure worship, and herein against God himself.  
The great mystery, that the Gentiles should be heirs of life with the Jews, 
Eph. 3. 5, 6.  partakers of the same promises, and of the same body, was not yet revealed, but kept secret. But now they, who were 
Eph. 2. 13, 14, 15.  sometimes afar off, were made nigh by the blood of Christ; for Christ, by subjecting himself in the flesh to death, did break down that partition wall, and that enmity that was between Jews and Gentiles, being slain thereby; so that although 
Eph. 2. 16.  they before were twain, and hated one another, yet now by the death of Christ they were united and made one, and not only reconciled to one another, but also to God through faith in Jesus. Thus the Gentiles by the 
Eph. 2. 17. and 3. 9  preaching of the Gospel, came to know, that which before they did not know, even to believe their Sonship, and their interest in the Covenant by Jesus Christ; yet notwithstanding they were not under the Law, as it was a Covenant of works for temporal blessings, for so it concerned the Israelites only, and according 
Nehem. 9 35, 36.  as they acted to the command, so they prospered in their temporal estates; and this part of the Covenant was peculiar only unto them. But as the Law was spiritual, and contained in it a Covenant of grace, so all the elect, both Jews and Gentiles, were concluded in it, it being an eternal Covenant, made with all the Saints in Jesus Christ, in the 
Tit. 1. 2, 3.  eternal purpose of God, before the world began; and in due time manifested, according to the dispensation of God, who worketh all things according to the counsel of his own will; (that is, who 
Eph. 1. 11.  revealeth, and discovereth himself in Jesus, to whomsoever, after what way soever, and in what time soever, he himself pleaseth.)  
But yet the Gentiles were not under those legal services, and formal observations of the Covenant, as the Passeover▪ Circumcision, all those Sacrifices and Offerings, those legal washings and cleansings; in a word, all that Temple-worship whatsoever, they being all fulfilled, consummated, and ended in Christ: for now in this way of Temple-worship, neither Jews nor Gentiles were to worship 
Joh. 4. 23, 24.  God, he having withdrawn himself in his appearances out of all these things; but now both Jews and Gentiles were to look unto God in Christ, in whom, and by whose most precious 
Acts 13. 38, 39  death and bloodshedding, he declared himself to be fully satisfied for all those transgressions and disobediences, from which they could not be justified by the works of the Law.  
Q. The Gentiles indeed were not to observe those legal Worships and Services which the Jews did: But were they not to make the Law of God the rule of their obedience.  
A. The Law as it was delivered to Israel upon the Mount, so it was a revelation of the most holy and perfect will of God, and so it was the rule of their obedience: Now the Law being of a twofold consideration, it was the will of God, that their obedience should be suitable thereto.  
First, As the Law was outward, and 
Levit. 26.  respected only the outward man; so it was his will, that they should be obedient 
Deut. 28.  in all things, to the very letter and form of all his commands, and herein they were to act with all their strength, in case they would be outwardly happy.  
But secondly, As the Law was spiritual, and concerned the inward man, so their obedience was to be answerable to the will of God herein: Now it was 
Rom. 3. 20.  not the will of God, that they should act herein, according to the letter, and think to attain Righteousness by a strict performance of any or all those religious services; but that they should believe in him, who was prefigured in all those 
Joh. 6. 40.  services (which was Christ) and cast themselves wholly upon God in him, for Righteousness, both unto justification and fanctification: But now Christ being come in the flesh, and having in himself ended all those significations; it is the will of God, that both Jews and Gentiles 
Mark 9 7.  should believe in him, and rest confidently assured, that God is graciously well 
Eph. 2. 18.  pleased with them, in him, having for his sake forgiven them all their trespasses: so that the will of God being the ruleof men's obedience, it is the will of God, that they should not act according to 
1 Joh. 3. 23.  the letter of the Law for life; but that they should believe on the name of his Son Jesus Christ, in whom is eternal life.  
Q. But is not the Law, even in the terrors of it, a good means to drive men to Christ?  
A. The Law, as it was delivered to Israel on Mount Sinai, was so holy, so pure, and of such transcendent righteousness, that all the wisdom and power 
Rom. 3. 10, 11, 12.  of men could not devise any means, nor perform any action, that might in the least be suitable to the will of God herein; they being by nature acted by a spirit or principle quite contrary to the most pure, holy, and righteous will 
2 Cor. 3. 9  of God: hereupon the Law was a ministration of death, threatening wrath upon every disobedience; so that in this respect, the Law was, and is so far from being a means to drive men to God, that is, was, and is, rather an occasion to drive them from him; either, first, into despair, if he should turn their consciences 
Mat. 27. 5.  lose upon them: Or else secondly, by stirring up the enmity that is in the 
Rom. 7. 5.  minds of men, to make them hate God, and all the holy ways of God: Or thirdly, (men being ignorant of the righteousness of God) are hereby stirred 
Rome, 10. 3.  up to invent some way or worship of their own, whereby they may appear righteous before God.  
Q. How could the Law, being so pure and holy, occasion or stir up the enmity that is in men's minds against God?  
A. A man, in the state of innocency, was able to look upon God, and to converse with him, every appearance and discovery of God unto him was pleasant and delightful; and the more the Lord was pleased to manifest himself unto man, the more man's heart was enlarged to love him, and his commandments were not grievous; in this condition there was neither cause nor occasion of discontent, much less of enmity or hatred between God and him. But when man 
Hos. 14. 1.  by sin was fallen from God, and was become one with Satan, who hated God; then he, who before was like unto God, 
Psal. 83. 3.  and loved God, was now become like the Devil, and hated God; and this enmity or hatred was not against God, as he was a good and loving God, for that man was not now able to apprehend; but in that he was a just and a righteous God, for so he was pleased to appear unto him.  
Before the Law was given, the Lord manifested himself to men very seldom, and very low, and they knew but very little of him, except in the outward creation: all this while men were exceeding 
Rom. 5. 13.  sinful, and death had dominion over them, yet nevertheless, God did not impute every transgression unto them, (though he often plagued them for their gross and grievous sins) for there was no written precept; and the Law of nature was by sin so blotted and blurred, 
Rom. 7. 9  that no man was able thereby to read, or know his duty: and now men were alive (at least in their own conceits) they thought themselves to be very happy, and their conditions to be very good, so long as they abstained from such grossness as very nature abhorred: because they did not know sin, many things that were very sinful went currant for moral virtues, and many things that were duties, were not looked upon as any thing at all; sin was as it were dead, men were so benumbed in it.  
But now when the Commandment (on the Law) came, when God was pleased to appear in a most righteous Law, 
Rom. 7. 9  whereby every sin and transgression was brought to light, (it being, through the power of God, a discerner of the thoughts and purposes of the heart:) now sin revived, for now sin was discovered, whatsoever was contrary to the holy will of God, was known to be a sin; and every duty was now known to be a duty: so that by the Law men were become sinful 
Rom. 3. 20.  (that is) they were now made acquainted with their sinful dispositions, which before the Law came they did not know. But this was not all; for the Law did not only discover sin to be sin, but also did occasion sin to be more sinful: That corruption of nature, wherewith 
Rom. 7. 11.  every man is tainted, and whereby every man is become prone to evil, that sinning sin, took occasion by the Law or Commandment, to work in natural men all manner of evil; for the Law was so holy, and so high, that no man was able to attain to the perfection of it in the least degree: and it was also the ministration of condemnation, threatening wrath, and curse, upon every disobedience. Now men perceiving, that they were neither able to attain to that purity which the Law required, nor yet to escape that wrath which the Law threatened: that natural corruption, that sinful 
Rom. 7. 5.  disposition, that is in every man's heart by nature, was hereby quickened and stirred up, through the working of Satan, to hate God, and to oppose him in all his holy and righteous ways and appearances: and yet the Law is not sin, 
Rom. 7. 12.  nor the cause of death unto any man, but holy, and just, and good: But sin, (or the vicious disposition of every man's heart) being carried on by the Devil, did so rage and swell against the purity 
verse 13.  and righteousness of God revealed in the Law, that they sinned the more, and 
2 Chron. 28. 22.  acted all manner of wickedness with greater violence; even as a mighty stream being stopped, rages, and swells, and breaks down all dams, and stops whatsoever: and hence it is, that the Commandment, which was ordained to life, was to them an occasion of 
Rom. 7. 13.  death, and thus sin by the Commandment became exceeding sinful.  
Q. Doth the Law occasion such an enmity or hatred in the Elect also?  
A. The Elect, and they that are predestinated to be conformed unto the Image of Christ, come under a twofold consideration. First, as they are in the state of nature: and secondly, as 
Acts 2. 22, 23.  they are in a state of grace. As they are in the state of nature, so they are in the state of enmity, and there is no difference herein between them and all other men (but only in the account of God:) they hate God as much as any, oppose him as much as any, and had a hand, and gave their voice in the crucifying of Christ as much as any men whatsoever; and in this condition the Law is to them the ministration of death, and their hearts rise against it, and they cannot endure to hear of the purity and equity thereof. But when they are once brought into the state of grace, when they once apprehend the love of God manifested to them in 
Eph. 2. 13.  Jesus Christ, who is become their righteousness; then they are delivered from 
Col. 2. 14.  the Law, as it did occasion hatred between God and them; for in this respect Christ took it away, and nailed it to his Cross, so that sin, which was the cause of 
Eph. 2. 15.  enmity, and the Law, which by occasion did quicken and stir up this enmity, were both nailed to the Cross of Christ, and slain together in his flesh; and now 
Rom. 7. 6.  the Elect or Believers are delivered from the Law, that they should no longer serve in the oldness of the letter, in fears and terrors, but in the newness of the Spirit, with comfort and delight.  
Q. The Law, or Commandment, being ordained of God unto life; How then did it become useless and void?  
A. God did indeed ordain or appoint the Law unto life, but not that any man should attain unto life, by any performance or outward observation of the same whatsoever; but that by believing in God, through him who was held forth, and prefigured in and by the Law, they might have eternal life; neither is the Law become useless and void, for heaven 
Mat. 5. 18.  and earth shall sooner pass away, than that one word of the Law should fail; for it is a revelation of God's perfect righteousness, commanding perfect obedience of all men who are not in Christ; and it is a ministration of death and 
2 Cor. 3. 7.  condemnation, and binds over every unbeliever, to answer for every disobedience, before the tribunal of Christ: It 
Rom. 3. 20.  serves still to discover sin; and thereby leaves wicked men without excuse. In these and the like respects, the Law is holy, and just, and good, and shall not be dissolved till all be fulfilled.  
Q. Is the Law then of no use to Believers, or the Elect?  
A. The Elect, while they are in the state of nature, and until they be regenerated, and born anew of that incorruptible 
Rom. 7. 1, 2  seed which lives and abides for ever, so long they are under the Law, and it threatens them, and curses them (but it cannot condemn them, because they are in Christ, in the purpose of God;) it commands their obedience, but doth not assist them to obey; it kills them, but cannot make them alive; yet it is in some sense a Schoolmaster unto them, to lead them to Christ (though not in the terrors of it, yet in the true ends, and right understanding of it) for Christ is the end of the Law for Righteousness, 
Rom. 10. 4▪  (that is) the main end, why the Law was given, was, that men should look to Christ for righteousness. The Law therefore to the Elect, while they are in the state of nature, being rightly expounded to them, and truly apprehended by them, doth instruct them, that they must lay down all their own righteousness, which is (as they think) attained by the performance 
1 Tim. 1. 5.  of the duties of the Law, and rest only and wholly upon Christ for righteousness; for while they remain in unregeneracy, they verily think, that they are bound to act according to the Law for life, or else they shall be damned; they 
Gal. 3. 23.  being shut up all this while under the Law, as in prison, unto the faith, which is afterward to be revealed, yea, and many times also, when they are quickened, and made alive, and are set at liberty, or when they do believe in Jesus Christ in some measure; yet they are so held under a spirit of bondage, that they still 
Rom. 8. 15.  serve in the oldness of the letter, in great fears and many doubts, and go heavily, and mourning, under the easy and light yoke of Christ, because they apprehend in themselves, and are persuaded by others also, that although they do believe in Jesus Christ for justification, yet it is their duty to walk in a strict conformity to the Law, or else they cannot be saved: and then finding in themselves, that they are not able to 
Rom. 8. 3.  walk so exactly as the Law requireth (it being weak, and yielding them no assistance in the work) are many times so cast down, and filled with fear, that they refuse to be comforted; and the best they can attain unto in this condition is this: that when they apprehend their walking to be somewhat, or in any good measure answerable to the holiness which the Law requireth, especially if they find their hearts to be upright in the same (as they are able to judge) than they think that God will accept of them for their uprightness, although they cannot attain to that perfection which the Law requireth: But when they come to believe indeed, when 
Rom. 10. 4.  they are enabled to rest confidently upon Jesus Christ for righteousness unto life and salvation, than they see and 
Rom. 7. 1. 4  know, that they are delivered from the Law, and that the Law, as it is the Law, hath nothing to do with them, and that they are neither under the command of it, nor yet under the threats nor curses 
Rom. 7. 6.  of it; the Law, in this respect, being dead unto them, and they dead unto it; and that they are to serve now no longer in weakness and fear, but in power and with delight; for they are under the new Covenant, which is a Covenant of grace, and being under grace, are thereby enabled and accepted.  
Q. Was not the Covenant of grace contained in the Law, and were not the believing Israelites under the Covenant of grace? What then is this new Covenant? Or why is it called a (new) Covenant?  
A. The Law did contain in ita Covenant of works, and a Covenant of grace: The Covenant of works was outward, and respected only the outward man; and in this they acted for temporal things: But the Covenant of grace was inward, and in this they were not to act, but to believe to eternal life. The Covenant of works was very literal, and largely expressed, and they were all very well acquainted with it: But the Covenant of grace was spiritual, and very little of it expressed, but shadowed out under divers Ordinances, and observations, and therefore very few of them did understand it, or had any knowledge of it; but imagined, that by their outward observations they had done all that was commanded: Now this Covenant, as it was thus outward, and respected only outward and temporal things; so it is an old Covenant, and is vanished away; and in this respect, the Covenant of grace 
Heb. 8. 6.  is called, a better Covenant, because it consists of better promises, which are, life and glory in Christ Jesus: And a 
Heb. 8. 9  new Covenant, and not like the Covenant which God made with them, when he brought them out of the Land of Egypt, which Covenant they broke, that is, they understood not his meaning in the very outward Covenant, but served themselves, and their own lusts in the same, therefore he would utterly abolish, and take away that Covenant.  
Again, it is called a new Covenant, though it be the same with the former Covenant, which was made with Abraham, and with the Israelites at the giving of the Law; for even the Covenant of grace was very dark and mystical, made forth under types and significations, and therefore very imperfect and weak, and 
Rom. 8. 3.  yielded very little or no strength; and therefore was disannulled, because of the weakness and unprofitableness 
Heb. 7. 18, 19  thereof: But the new Covenant (namely, Christ or that better hope in the gospel-days) is strong in the Spirit, and brings in life and power into the hearts of them who are entered therein, whereby they are enabled to serve acceptably, with reverence and godly fear.  
Again, under the services of the Law, Christ, the sum and substance of the Covenant, was vailed and hidden, very few knew but little of him: But now under 
Heb. 8. 11.  the new Covenant, the Saints all know him from the least to the greatest, they 
2 Cor. 3. 18  of weak faith, and they of strong, every one in their measure; for they all with open face, as in a glass, behold him, and are thereby changed into his image, from one degree of glory to another.  
Thus, and in other respects, the Covenant of grace, in the days of the Gospel, is called a new Covenant.  
Q. But doth not God promise in the new Covenant, to write his Laws in their hearts, and in their minds? How then are the Saintsfreed from the Law? Jer. 31. 33.  
A. The Law delivered on Mount 
Exod. 34. 1  Sinai, was indeed a revelation of the most perfect righteousness of God: but it was but outward, it was but figured in stones, and came not near the heart, and therefore yielded no strength to further them in their obedience; and Christ, who was the sum and substance of the Law, was revealed or made known but in a very small measure; the Spirit in those 
Joh. 7. 39  days run very low, the Lord being pleased to vail and cover his glory until an appointed time: But the Law which 
Isai. 31. 6.  God promised to put into their minds, is Christ, who indeed is the Law and the Covenant; for now Christ being glorified, and having received of God authority, and power, or the promise of the Spirit, i● now returned in spirit and 
Acts▪ 2. 32.  power into the hearts of the Saints, and is become to them, and in them, a Law of the Spirit, and a Law of life; (that 
Rom. 8. 3.  is) where Christ comes in the Spirit indeed, he brings in power, and life, eternal life, and transforms the soul, and makes it like himself, and enables it to 
2 Cor. 3. 18.  walk as he hath walked.  
Again, the Law was a ministration of 
2 Cor. 3. 9  condemnation, and threatened wrath upon every disobedience, which caused terrors and fears even in the best of them. But Christ, who is the new Covenant, is a ministration of righteousness; that is, in the Gospel Christ is made known to be the righteousness of God, which the 
Rom. 10. 4.  Law required, he having perfectly fulfilled the Law, in all the high demands thereof, by walking exactly in all the particular commands of the same; and not so alone, but also hath stopped the mouth 
Rom. 8. 1.  of the accusing and condemning power of the Law, by yielding and submitting himself in the flesh to death and curse; and thus Christ is the Saints righteousness to justification, fulfilling the righteousness of the Law for them. And 
Rom. 8. 4.  Christ in the new Covenant is also a ministration of life, and peace in the Saints, fulfilling daily the righteousness of the Law in them; (that is) the Saints being now united and made one with Christ, and one with God in Christ are thereby enabled to act righteousness and holiness, and do not look unto the 
Heb. 12. 2.  Law for their pattern, but unto Christ the truth of that pattern; for he is the way, the truth, and the life; and thus the Law, as it comes from Sinai, is silenced to believers, they being neither under commanding, nor yet the condemning power of it: But as the Law comes from 
Isai. 2. 2, 3.  Mount Zion, as Christ is both the Law and the Covenant, so the Saints are not without 
1 Cor. 9 21  Law to God, but under the Law to Christ, he being a Law of the Spirit, and a Law of life in their hearts, freeing them from the Law of sin and death, and quickening and raising their hearts to life and glory, by and in himself.  
In short, the Law, as it comes from Sinai, and is figured in stones, ceaseth to the Saints, and the duties and commands thereof, cease to be the duties of the Law, but are the duties and commands of the 
Gal. 6. 2.  Gospel, even the commands of Christ, new commands, or the Law of Christ. 
1 Joh. 2. 8.   
Q. What is the Gospel?  
A. The Gospel is glad tidings of 
Psal. 52. 7  good things, good tidings of great joy, 
Luk. 2. 10.  a message of peace, a ministry of reconciliation, a ministration of the Spirit, the 
2 Cor. 3. 8.  word of salvation, the word of faith, the 
Acts 13. 26.  word of life, the power of God to salvation, 
1 Joh. 1. 1.  the immortal seed, the sword of the Spirit, the word of God, etc. In 
Rom. 1. 16. Eph. 6. 17.  a word, the Gospel is Christ, and 
● Cor. 1. 23, 24.  Christ is the Gospel, Christ is he that answers all the types and significations of the Law, and in whom is fulfilled all the prophecies of the Prophets; it is 
Mat. 3. 17.  Christ alone, in whom God is well pleased, and it is only Christ, who enables the Saints to walk in all well pleasing.  
Q. How comes it to pass (seeing believers under the Law, were under the same Covenant for life and salvation, with believers under the Gospel, and they that were saved under the Law, were saved by faith in Christ as well as under the Gospel) or what may be the reason, that the Saints, or true Believers, act now more lively and cheerfully, and are quickened up to a more close and holy walking with God in these gospel-days▪ more than under the Law?  
A. The Covenant of grace was the same indeed under the Law, as it is under the Gospel; but it was very mystical and obscure, even to them that did believe; for it pleased God to cloud himself, so that they could not see him, or but very little of him.  
When they came out of Egypt, he 
Exod. 13. 21.  went before them in a cloud, in a very dark and obscure manner.  
At the giving of the Law, he appeared 
Exod. 20. 21.  in smoke and thick darkness.  
When Solomon had built the Temple, which was a figure or type of Christ, as they were performing religious services therein, it is said, that the Lord discovered himself in a cloud, a cloud filled the house. 
2 Chron. 5. 13.   
By all which it appears, that the appearences of God unto them in those days were very much clouded, they saw very little of him, even what he was pleased to let out in a few outward services, suspending of purpose the manifestation of his glory until the fullness of time. Now while the Lord was pleased thus darkly to reveal himself, than he was pleased to accept of weak faith, and mean services.  
Besides, the Israelites were under a mixed Covenant, partly inward, and partly outward: the inward part of the Covenant, which was Christ, was clouded, and very dark, as was said before, and very 
Leu. 26. 1, 2, 3, 4, etc.  little notice taken of it by the greatest part of them. But the outward part of it was very plain and easy, and they all knew it very well, and acted generally according unto it, and minded earthly Canaan, long life, and outward prosperity therein, more than heavenly Canaan, or the sweet and comfortable enjoyment of God, in the lively apprehension of his love and favour.  
But now Christ, who indeed is the 
Isai. 59 21.  new Covenant, (for he is the substance of all those former Covenants) being come, and having acted his part in the flesh, is now revealed in the Spirit; for 
2 Cor. 3. 17  he is that Spirit or power of God's infinite love, proceeding eternally from the Father upon the Son, and from the Son upon the Saints, and into their hearts: and now the Saints look not for Christ 
Luk. 17. 20, 21.  in outward observations, but in inward and spiritual demonstrations of infinite love, shed abroad in their hearts, whereby 
Rom. 5. 5.  they are transformed, and conformed, unto Christ their head more and more: 
2 Cor. 3. 18.  Neither do the Saints now look to any outward Covenant, for there is no promise made unto them of any outward 
Mark 10. 30.  or temporal things, but with persecution, and that they shall be contented with their conditions: But the Saints 
1 Tim. 6. 6.  look unto Jesus, who is the author and finisher of their faith, and count it all joy, when they are accounted worthy to suffer 
Acts 5. 41.  rebuke for his name.  
And this is the true reason, why the Saints walk with God so cheerfully and joyfully, because they clearly see, that they are not justified by, or for, any work, or merit, or worth of their own, but merely 
Gal. 2. 16.  by the free grace and love of God, in and for the righteousness of Christ Jesus, who is the Lord our righteousness, 
Jer. 23. 6.  both unto justification, and also unto sanctification.  
Q. What is justification? Or how may sinful men be said to be justified, or made righteous before God?  
A. Justification is an act of Gods free grace and love, whereby he (through the redemption that is in Jesus Christ) 
Rom. 3. 24.  hath freely forgiven the sins of all his elect, and accepts of them (in him) as perfectly just and righteous.  
But more plainly, Justification is that, 
Phil. 2. 7, 8.  whereby God himself is pleased to condescend, and to clothe himself with our flesh, and in our nature, and our flesh, to fulfil all the righteousness of the Law for us: and also to subject himself in the flesh to death and curse, hereby paying 
2 Cor. 5.  all our debts, and satisfying divine Justice on our behalf, and so became our righteousness for justification: All which he hath done freely, without any desert, or desire, on our part.  
Q. But doth not the Scripture say, that we are justified by faith? What is faith? And how are we justified by the same?  
A. There be in Scripture divers kinds 
Mat. 7. 22.  of faith mentioned, by reason whereof, many think, that they believe to justification, and are deceived; for justification is free on God's part, and without any condition at all on our part▪ for if faith were a condition of our justification, than it were not free, justification being an act of God in his eternal counsel 
Rom. 8. 29.  and purpose, before the world began; if faith were a condition thereof, then are we justified for some fore-seen grace in us, and not freely by his grace▪ Now 
Rom. 11. 5, 6.  faith is neither a means, nor yet any condition of justification, but rather an evidence, or demonstration thereof; for true faith is that, whereby we close 
Rom. 4. 19, 20. Joh. 6. 44.  with God in the promise of life and salvation, in and by Jesus Christ: Now this faith is not in us by nature, but is wrought in the heart, by the manifestation of God 
Rom. 10. 17.  in the soul: When the Lord is pleased to reveal Christ in the soul, and to discover to the same, that he is well pleased with him in Jesus, and that he hath freely forgiven all his sins, merely for the merit and righteousness of Jesus, and that now he accepts of him as righteous, in his beloved Son; and that in Christ he hath adopted him to himself, to be his Son: now when the soul apprehends 
Rom. 4. 21  this, than it is thereby enabled to believe it, and rests upon it. And thus true faith doth not act in the works of justification, but only believes it when it is revealed in the soul; and then believing, 
Rom. 5. 1, 2  hath peace with God, and can look upon him with comfort, and can joy in him in all tribulations. Now no man can believe 
Joh. 6. 44.  in Jesus Christ, until he be revealed unto him by the Father: and according to the measure or degrees whereby God is pleased to discover himself to any man, so he can believe or confide in him more or less: so that it is plain, that faith is no means or condition of our justification; but by faith we believe it, and rest confidently assured of it when it is revealed, and so have joy and peace in believing.  
Q. But doth not the Scripture say, that Abraham was justified by works? what 
Jam. 2. 21.  say you then of good works (as prayer, reading, and hearing the word, repentance, and all other duties of piety and charity) are not they required as good means of our justification.  
A. The scope of that Scripture is not to declare, that Abraham did act any thing in the work of justification; for it is said, that Abraham believed God, and 
Rom. 4. 3.  it was accounted to him for righteousness: and those good works, whereby Abraham 
Jam. 2. 22.  is said to be justified, do rather declare him to believe, and his faith to be a live, than any way to act in the matter of justification, For faith, as is said before, doth not justify, but believes it, and applies it: true faith works by love, 
Gal. 5. 6.  and shows what house it comes of, by actions of piety and mercy.  
There is a faith which is dead, it being nothing else, but a persuasion of a carnal 
Jam. 2. 20.  heart, which is deceitful, and of this many men brag and boast, and cry religion, religion; but they do not walk in love, neither toward God nor men; and this faith profiteth nothing, or profitable to no man, and is no better than the faith of Devils.  
But true faith where it is indeed, it proceeds from a holy seed, being begotten 
Joh. 6. 44.  by the manifestation or discovery of God in the soul, and hath for its ground a word of promise, not only without, 
Rom. 9 9  but, especially within, and is real, and not in imagination; so also it acts like itself, and is profitable every way.  
First toward God, it gives him the glory of all his wisdom, power, justice, mercy, and goodness, when men can say indeed, In the Lord have I righteousness, 
Isai. 45. 24.  and in the Lord Jehovah is everlasting 
and 26. 4. Gal. 2. 20.  strength: when a man can say, now I live, yet not I, but Christ lives in me; yea, I can do all things, be any thing, suffer any thing, through Christ that strengthens me: I can be abased, and I can abound; 
Phil. 4. 12, 13.  I can as well be content to be hungry, as to be full fed; to be poor as to be rich, to suffer as to reign, to die as to live; when 
Phil. 3. 8.  a man can live in God, and unto God, above all this world, and esteem all things but dross and dung, in comparison of the excellency of the knowledge of Christ Jesus.  
And true faith is also profitable to men, when it is exercised in godly conference, building up one another, comforting one another, and (if need require) reproving one another; when it works in feeding the hungry, clothing the naked, relieving the oppressed, and by doing to every man as we would be done unto. This is living faith, and it 
Gal. 5. 6.  is thus evidenced to be alive.  
Thus we are not justified by, nor for, our good works; for we are his workmanship, created a new in Christ Jesus unto good works, that we should walk inthem: Justification, where it is indeed, will evidence itself by acts of sanctification.  
Q. What is sanctification? And how is it wrought?  
A. As Christ is made of God righteousness unto us for justification, so also for sanctification: as he is our justification, because he perfectly fulfilled the righteousness of the Law for us, and paid all our debts, yielding up himself to death for us: so also he is become our sanctification, by fulfilling the righteousness 
Rom. 8. 4.  of the Law in our hearts, even by living in us. As we are justified 
Rom. 5. 10.  by his death, so we are saved, or sanctified, by his ●sfe.  
Sanctification is an act of Gods infinite love, whereby he takes us out of Adam, or the old man, and puts us into 
2 Cor, 5. 17  Christ, or the new man; and this is the new creation, or the new creature, when a man that before was unholy, profane, and to every good work void of judgement, is now become (through the power of Christ living in him) holy, unblameable, and ready to every good work; and this is wrought by the power of God revealing Christ in the soul; when Christ is revealed in the soul to be white and 
Cant. 5. 10.  ruddy, the most excellent, the most amiable, one, in whom God is well pleased, and in whom his soul delighteth, yea, and 
Isai. 42. 1.  by whom, and in whom, he is well pleased with poor sinners, and delights in them: then that soul is ravished with his beauty, which is his love, and with beholding 
2 Cor. 3. 18  or apprehending of it, is transformed into the same Image of love more and more. Christ is the Saints life, and 
Col. 3. 3, 4.  this life is hid in God, until it be revealed; and when Christ, who is our life, doth appear in the soul, than the soul lives in his life, and appears with him in glory.  
Now every one in whom Christ lives indeed, he conforms them to himself.  
First, in death, if Christ be risen in the soul, than the old man is crucified, that 
Rom. 6. 6.  the body of sin might be destroyed; and the soul is dead indeed unto sin, but alive unto God in holiness, through Jesus Christ, who lives in him.  
Secondly, Where Christ is risen indeed, there is a conformity in life: Christ being (the life living) in the soul, the soul must needs live indeed, and live unto God, and not any longer to the flesh; for to be carnally minded is death, 
Rom. 8. 6.  but to be spiritually minded is life and peace: and thus is Christ our sanctification, when he arises and appears in our hearts, whereby he transforms and changes us into his own Image, even his Image of glory more and more.  
Q. But doth not the Lord in Scripture call men to repentance, and promise them life upon condition of the same; yea, the Lord 
Ezek. 33. 11  doth solemnly protest, that he delights not in the death of him that dieth, but rather that he should repent, and turn, and live: And again, why will ye die? repent, and turn, and live ye. And our Saviour saith, except ye repent, ye shall all perish: and the Apostles exhort them in the Acts, to repent for the remission of sins; and that their sins might be blotted out. And again, if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Doth it not from all these places appear very plain, that repentance is necessarily required, as a means, or at least a condition of life?  
A. There is in Scripture a twofold repentance spoken of, a repentance of the Law, and a repentance of the Gospel.  
The repentance which is of the Law, is suitable to that Covenant of works, which the Israelites were under for temporal blessings; when they at any time acted contrary to the command, than 
1 King. 8. 33, 35, 46, 47.  the Lord plagued them, sometimes with famine, pestilence, war, captivity, etc. until they did repent; and when they repented, or ceased from their wicked ways and works, than the Lord would also repent, or remove the judgement; for temporal blessings were promised upon condition of outward obedience, and temporal punishments were diverted, or turned away, upon their legal repentance, and ceasing from their evil ways.  
In the time of Ezekiel's prophecy, the Israelites were many of them in captivity already, and the rest of them were threatened: and when the Lord by the Prophet called for repentance, the people thought it was to small purpose to 
Ezek. 18. 2. and 33. 10.  repent, seeing their fathers had eaten sour grapes, and their teeth were set on edge; and that it was but a light business to promise them any good, upon condition of repentance, seeing they did but pine away in their father's sins. To which the Lord commands the Prophet to tell them, that it was no such matter, it was their own sin which was the cause of their misery; and that if they 
Verse 11.  would return from their idolatries, and other abominations, he would cease from punishing of them, and hereupon uses that solemn oath, As I live, I have no delight in plaguing you, I had rather ye would turn from your evil ways, and live in your own land: why will ye die? or why will ye be slain, or die by famine, or pestilence, etc. And so our Saviour tells those, which spoke to him of pilate's cruelty, that unless they did repent, they 
Luk. 13. 2, 3  should likewise perish, meaning that some temporal judgement would overtake them; and thus legal repentance 
1 King. 21. 27, 29.  served only for the preventing or diverting of temporal punishments.  
But repentance which is of the Gospel, is not any means or condition of life; for eternal life is the gift of God through Jesus Christ our Lord; and it 
Rom. 6. 23.  is a free gift, and not purchased by repentance, nor yet promised, nor given upon condition of repentance; for it is 
Rom. 8. 38, 39  not sin, nor Satan, nor death itself, can make a separation between them that are elected, and the love of God in Christ Jesus, which is eternal life: The Lord, 
Numb. 23. 19 Tit. 1. 2.  who hath promised, is not a man that he should lie, or the son of man, that he should repent in this respect. Now this repentance is called godly sorrow, and 
2 Cor. 7. 10  it is wrought by the working power of God's love in the soul apprehended by faith, and is a fruit of faith.  
There is a worldly sorrow, which causeth or worketh death, being wrought by the apprehension of death or punishment, and this is in wicked and unregenerate men, fear of death drives them to 
Mat. 27. 3.  a kind of repentance; yea, and the Saints sometimes having attained but a small measure of the apprehension of God's love in Jesus Christ, being under a spirit of bondage, and looking upon God as he 
Rom. 8. 15.  manifested himself upon Sinai, are so filled with fear and terror, which causeth abundance of sorrow, even mourning and grieving exceedingly, because they can grieve no more; and that merely upon this ground, that if their sorrow were in any good measure answerable to their sin; then they hope that God will pardon them, apprehending in themselves; and being told so by others, that if they do not sound repent, mourn, and grieve for their sins, heartily and seriously confess them, with a resolution to leave and forsake them, that God would not, nay could not, pardon them; and all this from misunderstanding of Scripture, as he that hideth his sin shall 
Prov. 28. 13  not prosper, but he that confesseth and forsaketh them shall find mercy; and if we 
1 Joh. 1. 9  confess our sins, he is faithful and just to forgive, etc. concluding from the very letter of these Scriptures (not having the true meaning thereof explained unto them) that unless they first grieve, and mourn, and confess, God will not pardon; and so go heavily under this burden for want of better information: but true repentance, which is repentance indeed, doth not proceed from a bare hope of pardon, but from sense of pardon already apprehended, for as no man can believe his justification, until God hath revealed it to him by Jesus, so neither can any man repent truly and indeed, until he first understand and believe, that God, for Christ's sake, hath forgiven him all his trespasses: And this 
Act. 11. 18. 2 Cor. 7. 10  repentance is called, a repentance unto life, or a repentance flowing from life, or evidencing life; and life (which is Christ) is very desirable unto all them 
Act. 16. 30.  who have but the least sense or taste of it; and it is also active wheresoever it is, and putteth men upon all inquiries, what must we do that we may have life: those Converts in the Acts, had but a 
Acts 2. 23. and 3. 13.  little before been very forward in the crucifying of Christ, and denied him in the presence of Pilate, when he was determined to let him go: Yet now when they hear the Apostles preach remission of sins in his name, and that there is 
Acts 2. 36.  no other name given under heaven whereby they must be saved, but the name Jesus only, and that God hath advanced him on high, and given him all power to bring all those to life and salvation that desist from their evil ways, and believe in his name: Now when they 
ver. 37.  heard this they were pricked in their hearts; now Christ, who is life, began to stir or act: a little in their hearts; and now what shall we do men and brethren, that we may have and enjoy more life? To whom the Apostle answered, repent, not that repentance doth 
ver. 38.  purchase pardon, but if ye do indeed believe in Jesus, and if he be come into your souls, than ye can repent indeed, and by your true and sound repentance ye may be assured, that your sins are forgiven, for ye shall receive the gift of the holy Ghost, which shall seal the same unto you; and it is further said, that (the same day) there were added three 
ver. 41.  thousand souls: And for that which the Apostle John saith, If we confess our sins, 
1 Joh. 1. 9  he is faithful and just to forgive, etc. The Apostle seems in this place to deal with two sorts of men.  
The one sort are very high in notion and opinion, and think themselves to be the men that are in Christ, and have fellowship with the Father in the Son, and yet notwithstanding they walk contrary to him in their practice: nay, saith the Apostle, that cannot be, for God is light, and 
ver. 5.  with him is no darkness at all; God is a holy and righteous God, and will do, neither can he do any thing, but what is most pure and just: and if any say that they have fellowship or communion 
ver. 6.  with him, and yet are not conformable to him in holiness and righteousness, they lie, and do not the truth: and if they say (as many do) that they have no sin, Christ hath finished transgression, and made an end of sin in them, so that let them do what they will, they cannot sin▪ they deceive▪ themselves, saith he, their 
ver. 8.  deceived heart hath turned them aside, and there is no truth in them.  
The other sort are such, as in whom Christ is revealed, but yet in a low degree, and these are still in fears and doubts, and would gladly know how they may be assured, in some comfortable measure, of the favour of God, and of the pardon of their sins.  
To these he answers; If ye walk in 
ver. 7.  the light, as he is in the light, etc. God is a holy God, a most pure Spirit, with whom is no iniquity; and if he by appearing in your souls, hath wrought you to a love of purity and holiness, and also to a loathing of all sin and wickedness, than ye may be sure ye have fellowship with him, and the blood of Jesus Christ his Son cleanseth you from all sin.  
But if they further say (as many a poor soul doth) yea, but we find that sin is not dead in us, but lively; and corruptions strong, a Law in the members leading us into captivity, the good that we would do we do not, the evil which we would not do, that we do.  
The Apostle answers, your condition is good, if God by his Spirit in you, hath 
ver. 9  brought you to see and confess this; ye need not be discouraged, for God is a faithful God, he never begins a good work, but he will perfect it; he hath already pardoned your sins, and he will more and more assure your hearts thereof, by cleansing you by degrees from all your corruptions.  
Q. If justification and remission of sins be free, without any condition, desert, or desire on our part, why then doth our Saviour teach us to pray for it, saying, forgive our debts? And if men be justified, and their sins be forgiven before they repent; then what need have men to repent at all?  
A. Although justification and remission of sins be free, and undeserved, yet it is not presently revealed to the soul, so soon as men believe, but it is brought home to the soul a little at once, 
Mark 4. 26. 27, 28.  by degrees, according as they are enabled to believe, neither doth the Lord discover himself in his love to all in a like measure, for it pleaseth him divers times, to suffer many of his dear ones to sit a great while in darkness, and to see but 
Psal. 77. 7, 8, 9  a very little light, and to have but a small measure of the comfortable assurance of his love: These he holds in suspense, and therefore they cry, and pray, forgive us our sins, not being assured of the pard on thereof.  
Yea, others also that have attained to a higher degree of assurance, and are able to conclude, and that safely, that their sins are forgiven, and that Christ is their righteousness unto justification; yet seeing their own weaknesses, and knowing that they are sanctified but in part, and having a law in their members, rebelling against the law of the mind; 
Eph. 3. 18, 19  they have need, and do pray for a further discovery of God's love to perfect their sanctification, that they may thereby have a further evidence of their justification; and therefore it is said, forgive us our debts, as we forgive our debtors; that is, Lord work in us such a holy frame of spirit, that seeing thou hast freely forgiven us (through Christ) all our sins; we may also freely for thy sake, forgive our offending brother his trepasses; and that our readiness and willingness to pardon others, may evidence unto us, that thou hast forgiven us; so that we are not taught to pray for pardon of sin, as though the Lord would not forgive us until we pray for it, but rather that God would manifest himself so to us in acts of sanctification, as may testify unto us our justification. And although repentance is not necessary as a means of remission, and so of life: yet it is a necessary consequence or effect of life: as the fruit is not a means, or a condition of life to the tree, but an effect or evidence of life in the tree; for it is impossible, that Christ should be in the soul, and not act like himself, according to that degree and measure, in which he manifests himself therein.  
Now repentance is not only a sorrow 
1 King. 21. 27.  for sin, for that may be in wicked men; neither is it a bare confession joined with the former, for both these may be done for self-ends: But when a man doth indeed apprehend the love of God in Jesus, freely justifying and pardoning all sin and transgression whatsoever, without any desert, or desire; and not only so, but also sanctifying, and saving him from all sin for the future: then his soul is melted and dissolved into godly sorrow, 
Psal. 51. 4, 5  mourning, and grieving (not for fear of death and hell, but) because he hath walked so contrary to God, who hath so far condescended in love to him; and hereupon falls to confess all sin, and to rip up his heart, and to search out his most secret sins, as well as those that be more outward: and desires to appear before God the most vile and abominable sinner in the world in his own eyes, deserving nothing but wrath and condemnation, and admires at the infinite love and goodness of God in Jesus Christ, thus pardoning and sanctifying him: and prays earnestly unto God, that he will make further discoveries 
Psal. 51. 12.  of his love unto him in Jesus, that he may be more vile in his own eyes, and that he may now hate and abhor all sin, which is so contrary to the holiness of God: that Christ may live more in 
Eph 3. 17.  him, and that he may henceforth be enabled through him, to walk in all well pleasing. And thus the Saints, though they be already justified and pardoned, yet cannot but repent; for if Christ, 
Zach. 12. 10.  who is the root, be within, repentance, which is a fruit thereof, will appear in the branches: and thus the Saints can mourn after Christ, and blessed are they 
Mat. 5. 4.  that so mourn, for they shall be comforted.  
Q. Seeing that the Saints or Believers are sanctified but in part, and have flesh as well as spirit, and are compassed about, not only with many infirmities, but also with many enemies, which are strong and potent: Whereby are they then quickened? Or what helps have they to grow in grace and sanctification.  
A. The chief help or means, whereby the Saints are quickened up to holiness, 
Rom. 8. 11.  is Christ himself, dwelling in them, and acting them by his spirit, or power, to all well pleasing: but there are other subordinate means, which he hath appointed and sanctified to that end; as namely, 
1 Tim. 4. 13. Eph. 6. 18.  his Word in the reading and preaching of it, as also godly conference with one another, and prayer.  
Q. How can the Scriptures, being but the writings of men, be of any force to help us grow in grace? etc.  
A. Although the Scriptures were written by men, yet they were not the device of men's brains or wits, but they 
2 Pet. 1. 21.  were the words of God, inspired into men by the holy Spirit, neither did men write them at their own pleasure, but how and when the Lord, who is that Spirit, pleased: and they are profitable to teach, instruct, to reprove, and correct; 
2 Tim. 3. 16.  yea, there is in the Scriptures whatsoever is necessary to be known to salvation, they being a revelation of the most righteous and perfect will of God in every dispensation; and they are also mighty through Christ, for indeed to the Saints Christ is the Word, and the Word is Christ; and when he is pleased to come 
Heb. 4. 12.  forth in it, read, or preached, than it casts down strong holds; than it divides asunder between soul and spirit, between men and their beloved lusts; than it subdues every high thought, and brings every thing into subjection that exalts itself against Christ; and then when he is pleased to come forth thus in it by his Spirit, than it transforms the soul into the same nature, or Image of itself, which is Christ: And here is the power of 
Mat. 16. 1●.  binding and losing, or the power of the keys. There is in the word a double power or efficacy, when it comes in the evidence and demonstration of the Spirit, it is both for softening and for hardening of men's hearts, and it always doth the work to which it is sent, it is called, a sharp twoedged Sword, the Sword 
Eph. 6. 17.  of the Spirit, etc.  
Now no man's word can work any effect upon men's hearts, they may bless, or they may curse; and all to no purpose: they may bind and lose at their own pleasure, but there is nothing done in the soul, but where this word comes indeed in the name, that is, in the power and authority of Christ, there it doth the work effectually, and there is no resistance, it either makes men fruitful and meet for salvation, or else hardens them, and binds them over to damnation.  
Q. Yea indeed, Christ is the Word, and he came from the bosom of the Father, and he only doth reveal the Father's will: But doth he not do it by visions, and revelations of the Spirit, rather than by a written word, which is so full of contradictions; or so contrary to itself?  
A. Christ hath always manifested himself, or the Father's will, by visions and revelations, but yet in a different way in every dispensation: when the Gospel was first preached, he was pleased to reveal himself unto the Apostles, for the most part, without any written word; (they having but a few dark prophecies and types which made mention of him) and therefore they were enabled extraordinarily 
Acts 2. 6, 11.  to declare, both in word and writing, the whole will and counsel of God; and the word so spoken and written, being a revelation of Christ through 
2 Cor. 12. 1  the Spirit, was written and spoken for our instruction: Christ now reveals himself to us also by the same Spirit, and to the same ends and purposes, but not in the same manner, nor in the same degree: Christ by revelation enabled them 
Eph. 3. 2, 3.  to speak and write a mystery; and by revelation he enables us to know and 
Acts 10. 44, 45.  understand that mystery, which was spoken and written by them: They were inspired by the Spirit immediately to 
Gal. 1. 1.  write and speak the mind of God perfectly: To us it is given, to understand and believe the will of God, in the mystery 
1 Tim. 4. 13. 1 Cor. 2. 12 10.  of Christ, by attending upon reading, exhortation, and doctrine, even by the same Spirit. The Apostles were sent to preach the Gospel, and faith comes by 
Rom. 10. 17.  hearing, and hearing by the word preached: Paul was an Apostle, a teacher of the Gentiles; and unto him was this 
Eph. 3. 8.  grace given, that he should preach among the Gentiles the unsearchable riches of Christ, etc. The Gospel must be preached; but every preaching is not the preaching of the Gospel; for some men preach neither Law nor Gospel, but their own fancies: others preach justification by the duties of the Law, 
1 Tim▪ 1. 7  knowing neither what they say, nor whereof they affirm: and others jumble Law and Gospel together, saying, that men must believe in Jesus Christ, and 
Acts 15. 1.  yet they must walk in a strict performance of the duties of the Law, or else they cannot be saved: But the Gospel, where it is purely preached, is not with wisdom of words, to exercise or set forth men's 
1 Cor. 2. 4, 5.  humane arts, and acquired abilities, but in the evidence and power of the Spirit, to persuade men to believe: the preaching of the Gospel is not to chide or revile men for not believing, but to beseech 
2 Cor. 5. 20.  men to be reconciled to God. The preaching of the Gospel is not to threaten wrath and vengeance against sin and 
1 Tim. 1. 13▪ 16.  sinners, but to offer terms of peace, reconciliation, and salvation, through Christ Jesus, to the worst of sinners.  
Moreover, the Lord hath in much wisdom and goodness manifested his will in a written word, for he very well knew what was in man: many Prophets of old did run before they were sent; but because they spoke not according to the 
Isai. 8. 20.  Law and the Testimony (their written word) their was no light in them. There were also false Apostles in the Primitive Churches, but because they spoke not 
2 Cor. 11. 13, 14, 15.  according to the word of faith revealed in the true Apostles, they were soon discovered to the Saints. The Mystery of 
2 Thes. 2. 7, 9  iniquity in that man of sin, came into the world after the working of Satan, with signs and lying wonders, and men were deluded by them, because they did not receive or believe the truth, as it was revealed in the written word; but Christ 
2 Thes. 2. 8.  hath already in part, and is daily destroying more and more that mystery and kingdom of the devil, by his appearing, and the brightness of his coming, according to this written word. And there be many also that boast and brag of visions and revelations, and despise and deride the Scriptures; but because they resist or put away the truth, therefore they shall not be able to proceed much 
2 Tim. 3. 8, 9  further, for their folly shall be made manifest to all men, by the power of truth revealed in the Scriptures. Neither is the Scripture contrary to itself, or any the least contradiction in it, for as no part of it was written by the private motion 
2 Pet. 1. 20.  of man's own Spirit, so neither is it of any private interpretation, nor to be drawn or stretched to any man's private purpose, for we are not to use the Scriptures for our own self ends, or so much of them as will serve our turns; but to weigh and consider the whole Scripture, and labour to reconcile seeming differences; for though there may appear some small seeming jars in the letter, yet being compared with other Scriptures, and weighed with a Spirit of love and meekness, there will be found a sweet harmony in the sense and meaning: and where any thing is hard, and difficult, and not easy to be understood, there we are not rashly to determine, but 
Dan. 2. 18, 19, 22.  by prayer and supplication to wait upon God, who is a revealer of secrets, and to whom interpretations do belong, and 
Gen. 40. 8. Gal. 6. 9  in due time we shall reap, if we faint not.  
Q. What is Prayer?  
A. Prayer is much spoken of, and much used among men, but it is not very well understood, for many people can, and do utter words and sentences, which the Saints in Scripture have used in prayer, and yet they do not pray: prayer is not every lifting up of the voice to God, nor every lifting up of the heart to God, for the most wicked man may 
Numb. 23 10.  pray, and that earnestly, and that for life and salvation, and yet not pray aright; yea, a believer, and one that is in Christ, may be very fervent in prayer, and yet not being rightly catechised and 
Psal. 80. 4.  instructed in the nature of true prayer, may not be accepted, but offend in praying. Prayer is not a work of wit, or memory, or of any other common gift of the Spirit; but true and right prayer, as it goes up to God through Christ, so it comes down first from God by Christ, and is indeed the intercession of Christ 
Gal. 4. 6.  in the soul: for no man knows how, or what to pray for as he ought; yea, the Saints themselves are compassed with many infirmities, and many of them lie under many outward crosses, etc. by 
Rom. 8. 26.  reason whereof, they may, and do now and then use prayer in a carnal manner: now it is the Spirit which removeth or helpeth against these infirmities; when the Spirit prevails (as it doth for the most part) in the Saints, than it assures them of the love of God, and overcomes all fears and doubts, and carries them up to God with free access, making them to know, that God is not delighted with eloquent words and speeches, or sentences finely framed, and artificially drawn into a method: But that he is well pleased with Christ, and delights in nothing but Christ, and if he be in the soul, though at present they cannot utter many words, or outward expressions; nay, if they can but groan in spirit, he knows the meaning thereof, for he 
ver. 27.  knows the heart, and understands the mind of the spirit: If prayer proceed from a man's own spirit, than it is always for self ends; but if it be the intercession of Christ in the soul, than it is always agreeable to the will of God; for he (even Christ) maketh intercession for the Saints, according to the will of God.  
Q. If prayer be the intercession of Christ in the soul, then how is it said, that he is at the right hand of God, and maketh intercession for us, and is gone into heaven, there to appear in the presence of God for us? And why then are we commanded to pray to the Father in the name of Christ:  
A. Christ is indeed at the right hand of God, that is, the Lord hath advanced 
Acts 2. 33, ●6.  him into his own glory; and given him his own power and authority, even all 
Mat. 28. 18.  power in heaven and earth, for God doth not manifest himself in any wise unto the Saints, or bestow any thing upon them, but in and by Jesus Christ; neither can, or do, the Saints enjoy God, or have any true fellowship with him, but in and through Christ; so that whatsoever is done in heaven, or in earth, Christ is the doer of it: now Christ dwells in the Saints by his Spirit, which is the power of his love, proceeding infinitely from the Father unto the Son, and from Christ into the Saints: and by this Spirit, or power of love, he quickens them 
Zach. 12. 10.  up to prayer, and not only so, but also frames and endites their prayers in them, according to the will of the Father, and so they become acceptable to him; for 
John 8. 29.  whatsoever Christ doth, is well pleasing to God; for the Father loveth the Son, 
Joh. 17. 23.  and the Saints being united to Christ, and made one with God in him, are hereby brought into the love and favour of God through him: And thus he is in heaven, appearing in the presence of God for us.  
And for that we are to pray to the Father in the name of Christ, it is not meant, that we must often use or repeat the name of Christ, or in word beg, or crave any thing at the hand of God for Christ's sake, for so a wicked carnal wretch may do: but to pray to the Father in the 
Eph. 6. 18.  name of Christ is, to pour forth the soul unto the Father, in the power and intercession of the Son, for God looks not at any thing in all this world but Christ: men may be high in gifts, and notions, and may make admirable prayers for words and sentences, and also for method and form, but if Christ be not there, and 
Prov. 28. 9  if the prayer go not forth in the Spirit and power of Jesus Christ, than the Lord regards it not, but loathes it, and casts it away, as abominable.  
To pray then in the name of Christ is, when the soul goeth forth into the arms of God's love, by the Spirit and power of the Lord Jesus, who is the Son of his love.  
Q. Seeing that men of themselves cannot pray aright, and that the Lord, to whom we are to pray, knows our wants before we pray: What need have we then to pray. 
Mat. 6. 32.   
A. As men cannot pray of themselves, so neither can they live of themselves, for the life which the Saints now live in the flesh, is not by any power of their own, but by the power of Christ living 
Gal. 6. 20.  in them; so that there is not only a necessity of life in them in whom Christ lives, who is the life, but an impossibility of not living. In like manner, though men cannot pray acceptably by their own power or worth, yet if Christ, who is the mediator, and intercessor, live in them, there is not only a necessity of praying, but it is altogether impossible 
Zach. 12. 10. Rom. 8. 15.  that they should not pray, Christ being in their hearts the Spirit of supplication, and of adoption, causing them to cry, Abba Father. Yea, in him they have access 
Eph. 3. 12.  with boldness unto the throne of grace: And though the Lord do know our wants, yet he hath commanded us to 
Ezek. 36. 37  pray, ask and ye shall have, etc. And ye 
Mat. 7. 7. Jam. 4▪ 2.  fight, and war, and have not, because ye ask not: The Lord would have his people to rejoice, but they must pray, ask and ye shall receive, that your joy may be 
Joh. 16. 24.  full: Now although the Lord command us to pray, he doth not intend that we should make Idols of our prayers, and think that we receive for our praying, but he doth it, that we may know and consider, on whom our joy, our happiness, yea, our very life dependeth: and 
Psal. 16. 11.  also that he may have the honour and 
Psal. 30. 5.  glory of all his goodness, when we in ask acknowledge him to be the giver of all, and that we receive all of grace, 
Jam. 1. 17.  and not of debt: and then it occasions much thankfulness, when we return him 
2 Cor. 9 11, 12.  the praise of all his love and bounty, and live in the use of his mercies, to his praise.  
Q. But is not the Lord said to be an unchangeable 
Mal. 3. 6.  God, with whom is not the least shadow of turning; and if he have determined 
Jam. 1. 17.  to bestow any favour or mercy, he will do it without our prayers: and if he have not determined us any good, to what purpose should we pray▪ seeing by the same we cannot alter nor change his mind?  
A. Although the Lord be altogether unchangeable, and unalterable in his purposes and determinations, yet he would 
Phil. 4. 6.  have his children make known to him their needs by their requests: neither is there the least shadow of change in him, when he bestows mercies and blessings upon them, in answer to their prayers: for whatsoever good thing he purposeth to his children, yet before he bestow it 
Luk. 11. 1.  upon them, he usually stirreth up their hearts to pray for the same: Now the Lord whatever he gives to the Saints, he gives it them in Christ; and what the Saints pray for, they request and beg the 
Joh. 16. 26.  same in the Spirit and intercession of Christ, for he is the way, by which the Lord comes down to us in all good; and 
Joh. 14. 6.  he is the way also, by which we go up to God in prayer and thanksgiving.  
Now as it is impossible, that God should alter his determinations, in bestowing of mercies, so also is it, that the 
Psal. 32. 6.  Saints should not pray for blessings and favours, being quickened up thereto by the Spirit of Christ living in them: so 
Gal. 4. 6.  then, God is not changed, but the change is in the Saints, for many times when God intends a blessing, his children are not fit to receive the same; then he by that Spirit of adoption, quickens them 
1 Thes. 5. 17.  up to pray, and yet delays them; that by the continual use of this heavenly exercise, and by the spirit of judgement, and burning, their corruptions may be 
Isai. 4. 4.  consumed and destroyed, and their hearts brought into a more holy and humble frame, and they at length, by this means, made fit to receive the mercy.  
Q. If men cannot pray unill they be moved, or quickened thereunto by the Spirit: how then shall it be known when the Spirit moves? or which, or when, is the most convenient, and fittest time for prayer?  
A. That no man is able of himself, without the help of the Spirit, to make any prayer acceptable to God, hath been already showed; prayer being a work of that Spirit of adoption, called the Spirit 
Gal. 4. 6.  of the Son, and is nothing else, but an effect of that power in the Son, given unto him by the Father: men may use words or forms of prayer, but none can pray indeed, but they who have received this spirit of adoption, and are thereby 
Joh. 14. 23.  become the Sons of God; and they, who are thus become Sons, have not the Spirit by fits and starts, but the Spirit, or the Lord Jesus, who is that Spirit, 
Rom. 8. 9  dwells in their hearts, and is continually exciting, and stirring up their hearts to prayer, and every good thing: But it is not always apprehended alike; for many times, by reason of temptation, want of watchfulness, and other infirmities of the flesh, it is clouded, and acts not so clearly as at other times; yet notwithstanding, it will in due time break through 
Rom. 8. 26.  all difficulties, and remove all impediments, and acts like itself, and ministers matter of prayer upon all occasions: so then, whensoever the Lord presents occasion or opportunity of prayer, than he by the same calls for prayer, and then is the Spirit ready to quicken and help, if it be not quenched with carnal workings 
1 Thes. 5. 19  of the flesh, as worldly cares, worldly sorrows, worldly joys, etc. Now if there be any time, wherein the Lord doth not minister occasion of prayer and praise, then that is no time for prayer and thanksgiving; but there is no time in the whole life of a Christian, in which the Lord doth not minister occasion 
1 Thes. 5. 17, 18.  of prayer and praise, therefore the Saints ought to pray continually, and in every thing to give thanks: Furthermore, as the Saints ought upon all occasions to lift up their hearts to God, so also they are to take the fittest opportunity; for prayer is not a light business, but of great weight and concernment; it is called, a pouring forth of the 
1 Sam. 1. 15  soul to God,, a wrestling with God, a crying 
Gen. 32. 24 Psal. 142. 1.  earnestly to God, etc. Now the fittest time for this serious business is, when we can set about it with least distraction; when we can best sequester ourselves from all other occasions whatsoever, and attend upon that work with freedom of Spirit. And as we must 
1 Pet. 47.  take the fittest time, so also we must watch unto it, that is, so order our outward affairs, that there may be convenient time; and so watch over our own hearts in the strength of Christ, that 
Eph. 6. 18.  they may be always well disposed to 
Luk. 18. 1.  prayer, and not to flag or faint, though we meet with many delays, and other discouragements, but to continue instant 
Col. 4. 2.  in the same, watching when God will give in occasion of thanksgiving.  
Q. But doth not God give us other helps also, to build us up in grace and holiness? What say you of the Sacraments? Is not Baptism of great use in these days of the Gospel?  
A. The word Sacrament is no where to be found in all the Scripture, and for Baptism, the Scripture mentions divers Baptisms, as the baptism of water, the 
Heb. 6. 2. Mark 1. 8.  baptism of the holy Ghost, and of fire, and the baptisms of sufferings, all which 
Luk. 12. 50.  were beautiful in their seasons, and some of them are still of great concernment to the Saints.  
The baptism of water was the baptism of John, who was sent of God, to 
Mal. 3. 1.  prepare the way of Christ: Israel had 
Deut. 1. 6.  dwelled long enough in that Mount of outside observations; for although they had their legal washings and cleansings, 
Heb. 9 10.  which were, and might be called baptisms, yet all these could not wash away 
1 Pet. 3. 21.  one sin from the conscience, but served only to cleanse them from legal pollutions, though they were not without their significations. But now the baptism of John, and his ministry, was mighty, 
Luk. 1. 17.  for he came in the spirit, and power of Elias, and was a sign of a great change of administrations, for he called them to repentance, even to repent of 
Mat. 3. ●.  all that outside, and formal religion, which they had so hotly pursued; for they were generally grown so corrupt, and so blockish, and blind withal, that they imagined, that by the bare outside 
Jer. 7. 9  performance of those legal cleansings, they were sufficiently sanctified, though they continued in the practice of most gross and notorious sins: But John tells them plain, that although God had long endured, and born with their hipocrisies and formalities, yet now he would bear no longer, for he had now laid the axe to the root of the trees, 
Mat. 3. 10.  and if any tree were barren, or did not bring forth good fruit, it was to be hewn down, and cast into the fire; hereby giving them to understand, that unless they did desist from all their wicked and ungodly ways and courses, and amend their evil lives, 
Luke 3. 11, 12, 13, 14.  there was no remission of sins to be expected, nor true sanctification to be attained, notwithstanding all their legal and strict performances; and hereupon calls them to his baptism, declaring plainly unto them, that though many of them thought he was the Christ, yet they 
Luke 3. 15, 16.  were deceived, for he was but sent to prepare his way; and that his baptism was but with water, which could only wash away the filth of the body; but could go no further; but yet by the same they were to be instructed, that there is one among them already in the flesh, even Christ, who shall baptise them with the holy Ghost, and with fire; that is, wash and cleanse their souls, from all the filth and guilt of sin that was upon them: And thus John's ministry was to prepare the way, or to manifest Christ already come; and his baptism did 
John 1▪ 31.  hold forth the baptism of Christ in the Spirit, which was to follow in its season.  
Q. If John's ministry and baptism served only to prepare the way of Christ, or to manifest Christ in the flesh; and to instruct them, or type out unto them the baptism of Christ; why then was it needful, that Christ himself should be baptised of John?  
A. Christ indeed was baptised of John, but not out of any need to show forth sorrow for sin, he being altogether without sin; nor yet was he baptised out of any necessity to be instructed in the mystery of the Spirits baptism▪ but Christ submitted to John's baptism for our sakes only, the head that had 
2 Cor. 5. 21.  no sin, for the body that was full of sin.  
Again, John's baptism was part of the Law, and it was the last and most lively Ceremony of it, and Christ submitted unto the same, that he might fulfil all righteousness for us.  
Now that John's baptism was of the Law, and not of the Gospel, is evident from his preaching; for John preached saying, repent, for the kingdom of heaven is 
Mat. 3. ●….  at hand; now the kingdom of heaven is Christ (not in the flesh) but crucified, risen again, ascended, returned in the Spirit, the Comforter dwelling in the hearts of the Saints; the kingdom of heaven 
Luk. 17. 21  is within you: And from our Saviour's words, Mat, 11. 11. where speaking of John saith, that among them that were born of women, there hath not risen a greater Prophet than John the Bapptist, because other of the Prophets had spoken of Christ afar off, but John pointed him out with the finger, saying, this is he; 
John 1. 36.  but mark what follows, not withst anding he that is least in the kingdom of heaven is greater than he, meaning, that he that is indeed a Preacher of the Gospel, though never so mean and contemptible in the eyes of men, should do greater works than John did.  
Q. But there are other baptisms spoken of in Scripture, as well as Johns, for the Disciples of Christ did baptise, and Christ at his ascension sent them to baptise all Nations; Is not water-baptism then an Ordinance of the Gospel?  
A. True indeed, Christ's Disciples did baptise while he was with them in the flesh: But it was with John's Baptism, and 
Acts 18. 25.  so the Scripture calls it: For indeed, the preaching of John, and his Baptism, was the same with the preaching and Baptism of Christ's Disciples: For John preached saying, The Kingdom of heaven is at hand. 
Matth. 3. 2. Matth. 10. 7  Christ's Disciples preached saying, The Kingdom of heaven is at hand. Both John and Christ's Disciples by their Baptism, which was in cold water, could but wash men's bodies, and call upon them to repent, and to expect remission of sins only in Christ Jesus, who was to wash away the filth of their souls, even with a Spiritual water, or Baptism of his Spirit. So that although the Disciples of Christ did baptise, yet their Baptism was the same with John's Baptism, and to continue but 
joh. 3. 30.  for a season; for so John confesseth, I must decrease, but he (meaning Christ) must increase.  
And for Christ's Commission to his Apostles, to Baptise all Nations, that is not to be understood of Waterbaptism, as appeareth by his own words, Acts 1. 5. when being risen from the Dead, and now ready to ascend into his Glory; acquaints them with the work whereto he is 
Acts 1. 4.  now sending them; commands them not to depart from Jerusalem, until they had received the Promise of the Father, (that is the Spirit;) for saith he, John truly Baptised 
verse 5.  with water, as if he had said, it hath been the Father's good pleasure to appear in Types and significations, and to veil himself a while under dark Administrations: But now the time is full come, in which he will show himself clearly in his abundant love and goodness, for ye shall be Baptised with the Holy Ghost, which is the Spirit or Comforter, not many 
verse 8.  days hence; and than ye shall receive power, to know what ye ought to do, and be witnesses unto me, both in Jerusalem, etc. And when ye are thus empowered, or Baptised yourselves: Then go and 
Mat. 28. 18, 19  teach all Nations, Baptising them in the Name of the Father, etc. Where by Name of the Father, and of the Son, &c, he doth not mean, that they should wash them in water, using that form of words; but by Name, is to be understood the Power of the Father, etc. As Christ saith, Mark 16. 17. In my Name they shall cast out Devils, that is, by my Power. And so in this business; All Power (saith 
Mat. 28. 18, 19  Christ) in heaven and in earth is given to me. Go ye (therefore) and Teach and Baptise the Nations, in the Name of the Father, and of the Son, and of the Holy Ghost. As if he had said, All Power is given to me of the Father, and by this power I will come into you, and into your ministry, and ye shall go forth in this power unto all nations, and by the same ye shall be enabled to make them know, and believe, That I am the wisdom of God, and the power of God to salvation, to the Gentile 
1 Cor. 1. 24  as well as to the Jew; and that whosoever 
Mark 16. 6.  believes in me indeed, (or is baptised with the Spirit, which is all one) shall never perish, but have everlasting life. And this was done effectually, for in one day 
Act. 2. 41. and 13. 48.  there was added three thousand souls.  
And in another place, all that were ordained to eternal life, believed.  
Q. But if it was not the command of Christ, that they should baptise with Water, why then did they they use it after his ascension, and if Water-baptism was to cease and have an end at that time, why then do not the Scriptures declare the same.  
A. As for the Apostles baptising with Water after Christ's ascension, it was not from any command of Christ, as one of them doth testify.  
The Baptism of Water or John's Baptism 
1 Cor. 1. 17▪  was very famous, and of great note in that time, and therefore could not at present be very easily laid down, as likewise very many other Legal observations.  
And again, it is not to be questioned, but that the Apostles themselves were ignorant of many things, after they had received the Spirit abundantly; for Peter 
Act. 10. 28, 29, 34.  was ignorant, that he might eat with the Gentiles, or that God had a purpose, by Jesus to bring in the Gentiles. Paul must go to Jerusalem to be resolved 
Act. 15. 2.  about Circumcision, and there were thousands of Jews which did believe, and yet 
Act. 21. 20.  they were all zealous of legal rites. God did not reveal himself all at once, but by degrees.  
Again, the Apostles used water-baptism as they used Circumcision, to avoid contention among the Saints: and further, 
Act. 16. 1.  they used it sometimes when it was 
Act. 8. 36.  desired; and to stoop to the weakness of many young believers, they became all things to all men, that they might not 
1 Cor. 9 20, 21, 22. and 10. 33.  offend any, but save all if it were possible. And for the Scriptures to declare against water-baptism to be used in the days of the Gospel, there be many Scriptures that speak much to that purpose, as 1 Cor. 1. 17. Paul the Apostle of the Gentiles utterly disclaims it, for Christ, saith he, sent me not to baptise, but to preach.  
Again, Ephes. 4. 5. One Lord, one Faith, one Baptism, now water-baptism is not the same with the Baptism of the 
Luk. 3. 16.  Spirit, for they are two distinct things, one is john's, and the other is Christ's, and if they were both one, than they that have the one, must also have the other: and they that cannot have the one (of water) neither can they have the other. Again, it is not water-baptism that can 
Gal. 3. 23. Rev. 3. 12. John 3. 6.  make us one with Christ, or give us a new name, or make us partake of the divine nature, etc. and therefore water-baptism is not that one Baptism, nor left us in command in the days of the Gospel.  
Q▪ The baptism of water hath been used in all the Churches of Christ, from the very time of the Apostles, and that with warrant from Scripture; for Infants were circumcised under the Law, and Circumcision was a seal of the Covenant which God made with Abraham, and the Covenant is the same now as it was then, and Baptism is come in the room of Circumcision, and is a seal of the Gospel-Covenant, and therefore Infants may be baptised; and the Apostle tells the Corinthians, that their fathers were all baptised in the Cloud, and in the Sea. And Saint Peter saith, that Baptism doth now save us, how can it then be denied, that Baptism, even of water, doth not stand us in great stead, even in the days of the Gospel?  
A. Whatsoever was practised by the Apostles, and Primitive Christians, is already declared: how they to prevent contention and strife, did condescend to the weakness of many; knowing, that in time, the Baptism of the Spirit, which is a Baptism of Fire, would eat up the Baptism of Water, as the fire that came down upon Elijahs Sacrifice, did lick up 
1 King. 18. 38.  all the water that was in the Trench. But whatsoever hath been done in Water-baptism since that time, it is hard to say, is, or was done with warrant from Scripture; but is to be feared was rather a part of that mystery of iniquity, which began 
2 Thes. 2. 7.  to work even in the Apostles time.  
And that Baptism is come in the room of Circumcision, was never yet made good by Scripture, nor never will.  
It is true, God made a Covenant with Abraham, and gave him also Circumcision 
Gen. 17. 10, 11,  as a sign or seal thereof: But the Covenant which God made was twofold. Inward, and Outward.  
The Inward part respected his soul, in the sweet enjoyment of God's love and favour by Christ Jesus, both in this life and in eternal glory.  
The Outward part of it, respected the outward man, the enjoyment of the land of Canaan, with long life and prosperity therein.  
Now so far as the Covenant was inward and respected his soul, so far Circumcision could not be a seal thereof: for nothing could seal the true spiritual 
Eph. 4. 13. and 4. 30.  love and favour of God to his soul, but the Spirit, whereby all believers were, and still are, sealed to the day of redemption.  
But as the Covenant was more outward, that he should be the Father of many nations, that in Isaac should his seed be called, and that he would give the land of Canaan to his seed, for an everlasting Possession; so far Circumcision was a seal of the Covenant.  
But now in the days of the Gospel, the new Covenant, is a single Covenant, 
Heb. 8. 13.  that old, weak part of it being vanished away: and it is now established upon better 
●eb. 8. 9  promises, than earthly Canaan: For the Covenant which God makes with his people now, is altogether inward, and Spiritual, which is Christ; and there is no seal of this Covenant, but that Spirit, or the Lord Jesus, called the Spirit of promise. 
Eph. 1, 13, 14.   
And to make Water-baptism, or a Carnal thing, to be a seal of a Spiritual Covenant, which is Christ in the soul, sealing up the love of God to the same to all eternity; argues much ignorance in the mystery of God, and carnal mindedness in the things of God, in a great measure.  
And whereas the Apostle tells the Corinthians, their Fathers were baptised in 
1 Cor. 10. 1, 2, 3, 4, 5, 6.  the Cloud and in the Sea. That is no warrant for Baptism at all.  
But he speaks it rather to take them off from depending upon outward Ordinance, etc.  
For thus he seems to speak. Your Fathers were high in outward Ordinances, but they were not very high in God's favour, for they were overthrown in the wilderness, and these things were written for your example, etc.  
And for that of the Apostle Peter, 
1 Pet. 3. 20. 21.  where he is speaking of the Flood, and that in the Ark but a few, even eight souls were saved by water; and that by a figure Baptism doth not save us.  
First, we must understand, that the Ark saved those eight souls from the water. And then that the figure here spoken of, is not between the flood, and water-baptism. But between the Ark which saved them from those great waves, and Christ who saves us from the sea, even the red sea of God's fierce wrath; as they that did believe, and obeyed, and prepared an 
Heb. 11. 7.  Ark, were put into it by God, and so saved from death; So all that do believe 
Joh. 3. 36.  are shut up in Christ, and made one with him, and so saved from wrath.  
For so saith the Apostle, Baptism doth now save us, but not the washing away of the filth of the flesh with water, but the answer of a good conscience to God by the resurrection of Christ from the dead,  
If Christ be not risen in the soul, and if he raise not the soul from death, that man is not baptised indeed, though he be washed in water a thousand times.  
And as for Infants that they should be baptised, there is not the least intimation in all the Scriptures that they, whiles they are such, ever were, or ever should be baptised.  
If Water-baptism were any thing, or had any thing in it, yet infants are in no capacity at all to apprehend it, no not so much as in signification: yet they which make a prop of it to hold up their tottering kingdom, can see good reason for it, and draw goodly consequences from Scripture to help forward the practice of it.  
Q. Though there be nothing in it, as indeed there is not, it being an outward sign; may we not use it therefore in obedience to Christ's command, as a sign of our engrafting into him, and as an ordinance that gives us admission into Curch-fellowship with the Saints?  
A. The commands of Christ are not empty and barren commands, but full of power and efficacy.  
When Christ comes forth in a command, than there is a work wrought indeed.  
If Christ say to a dead man live, then 
Luk. 7. 14.  is he quickened indeed.  
If he command a man to believe, than there is faith and confidence wrought indeed.  
If he command the Saints to love one another, than it is effected indeed.  
Christ's commands where they come, and he himself come along in them: (or 
Isa. 55. 11. Heb. 4. 12.  else they are not his commands) they never return in vain, but do certainly accomplish their work, not in imagination; but in reality and truth.  
Now if Christ had commanded to Baptise a man, or an infant, in water, certainly some notable work would have been wrought thereby.  
But we see in experience, that to dip, or to sprinkle, in, or with a little cold water produceth no effect in the inward man. Therefore to Baptise with water, as a command of Christ, is to offer injury to Christ, and to make the commands 
Joh. 6. 63.  of Christ (which are full of power and life) to be empty and fruitless commands, which is not safe to imagine.  
Moreover, Christ's Kingdom is a Spiritual 
Luk. 17. 21▪  Kingdom, and is altogether inward: And as it is not attained, so neither is it enjoyed with any outward observations.  
Indeed under the Law, they had their outward Ordinances, and Services, and all of them had their significations, showing forth something of Christ, of his death, and resurrection, etc.  
And this Kingdom was more Carnal 
Heb. 9 10.  than Spiritual; and they were led on in it by outward and carnal observations. But now Christ having finished all his work in the flesh, and being come again in the 
Luk. 17. 21.  spirit, he exerciseth all his Kingly power in the soul; and this Kingdom of Christ 
Rom. 14. 17.  is the Kingdom of Heaven, and there is no signification in it at all, but all is real. For it is the glory of God begun in the soul, (not in imagination, but in 
2 Cor. 3. 18.  deed and in truth) which is to be perfected by degrees in this life, though not fully until the life to come. Neither is there any outward ordinance, or observation, that can hold proportion or correspondence with this Spiritual Kingdom, it being exalted above all the Hills, and infinitely 
Isa. 2. 2.  above all significations.  
Now Water-baptism can no way show forth our union with Christ, for 
1 Cor. 6. 17.  that is a Spiritual union, and Water-baptism is a Carnal ordinance, and holds no proportion with the former.  
Again we are not made one with Christ, as we are one flesh with him, but as we are one Spirit with him.  
Christ by taking our flesh, became Immanuel, or God one with us in the flesh, but now the Lord, who is that Spirit, 
2 Cor. 3. 17.  takes us into the same Spirit, and so we are made one Spirit with him.  
To this very end the glorious God did abase himself, and clothed himself with our flesh, and took it into union with himself: that so by this means, he might also receive all them that do truly believe in him, into union with himself by the same Spirit.  
So that it is not the Baptism of Water, that can engraft us into Christ, or make us one with him: But by the Baptism 
Joh. 3. 7.  of the eternal Spirit, are all the Saints united to him, and partake of the 
2 Pet. 1. 4.  same Divine nature with him.  
And further, Water-baptism can give us no true fellowship with the Saints, for where the Saints have true fellowship one with another, they have this fellowship 
1 Joh. 1. 7.  together in Christ. So that this fellowship consists not in being of the same opinion, or form one with another. But in partaking of the same Spirit, are united into one body together in Christ. For by one Spirit are we all Baptised into one 
1 Cor. 12. 13.  Body, whether we be Jews or Gentiles.  
So that it is not water-baptism that can give any true fellowship with the Saints, but only a carnal admission into an outward fellowship with men of the same form, which may hold for a time, 
Act. 5. 1, 2.  and afterward come to nothing. Ananias and Saphira, may have for a time an outward fellowship with the Apostles? and Simon Magus with Philip, and the 
Act. 8. 18. etc.  rest of the Saints in Samaria.  
Q. What say you then of the Lords Supper, is not that an Ordinance of Christ to be used now in the time of the Gospel?  
A. That our Saviour Christ did give Bread and Wine unto his Disciples, in remembrance of his death, which he was now suddenly to accomplish, is not denied: but that he left it with them, as an ordinance to be performed by all believers in the days of the Gospel, is to be enquired into: Our blessed Lord, a little before his suffering, told his Disciples, that he had a great desire to eat one 
Luk. 22. 15  Passeover more with them before his death; and being come into the house, as they were eating together, he tells them plain, that one of them should betray him into the hands of the chief Priests and Elders, etc. and that he was to undergo great sufferings, yea, and 
Mat. 26. 21, 22, 23.  death also; and that all this was no more than what was written of him, though they were ignorant of it: and that they must now enjoy his company but a very little while: for as he came forth from the Father into the world, 
Joh. 16. 28.  so he must now leave the world, and go to the Father, upon this heavy, and sad, and indeed unexpected news, his poor weak Disciples (who looked for better things from their Master, at least in their own conceits) were so presently filled with sorrow, that they knew not what to 
Joh. 16. 6.  say, much less what to do; whereupon our Saviour, seeing them take the matter so to heart, and knowing that his death 
Mat. 26. 22  was of so great advantage unto them, taketh occasion to instruct them in the knowledge and ends of the same; that as his departure from them was cause of great grief and sorrow unto them, so the remembrance of the great benefits which should redound unto them thereby, might a little stay and comfort their hearts, until he did appear to them more fully.  
To this end he took bread, and broke 
Mat. 26. 26, 27, 28.  it, saying, This is my body which is given for you; as if he had said, as I break this bread, and give it unto you, so my body is given, and must be broken for you, even for your sins.  
And taking the cup, he saith, drink ye all of it, for it is the New Testament in my 
Luk. 22. 19, 20.  blood, or a signification of the blood of the New Covenant, which is my blood, that must be shed for you, and many others also, or else ye cannot have remission of sins.  
And for a help to their weak faith, and comfort in their sad condition, he said also unto them, do this in remembrance of me: as if he had said, I know, that for the present you are almost overwhelmed with grief and sorrow, because I say such things to you; yet let this be a little comfort to you, make use of Bread and Wine, in-remembrance that my death is of great advantage to you: and though I go away in the flesh, yet it 
Joh. 16. 22.  shall not be long ere I see you again in the Spirit, for I will not leave you comfortless, but will come to you in the comforter, which is the Spirit of truth, and then your hearts shall rejoice, and your joy shall no man be able to take from you: so that from hence it may appear, that this action of Christ, and likewise his command, was rather to comfort and stay the hearts of his poor, sorrowrowfull, fainting (then) Disciples, than to be a standing Ordinance for all believers afterwards.  
Q But it is not said in many places in the Acts of the Apostles, that this Ordinance was 
Act. 2. 46.  in use even among the Apostles themselves, and many other Saints, after the Ascension of 
Acts. 20. 7.  Christ, and sending down of the holy Ghost?  
A. The Apostles indeed are said to break bread, and that from house to house, but every breaking of bread there spoken of, cannot be said to be the Lords Supper; for it is said, that they did eat their meat with gladness, and singleness of heart: whereby it may appear, that by breaking of bread, in that place, is rather meant, the Saints mutual love, in receiving and entertaining one another into their houses, with feasting and rejoicing, than eating the Lords Supper: for it is said, that the multitude of them that believed were of one heart, and of one soul; neither 
Act. 4. 32, 33, 34.  said any man, that the things which he possessed were his own, but they had all things common: The preaching of the Apostles was of such power and efficacy, that it wrought great effects, there was none that lacked, they that were poor were provided for, out of the goods of them that were rich.  
But if by breaking of bread in this, or other places, be meant the eating the Lords Supper, yet it was used as a thing indifferent, and of christian liberty; rather than a binding Ordinance, for the Apostles were willing to use all means, and content to stoop to weak Faith, and mean capacities, so that they could win any to Christ.  
Q. But the Apostle Paul writing to the Corinthians, tells them, that he had received of the Lord that which he delivered unto them. 
1 Cor. 11.  For having blamed them for their abuse of that Ordinance, comes at length to certify them in the true and right use thereof, saying that the end of it was to show forth the Lords death till he come. And further shows the danger of unworthy receiving, and God's hand already upon them for the same. Doth it not hereby appear very plain, that the Lords Supper is used from Christ's own command, and is dangerous either to omit, or else to receive the same unworthily?  
A. True indeed the Apostle writes these very words to the Corinthians, but withal he shows the reason why he deals thus tenderly with thnm, 1 Cor. 3. 1, 2, 3, 4. because he could not speak unto them as Spiritual, he could not speak unto them, how they should enjoy Christ, and be made one with him in the Spirit: for they were yet babes, and apprehended nothing of Christ, but what was held forth unto them in visible demonstrations, or outward and carnal ordinances. I have fed you, saith he, with milk, and not with meat; for ye are not yet able to bear it, for ye are in a great measure Carnal, and walk (not in the Spirit but) according to man, or as men.  
Where the Apostle shows that there be degrees of attainments among the Saints: There be Children, and there be Men. 1 Cor. 14. 20. There be Saints that be in 
1 Cor. 14. 12. 13.  a great measure Carnal, and there are Saints that be Spiritual.  
The Apostle John in his 1 Epist. 2. Cap. 12. 13, 14. Verses speaks of three degrees of attainments. Little Children, Fathers, and young Men.  
Little Children, are such as are weak in Faith, and under many fears, and 
1 Joh. 2. 12. 13. 14.  doubts.  
Father's are such as have attained to a higher degree of the knowledge of God in the mystery of Christ.  
Young Men, are they that know their Union with the Father in the Son, and who also live in this Union, and are carried forth in the strength of the same, to overcome Sin, and Satan, and the World, etc.  
Now these Corinthians were Children, and therefore the Apostle feeds them with Milk, Christ is very tender of his Lambs, he will carry them in his bosom, if they cannot go, he willead them by 
Isa. 40. 11. and 42. 1.  the hand; if they cannot digest strong meat, he hath Milk for them, he will not suffer one of them to perish, or to miscarry. But Children are not always Children, they grow in time to be Men, 
1 Cor. 13. 11.  and then they put away childish things: For while they are Children and use Milk, 
Heb. 5. 13.  they are unskilful in the word of Righteousness or mystery of Christ. But when they come to a full age, than they are 
14.  able to use strong meat, or understand mysteries; their senses being exercised to discern both good and evil.  
Now to these Children, the Apostle commends Christ's practice to his Disciciples in their weak and sad estate, saying, that there by they might be put in mind of Christ's death till he come.  
Intimating thereby, that though they were yet babes, and carnal, and so not able to apprehend their union with Christ in the Spirit: yet the time would come, 
1 Cor. 1. 7. Joh. 14. 18.  that Christ should appear in their hearts in a more glorious manner; and then they should see him, and know him in the Spirit, with far more comfort, delight, and satisfaction; than in or by any outward or fleshly Ordinances whatsoever.  
And that this coming of Christ is so 
Mat. 26. 29.  to be understood, is plain from his own words, when he telleth his Disciples, That he will not drink any more of the fruit 
Mat. 16. 28. Mark, 9 1.  of the Vine, until the day that he drink it new with them in his Father's Kingdom.  
Where he declareth very plain, that though now he condescended to their weakness, and gave them those visible elements, as signs and pledges that his love was very great towards them, in thus dying for them: yet when the Kingdom 
Luk. 9 27▪  of God should come, or that he himself come into their hearts in the spirit, or comforter, (which was fulfilled in the 
Act. 2. 1, 2.  day of Pentecost) than they should be enabled to know, and apprehend the love of God in, and through him, more than by any outward observations.  
Yea, those heavenly joys, and spiritual consolations, arising from the love of God in Christ Jesus, shed abroad in the soul, should be abundantly more full of delight, and satissaction unto them, than the drinking of Wine, For his Love is better 
Cant. 1. 2.  than Wine.  
To dwell in the use of outward Ordinances, to put us in mind of Christ's death, is with Mary to stand weeping at the sepulchre, 
Joh. 20. 12.  when Christ is risen and gone, and deserves justly that reproof which she met with in so doing; Why seek ye the 
Luk. 24. 5.  living among the dead?  
And for that the Apostle tells them the danger of unworthy receiving, he seems hereby to rebuke them for, or to warn them of two great faults herein; the which are also very common among them that rest in outward Ordinances; either they make Idols of them, and think to 
1 Cor. 11. 27, 28, 29, 30.  attain something by the use of them: or else they use them carelessly, hand over head, not considering what they go about, but merely for custom, and so profane the same: For which, saith the Apostle, God is displeased.  
And indeed this Bread and Cup, was as well to teach them, their fellowship with Christ in suffering, as to put them in 
Mat. 20. 23.  mind of his death.  
Ye shall indeed drink of my Cup. And if 
2 Tim. 2. 12.  we suffer with him, we shall reign with him.  
Q. But our Saviour Christ tells the Jews, 
Joh. 6. 53. 54.  that except they eat the flesh of the Son of man, and drink his blood, they have no life in them. And that whoso eateth his flesh, and drinketh his blood, hath eternal life, for his flesh is meat indeed and his blood is drink indeed, and whosoever eat thereof shall live for ever. Doth it not hence appear that in the partaking of this ordinance of the Lords Supper, that the Souls of true believers are nourished, and fed up to eternal life?  
A. True indeed our Saviour speaks these words to the Jews, but that he doth not mean, nor intent, the eating and drinking of Bread and Wine, is 
Joh. 6. 28.  plainly declared in the same Chapter, at the 28 Verse the people ask him, What 
29.  they should do that they might work the works of God. He answers them, That the work 
30.  of God is to believe on him whom he hath sent. 
31.  But being carnal, and led by sense, require a sign saying; What sign showest thou 
31.  that we may believe. For our Fathers under Moses; in the desert, did eat Manna, even bread from heaven, and therefore they had reason to hearken to Moses. But 
32.  if thou show no sign, nor work no great work, why should we hearken to thee, or believe in thee?  
Our Saviour answers; Though your Fathers had Manna under Moses, yet it was not that bread (meaning the bread of life, 
33.  because they that did eat there of were dead;) but my Father gives you the true bread. For the bread of God, is he that cometh down from Heaven, and giveth life, unto the World  
And further tells them plain. That he is 
35.  the bread of life, and tha● he that comes to him, shall never hunger, and he that belieus on him shall never thirst.  
And further shows; That this is the 
40.  will of him that sent him, that every one that so sees the Son, as to believe on him, should not perish, but have everlasting life.  
And again, Verily verily I say unto 
47.  you, he that believeth on me, hath everlasting life, For I am that bread of life, which whosoever 
48. 50.  eats of, shall not die, but live for ever.  
The Jews being carnal, and understanding his words carnally, strove among themselves saying, How shall this man give 
52.  us his flesh to eat.  
To which he solemnly answers, Except 
53.  ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.  
And he that eateth my flesh and drinketh 
54.  my blood, hath eternal life.  
For my flesh is meat indeed, and my blood 
55.  is drink indeed.  
By all which passages it doth appear very plain, that by eating and drinking the flesh and blood of Christ, is not to be carnally understood, of eating bread and drinking wine: but spiritually of believing in him, and being united, and made one with him: As Verse 56. He that 
56.  eateth my flesh and drinketh my blood, dwelleth in me and I in him.  
That is, he that believeth in me indeed, he is made one with me in the Spirit, and so partaking of the same Spirit together, he dwells in me and I in him. 
57   
Again, as the Father who sent me, is a fountain of life, and I live by being one with him: So he that eateth me, or so believeth in me as to be united to me, even he also shall live by being one with me.  
To eat the flesh of Christ and drink his blood, in an outward Ordinance of bread and wine, is but to know him after the flesh: But they in whom Christ lives, and they live in him, and are taken into Union with him, by being one Spirit with him: They do not know him any more 
Phil. 3. 3.  after the flesh, nor have any confidence in fleshly Ordinances. But they believing in him, or dwelling in him, and he in them, from this Union in the Spirit doth flow up in them rivers of living waters, 
●oh. 7. 38. ●9.  abundance of spiritual joy, peace, and heavenly consolations.  
Alas, he that goes to the weak, and empty elements of bread and wine, shall not be satisfied, but hunger again and thirst again: because there is no satisfaction 
Isa. 65. 13.  in them. But whoso partake of Christ indeed, and are made one with him indeed, he gives unto them such a water as shall: abundantly satisfy their souls, that they shall never thirst, (that is) they shall never be so destitute of true, and heavenly comfort and joy, as to seek for 
Joh. 6. 35  them in a carnal and fleshly Ordinance, in an empty Cistern, where is nothing to be had.  
But the water which Christ doth give is himself, which shall be in the Saints a fountain of all true and sound comfort, 
Joh. 4. 14▪  and joy, springing up to all eternity.  
In the 22. of the Revelations, 1, 2. there is mention made of a pure River of water of Life, proceeding out of the throne of 
Rev. 22. 1. 2.  God, and of the Lamb, and in the midst of the street of it and of either side of it, was the tree of life, which bore twelve manner of fruits, and yielded her fruit every month, etc.  
This pure River of water of Life, is that rich Fountain, or Spirit and Power of Love, proceeding eternally from the Father, in, and by the Son, out of which infinite Love, and Goodness, grows this tree of Life, eternal Life, (which is Christ) proceeding transcendently from the infinite Love of the Father, to all poor saints, in, and by his Son Christ Jesus.  
In the 46. Psalm, 4. it is said, That 
Psal. 46. 4.  there is a River the streams whereof do make glad the City of God. The holy place of Tabernacles 
Psal. 132. 13. 14.  of the most high, etc.  
Now this City, and holy place of Tabernacles, is nothing else but the Saints in whom the Lord delights to dwell.  
And this River, whose streams make joyful this City, is that unspeakable and unconceivable Love of God in Jesus Christ, when the Lord is pleased to reveal, or manifest himself to poor Saints, 
Joh. 17. 23.  so as to let them see and know their adoption by Jesus, and to make them understand their union in the Spirit with him in Jesus: And also that now he loves them as he loves Jesus Christ, they being taken into the same Spirit, or divine nature with him: from hence then grows up this tree of life. Then the poor Saints apprehend life, life eternal, and they now begin to live indeed. Not any more a carnal, but a spiritual life, not only a natural, or temporal: but an eternal life.  
Christ who is this tree of life, lives in them, and because he lives, they shall live 
Joh. 14. 19  also.  
And this tree of life, or Christ living, and growing in them, it bears twelve manner of fruits, or abundance, and variety of heavenly graces, and comforts. Love, joy, peace, gentleness, kindness, patience, 
Gal. 5. 22.  prayers, praises, etc.  
And this tree also yields fruit every month, fresh springs of joy, and rejoicing, yea, fresh springings of joy unspeakable and full of glory. 
Psal. 87. 7.   
For Christ who is eternal life shall so 
1 Pet. 1. 8.  manifest himself to them, that they shall see him, and by beholding of him, shall be made like unto him, and transformed into his Image, even his Image of glory: and shall so live in the same, from one degree to another, as it is perfected in this life, until it be completed in endless glory.  
Now they in whom Christ (who is this tree of life) thus dwells, and manifests himself, need not dig for water, or run to broken Cisterns, fleshly and carnal ordinances, and thence return empty; men may like the Prodigal, live upon husks till they are almost pined: But if ever they come to themselves, if ever the Lord be pleased to clear up their eyes, so as to let them see, and apprehend their union with him in the Spirit through Christ Jesus. Then they will say, In my Father's 
Luk. 15.  house is bread enough.  
Then they will see and know, that Christ is this bread of life, and this water of life, and that whoso eats and drinks 
Joh. 6. 48.  thereof, that is, so believes on him as to be united and made one with God in him▪ shall never hunger nor thirst after any barren or empty comforts, from outward 
Joh. 6. 35▪  and carnal Ordinances, but shall have in them fresh springs of joy, and endless consolations, flowing unto all eternity.  
But they which believe not in him, and are not thus united and made one with him in the Spirit; though they eat his flesh, and drink his blood, namely, in the 
Luk. 13. 26, 27.  carnal and outward use of Bread and Wine; yet they have no life in them, neither shall they enjoy any true comfort in him, nor eternal life by him, but shall go into condemnation.  
Q. But is it not said in the Scriptures, that Christ died for all men, and that as by the offence of one, judgement came upon all 
Rom. 5. 18.  men to condemnation; so by the righteousness of one, the free gift came upon all men to justification of life? How say you then, that some go into condemnation?  
A. Christ's death did in some respect reach forth itself unto all men, God had a glorious design in making of man, and for this end, did bring forth this outward creation of all things, to be subservient to his glory, to help forward this design: yea, and the Lord was rich in mercy, and store, and abundantly provided aforehand to keep this design on foot; for Christ was that Lamb, prepared and slain 
1 Pet. 1. 20. Rev. 13. 8.  before the foundation of the world.  
Now if Christ had not died in the purpose and account of God, before man had actually sinned, then there had been an utter subversion and dissolution, not only of mankind, but also of the whole Creation, by man's sin: But now the death of Christ, coming between divine wrath, and the whole creation, did still give a being unto the same, that it should be serviceable, in helping forward this glorious design.  
And upon this account merely it is, (namely, by the death of Christ) that all men, even the most wicked, enjoy a temporal life, health, riches, yea, all outward 
Psal 36. 6  things whatsoever: for in this sense he is said to save, or preserve man, and beast, for he doth good to all, and makes his Sun to shine, and his Rain to fall 
Mat. 5. 45.  upon the just and unjust, namely, the Sun and Rain of his outward providence: and thus Christ died for all men, and so he is the Saviour of all men.  
But there is a more especial salvation, as the Apostle saith, He is the Saviour of 
1 Tim. 4. 10.  all men▪ but especially of them that believe: and this salvation is not that outward or temporal salvation, but an inward and spiritual one, and is peculiar only to them that believe in him, and are made one with him; and upon this ground it is, that the Apostle saith, as by the offence 
Rom. 5. 18.  of one, judgement came upon all men to condemnation, even so by the righteousness of one, the free gift came upon all men to justification: as if he had said, that as Adam by sinning brought all men into a state of sin, and so of condemnation, so all that are justified unto life, are made just by the free gift and grace of God, by faith, in the righteousness of Jesus Christ: so that the words do not extend, that as all men fell in Adam, so all, without exception, should be justified and saved by Christ, but only they, who by faith lay hold on the righteousness of Christ: the which the Apostle declares at large, in the 3, 4, 5, 6, 7. Chapters.  
In the 3. Chapter he proves all men to be under sin, and that by the works of 
Rom. 3. 9 10, 11.  the Law no man can be justified; and that God hath set forth Christ to be a 
vers. 20▪ vers. 25.  propitiation, that whosoever believes should be justified freely by his grace, through the redemption that is in his blood.  
In the 4. Chapter he tells them, that 
Rom. 4. 13.  even Abraham was not justified by, or for any work which he wrought, but only by faith in Christ Jesus, and that faith 
22.  was reckoned unto him for righteousness, and so it shall be to all that do 
24.  believe.  
In the 5. Chapter he tells them, that 
Rom. 5. 1.  justification by faith, brings peace and joy into the soul, which justification by the work of the Law could not do, because the work was ever doing, but never done, and they looked upon God in that 
3.  estate, as ever angry: But now, says he, we have peace with him, and can joy in 
18.  tribulations; for though in Adam we were under condemnation, yet now believing in Jesus, and looking to him for righteousness, we are justified unto life.  
Thus the Apostle is far from intending a general redemption, but an especial salvation by faith in Jesus Christ, peculiar only to them that believe.  
Q. But the Apostle writing to Timothy, exhorts, that prayer be made for all men, because he will have all men to be saved, and come to the knowledge of the truth: and further saith, that Christ is the Mediator between God and man, who gave himself a ransom for all: And the Apostle John saith, That Christ is the propitiation for the sins of the whole world. How say you then, that salvation is peculiar only to them who do believe?  
A. For the clearing of this, the meaning of these Scriptures must be inquired into. The Apostle indeed exhorts, that prayers, intercessions, and giving of 
1 Tim. 2. 1, 2.  thanks be made for all men, for Kings, and all in authority, and gives a twofold reason.  
First in respect of themselves, that so they might live in quietness, and godliness under them.  
The second reason respects God, it is his will, he is well pleased with our praying 
3.  for them; because he will bring some of all sorts (high and low) to the knowledge of the truth, that so they may be saved.  
And if he say, what must we pray for 
4.  the Gentiles, for our Governors are no Jews? is it lawful to pray for them? Yea, saith the Apostle, God will have all to be saved, Gentiles as well as the Jews, for there is but one God, and he is the God of the Gentiles as well as of the 
5.  Jews; and there is but one Mediator between God and man, even the man Christ Jesus, who gave himself, to ransom 
6.  the Gentiles as well as the Jews, and this mystery was not known to former ages, but now in due time it is to be manifested; and for this very purpose, saith he, I am ordained a Preacher, and 
7.  an Apostle, to bring this good tidings to the Gentiles, and to assure their hearts, that if they believe in Christ they shall be saved; and thereof you need not doubt, for as Christ, who is truth, is in me, so that which I speak is truth.  
And hereto agrees that of the Apopostle Peter in Acts 10. 34. That God is no respecter of persons, but in every Nation 
Act. 10. 34, 35.  (Gentiles as well as Jew's) he that feareth him, and worketh righteousness, is accepted of him: showing plainly, that the purpose of God in bringing in the Gentiles, was a secret to that day, but now was revealed.  
And where the Apostle John saith, That Christ is the propitiation for the sins 
1 Joh. 2. 2.  of the whole world, he doth not mean, every particular person in the world, but only they, who walk in the light, as God is in the light, even these the blood of Christ doth cleanse from all sin: for saith he, If we say, that we have no sin, we deceive our 
1 Joh. 1. 9  selves, and the truth is not in us: But if we see our sins, and confess that we are sinners, his promise is, to forgive, and to cleanse us from all unrighteousness. And these things I write unto you, to warn 
1 Joh. 2. 1, 2.  you that ye sin not, yet nevertheless, if ye be overtaken (as who is not) be not discouraged, for we have an Advocate with the Father, even Jesus Christ, who is perfectly righteous, and he is the propitiation for our sins, and not for ours only, who are Jew's, but for all them that thus have fellowship with him, among the Gentiles also, in all Nations throughout the whole world.  
And that this Scripture is thus to be understood, the Apostle Paul shows plainly, Col. 3. 10, 11. Where (saith he) there is neither Greek, nor Jew, Circumcision, 
Col. 3. 11.  nor Uncircumcision, Barbarian, Scythian, Bond, nor Free, but Christ is all, and in all; he doth not mean, that Jews, and Greeks, etc. are all one, and Christ is in them all, as to every particular person among all these, but only those among them, who, in the verses before, had put off the old man, and had put on the new: namely, such as had mortified their earthly members, fornication, uncleanness, inordinate affections, etc. in the 5. vers. and had put off anger, wrath, malice, blasphemy, filthy communication, etc. in the 8. vers. which were the deeds of the old man; and who also were renewed in knowledge, according to the Image of God, which is Christ, the new man, in wisdom, righteousness, and true holiness, &c, vers. 10. Among these, saith he, there is no difference, though some of one nation, and some of another, some bond, and some free, for they are all one in Christ, and he is all to them, and all in them.  
Q. But doth not the Prophet Isaiah say, That he (meaning Christ) was wounded 
Isa. 53. 5, 6  for our transgressions, and by his stripes we are healed; And (all) we like sheep have gone astray, and the Lord hath laid on him the iniquity of us all, even all without exception: And that he made his grave with the wicked, and with the rich in his death? Whereby it appears, that his death was an undertaking for all, good and bad, wicked rich men that saw no need of him; Where then is the difference? Or how can God be said to respect persons?  
A. The Prophet in the former chapter, had largely declared, what joyful and 
Isai. 52. 1, 2.  glorious days should be in the time of the Gospel, and exhorted them to rejoice in the consideration of the same; yea, and to account the feet of them beautiful, that should bring them such good news. 
7.   
And under the Type of the captivity of Babylon, whether they should be carried, 
11▪  and from whence they should certainly return, he prophesieth of their deliverance from the spiritual bondage and thraldom of sin by Jesus Christ, who should both deal prudently, and also prosper in his designs; and though he 
13.  should appear in a very despicable form as to men, and his visage should be marred 
14.  through sufferings; yet he should be 
15.  exalted, and be very high, and sprinkle many Nations with his blood, etc.  
But who, saith the Prophet, will believe this report, or to whom shall this arm, 
Isa. 53. 1.  or power of the Lord (even Christ) be revealed.  
Why, what was the reason?  
Because the people should be very high in expectation, and look for such a Christ as should, even like David, defend them from outward enemies, war, and captivity,  
But it was the pleasure of God, that Christ should grow up by degrees, as a 
2.  tender plant, n otregarded, and as a root out of a dry ground, which no man looks after; to have no beauty or comeliness that 
3.  we should desire him. A man of sorrows and griefs, from whom all men should 
4.  hide their saces: yet surely, saith he, he hath borne our griefs, and carried our sorrows; 
5.  he was wounded for our transgressions, the chastisement of our peace was upon him, and with his stripes we are healed: All 
6.  we like Sheep have gone astray, and the Lord hath laid on him the iniquity of us all, etc.  
But who are they that the Prophet is now speaking to? Or who doth he here speak of? Is he not speaking to Israel, a people whom God did own above all people in the world, and whom, by an outward choice, he had brought near to himself, above all Nations whatsoever?  
Yea, and moreover, was not Israel after the flesh a type of Israel in the spirit, for all were not Israel in the spirit, which which were so in the flesh.  
Yea, and the Prophet often calls them Zion, and Jerusalem, which doth usually signify the Saints and Believers in the 
Isa. 52. 1, 2  days of the Gospel; and in speaking to these, he doth figuratively speak of all the Saints, who should believe in Christ.  
Now Christ hath for these born and endured sorrows and griefs, for their 
Isa. 53. 5.  transgressions was he wounded, and his chastisement was their peace, and they were healed by his stripes.  
These were his lost sheep of the house of Israel which were gone astray, and 
6.  turned after their own ways; and that they might be reduced, and brought home again, the Lord said all their iniquities 
Mat. 15. 24  upon him.  
With these he was content to make his grave, though they were wicked in themselves, 
Isa. 53. 9  that so he might be their righteousness, and make them righteous in himself: yea, he emptied himself, and lay down in death, that they, who were rich and full in their own apprehensions, might empty themselves, lie down in shame, and receive of his fullness: for 
10.  these did the Lord bruise him, and for these was his soul made an offering.  
And to what end was all this? That he might see his seed, that he might thereby 
Tit. 2. 14.  redeem a people from all iniquity, and conform them to himself in all holiness, and so present them to the Father in himself, spotless and blameless, for this was the good pleasure of the Lord, and it was prosperous in the hand of Christ, for he did it effectually.  
Yea, Christ did prolong his days, (though he died as to the flesh) and saw the travel of his soul, and the fruit 
Isa. 53. 11.  of his sufferings, and was satisfied in the same, for his blood was not shed in vain: for by his righteousness many (not all) were justified, because he bore or suffered for their iniquities: therefore God hath exalted him, and made him glorious, because 
12.  he poured out his soul to death, and bear the sins of (not all; but) many.  
Thus this Scripture being duly weighed, all men may hence judge, whether the Lord, by the Prophet, intends a general redemption of all without exception; or of a peculiar people, even mystical Israel, whom he hath adopted to himself 
2 Cor. 6. 18.  in Jesus Christ, for Sons and Daughters: for though the Lord be no respecter of persons, as to any outward appearance, he regards not any man, as he is a man, as he is a Jew, nor as he is a Gentile, as he is rich, or as he is poor, bond, or free; but as he is in Christ, and Christ in him. 
Eph. 1. 6.   
In this sense the Lord doth accept persons, for he accepts of these in Christ, and as for others, who are not in Christ, he regards them not, be they Jew or Gentile, high or low, noble or base, he accepts of none, but in whom he appears, and manifests himself by Jesus Christ.  
Q. But is not God in all men? Is not he one and the same, and doth not he infinitely comprehend all things in himself? All come from his fullness, and he dwells in all, and every one in his fullness; for he cannot be divided, a piece in one, and a piece in another, but he is all, and in all, and to all, only there is not the same manifestations, in some he lies hid, and in others he shines forth, and we are said to be the off spring of God, and to live, move, and have our being in him: How then can it be, but that all must be saved, seeing God is in all, and all are in him?  
A. That God doth infinitely comprehend all things in himself, and that all things, even the whole creation, proceeded from his fullness, is a truth: yea, that God is in all men, in some sense, or respect, is also granted.  
Man being created in the Image of God, was thereby able to act according to God, but having by sin defaced this Image, he was now become more like Satan than God: And though he had lost all his wisdom, and strength to act according to the will of God, in things spiritual: yet there remained so much of 
Rom. 1. ●●  the light of nature in him, namely his natural understanding, and reason which served him, and whereby he was enabled to act in moral, and civil things, and to 
20.  leave him without excuse: For without understanding, and reason, he could not be able to glorify God, as God, in the 
21.  outward creation.  
Now this natural understanding and reason, as it is purely natural, so God owns it as a spark of his Image, but as it is corrupted, and defiled with sin, so he disowns it: and this is that which doth 
Rom. 2.  accuse, or excuse.  
When natural men led on by the light of nature, did act according to reason, or 
14.  judgement, than their conscience did excuse 
15.  them: But when they acted contrary to reason, even from corrupt, and carnal principles; then their natural conscience was against them, and accused them.  
And this natural principle hath many names, even in Scripture; sometimes it is 
Rom. 1. 19 21. 28.  called, a knowing of God; or, a knowledge of God: Sometimes man's righteousness, Rom. 10. 3. And sometimes, man's wisdom, and the spirit of the World, etc. And 
● Cor. 2. 4. 12.  by this spirit, or principle of nature, God is in all, and acts in all rational men: yet in some in a higher, and in others in a lower degree. For it is by this spirit or 
Isa. 28. 26.  principle, that all natural, and civil men, act lawfully, in all natural and civil things. For there is not any action in the world 
Act. 17. 28.  that is naturally, and civilly good, but in this respect it is of God. Neither can God lie hid in this respect in the most wicked or carnal men. For even they, many times, do act things in themselves, that are naturally, and civilly good.  
And thus all men may be said to be the offspring of God, not only because they all came from him, as their original, but also as they are acted by him, through a spirit, or principle of nature, to walk honestly, and civilly in things of outward concernment.  
But now there is a more special, and spiritual indwelling of God in the Saints, namely the eternal indwelling of his love in Jesus Christ; wherely he hath from all 
Eph. 1. ●▪  eternity chosen them, and made them one with himself in Christ: And in due time in their several generations hath manifested, and doth manifest, and reveal this love which is Christ in their hearts, which 
Gal. 4. 6.  doth assure them of their adoption, and of their union with him. And whereby they are carried forth to live up to him, yea to live in him, being transformed more and more into his own glorious 
1 Cor. 23. 18.  Image, even by his spirit dwelling in them.  
Now that God is not thus in all men, (namely in his love in Jesus Christ) is clear both from Scripture, and common experience.  
The Apostle in the eighth Chapter of the Romans and the first Verse, lays this down as a firm conclusion: That there is no condemnation to them that are in 
Rom. 8. 1.  Christ Jesus.  
But who are they? Such as walk not 
Vers. 13.  after the flesh, but after the spirit.  
Now to walk after the spirit, is to be led forth by the same, to mortify the deeds of the body, that henceforth they might not serve sin. For Jesus Christ, who is in them a law of the Spirit, which is a law of Life, doth free them first from sin, and then 
Rom. 8. 2.  from death.  
But there are some that walk after the 
Vers. 5. 6. 7.  flesh, and mind, or are led only by a natural principle, and this tends only to death: because this spirit, or carnal principle, is at enmity against God, and neither is, nor can be subject, or obedient to Christ, (who is the Law of life, or power of God to salvation in all that do believe) but is full of self-righteousness, acting by legal and fleshly performances for life, and happiness. And being thus earnal in their minds, cannot please God: 
Vers. 8.  because partaking not of Christ, or of that spirit wherewith he is anointed, they are not, nor cannot be any of his. 
9  But walk in the vanity of their own minds, 
Eph. 4.  having nothing but darkness in their understandings, and by reason of that ignorance, 
17.  are estranged from the glorious 
18.  Light and Life of God, even Jesus Christ, and being hardened by continual custom 
19  in sin, become at length insensible, and give themselves over unto lasciviousness, and wantonness, to act all manner of uncleanness, and that with greediness. 
20.   
But the Saints have better learned Christ, for they being anointed with, and receiving of his Spirit, do therefore mind the things thereof, and are led forth thereby into all well pleasing actions. 
Col. 1. 10.  Christ who is the Life, being risen in their hearts, the old man, or body of sin 
Rom. 6. 6.  is destroyed, mortified, and put off, by little, and little, even as he is pleased to manifest himself.  
But the wicked, even the children of disobedience, or unbelief, they have no 
Eph. 5. 5.  fellowship in Christ's Kingdom, which is Spiritual, nor no inheritance in the Kingdom of God, which is in glory eternal, 
6.  though they deceive themselves: For the wrath of God cometh and abideth on 
Joh. 3. 36.  them.  
And thus it is clear from Scripture, that God is not in all men, in his love in Jesus Christ, for he is where he comes in Christ, both Light, and Life, and where he is thus, he acts like himself: And it is also as plain in our daily experience, how that the Saints, in whom Christ dwells, and who are united to him, and made one with God in him; that they are carried forth in the strength of his quickening spirit, to show forth the praises of him, who hath called them out of darkness, into 
1 Pet. 2. 9  his marvellous Light.  
But on the contrary, we see worldly wicked men, live many of them more like bruit beasts, than reasonable creatures: pampering and feeding themselves without 
Judas. 12.  fear, swilling and wallowing themselves in their own vomit, like filthy swine, sporting, and delighting themselves in their own lusts, and windy fancies, and deceive, belching out the rottenness 
2 Pet. 2. 13.  of their own hearts, by cursed oaths, and blasphemies, making a continual ●●ade of mocking, backbiting, standering, fight and quarrelling, ranting and roaring; in a word, living in all ungodliness, and dying without repentance.  
And thus it is plain in experience, that there be many, (yea too too many) who are so far from living in God, and God living in them by Jesus Christ; that they are rather possessed of Satan, who lives in them, and leads them captive at his own 
2 Tim. 2. 26.  pleasure.  
Thus both Scripture and Experience, do clearly witness, that God is not in all men, in a way of life, and salvation, which is by Christ Jesus: But in a common spirit, or common and outward providences, so he acts, rules, and orders all men.  
Neither can God be said to be in the Saints in his fullness; for the fullness of the Godhead dwells only in Christ; and the Saints receive of that fullness which 
Col. 2. 9  is in him.  
For though they partake of the same spirit, or divine nature with him, yet it is still in that measure, or degree as he is pleased to let out, or to manifest himself by.  
Christ is the head, and the Saints are 
Rom. 12. 4.  the body, or members, now all the members as they have several offices, so they have several capacities, for God hath set all the members in the body, every 
Col. 2. 10.  one in due place and office, that it might be completed in the head, which is Christ.  
And from Christ, or the head, the whole body being fitly jointed together, receiveth nourishment, to every part a measure, even to increase and edify it 
Eph. 4. 16.  self in love.  
Neither is this to divide God, for as he cannot be divided, so neither can he be comprehended, for he fills all things, 
Jer. 23. 24.  and so he fills the Saints, yet while they walk in flesh, they are not able to comprehend him in his fullness: But they are all so filled, according to their several measures, to advance the good of the whole.  
And that God may be in men in his love in Jesus Christ, and ever lie hid, and not appear; is contrary to Scripture and right reason: For God is light; and with 
1 Joh. 1. 5.  him is no darkness at all. And where God comes in this Light, which is Christ, there he expels darkness.  
The Saints indeed, while they are in the state of nature, are in darkness, because 
Eph. 2. 12.  they want the manifestation of God, or revelation of Jesus Christ.  
All this while they are in the love of God, but this Love is not yet shed abroad in their hearts, the seed was sown, but it was not yet quickened up to life: But when the appointed time is come, that 
Joh. 11. 44. Luk. 7. 44. Mark. 4. 28.  Christ will say, come forth, and I say unto thee arise: Then appears first the blade, than the ear, than the full corn in the ear.  
But this is not in all men without exception; but only in the Saints: who are elected in Christ Jesus in the purpose of of God before the world began, that they should be thus conformed unto the Image of his Son, and so be holy, and without blame before him in love.  
Q. But election doth not relate to persons, but to the things in the persons, for God's love & hatred is not toward, the persons of men, but toward the good or evil in the persons; and this is Typed out in Jacob and Esau, which as good and evil dwell in every man, as they were in the womb of one Rebecca: for the persons of men are but outward forms, in which good and evil is acted, and these outward bedies can act nothing, but are acted themselves either by a good or an evil spirit: How then can God be said to elect, or not to elect, to save or not to save the person of a man which is nothing, and shall be nothing when the spirit ceases to act in it?  
A. That election doth not relate to men's persons, but to the good things acted in the persons: is a mere fancy, and quite contrary to the mind of God revealed in the Scripture. First we must consider what the person of man is, and what makes him a man, or person: and then secondly prove, that election relates to the person. For the first in short, a man, and every man consists of two main parts: The body and the soul, 
Gen. 2. 7  without the soul or spirit, the body is but a dead carcase: and without the body, 
James. 2. 26.  the soul hath no residence, or place to act in, and cannot act at all: Therefore it must be concluded, that if either be wanting, there is not a man, or a person: A man than is a person consisting of a reasonable soul and humane body. Now that election doth relate to a person thus considered, and not to the good things acted in the person, is easily made good in Scripture. The Apostle in the Ephesians chap▪ 1. vers. 4. 5. 6. 7. telleth 
Eph. 1.  the Saints, or rather blesseth God on their behalf, for that he had chosen them 
4.  in Christ before the foundation of the world, that they should be holy, and without blame before him in love: And that he had adopted 
5.  them to be Children by Jesus Christ, merely of his free grace, even his own good pleasure. And that they were accepted in the 
6.  beloved for no other end, but for the praise of his glorious grace: And not only so, but also through the riches of his grace, wherein he 
7.  abounded towards them, they were redeemed from Sin and Satan, Hell, and Death, their sins being forgiven them through his blood.  
From whence it is plain, that persons and not things are here intended. For it is not said, that God had chosen holiness, or unblamablnesse in them, but them to be holy and unblamable. Neither is it said that God had predestinated the good things in them to the adoption of Children: But them to the adoption of Children.  
Again if election relate not to persons but to things; I wonder what redemption & remission of sins mean in this place, and many others; what can good things be redeemed from? and how can good things stand in need of remission of sins? And the Apostle Peter in his first Epistle 1. Chapter. 1. 2. Tells the strangers 
1 Pet. 1.  that were scattered, that (they) were 
1.  elect according to the foreknowledge of God, and not the good things in them: And that this election is assured to them through sanctification of the Spirit, that thereby they might believe, or be obedient, and 
2.  be sprinkled with the blood of Jesus.  
Now what can be added to good things, or how can good things believe? or be sprinkled with the blood of Jesus, or have remission of sins?  
Again, if gods anger be not against the persons of men, as well as against sin in the person, then why did he so severely avenge himself upon sin in the person of Christ?  
Was it sin or Christ that cried out, My God, my God, why hast thou forsaken 
Mat. 27. 46.  me?  
And for that Jacob and Esau, are 
Gen. 25. 23.  brought in to be a type of this great mystery, being both in the womb of one Rebecca; it makes nothing to this purpose, that God should elect the good things in a man, and not the man.  
Jacob and Esau were men, and both of the seed of Abraham, and both of them the sons of Isaac, and both in Rebeccas womb at one and the same time; and yet one of them elected, and the other rejected, to show, that the purpose of God in election, was not out of any fleshly or carnal respects: But merely according to his own good pleasure. For all are not Israel 
Rom. 9 11.  that are of Israel, neither because they are 
Rom. 9 6, 7.  the seed of Abraham, are they all Children.  
True it is, that there is flesh and Spirit both in the Saints, yet that is no ground to conclude, that God will destroy the flesh and save the Spirit, and not the person, but rather that God will save the the Saint or person, and destroy the flesh.  
And whereas it is said, that the persons of men are but outward forms, and act not, but are acted, and therefore salvation and damnation belongs not to them. I hope then, that if it be made to appear, that men's persons do act; than it will be also granted, that salvation and damnation belongs to them.  
And for the word person, or man, it is all one; and that by person or man is meant the whole man, and so to be understood, is already showed.  
Now that sin is acted by the whole man, is very clear in Scripture. In the third of Genesis, 1, 2, 3, 4. It is there declared at large, how the Serpent begiuled 
Gen. 3.  the woman.  
First he is dealing with her understanding, and the thing must needs have passage 
1.  through her ears, for the devil was yet without doors.  
Next she looked upon it with her eyes, for she saw the fruit that it was good. 
6.   
Then her affections were wrought upon, And she desired it. At length the will consented, and she took it with her hand and did eat; yea, and gave her husband and he did eat.  
Who doth not see here an act of the whole man?  
And it is just so in every actual sin: for though Satan be gotten within, yet he can force no man to sin; but is dealing with the understanding, to deceive that. and the understanding being deceived, cannot force the Will, no● the will the outward man.  
For though the body cannot act in good or evil without the soul, yet those very actions of the soul, performed by the 
1 Cor. 6. 13.  outward man, are accounted actions of the body, both in good and evil things.  
And though men's persons be acted either by a good, or evil Spirit; the good Spirit is God, and the evil Spirit is the Devil; and neither of these do force the person of a man. For man being a reasonable creature, even that good Spirit or God, deals with him according to reason, and though it be said, that the love of God constraineth us: Yet it is not meant of using violence to any man's person, but such a constraining as Lydia used towards 
Act. 16. 15.  Paul, even a persuading, or entreating, for so saith the Apostle, God doth beseech you by us. And we pray you in Christ's stead, etc. 
2 Cor. 5. 20.   
Again every man is transformed into the same nature of that spirit which bears rule in him.  
They in whom Satan bears sway, they partake of his Image, and nature, and it is as natural, yea, as delightful unto them, even the whole man, to obey Satan's commands in committing of sin, as to perform any natural actions, which are civilly good.  
And is it not then just with God, to render to every man according to his works?  
Q. But Christ is Gods elect, and he in 
Isa. 42. 1.  whom his soul delighteth, and it is said Eph. 1. 10. That he will gather together all things in Christ. And Col. 1. 16, 17. All things were made by him, and for him, and by him all things consist, and in him dwells all fullness. Christ shall come forth as a refiner, 
Mal. 3. 2. 3.  and purifier of silver, and shall purify the sons of Levi, and purge them as gold, etc. And the light of Israel shall be for a fire, and his holy one for a flame, and shall burn up his briers and thorns in one day, etc. And if any man's work burn, he shall suffer loss, yet he 
1 Cor. 3. 15.  himself shall be saved, yet so as by fire. From all which Scriptures it is manifest, that Christ will come forth in all men, and destroy and consume all sin, and wickedness, and unbelief, and gather all the good, and the believing part, which is himself, into himself. God is the fountain from whence all things proceed, and into the same fountain shall all things return: God will come forth in consuming fire, and separate between the precious and the vile, and gather the good into himself, and destroy the evil. For Christ and the Saints make but one elect, and God by electing of Christ, elects all that is good, and by saving of Christ, saves all that is good; for he is the chief good, and sin is the chief evil, and he only is elected, and sin destroyed; thus election and salvation meet in one Christ, who is the only elect, and relate not to men's persons: for how can it be, that God should be so unjust, as to make man, and afterward damn him, first to love him, and afterward to hate him?  
A. That Christ is the elect of God, and he in whom his soul delighteth, cannot 
Isa. 42. 1. ●  be denied.  
But how is Christ Gods elect?  
As touching his deity or divine nature, so he is the mighty God, the everlasting 
Isa. 9 6.  Father, who of his rich and infinite grace and love doth elect and choose to salvation: Then surely as he did partake of our nature and our flesh, so he was Gods elect, and as he was thus Gods elect, so all the Saints are elected in him, he being the first fruits of election, in him the whole 
Rom. 1. 11▪ 16.  lump (even all the Saints) are sanctified to God, and so presented by him.  
Christ was elected of God; but not that one person, or man, in whom the Godhead did so wonderfully appear, and shine forth, should be saved: But that all the Saints, in all ages, and in all nations, in whom the divine nature, or Christ should appear and sh●ne forth, according to their several measures, should be brought home to God, and saved. For so saith the Prophetverse the 6. I the Lord have 
Isa. 41. 6.  called thee in righteousness, and will strengthen thine hand, and preserve thee, and give thee for a Covenant of the people, a light of the Gentiles.  
To what purpose?  
To open blind eyes, to bring th● prisoners out of prison, and them that sit in darkness out of the prisonhouse.  
Again, The Spirit of the Lord is upon 
Isa, 61. 1▪ 2, 3.  me, and he hath anointed me to preach glad tidings to the meek, to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound, etc.  
The Saints, though they were in the state of election in the purpose of God, yet for the present being fallen under sin, were in a condition of darkness and death, and were in slavery to sin and Satan: And being no way able to free or deliver themselves, therefore was Christ God's elect, or his righteous servant, that he by undertaking for them in the flesh, 
1 Joh. 3. 8.  and by raising and quickening them in the spirit, might bring them out of prison and captivity, make them free men, and present them to the Father in himself, without rebuke.  
And so also means the Apostle, when he tells the Ephesians, that now it is God's 
Eph. 1. 10.  design, in the dispensation of the fullness of times; to gather into one sweet agreement, or holy fellowship, all the Saints that are elected in Christ, or which are in Christ in his purpose, which is all one, which are in heaven, and in earth; whether they be Jews, or Gentiles; circumcised or uncircumcised, bond or free; even in him, as the Saints are in Christ by virtue of God's election.  
So God will gather them together, and so raise them by Christ, that they shall now know, and believe their union with God in Christ, and their union one with another, even in him.  
And to this end, all things were made by 
Col. 1. 16, 17. Col. 2. 9, 10.  him, and for his glory, and still consist, to help forward his great designs; for in him dwells the fullness of the Godhead, and the Saints are complete in him.  
Yea, Christ fits in the Saints, as a refiner and purifier of silver, and by the spirit 
Mal. 3. 3.  of judgement and burning (which is himself) doth purify the sons of Levi, even them which he hath brought near to himself, and burns up all their dross, the briers and the thorns, their sins and corruptions; that they may come forth a vessel for the refiner, and 
Mal. 3. 4.  fit for the Master's use: That they may offer to the Lord in righteousness, or give up themselves wholly to him in Christ; and whosoever of the Saint's rest or build upon any forms or ordinances below Christ, the fire of Christ's Spirit shall consume these works; yet they being built upon, or interested in 
1 Cor. 3▪ 15.  Christ, shall be saved by him, yet so as to be purified by fire.  
And thus God will come forth, and is already come in the Saints (not in all men) destroying and consuming all sin and unbelief, and doth daily gather them together into one body in Jesus, and will by Jesus bring them into himself, their original and fountain, after he hath first separated between the precious and the vile, between the Saints and their beloved lusts.  
Christ came not to save the good, or the believing part of men, for there was no good, nor believing part at all in man; for man was quite and clean lost and 
Mat. 18. 11. Luk. 19 10.  undone, and Christ came to save that which was lost, namely, poor men and women, and to save them from their sins.  
The good things, and believing part in the Saints, is Christ, and he was never lost, and the Saints partaking of him, are united to him, and so are saved in and by him.  
True indeed, Christ and the Saints make but one elect, for they make but one complete Christ; he is the head, and they the members; and indeed, God in electing of Christ, did in him elect all his members, and in saving of Christ saves whole Christ, even all the body: and that the bodies of the Saints are the members of Christ, the Apostle shall inform us, 1 Cor. 6. 15, 16, 17. where he seems to deal with some, that thought fornication to be no sin, because it was outward in the body; (I wish there be not many such in these days) to whom he replies, that though it be in the belly, yet it ought not to be, because the body is 
1 Cor. 6. 13.  not for fornication but for the Lord.  
Yea, saith he, know you not that your bodies 
verse 15.  are the members of Christ, and the temples of the holy Ghost? and that they ought to 
verse 19▪ 20.  glorify God in their bodies, as well as in their spirits, seeing they are both Gods.  
And that this may not seem strange, he tells us, that Christ is already by his 
Rom. 8. 6.  Spirit quickening our mortal bodies more and more to holiness; and will in 
Phil. 3. 21.  the end change them, and make them like his glorious body, even by his mighty power.  
And that election and salvation relate to men's persons, let one Scripture more declare, Acts 13. 48. Paul and Barnabas preaching at Antioch, the Jews contradict, and blaspheme, they turn themselves to the Gentiles, the Gentiles they are glad, and they receive the Word with joy, and all that were ordained to eternal life believed.  
Now whether faith, or any good things in these Gentiles, were ordained to eternal life, or the persons of these Gentiles who did believe, and to whom Christ appeared in the preaching of the Apostles, let all men well consider, and then judge.  
But there is a sort of people that live after the flesh, unbelievers, sorcerers, whoremongers, 
Rev. 22. 15  murderers, Idolaters, etc. who are without, to whom Christ will say, Depart 
Mat. 25. 41  from me ye cursed: and these are not things, namely, sin, unbelief, muthers, etc. but persons also, in and by whom these 
Psal. 109. 17.  sins were committed, who loved cursing, or the cursed ways of sin, therefore it (namely the curse) shall come upon them; and who delighteth not in blessing, or the undefiled way of God (even Jesus Christ) and therefore the blessed enjoyment of God shall be far from them; for whom is reserved the blackness of 
2 Pet. 2. 17 Judas 13.  darkness for ever; and who shall be punished with everlasting destruction from the prsence 
2 Thes. 1. 9  of the Lord, etc.  
Neither is God unjust, but most righteous, in rewarding every man according to his works; for God is so infinitely 
Rom. 3▪ 5, 6  holy and righteous, that he cannot do any unjust act. Nay, he neither 
Rom. 9 14.  doth, nor will do any thing, but wherein he will appear most perfectly just and righteous: For God did not elect man, 
Ezek. 18. 25, 26, 27.  and afterward reject him, or damn him; love him, and afterward hate him.  
But the Lord, who is infinite in wisdom, did see and behold all things, before any thing was created, for all things were in him, although they were not 
Isal. 46. 10.  brought forth or manifested: And in his foreknowledge, and in himself, he beheld all men, when as yet there was none of them; yea, even than he beheld them in their several conditions, both in their creation, and in their fall.  
Now God thus beholding man's several conditions at one and the same instant (for there is neither first nor last with God) did purpose in his eternal counsel, to make man an upright creature: And did also at the same instant foreknow and foresee, that men by sin 
Rom. 8. 29.  would undo themselves.  
And was pleased also in the very same instant, and according to this foreknowledge, out of the abundant riches of his love in Jesus Christ, to choose out some poor miserable fallen wretches, and to make known to them the exceeding and 
1 Pet. 1. 2.  super-abundant treasures of his grace and favour in him, in their several generations, and so to unite them to himself in 
Eph. 1. 4, 5, 6.  Christ; that they should be to the praise of his glorious grace, 
Rom. 9 23.   
And also to let others alone in their sins, by leaving them to their own hearts lust, unbelief, hardness, and impenitency; delighting themselves in sin, and all ungodliness, and becoming one with Satan, and willingly obeying his commands, he might then declare himself infinitely glorious in justice, in rendering to every man according to his work▪  
And in this respect it is said, Shall the 
Rom. 9 22.  thing form say to him that form it, why hast thou made me thus? For he hath mercy 
Rom. 9 20.  (namely, in restoring men to grace and favour in Jesus Christ) on whom he 
Rom. 9 18.  will have mercy, and whom he will he hardeneth (or leaves them in their sins.)  
Thus God did not elect, and afterward reject; neither doth he love and afterward hate, for whosoever God loves indeed, 
Eph. 1. 4, 5.  with an especial love, a love to eternal life, he loves them in Christ; and 
Joh. 13. 1.  he loves none in Christ, but whom he hath elected and chosen in him: and 
Joh. 17. 23.  those whom he thus elects he cannot hate, for he loves them in Christ, and as Christ.  
God indeed loves all his creatures, as they be his creatures, and in this respect hates none of them, for he hates nothing, but that which is contrary to his holiness, which is sin; but when the creature is corrupted by sin, and is become one with the devil in sin, than it is just with 
Psal. 11. 6.  God, to hate the creature as he hates the devil and sin, and to punish them together.  
Neither did God make man to damn him, but he made man, yea all men, for his own glory.  
Now if men wilfully disobey God, and 
Prov. 16. 4.  willingly dishonour him, by living in actual rebellion against him all their days, and so bring upon themselves destruction and damnation: Is God unrighteous 
Rome▪ 3. 5, 6  that taketh vengeance? God forbid.  
God will have his honour from all men; yea, the most wicked and ungodly wretches that live, in following greedily their own base lusts, do many times help 
Exod. 14. 28. Mat. 27. 5.  forward God's designs, and justly perish in so doing.  
But the Saints, even those whom he hath elected and manifested himself unto in Jesus Christ, as they glorify him in their lives, for his glory shines forth in their conversations; so he doth glorify them here with great glory, and will eternally glorify them with himself, as the 
Joh. 17. 24.  resurrection of the just.  
Q. What mean you by resurrection, if you mean a resurrection of the body? What resurrection can be of that which is nothing, and comes to nothing, earth it is, and to earth it must return: and there is no difference between them and beasts, as one dies, so dies 
Eccles. 3. 19, 20.  the other, all go to one place, and there is no more resurrection of the one than of the other, but the resurrection is Christ, and Christ is the resurrection, God hath given him all things, and he will raise up all the good things which are himself, into himself, to a more full 
Joh. 11. 25  and glorious discovery of itself in him, in one body, for every man is a grave to himself, wherein lies dead and buried all his comforts, life, and joys: but when Christ calls from above by his power, and riseth from below, even in our hearts, then are we raisedup with him, and in him, and so make up a glorious union in one person: so that the great and general resurrection and judgement is nothing else▪ but the raising, and heightening of all things in man, to a perfect state of light and darkness, pleasure and pain. For what other resurrection or judgement can there be? But a bringing again of all good things in man, to a full discovery of glory: and the casting away of all evil things into a discovery of darkness, or a heightening of both good and evil, to a full end and period of life and death, salvation and damnation?  
A. That there is a resurrection even of the body, is plain in Scripture, although Solomon in that place makes such a comparison between men and beasts: yet he intends it between beasts and men in a 
Eccl. 3. 16.  natural estate.  
For what great advantage have mere 
17.  natural and carnal men above a beast.  
The one eats, and drinks, and sports; 
18.  So doth the other.  
The one dies and sees corruption; so doth the other.  
The one knows not what shall be after him, so neither doth the other.  
And what if carnal men be rulers, and so in the place of Judgement; where they ought to do Righteousness. Then they turn oppressors, and do much wickedness.  
I said in my heart, saith he, Oh that God would manifest himself to them, and make them see, that they be but beasts in the likeness of men, etc.  
Here is no great strength in all this against the resurrection of the body.  
For the bodies of wicked men shall be 
2 Cor. 5. 10.  raised as well as their souls, to give an account for things done in them. 2 Cor. 5. 10.  
And our Saviour saith, all that are in 
Joh. 5. 28. 29.  the graves, shall hear his voice, and shall come forth. They that have done good, to the resurrection of life, and they that have done evil, to the resurrection of damnation.  
And that he intends here a resurrection of the body, is plain.  
For he had spoken of a spiritual resurrection in the 25. Verse, where he saith, the hour is coming, and now is, that the 
Joh. 5. 26.  dead shall hear his voice, and they that hear shall live.  
Meaning the dead in sin, whom he would quicken by his power to newness of life.  
For although the Saints die and depart out of this life, yet they do not perish as to their bodies, for they are but 
1 Cor. 15. 18. 1 Thes. 4 14.  fallen asleep, and they sleep in Christ; and this is in respect of their bodies; (for their souls, or spirits cannot be▪ said to sleep) And Christ will raise them up at the 
Joh. 6. 40.  last day.  
The Apostle met with some among the Corinthians, that denied the resurrection of the body, 1 Cor. 15. with whom he 
1 Cor. 15.  seems thus to reason.  
The resurrection of Christ hath been 
4.  preached among you, and you cannot but believe it, because it was not only 
5.  foretold by Scripture, but was witnessed 
6.  also by many who had seen him after he 
7.  was risen.  
Now if this be a truth, how then say 
12.  some among you, that there is no resurrection of the dead?  
For if there be no resurrection of the 
13.  dead, (or of men's bodies) then certainly Christ is not risen.  
And if Christ be not risen, than we have 
14.  preached in vain, and ye have believed in vain, and ye are yet in your sins. 
15.   
Yea, and if Christ be not risen, than the Saints that are fallen asleep in him, 
18.  are perished, and God hath sent us to bear witness to a falsehood, if the dead rise not.  
For if Christ be not risen, than the dead shall not rise.  
But if Christ be risen (as indeed he is) 
20.  than it is impossible that the dead should not rise.  
For Christ's resurrection is a pledge, a first fruits of the resurrection of the body.  
But if there be no resurrection, we and 
Vers. 19  all the Saints, are the miserablest men in the world.  
And if the dead rise not, why do I put myself to pain?  
Why do I suffer reproaches, stripes, imprisonments, watchings, fastings? etc. 
30.   
Why am I always in Jeopardy of my life? Nay, Why do I die daily?  
What advantage is all this to me if 
31▪  there be no reward, no resurrection?  
And the Saints in the 11. Hebrews, 35. 
Heb. 11.  are said to be tortured, mocked, scourged, imprisoned, stoned, sawn asunder, tempted, 
36.  slain with the sword, to wander about in sheep skins, and goat skins, to be destitute, 
37.  afflicted, tormented, and would not accept of deliverance. 
35.   
Why so? Did they not run with the world, into every excess of riot? Did they not sail with every wind, turn with every tide? Yea, did they not swear and swagger, rant and roar, and say with the Epicure, Let us eat and drink, for 
1 Cor. 15. 32.  to morrow, or shortly▪ we shall die, and then there will be an end of us?  
No saith the Text. They looked for a better resurrection: a resurrection to life and▪ reward, for they knew full well, that if 
Heb. 21▪ 35.  they suffered with him, they should reign with him.  
Neither was this resurrection, which they expected, that first & spiritual resurrection, namely a rising out of sin, unbelief, ignorance, etc. to live in newness of life, for that the Apostles, and the other Saints, had attained to in their several measures, or else they had not been able to endure such sharp sufferings for Christ.  
But as their sufferings were outward in 
Rom. 8. 23.  the body, so they waited for the perfecting of the adoption, even the redemption of their bodies,  
So that the resurrection here spoken of, can be no other, but that great and general resurrection, when all men shall be 
1 Thes. 4. 16. 17.  raised, and both souls and bodies reunited to suffer, or to reign together.  
And for that general Judgement, which is said to be a disposing of all things, both good and evil, to a full end, and period, or perfect state of life, and death, pleasure, and pain, salvation, or damnation.  
Let us a little consider what these good and evil things are, that so we may be able to judge of this doctrine.  
The good things in the Saints, are faith, hope, love, joy, peace, gentleness, kindness, 
Gal. 5. 22. 23.  meekness, etc.  
Now these being the divine nature, or Christ in the Saints, the hope of glory; 
Col. 1. 27.  cannot be capable of pleasure or salvation, for they were never lost: But the poor Creature was lost, and Christ came to save that which was lost. 
Luk. 19 10.   
And by taking the poor creature into the divine nature, or the same spirit with himself, saves the lost creature, and not the good things in the creature.  
On the other side, the evil things in evil men are, unbelief, wrath, hatred, 
Gal. 5. 19 20.  malice, envy, thefts, murders, adulteries, Idolatries, etc.  
And these being the devil in the creature, with whom the creature is made one in sin, what pain, or torment, or damnation can befall these; when the persons by whom, and in whom, they were acted, perish like bruit beasts and have no resurrection? 
Mat. 25. 34. Joh. 6. 57   
Therefore as God by taking his own into himself; saves them souls and bodies together with, and in him.  
So the wicked and unbelievers, who 
Mat 25. 41.  are not in Christ, or Christ in them, but are one with the devil in sin; are therefore 
Joh. 5. 29.  souls and bodies, condemned to be destroyed in, and with the devil, and sin.  
Indeed, this resurrection and judgement is already begun, for the Saints are risen with Christ, and Christ is daily raising of them in himself.  
But the perfection and full completion thereofis, and shall be when all the Saints are gathered into Christ, to make him complete in eternal glory.  
And so likewise this Judgement is begun already, the Judge sits every day, Christ is refining, and purifying the saints with fire and Fuller's soap, (the power of 
Mal. 3. 2, 3.  his spirit) destroying all their lusts, and corruptions, subduing their vile bodies, 
Phil. 3. 21.  and will at length change them, and make them like his glorious body. And he is also daily judging the wicked.  
First in themselves, convincing them 
Joh. 16. 8, 9  of sin, and yet hardening them therein.  
And then he is judging them by the Saints, for when they behold the godly, 
1 Cor. 6. ●. 1 Pet▪ 3. 16.  and undefiled conversation of the Saints, they are ashamed, and condemned in their consciences, though they hate them for the same.  
Now though Christ be thus judging daily; yet the perfection of this judgement, is that which the Apostle calls a revelation of the righteous Judgement of God; 
Rom. 2. 5. 6. 7.  when he shall render to every man according to his works.  
To them who by patient continuing in well doing, seek for glory and immortality: namely to them who are in Christ and are acted, and carried forth by him, to set forth his praise, and glory to immortality; to them he will give eternal life, or glorify them with himself in his eternal glory in heaven.  
But to them who are contentious, and 
Vers. 8.  do not obey the truth, (which is Christ) but obey unrighteousness, (which is the 
9  devil) indignation, and wrath, tribulation, and anguish, everlasting destruction from the presence of the Lord, and go ye 
Mat. 25. 41.  cursed into everlasting hell fire, prepared for the devil and his angels.  
Q. Heaven, and hell are mysteries, and admit of divers acceptations, as Gods right hand, and his left, his love, and his wrath, pleasure, and pain, salvation, and damnation, but properly heaven, is where God is, and that is in every man: And hell is where Satan is, and that is in every man. For there is in every man light and darkness, good and evil, Michael, and the Dragon: Now as Michael casts out the Dragon; so darkness, unbelief, and all sin shall be cast out of man; Christ shall make a separation, for all things that are good, as love, joy, peace, delight, holiness, etc. and God shall be comprehended, and gathered into one body of unity, and concord, in glory, which is in heaven. And on the contrary, all evil, as hatred, sorrow, sin, error, death, and darkness, and devils; shall be gathered into one body of confusion, and torment which is hell. For although it be said, Revelation, 21. 8. That the fearful, and unbelieving, and abominable, and murderers, and sorcerers, and Idolaters, and all liars, shall have their part in the lake of fire and brimstone, which is the second death. Yet those words can have no relation to men's persons, for if they have, what will then become of all men? for what man is there, which hath not one or other of these sins in him? but great is the mystery of godliness, God manifest in the flesh, the truth manifest in a form, so here is a mystery wrapped up in these words; for this evil is not threatened against the persons of any, no not of the most wicked, but against these, and all other particular sins, and offences, which break through the persons of men, which being put together, make up a perfection of wickedness: And which as a body of uncleanness dwells in men; and this the Apostle calls flesh, and sin, even in himself. And this is that which must be cast into the lake of fire and brimstone. The wrath of God shall never cease burning up these lusts, in this body of sin and death, until it hath quite consumed them. For what other heaven can be intended, or expected; but a glorious uniting of all good things into God; or what other hell can be imagined, but a casting away of all evil things into Torment, confusion, and darkness?  
A. That heaven and hell are mysteries, and are also of various significations, is not denied, for the kingdom of heaven is sometimes taken for the outward profession 
Mat. 25. 1. and 22.  of the Gospel, and sometimes for the inward life, and power of the Gospel, 
Luk. 2. 17 21.  etc. Hell is also taken sometimes for the grave, and sometimes for Satan's kingdom in men's hearts; for he is called the prince of the power of the air, the spirit 
Eph. 2. 2.  that rules in the hearts of the Children of disobedience. And although heaven and hell be mysteries, yet they are not altogether mysteries. The Scriptures are mysteries, but yet they are mysteries revealed, Christ spoke sometimes plainly, and spoke no parable, heaven and hell are mysteries yet mysteries revealed; for there are these three things in all mysteries. 1. The historical, or literal narration. 2. The interpretation, and meaning. And thirdly, the truth, or substance and reality. And the first, and the second of these, be mere nothings, without the third. True indeed where God is, there is heaven, for God dwells in glory, which is heaven, and by his glorious appearance in his Saints, he 
2 Tim. 4. 1.  brings heaven into their hearts. Again, hell is where Satan is, and that is in wicked men. For he dwells and reigns in them, and hath his kingdom in their hearts; sometimes he steals into the Saints, and troubles them, and disturbs 
2 Cor. 6. 15.  their peace, and causes mutinies in the soul, but he dwells not there long, for Christ and he cannot dwell long together, Christ casts him out, and suffers him no more to enter, that is not to reign. 
Mar. 9 25.  And that God is not in all men, in his love in Jesus Christ, which is heaven, hath been showed already. But he is only so in his Saints whom he doth not only act, and order, by outward, and general providences: 
1 Cor. 6. 17.  But also hath taken them into himself, through his Son by his spirit; and they are so united or made one with himself in that eternal spirit, that they are thereby carried forth of themselves to 
Rom. 8. 14.  live with him, and in him▪ Christ makes in them a separation indeed, for he casts out by degrees the old man, with all his deeds, which is that body of sin the Apostle speaks of, & which is not wholly subdued 
Rom. 6. 26.  while the Saints abide in the flesh; and so he is gathering all the Saints, which are those good things, for the Saints are himself (into God, which is unity in glory) blessedness, heaven.  
But as for the wicked, Christ is not in 
Joh. 8. 44.  them, nor they in him, nor of him, but of their father the devil. And being incorporated, 
1 Joh. 3. 8.  and made one with him in sin; so they are carried on by him, to live in all ungodliness with him, and so must needs be in hell: for Satan hath his kingdom in their hearts: hence it is, that out of that bottomless pit proceed 
Mark 7. 21, 22.  murders, adulteries, etc. and whatsoever is evil, and of the devil.  
And hence it is also, that wicked men 
Mat. 27. 3, 4, 5.  are many times tormented with hellish fears and terrors. And thus wicked men are in hell, when they think themselves to be in heaven, even in this life.  
But more especially, by hell torment, to 
2 Pet. 2. 9  which the wicked are reserved until the judgement of the great day, to suffer the 
Judas 7.  vengeance of eternal fire: when all sin, and all sinners, and devils, and wicked 
Mat. 25. 41  spirits shall be gathered into one body, and confounded, or cast into a condition of torment, or lake of fire, which shall be kindled with the wrath of God like a river of brimstone, which is the second death.  
And whereas it is said, that the evil or punishment threatened in the 21. Rev. 8. cannot relate to men's persons, because if it should, what would then become of all men, there being not a man that hath not one or other of these sins in him, and so conclude it to be a mystery wrapped up in a form of words.  
To which it is answered, that the Saints are in God's esteem without sin, for he 
Cant. 4. 7. Numb. 23. 21.  looks upon them in Christ, and as Christ, and so he cannot behold iniquity in them.  
Again, the Saints are born of God as to the divine nature in them, and all that is born of God sins not, neither can, for the seed 
1 Joh. 3. 9  of God remains in him.  
Again, to say and affirm, that the Saints see an end of sin in them, and that Christ hath finished transgression in them, and that let them do what they will they cannot sin; and yet to conclude, that the punishments there spoken of cannot relate to men's persons, because the Saints must needs be guilty, as having sin in them; if this be not a mystery, or rather a contradiction, let all men judge.  
Indeed the Saints, even the best of them, are in hell before they be in heaven, for they all pass through a state of nature, a kingdom of sin, where while they remain unregenerated, they are in the kingdom of Satan, without Christ, and without God in the world: But when God reveals 
Eph. 2. 2. 3, 12.  Christ in the soul, when they are regenerated and born anew, when Christ who is both light and life appears, than they are translated out of this kingdom of darkness, 
Col. 1. 13.  and entered into heaven; then they are in the glory of God, for God dwells in glory, and when he hath taken any soul into himself in the least measure or degree, than that soul is in heaven.  
And this is many times but a low and 
Mark 8. 23, 24.  clouded condition, and great mixtures of light and darkness, day and night, peace and trouble, because they cannot apprehend any thing of God, but through a veil, or fleshly ordinances, and forms of worship, and therefore see and enjoy him 
1 Cor. 13. 9, 10.  very imperfectly; and yet they are in heaven in this low condition.  
But when Christ comes forth in the spirit indeed, and transforms them into his Image of glory, that is when they apprehend their union with God in Christ, and that they partake of the same spirit, or 
2 Pet. 1. 4.  divine nature with Christ, and that God loves them in Christ, and as Christ, they 
Joh. 17. 23.  being one with him, and of him. Then are they carried forth unto him above all 
2 Cor. 5. 16.  external things: Then they cease to know any man, yea, even Christ himself after the flesh: Then the veil is taken away, even the flesh of Christ, or fleshly and carnal ordinances; and here they see God clearly, and not in shadows and forms, and enjoy him purely in the spirit, without the help of any created thing. Then God is the Saints light, for they are entered into that City which needs not the light of the Sun: Where all tears are wiped away, where there is no death, neither sorrow, 
Rev. 21. 4.  nor crying, nor pain; where they live in God, and enjoy him above all fears, cares, troubles, and distractions, because all former things, or low apprehensions of God, are passed away. And this is the kingdom of Christ in the spirit, which is heaven in a high degree; but yet not the highest degree, for that is in the kingdom of God, which is distinct from the kingdom of Christ, Eph. 5. 5. For Christ 
Eph. 5. 5. 1 Cor. 15. 25, 26.  must reign until he hath subdued all his enemies: and the last energy which shall be destroyed is death: Now death cannot be destroyed until it be destroyed even in the Saints, which shall remain to the very last period of time; for although Christ by his death did overcome death, and plucked out the sting thereof, that it cannot hurt the Saints, yet death is not slain and quite destroyed, until sin, Satan, and flesh be also, destroyed, and that in the Saints of the last generation; when Christ hath put down or subdued all that sinful rule, and authority, and power, that is contrary to him: Then shall the end come, 
1 Cor. 15. 24.  and then shall he deliver up the kingdom to God even the Father: Then shall cease the kingdom of Christ, as also his Priesthood, and his prophetical office likewise, and then shall the bodies of the Saints (which have been rotten and consumed to earth, for many years) be raised, though not the same bodies: for that 
1 Cor. 15. 36, 42, 43.  which is sown is not quickened except it die; they were sown corruptible bodies, they shall be raised incorruptible: they were sown in dishononr, 
44.  they shall be raised in glory: they were sown in weakness, they shall be raised in power: they were sown natural bodies, they shall be raised spiritual bodies: thou sowest 
ver. 37. 38.  not that body that shall be, but God giveth it a body as it pleaseth him: Then shall all the Saints be gloriously united into their head, and so make up one complete Christ: yea, then shall the Son himself, even 
1 Cor. 15. 28.  Christ completed, be subject unto God, or taken into God, that God may be all in all. Then relations, and manifestations shall cease, for God will not be known or enjoyed by them, or in them: There shall be no more Father and Son, Christ and Christian, Head and Members, for God, Christ, and the Saints, shall be gloriously united, and made one, in that one entire, pure, glorious, and eternal Spirit, and so live and remain in oneness of glory, which is both unspeakable, unconceivable; and endures and abides to all eternity.  
To God only wise, be glory, through Christ Jesus, by the holy, immortal, eternal Spirit, for ever. Amen.  
FINIS.