A LITTLE CABINET RICHLY Stored with all sorts of Heavenly Varieties, and Soul-reviving Influences.  
Wherein there is a remedy for every Mala-dy, viz. Milk for babes, and meat for strong men, and the ready way for both to obtain and retain assurance of Salvation:  
Being an Abridgement of the Sum and Substance of the true CHRISTIAN Religion;  
Wherein The Cause of our Salvation, the Way, the Guide, the Rule, the Evidence, the Seals, etc. and the connection of these points together, and Dependency of them one upon another: This I have endeavoured to do orderly, exactly, methodically, with much plainness and clearness.  
By ROBERT purnel.  John 14. 6. I am the way the truth and the life, no man cometh to the Father but by me. John 17. 3. This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. 
London, Printed by R. W. for Thomas Brewster, at the three Bibles, at the West end of Paul's, 1657.   

Purnel's Cabinet.   

The EPISTLE Dedicatory.  
To all the Church's congregated, according to the order of the Gospel, with all that in every place call upon the name of the Lord jesus, viz. to the strangers scattered throughout England, Scotland, Wales and Ireland, that are in love sweetly united, or that yet have their Spirits too much embittered.  
OF all people in the world, those are the only happy people, whose God is the Lord, Psal. 144. 15.  
Whether they are high or low, learned, or in the world's account illiterate: that are tempted or deserted, afflicted or oppressed, they are precious in the account of God, though vile and contemptible in the eyes of men, etc. my brethren, for your sakes this piece is come to public view, which is neither deficient in necessaries, nor abundant in superfluities: the consideration of the shortness of our time, and the largeness of volumes, and the weakness of our memory, engaged me in this work; Our tender father, who knows what is best for us, hath gathered up all practical Divinity into ten precepts; and our Saviour hath reduced those ten into two, and all that we can pray for, or against, into six heads or petitions; my dear friends, labour to keep close to God in this lose age, spend not your precious time in complaining on others, but endeavour in the use of all means to reform yourselves; beware of scandals, take them not where they are, make them not where they are not; lay the foundation of mortification deep, reserve no lust from the stroke of Jesus Christ; take heed of pleasing yourselves in a bare formal profession, labour to be rooted in Christ and abide in his doctrine, let your speech be always with Grace, and a word or two of Christ in every company; beware of slighting or neglecting of any of the ordinances of God, or giving those to sinners that belong to Saints; consider▪ the truth is the same in all ages, only it shines more and more clear from age to age, until that which is perfect is come, and that which is imperfect be done away; the truth held forth is the same, though with more of God and less of man; such addition is no innovation, but an illustration, not new light but new sight; a man may not be said to make a new world, when he makes a new discovery of the old world; despise not the providences of God in the world they are signs of God's mind, if not of his love, read your own hearts in the defects of others, put your confidence in nothing beneath God himself: Can the stone rest without its centre, the Chameleon without air, the Salamander without fire, or the Fish without water? surely they cannot; Our centre is God, all things beneath him are mutable, and fleeting and failing, viz our best friends may fail us, our eyes fail, our tongues fail, our strength fail, our flesh and our heart may fail, nay our spirits may fail, Ps. 143. 7. But the Lord, if we trust in him, will neither fail nor forsake us, Heb 135. In a word, he is a Sanctuary to the oppressed, he is life indeath, health in sickness, joy in grief, liberty in bondage, comfort in despair, riches in poverty, honour in disgrace, heaven in hell: I will hold you no longer in the Porch, but invite you into the house, & such as I have, I will set before you, desiring you to taste of every dish before you spend your judgement of the Feast, for what is wanting in the first course, may be made up in the second; account nothing so precious as God's favour, nothing so fearful as his displeasure, nothing so hateful as sin, nothing so desirable as grace; beware of partial obedience, mercenary love, pretended zeal, legal sorrow, and feigned humility, for except your rig hteousness exceed that of the Pharises, your Sacrifice that of Cain, your Confession that of Pharaoh, your Fasting that of Ahabs, your Weeping that of saul's, your Reformation that of Iebu's, your Restitution that of Iudas', your Faith that of Simon-Magus's, your Fear and Trembling that of Felix's, 〈◊〉 ye may die in your sins. Read well this book, and mark diligently what variety of heavenly treasure there is comprised in this Cabinet, and forget it not, for you shall buy much for little cost, and read much to thy great gain: If I may prevail with thee to to read it once, thy Love to it will constrain thee to read it again and again: thou shalt find it for order Methodical, for matter Spiritual, for brevity Compendious, and for use Precious. I leave you to him that never forsakes his, and remain  
Your Servant for Christ's Sake, ROB. purnel.   

The Epistle to the Impartial Reader.  
Ingenious Reader,  
IT was in my thoughts, if I did ever present any thing to public view again, to have written only of the Kingdom, and coming of our Lord jesus Christ in the glory of his Father, attened with the Arch-Angels, and all the host of heaven so much spoken of in the Scripture, and confirmed by the testimonies of the Prophets, Apostles, and Angels; but since there is a Doctrine sprung up and carried on with a high hand, that in part or whole denies the Scriptures of truth to be the word of God, and so neglect and slight the Ordinances of God therein contained, and so endeavour to undermine the Doctrine of Christ, I thought good to make a speedy and safe retreat back again, to guard and defend the first principles of Religion, that so I might retain that which I had spent many years to obtain, and not change a rocky foundation for a sandy foundation, and the pure, perfect, safe and sure ruleof the written word, for a supposed or pretended light within, who not contenting themselves with those plain and precious rules, and that clear light that shines in the word, they are only led by their own fantasies, daily creating to themselves diversity of new opinions, and so break the bonds of love, and fall off from the communion of Saints, as though it were no Article of their Creed, and so fall to judging, railing, and condemning men for not doing as they do; contending for Cummin and Annis, putting off a hat, and wearing ribans, etc. and not only so, but also hate, malign, and most bitterly and uncharitably censure all those that differ from them. Reader, I shall here in this Book present thee with all that I have learned, or at least with the sum and substance of all that I have gained this four and twenty years, by reading the Scriptures, hearing of Sermons, conferring with Christians, and perusing their writings, together with several things that God hath immediately darted in upon my heart; but I have not received as I know of, nor here presented any of the mediate or immediate teachings, save that, and only that which is agreeable to the word of God, as far as I understand his mind therein: neither have I made it my work to contend for, or cry up any particular interest, but rather it doth much grieve my heart to see what a state most menare in here, each tugging for his interest, and so whilst they are contending for the garment, the power of Religion is much abated.  
I would entreat thee Reader to weigh things in the balance of Righteousness, love and impartiality, and then I am confident that there will be none that hath the work of grace upon their souls, unless they be under some violent fit of temptation, but in the main will sweetly own, and spiritually bless God for the revelation of the precious things contained in this little Book; here being something of every thing needful to be known and practised, for the obtaining of which I have imitated the Bee, that goes forth of the hive, and gathers honey from several sorts of flowers, and herbs, and sometimes from weeds. And for the compiling of these things together, as they have a connexion and dependence one upon another, I have borrowed a little time from my particular calling, and from my sleep, and recreation. If I have done this work well, it is that which I desired, but if slenderly and meanly, it is because I could do it no better. I must confess I rather lisp then speak plain in the things of God, wherefore cover all my imperfections with a mantle of love. for it hath been compiled in the midst of many personal trials; if thou find any imperfections, yet let not the truth of God suffer through my weakness; to the Law and to the testimonies: wherein I come short of writing according to that rule, it is for want of light: I hope I shall be content to decrease, so the glory of God in the gift of Christ, and Covenant of grace may increase: let my name perish, so his may flourish, let me cut off like a Weaver and die, so his name and glory may live: I shall no longer detain thee from the thing itself, which treats of that which is of great concernment to all, in the reading of which if thou shalt receive any light, or reap any spiritual benefit▪ give all the praise to the Lord, and pray for him who is a lover of all that fear the Lord, under what form soever they be, or by what name or title soever they are known.  
ROB. PURNEL.   

A Table of the principal heads in general, and the connection of these points together and dependence of them one upon another.  

OF God the Father.  
Of God the Son.  
Of God the Holy-Ghost.  
Of God's decrees.  
Of Election.  
Of the Creation.  
Of Angels.  
Of Man.  
Of the Sou l.  
Of Man's fall.  
Of Providence.  
Of Man's recovery.  
Of Vocation.  
Of the Covenant of Grace.  
Of Justification by Grace alone.  
Of Sanctification or a holy Conversation.  
Several strong reasons why the Saints should walk holily.  
Of Justification and Sanctification, wherein they differ, and wherein they agree.  
Of Faith.  
Of Repentance.  
Of Sin, the nature of it.  
Of Knowledge.  
First Of God.  
Secondly Of ourselves.  
Of Experience.  
Of Enjoyment  
Of the grace of love, 

1. First to God.  
2 To his People.    
Of the Grace of hope.  
Of Perseverance.  
Of the several gifts and Graces of the Spirit.  
Of the several Ordinances o● the Gospel 

1. Of the assembling of ourselves together.  
2. O preaching and prophesying.  
3. Of Prayer and supplication.  
4. Of singing and praising God together.  
5. Of the Ordinance o● Baptism.  
6. Of the Ordinance o● the Lords Su●per.  
7. Of the Collection or the poor.  
8. Of reading the Scriptures.  
9 Of Admonition, private and public.  
10. Of Suspension.  
11. Of Excommunication.    
Of Assurance of Salvation.  
Of the difference between the Law and the Gospel, and of the several sorts of Laws.  
Of the ten Commandments, and what each of them doth prohibit and enjoin.  
Of the Lord's prayer, and the several petitions therein contained.  
Of the World, Flesh, and the Devil, the three great enemies of man.  
Of afflictions, and why the Lord doth afflict his own people.  
When a man may be said to suffer for well-doing, and when for ill-doing.  
The Lord is many times better than promise, never worse.  
Mercies and deliverances are many times nearest to us, when we think they are farthest of.  
The Lord doth hand forth mercies by the rule of contraries.  
He doth not despise the day of small things.  
The order of causes, how the Lord comes downward from the causes to the Effects, and how we must go upward from the effects to the causes.  
Man's life is or should be guided by seven virtues.  
Several Divine Sentences.  
Divers knotty questions answered and seeming contradictions, reconciled, and many scruples of conscience removed.  
Of the shortness of man's life, and of the misery that doth attend every age thereof.  
Of the misery attending both body and Soul at the hour of Death.  
Of a Bill of indictment at that time brought against us.  
Of the sad condition and misery of all out of Christ after death.  
Of our preparation for death, that we may be ready when it comes.  
Death to a Christian is but a house, a bed, a sleep.  
The great and terrible day of the Lord is near; proved 

1. By the testimony of the Prophets.  
2. By the testimony of the Apostles.  
3. By the testimony of Angels.  
4. By the immutability of God's decree.  
5. By the infallibility of his promises.  
6. By the impartiality of his justice.    
There are four things that Christ hath already done, and five things he is now doing, and six things more that he will do when he comes.  
Of the resurrection of the dead at Christ's second coming.  
Of the first and second resurrection.  
Whether there be any such things as the personal reign of Christ: and if so, what it is.  
Of the last judgement. 

1. The signs that go before it.  
2. What is meant by it  
3. O● the place where it shall be.  
4. Of the person, who it is that shall judge the world.  
5. Of the time how long the judgement shall last.  
6. Out of what all people shall be judged.  
7. The day of judgement will be a great day.    
The sad condition of all Christless, after the Sentence is pronounced. 

1. The unspeakable pains they shall endure.  
2. Their companions, what they shall be.  
3. The duration of this miserable estate.    
Of the happy and blessed estate of the Godly after judgement. 

1. Their bodies shall be made glorious.  
2. Their Soul shall be far more perfect than it was in the state of innocency.  
3. Of the place where we sha●● be after the last judgement.  
4. In whose presence we shall be.  
5. Whether the Saints shall know one another.  
6. Whether they shall speak one to another.  
7. The varieties of joys, that there shall be in heaven.  
8. The duration of this blessed estate.    
And lastly what the consideration of all this should teach us.    

Reader, do me that favour as to correct these greater faults that appear at first view: for I have not opportunity to peruse it all; And cover lesser faults with the mantle of love: and let not the truth suffer through my weakness, etc.  
Errata.  
Page 5. l. 1. r. 1 john 5. 7. p. 22. l. 12. r. jer. 32. 40. p. 23. l. 29. r. john 6. 27. p. 25. l. 6. r. 2 Cor 5. 19 p. 29. l. 6. r. Heb. 13. 20 p. 29. l. 16. r. Inherent. p. 36. l. 21. r. undertaken. p. 48. l. 11. leave out in. p. 50. l. 5. r. use. p. 55. l. 4 r. john 1. 16. p. 61. l. 31. r. Eph. 28. p. 62. add the word (that) In l. 22. p. 72. l. 17. add the word (he) p. 73. l. 26. add the word (the) p. 73. l. 12. r. (him) p 84. l. 6 r. 1 Kings 8. 56. p. 91. l. 7. r. Col. 3. 10. p. 101. l. 17. add the word (the) p. 108. l. 4. r. Facility. p. 122. l. 3. r. Tltu●. 3. 8. p. 143 l. 15. r misery p. 175. l. 12 r. 2 Cor. 8. 8. p. 188. l. 28. leave out the word (the) p. 229. l. 14 r. call p. 24. l. 9 r. ●ph. 3 14. p. 258. l. 16. r. deductions p. 260. l. 30. r. Col. 2. 12. p. 2●8. l 16. r. Rom. 4. 21. p. 295. r. 1 Chror. 28. 8. p. 300. l. 24. leave out the word (set) p. 306. l. 1. r. Isaiah 58. 13. p. 330. l. 22. r. other p. 343. l. 19 place and after time. p. 350. l. 17. r. Psal. 45. 13. p. 356. l. 6. r. lohn 5. 45. p. 376. l. 29. add the word (If) p. 381. l. 27. r. of God p. 385. l. 5. put (the) before sincere p. 391. l. 8. r. (and)   

A LITTLE CABINET Stored with all sorts of Heavenly Varieties.  

Of God the Father.  
GOD is a Spirit, having his being in himself, and giving being to all things, joh. 4. 24. Exod. 3. 14.  
In a word, he is,  

1. Without composition.  
2. Infinite, Psa. 147. 5. & 145. 3. Exod. 3. 14.  
3. He is eternal, Pro. 8. 20, 22, 23. Rom. 16. 26.  
4. Incomprehensible, Exod. 33. 22, 23. 1 Tim. 6. 16. Isa. 66. 1.  
5. Unchangable, Jam. 1. 17. Mal. 3. 6.   
He comprehends all things, and is comprehended of nothing. He is without beginning and end, for by him, and in him all things begin and end, Act. 17. 28. For in him we live, and move, and have our being; he is present in all places, at all times, beholding and seeing all things, Prov. 15. 3. Psal. 139. 4. Job 9 11. 2 Chron. 16. 9 Jer. 23. 23, 24.  

Two things in God. 

1. There is something incommunicable, as infiniteness, immensity, eternity, 1 Kin. 8. 27. & 1 Tim. 1. 17.  
2. There is something in God communicable, as love and mercy, Exod. 34. 6. Wisdom and Power, Job 36. 9     
Perfection, glory, and blessedness, this God is to be known in the first Adam; and in the second Adam in his ordinances, and in his Saints: Now we must know God, otherwise we cannot.  

1. Desire him, Joh. 4. 10.  
2. If we know him not, how can we obey him.  
3. If we know him not, how can we have communion and fellowship with him, 1 Joh. 1. 5, 6, 7. All nature is not able to teach us what God is in himself, neither can man in nature comprehend him, Job 36. 26. 1 Tim. 6. 16. Yet may he be known by his properties and actions, God is a spiritual substance, having his being of himself, infinite, great and good, joh. 4. 24. & 8. 58. Exod. 3. 14. & 34. 6, 7. Psal. 145. 3, 8, 9    

Of the Son.  
THE Father, Son and Spirit, are but one essence or substance, although distinguished, into Father, Son, and Holy-Ghost, 1 joh. 5. 7.  
In Christ two things are to be considered,  

1. His Person.  
2. His Offices.   
1. In his Person consider the two natures, Divine and humane, 1 Tim. 2. 5. & Mat. 1. 13.  
He was to be God, because the greatness of the evil could not be taken away but by himself; the wrath of God being infinite, it could not be taken away by any finite thing.  
Again it must be finite, for it could not stand with God's justice to punish Christ for our sins, if he had not our nature, neither could it have been satisfaction for us, if it had not been in our nature and stead; so that Jesus Christ is very God, and very man, of the very substance of the Virgin Mary, begotten by the Holy-Ghost. The unity of the two natures in Christ, is not the confounding of them, for the Godhead remaineth infinite, invisible, incomprehensible, the Body finite and visible, Acts 3. 21. 1 Cor. 15. 26, 28, 29.  
As God is in Christ, so he is infinite, eternal, Almighty, wisdom, goodness, mercy, truth, Justice, equal with the Father, in being, majesty and glory, in whom the Father delights from all eternity; his own, and his only begotten Son, promised before to Adam, preached to Abraham and the Patriarches, typified in the Legal Sacrifices, and prophesied of by Moses and all the Prophets, pointed at by john, manifested in the flesh, Justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory, 1 Tim. 3. 16. Let us get a distinct knowledge of this Christ without us, and a sensible feeling of his virtues in us.   

Of the Holy Ghost.  
THE Father sent forth the Son, and the Son sent forth the Holy-Ghost, yet Father, Son, and Holy-Ghost was never separated one from the other. As there is one God Father of all, and one Lord Jesus Christ redeemer of the world, so there is one sanctifying Spirit of grace: and as it is the office of the Father to elect, and the office of the Son to redeem, so it is the office of the Holyghost to sanctify those, and only those, whom the Father hath elected, and the Son redeemed: and as the Father doth love freely, and the Son manifest that love, so the spirit doth evidence that love to, and in the souls of the Saints: the Father loves a Christian as redeemed by Christ, Christ looks upon him, and loves him as given by the Father for him to redeem: the Holy-Ghost seeing the love of the Father, in choosing him, and the love of the Son in redeeming him, he also sets his love upon him, and manifests it unto him.  
So that as election to life is by God the Father, and redemption by God the Son, so justification, sanctification, and restauration into the Image of God is by the Holy-Ghost.  
So that in the unity of the Godhead there be three of one substance, power and eternity; God the Father, God the Son, and God the Holy-Ghost; the Father is of none other, begotten nor proceeding; the Son is eternally begotten of the Father; the Holy-Ghost eternally proceeding from the Father and the Son: See Math. 3. 16, 17, & 28. 19 2 Cor. 13. 1, 4. 1 Joh. 1. 14. And that the Holy-Ghost is God, will appear by these Scriptures, Act. 5. 3, 4. Peter reproving Annanias for lying, said, he did lie to the Holy-Ghost, and so he lied not to men but to God: so again, Isa. 6. 9 I heard the Lord speaking, which place Paul expounds of the Holy-Ghost, Act. 28. 25.   

Of God's Decrees.  
WHatsoever God doth in time, that did he decree to do from all eternity.  
So that God's decree is that whereby he hath from all eternity set down with himself whatsoever shall come to pass, Ephes. 1. 11. If any ask what things are decreed by God; I answer, (1) all things, (2) with their causes, (3) with their effects, (4) circumstances, and (5) manner of being, Act. 2. 23. & 4. 27, 28. Ephes. 1. 11.  

1. This decree is most wise, Rom. 11. 33.  
2. Just, Rom. 9 13, 14.  
3. Eternal, Ephes. 1. 4, 5. 1 Cor. 2. 7.  
4. Unchangeable, Heb. 11. 17.  
5. Most free, Rom. 9 18.  
6. The cause of all good, jam. 1. 17.   
Now the parts of this decree is twofold; first, concerning Angels; Secondly, concerning man; and of this decree concerning man, there be two parts: First Election. Secondly Reprobation: 1 Thes. 5. 9 judg. 4. 5.  
As concerning Angels, they also are of two sorts.  

First good. Secondly bade.  
First good or excellent.   

1. For their nature.  
2. For their gifts.  
3. For their offices.  
4. For their estate.   
Secondly, bad or evil Angels.  
God from all eternity hath determined of all things, together with their causes, effects, circumstances of place and time, means, manner and end, to the manifestation of his own glory, Psal. 99 4. Mat. 10. 29. Rom. 9 20, 21. & 11. 36. Pro. 16. 4.   

Of Election.  
ELection is the decree of God, of his free love and grace, and mercy, choosing some men to Faith, holiness, and eternal life, for the praise of his glorious mercy, 1 Thes. 1. 4. 2 Thes. 2. 13. Ephes. 1. 4, 5, 6. Rom. 8. 29, 30. The causes of election was none other, but his mere good will and pleasure, Luk. 12. 32. Rom. 11. 5. & 9 11. 16. Ephes. 1. 5. 2 Tim. 1. 9  
The end of election is the manifestation of the riches of his grace and mercy, Rom. 9 23. Ephes. 1. 6.  
Quest. Was not Christ, and faith, and holiness, the causes of election?  
Answ. No, the sending of Christ, faith, holiness and eternal life are only the effects of God's love, by which he manifesteth the infinite riches of his grace: joh. 3. 16. 1 joh. 4. 10. Acts 13. 4. Titus 1. 1. Col. 1. 12. Rom. 6. 23.  
God ●eerly out of his good pleasure, without the fore-fight of any good in the creature, according to his unlimited sovereignty, elected a certain number by name unto eternal salvation, and he hath decreed to effect all the ways and means for them, and in them, to bring them thereto: see 2 Tim. 1. 9 & 1 Pet. 2. 8.  
So some are elected unto life out of all sorts of people: Mat. 20. 16. Rom▪ 9 24. Rev. 7. 9  
That unto which God hath elected them is,  

1. To the Adoption of Sons.  
2. Sanctification of life here.  
3. And eternal life hereafter.   
The first and only moving cause of Election is the good pleasure and love of God: Ephes. 1. 5. Rom. 9 18. Ephes. 1. 11. So that Faith is not the cause, but the effect of election: Act. 13. 48.  
God is no respecter of persons, and yet he elected some, and left others, when he found no difference.  
A man may come to know in time, that he was elected before time.  

1. We come to apprehend this by Faith, 1 Thes. 1. 4.  
2. By our effectual calling.  
3. By our justification,  
4. By our sanctification, Rom. 8. 30.  
5▪ By the testimony of God's Spirit: Rom. 8. 9, 16, 17. 1 Cor. 2. 10, 11, 12. 2 Pet. 1. 2, 3. 2Cor. 1. 21, 23.    

Of Reprobation.  
REprobation is the wise, just and absolute decree of God, passing by, and leaving some men unto themselves, to suffer them to fall, and to inflict upon them eternal punishment, deserved by their sins, for the praise of his unspeakable great justice, Rom. 9 11, 13, 22. jude 4. jer. 6. 30.  
The causes of this decree is the absolute will and good pleasure of God, Mat. 11. 26. Rom. 9 13.  
The end of this decree is not the condemnation of the creature, 〈…〉 manifestation of God's Justice: Rom. 9 22. Yet election and reprobation, in a sense, are not the causes of salvation and damnation, but Christ is the proper and meritorious cause of salvation, and sin the proper and meritorious cause of damnation. Election and reprobation, they are but precedent acts or decrees, and the causes of salvation and damnation, they come in between the causes, and the execution thereof. It is the fore-appointment of certain Angels and men, unto everlasting dishonour. God of his own free will determining to pass them by, refuse, or cast off, and for sin to condemn and punish them with everlasting death: Prov. 16. 4. Exod. 9 16. Rom. 9 17. 2 Tim. 2. 20. Mat. 25. 41.   

Of the Creation.  
ALthough God made man of the dust of the earth, yet he could have made him of nothing, as he made all things else of nothing, in six days, Heb. 11. 3. Exod. 20. 11.  
1. In the first day, were created the heavens and the earth, and light, Gen. 1. 1, 2. job 38. 7.  
2. In the next day was the out-spreading firmament or heavens, the division of the waters above, from the waters beneath, Gen. 1. 6, 7.  
3. In the third day there was a twofold work, first a gathering of the waters in one place, secondly a bringing forth of herbs, Gen. 1. 9, 10, 11, 12.  
4. In the fourth day was made the Sun, Moon and Stars to give light on the earth, and to be for signs and seasons, and for days and years, Gen. 1. 14, 15, 16, 17.  
5. In the fift day, there was a twofold work, the creation of all sorts of fish in the sea, and fouls in the air, Gen. 1. 22, 23.  
6. In the sixth day, there was also a twofold work, the creation of all sorts of beasts upon the earth, and the creation of man, whom the Lord made in his own Image, Gen. 1. 24, 25, 26, 27.  
7. The seventh day the Lord made a Sabbath of rest, and blessed that day above all other days, and did also sanctify it.  
The causes of this great work of creation, was first his love to man, and the showing forth his own glory, and the fulfilling of his decree, to the end that God may be known and honoured of his creatures, etc. his eternal power and Godhead is seen in raising all things out of nothing.  
By his word alone, Isa. 40. 12. Rom. 1. 20. jer. 10. 12. & 51. 15.  
And his infinite wisdom is made known by them, Psal. 104. 24.   

Of Angels.  
Angel's are spiritual creatures, complete and immortal, yet finite: Heb. 1. 13, 14. Col. 1. 16. Mat. 4. 11. & 26. 53. Psal. 68 17. Mat. 22. 30. Luke 20. 36. Heb. 1. 7. Psal. 104. 4.  
There be two sorts of Angels, first good, secondly bade.  
The good Angels they praise God, worship the Son, they are heavenly messengers from the Father to defend the faithful, they have wrestled, eaten, been received as strangers, had their feet washed, they shall gather the elect from the four corners of the earth, they shall come with Christ to judgement, they be excellent creatures.  

1. For their nature, Isaiah 6. 2. Daniel 9 21. 2 Thes. 1. 7.  
2. For their gifts, 2 Sam. 14. 17. Mat. 6. 10. Luk. 15. 10. 1 Cor. 13. 1.  
3. For their offices, Dan. 7. 10. Rev. 5. 11.  
4. They be excellent for their estate, Mat. 18. 10.  
5. They be wise and of great understanding: 2 Sam. 14. 20.   
They were the first creatures that ever God made; there be also several orders of Angels, viz. Archangels, Cherubims and Seraphins; yet lay all these things together, it will appear that righteousness of Angels is but the righteousness of creatures; but the righteousness that the Saints are clothed with, is the very righteousness of Christ, and in this respect the meanest Saint is more excellent, than the most glorious Angel in heaven: they are by God sent forth for the good of his people, hence they are called ministering spirits, and they minister to the Saints many ways.  
In their life, by defending them from their enemies; the Angels of the Lord pitch their tents about them that fear him, Psal. 34. 7.  
An Angel it was that slew the army of the Assyrians. That delivered Peter out of prison, as also preserved Lot, Psal. 91. 11. For he shall give his Angels charge over thee, to keep thee in all thy ways, Gen. 32. 5. An Angel encouraged jacob, when he feared his brother Esau, an Angel it was, Luke 1. 30. who bid Mary not to fear, and who stood by Paul and bid him be of good cheer, Act. 27. 24. By an Angel was the incarnation of Christ foretold to the Virgin, and by a multitude of Angels was it proclaimed; afterwards an Angel leads Philip to expound the Scripture to the Eunuch, sets Peter at liberty to preach the Gospel, bids Cornelius send for Peter to be instructed by him, and prays Paul to come over to Macedonia to help them; none are so nobly attended as Saints, they have a lifeguard of Angels to encompass them about; Angels are as careful of the faithful, as a nurse of her sucking child, they bear them up in their arms, that they dash not their feet against a stone.   

Of Man.  
ALL men by nature are equally made of one earth and blood, and every poor Christian is as dear unto God as a mighty Prince. Man was wonderfully created, and more wonderfully redeemed: The Lord hath assigned his heart to wisdom, the belly to avoidance, the breast to health, the liver to anger, the gall to bitterness, the spleen to laughter, the kidneys to craftyness, the loins to strength, the ribs to comeliness: the Lord having finished the excellent frame of heaven and earth; he calls a counsel, to build that excellent tabernacle Man, into whom he breathed the spirit of life; this man did far exceed all other creatures, that amongst them all, not found any one fit, or meet to be a companion for him, or to have society with him, and so the Lord made him a help meet for him; this man was the masterpiece of all God's works, to whom the Lord did give an unlimited prerogative over the beasts of the field, the fouls of the air, and the fish of the sea, but man by his disobedience became inferior to the most despised creatures; and we, all his posterity are more miserable, and fuller of vanity than any of the unreasonable creatures: viz. other creatures by the benefit of nature can stand upon their legs, and seek after their food, when young, but man the Lord of them all must be swaddled in clouts, being no way able to help himself; the young chickens as soon as ever they are hatched, can run after their dam, to seek for food, and have that wisdom to hid themselves under her wings at the fluttering of the Kite; the lambs, calves, and young costs, stand suddenly upon their legs, to seek their dams teats. But man would perish if his mother by her natural affection did not bring the nipple of her breasts to his mouth, and rock him upon her knees.   

Of the Soul.  
THE soul of man is a spiritual substance, immortal and invisible, endued with memory, understanding and will; or the soul is a substance immortal, invisible, united to the body, and endued with many admirable faculties, as life, sense, and reason; to this end principally, that God might be truly honoured, and duly worshipped.  
Or the soul is a spiritual, invisible and immortal substance, endued with power to understand, and will: this soul is at one instant both created and united to the body, and by the power and faculties of the soul, man is capable of happiness, or of the the chief good, or greatest misery: or thus, the soul of the Saints is a spiritual and immortal substance, created after the Image of God, and renewed after the immortal Image of God in Christ: the soul is a real and very being as the body is, only of an higher kind; the body is of the earth, the soul is immediately from God.   

Of Man's Fall.  
THE devil himself being fallen, cometh to the garden in the form of a Serpent; Adam and Eve being in Paradise, and looking upon themselves, as indeed they were, the most excellent piece of all the creation, bearing the Image of God their Creator; the Lord having left them a law, he leaves them to the freedom of their own will; the devil board's the woman thus: hath God said ye shall not eat of such a tree, it is a likely thing that the Lord cares what ye eat; what, do you think he stands upon an apple? this is the first assault, which the woman weakly resisteth, and answered doubtfully, we must not eat lest we die: then the devil perceiving the woman to stagger, and the ground of her faith to shake, he plants all his pieces, and purposes for a second storm, and stands up, and saith to the woman, ye shall not die at all; can there be any hurt in an apple? Oh silly woman! God he affirmeth and faith, ye shall die; the woman saith I must not eat, lest I die; the devil saith ye shall not die; upon this the woman did eat, and gave to her husband, and he did eat; and thus, through Satan's temptations, our father and mother rebelled against our God: Oh father Adam what hast thou done! For through it (wast thou that didst sin) yet thou art not fallen alone; but we all that came of thee, as being then in thee, we are infected by thee, and so are become Satan's conquest, out of whose hands there is no redemption, unless the Lord Jesus Christ come down from heaven, and lead captivity captive, and open the prison doors, and let the prisoners go free, all Adam's posterity are partakers of his sin and misery.   

Of Providence.  
IF we look upon God's providence in some few particulars only, we shall wonder, seeing Joseph disgraced and imprisoned, David persecuted, Christ arraigned and condemned, Paul accounted one of the worst of men, Innocent Naboth stoned, true Churches, as in hester's time, ready to be swallowed up: Many things may fall out by God's providence contrary to our desires, that are not contrary to our good.  
1. Consider that God takes notice and knoweth all things.  
2. He upholdeth and governeth, and disposeth of the world, so as it pleaseth him.  
3. This providence reacheth to every thing, so that the smallest things are governed and upheld by him.  
4. That of all creatures God hath most care and respect to man.  
5. We are to consider that the good or evil that befalls a bad or good man or woman, is not without, but by God's providence.  
6. That God doth whatsoever pleaseth him in heaven and earth.  
7. God in his ordinary providence maketh use of means, and yet he is free to work without, above, and against them as he pleaseth.  
8. As the providence of God doth reach to all creatures in all things: so after a more special manner he taketh care of his Church and people, and disposeth all things to the good thereof.  
God can look sowrly, and chide bitterly, and strike heavily, even when and where he loves dearly, Abraham, Job, Jacob, and David, Moses, jeremiah, jonah, joseph, Paul, and many others, met with many things that were contrary to their desires and endeavours, that were not contrary to their good: God hath a continual care over all his creatures once made, sustaining and directing them, with all that belongeth to them, and effectually disposeth of them all to good ends: Ephes. 1. 11. Rom. 11. 36. jer. 23. 23. Col. 3. 11. Psal. 139. 2. & 119. 91.   

Of Man's recovery.  
GOD who at first made man in his own Image, and made him Lord of the creation, endued him with wisdom, knowledge, and understanding above all other creatures, and made him for so noble an end, as to serve him here, and reign with him hereafter: man soon fell from his blessed state, yet was not the love of God obliterated, but more abundantly manifested in sending his dear Son to take our nature, and yield obedience to his righteous law; make satisfaction for our transgression; and to bring in an everlasting righteousness, and to make proclamation to us that his Father so loved the world, that he gave him, his only begotten Son, that whosoever believed in him, should have everlasting life, john 3. 16. And whosoever did come to him should in no wise be cast off, john 6. 37. Adam's righteousness from which he fell, was but a righteousness of the creature; but the righteousness of Christ, is the righteousness of the Creator. Adam's righteousness was a mutable righteousness that might be lost, a righteousness that might be sinned away; but the righteousness of Christ is an everlasting righteousness, that cannot be sinned away: Prov. 8. 18. Dan. 9 24. Psal. 119. 142.   

Of Vocation or effectual calling.  
VOcation is Gods acquainting men with his gracious purpose of salvation by Christ, and so inviteth them to come unto him, Heb. 2. 14. and so revealeth unto them his Covenant of grace, Mat. 11. 27. & 16. 17. John 14. 21. Psal. 25. 14. and so bringeth them out of darkness to light, Acts 26. 18. So God becomes in Christ, their Father; he doth not only outwardly by his word invite, but inwardly also, and powerfully by his spirit, allure and win their hearts to cleave to him inseparably unto salvation, Psal. 25. 14. & 65. 4. Acts 2. 39 Or effectual calling is the work of God's spirit in us, whereby he doth, first, convince us of our sins and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and invite us to embrace Jesus Christ freely tendered to us. We read that many were called to the wedding, but they made their excuses, and most of those that came were compelled to come in, Luke 12. 23. the Lord doth force none by violence, but draw them by persuasions.  
The Gospel calls many outwardly, that after perish eternally. Our vocation depends upon God's election, not upon our preparations: how was Paul disposed and affected, when Christ called him? God is for us, in predestinating us; God is for us, in calling us; God is for us, in justifying us; God is for us, in glorifying us; if God be thus for us, who can be against us? he hath predestinated us before we were, he hath called us, when we were averse to him, he hath justified us when we were sinners; he will glorify us and  us with his own righteousness.  

That we may be neither drawn, enticed, or forced from our Religion, let us build upon a right foundation.  
IT is impossible that any soul should enjoy a firm and settled peace, whose confidence towards God is grounded upon conditional promises, or his own best and choicest performances. For the wanting in himself, the condition of the one, and not yielding a perfect, exact, universal, perpetual obedience to the other, the Law will be condemning, Conscience accusing, and the heart misgiving, and all proclaiming that there is still in all thy duties imperfection, something polluted, and something defective, so that thy most spiritual duties are not wound up to command, they are all tainted with disproportion to rule, and beleprosed with spots, so that it is in vain to expect a bed of rest in the barren wilderness of our own performances, for that bed is shorter than that a man can stretch himself on it, and the covering is narrower than that a man can wrap himself in it; Oh the spots, the blots, the blemishes that are to be seen upon the face of our fairest duties! so that we may say with the Church, Isa. 64. 6. all our righteousness are as filthy rags, which if rested upon will as certainly undo us, and everlastingly destroy us, as the greatest evil that can be committed by us: the consideration of this was the cause of those words, Hos. 14. 3. Neither will we say any more to the works of our hands, ye are our gods. For in thee the fatherless find mercy▪ Jer. 3. 23. Truly in vain is salvation hoped for from the Hills, and from the multitude of mountains; truly in the Lord our God only is the salvation of Israel. Now that I myself, and others that read these lines, may be grounded, rooted and established upon the true and only foundation, is the desire, and endeavour of my heart and soul.  
In the ensuing Treatise, and for the accomplishment of this great work, which is of highest concernment, let us first endeavour to unravel, unmask and unbowel the Covenant of Grace, and for our more orderly proceeding therein, let us inquire into these particulars.  

1. What is the sum and substance of this new Covenant.  
2. With whom this Covenant was first made.  
3. When this Covenant was made.  
4. Whether there be any conditions of this Covenant, and if so, what they are.  
5. Whether it be one and the same Covenant of grace that was in force before the Law, and under the Law, and under the Gospel.  
6. Whether this Covenant may not be broken, as was the Covenant of works.  
7. What means one should use to get into this Covenant.  
8. When may a man or woman be said to be in this Covenant.  
9 Wherein the Covenant of Grace and the Covenant of works do differ.   
Question 1. What is the sum and substance of this Covenant of Grace, or New Covenant?  
Answ. The Covenant of Grace is called a testament or will: indeed the will of the Father, revealed to the Son, and by the Son revealed to the world, to manifest the Father's love unto the sons and daughters of men, and testified to the world, that what he declared was the mind of God, and so sealed it with his blood, Heb. 10. 29. So that his blood that he shed, is called the blood of the Covenant; yea of the everlasting Covenant, Heb. 13. 20. Or,  
The Covenant of grace is full of sure mercies, and sweet promises, that God will give a new heart, a heart to know him, and that he will write his Law within us, put his fear into us, cause us to walk in his statutes, forgive our iniquities, cleanse us from our filthiness, be our God, and make us his people, Ezek. 36. and Jer. 31.  
This Covenant doth fall into these six parts, viz.  

1. It is a free Covenant.  
2. It is a full and complete Covenant.  
3. It is a well ordered Covenant.  
4. It is a sure and firm Covenant.  
5. It is a peaceable Covenant.  
6. It is an everlasting Covenant.   
1. First it is a free Covenant.  

1. Because the foundation of it is free.  
2. Because it is freely given to those that do partake of it, Isa. 42. 6, Isa. 49. 8.  
3. Because there is no active condition required on our part, Jer. 31. 33, 34.  
4. It is free in respect of his entering into Covenant with us, Isa. 65. 1.  
5. It is free in respect of his performances of it, Mich. 7. 20.   
2. It is a full and complete Covenant, richly and plentifully stored with all suitable promises, both for this life, and that which is to come, for soul and body, being and well being, there is some remedy in it for every malady.  
3. It is a well ordered Covenant.  
1. In respect of the Persons with whom it is made, and that is first with Christ, then with his seed.  
2. In respect of the promises, and parts of the Covenant.  
First God becomes our God, than we become his people, Jer. 32. 38.  
3. In respect of manifestations, he first reveals it, and then seals it by his Spirit, Ezek. 16. 8, 9 2 Tim. 1. 10.  
4. In respect of the ends of it, which is God the Father, and the Sons glory, in the riches and freeness of his Grace; which should caution us not to darken the Glory of free Grace.  
4. It is a sure and firm Covenant, founded upon that Rock Jesus Christ, Isa. 26. 4. Rom. 4. 16. Our salvation is by Grace, to the end that the promises might be sure to all the seed, Isa. 55. 3. I will make an everlasting Covenant with you, even the sure mercies of David. Now it is sure and firm:  

1. Because it is made by an Immutable God.  
2. He hath confirmed this Covenant with an oath, Heb. 6. 17, 18.  
3. He hath sealed it with the blood of his Son, Heb. 13. 20.  
5. Fifthly, It is a peaceable Covenant, in this Covenant he doth freely give peace to the soul, and so keeps the soul in peace, the heart being stayed on him, Isa. 26. 3.   
In this Covenant there is a threefold peace conveyed to the soul, Eph. 2. 14. he is our peace who hath made both one.  

1. He is our peace with the Father.  
2. He gives peace of Conscience, he stills and quiets that.  
3. He is the Author and cause of our peace with men.   
6. Sixthly, It is an everlasting Covenant, Jer. 3. 40. And I will make an everlasting Covenant with them, that I will not turn away from them, to do them good, but I will put my fear into their hearts, that they shall not departed from me. The motives that did move God to make this Covenant, was his everlasting love; the Righteousness upon which it is grounded, is everlasting Righteousness. In this Covenant is presented to us everlasting pardon, everlasting kindness, everlasting mercy, everlasting joy and consolation, and everlasting life and salvation, all these are fully proved, by these and the like Scriptures, Psal. 105. 8. Isa. 40. 18. Heb. 8. 12. Isa. 54. 8. & 35. 10. 2 Thes. 2. 16.  
What shall I say more to the nature of this Covenant; it is sometimes called a New Covenant, sometimes it is called a better Covenant, as appears by Heb. 12. 24. compared with Heb. 8. 6. Sometimes it is called a Covenant of grace, now by a New Covenant, a better Covenant, a Covenant of grace. All serious Christians do understand the engagements which God hath laid upon himself: to bestow on them for whom Christ died, all good temporal, spiritual and eternal blessings, so that by this God doth make himself debtor to his people, in Covenant with him, and is bound in justice to perform his word and promise.  
Now this Covenant is sometimes called a New Covenant, because it succeeds in the place of the other Covenant of works; and it is called a Covenant of grace, because all the effects thereof do flow down to us, merely of free Grace and favour of God, and the merits of Christ, Zach. 9 11.  
In the Covenant of Grace we may find the mouth of the Law stopped, and all the accusations of Satan answered, and the justice of God ●ully satisfied.  
God will have all blessings and happiness to flow to us, through and by the Covenant of Grace.  

1. That the worst of sinners may have strong ground of hope.  
2. For the praise of his own glory.  
3. That vain man may not boast.  
4. That our mercies and blessings may be sure to us, our salvation is by grace, saith Paul, Rom. 4. 16. that the promises might be sure to us; for if it in any sense depended upon works, we could not be sure thereof. Reader, understand these four choice things, viz.   
1. That Christ by the will of God gave himself a Ransom and sacrifice of a sweet smelling Savour unto God, in behalf of the Elect, Joh. 6. 7. Heb. 5. 10. & 10. 9, 10. Eph. 5. 2.  
2. That this ransom was alone, and by itself a perfect satisfaction to Divine Justice for all their sin, Heb. 1. 3. When he had by himself purged our sins, sat down on the right hand of the Majesty on high, Heb. 10. 10. by the which will we are sanctified, by the offering of the body of Jesus Christ once for all, verse 14. For by an offering he hath perfected, for ever, them that are sanctified, 1 John 1. 7. The blood of Christ cleanseth us from all sin.  
3. That God accepted it, and declared himself well pleased, and fully satisfied therewith, Mat. 3. 17. And lo a voice from heaven, saying, this is my beloved Son in whom I am well pleased, Isa. 4. 2. 1, 4, 6. I will give thee for a Covenant of the people, for a light of the Gentiles, etc. God was so well pleased in him, that he hath Covenanted and sworn that he will never remember their sins, nor be wroth with them any more, Isa. 43. 25.  
4. That by this ransom of his we are delivered from the curse of the Law: Gal. 3. 13. Christ hath redeemed us from the curse of the Law, being made a curse for us.  
To close up all as to the nature of this Covenant. Let me tell thee the main substance of the Covenant is in these words, I will be their God, and they shall be my people, but sprinkling with clean water, taking away the stony heart, and giving a heart of flesh, all these are nothing but the fruits of the Covenant. So Christ is given for a Covenant to the people: that is the Covenant of Grace takes its being from Christ to us: Adam was all mankind, as all mankind was in Adam, in the loins of Adam; so Christ is the Covenant, and all the Covenant is as it were in the loins of Christ, and springs to us out of him; in this sense he is the Covenant-maker, he is the Covenant-undertaker, he is the Covenant-manager, he is the Covenant-dispenser, he doth every thing in the Covenant, he makes the articles, he draws God the Father to an agreement unto the articles, Psal. 110. 3. thy people shall be a willing people in the day of thy power, and God is in Christ, reconciling the world unto himself: 2 Cor. 5. 9 Hence Christ is also called the Mediator of the Covenant, that is, he is one that hath the managing of it on both sides, and he alone is able to bring both sides together, and make up a conclusion, and thus Christ is the Covenant, and the Mediator of the Covenant, etc.   

The second thing to be enquired into, is with whom this Covenant was first made.  
THis Covenant was not made with us, but with Christ for us; God did not immediately make this Covenant with us, we were children of disobedience and of wrath, who were not capable of any such Covenant and conditions, but it was made with Christ for us, that upon the making of his soul an offering for sin, he would give unto his seed eternal life, Zech. 9 11. As for thee also by the blood of thy Covenant, I have sent forth thy prisoners out of the pit wherein is no water: Adam lost his righteousness▪ the foundation of the first Covenant: But the righteousness of Christ the second Adam, can never be lost, it being grounded upon better promises, Heb. 8. 6.  
The Covenant made with Christ, hath these promises, Gen. 12. 3. In thee shall all families of the earth be blessed, 2 Cor. 1. 20. All the promises of God, are Yea and Amen in him; so than this Covenant was made with him actively, as a person that performed all the conditions upon which the promises were grounded; but with us passively, as the Persons to whom the benefits of these promises do belong: if Christ merited nothing for himself, but wholly for the Elect of God, than all the promises made to him do belong to them; or the Covenant which was made with him as Mediator, doth belong to us, for whom he doth mediate. Now the parties concerned in this Covenant, are first God the Father, and Jesus Christ the Mediator, and the Church or body of Christ, for whom he was to mediate. Now this Covenant being made with Christ, he as a Surety is bound to perform and see performed, all the duties that God requires of believers; so he was arrested, and brought to the bar of God's justice, where he is convicted, adjudged, and arraigned as a sinful transgressor, so he suffered the uttermost rigour of the Law, and not one grain of justice abated him, nor a farthing of the debt forgiven him, no nor so much as one sin unaccounted for or blotted out, till satisfaction was first made and given. But after the full account and perfect payment, this Surety Christ Jesus pleaded for a dismission, and discharge, and so got a general discharge, acquittance, and releasement, under the King of Heaven's hand and seal for us, etc.  
If any man desire further satisfaction, whether this Covenant was first made with Christ for us, yea or no. Let him consult with these precious Scriptures, Psalms 89. 24, 27, 28. Hebr. 13. 20. Isaiah 42. 6. Isa. 55. 3. Zach. 6. 13. Isa. 50. 56. Zach. 9 11. Isa. 53. 10.  
Now if any one ask, what were the conditions between the Father and the Son, when this Covenant was made, they are as followeth. First see what God the Father promised unto Christ on his part.  
1. That he would anoint him, and fill him with the Spirit above all others, Heb. 1. 9 Isa. 11. 2.  
2. That he would prepare him a body to sacrifice for sins, Heb. 10. 5, 10.  
3. That he would uphold him, and strengthen him, that he should not be ashamed by the things he should suffer, Isa. 42. 6. & 50. 5, 7.  
4. That he would justify and glorify all his seed, Isa. 50. 8. Joh. 17. 22, 24, Isa. 53. 11.  
5. That he should see and enjoy the travel of his soul, and the purchases of his blood, Isa. 53. 10. Heb. 2. 7.  
6. That he should have all power in heaven and in earth given him, till all his enemies were made his footstool, Ephes. 5. 25, 27, Matthew 28. 18. 1 Cor. 15. 28.  
Next let us examine what Christ did perform or promise to perform on his part,  
1. To become a Mediator, Surety and Saviour for all those that his Father should give him, Heb. 8. 6. Heb. 7. 22. Act. 13. 23. joh. 17. 11, 12. Ephes. 1. 10. Col. 1. 20. 1 John 2. 1.  
2. To take upon him the nature of man, and so to become flesh, in his Father's appointed time, Gal. 4. 4. Mat. 11. 27. John 17. 4.  
3. That he would glorify his Father, by keeping, revealing and doing his will, John 15. 10. John 6. 39  
4. That he would suffer and satisfy personally and perfectly for the sins of men, Luke 24. 46. Hos. 13. 14. 1 Pet. 2. 24.  
5. That he would bring himself, and all those given him by his Father unto glory, Heb. 10. 14. Joh. 14. 4, 9 john 10. 18.  
The word of God doth contain the Articles of this Covenant; those that desire further satisfaction, search the Scriptures, wherein you shall find that Christ did willingly undertake this work, Heb. 10. 7, 9 and did faithfully discharge it, Heb. 10. 5, 6, 7, etc. so our reconciliation was wrought by the Son, Isa. 61. 1. john 1. 3. john 5. 36, 37. Col. 1. 16, 17. Hebr. 1. 3. john 5. 17. & 3. 17. and sealed by the Holy-Ghost, Ephes. 1. 13. & 4. 30.   

The third thing to be enquired into, is when this Covenant was made with us.  
THere be three set times wherein God may be said to make this Covenant: viz.  
1. Immediately after the fall of Adam, Gen. 3. 15. the seed of the woman shall bruise the Serpent's head; these few words comprehended the sum of all Law and Gospel, and the Covenant therein contained: Tit. 1. 2. in hope of eternal life, which God that cannot lie promised before the world began, 2 Tim. 1. 9 who hath saved us, and called us with an holy c●lling, not according to our works, but according to his own purpose and grace, which was given us in Christ jesus before the world began.  
2. This Covenant in a sense may be said to be made with us at the death of Christ, because thereby all the benefits were merited and procured for us: so this Covenant came to be confirmed by the death of the Testator, Heb. 9 16, 17, 18. Hence his blood is called the blood of the everlasting Covenant, Heb. 11. 20. And the blood of the New Testament, Mat. 26. 28.  
3. This Covenant may be said to be made with us, when God doth confirm upon us the benefits which are therein promised, which are many; I will instance but in three.  
1. There is the matter and blessing of the Covenant on God's part, in these words, I will be their God, and they shall be my people, jer. 31. 33.  
2. In this Covenant Christ doth first give us grace imputed, and then grace: inherit all the benefits of the Covenant, are the fruits and effects of Christ's death.  
3. There is also the promise that God will work out the manifestation, by which man shall see his interest in this Covenant, and his right and title to all the blessings thereof.  
Now if we would yet farther know when this Covenant was made with Christ for us, let us weigh that text, Ephes. 1. 4. We are chosen in him, before the foundation of the world. Now if Election be before the foundation of the world (sure it is) then also by the same ground the Covenant or promise was made before the foundation of the world, for the word doth prove the one as well as the other; these promises were made first to Christ on our behalf, before they are made to us, because the whole work of our redemption and salvation, was transacted between the Father and the Son, before the foundation of the world, and is afterwards revealed to us in due time, as is evident, Tit. 1. 2. 2 Tim. 19   

The fourth thing to be enquired into is, whether there be any conditions of this Covenant on our part, and if so, what those conditions are.  
WHat this Covenant is, with whom it was made, and when it was made, hath been laid down before: now it follows in order to examine whether there be any conditions on our part; and for answer unto which, let me give my judgement, viz.  
In this Covenant the Lord doth bequeath grace and glory on no other condition, but the death of the Testator, that is, Christ Jesus: as the first Covenant was built upon the righteousness of the first Adam; So the second is built upon the righteousness of the second Adam: and it will plainly appear in this Covenant of grace, that there is no condition on our part to entitle us to the blessing of it; it is true, to our head Christ this Covenant was conditional, though to us it is free; to him it was a Covenant of works, hence Christ is called the Mediator, Witness and Surety of this new Covenant, and that this Covenant is without conditions on our part, will appear more fully by these ensuing reasons.  
1. Because a Covenant of free grace cannot stand with conditions, for if it had conditions it would not be of grace, for grace is not grace, if it be not every way free, Rom. 11. 6. and if by grace, than it is no more of works, otherwise grace is no more grace, etc.  
2. Because to give a thing freely and condiotinally are contradictions; and to say there is conditions as to us, is to eclipse the grace of God, and to open a door for vain man to boast. So that the whole glory of our justification and salvation ought to be given to the grace of God, and to the merits of Christ. If either of them did depend, and were obtained by works and conditions performed by us, it would not be of grace.  
3. Because that justification by grace, without conditions on our part, is the life and soul of the Gospel, Galatians 1. 6, 7. I marvel that you are moved from him that called you into the grace of Christ, unto another Gospel, which is not another, but there be some that would pervert the Gospel: how can there be another Gospel, and yet not another Gospel? First it is not another, because it is not possible there should be two Gospels; yet another Gospel, because men did turn it aside in point of justification.  
4. Because if any qualification or grace in us be a condition, Faith must needs be the condition, or one of the conditions; but if faith should be the condition of the Covenant of grace, than it differeth nothing from the Covenant of works, for it is as hard a thing for a man to believe, as it is to keep the whole Law.  
Again, Faith cannot be the condition of the Covenant, because we obtain it by the same means we obtain all other good things else, to wit by the righteousness of Jesus Christ, 2 Pet. 1. 1. Ephes. 1. 3. Rom. 8. 32. Ezek. 36. 25. Jer. 31. 31, 34.  
Again, Faith and repentance, justification and sanctification, are things purchased by Christ for us, and freely given to us, and are the effects and consequences of the Covenant, as doth appear, Ezek. 36. 27. Jer. 32. 38, 39, 40. Hos. 2. 18, 19, 20.  
It is true, Faith and repentance are means of our enjoying the comforts of the Covenant, but not the conditions flowing out of the nature of the Covenant; for every means is not a condition, though every condition be a means; so that we are not justified by faith, as the condition of the Covenant, but organically and instrumental.  
So that all the blessings of the new Covenant are called gifts, not conditions, Rom. 5. 17, 18. compared with Rom. 6. 23. and these are gifts that are given freely, 1 Cor. 2. 12. we choose him, because he first chooseth us; and we love him, because he first loveth us: we cannot say God is our God, till he doth first say, we are his people; we cannot say we will run after him, till he doth first draw us; neither can we bring forth fruit, unless we abide in the Vine; nor purify ourselves as he is pure, unless we have this hope in us; so that we may not expect the effects before the cause, nor the light before the sun, or heat before the fire.  
5. There be no conditions in this Covenant, because it works and effects in us all things required of us.  
Now faith, repentance and obedience doth describe the Persons that are saved, but not the terms or conditions upon which they do obtain salvation; that interpretation of any Scripture, that doth involve a contradiction, is not to be admitted; but to say faith is the condition of the Covenant, is an express contradiction.  
Ob. But are there not conditions required on our part? pray read these two Scriptures Psal. 25. 14. The secrets of the Lord is with them that fear him, and he will show them his Covenant, Isa. 55. 3. Incline your ear and come unto me, hear and your soul shall live. And I will make an everlasting Covenant with you, even the sure mercies of David.  
Ans. It is true, in these Scriptures there are three things required of us.  

1. To fear him.  
2. To incline our ear and come.  
3. To hear, and our soul shall live.   
But are not all these three things promised to us in the Covenant? and doth not God by his Spirit, work these things, with many more, in us? is there any one thing required of us, that he hath not promised to work in us? surely no.  
Ob. But if faith be not an active, it is a passive condition.  
Ans. I have heard some say so, but could never see a man able to prove it to be so.  
Object. Some say that this Covenant is conditional, no otherwise, then in respect of God's order and method, in bestowing the blessings of it upon us.  
Ans. In this sense it may be granted (it is so) still keeping close to this, that not in a proper, but in an improper sense, the Covenant may be said to be conditional; for as hath been said before, the Covenant of grace and life by Christ is every way free, and unconditionally on man's part, else how doth it differ from a Covenant of works? Rom. 11. 6. And if by grace, than it is by gift, for grace and gift you must understand are all one: grace is nothing but the favour of God, freely given, and of his own accord communicated; and if by grace, than it is no more of works, otherwise grace is no more grace, etc. If you bring grace unto works, or works unto grace, either the one or the other, or both, are made void; as much as to say, these two things are inconsistent, they cannot stand together; that we should partake of Christ through grace, and works both, they will not stand together; grace must stand alone, or works alone, for one doth directly stand in opposition to the other; and the Scripture is plain and clear, that the Father expects nothing of men, no qualification, or spiritual disposition, before or upon the communicating of his Son; the condition on our part is to receive it, and to improve it, and walk worthy of it, and when we come short herein, we are said to break Covenant on our part, Psal. 44. 17. & Isa: 24. 5. and in Deut. 29. 25, etc.   

The fifth thing to be enquired into is, whether it be one and the same Covenant of grace that was in force before the Law, and under the Law, and under the Gospel.  
THere is but one Covenant of grace, and a threefold administration of that Covenant; the one before the Law, the other under the Law, the third under the Gospel.  
1. Before the Law the promise of grace was, that notwithstanding man had thus rebelled against God, yet the seed of the woman, which was the Lord Jesus Christ, should bruise the head of the Serpent, Gen. 3. 15.  
2. This Covenant was given or published by Moses, and made with the Jews, till Christ's resurrection, being placed in ceremonies, types, figures and shadows, all pointing at the substance that was for to come, all the Laws and Ordinances remaining in full force and virtue; for he that did but neglect circumcision, was to be cut off from the Isreal of God, Gen. 17. 14.  
3. This same Covenant in the days of Christ and his Apostles is renewed, and the substance of the Covenant more fully opened and cleared, whereby more persons are renewed, and more graces bestowed, being always to endure one and the same; hence it is called a new Covenant, Heb. 9 13. Jer. 31. 31.  
Now it is the same Covenant of grace both in the old and new testaments, only the difference stands thus.  
1. It is larger in the New Testament, even extending to the Gentiles, and not confined to the Jews as then it was, 1 Thessal. 4. 5. Ephes. 2. 11. & 2. 12.  
2. It is plainer now, than it was in types and shadows, blood of beasts, incense, washing with water and other rudiments; so that now things are seen more plainly in their substance, then in painting or prospective glasses.  
3. It is stronger, this makes perfect, the other could not, being weak and unprofitable, and therefore in that administration it is now disannulled, Heb. 8. 7, 13.  
4. It is more firm, being confirmed with an oath, and by the death of Christ.  
5. It gives more knowledge, that in comparison of the Law, they shall not need to teach one another, Heb. 8. 10.  
6. It hath a better Mediator, even Christ, who by his intercession reconciled the disagreeing parties, and undertaken for both sides; on God's part, that these and these things shall be done, which he hath promised; on our part, to give satisfaction by his own death, and make us obedient to his Father. Oh that God should ever enter into Covenant with us, so sinful, vile and miserable! Covenants make unequal persons equal, as Jonathan and David; the Lord abaseth himself, when he looks thus upon things below, as in Psal. 113. 6.  
Although the Covenant of grace be the same then and now, yet there is a difference in regard of the manner of dispensation and revealing it: being several ways propounded, according to the several times, ages, states and conditions of the Church: delivered one way, before the coming of Christ, and another way afterward. And therefore in regard of the old way and manner of administering of it, it is called the old Covenant; and in regard of the new manner of dispensing it, it's called the new Covenant; the same Covenant is therefore called both new and old, Heb. 8. 8, 13.  
Quest. Wherein stands the difference between the old and new administration of this Covenant of grace?  
Answer 1. One more burdensome, another more easy.  
2. In regard of the extent of the dispensation; the one to the Jews only, the other to all Nations.  
1. The Covenant in the former dispensation was more burdensome, as will appear by these things.  
1. The burden of their costly sacrifices, suitable to the quality of the person, and nature of the sin.  
2. They had long and tedious journeys to Jerusalem, thrice a year, Deut. 16. 16.  
3. They were restrained from many liberties which we now enjoy; we are allowed many creatures for meat, which they might not eat, as the Hare, Swine, etc. Differences of meats is now taken away.  
4. They were tied to the observation of many days, new moons, and ceremonies, which we are freed from.  
2. The second difference is in regard of the extent of it in the old dispensation, the Covenant of grace pertained to the Jews only, Rom. 9 4. Rom. 3. 2, etc. but now under the Gospel-dispensation this Covenant extends to all Nations, or at least some of all Nations; whosoever will, saith the Scripture, let him come and take of the water of life freely, Rev. 22. 17. Isa. 55. 1, 2.   

The sixth thing to be enquired into is, whether this Covenant may not be broken, as the first Covenant of works was.  
1. AS this Covenant was not made with us, but with Christ for us, so it cannot be broken by us; and as it was not made for our good works, so it cannot be disannulled by our sins, because the Lord hath founded it upon his own immutable word and promise, which he hath confirmed by an oath; hence it is called an everlasting Covenant, because his everlasting love caused him to make it, and because it ceaseth not when we are in glory, for our continuance in glory is promised in this Covenant.  
2. This Covenant cannot be broken, because the righteousness upon which it is founded is an everlasting righteousness, and everlasting pardon, Heb. 8. 12. And everlasting kindness, and everlasting mercy, and everlasting joy, and everlasting consolation, 2 Tim. 2. 16, 17. Isa. 35. 10. Psal. 100 5. Dan. 9 24. Jer. 31. 3.  
3. This Covenant cannot be broken, because he that made it is an everlasting God, the motives that did move him to make it was everlasting love, and the Righteousness upon which it is grounded, is, as is said before, everlasting, yea all the legacies and blessings thereof are everlasting: to have and to hold salvation by Christ our head is more secure and lasting then in our own keeping; God will no more trust us with ourselves, nor with our righteousness, by which we shall stand before him.  
For if when we were truly good, and had no corruption nor sin in us, we did then fall, much more should we do so now, were not Christ our undertaker; he will keep it for us, and us for it, so that now the promises of righteousness, life and salvation, are sure to all the seed of Christ, 1 Pet. 1. 3, 4, 5. 2 Cor. 12. 9 Rom. 4. 16.  
4. This Covenant cannot be broken, because the Lord hath sworn it shall not, Isa. 54. 9, 10. For as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I will not be wroth with thee, nor rebuke thee, for the mountains shall departed, and the hills be removed, but my kindness shall not departed from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee.  
Object. Do we not read in Scripture, that the Lord will break Covenant with the people that break Covenant with him, viz. Ezek. 16. 59 Zach. 11. 10. Isa. 24. 5.  
Answ. 1. Consider, that as this Covenant was not at first made with us, so it cannot at last be broken by us, and as it was not made for our good works, so it cannot be disannulled for our sins; and for answer to the three places of Scripture, in this objection alleged, let us consider them with an  judgement; the first Scriptures is that in Ezek. 16. 59 For thus saith the Lord God, I will even deal with thee as thou hast done, which hast despised the oath, in breaking the Covenant.  
Now compare these words, with 60. and 62. verses, and you will find, that although man doth break the Covenant on his part, yet God will not break Covenant on his part, nevertheless saith the Lord, I will remember my Covenant with thee, and establish my Covenant with thee, saith the Lord.  
The next Scripture is that in Zach. 11. 10. And I took my staff, even beauty, and cut it asunder, that I might break my Covenant which I had made with all the people.  
For answer unto this, consider, the people oftentimes broke it on their part, as doth appear, Leu. 26. 44. Deut. 31. 16, 20. Judg. 2. 20. Jer. 11. 10. & 31. 32. But for all that, God never did nor would break it on his part totally, see Judg. 2. 1. Psal. 89. 34. Jer. 33. 20, 21. Exek. 16. 60, 62. And this Covenant here doth relate more immediately to that peace which he hath granted to his Church, that she should be no more assaulted nor molested by any strange Nation, etc. and so for that place, Isa. 24. 5. the Covenant was broken but on the people's part, as appears by the express words of the text.  
What shall I say more, the old Covenant was for to last but for a time, till the time of reformation, Heb. 9 4. but the new Covenant is to last for ever; this makes much against that dangerous opinion of those that slight and neglect the ordinances of the Gospel, under a pretence of setting up Christ's Kingdom.   

The seventh thing to be enquired into is, what means should one make use of to get into this Covenant of Grace.  
THE safest and speediest way to get into this Covenant, is to rest upon Christ alone, and to fetch the comfort of our justification from his perfect obedience, only we may not put ourselves or others upon the evidencing of our justification by our election, nor our election by our justification, but both justification and election by a steadfast reliance upon God's free grace and love held forth in absolute promises.  
1. The first means, Let a man get up, and keep up a holy fear of God upon his heart, and then thou comest under the promise, Psal. 25. 14. The secrets of the Lord is with them that fear him, and he will show them his Covenant.  
2. Consider what a pickle poor man was in, even as bad as thyself, when God did first enter into Covenant with him, or when God did manifest himself to be in Covenant with him, see Ezek. 16. from verse 2. to the 11. Luk. 10. 30, 33, 34.  
It is an apparent truth unto all experienced Christians, that when God first enters into Covenant with men, he finds them in their blood, and in their infidelity.  
3. Means to get into this Covenant, endeavour to believe, for although faith be not an instrument to procure it, yet it is to receive justification and salvation, which is freely given us by Jesus Christ, and so peace in the soul doth come by believing: God is the Author and giver of peace, Christ the Prince and promiser of peace, the Spirit the worker and sealer of peace, and the Gospel the word and ground of peace, and the Ministers the messengers of peace, and this blessed Covenant is sometimes called a Covenant of peace: but if thou endeavour to believe and canst not, consider, God doth not take men into Covenant because they believe and are holy, but that they might believe and be holy; in this Covenant he doth promise faith and holiness to men, and through it he doth convey it to them, and this Covenant being without conditions, it doth give a man the greatest encouragement to believe, and cast himself into the arms of Christ, and to put on a strong confidence of inheriting the precious promises; seeing that in their accomplishment, they depend not upon works and conditions on our part, let us then do as Benhadad's servants did, 1 King. 20. 31, 32, 33.  
Yea let us resolve with the woman of Canaan, not to be beaten off with any discouragements; this act of faith is styled a taking the kingdom of heaven by force, Job 13. 15. though he slay me, yet will I trust in him, see 2 King. 7. 4, 5.  
4. Dwell much upon the consideration of those promises that God hath made, viz. To bring men into the bonds of the Covenant, and to work a willingness, and an ability to receive what he gives: to believe what he saith, and to observe and do what he commandeth.  
What shall I say more, would we indeed get into this Covenant? then the work we have to do is twofold.  

1. To get a Title to God's love.  
2. To get assurance that we have a title: the first is done by consideration and believing: the second is done by examination and diligence to make our calling and election sure.   
Object. But you have said before, that there is no condition of this Covenant on man's part: and now you put men upon the use of means to get into this Covenant: now I would fain know what difference there is between means and conditions, are they not as one?  
Answ. Every means is not a condition, though every condition be a means.  
Now God's order and method in bestowing the blessings of the Covenant upon a person, or a people, is in the use of means, in Exek. 36. there are some sixteen promises one after another, made to the people without any condition on the people's part. Be it known saith the Lord to them, not for your sakes, but for my own names sake, I will do this for you, but I will hand these mercies to you in the use of means, verse 37. I will yet for this be enquired of by the house of Israel, to do it for them.  
And surely mistaken is Mr. Samuel Richardson, that saith in his book called the Saints desire, pag. 46. that there is no means to be used by man to get an interest in this Covenant, or to partake of it.  
1. Break your Covenant with your old sins and your lusts, or else God will not enter into Covenant with you, Mat. 6. 24.  
2. Come with an humble submission to yield up thyself to the obedience of the will of God. If any will be my disciple, he must deny himself.  
3. Come before God in the name of a Mediator, and make a Covenant with him by his sacrifice, Psal. 50. 5.  
4. By faith look at the gracious invitations of God, and consider his readiness and willingness to enter into Covenant with us, 2 Chron. 30. 8, 9 John 6. 39   

The eighth thing to be enquired into is this, when may a man or woman be said to be in this Covenant.  
1. A Man or woman, old or young, is then properly, actually and expressly in Covenant with God, when God hath come to it in a promise of the Gospel, so that the soul doth feel itself under the power of the promise, than it gins to know he is in Covenant; so the Lord in and through this Covenant, brings a poor soul to see, and seeing, to admire the superabundant riches of his free grace and love, and so humbly and thankfully embraceth the same: and the heart thus wrought upon, exceedingly desires that such kindnesses of God might not slip out of mind, but that the consideration of this soul-ravishing, heart-melting grace and loving kindness might carry him forth steadfastly to believe, and dearly to love, cheerfully to honour and obey this God of mercy in soul, body and spirit, so long as the Sun and Moon endureth: so the soul gins to be carried forth out of self unto God, and in God alone finds rest and satisfaction.  
2. Faith and works doth evidence our being in the Covenant; faith doth evidence it to ourselves, and works to others, but faith and works do evidence no otherwise then organically, as it is an organ or instrument by which we do apprehend it.  
3. Then may a man be said to be in the Covenant, when he doth find his soul carried forth to a secret resting, relying, leaning, staying and hanging upon Christ alone for life and happiness.  
4. A man may be said to be in this Covenant, when he doth find within this frame of spirit. Oh that I had more of God, that I were filled with Christ: oh that I had his righteousness to cover me, his grace to pardon me, his power to support me, his wisdom to counsel me, his loving kindness to refresh me, and his happiness to crown me.  
5. Again, a man may be said to be in this Covenant, when in some good measure a soul doth come to see that Christ did legally interpose and put himself between God and man, to mediate and intercede for them, and so voluntarily became obedient unto his Father's will, and by undergoing, bearing and suffering the warth and curse due to him for his sins. And so Christ took away the sins, reconciled him to God, redeemed him from the Law, and delivered him from the wrath to come.  
6. A man may be said to be in this Covenant, when he doth freely accept of free pardon, and a surety under the Gospel: Gospel grace neglected is the great condemnation of the world: how mindful should we be of the Apostles counsel? Receive not the grace of God in vain, that is, receive it not only in word, but in power, as it is a quickening spirit, or spirit and life; not begetting a form only of a profession, but as changing and transforming into the Image of God, and altering the inward disposition of the heart.  
7. A man may be said to be in this Covenant, when he finds in himself a conscientious improvement of the word of God, for self purifying: the word hath a purifying faculty in it, John 15. 3. Ye are clean through the word that I have spoken to you: now the word doth purify these several ways.  
1. As an antidote against sins, Psal. 119. 11. Thy word have I hid in my heart, that I might not sin against thee.  
2. As a lamp discovering the spot, Rom. 7. 7. I had not known sin but by the Law.  
3. As a star conducting to Christ the fountain of purifying, 1 Joh. 2. 1, 2. Zach. 13. 1.  
4. As a rule according to which we are heedfully to order our conversation, Psal. 119. 9 wherewith shall a young man cleanse his way, but by taking heed thereto, according to thy word?  
5. As a motive in the precious promises of it, 2 Cor. 7. 1. Having therefore these promises, let us cleanse ourselves from all filthiness of ●●esh and spirit.   

The ninth thing to be considered of, is this, wherein doth the Covenant of grace, and the Covenant of works differ.  
FOR answer hereunto, consider the vast difference between the Law and the Gospel, viz. the Law affords not a drop of grace, it bestows nothing freely: the language of the Law is, do thou and live; if not die; no work no wages; but in the Gospel, the yoke of personal obedience is translated from believers to their surety; there is nothing for them to pay; all that they have to do, is to hunger and feed; their happiness is free, in respect of themselves, though costly to Christ, who by his merits hath purchased for them whatsoever they would obtain, and by his Spirit worketh in them whatsoever he requires.  
The First Covenant of works is old, the Covenant of grace is new: the first is the Law of the letter, the second is the Law of the Spirit; the first is a Law of death, the second is a Law of life: the first was wounding, the second is healing; the first a natural law, the second a spiritual law; the first a law of types, the second a law of substance: the first was to be done away, the second is to continue; the first a Covenant of earthly blessings, the second a Covenant of spiritual blessings: the first was to stand for a time, the second was to stand for ever.  
Again, this Covenant of grace doth differ from the Covenant of works in the universality and large extent of it: the first Covenant requires a righteousness in us, the second doth give and accept of a righteousness which is another's, and imputed to us.  
It is true, that Religion for the substance thereof, was ever one and the same, and unchangeable, as appears, Heb. 13. 8. Ephes. 4. 5. Judas 3. Acts 26. 22. Tit. 1. 1, 2. And so the word of God written by Moses and the Prophets, did contain whatsoeever was needful for the salvation of the Israelites, Deut. 4. 2. & 12. 32. Psal. 1. 2. Mal. 4. 4. Hos. 8. 12. Luk. 10. 26. But the in New Testament our Saviour made known unto his Disciples, the last and full will or Covenant of his heavenly father, john 14. 26. & 15. 15. & 16. 13. & 1. 18. and what they received of him, they faithfully preached unto the world, Acts 20. 27. 1 Cor. 15. 1, 2. 3. Gal. 1. 8. 1 John 1. 3. And the sum of what they preached is committed to writing, and left upon record for our learning, Act. 1. 1, 2. Joh. 20. 31. 1 Joh. 5. 13. Act. 8. 5. 1 Cor. 2. 2. Rom. 10. 8, 9, 10.  
The difference between the Covenant of works, and the Covenant of grace, may be reduced to these three heads.  
1. The first was a ministration of the letter, a naked Commandment, carrying with it no aptness, disposition, or ability to keep it.  
2. It breeds enmity and fear; looking on God as a hard taskmaster, and so fills the soul full of terrors.  
3. It is a ministration of death, namely by the curse, to them that keep it not.  
But the Covenant of grace is a ministration of the Spirit, requiring no more than what it promiseth to give. In a word, it is a ministration of the Spirit, of love, freedom, and righteousness, and of life; for that it shows the guilty a righteousness to satisfy the Law, and the way to obtain a Pardon.  
4. The first Covenant was made altogether upon condition on both sides; the condition on God's part was, they should live; the condition on man's part was, he must do this: but in this Covenant there is not any condition, I mean in the Covenant of grace.  
True it is, could we justify the Law by keeping it; the Law would justify us, in and by that obedience to it. But now the Law is become weak and unable to justify any man, though powerful and strong enough to condemn every man.  
5. In the Covenant of works a man is left to stand by his own strength; but in the Covenant of Grace, God undertakes to keep us through faith to salvation.  
6. In the Covenant of works, God's highest end is the glorifying of his Justice; and in the Covenant of grace, it is to glorify his grace. The voice of the Covenant of works, is like the first speech of Nathan to David, Thou art the man; the voice of the Covenant of grace is like his after-speech, The Lord hath put away thy sin: the voice of the Covenant of works, is, the soul that sinneth shall die, Ezek. 18.  
In the Covenant of grace, he saith, Ezek. 33. 11. As I live saith the Lord, I desire not the death of a sinner.  
7. There is help for such as break the Covenant of works, but no help for such as make void the Covenant of grace.   

The tenth thing to be enquired into is this, what is Gods oraer and method, that he generally makes us of, to bring his people into the bond of the Covenant, and to bestow the blessings of the Covenant upon them.  
FIrst, in the making up of the Covenant between God and us: God is the first with us, he is the first mover, he gins with us, before we begin with him: we should never seek to be in Covenant with him, if he did not first allure us, and draw us, invite us, and entreat us, Ezek. 20. 37. I will bring them (saith the Lord) into the bond of the Covenant: it is the Lord that brings them, they do not first offer themselves.  
1. God prepares his own way for entering into Covenant with us, and then he finisheth the work, and in this preparation he doth these three things.  
1. He breaks us of our Covenant with hell and death, and makes us sensible of our undone estates, & makes us to see that we are without God, without Christ, without hope, that we are not under mercy, that we are not as yet of his people, Eph. 2. & 1 Pet. 2.  
2. He opens to us his mind and will, showing himself willing to receive us to grace, and to enter into a new Covenant with us, yet again to take us to be his people, and he to be our God: and so he goes into the streets, and open places, as it is in Prov. 1. 20, 21. and there makes public proclamation: ho, every one that will, come ye to me, and I will make an everlasting Covenant with you, Isa. 55. 3. Isa. 65. 1. and if we come not at this first invitation, than he comes and beseecheth us to be reconciled to him▪ 2 Cor. 5. 20. and speaks to us as pitying us, Jer. 3. 12. and lamenting over us, Ezek. 33. 11. and all this he doth to persuade us to come and strike a Covenant with him.  
3. By the hearing of these promises and offers of grace, the Lord usually scattereth some little seeds of faith in the hearts of those that he will bring unto himself; which seeds being sown, do quickly put forth, and act towards the Covenant, before by the Father tendered, and lays hold of it, as we see in Lydia, the Jailor, Zacheus, etc. So by an act of faith, we come to close with the Covenant, revealed and offered freely unto us, by accepting the grace offered, resting upon God for all the mercy which he hath promised; and then taking God to be a God over us, submitting to his government and authority, to command us, and to rule us in all things according to his own will; these two things faith doth, and so takes hold of the Covenant more firmly, in the same way and order as God offers it. First God makes himself known to us as a God of mercy, gracious, long suffering, pardoning iniquity, transgression and sin, and so offers himself to be reconciled to us, though we have rebelled against him, promising to be a Father unto us, and to accept of us in his beloved, as his sons and daughters: and thus is the Covenant made up between God and us; and the soul now gins to say in itself, I that was an enemy, he hath now reconciled unto himself; I that was in times past, without God, without Christ, without promise, without Covenant, without hope, and none of God's people— Yet now I have God for my God, Christ is my peace, and I am now become one of God's people, the Covenant of his peace now belongeth to me, and the Lord is become my salvation, saying as Jacob, Gen. 33. 11. The Lord hath had mercy on me, therefore I have enough, I have all that my heart hath desired. The Lord doth acquaint the soul with those absolute promises, which show unto us the only cause of our salvation, even free grace and no other thing. Secondly, they are a foundation for the faith of adherence or dependence to stay upon, they yield a singular encouragement to a poor dejected soul, that finds nothing in itself but sin and misery, with hope to cast itself upon the free grace of God, seeing he looks at nothing in us, for which he should save us: there be two acts of faith, one of adherence or dependency, another of assurance; there be also two kinds of promises, absolute, and conditional: mark now how these do fit and answer one to the other, the absolute promises to the faith of adherence: the conditional to the faith of assurance. Now faith helps us to close with the Covenant, and enables us to walk with God according to the Covenant which we have made; there is a keeping of Covenant required of us, as well as a making a Covenant with God, Gen. 17. 7, 9 Psal. 50. 5. The Saints are said to make a Covenant with God, but in Psal. 103. 18. they are said to keep his Covenant; so there is a making and a keeping of Covenant, and both by Faith.   

The eleventh thing to be enquired into is, what are the blessings and benefits of this Covenant to us-ward.  
Answ. WE can never know the things which are given to us of God, but by knowing of the Covenant, which conveys all the blessings from God to us. O let us lift up our hearts, to look for great things, great blessings, such as the great God hath promised; the blessings are suitable to our wants, the things of the Covenant are great things, Hos. 8. 12.  
The Covenant is as full of blessings as of letters, or syllables, and more; it is a rich storehouse, replenished with all manner of gifts and graces, spiritual and temporal; it is as a tree of life to those that feed upon it, they shall live for ever; it is a Well of salvation, it is a fountain of good things, to satisfy every thirsty soul, Zach. 13. 1. it is a treasure full of goods, as Deut. 28. 12. here is unsearchable riches, unspeakable mercy, which can never be fathomed, or emptied: all these blessings of the Covenant are wrapped up in the promises of it, every promise of grace containing a blessing; as every threatening of the Law contains a curse. Now the promises and blessings of the Covenant are of two sorts: First, of things spiritual and eternal. Secondly, of things temporal; the spiritual blessings of the Covenant are chiefly comprehended in these places of Scripture, Jer. 31. 31, 33. Ezek. 36. 25, 26, 27, 28. Jer. 32. 38, 39, 40. Gen. 17. 7. God in Trinity enters into Covenant with us.  
1. The Father enters into Covenant with us, and promiseth to be a Father to us; hence saith the Lord, Exod. 4. 22. Israel is my son, my first born, and Jer. 31. 9, 20. is Ephraim my dear son, is he my pleasant child? so the Lord hath a care to provide both heavenly and earthly inheritance for his children: he hath also a care to nurture and instruct them in his ways, Deut. 32. 10.  
2. Christ the son enters into Covenant with us, and speaks to us, as in Isa. 43. 1. Thou art mine: and Hosea 13. 14. I will redeem them, I will ransom them. Oh death, I will be thy death; thou hast destroyed my people, but I will destroy thee; so he undertakes to take up all controversies, which may fall between God and us, he promiseth to restore us to the adoption of sons, and to the inheritance of sons, that we might be where he is, Joh. 17. 24.  
3. The holy ghost makes a Covenant with us, as Heb. 10. 15, 16. whereof the Holy-Ghost also is a witness to us, testifying of this Covenant, which he makes with us; although the Father be employed in it, yet here is the power and work of the Holy-Ghost; what the Father hath purposed from all eternity, and the Son hath purchased for them in time, that the Holy-Ghost effects in them, and applieth to them, viz. he enables them to apply the blood of Christ for the remission of sins, he writes the Law in our heats, he teacheth us, he washeth us from our filthiness, and comforteth us in our sadness, supports us in our faintings, and guides us in our wander, etc. I may say as Moses to the people, Deut. 33. 29. happy art thou O Israel, who is like unto thee, O people saved by the Lord? and as David, Psal. 33. 12. Blessed is that Nation whose God is the Lord.  
By faith we look at Christ, as having all fullness of grace in himself, Joh. 16. & Col. 1. 19 all other Angels and Saints have but their measure, some more, some less, according to the measure of the gift of Christ, Eph. 4. 7. but Christ hath received the Spirit, not by measure, but in the fullness of it, Joh. 3. 34.  
Now whatsoever fullness of grace there is in Christ, he hath received not for himself, but for us, that he might communicate unto us, and we might receive from him, Psal. 68 18. it is said he received gifts for men; not for himself, but for men, that we might receive from him; and thence it is, that in Joh. 1. 16. of his fullness we receive grace for grace, his wisdom is to make us wise, his meekness and patience, is to make us meek and patiented, and Christ is faithful to distribute to us all such graces that he hath received for us, he is faithful in all his house: what shall I say more in this Covenant, God unbosoms himself unto us, and shines forth upon us, and there is now and then a sweet intercourse of love between him and thy soul▪ in the blessing of this Covenant there is remedy for every malady, promises suitable to every condition, for being and well being, for this life, and that which is to come. I omit here to mention such blessings of the Covenant as I might, and the nature of the same, having spoken something to it inthe former part of this Treatise, etc.   

The twelfth thing to be enquired into, is this, viz. notwithstanding this blessed Covenant of grace contained in the Gospel, whether most men and women in the world be not under a Covenant of works.  
THE Covenant of works remains in full force and virtue, to all unbelievers, Rom. 10. 4. For Christ is the end of the Law, for righteousness, to none but to those that believe. Oh, did we but consider the misery of all such as are under the Law, it might awaken us. He that is under the Law, is under a Covenant of works, and they must come and stand before God the Judge of all, and have their sins set in order before him, and the Law pass sentence of death upon them, and their own consciences terrifying them, and there shall be none to plead for them, or to stand betwixt Gods warth and them; but they shall be left to themselves, to die and perish in their sins: this Covenant hath no Mediator; for then Christ hath not a word to speak for them, he telssuch, John 17. 19 he prayeth not for them, he pleads only for them that fly to grace, and take hold of that Covenant; but as for all others they have God against them, the Law against them, they have all creatures to accuse them, and to testify against them; but have no Christ, no Mediator to appear for them, and there shall be no grace showed, but strict Justice without any mercy: Oh that such would bethink themselves, what a God they must meet withal, even a just God, a God of judgement, a God of vengeance, that will not spare their misdeeds, what ever Justice can require of them they must satisfy to the uttmost farthing; there will be Justice without mercy. Oh when nothing but Justice shall judge you, who can stand, what flesh may abide it? Psal. 78. 5. A wicked man hath no true right before God, unto the good things of this life, for if any say they have, I ask by what Covenant? is it by the Covenant of works? then they must fulfil it, which they do not, nor can do; is it then by the Covenant of grace? but they are not within that Covenant, they are within the Covenant of works, but cannot fulfil it; they are without the Covenant of grace, and therefore they can claim nothing by it; again, faith and holiness can no more be separated, than light can be separated from the Sun. Such as lay claim to the Covenant of grace, and yet live loosely, carnally, unconscionably, they do but deceive themselves, they may be in Covenant with hell and death, but have no part in the Covenant of life and peace, John 5. 45. Do not think that I will accuse you to the Father, ther● is one that accuseth you, even Moses in whom you trust; the Law in which you trust will condemn you, if ye continue not in every thing written therein, and yield a perfect, personal, perpetual obedience thereto, it will accuse you to the Father.    

Of Justification by Grace.  
THE question is not so much about the time, and terms, and matter of our Justification, but how we are made righteous in the sight of God, which the Scriptures do affirm, to be by the perfect righteousness of Christ alone, which God doth impute to all his seed freely, without works and conditions performed by us.  
1. Consider if the righteousness by which we are justified, be a perfect righteousness, than we are not justified by our obedience to Gospel precepts, but the righteousness whereby we are justified, is a perfect righteousness, which is the righteousness of Christ alone, Heb. 1. 8. Mat. 6. 33. Rom. 4. 6. and everlasting righteousness, Psal. 119. 142. Psal. 22. 31. & 35. 28. that righteousness which justifieth us before God, as it is not ours, so it is not in us.  
But as it is Christ's righteousness, so it is in him, In me you shall have righteousness and strength, Psal. 71. 15, 16, 19, 24. I will make mention of thy righteousness, even of thine only. Justice and mercy do both meet in this Justification; Justice, in that he will not justify a sinner, without a perfect righteousness; and yet mercy, in that he will accept him for such a righteousness, that is, neither in him, nor done by him, but by his surety for him.  
2. Consider the Apostles all along were very carefullto keep this Doctrine of Justification by grace distinct from all other things, they all along do oppose the Law and grace, works and faith, our righteousness and Christ's righteousness, teaching us thereby how needful it is they should be kept asunder.  
Justification by grace hath been and will be the bone of contention till the next coming of Christ: why so? because learning cannot reach it, natural wisdom is confounded at it, evil Angels do not know it, most men do persecute it, as being bereft of the knowledge of it, or else corrupt in the simplicity of it.  
The Papists say, if we be freely justified by grace, we need not do any good works, and if we cannot fall from grace, we need not fear to commit sin.  
And they hold that we are not justified by the righteousness of Christ imputed, but by the righteousness of Christ inherent in us, and righteous actions done by us.  
3. Consider we should not be justified by grace, if any condition were required of us, in order to our justification; for the condition whensoever performed, makes the Covenant a due debt; then justification should not be of grace, but of debt, contrary to the express words of Scripture, Rom. 4. 4.  
4. Consider the nature and cause of justification more particularly, viz.  
Justification, is when God merely of his own grace and free will, forgiveth our sins, and pronounceth us just and innocent.  
Though God's Law was by us violated, we are absolved from sin and punishment by the grace of God, and merits of Christ apprehended by faith: and so by him all that believe are justified in all things, in which they could not be justified by the Law of Moses, Act. 13. 39 Justification is an act undivided, and all at once, and so it differs from sanctification, which is done by degrees; all different eminent acts, as justification, sanctification, renovation, are but one act in God. I shall close up what I have to say to this thing, by desiring the reader seriously to consider these precious Scriptures, all speaking to the same thing, Rom. 4. 5. Now to him that workoth not, but beleiveth on him that justifies the ungodly, his faith is accounted for righteousness. Tit. 3. 5. Not by works of righteousness which we have done, but according to his mercy he saved us. Rom. 11. 6. And if By grace, than it is no more of works, otherwise grace is no more grace.  
So having spoken to the nature of justification, give me leave also to lay down the usefulness of it as to us, and the benefits every beleiver have by it, the greatest thing that we can desire (next the glory of God) is our own salvation, and the sweetest thing we can here obtain, is the assurance of our salvation. In this life we cannot get higher than to be assured of that which in the next life is to be enjoyed; all godly people shall enjoy a Heaven when they leave this earth; some enjoy a Heaven whilst they are here on earth; that Christians may enjoy two Heavens, let them inquire after, diligently seek for, and cheerfully embrace this Doctrine of justification, freely and only by the grace of God, as the cause, through Christ as the way, the Holy-Ghost as the worker and evidencer.  
1. This Doctrine is as the foundation and basis of all Christian Religion.  
2. This Doctrine is the inlet of all spiritual divine peace and consolation.  
3. This is the root and spring of all Gospel obedience.  
4. This Doctrine is the great stop and bar to keep out all floods of error.  
5. This Doctrine is the main support of a soul under all trials.  
6. This is the great Doctrine by which Satan's kingdom is undermined and overthrown.  
7. This is the Doctrine that Satan doth most war against, either to pervert or corrupt.  
8. This Doctrine is the most hardest piece to be learned, it being wholly supernatural in every part of it, above the reach of nature, and all things in us do oppose it.  
1. This Doctrine is the foundation and basis of all Christian Religion, as doth clearly appear by these several instances.  
1. To begin at the bottom, our Election is the Election of grace, and according to the good pleasure of his will, Ephes. 2. 4, 5.  
2. Our Vocation is according to his grace, 2 Tim. 1. 9 who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, given us in Christ, before the world began.  
3. Regeneration is of Gods own will, Jam. 1. 18. Of his own will begat he us, by the word of truth.  
4. Faith itself is the gift of God, Philippians 1. 29. Ephes. 2. 28.  
5. Justification is freely by his grace, Rom. 3. 24. and a free gift, Rom. 5. 15.  
6. Forgiveness of sins is according to the riches of his grace, Ephes. 1. 7. In whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace.  
7. Eternal life is the gift of God, Act. 15. 11. But we believe that through the grace of our Lord Jesus Christ, we shall be saved, even as they, Rom. 6. 23. The gift of God is eternal life through Jesus Christ our Lord.  
If any ask what is the nature of this free grace? I answer, grace in its proper notion signifies that free goodness, favour or good will, whereby God is moved to open the eyes of the blind mind, and to let him know the love of God that passeth knowledge. If any ask why the Doctrine of the Gospel is called by the name of grace? I answer, because it was only God's free good will, to bestow it upon those that did most want it. If any ask farther, why this free grace was ever bestowed at all? or why one age or place of the world should receive is rather then another? or why God should discover this great mystery, was kept secret since the world began, to those who were sinners of the Gentiles, who served dumb Idols? or why God should be found of them that sought him not, or be made manifest to those that asked not after him? I can give no other answer than that, 1 Cor. 1. 29. that no flesh should glory in his presence, or that in Mat. 11. 35, 26. Even so Father, because it seemeth good in thy sight.  
Whoever builds, and builds not upon this foundation, doth build upon the sand, and his house in a storm and tempest will fall, Mat. 7. 27. or if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble, the fire shall try every man's work of what sort it is: see 1 Cor. 3. 10, 11, 12, 13, 14, 15.  
2. This Doctrine is the inlet of all spiritual divine peace to the soul.  
There is a vein through which this peace that passeth understanding, is conveyed to the soul, which the men and women of the world know not, Isa. 59 8. The way of peace they know not; they have made to themselves crooked paths, whosoever goeth therein shall not find peace, Rom. 3. 17. the way of peace have they not known: in a word, no man or woman under heaven can know the way to this peace, until the Lord give light to them that sit in darkness, and in the shadow of death, and to guide their feet into the way of peace, Luk. 1. 79.  
No man can receive, retain and enjoy this peace of God unless he wait on God at the springs of peace.  
1. The first spring of peace is faith, Rom. 5. 1. being justified by Faith we have peace with God, through our Lord Jesus Christ: faith seethe Christ to be our peace, Ephes. 2. 14. and from him freely given to us, John. 14. 27. and the vein through which it runs to the soul, is the vein of faith; laying hold on, and applying of the free grace of God to the soul, Rom. 15. 13.  
2. The second way of peace, is this, a man must not only know it, where it is, and believe it, but he must stay himself wholly upon God in the constant expectation of the increase and supply of it, Isa. 26. 3. Thou wilt keep him in perfect peace, whose heart is stayed on thee.  
3. The next vein or spring of peace, ariseth from a souls resting satisfied in Christ's righteousness, adding nothing to it, Psal. 71. 15, 16, 19, 24. and Psal. 119. 142. I will make mention of thy righteousness, even of thine only, for thy righteousness is an everlasting righteousness, See Jer. 33. 16. the perfection of Christ's righteousness is held forth unto us, and always lieth before us, that we may be thankful for it, and peaceable with it, and rejoice in the bestower of it; the Lord Jesus having spoken peace to the soul, and acquainted the soul that he hath paid all his debts for it, and that his sins which were so many shall be remembered no more, than the soul gins to be filled with joy and peace, in believing, beholding, and enjoying Christ's righieousness, which begets in the soul, a perfect peace, a precious peace, a full and complete peace, and an everlasting peace.  
4. The next vein through which peace is conveyed to the soul, is by our acquainting ourselves with him, Job 22. 21. Acquaint now thyself with him, and be at peace thereby, so good shall come unto thee; now by thy acquainting thyself with him, these things will fall in. First, thou wilt see that thou wast cast out to the loathing of thy soul, and no eye pitying thee, much less to relieve thee; that then, even then, when man was ready to perish, should be the time of love with God, whereby he cast his skirt of compassion over him, and said unto him again, live. Oh ye Heavens stand amazed! and oh thou earth, flesh and blood rejoice and triumph, for when there was no eye to pity thee, the arm of the Lord hath brought salvation, by raising up a mighty one out of the house of his servant David, even Christ the Lord, the wonderful Counsellor, the mighty God, mighty to save, the everlasting Father, the Prince of peace, who became man under the Law, and obligation to obedience; and not only so, but also became our Surety for us; to do, suffer and fulfil that for us, which we were no ways able to do for ourselves.  
The Covenant of works rested in and trusted unto, can never work settled comfort, and peace, and quietness of heart; let a man walk as exactly as ever flesh and blood can attain unto, let him as confidently build on this foundation as he possibly may, yet the heart will be still in suspicion, in doubt, in fear, uncertain what to trust unto, but the Doctrine of grace rested in and trusted unto, doth settle a soul in peace, this is a sure Anchor for the soul to rest upon, let waves swell, and winds blow, he retains a firm peace, stand here and we are safe for ever, Rom. 5. 1, 2.  
3. Thirdly, This Doctrine is the Root and Spring of all Gospel obedience, whatsoever men call obedience, if it ariseth not from hence, it is but forced and legal; we must get up Gospel principles, if we would keep up Gospel practices.  
Wheresoever this Doctrine of grace is received and retained in the love and power of it, it works these five things in the soul, viz. Faith, Love, Fear, Willingness and Cheerfulness, and from these five things, as from five Springs, doth all Gospel obedience arise.  
1. True obedience doth flow from Faith; hence it is called the obedience of Faith, Rom. 16.26. in the latter part of this Chapter we read of a mystery revealed, and what that mystery was, it was the Doctrine of God's grace; and the end why it was revealed, was for the Obedience of Faith, see Rom. 1. 5.  
2. As Faith in Christ doth put the soul upon heavenly and spiritual actings, so also love constrains them in whom it is, to keep the Lords commandments, John 14. 21, 23. compared with Psalm 26. 3, 4. If ye love me, keep my commandments: For thy loving kindness is before mine eyes, saith David, and I have walked in thy truth.  
3. As true obedience doth spring from Faith and Love, so it is attended with an holy fear, Psalms 119. 161. My heart, saith David, doth stand in awe of thy word, Heb. 11. 7. Noah being warned of God, touching things not seen, was moved with fear, and so prepared an Ark.  
4. As Gospel obedience doth spring from Faith; Love and Fear, so it ariseth from a willing mind, Psalm 27. 8. when thou saidst, seek ye my face, my heart answered, Lord thy face will I seek; as David had said, O Lord it is thy great command, (seek ye my face) my heart saith unto thee, it is the desire of my soul, thy command is become my request, thy face Lord will I seek.  
5. As Gospel-obedience springs from Faith, Love and fear, and a willing mind; so it is performed cheerfully, and delightfully, Psal. 40. 8. I delight to do thy will O God, thy Law is in my heart, as well as in thy Book. What shall I say more, a soul receiving, believing, retaining and standing in the true grace of God, shall be every way furnished and supplied with strength to perform any duty, to exercise any grace, to subdue any lust, to resist, any temptation, to bear any affliction. etc.  
Sure, if the bowels of mercy do not melt, win and draw us, Justice will be a swift witness against us: And as the Branch cannot bear fruit except it abide in the vine, John 15. 4. no more can ye, except ye abide in me: God's free love manifested to us, and by his Spirit shed abroad in us, is the cause of our love to him, 1 John 4. 10, 19 And our love to him is the cause of our obeying him, 1 John 5. 3. & John 14. 15, 21, 23. we read in Jer. 31. 19 After that I was turned, I repent, and after that I was instructed, I smote upon my thigh. That is as if he had said, after that thou hast wrought a gracious change upon my soul, by thine afflicting hand, out of thy love to me, Heb. 12. 6.  
Or after I came to myself again, Luke 15. 17 and considered seriously with myself how it was with me, I was touched with repentance, with sorrow, and with shame for my former miscarriages.  
4. Fourthly this Doctrine received, and the heart therein established, will be a stop and bar to keep out all floods of error.  
The floods of all error flow in at the pipe of ignorance, and especially ignorance of this very thing, viz. The Doctrine of grace; the error of the Papists of building and resting upon works, springs from their ignorance of this blessed Docrtine; the error of the Quaker springs purely from hence; the error of the Arminian springs in at the same pipe, partly by works, and partly by grace; they not seeking salvation by grace, but as it were by the, works of the Law, they stumbled and fell, Rom. 9 32. And all the unstability, formality, legality that there is at this day appearing amongst the Presbyterian, Independent and Baptist, or any other people professing godliness, doth arise from their ignorance or their little knowledge in this great mystery; nay farther, did you ever read, or from any true Christian hear, that any man or woman that was acquainted with, and in some good measure established in (this Doctrine of grace) infected with, and overcome by these floods of error, that doth now swarm among us? Oh how doth Satan pollute and defile the souls and judgements of men, with Christ-dishonouring and soul-undoing opinions, viz. That Ordinances of the Gospel are poor, carnal, low things; wholly denying some, and slighting the rest, saying, that the Scriptures are not the Word of God, nor the ground of Faith, nor the Rule of life, nor a true Judge in differences and controversies, also denying interpretations and expositions of the Word, which is,  

1. First, By God commanded, 1 Cor. 14. 1.  
2. This was practised by the godly, Matth. 1. 23.  
3. This is profitable for the unfolding of obscure places, Neh. 8. 8.   
Now these and the like things the Lord in his Word doth call ungodliness, because it in part or in whole denies what he hath commanded, and opens a door for men to do the contrary. Now for a remedy herein, let every Christian study, pray and inquire for, and stand in the grace of God: See that blessed place, 1 Peter 5. 12. Exhorting and testifying that it is the true grace of God in which ye stand, or wherein ye stand: Agreeable is this text to the former, Rom. 5. 2. By whom we have access by Faith into this grace wherein we stand: now their standing in this grace, did fence them from all false doctrines and erroneous opinions.  
Papists and Arminians, which hold a falling away from grace, know not the difference between the Covenant of Works, and the Covenant of Grace; their error is this, they teach as a principle of Religion, that those that are adopted, sanctified and planted into Christ may fall away and perish; this Doctrine is contrary to the whole tenor of the Covenant of Grace, injurious unto God, and uncomfortable unto the Saints: it would shake the foundation of God's election, if those that are once sanctified should fall away and perish, for those only whom he knew before, those only doth he sanctify; now if he hath in mercy drawn us to himself, it is a sign he hath loved us from everlasting, Jer. 31. 3. our calling and sanctification is according to his purpose, Rom. 8. 28, 30. 2 Tim. 1. 9 and those that are sanctified, justified and called, are all first chosen, and thence faith is called the Faith of Gods elect, Titus 1. And those that are sanctified, are said to be chosen unto it, Eph. 1. 3, 4. so that the foundation of God's election standeth sure, and so our state in Grace is sure also, as being built on that foundation which cannot be removed, and this doth Christ make good in that speech of his, Mat, 24. where speaking of the strong delusions which many should be deceived withal, he saith, that those deceivers should show forth such signs and wonders, that if it were possible they should deceive the very elect: (if it were possible) but that they cannot do, the elect cannot perish, etc.  
5. This Doctrine is the main support of a soul under all trials; when all things fail, God's grace and free love doth never fail.  
I will not leave thee, nor forsake thee, saith the Lord, Heb. 13. 5. compared with Joshua 1. 5.  
1. Gold and Silver may fail, yea all earthly treasures do make themselves wings and flieaway, and the labour of the Olive may fail, Hab. 3. 17.  
2. Our nearest and dearest friends may fail, Job 19 14. 2 Tim. 4. 16.  
3. Our eyes may fail, Psalm 119. 123. mine eyes fail for thy salvation, and for the word of thy righteousness.  
4. Our tongues may fail, Isa. 41. 17.  
5. Our strength may fail, Psal. 31. 10. My strength faileth because of mine iniquity.  
6. Our flesh and our heart may fail us, Psal. 73. 26 My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever.  
7. Our spirits may fail us, Psal. 143. 7. Hear me speedily, my spirit faileth me, hid not thy face from me.  
But now saith the Lord, although the labour of the Olive may fail, and thy nearest and dearest friends fail, and thine eyes fail, and thy tongue fail, thy strength fail, and flesh and heart fail, yet I will be with thee, I will never fail thee, as thou mayst see, by what I have left written for thy learning in these following Scriptures, Josh. 1. 5. Josh. 21. 45. & 23. 14. 1 King. 8. 56. Heb. 13. 15.  
Yea, search the whole Scripture, and inquire of all the Saints, whether I did ever fail any one soul, that did put his trust in me; thus thou mayest see, that a Believer is blessed, only in a help without him, not within, and all his assurance, confidence and comfort doth flow to him from the fountain of freegrace, through the channel of faith, and not of works, believing himself happy for what another (even Christ) hath done for him; not for what he hath done or can do; the joy of a Believer would always be unspeakable, did he always apprehend his happiness in and by Christ alone. In a word, the pure, glorious, matchless and spotless righteousness of Christ is a souls righteousness and resting place, when the soul finds that he wanders no more from mountain to hill, as formerly he did. Whoever you are that read these lines, search whether you are gotten into this rest, if not, with all speed get into this resting place, for Satan is walking about as a roaring Lion, and though he cannot rob a Christian of his Crown, yet he will do what he can to rob him of his comfort and peace, to make his life a burden, and an hell to him, to cause him to spend his days in sorrow and mourning, sighing and complaining, in doubting and questioning, saying in these or the like words, surely I have no interest in Christ, my graces are not true, my hope is but the hope of an hypocrite, my confidence is but presumption, and my enjoyments are but delusions.  
Then when a soul is thus beweldred and troubled, the Lord many times discovers his free grace and love, and that expels ignorance, and slayeth the souls enemies, and by this love the Lord draweth the soul to himself in love; again, God's way of support of a soul in trouble and trial, is a way of love, therefore he saith, Behold I will allure her, and speak comfortably unto her, Hos. 2. 14. his love is free, full and eternal. I will, saith he, love them freely, Hos. 14. 4. I will draw them with the cords of a man, with the bonds of love, Hos. 11. 4.  
And so the soul comes to have great joy and pleasure, Psal. 16. 11. No misery, as hunger, cold, nakedness, pain, grief or weariness, shall much disquiet the soul, it will rest satisfied in God alone, in this rest there is tranquillity, in tranquillity contentment, in contentment joy, in joy, variety, in variety security, in security eternity, etc.  
6. This Doctrine is that by which Satan is overthrown, and his Kingdom turned up side down.  
So that being a Reprobate and a fallen Angel, maketh it his great work to bring all that possibly he can into the same state with him, although through this grace of God, he can do nothing but by permssiion, God doth keep him in a powersul chain, wicked Angels are Potent, only our good God is omnipotent; when he doth give way, one Devil doth overthrow a Legion, a million of men; but till God doth lengthen out his chain, a Legion of Devils cannot hurt one man: Satan cannot hurt us, unless he get us within the compass of his chain, if we go not to him, he cannot come to us. All the wai●s of Satan are swarving from the way and rule of the Word, he cannot touch one man or woman that endeavours to walk according to rule, he can but suggest sin to us, he cannot force us to sin, he cannot infuse wickedness into us, but only stir up sin in us. All the forces of hell cannot scale the walls of heaven. It's true, Satan will sometimes stand up, as the Philistian did, and say, Who is the man that will redeem this and that soul that are in my snare, and in my power; am not I the God of this world, and is it not written that I am the Prince of the air, who shall rescue them out of my hand? then cometh the Lion of the tribe of judah, as David against the Philistian, and saith to Satan, thou hast defied the Armies of Israel, I will try thy power, and pull down thy pride; here Christ hath a single duel with them, and the issue was, that Satan bruised the heel of Christ, and Christ wounded his head, and so fulfilled that Prophecy, Gen. 3. 15. And so Chtist after he wounded his head cast him out, John 12. 31. The Prince of this world is cast out, so that now Satan's power is already taken away, the Devil, it is true, doth challenge a right to many of Christ servants, till they are called, converted and brought from under the power of darkness, by the appearance of this free grace, Titus 3. 4, 5. But after the kindness and love of God our Saviour appeared, according to his mercy he saved us by the washing of Regeneration, and renewing of the Holy-Ghost; it was Satan that tempted our first parents to rebel; it was Satan that provoked David to number People: it was Satan that put Peter upon persuading of Christ not to suffer: it was Satan that put Cain upon murdering Abel, therefore he is called a Murderer from the beginning; it was Satan that put treason into the heart of Judas against Christ; it was Satan that put Annanias upon lying. Now there is no weapon but spiritual weapons that will steed the soul in combating with the Devil, Ephes. 6. 13, 16.  
It was not David's sling nor his stone that gave him the advantage of setting his feet upon Goliath, but his faith in the free grace of God, 1 Sam. 17. 45. Luther reports of a Germane Minister, that he acknowledged himself, that before he came to understand aright the free and powerful grace of God, he vowed and resolved above one hundred times against some particular sin, and never could get power over it; at last he saw the reason to be his ignorance in the Doctrine of grace, and his too much trusting to his own resolution; at last he could resist Satan steadfastly in the faith, and he would fly from him, James 4. 7. we read in 1 John 5. 4. This is the victory that overcometh the world, even our Faith.  
7. This is the Doctrine that Satan doth make war against, either to pervert or corrupt.  
1. He seeks to pervert it by putting out of order, or turning up-side-down, to bring in that which should be kept out, Prov. 10. 9 He that perverteth his way shall be known.  
2. If he cannot prevail with men to pervert this Doctrine, he shall leave no means unattempted, no stone unturned to corrupt it, by keeping people in a foolish unsound persuasion, that all is well with them, Psalm 143. They are all corrupt; that is, they have not understanding to perceive the things which God offereth to them.  
There be two main things in which Satan doth busy himself to deceive souls.  
1. By laying the greatness and vileness of a man's sins before him, and then falls to persuade him there is no mercy in God for such a sinner.  
2. By presenting God to the soul as one made up all of mercy.  
1. By laying the greatness and vileness of ones sins before him, and then persuades him, there is no mercy in God for such a sinner: What saith Satan, dost thou think that ever thou shalt attain mercy by Christ, that hast sinned with so high an hand in slighting the tenders of grace, and grieved the Spirit of grace, and despised the Word of grace, that hast trampled under foot the blood of Christ, by which thou mightest have been pardoned, purged, justified and saved? What dost thou think, saith Satan, that ever Christ will own, receive or embrace such an unworthy wretch as thou art? Thou art unworthy to entertain Christ in thy house, much more unworthy to entertain him in thy heart; thou fool, thou knowest thou art not prepared, thou art not thus and thus humbled, thou art not heart sick of sin, thou hast not been under horrors and terrors, as such a man and such a woman, thou must stay till thou art prepared, and qualified to receive Christ; for albeit Christ is able, yet he is not willing to save such a rebel as thou art, that hast been in open Rebellion against him all thy days: now for answer hereunto.  
That there is mercy for such miserable creatures, if they will receive it, and not despair, will more at large appear in these choice places of Scripture, Micah 7. 18, 19 Isa. 43. 25. Jer. 3. 12. Joel 2. 13. Isa. 55. 7. 1 Tim. 1. 13, 15. Psalm 66. 18. john 6. 37. 1 Cor. 6. 9, 10, 11. Heb. 7. 25. Isa. 1. 18.  
It is hard to find any one place in the whole Book of God, requiring any worthiness in the creature, before a souls believing in Christ, and resting upon him for happiness and blessedness; I read of none that obtained mercy and pardon from Christ but unworthy souls; pray what worthiness was in Zachens, Mary Magdalen, Paul and Lydia before their coming to and believing in Christ.  
2. If Satan cannot catch men in this first pit, than he turns over leaf and comes a new way to work, viz▪ by presenting God to the soul as one made up all of mercy; Oh saith Satan, you need not make such a matter of sin, nor to be so unwilling to sin, for God is a God of mercy, a God that delighteth in mercy, ready to show mecry, a God that is never weary of showing mercy, he is a God more prone to pardon his people, then to punish them, and why then should you make such a matter of sin? by this Satan doth cause many a soul to turn the grace of God into wantonness; but for a remedy herein, consider that God is as just as he is merciful, as the Scripture doth speak him out to be, a very merciful God, so they speak him forth to be a very just God, witness his casting the Angels out of heaven, his turning Father Adam out of Paradise, his drowning the old world, his raining fire out of heaven upon Sodom.  
It is true, his general mercy is over all his works, but his special mercy is confined to those that he hath divinely qualified, Exod. 34. 6, 7. Psal. 32. 10. Psal. 103. 11.  
8. This Doctrine is the most hardest thing in the world to be learned, it being wholly in every part of it supernatural, and all things in us do fight against it.  
To do well and have well is natural, but to believe and have well is supernatural; man remaining in his natural state, is altogether unable to receive and comprehend those glorious and gracious mysteries of being righteous by another's righteousness, and of being saved by another's suffering; all men both Jews and Gentiles are set upon seeking life and happiness by their own do and performances; for although man did fearfully fall by transgression, yet he retained certain footsteps, marks and impressions, of that moral and eternal Law of righteousness, which was at first engraven in his heart, by the finger of God Almighty. So that although as to everlasting felicity man is dark and dead, being under the power of the God of this world, whose Kingdom is a Kingdom of darkness, who rules in men by ignorance, yet there remains in every man so much light as doth lead him to the knowledge of a God; but when the Lord doth reveal this mystery of his grace by his Spirit to and in man, than he doth over and above that common work of the Spirit, by which he enlighteneth every man; I say, Christ doth give unto those given him of the Father, the mind and understanding to know him and to receive him, and to lay hold on him, for life and salvation. Now in this sense the natural man perceiveth not the things of God, 1 Cor. 2. 14. neither can he know them, because they are spiritually discerned, 1 Cor. 1. 21. The world by wisdom knoweth not God, etc. Now this Doctrine of grace is the hardest thing in the world to be learned, because we are naturally apt to hunger and thirst after a righteousness of our own, but it must be renounced; I confess this self denial is very hard: Oh how hard is it for the soul to be taken off its own bottom of works and qualifications, and to strip them of all that is their own! ye take away their lives, they must and will have something; some humbleness and brokenness of heart, some tears, some good works or abilities, or good heart, as many say; and this doth argue as yet thou art not plucked off thine own stock, and therefore art not planted into Christ; thou art ignorant of the righteousness of God, and so goest about to establish thine own righteousness; consider, consider our works make us not the better before God, neither the more beloved of the Lord, but declare us to be what we are made by God, and so are profitable to men, but not to God.  
But what saith the Scripture? now to him that worketh is not the reward reckoned of grace but of debt; but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is accounted for righteousness, Rom. 4. 2, 3, 4, 5.  
We are saved, not according to our works, but according to his own purpose and grace, 2 Tim. 1. 9 Again, we read, Rom. 5. 10. When we were enemies we were reconciled to God by the death of his Son, Isa. 43. 25. I will blot out thy transgressions for mine own sake, and will not remember thy sins; a new heart also will I give thee, Ezek. 36. 26, 27, 31. Again, Isa. 57 18. I have seen his ways and will heal him, Isa. 44. 22. I have blotted out as a thick cloud thy transgressions, return to me, for I have redeemed thee, Ezek. 16. 6, 8. When thou wast polluted in thy own blood, I said unto thee live; when thou wast in thy blood, thy time was the time of love: and I covered thy nakedness. Now consider the Lord doth this that he might have all the glory of our Election, Vocation, Justification, Sanctification and Salvation. See Eph. 1. 6. Jer. 9 24. Rom. 3. 9 Luke 1. 74. 1 Cor. 4. 7. james 1. 17. And as this Doctrine is the hardest thing in the whole world to be learned, so it is the hardest work (where it is not learned) to obey God in any of his commands; to instance in one for all, God doth command men every where to repent: but is not repentance a mighty work, a difficult work, a work that is above our power? Surely there is no power below that power that raised Christ from the dead, and that made the world, that can break the heart of a sinner, or turn his heart. It is as easy to turn the stream that runs swiftly forward, and make it run as swiftly backward, as it is to repent indeed, and to melt thine own heart; it is as easy to turn a flint into flesh, as to turn thine own heart to the Lord; it is as easy to raise the dead, and make a world, as to repent; it is a flower that grows not in nature's Garden, Jer. 13. 23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to do evil.  
But this work that is so difficult, and so hard, above our reach, is easily wrought in the soul, when God gives it to see his grace and love in giving Christ, Act. 5. 31. Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins, Gal. 1. 8. If I or any other, or an Angel of heaven preach any other Gospel than this, that we have preached unto you, than salvation and participation of Christ by grace, and free gift, for that is the Doctrine he had established, before and through the whole Epistle to the Galathians: What shall I say more? there is nothing in men, though never so vile, that can debar a person or a people from a part in this Christ; some will not have Christ except they can pay for him, others dare not meddle with Christ, because they are so vile and sinful, and therefore they seek to get an inherent righteousness, they run to their qualifications, to their prayers, to their tears, to their humiliations, and sorrows, and reformations, and will not come at Christ until they have spent all upon these Physicians, and are sensible with the woman in the Gospel, that they are nothing the better, but the worse; then they begin to think of the back parts of Christ, and wait for a time to come behind him in a throng, that they may not be seen to touch the hem of his garment.  
You know when a pump is dry, men use to fetch a Bucket of water, and pour it into the dry pump, and then they fall to pumping, and by virtue of the water poured in, there comes more water up, and by continual pumping they fetch out abundance: So our hearts many times are dry, there is no sap, no moisture, no life: the virtues of Christ must first be poured in, before you can get any thing out. Wherefore stand we labouring and tugging in vain? O stay no longer, go to Christ, it is he that must break thy rocky heart: in a word, we must consider Christ as freely given us by the Father, before we can believe the life of grace.  
This Doctrine speaks out with open mouth the exceeding freeness and riches of God's grace, as will appear, if we consider;  
1. That God is first in seeking after us, to draw us into Covenant with himself; we seek not him, but he seeks us; we choose not him, but he chooseth us; we wait not on him, he waits to be gracious to us: we beseech not him, he doth beseech us to be reconciled to God, 2 Cor. 5. 20. John 15. 16. and 1 Joh. 4. 19 So that he is found of them that seek not after him, because he first reveals and offers himself in mercy to us, Isa. 65. 1.  
2. Consider, the time wherein the Lord doth seek to us, and take us by the hand, to bring us into Covenant with him, and then we shall find, that when we are most averse and backward, and have least thought of seeking after him, than it is that he seeks us: thus the Lord called Saul, when he was persecuting, raging, and breathing out slaughter against the Lord, and against his Saints; then the Lord takes him by the hand, and enters into Covenant with him, Acts 9 and so it was with those mockers, Acts 2. 13, 37. Here were no dispositions and preparations on their part, but free and unexpected grace from God.  
3. Compare those that are taken into Covenant, with those that are left out, for all are not taken in, Ephes. 2. 12. And this also will make it manifest it is Free grace by which any are taken in, Rom. 3. 22, 23. We have all sinned, and there is no difference; no reason therefore— in us, why one is taken into Covenant, and not another, but only free grace in God, God owes nothing to any man: he may truly say to all, I do thee no wrong, Mat. 20. 13. Thou hast as much as I own thee. So than it must needs be free grace to those that are taken in: apply John 14. 21. Mat. 11. 5, 25. Nay sometimes God chooseth the worst, and takes in the most unworthy, and leaves those that are better than they, viz. Paul a chief of sinners, 1 Tim. 1. 15. Publicans and Harlots, Mat. 21. Marry Magdalen possessed with seven Devils: these were taken in, and the righteous generation, as they were reputed, which justified themselves, and were justified by others, were left and passed by. The reasons why the Lord would have his Covenant to stand upon this foundation of free grace are these.  
1. To be a ground of hope, to such as see themselves unworthy of acceptance with God, if the grace of the Covenant were not free, such unworthy ones could have no hope.  
2. It is the glory of grace to be freely communicated, Isa. 55. 1. Come and buy without money, it darkens the glory of grace, to have it bestowed upon worthy ones. Be it known unto you saith the Lord, not for your sakes I bestow this, but for my own names sake.  
3. That vain man may not boast.  
4. That our mercies and blessings may be sure to us, Rom. 4. 16. Our salvation is by grace, to the end that the promise might be sure to all the seed, implying thereby, that if it depended never so little upon works, we could not be so sure of it.  
Oh the rich mercy, the great love, exceeding riches of his grace, great goodness, tender love, great mercy, multitude of loving kindnesses. Oh then not unto us O Lord, not unto us, but to thy name be the praise, it is enough for us that we have life, let grace alone have all the praise and glory, and let every one that readeth these lines, endeavour to imitate this free grace of God, which is showed to us. First, Loving the Lord, not for his gifts and rewards, but with a free love, as he hath loved us, and serving him with a free spirit, and a willing mind. Secondly, Let us be free in doing good unto all men, even to such as have deserved nothing, though they be aliens and strangers, and such as we never hope to receive any good from, yet freely to do them good, even where we look for nothing again, as God hath done to us, Luke 14. 12, 14.  
10. As this Covenant and grace is free, so it is sure and certain to be performed, it cannot, it will not fail those that rest upon it.  
The Covenant and promise of grace, are built upon the unchangeable purpose of God, which is a foundation remaining sure, and cannot be shaken, 2 Tim. 2. 19 Nevertheless the foundation of God standeth sure, having this seal, the Lord knoweth them that are his, Tit. 1. 2. The Lord is said to have promised eternal life, before the world began.  
So than it is free, and it is sure, and the freeness of it doth prove the sureness of it, it is free that it might be sure; so here it is sure because it is free; nothing can hinder free grace from giving eternal life to whom it will. So that the accomplishment will every way answer their expectation and hope, thus said David, 2. Sam. 23. 5. God hath made with me a Covenant perfect in all points, and sure; and in Isa. 55. 3. The promises of the Covenant are called the sure mercies of David; the promises of free grace, are not (yea and nay) various and uncertain, but they are, Yea and Amen, sure to be fulfilled, there shall not fail so much as one word of all that good which God hath promised to do for his people: See Joshua 21. 45. and 23, 14. and 1 King▪ 18. 56.  
The stability of grace is compared to the firmness and unmoveableness of the mighty mountains, Isa. 54. 19 And to the unvariable course of the day and night, Jer. 33. 20. So that it is as ea●e, yea more easy for the mountains to remove out of their places, and the course of day and night to cease, as for the Covenant of grace to fail; God hath given us many pledges to assure us of the certainty of it.  
1. His word is gone out of his mouth, he cannot alter it, Psal. 89.  
2. He hath written it, to make it more sure▪ and what he hath written, is written never to be bloated out.  
3. He hath sealed it with his own seal, and so it is become as the Laws of the Medes and Persians, which altar not.  
4. He hath sworn to make it good in every part of it, Psal. 89. 3, 35. Heb. 6. 17, 18.  
5. He hath given us the virtues, or earnest of the Spirit, 2 Cor. 1. 22.  
6 Christ the Mediator and Testator of it, hath confirmed it by his own blood, Heb. 9 16, 17, 18.  
This Covenant is said to be everlasting. First, in respect of the promise made to Christ for us, which was done before the foundation of the world, Tit. 1. 2. Secondly, as being to continue from everlasting to everlasting: though the Covenant in respect of our own personal entering into it, is made with us now in time, and hath a beginning, yet for continuance it is everlasting and without end, it is never to be broken if once made in truth, 2 Chron. 13. 5. It is called a Covenant of salt, because it corrupteth not, it faileth not, as things that are salted use to last and continue: hence it is that all the blessings of the Covenant are said to be everlasting; forgiveness of sins is everlasting, being once forgiven, they are never remembered any more, Jer. 31. 33. The peace and joy which comes thereby is everlasting, your peace shall no more be taken from you, and your joy is everlasting, Isa. 35. 10. Our salvation is an everlasting salvation, Isa. 45. 17. Our life is an everlasting life, Joh. 3. 16.   

Several strong reasons why the Saints should walk holily, notwithstanding the Covenant is free, and justification is free▪ and salvation itself is of grace, not of works.  
ALthough our qualifications doth not cause God's love, yet we might question whether God did love us, if we were not qualified.  
Some men will be ready to say, if the Covenant of grace be thus every way free, in those several particulars, and if we are so freely justified by grace without works, qualifications, and conditions on our part, we may live as we list, etc. To which give me leave to lay down the grounds and reasons why all men ought to walk holily and humbly in this present world, and that for these ten strong reasons.  
1. Because the Lord hath commanded us in his word, to do justly, and to love mercy, and to walk humbly with our God, Mic. 6. 8.  
2. Because the Lord the Mighty God is glorified thereby, Mat. 5. 16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven, 1 Pet. 2. 12. That they may by your good works, which they shall behold, glorify God.  
3. Although the Covenant of grace is free, and we are justified freely by grace, yet we are to walk holily and without blame, before him in love, Ephes. 1. 4. John 15. 16. Because it is the end of our election.  
4. Because it is the end of our Redemption, 1 Pet. 1. 18. Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, but with the precious blood of Christ, 2 Cor. 5. 15. He died for us, that they which live, should not live unto themselves, but unto him which died for them.  
5. Because it is the end of our Vocation, 1 Pet. 1. 15. But as he which hath called you is holy, so be you holy in all manner of conversation, 1 Thes. 4. 7. God hath not called us unto uncleanness, but unto holiness.  
6. Because it is the end of our Creation, Eph. 2. 10. Created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them.  
7. Because if our conversation be not answerable to our profession, we walk.  

1. Unworthy of God, Col. 1. 10. and 1 Thes. 2. 12.  
2. Unworthy of the Gospel, Phil. 1. 27.  
3. Unworthy of our Vocation, Ephes. 4. 1.   
8. The Saints should endeavour to out▪ strip in all good things, because they be the salt of the earth, the light of the world, a City set upon an hill, that cannot be hid, Mat. 5. 13, 14.  
9 Because of the great dishonour that we shall bring to God, if we do not walk holily: we cause his name to be blasphemed, we crucify Christ afresh, and cause the way of truth to be evil spoken of, and grieve the Saints, and harden sinners, etc.  
10. Because the end of our lives, and the dissolution of the world is at hand. Seeing then that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness: See 1 Pet. 4. 3. 2 Pet. 3. 11. I know no further reasons, unless it be these that I shall but name, viz. First, it is the way in which God hath appointed men to walk in, as in Ephes. 2. 12. Secondly, that we may declare ourselves to be the children of our heavenly Father, as in 1 Pet. 1. 14. and Mat. 5. 45. Thirdly, that we may be profitable to our brethren, Tit. 3. 8. compared with 1 Pet. 3. 1, 2. Fourthly, that we may adorn the Gospel, and stop the mouths of wicked men who will condemn sin in a professor, although they will approve of it, and delight in it themselves. Fifthly, because God will give unto every man according to his works, Mat. 16. 27. Sixthly, a Christian should walk holily: that so he might give a check, convince and put to shame, and silence ungodly men, 1 Pet. 2. 15. For so is the will of God, that with well doing you may put to silence the ignorance of foolish men. I might, had I time, add some motives to these undeniable reasons, to put those that read these lines upon holy walkings; as, First, he that doth order his conversation aright shall see the salvation of the Lord, Psal. 50. 23. 2 Pet. 1. 11. For so an entrance shall be administered to you abundantly. Secondly, it will be a great encouragement to others to walk so too, 2 Cor. 8. 7. compared with verse 3. Thirdly, it will be very profitable to thyself, not only afterwards, but in the present tense, Psal. 19 11. And in the keeping of them there is great reward.  

Of sanctification, or a holy conversation according to a Gospel Rule.  
But in all our actions and holy walkings, let us be sure we have an eye upon these three things, viz.  

1. We must act from a right ground or principle.  
2. We must act by a right rule, by precept rather than from example.  
3. We must be sure we have right ends: low base ends spoil the highest undertake.   
1. We must act from a right ground or principle: there be three principles from which men do act: two of them are too low and beneath a true Christian to act from, viz  
1. A natural principle, from which the Philosophers and heathens did many commendable things.  
2. Many men act from a legal principle, as the Papists, Quaker, and Arminian; these do many things that are commanded, but not as it is commanded, and so with God not accepted.  
3. There is a spiritual, or supernatural principle, from which Christians do or should act: now the right ground or principle, from which all holy and righteous actions should flow, is either from  

1. A pure heart.  
2. A good conscience.  
3. Faith unfeigned.   
1. A pure heart, not absolutely and completely purified from all sin, but comparative, and respectively purified by the blood of Christ, by way of justification, Psal. 51. 7. Purified by the blood of Christ; his gracious habits as principles purity, being infused by way of sanctification, 1 Cor. 6. 11. Purified by faith, Act. 15. 9  
2. A good conscience, I mean not naturally good: so every man's conscience is in a sense good: but spiritually and supernaturally good, being purged by Christ's blood from dead works, to serve the living God, Heb. 9 14. And when we find conscience to give a comfortable testimony of the heart's simplicity, and godly sincerity in what it doth.  
3. Faith unfeigned that is without hypocrisy, according to that, 1 Tim. 1. 5. Now the end of the Commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned: now faith is then unfeigned, when it hath the true nature of faith in it, viz.  
1. Assenting to the truth revealed, 1 John 5. 10, 11. and applying this truth assented to, John 1. 11, 12. Gal. 2. 20.  
2. When it doth produce the effects of a living faith, which is good works, Jam. 2. 20, 26. Now examine whether thou hast such a pure heart, such a good conscience, such a faith unfeigned, from whence all thy righteous actions do spring, (otherwise) thou and I may be said with Amaziah, 2 Chron. 25. 7, 8, 9 He did that which was right in the sight of the Lord, but not with a perfect heart: And so much to the first of these, the principle from which we should act.  
2. We must act by a right rule. Some make their own wills their rule, others make the example of men their rule, others make the light within their rule, but we are to make the word of God our rule, and so to go forth by the footsteps of the flock, Cant. 1. 8.  
And as many as walk according to this rule, peace be upon them, Galat. 6. 16. And again the Apostles tell us, from Christ, whose mouth they are, we ought so to walk as we have them for an example.  
And he that walks or speaks not according to this rule, it is because he hath no light in him, Isa. 8. 20.  
This was Noah's rule, Hebr. 11. 7. and Abraham's rule, Heb. 11. 8, 17. and david's, Psal. 40. 8. and Paul's, Rom. 7. 22.  
The Lord doth not bid us make the light within the rule, but he hath placed a light within us, to see the rule without us, which will appear, if we a little consider, that there is a threefold illumination.  
1. General and natural, which is a natural light, or a light of reason; and with this light, the eternal word, the Son of God hath enlightened every man that cometh into the world, Joh. 1. 9  
2. There is a special and supernatural light which is planted in the souls of those whom he hath before time elected, and in time called. See Col. 3. 19 and have put on the new man which is renewed in knowledge, after the Image of him that created him.  
3. There is a kind of a middle illumination between these two, more than merely natural, but less then truly supernatural, which is the common gift of the spirit, even to hypocrites: Judas was thus enlightened, and those hypocrites we read of in Mat. 7. 22, 23. and Simon Magus, Acts 8. 13. and by means of this light they may attain to these five things, and yet perish at last.  
1. They may attain to a great measure of literal knowledge of Christ, of the truth, and of the way of righteousness, as doth clearly appear by these Scriptures, Heb. 10. 26. If we sin wilfully, after we have received the knowledge of the truth, there remains no more sacrifice for sin. See Heb. 6. 4.  
2. They may by means of this knowledge, attain to great degrees of reformation in their life and ways, 2 Pet. 2. 20. For if after they have escaped the pollution of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end with them is worse than the beginning, for they were only outwardly reform in the sight of men, but not inwardly renewed in the sight of God. Sin may be chained up and restrained, yet not cast out and mortified.  
3. They may go so far as to taste of the heavenly gift, Heb. 6. 4. Note, here the Holy Ghost doth not say of them as of true Saints, they have eaten or drunken, but only tasted, that is, they have had some kind of Relish or small sense, by a temporary Faith, of the excellencies of Christ.  
4. They may be said by the improvement of this light, to be partakers of the Holy Ghost, Heb. 6. 4. that is, they are made partakers of the common gifts of the Holy Ghost, as common illumination, hystorical faith, and faith of Miracles. See Mat. 7. 22, 23. compared with Act. 8. 13.  
5. They may in a sense be said to have tasted the good word of God, Heb. 6. 5. for these men hearing the Gospel powerfully preached, and the matchless love of God in Christ to sinners displayed, the worth and excellency of Jesus Christ and his benefits unfolded, they come to be sometimes moved, pleased, and for present affected with some pangs and moods of joy. Herod heard John-Baptist gladly, Mar. 6. 20. Mat. 13. 20. compared with Ezek 33. 31, 32. but all this is but an imperfect taste, and so they do nothing from right principles, neither by a right rule.  
3. As we ought to act from a right principle, by a right rule, so in the last place to a right end; low base ends spoil the highest undertake: now he that doth a good action to a good end, doth mind these two things in his action.  
1. He doth it to the glory of God, according to that Command of God, 1 Cor. 10. 31. and Mat. 5. 16.  
2. He doth it for his own and others good, Rom. 2. 7. Mat. 5. 16. Now bring these things home, and lay them upon your hearts: make a curious, narrow, impartial, diligent search, and see whether thou dost act from such a principle, by such a rule, to such an end.  
If not, thou dost the thing that is commanded, but not as it is commanded; thou dost with Amaziah, 2 Chron. 25. 7, 8, 9 That which is right in the sight of the Lord, but not with a perfect heart, or else thou dost a good action to an ill end, as in Phil. 1. 16.  
And yet say to others and think in thyself that thou hast done well, as Jehu to Jonadab the son of Racab. Hence it appears that the strength and confidence of a deluded man or woman may be so great, that it may seem unto himself an unreasonable thing once to question whether his heart be right, or the action good, even in those actions wherein he came short both of the matter, ground, form, and end.  
Quest. Cannot a natural man do an action that is good?  
Answ. A man by nature may do an action that is good for the substance thereof, as appears, Dan. 4. 27. But he cannot do that which is truly and spiritually good, Mat. 7. 18. A corrupt tree cannot bring forth good fruit, Jer. 13. 23. Can the Ethiopian change his skin, or the Leopard his spots; then may ye do good, that are accustomed to do evil. See also Rom. 3. 10. Prov. 15. 8. and 21. 27.  
Quest. Why cannot he do that which is spiritually good?  
1. Because his person is not accepted, Gen. 4. 4. compared with 1 Pet. 2. 5.  
2. Because his person is not sanctified, so the actions he doth proceed not from a good root, viz. Faith and the spirit of sanctification, 1 Tim. 1. 5. Jam. 4. 3.  
3. Because he doth it not to a good end, 1 Cor. 10. 31. Col. 3. 17. Phil▪ 1. 16.  
Object. You have been speaking to us of the principal from which, the rule by which, and the end to which we should act, and of our remissness and defection herein, but pray if you can, tell us by what power we shall do all these things. I find myself altogether unable to do these things; and I read in Scripture, that the way of man is not in himself: it is not in man to direct his steps, Jer. 10. 23. And Paul tells us from the Lord, that we are not sufficient as of ourselves, to think so much as one good thought, and that it is God that worketh in us both to will and to do.  
Answ. Strength to perform any duty, to exercise any grace, to subdue any lusts, to resist any temptation, to bear any affliction, etc. Is derived only from Christ, (viz.)  
1. Consider that either he hath already enabled thee to do the thing commanded, for he hath given a talon, or talents, 1 Cor. 12. 8, 9, 10. Rom. 12. 6. compared with Mat. 25. from ver. 15. to 28.  
2. Consider that many times the Lord conveys a power together with the command, to enable thee to do the thing commanded. So when he bid Lazarus to come forth, he conveys a power together with the command, and he came forth; so again in Luk. 5. 24. he commanded the man that was sick of the palsy, to take up his bed and walk, and conveys a power together with the command, whereby ver. 25. he did immediately arise, took up his bed, went to his house, and glorified God: so again in Ezek. 2. 1, 2. And he said unto me, Son of man stand upon thy feet, and I will speak unto thee, and the Spirit entered into me when he spoke, and set me upon my feet, and I heard him that spoke unto me, etc.  
3. When the Command lieth before thee, if thou findest no power in thyself already given to thee, neither any power conveyed to thee together with the Command, then bring the precept to the promise, and search what there is in the promise, answering to that which the precept requires, and so to sue out by prayer the blessing of the promise, that we may be enabled to do the duty of the precept.  
Precept, it is man's duty to believe, Mark. 1. 15.  
Promise, the Covenant holds forth believing as a free gift, Ephes. 2. 8.  
Prayer sues it out, Lord help my unbelief.  
Precept. It is man's duty, to wash and be clean, Isa. 1. 16.  
Promise. It is God's promise to sanctify and cleanse us, Ezek. 36. 25.  
Prayer. It is the business of prayer to sue out this promise; wash me and I shall be clean, Psa. 51. 7.  
It is man's duty to repent, and turn to God, Act. 17. 30.  
The promise holds forth repentance as the gift of God, Act. 5. 31, 2 Tim. 2. 25.  
Prayer sues it out, turn thou me, and I shall be turned, Jer. 31. 18.  
It is required of man as a duty to make him a new heart, Ezek. 18. 31.  
It is God's promise to give a new heart, Ezek. 36. 26.  
Prayer riseth up suitable to the promise: Psal. 51. 10: Create in me a clean heart O God, and renew a right spirit within me.  
It is man's duty to love God, Mat. 22. 37.  
Promise, It is God's Covenant to circumcise the heart to love him, Deut. 30. 6.  
Prayer works out in the strength thereof, that God would direct the heart to love him, 2 Thes. 3. 5.  
It is man's duty to fear God, Deut. 10. 12.  
It is God's promise to put his fear into our hearts, Jer. 32. 40.  
Prayer seeks for it, Psal. 86 11. Unite my heart to fear thy name.  
It is man's duty to draw near to God, Jam. 4. 8.  
It is Christ's promise to draw men unto him: John 12. 32.  
Prayer falls in suitable hereunto, Can. 1. 4. draw me, we will run after thee.  
It is man's duty to walk in God's Statutes, Psal. 119. 4.  
It is God's promise to enable him so to do, Ezek. 36. 27.  
Prayer works up accordingly, Psal. 119. 5. O that my ways were directed to keep thy Statutes.  
It is man's duty to be strong in the Lord, Ephes. 6. 10.  
It is God's promise to make him strong, Psa. 29. 11.  
Prayer fetcheth strength from him, Psal. 86. 16. Give thy strength to thy servant.  
It is man's duty not to departed from God, Heb. 3. 12.  
It is God's promise to his people, that they shall not departed from him, Jer. 32. 40.  
Prayer answers hereto. O let me not wander from thy commandments, Psal. 119. 10.  
I might instance in all, or almost every thing required of us, that there is a promise left us, and to many precepts there is two or three promises; the one to enable us the other to reward us, and all to encourage us to do our duty.  
Behold all ye whose faces are Sion-ward, here is a new and living way paved with promises. A way of strength to the upright, wherein they may walk from strength to strength, till they appear before God in Zion. Let no discouraging thoughts concerning the difficulty of the work which is set before you possess your hearts, so as to hinder your application to it, and cheerful progress in it. A yoke we are commanded to take upon us, but such as is made most easy to bear, because, that God which layeth it upon us, hath promised to strengthen, supply and support us; he who is righteous in commanding, is gracious in promising: let us be strong in believing, and fervent in praying, and our work will be our meat, our duty our delight, and God will let us see that he hath either the Castle of providence, or the Ark of a promise, or the al-sufficiency of his own grace, for a retirement of his people in the greatest storms and tempests.  
Paul and Silas said to the Jailor, Act. 16. 30, 31. Believe on the Lord Jesus Christ and thou shalt be saved. Now might not the Jailor have replied as many do now in our days, and say, I can as well make a world, work miracles, overturn mountains, as believe by mine own power; therefore Paul and Silas, why bid ye me believe?  
To this I answer, though it be true, that every commard of God is alike difficult to flesh and blood, that a man can indeed as well make a world, as make a prayer aright, a man may as well subdue an army of men, as subdue one lust, did not the Lord convey a power into the soul, together with the command, viz. If God command a man to believe, and gives him power to believe, the work will soon be done, Ezek. 36. The Lord commands to make a new heart: now a man is no more able to make a new heart, then to make a new world: therefore as we said before, he promiseth in the same place to give a new heart: and in another place it is said, mortify your lusts: now this a man cannot do of himself: but the same God that commands us to kill our lusts, will kill them for us, Micah 7. 18, 19 He will subdue our iniquities, and thou wilt cast all their sins into the depth of the Sea. Again, God commands us to repen●, but we are no more able to repent, or to shed one tear for sin then a rock is to give out water, or we are no more able to repent, then to turn the stream, or to make a slint flesh, till the Lord give us a repenting heart: he hath promised to give repentance to his people. So that the commands in Scripture, doth not show what the creature can do, but what he should do, yet not by our own natural power, but by his assisting grace to enable us to do, what of ourselves we cannot do, therefore we should pray with Saint Augustine, Lord give what thou commandest, and then command what thou pleasest.  
To draw towards a conclusion to this point, let me acquaint the Reader of what I have observed amongst all sorts of men with whom I have more or less conversed, viz. First the Papist, both in their writings and discourses, cry up and press all people to be doing good works. The Arminian his cousin Jerman, pleads for the same, and that almost, if not altogether, from the same principle, to the same end: the new upstart Quakers, falls in and closeth with these old errors, pressing people to do the thing that is commanded, but not as it is commanded; so many of our brethren of the Presbyterian party being in and under a spirit of bondage themselves, preach the Law before the Gospel, and put their hearers to act for life, but not from life. So also our brethren of the Independent party, and those of the Baptist party, many of them to my own knowledge do more mind the things they do for God in way of obedience to his commands, than they do the principle from which, the rule by which, and the end to which they do it; and when they have done it, even these also are apt to lay too great a stress upon it. So then the Papist, freewiller, Quaker, Presbyterian, Independent, Baptist, all these preach, teach and cry out to all their hearers for a holy conversation; nay to come a little nearer home, the word of God calls upon us for it, our own consciences call for it, and check us for our remissness therein; nay the Christians with whom we converse expect it from us, what remains then but that we be found in the practices of it, but let us beware we rest not upon it, for as we are not to conclude our justification from any effects of sanctification, so we are not to conclude that apprehension of justification to be from God, which takes us off the means, ways and rules of sanctification: the Ranters error springs up in them for want of this distinction.  
In a word, to say no more; duty is the matter of promise, as well as God's mercy, as doth most clearly appear by these Scriptures, 1 Cor. 2. 12. Ephes. 2. 8. Phil. 1. 29. Acts 5. 31. Joh. 8. 32. And our holy conversation is not the cause of our salvation, but the effect; neither do I hold that there is any free will in man, neither do I believe that any man hath, or ever since the fall, had any will or power of himself without God to do any thing that is good, for in him, as the Scripture saith, we live, move, and have our being; so that in, through, and by God and Christ we may do all things, for he is a Sun, and a shield, and will give grace and glory, and no good thing will he withhold from them that wait on him, Psal. 84. 11.  
Yet God hath given all men enough, to leave them without excuse; what man is there that knoweth not, that if he make use of all the opportunities, will, power and understanding that God hath given him, but he may avoid more evil, and do more good than he hath done, or doth now do?    

Of Justification and Sanctification, how they differ, and wherein they agree.  
GOD in Justification imputeth the righteousness of Christ to us; in Sanctification his Spirit infuseth grace in us. In Justification we read sin pardoned, in Sanctification we read sin subdued; the one doth free all Believers from the warth of God that they never fall into a state of condemnation; the other neither equal in all, nor in this life perfect in any, but going on and growing up to perfection.  
Again, Justification and Sanctification differ thus; to wit, Justification is the imputing of another's justice to us, to wit Christ.  
Sanctification is the impression of Justice, that it may be in us.  
In Justification, there is satisfaction of Christ.  
In Sanctification, there is the obedience of a Christian.  
Justification is a perfect and absolute undivided act at once; Sanctification is a work begun, not equal in all, but carried on in all by degrees.  
Justification is first; Sanctification afterwards: consisting in separation from sin, filthiness, and common pollution.  
Justification and Sanctification are two inseparable companions, where one doth dwell, the other will lodge; and as Election is the proper work of the Father, as Eph. 1. 3, 4. Redemption of the Son, 1 John 2. 1, 2. So Sanctification is the proper work of the Holy-Ghost, 1 Cor. 6. 11.  
Now there are four things considerable to show us wherein we are to keep our Justification and Sanctification distinct the one from the other.  
1. We are to keep Justification and Sanctification distinct, in respect of the subject and matter of this, which is not any thing in us, or done by us: but the personal and spotless righteousness of Jesus Christ made over to us, 1 Cor. 1. 30.  
2. It is our duty to keep up our justification distinct, although it be not accompanied with Sanctification, although there be failings in us; the Prodigal in Luke 15. came and confessed his sin as a son, and said, Father I am not worthy to be called thy son.  
3. We should keep our justification distinct, and not go to reason out our justification from our Sanctification, but we should look to Jesus Christ, the Rock upon which a Christian should build his soul.  
4. We should always keep up, and keep distinct our Justification, as the spring and way to Sanctification; for the fruit of Justification, is peace, joy, boldness and strength to do the will of God; all this doth come in from Jesus Christ in a way of believing, and not from Sanctification; for as we are not to conclude our Justification from any effects of Sanctification, so we are not to conclude that apprehension of Justification to be from God, which takes us off the means, ways and rules of Sanctification: therefore although they be distinct in these four forementioned heads, yet they agree, and go hand in hand in these ensuing things.  
1. They go together in these; he that is justified, doth as earnestly desire Sanctification and holiness, as he doth heaven and happiness.  
2. He doth as well desire, that is justified by Christ's righteousness, to choose Christ as a King to rule over him, as a Saviour to save him.  
3. They go together in this respect also; a soul is not content with the apprehension of his Justification, unless he finds some measure of, and growing up in Sanctification.  
4. They go together, as doth appear by this; the man that is truly justified, he doth make as much care and conscience to practise holiness, as ever he did to get Christ's righteousness.  
5. They go together in this respect also: every discovery of Christ and his righteousness to the soul for Justification, doth fit and heighten the souls resolution for Sanctification and holiness.  
6. A man may be said to keep his Justification and Sanctification together, when he doth trust his soul in the hands of Christ for salvation, and makes it his work to die to the world, and to honour Christ in the world.  
7. When a soul hath found out Christ, for his Justification, he doth make it his great business to be conformable to him in his conversation, Phil. 3. 10. being made conformable to his death.  
Now if any ask,  

1. Why a soul should keep his Justification and Sanctification distinct in some things.  
2. Why in other things we should keep them together.  
3. How a soul should come to keep his Justification and Sanctification distinct, and yet to keep them together.   
Then I answer,  
1. Why a soul should keep them distinct: to which I answer.  
1. Because the Spirit of God is distinct in laying down these things in the Scrptures, viz. in exhorting us to come without money, and without price; and if we walk in darkness, and see no light, yet to trust and stay ourselves upon him, because he doth love us freely, and pardon us graciously, and is found of them that sought him not.  
2. Because otherwise our souls can never be truly established, rooted and built up in him, Isaiah 7. 9 Eph. 3. 17. Col. 2. 7. he that doth mix Justification and Sanctification together, can never be established.  
3. We should keep them distinct, that so we might give God the whole glory of our Justification and salvation.  
Quest. 2. Is, why we should in other things keep them together?  
Answ. 1. That we might glorify God before the world; its true, a soul doth most glorify God by believing, but he doth more glorify God before the world by his holy conversation, Matth. 5. 16. John 15. 8.  
2. Because holiness and sanctification is the way in which the Lord's people shall be saved. I do not say that this is the way by which, but the way in which salvation is manifested, 2 Pet. 1. 10, 11.  
3. The next reason why we should keep them together, is, because thereby we shall stop the mouths of wicked men, 1 Peter 2. 15. For so is the will of God, that with well doing you may put to silence the ignorance of foolish men.  
4. We are to keep them together, because this is the will of God, that all that do profess his name, and lay hold on his Mercy, should live holily, 1 Thes. 4. 3, 4. For this is the will of God, even your sanctification, that every one of you should know how to possess his vessel in sanctification and holiness.  
5. We are to keep up Sanctification as well as Justification, because thereby the Lord will stop the mouths of wicked men at the last day, saying, Come ye blessed of my Father, you have done thus and thus for me and mine, Matth. 25. 34, 35.  
Quest. 3. Is, how should a soul come to keep his Justification and Sanctification distinct, and yet keep them together?  
Answ. 1. Meditate much on the free love of God, when we were in our blood, he was in his love; freely to love us, and graciously to justify us: and then in the second place the soul will say within itself, shall I sin against him that hath freely justified me? No, no, how can I do this great wickedness and sin against God?  
2. Dwell much upon those engagements that God hath put upon us in the many great things that he hath done for us, Titus 3. 3, 4, 5. For we ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another; but after that the kindness and love of God our Saviour appeared, not by works of righteousness which we have done, etc. Ver. 8. These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works.  
3. Think much upon the littleness of our work or services we can do to him, and the unspeakable things that he hath done and promised to do for us▪ what a disproportion there is between his mercy to us, and our obedience to him; the one is like the Ocean Sea, the other as a grain of mustardseed; the one infinite, the other finite; the one as a great mountain that fills the whole earth, the other as a Pepper-corn.  
4. Dwell much upon the great difference there will be between those that make it their work to keep up their Faith and obedience, and those that do not; at the coming of Christ, the one he will bless, and make them sit down to meat, and will serve them, see that blessed place, Luke 12. 37.  
The other hath neither Justification nor Sanctification, the Lord will cut them asunder, and will appoint them their portion with unbelievers, Luke 12. 46.  
O what remains then, but that we labour to distinguish between our Justification, and our personal Sanctification. The first is quite out of ourselves, consisting in the imputation of Christ's righteousness inherent in him, who sits at the right hand of God, far above the reach and sphere of sins activity, and is therefore perfect and complete, yea the foundation of all blessedness; the latter is in ourselves, and therefore weak and uncertain; he that understands not the true nature and doctrine of Justification, cannot enjoy true, stable and constant peace; but remains unstable, apt to be led away with every wind of Doctrine; in the right understanding of this point, is treasured up a fountain of soul-reviving consolation.  
Surely, by what hath been said, it doth most plainly appear, that a Christians happiness depends not upon his own do, but on Christ, who is of God, made unto us Righteousness, Sanctification, etc. who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace. See 1 Cor. 1. 30. 2 Tim. 1. 9 Heb. 13. 8. Sanctification admits of degrees, Justification neither of Rules nor degrees; when we cannot apprehend God in a way of Sanctification, yet we are then comprehended of God, though our actual righteousness be but as menstruous rags, and often fail us, yet then, even then, we have the righteousness of Christ presented to us, Isa. 45. 24. Surely shall one say, in the Lord have I righteousness and strength: their righteousness is of me saith the Lord, Isa. 54. 17.  
And this Righteousness, as it is ours by imputation, so it is perfect and endureth for ever, and is the foundation of all blessedness, therefore let us rest satisfied with Christ's righteousness, and add nothing to it, let our hearts say with David, Psalm 71. 15, 16, 19, 24. I will make mention of thy righteousness, even of thine only, and wait upon him in Faith, prayer and patience, who hath promised that he will be as a dew to Israel, and that he shall grow as a Lily, and cast forth his fruit as Lebanon, Hosea 14. 6, 7.   

Of Faith, the quality, object, acts, seat, subject, inseparable concomitants and degrees of Justifying Faith: the difficulty of believing, and the faculty of mistaking about it.  
FAith gives courage and confidence in greatest difficulties and dangers, but unbelief raiseth fear where no fear is, Psalm 23. 4.  
Believing is the ready way, the safest way, the sweetest way, the shortest way, the only way to a well-grounded assurance; now Faith is,  
An habitual frame, or a believing disposition of heart, whereby man is inclinable to believe whatsoever God hath said in his word.  
Or,  
It is a grace of God, whereby the heart and will of a sensible sinner, doth take and embrace Jesus Christ as tendered in the Gospel, in his person and offices, and doth wholly and only rest upon him for pardon of sin, and for eternal life.  
God's eternal decree is the original cause of it, Acts 13. 48. The instrumental cause of it is the Word of God, Rom. 10. 17. The immediate and singular cause of it is the Spirit of God, Gal. 5. 22. That the will or heart of a man should be brought off from itself, and to abhor its own condition and sufficiency, and to take Christ as God tenders him, to be the only rock upon which a man must build his salvation, and to be the only Lord, to whose Law and will we must resign up our whole soul, this ariseth not from natural causes, or man's own free will.  

Of the Object of Faith.  
NOW the object of Justifying Faith is the whole Trinity; God the Father the ultimate object: God the Son the immediate, as he is jointly one with the Father in justifying a sinner, John 14. 1. ye believe in God, believe also in me; now whole Christ is the object of Faith: Christ you know is God and man, and he is to be considered as a Priest, as a Prophet, and as a King; now God tenders him in all these to sinners, and Christ is willing to bestow himself on them, as one who can and will assuredly save all that come to him; but saith Christ, if you would have me to be your Priest to save you, you must also be willing to have me to be your Prophet to instruct you and direct you, and to be your King and Lord to command you; you must resign up yourselves to my Sceptre and Government, for I am a Lord as well as a Saviour, and I will be taken as both, or else you shall have part in neither. I will be taken as Lord and King, to command all the heart, to dispose all the ways, to rule the very thoughts.   

Of the subject of this Faith.  
THE subject of this Faith is a sensible sinner; there are two sorts of sinners.  
1. Some generally corrupted, both in their natures and in their lives, and they are as unsensible as they are sinful, they know not their own vileness; these are not the subjects of this precious Faith.  
2. There are sensible experienced sinners, who loathe themselves, and groan under the burden of their sins; I must confess there are several degrees of this sensibleness, neither dare I to assume the height and latitude of it, unto the terms, or horror, and terror, and dejections, before he can believe in Christ; no, though these sharp throws are manifest in some, yet let us not make them a rule for all; but this be sure, that the heart looks not towards Christ, until it feel itself to be sinful and lost, then and not till then, the soul looks out and inquires after a Saviour; and anon he finds it written, that Christ ●ame not to call the righteous, but sinners; and that Christ was sent to find that which was lost; and that the whole need not a Physician but the sick▪ and that he is sent to preach liberty to the Captives.   

Of the Seat of Faith.  
THE seat or habitation of Faith is the heart, or will, or both, Rom. 10. 10. with the heart man believeth unto righteousness, Acts 8 37. and Philip said, if thou believest with all thy heart, thou mayst: now before Faith takes up his seat in the heart, or in order to it. 1. There is a looking to Jesus, John 19 37. 2. There is a coming to him, Mat. 11. 28. John 6. 37. 3. There is a leaning upon him, Cant. 8. 5. 4. There is an embracing of him, Cant. 2. 6. 5. There is a taking hold of him, John 1. 12. Col. 2. 6. 6. There is a believing in him, and that with the heart, and there is the seat of Faith.   

Of the ground of Faith.  
THE ground of believing is the word of God, the Scriptures of truth; he that doth say he doth believe in God, having no Scripture ground, he doth deceive himself; the ground of Faith is without ourselves, not a light in us, or any thing done by us: the ground of Faith is, God in his word doth offer us Christ, and Christ calls us unto him, and saith, he will in no wise cast us off, but if we believe in him we shall have eternal life; now this is a word of truth, and this word of his is worthy of all acceptation, and whatsoever was written aforetime, was written for our learning, that we through patience and comfort of the Scriptures might have hope, John 20. 31. But these things are written that we might believe, and that believing we might have life through his name.  
1. The Scriptures of truth are the ground of Faith; as they do give a man sufficient ground and warrant to believe whatsoever is contained in them; this was the ground of Abraham's faith, and of David's faith, remember the word upon which thou hast caused me to hope, Psal. 119. 49.  
2. The Scriptures are the ground of Faith, as it is a sure word: as we are not to believe any thing that is not contained in Scripture, so we need not doubt of any thing that is promised in them: they are the faithful say of God.  
3. The Scriptures are the ground of Faith, as it is a touchstone to try all doctrines by, Isa. 8. 20. John 5. 39  
4. They may be said to be the ground of Faith, as they hold forth all things necessary to salvation, and all things necessary to be believed.  
Again, they may be said to be the ground of Faith, because in them the Lord doth command us to believe, 1 Joh. 3. 23. Joh. 6. 29.  
Again, in the Scriptures there are many solemn invitations to poor sensible sinners, to come and take milk and wine, and the water of life freely.  
And many precious promises to those that do come, with many examples left upon record, how well those have sped that did come; all these are grounds and encouragements to believe.   

The Springs of Faith, how God doth beget it in an unbeliever.  
THere is no natural power in man to produce a cause within its self; this great grace of Faith is no fruit of the wisdom of the flesh, nor is it the birth of a corrupt will. The immediate and sole cause of Faith is the Spirit of God: He it is who is greater than the heart, who can persuade and draw the heart, and change and renew the Spirit: There be means appointed by God which he doth ordnarily bless, for the production of faith; as he hath ordained means for the revelation of Christ, so he hath sanctified means to lead the soul unto him, to implant Faith.  
1. God lets the soul see that it is the command of God, that he should believe, and that faith is the gift of God, without which we can do nothing acceptably; it is through grace that men believe, yet men are to use the means; now the great and ordinary means by which God works faith in the hearts of men, it is the preaching of the word▪ See Act. 13. 48. When the Gentiles heard this they were glad, and glorified the word of the Lord, and as many as were ordained to life believed, Rom. 10. 17. Faith comes by hearing, and hearing by the word of God, Ephes. 1. 13. In whom ye also trusted, after that ye heard the word of truth, the Gospel of your salvation.  
2. The preaching of the word doth discover to the soul, its extreme misery, and great need of Christ, and makes him say, men and brethren, what shall I do to be saved.  
3. It is that which casteth down all the reasonings, arguments, and disputes of the mind against the conditions of Christ, and renders all the terms of Christ upon which he will be taken, as most equal, fair and reasonable.  
4. It is that which clears the way for the soul against all its fears, and unbelieving doubts; it lays before the sinner, the freeness of God's mercy, the fullness of Christ's Redemption, the willingness on Christ's part to accept of him.  
5. It is that sets the soul in a patiented expectation, to lie at the Pool, for ever to attend the assemblies of the Saints, and to inquire in his Temple, till the soul can take a close with Christ, by true believing.  
6▪ Means to get faith; take one promise, and charge that upon the heart, and if the heart be stubborn, and will not yield, then take another, if that will not do, then take another; and lay that home upon the heart, and never leave this work till you have gotten some small measure of Faith.  
7. Make as much conscience of those commands that require you to believe, as you do of those commands that do require you to hear, read, and meditate, and pray.  
Lastly, consider for thy encouragement that blessed text, Psalm 147. 11. The Lord taketh pleasure in those that hope in his Mercy. See Psalm 33. 18.   

The Impediments, Lets and Hindrances of Faith.  
AS the Eunuch said to Philip, here is water, what hinders me that I may not be baptised? so may I say to myself and others here in the Gospel: is Christ set out to the life? here are arguments fair enough to draw on our souls to Christ, what hinders that we do not believe and receive Christ?  
The first impediment to the getting of Faith, is gross ignorance; whatsoever is contrary to knowledge, the same is contrary to Faith: the soul must have light for all its motions, for the eye to see, and the understanding to perceive; and for the heart to embrace those ignorances' that is a hindrance to faith, falls in these three parts.  
1. They are ignorant of their own sinful condition  
2. They are ignorant of Gods just disposition towards them.  
3. They are ignorant of Christ and all his excellencies: what he is, God, or man, or both: they know not him in both his natures, neither in his Offices, Actions, Passion, Benefits, Virtues: they understand not how God hath manifested love in Christ; to what end he was made man; what is in him more than in any other. Alas they think not of these things: Now how is it possible for the soul to believe, or to be persuaded to believe in Christ, or to labour for this precious faith, which is a stranger to itself, to God, to Christ?  
2. A second impediment of Faith is a vain confidence of natural righteousness; this was it which kept off many of the Pharisees; the text saith, that they trusted to their own righteousness, they being ignorant of God's righteousness, and going about to establish their own rigteousness, have not submitted to the righteousness of God, Rom. 10. 3, 6.  
3. A third impediment of faith is the honour of the world; how can you believe, saith Christ, which receive honour one from another, John 5. 44. again, Mat. 19 22. He went away sorrowful without faith, for he had great earthly possessions, John 7. 48. Have any of the Pharisees believed on him?   

Motives to believe, or divers Arguments from Jesus Christ himself to persuade us to believe.  
1. OUR Lord Christ doth lay his command upon us, John 14. 1. ye believe in God, believe also in me, John 6. 29. this is the work of God, that ye believe on him whom he hath sent. 1 John 3. 23. this is his Commandment, that we believe on the name of the Son of God, even Jesus Christ.  
2. The second motive is or may be thus; consider that Christ plainly saith, that he that will not believe shall be damned, John 3. 18, 36.  
Excellency prevails much with an ingenious nature, and necessity with the worst nature: When the Lepers saw that they must either venture their lives or die, they would out into the Camp: when the Prodigal saw he must famish abroad, or repair home, he would then back to his father's house; when the woman with the issue of blood had spent all, and grew worse, and knew not whither to go, or what to do, than she comes to Christ: now if thou hast not so much ingenuity as to come to, and believe in Christ, in obedience to his command, yet let thy necessity prevail with thee, or else the Leper and Prodigal shall rise up in judgement against thee: were we in Adam's created innocency, than we need not to look after a Saviour, but we are fallen, but we are broken, but we are sold under sin, but we are transgressors from the womb, but we are by nature the children of disobedience and wrath.  
3. He doth invite us to come, and to believe by the Prophets, Isa. 55. 1, 2, 3. He beseecheth us by the Apostles to be reconciled to him, 2 Cor. 5. 20. He calls upon us by his Church and spirit to take of the water of life, Revelat. 22. 17. and after all this, he waits upon us to be gracious to us; Isaiah 30. 18.  
4. Our unbelief grieves the very heart of Christ; he grieved at their unbelief, he complains at our backwardness to believe, (O fools and slow of heart to believe) Nay, and he sheds tears because we believe not on him; when he came near the City, he wept over it, etc.  
5. Motive, Consider there is none who have right to thy soul but God and Christ; our souls are God's workmanship, and Christ's purchase; why then should we not give to God and Christ that which is their own, 1 Cor. 6. 19, 20. ye are not your own, ye are bought with a price: God put forth his own power to make thy soul, and Christ shed his heart blood to redeem thy soul, and wilt thou through unbelief withhold it from him?  
6. Christ outbids all Merchants for thy soul, he outbids the world, sin and Satan: is there any one of them that presents Redemption unto thee? is there any one of them that can procure remission and pardoning mercy for thee? is there any one of them that can satisfy the wrath of God for thee? which can make thy peace, which can present thee righteous before the judgement seat, which can settle eternal life upon thee? all this can Christ do: none of this can they do.  
Behold here is laid before thee life and death, life if thou dost believe, death if not; now choose you whether; what shall I say more, by believing we honour God, john 3. 33. by believing we come to be established, Isa. 7. 9 by believing we are kept in perfect peace, Isa. 26. 3, 4. Rom. 5. 1. Our naked cleaving to God in his free promise, will carry down all our distempers at once, and fill our souls with peace in believing. O how can we look so many sweet promises in the face, and harbour so many misgivings in our hearts? Rom. 9 ult. whosoever believeth in him shall not be ashamed.   

Of the evil of unbelief, and the springs of it, and the misery that doth attend it.  
Unbelief doth rob the soul of all joy, comfort and content: Nay further, unbelief doth throw reproach upon God, Christ and the promises, and gives Satan the greatest advantage against us; he that lives without Faith, lives without comfort, joy, peace and content; by unbelief we add sin unto sin in the highest nature, 1 John 5. 10.  
Unbelief straightens the heart, stops the mouth, and hinders thankfulness; thou shalt be dumb, because thou believest not, Luke 1. 20.  
Unbelief is the door that lets in condemnation. John 3. 18, 30. He that believeth not is condemned. Rev. 2. 8. The fearful and unbelieving shall be cast into the Lake of fire and brimstone.  
1. It is the greatest sin in the world, because it is a sin against the greatest love in the world, John 3. 16. Rom. 5. 8. It is a sin for which there can be no remedy, for as much as it is a sin against the only remedy; the Sentence of the Law may be repealed by the Gospel, but the sins against Gospel remedy there is no appeal, it is a sin that makes void and vain all the Covenant of grace, turning all the sweetness thereof into bitterness, and all the truth of it to a lie, 1 John 5. 10.  
Unbelief binds all our sins upon the soul, and so murders the soul, it grieves the heart of Christ, leaves all our sins upon record, leaves us to answer for ourselves: it is a sin against the greatest love, against the only remedy, makes void the Doctrine of grace, and breeds an indisposition towards all holy duties: it is a dishonouring to God, a denying of Christ, a murderer of the soul, a belying of God, a denying of Christ, and a crowning of Satan; it doth without doubt proclaim the Devil a Conqueror, and lift him up above Christ himself. Judas did sin more by unbelief, and despairing, then by betraying of Christ. In a word, doubts, fears and discouragements, proceed neither from God, Christ, nor the Spirit of truth, but they do proceed, First, from the Devil, he either tempts us to sin, and that will cause us to doubt, or else he doth tempt us to doubt, and that will cause us to sin. Secondly, they proceed from our own hearts, Heb. 3. 12. Thirdly, from the lying vanities that we harken unto, Jonah 2. 8. Fourthly, from ignorance, heedlessness and forgetfulness. Fifthly, from unskilfulness of the word of righteousness, Heb. 5. 12. 7. Sixthly, from want of watchfulness. Seventhly, from building our hopes and comfort upon that which is mutable and uncertain, viz. our own personal Sanctification, and not upon Christ, and our free Justification. Eighthly, from our own false reasonings, making Sense, Reason, and Feeling the Judge of our spiritual condition. Ninthly, from our ignorance of the love of Christ and the Covenant of Grace.   

The Characters, Marks or Signs of true Faith, etc.  
THere are many characters or discoveries of this Faith of the Gospel, called the Faith of God's Elect, which worketh by love. First, the habit of this Faith is infused into the soul, by God in regeneration, Eph. 2. 8. John 1. 12, 13. Secondly, this habit so infused, is brought to act by the Father's drawing the soul to Christ, john 6. 44. Thirdly, faith being thus infused and acted, doth cheerfully accept of Christ upon his own terms, viz. self-denial, bearing the Cross and following Christ, Luke 9 23. john 1. 12. Faith having thus accepted and received Christ, gins to taste such sweetness and pleasantness in him, that Christ is most pleasant to the soul, 1 Pet 2. 3, 7. So the soul by degrees comes to be filled with joy and peace in believing. Again, Faith having thus taken and tasted Christ, contends after a fuller perfection, even after assurance, Col. 2. 2. Heb. 10. 22.  
1. True Faith is not only a justifying grace, but a sanctifying grace, Acts 15. 9 & 26. 8. the blood of Christ i● a pure blood as well as a precious blood. It is a cleansing blood, as well as an expiating blood. So faith is a grace not only to acquit, but also to purge and renew the person where it dwells. It is not only an enlightening grace, but it is also a conforming grace; therefore we read that it doth engraft us into the similitude of his death, and in the fellowship of his sufferings and Resurrection, Phil. 3. 10.  
Now then inquire; is there virtue gone from Christ to make thy dark mind seeing, thy stubborn judgement yielding, thy proud heart humbling, thy filthy heart cleansing, thy hard heart relenting and mourning, thy carnal affections to be heavenly, thy sinful soul to be holy? Read and well consider that in 1 Cor. 6. 9, 10, 11.  
2. Where there is true Faith, it will cause the party to make a curious, narrow, impartial, diligent search into his own heart and soul, to see what humility, what self-denial, what sin abhorrency, what love to Christ, what delight to the Ordinances, what zeal for God's glory, what contempt of the world, what desires after the society of the Saints, what sympathising with them in their afflictions? and if upon this search thou findest any impressions of grace, any spiritual work, any savouring, savoury distinguishing operations upon thy heart, than the Spirit hath been there, and begun to work the grace of Faith in thy heart.  
3. True Faith doth make the heart humble and lowly; Have we pardon of sin? why saith Faith, the cause of this is God's love: Have we righteousness? why saith Faith, the cause of this is Christ's merits: Have we any gift? why saith Faith, the cause of this is Christ's love. So that the soul sits down, and often saith, O Lord, O Lord, in myself I am nothing, nay of myself worse than nothing. But what I am, I am by grace, all that I have is thine, my bread, my health, my life, my body, my soul, all is thine. If any love, if any mercy, if any Christ, if any grace, if any comfort, if any strength, if any steadfastness, if any performances, if any good work, if any good word, if any good affection, if any good thought, why, all is thine. I have nothing but what I have received, thou only art the cause, I am less than the least of thy mercies, and what is thy servant that thou shouldst look on such an one as I am? thou madest me, and thou boughtest me, and thou called'st me, and thou justifiest me, and thou savest me.  
4. True Faith doth desire and endeavour after an increase; Help my unbelief, said the weak believing Father. O Lord increase our Faith, said the Disciples; there are yet many degrees wanting to faith; either thou canst not be persuaded, or not fully persuaded, or not constantly persuaded; but if the Faith be true and living, it will bend after a rising.  
5. True Faith in Christ, and a mournful heart for sin always go together, Zach. 10 12. They shall look upon me whom they have pierced, and mourn, etc. there are two things that Faith will fetch up in the soul, the one is love to Christ, another is sorrow for sin.  
6. True Faith is fruitful, James 2. 18. See Titus 3. 18. Although works do not cause Faith, or Justification, yet they do clearly manifest to others, whether we have Faith yea or no.  
To close up this point, let me acquaint the Reader, that there are spiritual and inward characters of Faith, which serve as evidences to him that hath it, many of those I have hinted at under this foregoing head. Secondly there are outward or more external signs of Faith, and they consist in walking, so in the sight of men, that they may in charity judge of our Faith by our works: then there are characters of a strong Faith, and also signs of a weak Faith: First of a strong Faith, Rom. 4. 20. he staggered not at the promise through unbelief. Mat. 8. 6, 7, 8. I have not found so great Faith in Israel. Mat. 5. 22. O woman, great is thy faith, etc. So there are characters of a weak Faith; One is, he will be hasty to be answered, and be ready to suspect God's favour, and Christ's love, if he be not presently answered. Another is, he will be faint if delayed. And so much for the characters or signs of Faith.   

The benefits of living by Faith: a Believers comfort, hope, joy and confidence should be in God, the same at all times.  
THE Lord hath various dispensations of providence as well relating to the outward, as to the inward man. Sometimes his way is in the whirlwind, and sometimes he is in the small still voice, and sometimes his footsteps are in the deep waters, and so his way is not known. Nah. 1. 3. & 1 Kings 19 12. & Psalm 77. 19 His dispensations are many times contrary the one to the other; to day perhaps thou enjoyest peace, strength, riches and honour, with health, prosperity and many friends, and tomorrow all these may be blasted; to day God unbosoms himself unto thee, and shines forth upon thee, but in a moment he withdraws himself. As blessed Job, David, and divers others experienced. Now the reason why we should believe, hope and rejoice in God at all times, are as followeth.  
1. Because a Believers happiness depends not upon his own doing, but upon Christ, who is of God made unto him righteousness, sanctification, etc. who hath saved us, and called us, not according to our works, but according to his purpose and grace, etc. 1 Cor. 1. 3. 2 Tim 1. 9  
2. Because the state of a Believer in Christ, as considered in him, is a state of perfection, he is clean from all sin by the blood of Christ, they be removed from us; thou hast cast all my sins behind thy back; as far as the East is from the West, so far hath he removed our transgressions from us: seventy weeks are determined upon the people, to finish the transgression, and to make an end of sins, and to make reconciliation, and to bring in everlasting righteousness. Col. 1. 28. John 17. 23. Heb. 10. 14. 1 John 1. 7. Isaiah 35. 8. & 38. 17. Psalm 103. 12. Dan. 9 24. Ezek. 16. 14.  
Hereupon the soul gins to rejoice in God, for he hath clothed me with the garment of salvation, and covered me with the robe of righteousness. Our sins are laid upon Christ, and his righteousness is ours: hereupon saith God, thou art all fair my love, there is no spot in thee.  
3. Reason: Why a Believers comfort, hope, joy and confidence should be the same at all times, because that God who hath loved an everlasting love, loves thee in his Son: thou art not beloved for thy own sake, or for any thing in thee, but upon the account of the Lord Jesus, in whom God is well pleased: Believers are never the more just before God for their own integrity, nor the less just for their iniquity. God doth say of himself, I am the Lord, and change not: his love is as himself, ever the same: and Christ in whom thou art beloved, the same yesterday, to day, and the same for ever: and hereupon should we live by Faith, and rejoice evermore with joy unspeakable and full of glory, Heb. 13. 8. 1 Thes. 5. 16. Psal. 32. 11.  
4. Because whatsoever thoughts we have of God, he is unchangeable; if he doth withdraw himself, and lead thee into the wilderness, it is that he may speak comfortably to thee. Hos. 2. 14, 15. and all this while thou hast his promise with thee, and his faithfulness is engaged unto thee. Isaiah 54. 7, 8. For a small moment have I forsaken thee, but with great mercy will I gather thee: in a little wrath I hide my face from thee for a moment, but with everlasting kindness will have mercy upon thee. Jer. 51. 5. Neh. 9 16, 17. Having loved his own which were in the world, he loved them to the end, john 13. 1.  
5. God doth ever look upon his as they are in his Son, and not simply as they are in themselves: they dwell in Christ, and he in them, they live in Christ, and their life is hid with Christ in God; and when Christ who is their life shall appear, then shall they also appear with him in glory, and be found in him, not having their own righteousness, etc.  
These Scriptures do fully prove all the foregoing reasons, why a Christians hope, joy and comfort should be the same in God at all times, and so live by faith, and not by sight, Hos. 2. 19, 20. Jer. 3. 14. Jer. 33. 8. Isa. 62. 5. Heb. 8. 10, 12. Ezek. 16. 62, 63. Heb. 3. 6. Jer. 33. 20, 21. Hosea 14. 5. Isa. 61. 10. Isa. 54. 5. Jer. 31. 9 Heb. 3. 17, 18. Heb. 6. 17, 18. Rom. 3. 3. 2 Tim. 2. 13. Rom. 8. 28, 33, 35, 38, 39 Isa. 41. 10 Isa. 57 18, 19 Isa. 54. 7, 8. Heb. 10. 19, 20, 22. Psalm 46. 1, 2, 3, 4. Rom. 8. 1, 2. John 13. 1. Isa. 63. 16. Psal. 89. 30, 31, 33.   

Several ways for a believer to hold fast his confidence in God, at all times.  
To live by Faith in infirmities, is to live upon Christ and his promises, viz.  
If under temptations, 1. Cor. 10. 13. there is a promise of supportation and deliverance.  
In deadness of heart, Isa. 35. 5, 6. there is a promise of relief and quickening.  
If fallen by transgression, Jam. 5. 17. yet there is others of the Lords own in the same case.  
If thou seest thy duty, and want strength to do it, here is help and strength for thee, Job 17. 9 Psalm 84. 7. Isa. 45. 24. and 40. 29, 30. Jer. 17. 8. Psal. 1. 2, 3. Psal. 92. 13, 14. Isa. 61. 9  
In Christ thou hast perfectly obeyed the Law, perfectly suffered and satisfied for all thy sins to the justice of God; so that in Christ, thou art perfectly just and righteous, and thereupon it is said, Col. 3. 3. Ephes. 2. 6. that our life is hid with Christ in God, and we are raised up with Christ, and made to sit together in heavenly places in Christ Jesus; though in thyself there is a body of lust, and corruption, and sin, and there is a law revealing sin, accusing and condemning, but if we live by faith in Christ, and in the apprehension of his love, believing in the life, righteousness, obedience, satisfaction, and glory of him whom the Spirit calls ours. Christ is ours, we are Christ's, and Christ is Gods: he than lives out of the power of all condemnation, Christ being the end of the Law for righteousness; and thus a believer is blessed only in a righteousness without, not within, and all his assurance, confidence and comforts to flow into him through a channel of faith, and not of works, believing himself happy for what another, even Christ hath done for him, not for what he hath done, nor can do for himself: for when we are at the best, we are but vanity, Psal. 39 5. and unprofitable servants, Luke 17. 10.  
Now this believing in God is attended with these five blessed things.  
1. It is the highest piece of obedience to God, Rom. 16. 26. It is called the obedience of Faith.  
2. It doth put a new engagement upon God to make good his promise, upon which faith is grounded, Psal. 119. 49. Remember the word unto thy servant upon which thou hast caused me to hope, 1 Chron. 5. 20.  
3. Consider also another privilege is this, the greatest mercies that ever came into a soul, comes in a way of believing, Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing, Rom. 5. 1. being justified by Faith, we have peace with God. etc.  
4. By it we give the greatest honour to God, John 3. 33. He hath set to his seal that God is true, but he that believeth not hath made him a liar, 1 John 5. 10.  
5. This is the way to have God take pleasure in us, Psal. 147. 11 The Lord taketh pleasure in those that fear him, in those that hope in his mercy, Psal. 33. 18. The eyes of the Lord are upon them that fear him, upon them that hope in his mercy. The joy of a believer would be always unspeakable, did he always apprehend his happiness in and by Christ Jesus.  
Faith in Christ supplies all wants, it honours God, as Heb. 11. the whole Chapter: and God honours those most that live by it: by it, saith the Scripture, the Elders obtained a good report; by faith we may live a life to God, of joy in him our righteousness, as if we had never sinned; by faith we live above sin, infirmities, temptations, desertions, sense, reason, fears and doubts: Faith sweetens the sweetest mercy, and the bitterest miseries, it renders great afflictions as none, it is the bulwark of the souls strength and comfort: by Faith we cheerfully, readily, and universally, and constantly obey God. In a measure it makes the the yoke of Christ easy and sweet, it states the soul in the possession of heaven, whilst the body remains on earth, as John 3. 36. By faith we view the glory of heaven, and know ourselves to be happy, even then when to a carnal eye we seem most miserable. By faith we can cheerfully part with, and suffer deprivation of the sweetest outward comforts and enjoyments, and welcome them, knowing that we do but exchange the worst things, and place for a better; those that live up by faith, live upon God, and are refreshed in his house, which is plentifully stored with all desirable dainties, having this welcome, eat O friends and drink abundantly: It is O believer thy portion, duty, and privilege thus to do: O then, O then let us at once believe that God will be to us according to his gracious promise and Covenant, notwithstanding our daily omissions and commissions, excuses and defects, according to that portion of Scripture, Psal. 89. from 30. to 37. If my children forsake my Law, and walk not in my judgements; If they break my Statutes, and keep not my Commandments, then will I visit their transgressions with the Rod, and their iniquities with stripes: Nevertheless my loving kindness will I not utterly take from them, nor suffer my faithfulness to fail, my Covenant will I not break, nor alter the thing that is gone out of my lips, etc. He that lives by Faith in infirmities, may be thus characterized.  
1. He will hear Christ and not the voice of a stranger, John 10. 27. 5.  
2. He is not offended at whatsoever Christ requires, Mat. 11. 6.  
3. The revealed will of God in the Scriptures is his Rule, and not the light within, nor the traditions of men; he walketh more by rule then example.  
4. He will trust God, and rely upon his word, he eyeth the promise, and saith, surely in the Lord have I righteousness and strength, Isa. 45. 24. Judas 3. Act. 20. 31, etc.  
5. He will hold fast to, and earnestly contend for the truth, and Faith once delivered to the Saints.  
6. His sin doth not sink him into despair; though he may have many doubtings, he will say in the mid ● of all his imperfections, I have as much of the love of God, acceptation in Christ as the best Saint ever had; though I come short in the manifestation, my state is as happy as any of theirs, Heb. 3. 17. Although the Figtree shall not blossom, neither shall fruit be in the vine, etc. Yet I will rejoice in the Lord, I will joy in the God of my salvation, etc. What shall I say more? my body shall be raised. 1 Thes. 4. 16. And I shall have a spiritual body, 1 Cor. 15. 43, 44. I shall have a glorified body, Phil. 3. 21. The Sun in the firmament is not so glorious as my body shall be, because the Sun is but a natural body: I shall have fullness of knowledge, Ephes. 3. 18. and fullness of joy and pleasure, Psal. 16. 11. No misery, hunger, cold or nakedness, pain, grief nor weariness shall attend me, but I shall rest without labour, 2 Thes. 1. 7. And I shall have in rest tranquillity, and in tranquillity contentment, in contentment joy, in joy variety, in variety security, in security a glorious eternity, then shall I be like him, and see him as he is, 1 John 3. 1, 2. compared with 1 Cor. 13. 12.  
To close up all that I shall speak of this grace of Faith, which is of so great concernment, give me leave to answer two considerable questions that do arise in the hearts of many.  
1. What conditions or qualifications must or ought I to find in my  before I believe or lay hold on a promise?  
2. If to believe in God is of so great concernment, both to being, and well being, why do so few men and women's sons and daughters believe?  
1. Quere is: What conditions and qualifications must, or ought a man to find in himself, before he believeth or lay hold of the precious promises in the Scriptures of Truth.  
Answ. I know no qualifications or conditions required of us, before we come, unless these be conditions and qualifications; tob vy milk and wine without money and without price, and to take of the water of life freely, Isa. 55. 1, 2, 3. Rev. 22. 17. Isa. 43. 25. Isa. 45. 22. And this I say there will be found in all that do believe, without which they will not come to Christ: I do not say without which they should not come.  
1. A sense of his lost condition, and great need of a Saviour; the whole need not a Physician, saith our Lord Christ.  
2. There will be poverty of Spirit, which doth spring or arise from these two things.  

First, that a soul hath a sense, that it hath nothing that good is in itself.  
Secondly that he can do nothing to procure good to himself.   
3. There will be an enquiring after a remedy, etc. Sirs, what shall I do to be saved? Lord what wilt thou have me to do?  
4. There will be a willingness to part with any thing for Christ, that stood in opposition to him, that so he may enjoy him.  
5. There will be a resolution and purpose of heart to lead a new life, more holily, spiritually and heavenly, for time to come.  
6. A resolution to wait upon God in his ways, and to lie at the Pool of Bethesda. Now these and the like things are not required, as that without which we should not come to Christ, but these things will be in him that doth come, without which he cometh not.  
2. Quere: What is the reason why so few do believe in God, seeing the way is so opened, and cleared, and the stumbling blocks removed?  
Answ. 1. Ground or reason, why believing on the Son of God is so hard, is because every thing in man doth fight against it: hence it doth come to pass, that believing doth require the greatest piece of self-denial in them: for a man to break the Law, and yet to be freed from the curse of the Law, this reason cannot comprehend.  
2. Ground why so few believe, is, either because they think they do believe already, and yet do not; or else they would believe, but say they cannot: First they think they do believe, and yet do not, and these are of three sorts; First, ignorant persons: now ignorance and unbelief, they always go togegether; we read of Paul that did things before he was converted, in ignorance and unbelief. Jer. 4. 22. My people are foolish, they know not me, to do good they have no knowledge. Secondly, those that boast and glory in their own righteousness, these have no faith in Jesus Christ and his righteousness. The third sort of people that do think they do believe and do not, are profane persons, and these be of two sorts, men of profane spirits, and men of profane lives, profane practices.  
3. Ground or reason why so few believe, is, because it is the great design of Satan either to hinder or overthrow our Faith; because believing doth give the greatest glory to God, and brings in the greatest good to us. First, it doth give the greatest glory to God of any work in the world, it doth give glory to his truth and faithfulness, and power, and mindfulness. So it doth give glory to Jesus Christ, to his name, power and Godhead, Offices and attributes; by doubting we dishonour him, frustrate the grace of God, make the death of Christ of none effect.  
4. Reason why believing is so hard a work, is, because of the multitude of false Doctrines that there are in the world, that a man scarce knows who to hear, or whom to believe, etc.    

Of Repentance unto life.  
REpentance and faith are two inseparable companions; where the one doth dwell the other will lodge, in the Covenant of grace there is place for repentance, and mercy for the penitent. Let us first inquire what true repentance is, viz. Some say repentance is a grieving for sin, both original and actual, arising from an apprehension of displeasing so loving a God, 2. Cor. 7. 11. For behold this selfsame thing that ye sorrowed after a godly sort: what carefulness it wrought in you, yea what clearing of yourselves? yea what indignation? yea what fear? yea what vehement desire? yea what zeal? yea what revenge in all things? etc. Repentance is not only a turning from evil to good, but a hating the evil we turn from, and a loving the good we turn to.  
True repentance is a general universal change of the whole man in every part; though it be but in part, it doth change both heart and life, word and work, it makes darkness light, and bitter sweet▪ and a Leper an Angel, Isa. 1. 16, 17, 18. Wash ye, make ye clean: there is the change of the heart: put away the evil of your do, there is the change of the life. See Ezek. 18. 30, 31, 32. Or repentance is a universal change in the whole man, the understanding is turned from darkness to light: the will from sinfulservitude to an holy liberty: the affections from disorder into order, the heart from hardness into softness: so the eye of wantonness into an eye of chastity: the uncircumcised ear into an obedient ear: the hands of bribery into the hands of liberty: and the feet of vanity into the ways of purity. Repentance for sin is nothing, without repentance from sin.  
He that hath repent indeed, doth still desire to have his sin purged, as well as pardoned: repentance is a work that must be timely done, or we be utterly undone: he that hath truly repent, doth now strike most at those sins that he was most prone to before: the Jailor, Act. 16. Washed those wounds that his own hands had made but a little before: he acts in ways of mercy, quite contrary to his former cruelty: So did Zacheus, Luke 19 So did Paul, Acts 9 So did Manasses, 2 Chron. 33. 6.  
True repentance hath these choice companions attending it. The first is Faith, Mar. 1. 14. Repent ye therefore and believe the Gospel. Secondly, love to Christ doth always accompany repentance, as we may see in Mary Magdalen, Luke 7. Thirdly, fear of offending God, and an holy care to honour him, these and the like companions do always accompany true repentance, they were born together, and they will live together, till the soul doth change earth for heaven. Conviction goes always with conversion, and repentance and forgiveness of sins goes always together, so doth sanctification and justification: this repentance is a flower that grows not in nature's garden, Jer. 13. 23. Can the Ethiopian change his skin, or the Leopard his spot? etc. Men are not born with repentance in their hearts, as they are with tongues in their mouths.   

The Nature of sin. The Springs or Rise of sin. The ready way to mortify sin.  
FIrst of the Nature of sin.  
Although sin hath but one nature, yet it hath several names; in every sin we take from God, and add to another thing. Sin is the transgression of the Law, and not believing and obeying the Gospel: sin defiles a man totally, it gins at the understanding, and so to the will and affections: sin robs a man of the Image of God, of the presence of God. Sin was the first founder of hell, and laid the first stone thereof. And yet, most of this is but the effects of sin: the essence must needs be much more abominable. Hence sin is called poison, and sinners Serpents. Sin is called vanity, and sinners dogs. Sin is called mire, and sinners swine: the least sin virtually more or less, contains in it the nature of all sin; no sooner did one sin set upon Adam's heart, but he had all sin in him; every sin doth put God upon complaining, Christ upon bleeding, and the Spirit upon grieving, and the soul a mourning: many sin by omission and commission, at one and the same time, and yet know of neither: the more there is of the will in the acting of sin, the greater the sin is. Some sins of omission may exceed some of commission; the more deliberation, and the weaker temptations any hath, and yet sinneth, the greater the sin is.  
Many a man is full of sinful corruption, but show it not for want of occasion. No sooner did one sin seize upon Adam's heart, but he had all sin in him.  

How sin creeps up, and gets head in us.  
SAtan first tempts us to be strange one to another, and then to divide, and then to be bitter and jealous, and then to by't and devour one another: again, hasty and froward words begets anger; anger being kindled, begets wrath; wrath seeketh greedily after revenge. See Prov. 17. 14. Sin is of an encroaching nature, it creeps on the soul by degrees, step by step: David gave way to his wand'ring eye, and so fell into the sins of murder and adultery: again, Satan will first draw a soul to be unclean in his thoughts, then in his looks, then in his words, and then in deeds; he will first draw a soul to look on the golden wedge, and then to love the golden wedge, and then to handle the golden wedge, and then to gain the golden wedge. Again, he will draw a soul, first to have low thoughts of Scripture and Ordinances, and then to sleight Scripture and Ordinances, and then with the Ranters and Quakers to cast off Scripture and Ordinances: Again, if we give way to sinful motion it will be great, vain thoughts, and vain thoughts will beget idle words, and idle words will beget petty oaths. Sins of omission do also open the door, and make way for sins of commission: and again, fearfulness and timerousness doth arise from weakness and feebleness, and weakness and feebleness doth arise from unbelief or incredulity; the beginning of sin is oft by the Devils suggesting evil thoughts: evil thoughts cause delight, delight consent, consent engendereth action, action causeth custom; so one sin draweth on another: grant a little and a great deal will follow. Sin is ill in the eye, worse in the tongue, worse in the heart, but worst of all in the life: there are three ways how Satan comes into the Soul to cheat it. First as a subtle Serpent in evil thoughts. Secondly, as an Angel of light, in lying Prophets and evil spirits. Thirdly, as a roaring Lion, in Persecutors.   

Of the great danger of small sins.  
OUR Father Adam for eating an Apple: one would account it a small matter to eat an Apple: Yet what misery did that bring? It did slay our Father, and deceive our Mother, cheated and almost undone all our Brethren, defiled our Sisters, wounded our children, and plundered all our kindred to the skin, and left them as poor as Job.  
The sin of Angels was but a small sin, only one sin, and but a sin in thought too, not in action; yet for this they were cast out of heaven.  
One would think it but a small sin for David to number the people, yet how many thousands did God take away by the plague for that small sin?  
It is true, in one sense there is no little sin, because there is no little God to sin against. One would think it was but a small thing for Vzza to put his hand to uphold the falling Ark; yet for this the Lord smote him that he died.  
For one small sin of Moses, for neglecting to circumcise the child, for the bare omission of that, the Lord met him, and would have killed him, Exodus 4. 24.  
The same Moses for one unadvised speech must die in the wilderness, and not go into Canaan, Num. 20. 10. Palm 106. 33.  
Now there is great danger in samll sins, for these four reasons.  
1. Because they be committed with more complacency and less reluctancy.  
2. A man is apt to commit small sins with more security and less penitency.  
3. People are apt to run into small sins with more frequency.  
4. One stab at the heart with a penknife will kill a man.  
One little leak in a ship may sink it.  
And one little sin unrepented of will damn a soul, etc.   

Of the mischief brought upon many for one sin.  
ONE sin cast Adam out of Paradise, and the Angels out of heaven: Annanias and Saphira for one lie were stricken dead; so was Uzza for once touching the Ark: One sin brought misery upon Esau for selling his birthright, and David for Numbering the people; the sin of Saul, his sin being but one, and that of omission too, in not killing  
Agag the King of the Amalekites, he was utterly cast off by the Lord for the same, though he was his anointed and chosen servant before. I have lately read in a Book of Mr. Thomas Brooks, of the mischief brought upon many precious men for one only sin, viz. One sin tripped up the heels of Noah, the most righteous man then in the world: One sin cast down Abraham, the greatest Believer in the world: One sin threw down David, the best King in the world: One sin cast down Paul, the greatest Apostle in the world: One sin threw down Samson, the strongest man in the world: Another cast down Solomon, the wisest man in the world; And another Moses, the meekest man in the world: And another sin cast down Job, the patientest man▪ in the world.   

What hurt sin doth a Saint.  
IT is not falling into the water that drowns, but lying in it; so falling into sin sinks not thy soul, but living in it: we can stay no more from sinning, without the restraining grace, than the Heart from panting, and the pulse from beating: Sin may break a Christians Communion, but not his Union with God.  
God had one son without corruption, but no son without correction; he had one son without sin, but no son without sorrow: Sin will cost a Christian more grief, sorrow, heart-bleeding, and soul-breaking, before conscience will be satisfied, and comfort restored, and evidences cleared, and pard on in the Court of conscience sealed: For God is as severe in punishing, as he is gracious in pardoning, his house of correction is his School of instruction; Sin doth make God look severely, and chide bitterly, and strike heavily, even where and when he loves dearly. Isaiah 59 2. Your sins have hid his face from you, that he will not hear. Psalm 89. 32. Then will I visit their sins with a rod. Ver. 33. Nevertheless my loving kindness will I not take from them, nor suffer my faithfulness to fail.  
Many would fain be rid of their sufferings, that would not at all be rid of their sins; Sin and shame are inseparable companions, and sin and punishment are linked together; if thou wilt be sinful, thou must be miserable. One little miscarriage doth in the eye of the world  all a Christians graces, as one little cloud doth overshadow the whole body of the Sun.   

The ready way to mortify sin.  
1. Eat the occasions of sin, for that man shall be a slave to sin that will not fly the occasions of sin; it is impossible for that man to get the victory over sin, that sports and plays with the occasions of sin. I have read of five men that were studying what was the best way to mortify sin. The First said, to meditate of Death; the Second said, to meditate of Judgement; the Third said, to meditate on the Joys of Heaven: the Fourth said, to meditate on the Torments of Hell: the Fifth said, to meditate on the blood and sufferings of Jesus Christ: and certainly the last is the strongest motive of all to mortify sin; that soul that doth this, Isa. 62. 4, 5. shall no more be called forsaken, for the Lord will rejoice over him, and be a wellspring of life unto him, and make his abode with him, and turn his sighing into singing, and his trembling into rejoicing, and his prison into a Paradise; then the soul will break forth, and say in these or the like words, O blessed be God for Jesus Christ, blessed be his name for that precious blood that hath justified our persons, and quieted our consciences, and scattered our fears, and answered our doubts, and given us the triumph over sin, hell and death; who is he that condemneth? it is Christ that died: this made Paul, Rom. 8. 33. to the 38. cry out, victory, victory; he looked upon all the enemies, and sings it sweetly out, saying, Over all these we are more than Conquerors: in a word, from Christ alone we have strength to perform any duty, to exercise any grace, to subdue any lust, to resist any temptation, to bear any affliction. John 15. 5. Without me ye can do nothing; nay Paul goes further, 2 Cor. 3. 5. We of ourselves are not sufficient to think a good thought, but all our sufficiency is from God. Isa. 45. 24. Christ is made unto a Believer righteousness and strength: now if we want Faith in Christ, we want righteousness by way of acceptation, and we want strength by way of assistance: Surely the mercy of God is the most powerful argument to persuade a soul from sin. Psalm 26. 3, 4. For thy loving kindness is before mine eyes, and I have walked in thy truth. So Joseph, Gen. 39 9 How can I do this great wickedness, and sin against God? his soul being taken with mercy, was not moved with his mistress' impudence. 1 john 3. 3. He that hath this hope in him doth purify himself as he is pure. Mich. 7. 19 He will subdue our iniquities, and cast all our sins into the depth of the Sea. Rom. 8. 13. If ye through the Spirit do mortify the deeds of the flesh, ye shall live. Heb. 9 14. How much more shall the blood of Christ, through the eternal Spirit, purge our consciences from dead works to serve the living God? Surely, surely, if the bowels of mercy do not melt, win and draw us, Justice will be a swift witness against us: all divine power and strength against sin, flows from the souls union and communion with Christ; it is only Faith in Christ that binds the strong man hand and foot; it is only Faith in Christ that makes a man triumph over sin, Satan, hell and the world: And that stops the issue of blood, that makes a man strong in resisting, and happy in conquering, so that sin always dies most, where faith lives most; so that we must get up Gospel principles, if we would keep up Gospel practices:  
Quere. We read in the Bible of many over head and ears in sin, and yet at last became great Saints. I pray how came those to mortify their sin?  
Answ. We read of their misery, and also of their recovery, in many Scriptures: I will instance in one that speaks the sum of all the rest, as to the way how to mortify sin; Tit. 3. 4, 5. For we ourselves sometimes were foolish, disobedient, deceived, and serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another (there is the mystery) but after that the kindness and love of God appeared not by works, of righteousness which we have done, but according to his mercy he saved us, (there is the remedy,) in a word, the consideration of the love and grace of God the Father, and the love of God the Son, the promises of God, and the presence of Christ: the example of the Saints, and the recompense of reward held forth to us in the Gospel makes a sound Christian to hold on, and to hold out, resolving to conquer, or to die conquering.  
As a Christian grows up in the assurance of God's love, so he will better heal his strong lusts: an heart softened and reconciled to God, willingly closeth with the commandment, so that the best way to mortify sin, and to amend our lives, is to lay hold on the love of God by faith in Christ, and so first to get assurance of forgiveness, which softens the heart, and enlightens the eyes to see that it is only the blood of Christ that purgeth from dead works. A man by his own strength cannot prevail against a lust, that is to be done only by the blood of Christ, into which we are baptised, Rom. 6. 3. He that hath the strongest faith, hath ever the holiest heart and life; sanctification ariseth from justification: the Scripture saith, Every man that hath this hope in him, purifieth himself as he is pure: in this evidence of self-purifying, note these three things. First, the act performed purifieth. Secondly, the object, about which this act is to be exercised, themselves, that is, their whole man, soul and body, from all filthiness of flesh and spirit. Thirdly, the rule or Pattern of this act, he purifieth himself as God is pure: this is not a word of equality, but of resemblance. Fourthly, the ground or motive inciting to this purifying, viz. hope of glory: every man that hath this hope in him, purifieth himself as he is pure, 1 John 3. 2, 3. Hope in Christ excites to purity, because it conducts us strait to Christ the perfect pattern of all purity. Surely it is the appearance of God's grace to us, which works a hope of glory in us, and this hope of glory doth purify these several ensuing ways.  
1. It puts us upon, and helps us in a frequent washing ourselves in the fountain opened for sin and uncleaness, viz. in the purifying blood of Christ by Faith and hope, as instruments applying Christ crucified, Zach. 13. 1. Heb 9 14. Psal. 51. 7. Whom God hath set forth to be a propitiation through Faith in his blood, etc. Rom. 3. 25.  
2. This works us up to true endeavours in the use of all means to purify both soul and body, person and conversation, from all corruption universally, both in kind and degree, let us cleanse ourselves from all filthiness both of flesh and Spirit, 2 Cor. 7. 1. Now hypocrites wash the outside of the platter or cup, but inwardly they are full of extortion and excess, Mat. 23. 25, 26.  
3. This grace of God, and hope of glory, puts the soul upon maintaining a constant spiritual combat by faith and hope, and other graces of the Spirit against the flesh, Rom. 8. 13. And so by the Spirit mortifies the deeds of the flesh, daily crucifying the flesh with the affections and lusts, Galat. 5. 17, 24, 25. and this grace of hope as an inward principle works out pollution and corruption, as being repugnant thereunto.  
4. This hope of glory leads the soul to a diligent improvement of the word of God for self-purifying, the word hath in it a purifying Faculty, John 15. 3. Ye are clean through the word that I have spoken unto you: the word purifies these ways.  

1. As a lamp, discovering the spot, Rom. 7. 7.  
2. As a star, conducting to Christ, the fountain of purifying, 1 John 2. 1, 2. Zach. 13. 1.  
3. As a rule, according to which we are heedfully to order our conversation, Psal. 119. 9  
4. As a motive to self-purifying, 2 Cor. 7. 1.  
5. As an antidote against sin. Psal. 119. 11. thy word have I hid in my heart, that I might not sin against thee.    

Sin in the best Saint, and most times in the best actions of Saints.  
1. THE fairest day hath his clouds, and the finest linneng hath its spots, the richest jewels their flaws, and the sweetest fruit their worms; so hath the most precious. Christians their failings, David's heart was more often out of tune then his harp.  
2. Consider what complaints and cry out there were amongst the most precious Saints, being sensible of their sins, Rom. 7. 24. O wretched man that I am, who shall deliver me, said Paul, Jer▪ 3. 25. We lie down in our shame, for we have sinned against the Lord our God, both we and our fathers from our youth, Gen. 6. 5. God saw that the wickedness of man's heart was great, and that every imagination of the thoughts of his heart was only evil continually. And for the Saints themselves here, in all duties, there is imperfection, something polluted, and something defective; our most spiritual duties are not wound up to command; they are all tainted with disproportion to rule, and not only so▪ but our choicest▪ services are be Leoparded with many spots. We, whilst in this body can stay no more from sinning, than the heart from panting, and the pulse from beating: The Angels are impure in his sight, how much more the best of our actions? in many things we offend all: either offend and fail in the matter, or in the ground, or in the form, or in the end: Now our not acting from a pure principle, by a pure rule, to a pure end, or our coming short in any of these, may mar the whole action: no action is said to be done according to rule, in a Gospel administration, unless it be attended with these five things.  

1. All righteous acts must, and aught to be done spiritually and hearty, with heart and spirit, Prov. 23. 26. John 4. 24. 1 Cor. 6. 20.  
2. Sincerely, as in the sight of God, Gen. 17. 1. Psalm 18. 22. and 66. 18. John 21. 15, 16, 17.  
3. Obediently, because God commands it, as in Noah, Gen. 17. 7. Abraham, Heb. 11. 8, 17. Psal. 40. 8.  
4. Universally, without reservation or exceptation, Psal. 119. 6.  
5. Constantly, perseverance in well doing doth crown the action, Psal. 1. 2, 3. Psal. 119. 20. Psal. 92. 14, etc.   
And moreor less every man comes short in these five things.  
So that a Saints comfort cannot lie in the duty performed: but a Saints comfort lieth in this, viz. Although we carry ourselves in our choicest performances very weakly, yet the Lord doth carry towards us very sweetly, and doth accept of that which we do very kindly, although done in much infirmity: in a word, he doth accept of our performances, although accompanied with many infirmities: but to close up this head, that there is sin in the best Saint, consider these Scriptures, 1 King. 8. 46. For there is no man that sinneth not, Eccles. 7. 20. For there is not a just man upon earth, that doth good and sinneth not, etc. Jam. 3. 2. For in many things we offend all, etc. 1 John 1. 8. If we say we have no sin, we deceive ourselves, and the truth is not in us, Prov. 20. 9 Who can say, I have made my heart clean, I am pure from my sin? 1 John 1. 10. If we say that we have no sin, we make him a liar, and his word is not in us. There needs no more proof to prove sin to be in the best Saint, and in the best actions of Saints. Let us make out after a more perfect righteousness, or we perish for ever. The universal experience of the best of God's people in all ages, doth evidence that none of them have been without sin in this life, not Abraham, Gen. 12. 13, 19 not Isaac, Gen. 26. 7, 8. not Jacob, Gen. 27. 19, 20. not Moses and Aaron, Psalm 106. 33. Deut. 32. 50, 51. Exod. 32. 2, 21. not David, Psalm 51. 1. to the tenth verse, and 38. 3, 4. not Peter, Mat. 26. 33, 34, 35, 70. to the end, Gal. 2. 11, 12, 13. not Paul himself, Rom. 7. 18, 20, 23, 24, 25, etc.   

The difference between the sinning of the Regenerate, and the unregenerate.  
COnsider, that both the children of God, and the children of the Devil sin, yet there is a vast difference between the sinning of the one, and of the other, whereby we may according to Scripture distinguish betwixt the regenerate and unregenerate.  
1. He that is regenerated and born again, committeth not sin, nor can sin with a whole will, but as it were with a half will, an unwilling willingness, and a dissenting consent, Rom. 7. 15. For that which I do I allow not, verse 19 But the evil which I would not, that I do. Now the unregenerate sins with a full will, and with a full consent.  
2. Sin in a Christian differs from sin in a wicked man, thus; it is the same for the matter, but not for the manner.  
3. Although there be sin in a godly man, as well as in a wicked man, yet with this difference; the Christian doth constantly maintain war against his sin, the other is at peace with it.  
4. They that are regenerate sin not against Gospel remedy, the other doth. Now Jesus Christ is the Gospel remedy: and their not coming to him, looking upon him, receiving him, and accepting of him for salvation, John 1. 11, 12, 13. Act. 4. 12. John 3. 18, 36 and 16. 9, etc. This is to sin against Gospel remedy.  
5. A regenerate man, though he have sin and corruption in him, yet he doth in some good measure avoid the occasions that should draw this out. Job made a Covenant with his eyes, that he might not sin against God: but the other runs into all actions, as the horse into the battle: To close up this head, a regenerate man, although he sin as well as an unregenerate, he is not under the reign of sin, neither doth he sin habitually, neither with the allowance of any bosom sin, not only as carnal men do, nothing but sin. For, first he doth stand in the way of sinners, and entice others to sin, he doth study how he might commit sin, and makes a trade of sin, sins willingly, and pleaseth himself in sin, and pleads for sin: he is troubled and cannot sleep except he hath done mischief, and caused some to fall, Prov. 4. 16, etc. The very thoughts of sin is pleasant and delightful to him, he will boast at his wickedness, and hates the man that doth reprove him for it; but this spot is not the spot of God's people, Deut. 32. 5.   

How many ways the Lord is said to forgive sin; Or the various names and expressions of forgiveness.  
1. FIrst Aaron by a special command from God, Leu. 16. 21. Was to lay his haad upon the head of the goat, and confess over him all the iniquities of the children of Israel. and all their transgrestions, putting them upon the head of the goat, and the goat did bare away all their iniquities, into the land not inhabited, verse 22.  
2. The Lord tells us he hath cast all our sins behind his back, Isa. 38 17. Thou hast cast all my sins, saith he, behind thy back, etc.  
3. We read that our sins are cast into the bottom of the sea, Micah 7. 17.  
4. The Lord tells us in his word, that our sins are blotted out, Isa. 43. 25. I, even I am he that blotteth out thy transgressions for my own sake, Isa. 44. 22.  
5. The Lord tells us our sins are covered, Psal. 32. 1. Blessed is the man whose sins are covered, and transgressions for given.  
6. The Lord tells us he will remember our sins no more, Jer. 31. 34. For I will forgive their iniquity, and I will remember their sins no more.  
7. The Lord saith he will not impute sin to us, Rom. 4. 8. Blessed is the man to whom the Lord will not impute sin; he will not impute sin, that is, he will not set sin on our score, he will not put sin to our account; though sin be in us, yet it is not imputed to us.  
8. The Lord tells us, that so far at the East is from the West, so far hath he removed our transgressions from us, Psal. 103. 12. What shall I say more, who is a God like unto him, that pardoneth iniquity, transgression and sin, which comprehends all sin of what nature, kind and degree whatsoever, unless the unperdonable sin (iniquity is that which is done against another man) Sin is that which is done against a man's , and transgression that which is done immediately against God, but all these are pardoned for his own sake, Isa. 43. 25.   

Whether sins before conversion ought to be called to mind after conversion.  
SINS before conversion ought to be called to mind, but not with complacency of Spirit, or stupidity of heart, or despondency of mind.  
1. Not with complacency of Spirit, but with bitterness of Spirit, and grief and sorrow of heart. Isaiah 6. 5. I am a man of unclean lips, saith that humble soul; so humble Job cries out of the iniquity of his youth, Job 13. 26, etc. so humble David sighs it out, Psalm 51. 3. My sin is ever before me: so those many converts, Titus 3. 3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another, but after that the kindness and love of God our Saviour towards man appeared.  
2. Though they are to be called to mind; it must not be with stupidity of heart, but with a broken, and bleeding, and a contrite heart; in the day of our prosperity we are not to forget our former poverty, but to consider, that we are not worthy of that calling, of that Gospel, and of that grace tendered to us in the word.  
3. It must not be done with despondency of mind neither, the truth lieth between two extremes; we must not call them so to mind as to discourage us, and make us unwilling to come to Christ, etc.  
1. The first Reason why that people in a converted state should often call to mind the sin and misery they were in before conversion; because by so doing we shall be provoked to magnify and admire the riches of God's grace; none in the world do more admire God's grace and mercy, than those that are most sensible of their own sin and misery. See 1 Tim. 1. 13.  
2. Reason: because this will kindle a great deal of pity and compassion in our souls towards those that remain yet unconverted. Titus 3. 2, 3. I Paul, and thou Titus, were sinful as well as they, and did serve divers lusts as well as they, let us pity them, and help them out of this state of sin and death.  
Reason 3. Because this will make us more watchful and careful. Eph. 5. 8. You were sometimes darkness (saith he) but now are you light in the Lord, walk therefore as children of the light. 2 Sam. 7. 18. Who am 10 Lord God, said King David, and what is my house, that thou hast brought me hitherto? And Saint Paul, 1 Tim. 1. 13. remembers himself, and leaves it written for others to read, that he had been a blasphemer, a persecutor, and injurious: a low meditation for an high Apostle, yet profitable to himself and others.   

Whether the Dominion of sin may not be taken away, where yet the life of sin remains.  
SIN may live where it doth not reign, and dwell where it is not welcome; it is true, the Scripture doth say, they that are Christ's, have crucified the flesh, with the affections and lusts; but here the Scripture doth not speak of a total subduing of sin, as if every lust and corruption should be quite subdued, but only this far, to give a deadly blow to sin, that sin shall not reign nor bear sway in thy soul as it hath done formerly; the dominion of sin is taken away, but the life and being of it is continued for a little time. As Hagar would dwell with Sarah till she beat her out of doors: so will sin dwell with grace, till death beat it out of doors: there shall be some remainders of sin still in the best of God's servants, but sin shall not reign in their mortal bodies; sin may live in a Saint, and yet the Saint not live in sin.  
Let us now examine in what cases, and with what limitations strength of corruption may consist with strength of grace? the resolving of this question is of very much use.  
1. Though sin be strong, yet grace may be strong too in thy soul; though thy sin be great, if thy sorrow be great too, it evidenceth thy grace is so also, 1 Chro. 23. 12.  
2. If you find a strong opposition against your corruptions, though you cannot fully subdue sin, yet do you strongly oppose it: then there is strength of grace in the soul, though there be strong corruptions in the body.  
3. There is strength of grace, where there is strong cries to God against thy sins, this argues grace, and the strength of grace, Deut. 22. 25, 26, 27.  
4. There is strength of grace in that man or woman that is resolved in the strength of Christ, to conquer his strong sins, or die conquering of them; our Lord Christ when two things were set before him, either to sin or die, he chose death, rather than sin, and by degrees he works his Spouse to the same mind.  
5. That strength of grace may be consistent with strength of corruptions, I might instance in many precious Saints, I will mention one for all the rest, and that is in Peter; who had not only truth and reality, but eminency and strength of grace: For though temptations and corruptions did sometimes prevail, yet he had strong affections towards Christ, he did outstrip many of the Disciples.  
1. He was the man that of all the Disciples wept most bitterly for his sins, Mat. 26. 75.  
2. Peter was the first that ran to the Sepulchre to see what was become of Jesus, John 20. 5.  
3. He was the man who hearing that Christ was risen, leapt into the Sea for joy, John 21. 7.  
4. He was the first man that made the first Sermon, and first preached the Gospel after the Ascension of Christ, Acts 1. 15.  
5. He had that love to Christ as strong as death, for he suffered death afterwards for Christ; but now although in the cases before mentioned, strength of grace may be consistent with strength of corruption, yet there are other cases wherein they are altogether inconsistent; though there may be strong grace, and strong corruption in the soul, yet the reign of any one corruption in the soul, yet the reign of any one corruption is utterly inconsistent with grace, and the strength of it. See Rom. 6. 12. & 7. 23.  
And when I say there is a consistency between grace and corruption, I would be understood of spiritual and inward corruption, viz. of hardness of heart, Spiritual pride, deadness in duties, etc. For into gross external open acts of sin, strong Christians do seldom fall.   

How far a true Christian may be tainted with error in Judgement, and yet at last be restored.  
Sometimes even Gods own children, are even overcome with erroneous opinions; One whom the Lord had received into favour, might erroneously hold himself bound in conscience to the Legal difference of days and meats under the Gospel, Rom. 14. 1. to the 7. The Apostles themselves erroneously deemed Christ should be a worldly King, Mark 10. 37. to 41. And this error was not cured in them, though they were eye witnesses of his passion and resurrection, Acts 1. 6. And the Church of Galatia erred grossly in the point of Justification, mingling Moses with Christ, the works of the Law with Faith in Justification, Gal. 3. 4, 5, etc. by which it doth appear that regenerate persons may for a time be ensnared in some errors that are gross and dangerous, and that against fundamentals of Faith; Christ and his Offices, those are fundamentals, 1 Cor. 3. 11. Eph. 2. 20. yet the Apostles as we said before, till the sending of the Holy Ghost upon them, were in an error about Christ's Kingly Office, taking it to be temporal rather then spiritual: Justification by Faith alone is a Fundamental, Rom. 3. 28. Gal. 4. 5, 6. yet for a season, as before the Galatians lay under that gross error of that necessity of Legal works with Faith. But it is a dangerous thing for any of the Lords people to fall into such gross errors, hereby their minds are darkened, Eph. 4. 18. and corrupted, 2 Cor. 11. 3. bewitched, Gal. 3. 1. Now consider how grievous it is to have a man's mind corrupted; if the mind be darkness, how great is that darkness? etc. Oh here is the love of God in restoring his people again into the truth; and yet for all this he calls them the children of truth, 1 Joh. 3. 19 they can do nothing against the truth, but for the truth. 2 Cor. 13. 8. their loins are girt about with truth. Eph. 6. 14. whereas carnal men remain in error; and are men,  
1. Of corrupt minds, destitute of the truth, 2 Tim. 3. 8. and turning away their ears from the truth, 2 Tim. 4. 4.  
2. Or they hold the truth in unrighteousness, Rom. 1. 18.  
3. Or they are not able to come to the knowledge of the truth, 2 Tim. 3. 7.  
4. They have no love to the truth, 2 Thes. 2. 9, 10. and no wonder if such persons be unstable, and led away with the error of the wicked, etc.    

Of Knowledge, first of God, secondly of ourselves: the properties of it, and means of attaining it, and the benefits we have by it.  
Of Knowledge.  
TO lack knowledge is a very evil thing, to scorn to learn is worse, and to hate knowledge is worst of all. Hos. 6. 6. I desired the Knowledge of God, more than  offerings. Hos. 4. 1. The Lord hath a controversy with the inhabitants of the Land, because there is no knowledge of God in the Land. 1 Cor. 15. Some have not the knowledge of God, I speak this to your shame. Hos. 4. 6. My people perish for want of knowledge. Prov. 1. 22. How long ye simple ones will ye love simplicity, and fools hate knowledge? Prov. 2. 16. When wisdom entereth into thy heart, and knowledge is pleasant to thy soul, discretion shall preserve thee, understanding shall keep thee. Eph. 2. 17. Therefore be ye not unwise, but understanding what the will of the Lord is. What shall I say more, knowledge is that understanding which we have both of God and his Word and Will, and of our own selves; it is a store-house of all wisdom, and the beginning of salvation; it is a spiritual virtue to speak little and well; words are the shadow of works, and works the substance of words; much talking and little practising, is like to an empty vessel, that doth give a greater sound than they that be full; much knowledge & little practice is like a great tree that makes a large show, but bears no fruit. To close up this, first of knowledge in general, let me tell the Reader, that a man without knowledge, is as a workman without hands, or as a painter without eyes, or as a traveller without legs, or as a ship without sails, or as a bird without wings, or as a body without a soul: there is a threefold knowledge or illumination: First, general and natural, the light of Reason. Secondly, spiritual and supernatural. Thirdly, there is a knowledge of middle illumination betwixt these two, more than merely natural, but less then truly supernatural.  

Of the knowledge of God.  
SOme have not the knowledge of God, saith the Lord by his servant Paul, I speak this to your shame, 1 Cor. 15, etc. Again another Scripture saith, This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent, John 17. 3.  
Again, it is death to be ignorant of him, for he will come in flaming fire, rendering vengeance on them that know him not, 2 Thes. 1. 8.  
So that all regenerate persons have true knowledge, though it be an imperfect knowledge: they do truly, though weakly know God, as doth appear in these Scriptures, Jer. 31. 34. John 6. 45. 1 Cor. 13. 9, 12. 1 John 5. 20.  
In a word, to know him, is to know all things, for they have their being from him; to be ignorant of him, is to be ignorant of all things: So that such an one doth know nothing as he ought to know. Let the reader turn to the first page of this book, where I have laid down as much as I understand in this mystery.   

Of the knowledge of ourselves.  
IT is a most excellent thing for a Christian to know himself, and then at the best, he would see himself to be but vanity, and an unpofitable servant to God, and so begin to cease from man, whose breath is in his nostrils. Oh what are the best of men! they have no better lodging for his noble soul, than a cottage of clay, and that so frail and crazy, as were it not once or twice a day daubed over, it would fall about his ears: and wheresoever he goes he is forced to carry this clog, this clay. Whereas Angels free from these shakels of flesh can move from heaven to earth, even as swiftly as can our very thoughts. Nay, take the best piece in man, his soul, search and see, his understanding is full of darkness, blindness and vanity, Psal. 94. 11. 1 Cor. 2. 24. Unteachableness and incredulity. See 2 Cor. 4. 4. Secondly, the will of man is wholly depraved, as being contrary to God, his will, word and spirit in all things: it will not depend nor wait on God, it is unconstant in good resolutions, it is very apt to disobey the will of God, as we may see in Father Adam. Thirdly, as for the memory, that is also full of corruption, that it will forget the things that it should remember, and remember the things it should forget; it will hold fast trifles, and let go matters of moment. Fourthly, The Conscience that is wholly corrupted, that is without feeling, whereas it should excuse or accuse: It doth abuse and pervert the light it hath, by making great sins small, and small sins great. Fifthly, Our affections, they are also corrupted, they come as a tempest, and carry us away; either to make us overlove, or overgrieve, or overjoy; and so we hate our brother, whom we should love, and love our lusts whom we should hate. What shall I say? our understanding is darkened, our will depraved, our affections disordered, our memory misemployed, and conscience benumbed, etc. We were conceived in sin, brought forth in iniquity, we have lived in vanity, and without the riches of God's grace we shall die in misery.   

The Characters or Properties of true knowledge.  
1. THE knowledge that is from God, subjects the soul to God: but the knowledge that is in the brain is notional, and neither subdues sin nor Satan.  
2. Spiritual, experimental knowledge is a free gift of God, 2 Cor. 4. 6. God who commanded the light to shine out of darkness, hath shined in our hearts, to give in the light of the knowledge of the glory of God, in the face of Jesus Christ. This Divine light doth reach the heart as well as the head.  
3. True knowledge is a transforming knowledge, 2 Cor. 3. 18. Like as the child receiveth from the parents, member for member, limb for limb, or as the paper from the press, receiveth letter for letter, or as the face in a glass, answereth to the face, so the beams of Divine knowledge, shining into the soul, stamps the lively Image of Christ upon the soul, and makes him put on the Lord Jesus, and resemble him. God will own no knowledge at last, but that which leaves the stamp of Christ, the print of Christ, and the Image of Christ upon the heart.  
4. True saving knowledge doth spring from a spiritual sense and taste of holy and heavenly things; this is that experimental knowledge, that will turn to account at last; the other literal knowledge will only increase our guilt and torment, as it did the Scribes and Pharisees.  
5. True knowledge circumciseth the heart, and dissolveth the dominion of sin, Ephes. 4. 22. The root of lust is error; when Christ takes away the foundation, the lust dies, and the Devil's work is dissolved. First, the lust of the eye: Christ informs the soul that there is no such excellency in riches; but that they are dross and dung, and therefore why should the eye or heart be set upon them: So this lust is dissolved, there is an end of it.  
6. True knowledge doth endear Christ and the things of Christ to the soul, Cant. 2. 5. I am sick of love, I cannot live in myself: I can live only in Christ who is my life, Galatians 6. 14. God forbidden that I should glory in any thing but Christ.  
7. True knowledge is soul-humbling, soul-abasing knowledge: John said, I am not worthy to lose his . Peter said, depart from me, I am a sinful man. Abraham said, he was but dust and ashes. Gen. 18. 27. Jacob said, he was less than the least of all his mercies, Gen. 32. 10. David said, he was a worm and no man, Psalm 22. 2. Job abhorred himself in dust and ashes, Job 42. 1, 2, etc.  
8. True knowledge is always attended with holy endeavours, and heavenly desires after a further knowledge of God, Prov. 18. 15.  
This knowledge of God goes before trusting in God, Psalm 9 10. They that know thy name will put their trust in thee. There may be knowledge without grace, but not grace without knowledge.   

How one Believer differs from another in knowledge.  
AS saving knowledge is a free gift of God, so he gives to some more, and to others less, according to the measure of the gift of Christ; and though it be freely given, yet the Lord doth hand it to us, and work it in us, in the use of means; age, and time, and communion, and study, and use of means, and experience do raise the apprehension and knowledge to far more degrees and strength then at the first; whereas before they saw dimly, at length they rise by degrees to a more perfect light of the same truths, and to a more full and enlarged apprehension of other truths, which he was ignorant of before, even in this doth one believer differ from another.  
Faith is the eye of the soul, and knowledge the ground of Faith, for believing is not rooted in ignorance, but in light: now every believer hath not so full and distinct a knowledge as another: there are several promises, and in them several parts and degrees Now all Christians have not been so long acquainted with the word, as to know all the good which doth concern them.   

Of what a large and vast measure of knowledge a man may attain unto, and yet be without this saving knowledge.  
HE may speak with the tongue of men and Angels, and yet be as sounding brass, or a tinkling Symbal, as in 1 Cor. 13. 1. Again, he may attain to the natural knowledge of all natural things, and speak eloquently and distinctly, and in many things truly; he may be well skilled in Logic, Rhetoric, Philosophy, and have the letter of the Scripture at his finger's ends, and yet be an ignorant man in the knowledge of God, and in the account of Christ, viz.  
1. A man may have a common knowledge of Christ, and yet be without a spiritual knowledge of Christ; he may gather together a great deal of notional knowledge of Christ, and have much natural knowledge, by the works of God, by hearing, reading, conferring, or the like, and yet be ignorant of the Trinity in Unity, and Unity in Trinity.  
2. He may attain to vast and great measures of notional, and yet be without an experimental knowledge of Christ: how abundantly is this proved in our days in all places, etc.  
3. An unregenerate man may attain to a contemplative, or speculative knowledge of Christ, and yet want and be altogether without a spiritual expemental knowledge; he may know Christ as a man knows his neighbour; but now a believer knows Christ, as a wife knows her husband: a natural man's knowledge is like the Moon, it hath light, but no heat: but a spiritual man's knowledge is like the Sun, that hath heat as well as light.  
4. A natural man may have much knowledge, but he is a stranger to an appropriating knowledge of Christ— he doth not know Christ to be his Christ; now in this sense, a man may be a great knowing man, and yet not know Jesus Christ.  
5. He is without a practical knowledge of Jesus Christ, he may know much, but do but little, Tit. 1. 16. in their words they profess to know him, but in their works they deny him: though they know God, yet they glorify not him as God. Now put all these together, and they speak out with open mouth, that a man may attain to a great measure of knowledge, and yet be in the account of God, in the account of Christ, in the account of Christians, an ignorant man, he is without spiritual and experimental knowledge, without an affective, and apprehensive knowledge, and without an appropriating, and practical knowledge. I shall close up this head with a few cautions and considerations.  
1. Take this for a truth, that in a Scripture account, to complain of ignorance, is a good degree of knowledge, Prov. 30. 2. And I have not the knowledge of a man, etc.  
2. Take this also for a truth, that in God's account, he knows most that doth most, Psal. 111. 10. A good understanding have all they that do his commandments: God doth not measure our knowledge by our questions and disputes, but by our practices, as in Jer. 22. 16. He judgeth the cause of the poor and needy; was not this to know me, saith the Lord?  
3. Take this also, that it is not the wanting of some measures or degrees of knowledge, that doth make a man ignorant in the sight of God, but the wanting of true knowledge of the Father, Son, Spirit, and Scriptures.  
Object. I am surely ignorant of God, saith many weak Christians: I do not know him, he will come in flaming fire, taking vengeance on me.  
Answ. 1. Suppose thou art ignorant of God, yet if thou art not consentingly ignorant, if thou art not a selfconceited man or woman, that thinkest thou knowest much, when thou knowest little, thou art well enough, if thou art not like those, in Hos. 8. 2. Israel shall say unto me, my God we know thee, and yet there is no fear nor knowledge of God in the Land.  
2. If thou dost not sit down contentedly in thy ignorance, but dost labour and endeavour after more knowledge, than thy condition is good enough; but if thou sayest unto God in thy heart, as in Job 21. 14. Depart from me, for I desire not the knowledge of thy ways; then thy condition is extreme bad.  
3. If thou art not obstinately ignorant, like those spoken of in Psalm 82. 5. They know not, neither will they understand, but they walk on in darkness: When men be ignorant, and will be ignorant, this is an evidence they have no saving work of God upon them, 2 Pet. 3. 5. saith the Apostle, these things they are willingly ignorant of.  
Now if thy ignorance be accompanied with these three circumstances, that you are conceitedly, and contentedly and obstinately ignorant, the Lord be merciful to thee, thou art in a state of death and damnation; but on the other hand, although thou hast abundance of ignorance in thee, yet if thou dost bewail it, and labour and desire after more knowledge, if you follow on to know the Lord, and are not obstinately ignorant, thy condition is good.    

Of Obedience.  
TRue obedience or keeping of God's commandments, flows Originally from the true knowledge of God, to which we have been speaking, so that here obedience falls in its centre and place; there is a threefold obedience, viz.  
1. There is an obedience both true and perfect, this was performed by Christ on earth, and by Saints and Angels in Heaven, Phil. 2. 8. Mat. 6. 10.  
2. There is another kind of obedience, that is neither true nor perfect, done by all natural men; they fail in the ground from which, the rule by which, and the end to which, Rom. 8. 8.  
3. There is a true and sincere, but an imperfect obedience, which is performed by Saints on earth: in all their obedience there is some imperfection, something polluted, and something defective; yea the most spiritual obedience is not wound up to command, they are all tainted with disproportion to rule; and not only so, but our choicest services are be Leoparded with many spots, yet the bent and main disposition of their hearts are upright and unfeigned, notwithstanding there be some gradual infirmities and imperfections in all their actions: concerning obedience, what it is, the ground and springs of it, I have before in this book at large laid down under the head of justification, and also more larger under the head of sanctification, and therefore I shall speak no further to it here, but to proceed the next point that comes in order.   

Of Experience.  
IT is the duty, and it should be the practice of all sober Christians, to treasure up experiences of God's goodness, Psalm 77. 5. Thou hast been my helper, Psalm 63. 7. I was brought low, and he helped me, 2 Tim. 4. 17, 18. Notwithstanding the Lord stood with me, and strengthened me, Psalm 89. 49. Lord where are thy former loving kindnesses? and so in another Psalm, return to thy rest O my soul, the Lord hath dealt bountifully with thee, 2 Cor. 1. 10. Who delivered us from so great a death, and doth deliver us, in whom we trust, he will yet deliver us, Psalm 116. 2. Because he hath inclined his ear unto me, therefore will I call upon him as long as I live. It is good to hear, better to understand, better to enjoy, and best of all to have experience of what we hear, understood, and enjoyed: Laban could say to Jacob, I have learned by experience, that the Lord hath blessed me for thy sake, Gen. 30. 27. So a man that hath had experience, can tell us, that sin is the greatest evil in the world, and that Christ is the only thing necessary; the favour of God is better than life: that the wounded spirit is such a burden that none can bare; that a broken heart is an acceptable sacrifice to God, for he hath found it; so that the promises are precious promises, for he hath found it so: That the smiles of God will make up the want of any outward mercy, for he hath found it so, Psalm 63. 3. Because thy loving kindness is better than life, my lips shall praise thee.   

Of Enjoyment.  
IT is one thing to have a portion, and another thing to enjoy it; to possess a thing, and to enjoy a thing is the portion of a true Christian, 1 Timothy 6. 17. Who giveth us richly all things to enjoy, and hence it is that many a poor man lives more comfortably than the rich; the rich man hath much, and doth possess, the poor man hath little, and that little he doth enjoy. The rich man, saith Solomon, roasteth not that which he caught in hunting; he hath hunted to and fro, and gotten a great deal together, and now hath the sight of it, but not the taste of it: this is one of the sore evils that Solomon saw, Eccles. 5. 13. There is, saith he, a sore evil which I have seen under the Sun; riches kept for the owners thereof to their hurt. Eccles. 6. 2. there is an evil that I have seen, a man to whom God hath given riches and honour; so that he wanteth nothing of all that he desireth, yet God giveth him not power to eat thereof; this is vanity, and a sore evil, Prov. 12. 27. but the substance of a diligent man is precious, he doth eat and drink, and is satisfied, and doth praise the name of the Lord. If it be but a dinner of herbs, it is better to him then a stalled Ox to the other: What shall I say more to this head, the enjoyment of Christ without honour will satisfy the soul; the enjoyment of Christ without riches, will satisfy the soul; the enjoyment of Christ without relations; the enjoyment of Christ without pleasure and smiles of the creature will satisfy the soul: Nay, though honour is not, and health is not, and friends are not; It is enough that Christ is mine and I am his.   

Of love, the nature of it, several sorts and kinds of it: How it's wrought in the heart, trials of it, and properties of it: means of attaining it, and impediments of it, and inducements to it.  
OF the nature of this love.  
Although Christians do somewhat differ in their defining it, what it is, yet in the essence or body of it they agree; but before I can orderly come to speak of the several definitions that Christians give of it, I must acquaint the Reader of the several sorts of love, viz. there is a love natural, etc. and a love sinful, etc. and there is a love spiritual.  
1. There is love of pity, as in a Father to a sick and vicious son, or one friend to another in misery: or if you please there is,  
2. A natural love planted in the heart of man to love himself, his children, wealth and acquaintance: Now the spiritual love that we shall speak of by and by, doth set banks to the stream of natural love, that it run not over, either to overlove, or overgrieve.  
3. There is a love of complacency: So the Father is well pleased with an obedient son, the husband with a virtuous wife, the Schoolmaster with a towardly Scholar.  
4. There is a love of friendship, when a man doth both honour and respect such and such good people, and is so beloved of them again.  
5. There is a love of dependence, when we love one upon whom all dependeth, namely God; whom also we love, with a love of complacency and friendship, being a full object, free from all mixture of evil, and altogether supernatural; this supernatural love is that I intent to speak to, and first of the nature of this love; in which I shall take notice of the various judgements of many precious Christians, in the definition of it, although in the main they all agree.  
1. One saith, it is an holy disposition of the heart arising from faith, whereby we cleave to the Lord, with a purpose of heart to serve him, and to please him in all things.  
2. Another saith love is a grace wrought in the heart by the Spirit of God, in persuading the party of God's love to it; and so the soul comes to love God, because he did first love him, 1 John 4. 19  
3. Others say, it is a supernatural grace flowing from Faith, instilled by God himself, whereby through the mercy of God we see the great excellency of him, and thereby are drawn to love and yield obedience to him.  
4. Others say it is an holy affection, or act of the will, or disposition of the heart, whereby it cleaves or makes forward to some good, that is agreeable to itself.  
5. Others say, it is a spark of heavenly fire, that puts all the affections into an holy flame. Cant. 1. 7. Tell me O thou whom my soul loveth. Isa. 26. 9 With my soul have I desired thee, yea with my spirit within me will I seek thee early. He that planted the affections of love in our hearts, may well call for his own, and expect to gather the grapes of his own Vineyard.  

Several sorts or kinds of Love.  
BEsides what hath been spoken in the foregoing head, there are several sorts and kinds of love; as, First there is a fleshly and carnal love, which is altogether sinful. Secondly, there is a natural ove, as in a Parent to a child, and one relation to another. Thirdly, there is a civil love, such as one neighbour and friend hath to another. Fourthly, there is a religious love, and that is twofold, the one is subordinate to the other, viz. First there is our love to God. Secondly to his people, as they bear his image. First to God himself, who is the very essence of love, he is nothing else but love, God is love, neither should there be any thing beloved by us, but as it either conveys love to us from him, or else dews up our affections to him; there is also a love to our enemies required of us, which we ought to be found in the practice of, in obedience to the command of God, and in love and pity to their poor souls, Mat. 5. 44.  
But that love that I shall treat of is, that love spoken to in Scripture, which is shed abroad in our hearts by the Holy Ghost, Rom. 5. 5.   

Of the springs of Love, how it is begotten and increased in us.  
THE Lord tells us by Paul, Rom. 5. 5. That the Love of God is shed abroad in our hearts by the Holy Ghost: he shows us that he loveth us that were of no worth, and whilst we were in our sins, that he died for us, and then he doth shed the sense and feeling thereof abroad in our hearts, whereby we come to taste and see how good and gracious the Lord is, Psalm 34. 8.  
1. Spring of love is this, the Lord doth unveil himself a little to the soul, whereby it sees his excellency, viz. wisdom, power, riches, beauty, glory, faithfulness and amiableness.  
2. Spring of love is this, the soul having seen something of his excellency, and so loves him, not only because of that, although he be most worthy of love, but also because he hath cast his love upon us: and so in the second place, the soul comes to love Christ, because he first loved us, 1 John 4. 10, 19 as fire begets fire, so doth love beget love.  
3. Spring of love is this, after the soul hath seen the worth of Christ, and the love of Christ, it comes in the next place to see that the love of all relations doth meet in the love of Christ: and this doth raise up a Christian to love Christ with a supreme love: Love is as a Loadstone, drawing the affections to love Christ, as to one that is aimable and lovely, famous and glorious, spotless and matchless, in his name, in his nature, in his offices, in his graces, in his gifts, in his discoveries, in his appearances; in his Ordinances, he is full of gravity, majesty, and mercy, and glory, he is the chiefest among ten thousand, Cant. 5. 10. So the soul loves Christ for that incomparable goodness and natural sweetness that there is in him. But others that see it not, reject those gracious invitations, reject the King's Supper, and think it strange that thou runnest not with him to the same excess of riot.  
4. Spring of love is this, the Lord presents before the soul, First his love in giving Christ. Secondly, the love of Christ in giving himself, and this many times takes with a soul, and makes it break forth in these or the like expressions; O the love of God to sinners, to give his son, and not a servant, his own son and not another, his only son and not a second, his only begotten son, and not an adopted son, that he should send and give him, when he was not sought by us, but freely given by him to us, not friends but enemies! etc. In the next place consider, the love of Christ in giving himself; O how wonderful was his love to us, it was not a love to the fallen Angels, but to fallen man! Oh what hath he undergone for us! O that he that was equal with God should come in the form of a servant! That he that the heaven of heavens could not contain, should be cradled in a Manger, and from his cradle to his Cross, his whole life was a life of sorrows! Oh that the Judge of all flesh should be condemned, the Lord of Life put to death, that he that was crowned with honour and glory, should be crowned with thorns! That that face that was white and ruddy, should be spit upon by the beastly Jews! and that tongue that spoke as never man spoke, should be accused of blasphemy! That those hands that swayed the Sceptre, and feet that were as fine brass, should be nailed to the Cross! He was tempted by the Devil, reviled by the High Priests, branded for a Babbler, Wine-bibber, and Sabbath-breaker, and Blasphemer! all this he suffered for us out of love to us, shall we not love him? his true love to us will be satisfied with nothing but love again— This is another Spring of love.   

Of the Trials of Love, how it may be known.  
WE read, 2 Cor. 2. 8. And to prove the sincerity of your love; if the Lord will, this shall be my work in few words, to lay down those spiritual experimental signs of this sincere, unfeigned, fervent love.  
1. The first character of this grace of love is this; true love will be satisfied with nothing but love again; what doth all avail, as long as we may not see the King's face.  
2. Those whom we love we often think upon, our thoughts fasten on them. Psalm 139. 17, 18. How precious are the thoughts of thee unto me O God, how great is the sum of them? when I awake I am still with thee. So that sleeping or waking, his mind runs upon him: try thy love of God by this; if thou think not often of God, thou lovest him not; but if thou canst not satisfy thyself with profits, pleasures, friends and other worldly objects, but thou must turn other businesses aside, that thou mayest daily think of God: then thou lovest him.  
3. Those whom we love, we will not willingly offend; no bars are so strong as love; Sooner will the servant offend his master, the son his father, the wife her husband, the subject his Protector, then him whom he spiritually loves. Friendship binds faster than any authority; Jonathan will offend his natural Father, rather than his spiritual brother, David: Joseph will offend his mistress, rather than his God, etc.  
4. Those whom we love, we acquaint with our grievances, and lay open our miseries to their bosoms; their counsel we ask, and from them we look for help. 2 Chron. 20. 12. Jehoshaphat being opposed by his enemies, to whom comes he to complain? to none but to God whom he loved: to whom comes Hezekiah, 2 Kings 19 14, 15. to complain against Rabshakeh and Sennacherib? to none but to God: to whom went David to complain of the bitter words of Cush the Benjamite? to none but unto God whom he loves. Psalm 7. 1. O Lord my God, in thee do I put my trust, save me from all them that persecute me, etc.  
5. Those we love, we take any small token kindly from them; a pin from a friend is more esteemed than a pound from an enemy.  
6. Those whom we love, we are willing to suffer or endure any thing for. jacob, Gen. 29. 20. endured a tedious service for Rachel, and it seemed but a few days to him, because he loved her: so Paul's love to Christ made him not care for the passionate speeches, nor affectionate tears of his friends, he loved Christ more than either of them, Acts 21. 13. compared with john 21. 15.  
7. Those whom we love, we can bear any thing that comes from them; we can endure their reproofs and their corrections; the child can be contented to be struck by the Father, that would not not take a blow of another. Psalm 39 9 I was dumb, I opened not my mouth because thou didst it.  
8. That love that we bear to the people of God, is a sure token of our love to God, the image of God is graven in them, and they that love God, love those images of him that himself hath stamped; and the more like they are to God, the more they love them: But not to love them, is delivered as a note of the children of the Devil. 1 John 3. 10. He that loveth not his brother, is not of God. 1 john 4. 7. He that loveth not his Brother abideth in death. See 1 john 4. 20.  
9 Those that we love, we shall be often speaking of, and praising them. Psalm 47. 6. As he abounded in love to God, so he abounded in praising him, Sing praises to God, sing praises, sing praises to our King: and see ver. 7.  
What shall I say more, doth thy heart stir after Christ? art thou sick of love, grieved if he be absent, glad if present? art thou very diligent to obtain the thing beloved? love cannot abide delays, but would presently enjoy the thing loved: love desires no wages but love again; true love will constrain you to please him, and put such necessity upon you to obey him, that you cannot choose but do it in some good measure, 2 Cor. 5. 14.  
10. And lastly, with the love of God is always joined the hatred of sin. Revelat. 2. 6. Thou hatest the deeds of the Nicolaitans, which I also hate.  
The love of God, and the love of sin cannot dwell intensively at the same time in the same heart; for the love of the one will prove the hatred of the other, Mat. 6. 24. Jam. 4. 4. So love to God casts out servile fear, 1 john 4. 18, 19 there is no fear in love, but perfect love casteth out fear, because fear hath torment: he that feareth is not ●●de perfect in love: love casteth out a sinful, servile, slavish fear, whereby we slavishly fear either God or the creature, Rom. 8. 15. Mat. 10. 28. this is the fear that true love casts out.  
1. Is this love of God shed abroad in thine heart by the Holy Ghost? hast thou an experimental taste of God's love? Rom. 5. 5.  
2. Hath this love of God effectually regenerated and renewed thee by the Spirit? Titus 3. 4, 5, 6.  
3. Hath this love of God adopted thee, that thou art numbered amongst the sons of God? 1 john 3. 1, 2.  
4. Hath this love of Christ satisfied thee, and made thee holy? Col. 3. 12.  
5. Hath this love of Christ brought thee to live the life of Faith? Gal. 2. 20.  
6. Doth this love of God and Christ sweetly constrain, and even compel thee to be cheerfully serviceable to him in thy place and calling? 2 Cor. 5. 13, 14, 15, 16.   

Of the Properties of this true Love.  
1. WHere there is love to God, and faith in Christ, it makes the soul long for, and earnestly desire the appearing of Christ, 2 Tim. 4. 8. There is a Crown of righteousness laid up for all them that love his appearing: as when we love any, we love their presence. It is true, sometimes good men are afraid to die, but it is because they would be better fitted for their Bridegrooms coming: besides the best have flesh as well as Spirit, etc.  
2. Another property of love is this: Love delighteth to speak well of the party beloved. David abounded in love to God, and therefore could never satisfy himself in speaking of, and praising him, Psalm 105.  
3. Love is bountiful and seeks not its own, as doth abundantly appear in this blessed portion of Scripture, 1 Cor. 13. 4, 5.  
4. Another property of love is this, it will put the whole man to work for the party beloved: Memory, Will, Affections, Tongue and Hand, and all will fall to work, when others stand frozen and benumbed: surely the heart that loves Christ is still drawing nearer and nearer to him, aspiring towards heaven, and thriving in the work of grace.  
5. And lastly, love commandeth the affections, of anger and fear, it moderates the one, and regulates the other.  
What shall I say more of the properties of this love? he that hath this love of God shed abroad in his heart, doth look upon Christ as the chiefest among ten thousand, and so speaks good of his name, Psal. 34. 8. O taste and see that the Lord is good, etc. In a word, a soul comes to love him for himself, because he is the object of love. And so this man grieves when he is either dishonoured or slighted.   

Of the motives or inducements to persuade us to get into, and grow up in this Love.  
THE motives to persuade us to make out after this love, may be drawn from, either the benefits that we shall get by it; or from the hurt or danger in neglecting it. To begin then with the last first, 2 Cor. 16. 22. If any man love not the Lord jesus Christ, let him be cursed with a double curse, etc. 1 john 4. 8. He that loveth not, knoweth not God, for God is love: and if we know him not. 2 Thes. 1. 8. he will come in flaming fire taking vongeance on them that know him not. john 5. 42. These people have not the love of God in them. joh. 8. 42. jesus said to them, if God were your father, ye would love me, etc. 1 john 3. 10. In this the children of God are manifest, and the children of the Devil; whosoever doth not righteousness is not of God, neither he that loveth not his Brorher: in a word, there is nothing that we say or do that will be accepted of the Lord without this love, 1 Cor. 13. 1, 2, 3. Though I speak with the tongue of men and Angels, and though I have the gift of prophecy, and understand all mysteries, and though I bestow all my goods to feed the poor, and give my body to be burned, and have not this love, I am nothing, etc.  
In the next place let us consider the excellency of it, and the benefits we shall get thereby. First, it is most like to God, 1 John 4. 16. God is love, and he that dwelleth in love, dwelleth in God. Again, it is called by David, a joyful, blessed and pleasant thing: Again, it is recorded in Scripture as one of our evidences for heaven, 1 John 3. 14. By this we know we have passed from death to life, because we love the brethren: and our love to our brethren is a sign of our love to God, 1 John 4. 20. Lastly, love will stand when all other graces will fail, 1 Cor. 13. 8. Love never faileth, ver. 13. now abideth Faith, Hope, Charity, these three, but the greatest of these is Charity.   

Of our love to the children of God, the nature of it, the trials of it, the means of attaining it, and impediments that hinder it.  
1. OF the nature of it: Christ is nothing else but love, and there should not any thing be beloved by us, but as it either conveys love from him▪ or else draws up our affections unto him; and our loving of his body the Church, will effect both these. The nature then of this love, may be comprehended under these ensuing heads. When we love them, as such in whom we see the Image of Christ, for their spiritual brotherhood, 1 Pet. 2. 17. The godly for godliness sake, for God in them: Christians for Christianity, for Christ in them; the Saints for their Saint-ship, for their Sanctity of person and conversation; The spiritual children begotten, for their Heavenly Father's sake: when grace is the principal loadstone of our affection; when for this we love them, more than for beauty, sweetness of disposition, birth, breeding, learning, wi●, gifts, wealth, honour, etc. And so love all such as we apprehend to be the children of God; for he that truly loves one child of God, as a child of God, loves every child of God, whether noble or ignoble, rich or poor, bond or free, male or female; for the same God, the same Christ, the same grace, is as truly amiable in one, as in another. See Col. 1. 4.  
Hence we also come to love them most, that are most gracious, for where grace allures the affection, the more grace there is in any person, there is the stronger motive and allurement to love more. Jesus loved all his Disciples, John 13. 1. But John he loved eminently above all the rest, John 21. 20. And so as grace grows in the same person, true love towards him will grow proportionably.   

Of the Trials of our love to the brethren.  
THere is a twofold trial or evidence of our love to the Lords people, the one more internal, the other external. ●●●st, of the first, of the inward evidences. We ●●ad ● J●hn 3. 14. By this we know we have passed from death to life, because we love the Brothers. Now ●●r unfeigned love to them will appear by these ensuing things.  
1. If I would know whether I love the Brethren▪ Let me exam●●● what my thoughts are of them, love thinketh no evil, 1 Cor. 13. 4, 5. Now I can certainly tell what I do think of another, although I cannot tell what he doth think of me. So, though I cannot certainly, and infallibly tell whether another loves me, yet I can certainly tell whether I love him or no; his love to me is in his heart, which I know not; my love to him is in my heart, which I know, and no creature else.  
2. If I would indeed know if I love the brethren, let me examine how I do stand affected to them, in sympathising with them when they be in misery, Heb. 13. 3. Remember them that are in bonds, as bound with them, and them which suffer adversity, as being yourselves also in the body.  
3. When we are at distance from them, what desires have we after them, Phil. 1. 8. God is my record, how greatly I long after y●● all, in the bowels of Jesus Christ. Now why doth Paul call God to record? to prove the truth of his love to these Saints, but because this love in his heart, was known to none but to God and himself.  
4. What delight do we take in their company; we are often in the company of those that we take no delight in: Now do we indeed delight in the society of the Saints: then we love them, Psalm 16. 3, etc.  
In a word, such things as we love, we keep with care, possess with joy, and lose with grief: so much of the inward trials of our love to the Saints.  
Next of the external trials of this love, by which we may know, that others do love us, and by which they may know that we love them.  
But these evidences are not so infallible as the other, we read John 13. 35. By this shall all men know that ye are my Disciples, if ye have love one to another: and how doth our love unto another appear, but in these or the like things, viz.  
1. He that doth love his brother, will be apt to reprove him when he doth ill, and praise him when he doth well; a friend can bear a sharp reproof from a friend, etc.  
2. Another evidence of love is this, we acquaint those whom we love with our miseries, lay open our griefs, and account it some ease to discharge some of our sorrows into their bosoms; their advice we ask, and from them we look for assistance, 2 Cor. 8. 3.  
3. Where love is in the heart, it will appear in the tongue, 1 Cor. 13. Love is kind, but there is a great deal of verbal and complementary love with men, forbidden in the Scriptures of truth, saying, love not in word and tongue, but in deed and in truth.  
4. Another Character of love is this, when thou hast some injuries offered thee, thou wilt not soon be angry, 1 Cor. 13. 4. love suffereth long.  
5. Where there is love unto another, there will be endeavours to do good unto another; not only to the body, but also to the soul; they will be apt to say, as the woman of Samaria did to her neighbours, when she had found Christ herself, she calls them to him, John 4. 29. Come see a man which told me all things that ever I did, is not this the Christ? Or as David, Psal. 66. 16. I will tell you what God hath done for my soul.   

Of the means of attaining a true love to the brethren.  
1. COnsider the Lord loves them, and ●ath received them; then say to thyself, shall I hate and reject those that he loves and receives, how unlike shall be to God?  
2. Consider that the Lord commands thee to love them, and it is thy duty so to do; and wilt thou rebel against God, in not doing thy duty, but the quite contrary?  
3. Consider they be members of the same body, children of the same Father, heirs of the same promises as thou art. Consider I say, thy relation to them, 1 Cor. 12. 27. For relation is the ground of affection.  
4. Labour daily to have a higher esteem of all the Saints, and a lower esteem of thyself, so by degrees shalt thou come to love them indeed, Phil. 2. 3. Let nothing be done through strife and vain glory, but in lowliness of mind: let each esteem other better than themselves.  
5. Eye the work of God in them, the Image of Christ in them, and the gifts and graces of his Spirit adorning them, and then thou wilt quickly love them, and that with a pure heart fervently, 1 Pet. 1. 22.   

Of the impediments, and hindrances of love.  
1. THe first impediment that doth hinder love, which we should do well to beware of, is this, beware of persecuting them either with tongue, hand or pen, Acts 9 4. Saul, Saul, why persecutest thou me? Zach. 2. 8. He that toucheth them, toucheth the Apple of mine eye, saith the Lord.  
2. Beware of pride, Prov. 13. 10. Only by pride cometh contention.  
3. Beware of offending them, Mat. 18. 6.  
4. Beware of giving credit to evil reports, for many times it is a lie; also take heed of evil surmisings, and groundless jealousies, and all other things that makes head against love, E●hes. 4. 31. Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice.    

Of the grace of hope, the nature of it, and the properties of it, and encouragements to it, and Characters of it.  
IF any ask why I writ of hope after love? I answer, because I find it so set down in the Scriptures written for our learning, 1 Thes. 5. 8. But let us who are of the day be sober, putting on the breastplate of Faith and love, and for an helmet, the hope of salvation. Now, first the nature of this hope may be thus. That hope of the Gospel is a grace of God, whereby we expect good to come, patiently waiting till it come, Rom. 8. 25. But if we hope for that we see not, then do we with patience wait for it. Look what the breast is to the child, and the oil to the lamp, such is hope to the soul; it lives upon the promises, and every degree of hope, brings a degree of joy into the soul, Heb. 6. 18.  
It is built upon the truth and faithfulness of God, 2 Tim. 2. 13. Or▪ the hope of a Christian is built upon the love of Christ, the blood of Christ, the righteousness of Christ, the satisfaction of Christ, and the intercession of Christ, and the free grace of God, 1 Peter 1. 13. And upon the infinite power of God, Rom. 4. 21.  
In a word, true hope doth consist in God's love in adoption, and the truth of his promises, and the power of performance, 2 Tim. 1. 12. I know in whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him, etc.  
Or, hope is that virtue, whereby we expect all good things from God, and so patiently attend in the use of his appointed means, for all things that we need, Psal. 22. 4, 5. and 37. 7. and that not only when we have the means, but also when we want all apparent means, as the Israelites did in the Desert, etc.  
Or, true hope is a well grounded and patiented expectation of the accomplishment of all those spiritual and eternal good things, which God hath promised through Jesus Christ, to all that believe and expect them.  

Of the Properties of this hope.  
1. FIrst, this hope as an inward principle, works out pollution, and corruption, as being repugnant thereunto, 1 John 3. 3. And every one that hath this hope in him, purifieth himself, as he is pure.  
2. Hope is always more or less exercised about heavenly things, viz. Sometimes it is exercised about the righteousness of Christ, sometimes it is exercised about the love of God the Father in giving Christ: sometimes hope is exercised about the word and promises, Psal. 119. 49, 81, 114. and Psa. 130. 5. In thy word do I hope.  
Hope in the promises will keep the head from aching, and the heart from sinking: in a word, the promises are the ladder by which hope gets up to heaven, and so hope in the promises will support a distressed soul, and reduce a wand'ring soul: hope in the promises will confirm staggering souls, and some undone souls: The promises are the Anchor of hope, as hope is the Anchor of the soul, See Rom. 8. 24. Gal. 5. 5. Tit. 1. 2.  
3. Hope hath much in reversion, though little in possession; hope can see a glimpse of heaven through the thickest cloud; hope can see light through darkness, life through death, smiles through frowns, and glory through misery; hope holds life and soul the together; it holds the soul and the promises togeit holds the soul and heaven together.  
4. Hope never takes off, but puts the soul upon doing and obeying, 1 Pet. 1. 3. it gives life and strength to all our duties, 1 Cor. 9 10.  
5. Hope will enter into that within the vail, Heb. 6. 19 Which hope we have as an anchor of the soul, both sure and steadfast, which entereth into that within the vail.  
6. Another property of hope is this, it will help a soul to wait patiently upon God, for any thing it doth stand in need of, Rom. 8. 25. For if we hope for that we see not, then do we with patience wait for it.   

Of the encouragements, to encourage us to hope in God.  
1. FIrst, this is the way for a Christian to enjoy himself, and to have God take pleasure in him also, Psal. 147. 11. The Lord takes pleasure in them that fear him, in those that hope in his mercy, Psal. 33. 18. Behold the eye of the Lordis upon them that fear him, upon them that hope in his mercy, to deliver their souls from death, etc.  
2. A believers comfort, hope, joy, and confidence should be the same at all times, and that for these five unanswerable reasons.  
1. Because God is unchangeable, John 13. 1.  
2. Because God ever looks upon his, as they are in Christ, Gal. 5. 17. Psal 103. 14.  
3. Because the hope and comfort of a believer depends not upon his own do, but upon Christ's holiness and righteousness, 1 Cor. 1. 30▪ 2 Tim. 1. 9 Heb. 13. 8.  
4. Because Christ and all true believers in a sense are one, 1 Cor. 12. 12, 13. Ephes. 5. 30. Heb. 2. 11.  
5. Because we are not beloved for our own sakes, but for Christ's sake, Mat. 3. 17. compared with Isa. 43. 25. Mich. 7. 18, 19, 20.  
6 I might speak of many more encouragements, viz. As God doth command us to hope in him, and commends us for so doing, and blames and threatens us for not hoping in his mercy.  
But if I should speak of every thing distinctly, I perceive my book would swell to a greater volumn than I intended.   

Of the distinguishing Characters between a well grounded, and a presumptuous hope.  
1. FIrst, the hopes of a regenerate man, it is gotten by, and grounded upon the word of God, and therefore it is called the hope of the Gospel, Col. 1. 23. Rom. 15. 4. But now the hopes of wicked men, as they are gotten they know not how, so neither do they know upon what they are grounded, etc.  
2. True hope is bottomed upon the mercies of God, and the merits of Christ: and hence it is that Christ is called our hope, 1 Tim. 1. 1. Because he is the foundation, upon which believers do build all their hopes. But now the false and presumptuous hopes of the wicked, are built upon their own duties, what they have done for themselves, Mich. 3. 11.  
3. True hope doth as well act for heaven, as hope for heaven, Psal. 37. 3. Trust in the Lord and do good; here is trusting and doing put together; true hope doth act for heaven, as well as hope for heaven.  
But a presumptuous hope, that hopes for heaven, as its end, but never acts holiness, as its way to heaven: in a word, false hope doth hope much and act little. Wicked men will hope for salvation, but not work out their salvation, etc.  
4. He that hath true hope, doth make conscience to keep his heart pure and free, both from the love of sin, and the dominion of sin, 1 John 3. 3. He that hath this hope in him, purifieth himself, as he is pure: that is, he doth endeavour so to do at least.  
But now a false hope will hope for heaven, though he walk on after the imaginations of his own heart, as in Isaiah 51. 10. Thou hast walked in the greatness of thy wicked ways, yet sayest thou not, there is no hope: though they had great sins, yet they had great hopes for heaven, but this hope is only a presumptuous hope.  
5. True hope flows from a long, and well grounded experience in the ways of God, and from an experience of the grace, and beauty, and love of God to him, and from experience of the goodness and mercy, and promises of God, and also from an experience from his own heart, which in some measure is enabled by Christ to withstand temptations, subdue corruptions. Such experiences as these are inlets to a well grounded hope. But now, the hopes of wicked men and women, are only the results of ignorance, deluding and presumptuous hopes, without any former experience of the ways of God, surely such hopes are vain and empty hopes, that will end in miserv, Prov. 11. 7. The hope of the wicked shall be cut off, and when he dies his expectation shall perish. See Job 8. 14. Whose hope shall be cut off, and whose trust shall be a spiders Web. See Job 11. 20. Their hope shall be as the giving up of the ghost, therefore let us take heed that we do not fancy to ourselves false hopes of heaven on the one hand, and have as much care on the other hand; that you do not cast off grounded hopes, and say, there is no hope, and have as much care that you do not harbour in your hearts, common and ordinary conceits of this grace of hope: for there is the same certainty, the same excellency, and the same efficacy in this grace of hope, as there is in Faith and love. First, there is the same certainty in it, Heb. 6. 11. It is called the full assurance of hope. Secondly, there is the same excellency in it. Tit. 2. 13. It is called a blessed hope, and there is also the same efficacy in it: for as faith is said to purify the heart, Act. 15. 9 So likewise doth hope, 1 John 3. 3. Every man that hath this hope in him, doth purify himself, as he is pure. Again, there is the same difficulty in getting hope, as there is in getting Faith; for as it is gotten by the word preached, so is hope too, Col. 1. 23. And if Faith be wrought in us by the power of God, as Heb. 12. 2. So is hope likewise wrought in us by the power of the Holy Ghost, Rom. 15. 13. That ye may abound in hope through the power of the Holy Ghost, let our faith and hope then ●e in God, 1 Pet. 1. 21. and let us not be moved away from the hope of the Gospel. Col. 1. 23.  
The great Pillar of Marble that must bear up our hope, is the promises of God in Christ; he that builds his hopes for heaven only upon his own performances and good duties, his hope is in vain; for this is not the pillar and ground of our hope, for when we have done all that we can, we must lie down at the feet of Christ, and conclude, that our best righteousness is but silthy rags; and when we have done all that we can, we are but unprofitable servants, Isa 64. 6. Luke 17. 10.    

Of Perseverance, what it is.  
It is the end that crowns the action: it is not enough to begin well, unless we end well; Mannasseh and Paul began ill, ended well; Judas and Demas began well, but ended ill; Double damnation doth attend those that begin in the Spirit, and end in the flesh; Persevering Saints must work hard in the wilderness, before they sit down in Paradise; they must make a constant progressin holiness, before they enter into happiness.  
1. That perseverance that is true, is, a perseverance in holy and spiritual principles, it is an abiding in love, John 15. 9, 10. Col. 1. 23. If ye continue in the Faith grounded and settled, and be not removed away from the hope of the Gospel: See 1 Tim. 2. 15. Heb. 13. 1. 1 Cor. 13. 13.  
A persevering Christian doth hold on, and hold out to the end, Mat. 10. 22. Mat. 24. 12, 13. Rev. 2. 10. Be thou faithful unto the Death, and I will give thee a Crown of Life.  
2. It is a perseverance in believing, in repenting▪ in mourning, in hoping, in loving, in fear, in humility, and in patience, and self-denial; it is perseverance in grace that doth crown every grace, and every gracious soul with the crown of glory at the last, Rev. 2. 10.  
3. In a word, that which the Holy-Ghost calls perseverance, hath this ingredient in it, it is an abiding in the Word and Doctrine of Christ. john 15. 7. 1 john 2. 24. john 8. 31. If ye continue in my Word, then are you my Disciples indeed: A true Christian doth constantly maintain war, and usually obtain victory; he is resolved to conquer, or die conquering.  
We read Acts 8. 43. that Paul and Barnabas persuaded the Christians to continue in the grace of God: for if we continue not, we shall be cut off, Rom. 11. 22.   

Of the gifts of the Spirit, and what those best gifts are that Christ gives to his best beloved ones.  
HAving written before of the graces of the Spirit, it now follows in order to write something of the gifts of the Spirit, for there are many gifts and virtues of the Spirit: for every man hath his proper gift of God, one after this manner, another after that, Jam. 1. 17. Rom. 12. 6. having then gifts differing, etc. 1 Cor. 12. 8. there are diversities of gifts, but the same Spirit; To one is given a word of wisdom, to another a word of knowledge, by the same Spirit, to another Faith, by the same Spirit, to another the gift of healing, to another the working of miracles, to another prophesying, to another discerning of Spirits, to another divers kind of tongues, to another the interpretation of tongues; hence it comes to pass that every man is eminent in his gift above others, viz. Abraham exceeded Moses in faith; Moses exceeded Abraham in meekness; and Job exceeded both in patience: and Joshua exceeded all three in valour; So the Church of the Romans exceeded the Church of the Thessalonians in wisdom and knowledge; and the Church of the Thessalonians exceeded the Church of the Romans in Faith and Patience. So again, Paul he had the gift of utterance, and freedom of speech, he was accounted the chief Speaker, he was a most eloquent man. Now Barnabas did exceed Paul in another gift, viz. in comforting those who were in trouble, Acts 11. 23, 24. and Peter did excel both Paul and Barnabas in another gift, viz. in feeding the Lambs, john 21. 15, 16. Again it is said of james and john, that they were sons of thunder, as having a more powerful gift from God to terrify and awaken sinners. So then every good and perfect gift is from above, as we find james 1. 17. And as every man hath received the gift, so he is to administer the same, 1 Pet. 4. 10. For to that end every man hath his proper gift of God, one after this manner, another after that, as we read 1 Cor. 7. 7. And no man is to neglect the gift that is in him, 1 Tim. 4. 14. But it is the duty of all to stir up the gift that is in them▪ 2 Tim. 1. 6. Every man hath a gift given him according to the measure of the gift of Christ, Eph. 4. 7. and so having gifts differing according to the measure that is given to us: whether prophecy, let us prophesy according to the proportion of Faith, Rom. 12. 6, etc.  
Again we read in 1 Cor. 12. 1, 4, 8, 9, 28. concerning spiritual gifts, I would not have you ignorant, for there are diversities of gifts, but the same Spirit; for to one is given by the same Spirit the Word of wisdom, to another the Word of knowledge, to another faith, to another the gifts of healing by the same Spirit, to another prophecy, to another discerning of spirits, to another divers kinds of tongues, to another the interpretation of tongues, and all this worketh that one and the selfsame spirit: Dividing to every man severally as he will. Eph. 4. 11, 12. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, Elders and Deacons, ver. 12. for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of the Faith unto a perfect man, unto the measure of the stature of the fullness of Christ.  

More particularly, let us inquire into this, what those best gifts are that Christ gives unto his best beloved ones.  
THere are common gifts that all in common have, one as well as another; but▪ under this head I shall speak only of those most choice special gifts that he bestows upon his sons and daughters.  
1. He giveth light to his beloved ones, yea he giveth spiritual light, which is a mercy of mercies, Eph. 5. 14. He gives that light whereby his people, not only awake and rise from the dead, but he enables them to see sin to be the greatest evil; he gives that light that melts the soul, that humbles the heart, that warms and quickens the soul, and quiets the soul, and glads the soul. A man is not born with heavenly light in his heart, as he is born with a tongue in his mouth, for till Christ comes and sets up a light in the soul, the soul liveth in darkness, and lies in darkness, yea is darkness in the very abstract. Eph. 5. 8. Ye were sometimes darkness, but now are ye light in the Lord.  
2. He gives repentance, which is a flower that grows not in nature's garden. Jer. 13. 23. The Ethiopian cannot change his skin, nor the Leopard his spots; and that he doth give repentance as a gift to his, doth appear by these Scriptures, Acts 5. 31. 2 Tim. 2. 25.  
3. He gives his Spirit, Rom. 5. 5. 1. John 3. See john 14. 26. & 4. 13.  
4. He gives a soul skill to lay hold upon, and sweetly to apply the precious promises to himself.  
5. He gives peace. john 14. 27. My peace I leave with you, my peace I give unto you.  
6. He doth give pardon of sins, and that pardon of sins is a gift, will appear Acts 5. 31. Acts 26. 18. compared with Psal. 32. 1, 2.  
7. He doth give grace. john 1. 16. of his fullness we shall receive grace for grace.  
8. And lastly, He gives himself. Rom. 8. 32. he that hath given us his son, how shall he not with him also give us all things?  
In a word, the Lord doth give his people spiritual and heavenly gifts, pure gifts, wine without water, light without darkness, gold without dross. See Rev. 22. 1. James 3. 17. He gives soul-satisfying gifts, most permanent and lasting, and most useful gifts. I had intended to have written something of the difference between Common and Special gifts, and of the vast difference between the gifts that Christ gives, and those the world gives; But my Book I see would then swell too big, etc.  
I shall to this add but this word, Christ doth voluntarily and freely give these gifts and graces; never did a mother more willingly give her child suck, than Jesus Christ bestows grace upon his people. Isa. 55. 1. Rev. 22. 17.  
So much of the graces, gifts and virtues of the Spirit; we shall now come to speak of the Ordinances of the Gospel, in which these gifts and graces must and aught to be exercised. I shall speak of ten or eleven of them which are standing Ordinances remaining to this day in full force and virtue.    

Of the several Ordinances of the Gospel.  
1. OF the Assembling of ourselves together.  
2. Of preaching, and prophesying, and attentive hearing.  
3. Of joint prayer and supplication.  
4. Of singing and praising God together.  
5. Of the Ordinance of Baptism.  
6. Of the Lord's Supper, or breaking of bread.  
7. Of Collections for the poor.  
8. Of Reading the Scriptures.  
9 Of Admonition, private and public.  
10. Of Suspension.  
11. Of Excommunication.  

First of the Ordinance of Assembling ourselves together.  
THE Church of God is in Scripture resembled to a natural body, wherein are many members united to each other, and to one head, by one Spirit: now in order to this union, we are to assemble ourselves together in obedience to that great command. Heb. 10. 25. Not forsaking the assembling of yourselves together, as the manner of some is. Psal. 122. 1. I was glad when they said unto me, Let us go unto the house of the Lord. Those Saints that are assembled together according to a Gospel institution, are a communion of Saints, arising from a clea● apprehension of their union with Christ and his members. 1 Cor. 12. 13, 14. For by one Spirit we a●e all Baptised into one body, whether we be Jews or Gentiles, bond or free, and have been all made to drink into one Spirit, for the body is not one member, but many members. Ver. 20. For now are they many members, but one body: Now when a man comes to see that every one in whom the Lord Jesus appeareth is a member together with him in the same body, whereof Christ is the head; then his heart longeth to join himself in fellowship with such, who have fellowship with the Father and the Son. 1 John 1. 3. And so goes out by the footsteps of the flock, and propounds himself to the Church, and puts himself upon the trial of the truth of that work of grace in his heart: So that a Church is at first gathered by the word preached and faith received of them that hear it, Mat. 28. 19, 20. but to come to particulars, I shall according to my measure speak or write of the Ordinance of assembling under these two heads.  
1. As it relates▪ to those that are converted, but never as yet joined to any Church of Christ.  
2. As it relates to those that are converted, and joined to the Church of Christ.  
1. As it relates to those that are converted, but never as yet joined to any Church of Christ in order: let them consider, that it is their duty to propound themselves to, and endeavour to join with the Church. For first the Lord in his Word doth command it. And secondly the example of the primitive Saints, whose footsteps we are to follow, doth call for it; and therefore you no sooner read of a people converted, but the next news, they were baptised and added to the Churches: and good reason why: because God commands us not to forsake the assembling of ourselves together. And secondly, although our being depends not upon our joining with a Church of Saints, yet our well-being doth much depend upon it: If any ask how or by what means is a Church at first gathered? I would say to them again. What is written? how readest thou? you are to observe no other Rule, means or way, than what is either expressed, employed, or included in the holy Scriptures of truth, where we may find out the right Ordinances, Ministry and Government.  

The right Constitution of a Church of Christ, or the way at first to gather a Church.  
1. LET seven, eight, nine or ten, or more of those men that are most sound in the Faith, and most unblamable in their lives and conversation, appoint one day to fast and pray together, and earnestly seek unto God for his direction herein, and toward the end of the day, let them one by one give an account of the work of grace upon their hearts, and of the hope that is in them, and then give yourselves up to the Lord, and one to another by the will of God, with no other Covenant than this, to endeavour as God shall enlighten, and enable you to walk together in the appointments, Ordinances, and institutions of Christ, the head of the Church, expressed, employed, and contained in the Scriptures of truth, which you take to be your rule, etc.  
2. In the end of this meeting appoint your next meeting, both time and place, expecting the presence of Christ with you to assist and teach you, according to his promise, Mat. 18. 20. See the assemblies Annotations on this verse.  
3. You having proceeded thus far, you may look upon yourselves as a Church of Christ in its infancy, and when other Christians by the word preached, and Faith received, desire to join with you in this or the next meeting, let their names be propounded, which being done, let the brethren appoint a meeting to confer with them about the time when, the place where, the manner how the Lord did first appear to them in a powerful conviction, conversion, and regeneration, or something equivolent thereunto: and if they give such an account of the work of grace upon their hearts, as doth satisfy the brethren, that the Lord hath begun a work in this creature, that he hath promised to finish, as in Phil. 1. 6. Then you are to proceed to a second question, being as before satisfied in the first; that the party is a hewed and squared stone, and a living stone, fit for the spiritual building: in the next place inquire of the said party that desires to join with you; what is his or her grounds and ends in desiring fellowship with you, and if you find that their grounds be in obedience to the command of God, 2 Cor. 6. 17, 18. Rev. 18. 4. and their ends be, that they might enjoy God in all his ordinances, and have a fellowship with those that have fellowship with the Father and the Son, as in 1 John 1. 3. that is, being united by Faith to Christ and his members, he may partake of his grace, and spiritual life from him, and by him be united to God the Father, and have communion with him, Joh. 17. 21. compared with Heb. 2. 11.  
All that are admitted, must put themselves upon the rest, and be received by consent, for the Church is Christ's kingdom; now the matter or subjects of Christ's kingdom, they are believers gathered out of the world, by the preaching of the Gospel, and the powerful Ministry of the Spirit, Mark 1. 15. and Mar. 16. 15, 16. Act. 2. 44. hence it is that the Church in Scripture are frequently called Saints, and holy brethren, partakers of the heavenly calling, the house of God, and Temple of the holy Ghost, the household of Faith, born from above, of the Spirit, that they might worship God in Spirit and in truth; they were darkness, but now are light, Ephes. 5. 8. They were lost, but now found; were dead, but now are alive; they before had not obtained mercy, but now have obtained mercy: were not a people, but now are a people of the living God; the Father disdains not to count them his sons and daughters; the Son is not ashamed to call them brethren; the Holy Ghost is pleased to make them his temple to dwell in; all which discovers and confirms that the Church of Christ are and aught to be a spiriritual building, made up of spiritual stones, 1 Pet. 2. 5.  
Now if any professor hang back, and seek not to join with the Church of Christ, only because he will not be examined before the Church, in the particulars before mentioned, then let me ask that man or woman, child or servant, how it is that you are unwilling to venture your estate in this world, without first advising with a Lawyer; and thou wilt advise with Physicians about thy bodily health, but will adventure their souls upon their own judgement and trial, without taking the advice of the Church of Christ: is thy soul less precious to thee then thy body or thy estate? if thou hast truth of grace, why wilt thou not bring it to the touchstone, and come to examination? if no grace, why wilt thou refuse the way and means to get it? surely thou dost neglect this way either,  
1. Our of ignorance and pride, because thou wilt not have thy ignorance discovered.  
2. Or else it is from a profane spirit of opposition against all the ways of Christ, held forth in the Gospel. See thy doom, Luk. 19 14, 27.  
4. The Church being thus planted, and the number thereof increased. If you find some qualified, you ought to proceed to elect your Officers, the Church being a most free Corporation under Christ the Lord, Ephes. 2. 19 She is in all reason and equity to choose her Officers and Ministers, 1 Cor. 12. 27, 28, etc. Unto whom also she is to give assistance, obedience, and maintenance, 1 Tim. 5. 17, 18. 1 Cor. 9 7, 9 compared with Heb. 5. 4, 5. 2 Cor. 4. 5.  
Now that these Officers of the Church appointed by Christ, are to have their outward calling from the Church, whereof they are members, for the present, and unto whom they are to adminster, will fully appear by these few reasons.  
1. Because the Apostles, who taught only Christ's commandments, so directed the Churches, Act. 1. 23. Act. 6. 1, 2, 3, 5. Act. 14. 23.  
2. Because the people amongst whom they have been conversant, can best judge of their fitness both in respect of their gifts and graces.  
3. Because it furthereth much the diligence and faithfulness of the Minister, that they whose Minister he is, have freely chosen him, as unto whom under Christ, they commit the most precious treasure of their soul, Heb. 13. 17. Also, it binds the people to greater love, and obedience to him or them, whom themselves have made choice of. But if any of the officers so elected by the Church be found unfaithful in his place, he is by the Church to be warned to take heed to his Ministry he hath received, Col. 4. 17. to fulfil it; which if he neglect to do, by the same power which set him up, he is to be put down and deposed.  
Now if any ask how many are the officers or offices in the Church? I answer, there are five, besides the extraordinary offices of Apostles, Prophets, and Evangelists, for the first planting of the Churches, which are ceased with their extraordinary gifts, etc.  
1. First, there is, or aught to be the Pastor, to whom is given the gift of wisdom, for exhortation, Ephes. 4. 11.  
2. The teacher, to whom is given the gift of knowledge, for Doctrine, Rom. 12. 8. 1 Cor. 12. 8.  
3. The governing Elder, who is to Rule with diligence, Rom. 12. 8. 1 Tim. 5. 17.  
4. The Deacon, who is to receive and distribute the holy treasure, with simplicity and sincerity, 1 Tim. 3. 10. Act. 6. 1, 3.  
5. The widow or Deaconess, who is to attend the sick, and impotent with compassion and cheerfulness, 1 Tim. 5. 3, 9, 10. Rom. 16. 1.  
All these are useful and necessary, and these alone sufficient for the Church, as being the most perfect society, and body of Christ, which neither faileth in that which is necessary, nor exceedeth in any thing superfluous; so they are united and compacted together by that one Spirit, to the Lord, and each to other to the edifying of its self in love, Ephesians 4. 3, 4. and 16. In the want or in the absence of any of these servants of the Church; the Church hath power to appoint any one or more of her members for the present necessity to supply the room or absence of her officer or officers.  
2. But then in the next place for those that are united to a Church of Christ, let them beware that they forsake not the assembling of themselves together, as the manner of some is, Hebrews 10. 25. And again, consider the danger of drawing back, Hebrews 10. 38. Now if any man draw back, my soul shall have no pleasure in him: Again, Luke 9 62. And Jesus said unto him, no man having put his hand to the plough, and looking back, is fit for the kingdom of God. Surely those that fall off from a true Church of Christ, and persevere therein to the end, shall hear Christ say to them, as in Luke 19 27. But those mine enemies which would not that I should reign over them, bring them hither, and slay them before me. How dreadful is this sin of falling off! First, it is sharply threatened of God, Proverbs 14. 14. Heb. 10. 38, 39 Secondly, this sin is severely plagued, Matthew 12. 43, 44, 45. compared with 2 Pet. 2. 20, 21, 22.  
Again, See 1 John 2. 19 They went out from us, but they were not of us, for if they had been of us, they would no doubt have continued with us; but they went out that they might be made manifest, that they were not all of us: These were once in the Church, but never truly of the Church; for than they would have persevered; their apostasy therefore doth evidence their hypocrisy; false rotten professors, will, and in all ages hath thus apostatised. The wind blows not away the wheat, but the chaff, etc. And so much of the first Ordinance of assembling ourselves together.    

Of the Ordinance of preaching, who they are that ought to preach: the manner how, the time when, the place where, the persons to whom, how this gift of preaching may be obtained: and whether the Minister may receive money for preaching: how to remember, and a rule to try all doctrines by.  

1. Of the Ordinance of preaching.  
THat preaching and prophesying is a standing Ordinance of God, will at large appear, if we consider these and the like Scriptures, 2 Tim. 4. 2. Preach the word, be instant in season and out of season, reprove, rebuke, exhort with all long suffering and Doctrine, Mat. 28. 19, 20. compared with Mark 16. 15. And he said unto them, go into all the world and preach the Gospel to every creature, he that believeth and is baptised shall be saved. The business of preaching is to make new creatures, and to turn Lions into Lambs; the Preacher is but an instrument in the hand of God, to make an unbeliever to believe he is God's workmanship, Ephes. 2. 10. An axe makes no Artificial thing, but by influence from the Artificer; neither doth a pen write, but by his help that handles it. So Preachers and preaching, is but instrumental in the hand of the Spirit, to make you Christ's, 2 Cor. 3. 2. They may be only called Ministers, by whom the people believe, God was mighty by Peter and Paul, Gal. 2. 8. Ministers are but the Ram's horns, but God throws down the walls of Jericho: men's hearts are as the everlasting doors, but God opens them, as he did Lydia's, or else all the preaching will be in vain.   

Who they are that ought to preach the Gospel.  
THose to whom the Lord hath given the Word, Psalm 68 11. The Lord gave the Word, and great was the company of those that published it.  
But principally those are to preach, open and apply the Scriptures that are set apart by the Church or Churches to that work of the Pastor and Teacher, who by the Word of life are to feed the Flock, over which they are the overseers, Acts 20. 28. Titus 1. 5.  
But in the exercise of prophecy, such as are not in office in the Church, may exercise their gifts to speak unto edification, exhortation and comfort, after the public ministry by the Teachers, and under their direction and moderation, whose duty it is, if any thing be obscure, to open it; if doubtful, to clear it; if unfound, to refute it; if imperfect, ●o supply what is wanting. See 1 Cor. 14. 3, 29, 30, 31. If any say farther, how is that exercise proved in the Scripture? I answer.  
1. By the example in the Jewish Church, where men, though in no office either in Temple or Synagogue, had liberty publicly to exercise their gifts, as doth clearly appear by the Scriptures, Luke 2. 42, 46, 47. Luke 4. 16, 17, 18. Acts 8. 4. & 11. 19, 20, 21. & chap. 13. 14, 15, 16. chap. 18. 24, 25, 26.  
2. It will yet farther appear by this commandment of Christ and his Apostles, Luke 9 10. Luke 10. 1. 1 Pet. 4. 10, 11. 1 Cor. 14. 1, 5▪ 30, 31.  
3. It will further appear by the prohibiting of women to teach in the Church, hereby liberty being given unto men, their husbands, or others, 1 Cor. 14. 34, 35.  
4. This will yet more fully appear by those most excellent ends, which by these means are to be obtained, as,  
1. The glory of God in the manifestation of his manifold graces. See 1 Pet 4. 10, 11.  
2. That the gifts of the Spirit in men be not quenched, 1 Thes. 5. 19, 20. Quench not the spirit, despise not prophesying, that is, stop not the motions of the spirit in yourselves, nor restrain the gifts thereof in others.  
3. For the fitting, and trial of men for the Ministry.  
4. For the preserving pure the Doctrine of the Gospel, which is more endangered, if some one or two alone may only be heard, and speak, Act. 2. 42.  
5. For the debating and satisfying of doubts if any do arise, Act. 13. 15.  
6. For the edifying of the Church, and conversion of others; always provided,  
1. That he speak not as one that hath any authority over them, but as a fellow member.  
2. That he have the gift of prophecy, to speak as an Oracle of God, to edification, exhortation and comfort, 1 Cor. 14. 3.  
3. That he speak not in opposition to, nor in any way undervaluing of those that are set apart by the Church, as Officers over them, for they are called to the greatest and weightiest employment in the world: Yea such an employment, that would certainly break the backs, not only of the best, and strongest men, but even of the very Angels, should not God put under his everlasting arms. No labour to that of the mind, no travel to that of the soul; those that are faithful in the Lord's vineyard no doubt find it so: and so with Paul, often say, who is sufficient for these things? I have read of Luther, that he would often say, that if he were again to choose his calling, he would dig, or do any thing, rather than take upon him the office of a Minister.   

Of the manner how the Preacher is to preach.  
2 Cor. FOR we are not as many which corrupt 2. 17. the word of God, but as of sincerity, but as of God, in the sight of God speak we in Christ, 1 Cor. 2. 4. And my speech, and my preaching, was not with enticing words of man's wisdom, but in demonstration of the Spirit, and of power: Their work is to make dark things plain, not plain things dark and obscure. It is most observable concerning God the Father, who is the great Masterpiece of speech; when he spoke from heaven, he makes use of three several texts of Scripture in one breath, Mat. 17. 5. This is my beloved Son, in whom I am well pleased, hear him. First, this is my beloved Son, that Scripture we have in Psalm 2. 7. In whom I am well pleased, this we have in Isa. 42. 1. hear him, this we have in Deut. 18. 15. All which may be a pattern to Preachers to keep close to the Scriptures. Oh how unlike to God are such Preachers, that spend much time in wisdom of words, and vanity, and novelty, and sophistry, and so darken counsel, by words without knowledge.  
A Minister of the Gospel is duly to divide and distribute the word according to every one's spiritual estate and condition; they must speak comfort, to whom comfort belongs, and counsel to whom counsel belongs, and reproof to whom reproof belongs, and terror to whom terror belongs, 2 Timothy 2. 15. Study to show thyself approved unto God; a workman that needeth not to be ashamed, rightly dividing the word of truth: or rightly cutting into parts the word of truth; and that they may so do, they ought to study the condition of the people, as well as the parts of the text, and so before they preach, to consider who they are to preach to, whether to the ignorant or knowing; whether enemies to Religion, or professors of it. Whether they are merely formal, or truly spiritual: Whether they are more cheerful and zealous, or more cold and sluggish; that so he may give to every one his portion, and rightly divide the word of truth, like a wise Physician, to apply cordials where the condition of the party doth require it, as well as corrosives and purges; this is to have the tongue of the Learned, to know how to speak a word in due season: we may see, Isa. 50. 4. The phrase must be plain and full, wholesome and effectual; the greatest learning is to be seen in the greatest plainness. Saint Paul doth often glory in this, that his preaching was not in wisdom of words, or in excellency of speech, not with enticing words of man's wisdom, not as pleasing men but God, who tryeth the heart, 1 Cor. 1. 17. and the second chap. 1 Thes. 2. 4.  
Those that are the true Prophets of Christ, must with Micaiah speak the truth to Ahab, although with him they be beheaded for it, 1 King. 22. 8. they must with Nathan tell David, thou art the man, 2 Sam▪ 12. 7. and with Nehemiah, tell the Princes and Rulers to their faces, that they oppress the people with sore taxes, Nehem. 5. 6. also the Lord commandeth Jeremiah, that he should speak the mind of the Lord to the faces of the people, Jer. 1. 17. the true and faithful Prophets of the Lord must with Amos, preach the death of Jeroboam, and captivity of Israel at Bethel in the King's Chapel, Amos 7. 12, 13. Yea they must with the Prophet Zachariah tell the Rulers and people of Israel to their faces, that because they had forsaken the Lord, the Lord had forsaken them, 2 Chron. 24. 20, 21. In a word, to add no more, they ought with John Baptist, to tell Herod to his face, that it is not lawful for him to have his brother's wife, although with him they be beheaded for it, Mark 6. 18. to 28.   

Of the time when, the place where, the persons to whom the Gospel is to be preached.  
1. FIrst of the first, the time when the Gospel is to be preached, 2 Tim. 4. 2. Preach the word, be instant in season and out of season, reprove, rebuke, exhort with all long-suffering and Doctrine, Acts 20. 7. Paul continued his speech until midnight. Surely the Lord in his word doth give us to understand that there is no time unseasonable, either to receive or do good, only some times may be more seasonable than other.  
2. The place where the Gospel is to be preached; the Lord in his word doth give us to understand▪ that as the Gospel is to be preached to all Nations; so it is to be preached in all places, in the Synagogue, in the house, in the field, by the seaside, in the ship; the most convenients' place is, where the people may most conveniently meet together in the name of Christ▪ See Acts 5. 42. And daily in the Temple, and in every house, they ceased not to teach and preach Jesus Christ.  
3. The persons to whom the Gospel is to be preached, and that is to every creature; go saith Christ in his commission, into all the world, and preach the Gospel to every creature; he that believeth and is baptised shall be saved, Mark 16. 15. God doth ●ender the Covenant of grace or the Gospel to all Nations, and to every creature in all Nations, and it is the mind of God that every messenger and Minister of his should declare and publish this Covenant to all, without respect of persons, as by these Scriptures doth fully appear, Act. 20, 24, 25. Mat. 28. 19 'tis 2. 11. Mat. 24. 14. The Lord doth make this general tender of grace and mercy, that so none might object and say, they were not called, nor invited, and to leave them without excuse: withal, we are to consider, that man hath neither will nor power of himself, unless it be given him from above, to receive, believe, or embrace such tenders, John 3. 27. John 6. 65. Jer. 10. 23. Jer. 17. 9 Job 21. 14. John 5. 40. Acts 13. 48. For all men by nature are desperately wilful, absolutely weak, and altogether wicked, having neither spiritual desire nor strength, neither spiritual feet to carry them to this grace, nor spiritual hands to receive this grace, when it is brought and tendered unto them; yet it must be tendered to all, for a witness against all that embrace it not, and for the bringing in of those that are ordained to eternal life, for there be some of the Lords flock amongst all Nations, kindreds and tongues, upon the face of the earth; therefore no man is to shut out himself, but to endeavour to get strength from the Father to draw him to Christ, John 6. 44. Acts 13. 28.   

What a Minister is to preach.  
IT is undoubtedly the duty of all Ministers to preach Jesus Christ unto the people, 2 Cor. 4. 5. We preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for his sake. We no sooner read that Paul was converted, but the next news of him is, Acts 9 20. And strait way he reached Christ in the Synagogues: Christ is to be preached, because the preaching up of Christ, is the only way to preach down Antichrist, or whatsoever makes against Christ, 2 Thes. 2. 3, 4, 7, 8, 9, 10.  
Again, Christ is to be preached, because this is the only way to save and win souls to Jesus Christ, Acts 4. 10, 11, 12. compared with John 17. 3. Acts 2. 14 to 42.  
If any ask further what a Minister is to preach? Then I answer, he is to preach the Gospel, and he is to preach the Law, for so did Christ and his Apostles: but the Gospel is to be preached chief, and mainly, but the Law accidentally and occasionally, as will more fully appear in the following discourse.   

Which is first to be preached, the Law or the Gospel.  
THis is the Commission and message of Christ, Mark 16. 15. Go and preach the Gospel. And it was the practice both of Christ and his Apostles to preach the Gospel in the first place. First, we find it to be the practice of Christ, as for example, our Saviour Mat. 5. 3. to the 12. he pronounced nine blessings of the Gospel in his Sermon on the mount, before he spoke one word of the Law. So Mat. 4. 23. We read that Jesus went about a●l Galilee, teaching in their Synagogues, and preaching the Gospel of the Kingdom, etc. So likewise it was the practice of the Apostles, viz. we read of Paul, 1 Cor. 2 2. That he determined to know or make known nothing amongst the Corinthians save Jesus Christ, and him crucified: Hence Ministers are called the Ministers of the New Testament, 2 Cor. 3. 6. And in another place they are called the Ministers of Christ, and of righteousness, because they did preach the Gospel in the first place. So again, Paul when he came to the Corinthians, 1 Cor. 15. 3. He delivered unto them, first of all that which he also received: how that Christ died for our sins, according to the Scriptures, which was plain and pure Gospel. So again, Paul and Sylus, upon the first question propounded unto them by the keeper of the prison, Acts 16. 31. They exhort and teach him to believe in the Lord Jesus Christ; and good reason, because believing was to be taught before doing, Heb. 11. 6. Tit. 3. 8. without faith it is impossible to please God: and those that had believed in Christ, should be careful to maintain good works. So again, Peter in Act. 2. before he spoke of the Jews crucifying of Christ, he did preach the free and blessed Gospel to them.  
Object. 1. But I have heard some of our brethren of the Presbyterian Congregations object against this truth, and say, how can men come to see the want and need of Christ, if the Law be not first preached?  
Answ. It is supposed that all men do look upon themselves as sinners, and acknowledge themselves to be sinners, although they have not such a particular and sensible conviction thereof, and so the work of the Minister is not so much to show men the need of Christ first, but rather the love of God in giving Christ, John 3. 16. and to show and set forth the riches of Christ's grace to sinners in general, Romans 5. 8.  
Object. 2. But is it not the first work of the Spirit to convince men of sin? John 16. 8.  
Answ. By sin in that place is meant the sin of unbelief. Of sin, saith he, because they believe not on me, ver. 9 and this sin is not convicted by the Law; For that which doth not command Faith, cannot discover the sin of unbelief; or else consider, the Gospel was preached to these people before, and they would not believe nor embrace that Gospel, but continue under the Law, and so the Law is to be preached to them.  
Object. 3. If the Law be not to be preached first, when and to whom is the Law to be preached?  
Answ. 1. The Law is to be preached after the Gospel, unto such as do not embrace the Gospel, and yet justify themselves, as the Jews did, and that think by their misunderstanding the Law, that they keep the Law; thus Christ did preach the Law, Mat. 5. from 21. to the end.  
2. The Law is to be preached to those that would make it void, and null, and of no effect.  
3. The Law is to be preached, and taught unto men after they do believe, so far as it doth teach Believers their duty towards God and Christ, and their neighbour; but the duties and commands of the Law are not ●o be urged to Christians upon any other ground, th●n upon that ground which Christ himself did urge them. John 14. 15. If ye love me, keep my commandment▪ Titus 3. 8. These things I will that thou affirm constantly, that they that have believed in Christ, be careful to maintain good works. Much more might be said to prove this point.   

How the Gift of preaching may be obtained.  
SUrely it is the Lords work to furnish and enable a soul to this great work, 2 Cor. 3. 5, 6. not that we are sufficient of ourselves, but our sufficiency is of God, who hath made us able ministers of the New Testament; So again, Eph. 1. 1. Paul an Apostle of jesus Christ by the will of God. Gal. 1. 11, 12. But I certify you Brethren, that the Gospel which was preached of me is not after man, for I neither received it of man, neither was I taught it, but by the Revelation of Jesus Christ. Now the Lord doth hand forth this gift to his servants many times in use of means. First prayer. Secondly reading the Scriptures. 2 Tim. 3. 16, 17. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction, that the man of God may be perfect, throughly furnished unto every good work. Thirdly meditation, 1 Tim. 4. 15. Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all. The fourth and last means to be used to attain this gift, is studying, 2 Tim. 2. 15. Study to show thyself approved unto God, a workman that needeth not to be ashamed; but be sure that thou dost study more Scripture mysteries then humane Histories.  
1. In each text consider the coherence, occasion, circumstance, and order of the words.  
2. Consider the denomination of the text, as whether it be a Precept, Exhortation, Threatening, Promise, Petition, Deprecation, Similitude, Parable, etc. and that to be insisted upon only, which is most agreeable to the principal immediate scope of the holy Ghost in that text, than you are to consider of the method, that so you may teach clearly, convict strongly, and persuade powerfully, and that you may so do, consider the chief parts of a Sermon are these three.  
1. Explication. 2. Confirmation. 3. Application. Each of these may be further branched and subdivided: Then come to the dividing of the Text, and there be not too curious (for it must not be divided) needless or obscure. From the division of the words, come to the Doctrines which must be deduced from it, clearing their inferences, showing their latitude according to their several branches and degrees; then come to the confirmation by positive proofs from Scripture; the text being divided, and the doctrines raised, than you come to the reasons, which should be such as may tend to convince the judgement; the particular heads from whence the reasons are deduceable, are these.  

1. The Necessity  
2. The Equity   
Which are capable of many subordinate branches.  
Then come to application, which is either,  

1. Doctrinal, for our information: or,  
2. Practical, for examination, by marks or signs, which are either 

Effects, or  
Properties.     
Doctrinal application is for our information, being a use of information, and here those Logical directions may be useful concerning the collecting,  

1. Of a general from a special, Rom. 4. 3, 4.  
2. Of the less from the greater, as John 10. 25. Rom. 8. 32.  
3. The greater from the less, as 1 Cor. 9 9, 10.  
4. The effect from the cause, as Heb 2. 8.  
5. The cause from the effect, John 6. 45.   
2. Practical application doth consist in correcting of manners, commonly styled a use of reproof, terror or dehortation, to dissuade men from any sinful course; but herein you must endeavour to distinguish between sins of infirmity, and sins of wilfulness, and accordingly proportion the severity of your reproofs; in all which you must express, rather your love then your anger, and strive rather to convince, then to exasperate, so that it be the zeal of a displeased friend, rather than the bitterness of a provoked enemy, that it might appear that it proceeds from your love and care of their welfare, and that there is a necessity of insisting upon it, both from your duty and their danger; the proper heads for amplification of this use are twofold.  

1. Dissuasive.  
2. Directive.   
1. Dissuasive, may have these three heads.  

1. The aggravation of the sin.  
2. The threats denounced against it.  
3. The judgements executed upon it.   
All which are further capable of many other subordinate branches of Amplification.  
2. The directive part doth either consist in the removing the impediments that do hinder, or in the use, or means, and helps, whereby we may be directed to the remedy.  
Then also there is a use of confutation, and that is for the refuting of erroneous positions, and Solution of such doubts and queries as are most obvious, and material; and here you must be careful that you manage this with,  
1. Solid pressing arguments, making your answers as clear as the objection, lest you confirm the error by darkening counsel with words without knowledge.  
2. This must be done with much meekness and Lenity in differences not fundamental, 2 Tim. 2. 25. Soft words and hard Arguments are the most effectual way to convince.  
Then there is a use of consolation, and that is to apply the comforts that do arise from any Doctrine to the receivers, and embracers and retainners, and practisers thereof; now consolation doth arise from either promises, experiences, or from the removing of scruples, by which the thoughts of the hearers are raised from sense to Faith, from present things to future.  
Then there is also a use of exhortation; this also may be amplified by motives, to intcie the affections from either,  
The profit or danger in obeying or not obeying.  
If any desire further direction herein, let them seriously consider these particulars.  

1. The Preface.  
2. The Method.  
3. The Matter.  
4. The Expression.   
1. The Preface; in which it is the duty of all Gospel Ministers, to persuade the hearers it is the word of God that you speak to them, which concerns their everlasting happiness, and is able to save their souls, and that you the speakers do but stand in Christ's stead as his Ambassadors and mouth to you; and that the people's despising them is no less than the despising Christ, Jam. 1. 21. 2 Cor. 5. 20. Luke 10. 16. 1 Tim. 4. 8. which being believed, it will make the hearers,  

1. Favourable.  
2. Teachable.  
3. Attentive.   
2. The next thing to be considered, is the Method; now Method is an art or gift, in contriving the discourse in such a regular frame, wherein every part may have its due place and dependence, which will be a great advantage both to the preacher and hearers, viz. A man may more easily retain them, when they are linked together, and not scattered; Method being as a chain, in which if a man should let slip any one part, he may easily recover it again, by that relation and dependence which it hath with the whole; the Method which many do think is most useful, is that of Doctrine and Use, and Explication, and Application; Allegorical interpretations may lawfully be used, observing these three qualifications.  

1. Use them sparingly and soberly.  
2. They must be short and pertinent, not forced and far fetched.  
3. Use them rather for illustration then proof.   
But here you must be careful that you do not let Hagar the hand maid, outbrave her Mistress Sarah, and that you do not prefer bleareyed Leah before beautiful Rachel, and so stuff a Sermon with cytations of Authors, and the witty say of others; but this is to make a feast of Vinegar and Pepper, which is useful, as sauces, but must needs be improper and offensive, to be fed upon as diet.  
3. The next thing to be considered, and that is the matter, in which there is two things to be considered.  

1. The seasonableness of it, to the time and people.  
2. The pertinency of it, to the text.   
1. The seasonableness of it to the time and people, and for your help herein consider,  
1. Who you are to speak to, whether to the ignorant or knowing.  
2. Whether enemies to Religion, or professors of it.  
3. Whether they be merely formal, or truly spiritual.  
4. Whether more cheerful and zealous, or more cold and sluggish. That so you may rightly divide the word of truth, and give to every one his portion, and prophesy according to the analogy of Faith, Rom. 12. 6.  
And keep to the form of sound words, 2 Tim. 1. 13. And that you do this according to the mind of the Holy Ghost, Peter tells you, 2 Pet. 1. 20. That you must not make the Scripture speak in a private sense, that is, you must not analize, and interpret them so, as if the prophecies thereof did relate only to the particular occasion and circumstances of times, of places, and of persons in, by, and to whom they were at first spoken, so much to the Preface, Method and Matter: the last help unto preaching is the Expression, in which there be two things considerable.  

1. The Phrase.  
2. The Elocution.   
1. The Phrase should be plain, full, wholesome, and effectual, and natural to the text; the greatest learning is to be seen in the greatest plainness. Saint Paul doth often glory in this, that his preaching was not in wisdom of words, and excellency of speech, not with enticing words of man's wisdom, not as pleasing men but God, who tryeth the heart: what shall I say more?  
1. He must speak according to the mind of God in Scriptures, Isa. 8. 20.  
2. He must speak to exhortation, edification and comfort, 1 Cor. 14. 3.  
3. He must speak nothing but that which he hath been taught of God, Rom. 15. 18.  
4. He must speak as an Oracle of God, 1 Pet. 4. 11.  
2. In the Elocution there are two extremities to be avoided.  

1. Too much boldness.  
2. Too much fear.   
1. Too much boldness: as a remedy against this, consider the special presence of God and Angels; the solemn dignity of these sacred Mysteries, the weighty business of saving souls, and who is sufficient for these things, 2 Cor. 2. 16.  
2. Against too much fear; consider it doth become the business you are about, for you should speak the word with boldness, Acts 4. 29. God hath promised his assistance, that his strength shall appear in your weakness: Again, consider tim erousness in the speaker will much hinder the efficacy and power of the word on the hearers, so that the most proper manner of Elocution is with Modesty and Gravity. I have dwelled longer upon this point than I intended, I proceed to the next.   

Whether the Minister may receive money or wages for preaching, yea or no.  
AS the ministry of the Gospel is an ordinance of God: So hath the same God ordained that they that preach the Gospel should live of the Gospel, 1 Cor. 9 14.  
Again we read Gal. 6. 6. that it is the duty of the people so to do, Let him that is taught in the word, communicate unto him that teacheth in all good things, Luke 10. 7. for the labourer is worthy of his hire. 2 Cor. 11. 8. I rob other Churches, taking wages of them to do you service; 1 Cor. 9 9 For it is written in the Law of Moses, thou shalt not muzzle the mouth of the ox, that treadeth out the Corn: doth God take care for oxen, ver. 10. Or saith he it altogether for our sakes? for our sakes no doubt this is written, ver. 11. if we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?  
I shall answer some objections, and present a few cautions, and so close up this point.  
Object. But we read of the Apostles, or at least some of them, that they did preach the Gospel of Christ freely, as appears, 1 Thes. 2. 9 & 2. Cor. 11. 7.  
Answ. Let the reader consider these two things in answer to this objection.  
1. That the Apostle doth reckon it an abusing of his power: 2 Cor. 11. 7.  
2. He put his labouring with his own hands among his afflictions, 1 Cor. 4. 12.  
3. He did not want a power to command them to maintain him, 2 Thes. 3. 8, 9▪  
For there was a commission from the Lord, as well to live of the Gospel, as to preach the Gospel: which no man can deny, unless he deny the Scripture to be his Rule, or else remain ignorant in that rule.  
But withal take these cautions? a Gospel maintenance by the Lord appointed, is for none but a Gospel Ministry, plants of his own planting, the other plants are to be plucked up: then also this maintenance must be collected in a Gospel way, not by Tithes, and commencing suits at Law, and taking away their goods by violence, etc.  
There are some of our national ministers, that have need to be better taught, before they be better: fed if any make hire or wages, the end of their work, they are hirelings, not Gospel ministers.   

Of Attentive Hearing.  
WE have heard what is the duty of the preachers; now let us see what is the duty of the hearers: the same God that Commands his Ministers to speak as an oracle of God unto edifitation▪ exhortation and comfort: commands us that are hearers to hearken to his voice in them, and to attend upon the same without distraction: whiles the Minister is speaking, let us be searching the Scriptures, to see if those things be so, yea or no.  

1. We are to endeavour to understand what we hear.  
2. To believe what we understand.  
3. To treasure up and keep in memory that we do believe.  
4. To practise what we keep in memory.  
5. To communicate to others, what God hath taught us.   
It is not enough that the word be rightly preached and dispensed, unless it be rightly heard and received; some there be that are all ear, all for hearing, no thing for practising; others there be that are all tongue, all for speaking; others are all eye, all for searching and enquiring; others are all hand, all for receiving, nothing for communicating, and no marvil then that we hear so many Sermons to so little purpose: let us seriously consider these three Scriptrues, Prov. 1. 24, 28. Because I have called, and ye refused, ye shall ball upon me and I will not answer you, Mich. 3. 4. As you have behaved yourselves to me so will I to you, you shall cry unto me but I will not hear you, Zach. 7. 13. Therefore it is come to pass, that as he cried, and they would not hear, so they cried and I would not hear them, saith the Lord of Hosts.  
What shall I say more; by attentive hearing our Judgements come to be informed, and the corruptions of our hearts discovered, James 1. 23, 24.  
Nay that precious grace of Faith cometh by hearing, Rom. 10. 17. Acts 13. 48. E●h. 1. 13.  

1. Then let us take heed how we do hear. Luke 8. 18.  
2. Take heed what we do hear, Mark 4. 24.  
3. Let us take heed whom we do hear, Jer. 27. 9 Compared with John 10. 27.    

How to remember what is preached.  
1. BE well acquainted with the principles of religion, and of the Scriptures, by frequent Reading of them.  
2. Be much in conferring with experienced Christians about the ordinances of God, and duties of Christians.  
3. Be well acquainted with the method of preaching; and for that there is three Rules.  

1. Hear several men.  
2. Hear frequently.  
3. Read now and then some Sermon books.   
4. Eat sparingly, and drink moderately, and so f●ame thy mind to these ensuing things.  

1. Consider the text with its parts.  
2. The doctrines with its proofs.  
3. The reasons and grounds, for demonstration and confirmation.  
4. The uses and application: these things being considered, there are six thing to be practised. 

1. In hearing, Sat or stand all the time without moving as little as you can.  
2. Keep your eye from staring about, look intently either upon the Minister, or some other thing.  
3. Keep your ear all the time very attentive to what is delivered, as if thou wert to hear for thy life, for so thou art.  
4. Call home thy wand'ring mind, and keep it close to what you hear.  
5. Repeat the first principal heads to yourself twice or thrice, and the rest successively.  
6. Sermon being ended, repeat to yourself at large, and beware of charging your memory with worldly businesses, and daily exercise your memory to retain some things, for custom is a second nature, and use makes masterdom.      

A Rule to try all Doctrines by.  
THE Scripture is the standard by which we are to try all Doctrines by, it is the touchstone or test, therefore we should maintain no opinion stiffly, till we have tried it throughly.  
1. Whatsoever doctrine doth advance the will of God as well as the grace of God; which doth teach us what we should do for him, as well as what he hath done for us, that Doctrine is true.  
2. That doctrine that doth advance all the Attributes of God, the justice of God as well as the mercy of God, the holiness of God, as well as the grace of God; which doth teach us piety towards God, and Charity towards men, according to Scripture rule, that doctrine is true.  
3. That doctrine that doth teach us to bottom upon Christ alone for Salvation, and not upon our own works or qualifications, that must needs be true.  
4. That doctrine that tendeth to the informing of the judgement, and reforming the heart, and conform the life to the whole will of God, that doctrine is true and good.  
5. That doctrine that doth lead out by the footsteps of the Flock to teach us to have respect to all the ordinancesto seek for, and to keep all the commands of God, that doctrine is true, 1 Chron. 28. 8.    

Of Prayer and Supplication, another standing ordinance of the Gospel.  

1. OF the nature of it, what it is.  
2. Whom we must pray to.  
3. For whom we are to pray.  
4. What extraordinary prayer is.  
5. The necessity of Prayer.  
6. The posture to be used in Prayer.  
7. The place where we are to pray.  
8. The time in which we are to pray.  
9 Motives to encourage us to pray.  
10. Means to be used to obtain the Gift of Prayer.  
11. Hindrances of Prayer.  
12. Several sorts of prayer, never answered.  
13. How many ways doth the Lord answer Prayers.   
1. Of the nature of it, what Prayer is.  
Prayer is a speaking to God face to face, wherein we speak to him in Faith, Humility, Sincerity and Fervency of Spirit; it is jacob's Ladder, by which a soul climbs up to Heaven, and it is Noah's dove that goeth forth and returns not till it brings an answer of peace. Or prayer is a calling upon God alone in the name of Christ by the help of the Holy Ghost, or it is the earnest request of an humble and sanctified Heart, together with thanksgiving, in behalf of ourselves and others, with assurance to be heard in what we pray for, according to the will of God, Phil. 4. 6. Rom. 8. 26. Psal. 50. 15. Eph. 6. 18. 1 John 5. 14. James 1. 6. Or Prayer is a Familiar speech with God in the name of Christ, 1 John 5. 14. Opening the desires of our hearts unto him, and a pouring out of the heart before him for the things we need, Psal. 50. 15. Jer. 33. 3. Lam. 2. 19  
Or prayer is a spiritual gift and grace of the holy Ghost, teaching us both what to pray for, and how to pray, enabling us to pour out our souls unto the Lord with sighs that cannot be uttered, Psal. 62. 8. Rom. 8. 26. Psalm 145. 18. the Lord is nigh to all them that call upon him in truth: Heart and tongue must go together, word and work, lip and life, prayer and practice must echo one to the other: it is not the greatness of the voice, nor the multitude of words, nor the sweetness of the tone, nor the studied notions, nor the Eloquent expressions, but truth in the inward parts, that is prevalent with God: now the properties of effectual prayer are these.  
1. That we pray understandingly, 1 Cor. 14. 15. I will pray with the Spirit, and I will pray with Understanding,  
2. That we pray earnestly and importunately, James 5. 16. compared with Luke 11. 8.  
3. That we pray constantly, Luke 18. 1. Men ought always to pray and not to faint, See Luke 21. 36. Watch ye therefore and pray always.  
4. We should pray in Faith without wavering, James 16.  
5. In truth without feigning, Psal. 145. 18. & Psal. 17. 1.  
6. We should pray in humility, without swelling, Luke 18. 13.  
7. We should pray in zeal without cooling, Jam. 5. 16.  
8. We should pray with resolution to use all good means for the obtaining the things we pray for, etc. The Heart may pray without the tongue, with fruit and feeling, 1 Sam. 1. 10. But the tongue without the heart is nothing but vain babbling.  

Whom we are to pray unto.  
SUrely we are to pray to God alone, and to none other, for he alone as the great Searcher of all hearts, heareth the voice, and knoweth the meaning of the Spirit of Prayer, Psalm 25. 2. Rom. 8. 27.  
Jehosaphat oppressed by his enemies, to whom goes he to complain? to none but unto God, 2 Chron. 20. 12. To whom went David to complain of the bitter words of Cush the Benjamite? to none but unto God, Psalm 7. 1. O Lord my God in thee do I put my trust, save me from all them that persecute me, and deliver me, He alone is able to grant whatsoever we demand; Eph. 3. 20. Wherefore seeing he alone hears all prayers, heals all Sinners, knows all Suitors, Jer. 31. 18. 2 Chron. 7. 14. 1 Chron. 28. 9 Psal. 44. 21. He alone hath love enough to pity all, and power enough to relieve all our wants and necessities; to him alone we are to pray, and to none other, Mat. 11. 28. Thus we must pray only to God, in the only name, and for the only sake of his Son, our Lord Jesus Christ, the alone Mediator between God and man, 1 Tim. 2. 5.   

For whom we are to pray.  
FIrst, for all men, 1 Tim. 2. 1. even our enemies, Mat. 5. 44. because they bore the common Image of God, Jam. 3. 9  
So that we are to pray for all sorts and degrees of men, especially public persons, as rulers and such as are in Authority, 1 Tim. 2. 2. and for Ministers that watch over our souls, Ephes. 6. 19 Col. 4. 3.  
So also we are to pray for ourselves, us and ours, for all things that we want, either for soul or body, that doth concern our being, or well being.  
And if we be not answered at the present, or in the same kind that we desire, 2 Cor. 12. 9 yet sooner or latter we are sure to receive, even above that we are able either to ask or think, if we continue with constancy, patience, and importunity, to seek unto him according to his will, Luke 11. 5. and 18. 1. 1 John 5. 14. And that we ought to pray for others, will yet further appear by this, viz. Abraham prayed for Abimelech, Gen. 20. 17. Jacob for his sons, Gen. 49. Paul for the people, and they for him, 1 Thes. 1. 2. this kind of prayer is called intercession.   

What extraordinary prayer is.  
EXtraordinary prayer is that which is made upon some special occasion, or extraordinary accident falling out, felt or feared, upon a whole Nation, City, Family, or Person; by reason whereof our prayers are both longer, and ferventer than at other times, Psalms 119. 62. Acts 12. 5. Joel 2. 15. jonah 3. 6. See Ezra 9 Dan. 9 and Nehem. 9 In these times of Fasting, or extraordinary praying, or both, we are most earnestly and fervently to call upon God either for the obtaining of some singular benefit, or special favour that we stand in great need of, or for the avoiding of some special punishment, or notable judgement hanging over our heads, or already fallen upon us, Acts 16. 30, 31, 32. and 14. 23. 2. Chron 20. joel 1. 2, 12. 16.  
There are three things to be considered about this extraordinary prayer.  
1. There is something to be considered before we enter upon it.  
2. There is something to be considered in this prayer.  
3. There is something to be considered after this prayer.  
1. Something to be considered before this extraordinary prayer.  
1. What our wants are, either for soul or body, ourselves or others.  
2. What promises we have from God, that he will give us such things.  
3. That we agree together, to pray for these things, with one tongue and one heart, Mat. 18. 19  
4. Let us also for the keeping up our Faith, consider what wonderful things prayer hath done; it hath healed the sick, and raised the dead, unloosed chains, and unlocked prisons, and set the Saints free, Act. 12. 5, 7, 11.  
2. There are some things to be considered in prayer, and they are four.  
1. That we call upon God in truth of heart, Psal. 145. 18. Psal. 17. 1.  
2. Beware of drilling out too much time in praying; long prayers oftentimes deaden others affections: it is good to pray brief and often, as Christ did, Matthew 26. 39, 42, 44. compared with Mat. 6. 7.  
3. When we pray to one in the Trinity, let us mind all three, Father, Son, and Holy Ghost, and sever them not.  
4. Let us be very importunate, and earnest, and servant; and that we may do so, consider the excellency of the things we ask, and the necessity of them, Rom. 15. 30. Psal. 143. 6. Consider, how did Daniel pray in the Lion's den, the three children in the fiery furnace, Jonah in the Whale's belly, and Jeremiah in the dungeon, and our Saviour Christ, when he prayed, and sweat drops of blood? let us endeavour to pray so, that he may turn our darkness into light, our deadness into life, our bondage into liberty, and our weakness into strength.  
3. And lastly, there be four things to be considered after prayer.  
1. Press after what we have prayed for, in the use of all the means for the accomplishing or obtaining of those things, Prov. 1. 2, 4, 5.  
2. Harken and listen what the Lord doth say, as a man that doth knock at a great man's door, he listeneth to hear if any body be coming, if not, he knocks again and again, etc.  
3. Expect and wait patiently for a full answer, Psal. 40. 1. I waited patiently for the Lord, and he inclined unto me, and heard my cry.  
4. Learn wisely to distinguish between delays and denials, and not take a delay for a denial, Mat. 15. 21. to 29. Christ did delay the woman praying to him, but not deny her, and at last did give her more than she had asked. Surely, as prayer is the cry of our hearts, to open all our necessities unto God, Lam. 2. 19 So it is also the key of the Lords treasury, and to obtain the mercies from him that we need; so we pray in the name of the Son, by the help of the Spirit according to his will, with understanding, reverence, humility and fervency, faith, love, and perseverance.   

Of the necessity of praying.  
SOme men are very apt to say, it is of no use to pray unto God, seeing he both knoweth what we need, either for his glory, or our good, and hath determined what to bestow upon us: but let me tell them that say so, that as God hath fore-appointed all necessaries to be given us, so hath he also appointed the means whereby they should be brought to pass, whereof prayer is a chief means, as appears, Ezekiel 36. 37. compared with Mat. 7. 7.  
Prayer is a means to recover our peace, and to nourish our communion with our God, Dan. 9 Phil. 4. 6, 7. John 17. Surely, such as have least care, and make least conscience of calling upon God, have lest acquaintance and acceptance with him, Psal. 14. 4.  
Prayer is a Key to open the storehouses of all God's treasury unto us; as by knocking we enter into the place we desire to go unto; so by prayer we obtain those things we need: prayer is as a hook to reach those things that are above our reach, and to put by those things that stand in our way; in a word, it is so necessary, as without it, the use and the enjoyment of the things we have is unlawful, 1 Tim. 4. 5. For as if we take any thing that is our neighbours, without ask him leave, we are accounted thiefs. So to take any thing of Gods (whose all things are) without ask them at his hand, is felony, jer. 10. 25. He will pour out his fury upon the families that call not on his Name: that is, upon those that do not acknowledge the Sovereignty of God, by seeking unto him in prayer, See Psal. 79▪ 6.   

The Posture or Gesture to be used in prayer.  
WE should use such holy behaviours, and comely gestures of body, as are beseeming the Majesty of God, with whom we are to deal, and in whose presence we are, and as becometh so holy an exercise which we have in hand; namely, such gestures as may best express and increase our reverence, humility, and fervency, as the bowing of the knees, Ephes. 3. 41. Lifting up of our hands and eyes to heaven, Lam. 3. 41. john 17. 1, etc. Which yet are not always or absolutely necessary, Luke 18. 13. The Publican stood afar off and prayed: the main thing is to have the heart lifted up to God, Psalm 25. 1. and 143. 8. and the knees of our hearts bowed before the Lord, Phil. 2. 10. In a word, it is said that Christ looked up to heaven and prayed, Paul kneeled down; the gesture should be such as doth express the reverence of the heart, and that gesture to be used in prayer which doth most quicken and help the duty. Some gestures bring dulness, and indiposition, others makes the body more fit for prayer; use that which doth most quicken.   

Of the place where we are to pray.  
Quest. WHere must we pray?  
Answ. Generally in all places, 1 Tim. 2. 8. I will that men pray every where, lifting up holy han●s without wrath and doubting, for Christ is every where present before us, Mat. 18. 10 The public place sometimes is most convenient, sometimes the private, Mat. 6. 6. And sometimes there is the sudden lifting up of the heart unto God, as occasion is, without gesture in any place or company, Nehem. 2. 4.  
So then prayer may be either public or private, and in both places, either ordinary or extraordinary, Acts 6. 4. 1 Tim. 2. 12. Acts 10. 4. jonah 3. 6.   

Of the time in which we are to pray.  
THe time in which a Christian is to pray, is laid before us, 1 Thes. 5. 17. pray continually: So Luke 21. 36. Watch therefore, and pray always, Luk. 18. 1. This parable spoke he unto them, that men ought always to pray and not to faint, either suing for mercies, or waiting for answers, or rendering praise for mercies received, Psal. 5. 3. Luk. 2. 37.   

The motives to encourage us to pray.  
PRayer is a jewel of grace bequeathed by Christ unto us, Luke 11. 2. Again, it is the hand of Faith, the Key of God's treasury, the souls Solicitor, the heart's armourbearer, the minds interpreter, Mat. 7. 7. Ephes. 6. 18. It procureth all blessings, preventeth all curses, 2 Chron. 7. 14. Further, it sanctifieth all creatures that they may do us good, 1 Tim. 4. 5. seasoneth all crosses, that they can do us no hurt, 2 Cor. 12. 18. Lastly, it keepeth the heart in humility, the life in sobriety; strengtheneth all graces, overcometh all corruptions, subdueth all temptations, maketh our duties acceptable to God, our lives profitable unto men, and both life and death comfortable to ourselves, Act. 9 11. Ephes. 6. 18. jude 20. Acts 4. 24. What shall I say more for our encouragement to pray unto God but only this? consider, and that seriously, the Lord is never worse, but many times better than his word. Solomon did only ask in prayer for wisdom. 1 King. 3. 11, 12. And the Lord gave him more wisdom than he did ask and riches and honour to boot. Again, we read, 1 Sam. 1. Hannah prayed but for a son, and the Lord gave her a son, and a Prophet too for her son. Samuel was a great Prophet.  
So again, for our encouragement to pray, we read, Gen. 17. That Abraham prayed, saying, Oh that Ishmael might live before thee, ver. 19 And God said, Sarah thy wife shall bear thee a son indeed, and thou shalt call his name Isaac, and as for Ishmael, I will answer thy prayer, and make of him a great Nation, ver. 20.  
Again, we read that Jacob prayed, Gen. 28. 19 and said, O Lord, if thou wilt give me raiment to put on, and bread to eat, thou shalt be my God; and the Lord gave him all that he desired, and much more, Gen. 32. 10. For with my staff, said he, came I over this Jordan, but now I am so exceedingly increased in goods, that I am become two bands. See Gen. 33. 4, 5, 6.  
Again, we read, Mat. 18. 24, 26. Of one that was in debt ten thousand talents; and the money being demanded, the debtor desired but days of payment, and the Lord forgave him the whole debt, ver. 27.  
Shall I crave leave to instance only in one more, then consider that place, Acts 3. 3, 4, 5, 6, 7, 8. A certain man lame from his mother's womb, asked an alms of Peter and john, and they gave him a mercy above, and beyond what he asked, yea a mercy to him worth more than the whole world; they healed him of his lameness, insomuch that he leapt, and rejoiced, and praised God, ver. 8.   

The means to be used to obtain the gift of prayer.  
FIrst labour to get some true feeling of thy misery, for sense of misery breeds desires of mercies, Mat. 15. 22. when the soul panteth most, the heart prayeth best; and increase in knowledge, that the head may guide the heart, 1 Cor. 14. 15. For what we know is worth the having, we will not lose for want of ask.  
Pray for the Spirit of Prayer, which helpeth and healeth our infirmities, and teacheth us both for manner, measure, and matter to lay open all our necessities, Rom. 8. 26. Luke 11. 13.   

Of the Lets and hindrances of prayer.  
THe sensuality of the men and women living in pleasure, drowning all their desires in delights, and their prayers in pleasures, 2 Tim. 3. 4. These men are lovers of pleasure more than lovers of God, and therefore pray not to him.  
Another hindrance is, that state of stupidity of worldlings, that think they have no need of praying, but of carking and caring, toiling and moiling in the world, Luke 12. 17, 18. Phil. 3. 19 Who mind only earthly things.  
Again, roving imaginations, inordinate affections, dulness of spirit, weakness of Faith, coldness in feeling, faintness in ask, weariness in waiting, too much passion in our own matters, and too little compassion in other men's miseries, Mar. 9 24. Isa. 38. 13, 14.   

Several sorts of Prayer never answered.  
1. HE that prayeth and yet regardeth iniquity in his heart, the Lord will not hear his prayer, Psal. 66. 18. If I regard iniquity in my heart, the Lord will not hear my Prayer.  
2. He that prayeth, and yet hateth to be reform, drawing near with the lips, but having his heart far from him, Isa. 29. 13.  
3. Those that pray and yet turn their ●ars from his precepts: he turneth away his ears from their prayers, Prov. 28. 9  
4 Those that pray and yet continue in unbelief, their prayers shall not be answered, Jam. 1. 7. letnot that man so much as think he shall receive any thing from the Lord.  
5. Those that pray and yet continue in senseless impiety; so that the cry of our sins unrepented of drowns the voice of their prayers, Zech. 7. 13.  
6. Those that would neither hear nor answer God when he called and cried unto them, see Prov. 1. 24. 28. Mich. 3. 4.  
7. When we either cause or suffer the afflicted to cry without hearing; the Lord hearing us cry in our afflictions, without helping. Gen. 42. 22.   

How many ways doth the Lord answer the Prayers of his people.  
1. HE doth answer many times in giving the very thing we ask, So Solomon did ask wisdom, and the Lord gave it. So Hanna prayed for a Son, and the Lord gave her a Son: So also Acts 10. 30, 31. Dan. 9 19, 20, 21. Acts 12. 13, 14.  
2. The Lord doth answer the prayers of his people in giving them faith to believe, and patience to wait the Lords leisure, till he doth give the mercy prayed for, So Heb. 5. 7. 2 Cor. 12. 8, 9, 10, 11, 12.  
3. The Lord doth many times answer our prayers, although he doth not give us the very thing we ask, but a better in the room of it, Gen. 17. 18, 19 Psalm 35. 13.  
4. He doth answer our prayers many times in giving as full Satisfaction to the soul, in the absence of the mercy prayed for, as if it had received it: Hab. 2. 3.    

Another stanning Ordinance of the Gospel is thanksfiving or Singing of Psalms and Spiritual Songs making melody to the Lord in our Hearts.  
PRaise or thanksgiving is a reverend acknowledgement of his mercies, the heart being cheered with some taste of his goodness, acknowledgeth all to come from his mercies, goodness, wisdom and power, which makes the Soul as in Psal. 32. 11. to rejoice in the Lord, and to shout for joy, Psal. 107. 8, 15, 21, 31. O that men would therefore praise the Lord for his goodness, and for his wonderful works to the children of men! This is to be done with the Spirit and with understanding, 1 Cor. 14. 15.  
As prayer and petition ariseth from the feeling of our miseries, so doth praise from feeling of God's mercy; petition beggeth what we want, and praise acknowledgeth what and wheuce we have it: Rev. 15. 3. 1 Chron. 29. 12.  
1. This puts the Soul upon speaking good of his name to others, Psal. 40. 9, 10.  
2. It puts the Soul upon resolving to bestow all for his honour and service, 1 Chron. 29. 2, 3.  
This praising of God must be with a single, not with a double heart, Psal. 145. 18.  
This must be done in the best manner, suiting his several properties, with their due Praises, according to the nature of the present blessing, Exodus 15. 2, 3. Psalm 144. 1, 2.  
This praise must be continually, as long as we live, as long as his mercy endureth, and our lifelasteth, Psal. 146. 2. 1 Thes. 5. 18.  
It is a good, comely, and pleasant thing to praise the Lord, Psal. 147. 1.  
It is his will thus to be honoured, 1 Thes. 5. 18.  
It is a duty of Saints and Angels both here and hereafter, Luke 2. 13, 14.  
It fits the heart for other graces, and provokes the Lord to fresh mercies.  
That we may set about this work in good earnest, dwell much upon these things following.  
1. Seriously consider what great things God hath done for us, 1 Sam 12. 24.  
2. Rest content with thy allowance and estate wherein he hath set thee, Phil. 4. 11.  
3. Often compare thy estate with others of God's Saints who want many things that we enjoy, and feel many Sorrows which we fear not, Psal. 147. 20.  
4. Be faithful in all talents, and fruitful in all graces, and this will be a great means to make us praise God for all his mercies: Mat. 25. 13. Phil. 1. 11.  
That Singing of Psalms, Hymns, and spiritual Songs is a Gospel-command, which ought to be performed unto the Lord, and practised in and by the Church of Christ, and by every particular believer as occasion requires: by singing I understand a lifting up of the voice with joy: see 1 Chron. 15. 16. Isa. 51. 3. & 52. 8, 9 and by singing of Psalms, Hymns and Spiritual Songs, a praising of God, by lifting up of the voice, Psal. 51. 14. Psal. 8P. 1. Psal. 105. 2, 3. By Psalms I understand the Psalms of David, or such as are contained in the book of Psalms: By Hymns I▪ understand Songs of praise unto God, Mat. 26. 30. Mark 14. 26. Col. 3. 16. By spiritual Songs I understand such songs, the matter whereof is divine, and Spiritual, and heavenly, Rev. 15. 3. these spiritual Songs are mentioned also in Eph. 5. 19 Col. 3. 16. and were framed at first by the immediate motion and inspiration of the Spirit of God, upon some special and extraordinary occasion; that singing is a Gospel-command, or one principal part of Evangelical Gospel worship, is proved from Paul's injunction thereof unto the Churches, Eph. 5. 19 Col. 3. 16. James▪ likewise doth urge the practice of it, by way of command, Jam. 5. 13. and we have the example also of our blessed Saviour and his Apostles, Mat. 26. 30. Mar. 14. 26. and of the Apostles Paul and Silas, Acts 16. 25. That it ought to be practised in the Church, I mean the Assembly of the Saints, is evident from that Eph. 5. 19 Col. 3. 16. Where the Apostle exhorts the Church of Ephesus, to speak to themselves in Psalms, and Hymns, and Spiritual Songs; and the Church at Coloss, that they teach and admonish one another in Psalms, Himns and spiritual Songs, singing with grace in their hearts unto the Lord; which were altogether impossible to be done, if this ordinance or command of the Lord Jesus was not to be practised in the Church: and I find the Prophet David exciting and stirring up the Saints to the practice of this so heavenly an exercise, Psal. 30. 4. Sing unto the Lord O ye Saints of his, and give thanks at the remembrance of his holiness; and Psalm 145. 5. Let the Saints be joyful in glory, let them sing aloud upon their beds; and withal I find several Gospel prophecies which seem to point out the mutual and joint performance of this duty, as ●sa. 52. 8. thy watch▪ men shall lift up the voice, with the voice together shall they sing; and Psal. 132. 16. I will also  her priests with Salvation, and her Saints shall shout aloud for joy: and it was prophesied of our Saviour Christ, saying, I will declare thy name unto my brethren, in the midst of the Church will I sing praise unto thee, Heb. 2. 12. Isa 35. 10. Jer. 31. 12. therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, etc.  
That it ought to be practised by every believer, as occasion requires, and as the Spirit is drawn forth thereunto, is very evident from Jam. 5. 13. 1 Cor. 14. 15.  
That the Psalms of David ought to be sung, will appear by these reasons.  
1. Because I find no other Psalms mentioned in the Scriptures, than the Psalms of David, and such as are contained in that book of Psalms.  
2. Because where there is mention of Psalms in the new Testament, either by Christ or his Apostles, I find that they refer or relate to the Psalms of David, or that book of Psalms, as may be collected from these (among other) Scriptures, Luke 20. 42. Luke 24. 44. Acts 1. 20. Acts 13. 33, 35.  
3. Because I find contained in the Book of Psalms variety of excellent, spiritual and heavenly matter, which upon all occasions may draw forth the souls of the Saints in this way of a holy rejoicing before the Lord.  
That our Singing aught to be performed with a cheerful heart, and that they only ought to sing whose hearts the Lord hath made glad, the Scriptures do evidently declare: It's said in 2 Chron 29. 30. That the Levites sang praises with gladness, Jer. 31. 7. Sing with gladness for Jacob, Isa. 65. 14. Behold my Servants shall sing for joy of heart, And it is the express rule of the Apostle James; Is any merry, let him sing Psalms; How shall we sing the Lords Song in a strange Land, said the captive Jews, who were required to sing when they were weeping by the rivers of Babylon, and their Spirits overwhelmed with grief? Psal. 137. 1, 2, 3, 4.  
That our singing aught to be with grace in the heart, is evident from Col. 3. 16. that is I conceive either with a heart full of the sense of Gods pardoning and justifying grace, or as it is regenerated, renewed and Sanctified by the spirit of grace; this is the root of all true Spiritual and heavenly rejoicing, and this hath made the Saints to sing aloud for joy, Psal. 71. 23. my lips shall greatly rejoice, when I sing unto thee, Psal. 145. 7. Isa. 12. 2. 35. 2. And lastly, that our singing ought to be performed with the spirit and understanding, is very clear from 1 Cor. 14. 15. I will sing with the Spirit, and I will sing with understanding also; our singing (as all other religious actions and services) will be very unpleasing and unacceptable unto God, if they be not carried on in the strength of the Spirit, that is, if they be not purely, believingly, and affectionately, and understandingly performed.  
Some objections I have met with, as to the manner of the performance of this duty.  
Obj. 1. But if it be granted that Psalms, etc. are to be sung, what warrant have we to sing them in meeter? and if you have no warrant in the word for such a practice, then is it a mere tradition and invention of men: nothing ought to be practised in the worship of God, but what is warranted by the word of God.  
Answ. I answer, First, that if the Psalms as they are penned and recorded in the book of Psalms can be sung so as the Church may be edified, and confusion avoided, I should judge it an exercise very suitable to the mind of God, wherein my spirit would very freely concur, provided that such Psalms be sung, which contain matter of praise unto God: I have been hitherto of opinion that the Church ought to sing Psalms in such a way as they can be sung by them, which hitherto hath been found to be in the way of meeter, provided that the putting of them into meeter, doth answer, but not obscure and destroy the Sense and mind of the Holy-Ghost as they are left upon record unto us. Now lest the pleasantness of the voice or tune should more affect the ear, than the Spirituality and soundness of the matter the heart, the Apostle doth caution them, that they so sing, as that they make melody in their hearts unto the Lord, that their hearts be affected and ravished as it were with that which their tongues do utter before the Lord; this is that singing with grace in our hearts, Col. 3. 16. If we are offended with meeter, because there will be some variation, or change of words from what they are in the Psalms, upon record, though they agree never so much with the sense of the Spirit of God in them, then may we also be offended with our Bibles, and lay them aside, because one Bible differs from another very much in the translation, as we may find if we compare one reading with another; and yet duly weighed and considered, the sense is the same, and the mind of the Holy-Ghost may be understood in either.  
Ob. But singing of Psalms and Hymns, must be by an immediate gift of the Spirit, as may be gathered from, 1 Cor. 14. 26, etc. to sing a Psalm or hymn, already penned, savoureth too much of formality, and customariness, which ought to be avoided in the Church of God.  
Answ. That in 1 Cor. 14. is a reprehension of some disorders amongst them in the worship of God, and proves nothing at all, that the singing of a Psalm or hymn must be by an immediate gift of the Spirit, extemporary and without forethought or premeditation at all. How is it then brethren, when you come together, every one of you hath a Psalm, hath a Doctrine? etc. One having made choice of a Psalm he would sing, another he would declare a Doctrine, and that at the same time, in much confusion and disorder, to the disturbance of the Church's peace, therefore he reprehends them for so doing, and cautions them also, that all things be done to edifying; but we must be sure the Psalm or Hymn, for the matter, is suitable to the state and condition of the Church, and that there be a sutableness in our spirits to utter it before the Lord, etc.   

Of the Ordinance of Baptism, another standing Ordinance of the Gospel.  
THat Baptism with water is an Ordinance still in force, is so plain and clearly held forth in the Scriptures, that I hear none deny it, unless it be the erroneous Quaker, and the voluptuous Ranter, together with a few new upstart wantoness, that cast Gods Ordinances behind their backs.  
I shall reduce all I have to say to this Ordinance of God, to these two heads.  

1. We shall speak something to the essence of this Ordinance.  
2. To the exercise of it.   
1. To the essence of it; the Ordinances of the Gospel, whereof this of Baptism is one, doth not differ from the Ordinances of the Old Testament, in respect of the Author, which is the same God, the substance Christ, the receivers the people of God, which are in both the same, but of continuance, evidence, and easy performance and efficacy; in all these the Ordinances of the New Testament have the greater pre-eminence, 2 Cor. 3. 9  
This Ordinance of Baptism was brought into the Church at the command of God, john 1. 33. by the Ministry of john, therefore called his Baptist, Mat. 3. 1. afterwards this Ordinance was sanctified and confirmed by our Saviour Christ himself, being Baptised by John, Mat. 3. 13. and after all this, he gave commission to his Apostles and Ministers to continue the same in his Church unto the end, Mat. 28. 18. Mark 16. 15, 16. That the washing of the body by water is essential to this Ordinance, will appear Ephes. 5. 26. and that the party be Baptised in the name of the Father, Son, and Holy-Ghost, Mat. 28. 19  
2. The exercise of Baptism is abundantly held forth to us in the Scriptures of truth, where we have example one upon another.  
As there is first our birth in Christ, and secondly our nourishment after we are born; so the Lord hath appointed two seals, or two confirming Ordinances; the one sealing our regeneration, entrance, and engrafting into Christ, the other sealing our perseverance and growth in Christ; as in the bodily life we see that we need no more but to be born, and then to have this life preserved: the Ordinance of Baptism sealeth the first, and the Lords Supper the second; so than Baptism is an Ordinance of the New Testament, by the washing of water, Ephes. 5. 26 representing the powerful washing of the blood of Christ, 1 Cor. 6. 11. Heb. 10. 22. and so sealing our regeneration, or new birth, and entrance into the Covenant of grace, and our engrafting into Christ, and into the body of his Church, John 3. 5. Tit. 3. 5. Act. 8. 27.  
Here let the Reader take notice of the similitudes between the sign, and thing signified.  
1. Water is a necessary element, the natural life of man cannot be without it, and the blood of Christ is as necessary to the spiritual life of the soul.  
2. Water is a comfortable element, the thirst of the body cannot be quenched but by water. So the thirst of the soul cannot be quenched but by the blood of Christ, Joh. 4. 13.  
3. As water is necessary and useful, so it is a free element, a cheap element, easy to come by without cost, so is the blood of Christ, Isa. 55. 1. O he that thirsteth, come and drink freely.  
4. As it is necessary, useful, and comfortable, and free, so it is a common element▪ none are barred from it, any may go to the river and drink. So the blood of Christ is offered to all, rich and poor, high and low, none can say I am shut out or excepted against.  
5. Water is copious and plentiful, there is no less in the river for thy drinking, there is enough for all men. So is the blood of Christ, it can never be drawn dry of his fullness. we may all receive, yet he never the more empty, John 1. 16.  
6. Water is a cleansing and purifying element, and it resembles the blood of Christ fitly in that, 1 john 1. 7. The blood of Christ cleanseth from us all sin.  
The inward thing signified, is many times really exhibited, and coveyed and sealed in the use of the outward: hence are those expressions in Scripture, of being born again of water, and of the Holy Ghost, john 3. 5. of cleansing by the washing of water, Ephes. 5. 29. So again, arise and be baptised, and wash away thy sins, Acts 22. 16. so Rom. 6. 3. we are buried with Christ by Baptism Surely the Ordinance of Baptism, being rightly administered, and rightly received, doth effect that which it doth represent.  
We should know that confirming Ordinances, Sacraments or seals, properly do not give us any right unto God and his Christ, and promises, but only seal up and confirm that right and interest which already we have in God's Covenant of Grace: God promised to Father Adam life, and then he gave him the tree of life, to be a pledge of his promise: now it was not the tree of life, that gave Adam life, but God according to his promise. Adam might have lived upon God in the promise without the tree, for the tree could do him no good without the promise. Thus God promised Christ, and his benefits to the believing generation, and then he gave Baptism to seal these promises. So than it is not Baptism that saves us, but the promises; it is not water that purgeth our sins, but the blood of the Covenant; what shall I say more? where God is pleased to dispense his seals they are great comforts, and pledges of his love, and where he denieth means and opportunity of enjoying the signs, the things signified are never the further off, or less effectual: David's child died the seventh day, a day before the time appointed for circumcision: and yet both his words and his carriage gives us to understand that he doubted not of the salvation of it. So the thief upon the cross, believing in Christ, was received with Christ into Paradise, though he were never baptised; but he had the inward grace of baptism, the washing of the blood of Christ, though not the outward sign; some have the outward sign, and not the inward grace, some have the inward grace, and not the outward sign: when God affordeth means, we must wait upon him for a blessing in them, and by them, as his pipes of conveyance: and when he doth not afford means, we should not tie the working of his grace to them.  
These things seriously considered, may make any man admire why there should be so great contention, jarring, and wrangling about the time when, and the persons to whom, and the manner how this Ordinance is to be administered: are not the Scriptures as clear in laying down this, as they are in confirming the Ordinance itself? now the Scripture being the rule, we are to look for a precept for what we do, otherwise the Lord will say, who hath required these things at your hands? and in the want of a precept, we are to walk by example, so saith the Apostle, ye ought so to walk as ye have us for an example: in the want of a precept and example, necessary directions, inferences and consequences may be made use of, as I might prove at large; but beware of drawing any of these against a plain precept and example. Now give me leave to present a few of those precepts and examples, recorded in the Scripture, for the baptising of a believer, and when the reader hath answered these few, I shall give him so many more for aught I know.  
1. For precept, consider these three Scriptures, Acts 2. 38. Then Peter said unto them, repent and be baptised every one of you, etc. Acts 10. 48. And he commanded them to be baptised in the name of the Lord. Acts 22. 16. And now why tarriest thou, arise and be baptised, and wash away thy sins.  
Now here being three precepts for the baptising of believers, can any man forbidden water, that these should not be baptised, which have received the Holy Ghost as well as we? Acts 10. 47.  
2. For example, consider these three examples, Mat. 3. 13, 14, 15. Then cometh Jesus to John to be baptised, ver. 16. and Jesus when he was baptised, went up strait way out of the water, and lo the heavens were opened unto him, etc. Acts 2. 41. Then they that gladly received the word, were baptised, etc. Acts 8. 12. They were baptised both men and women, etc.  
Behold, here is both precept and example for baptising of believers, and that in the mouth of two or three witnesses (and yet shall not every word be established?) Show me the like for baptising of children, and I will write a book of recantation, and acknowledge my error both to God and man: But I am sure thou canst not do it, without thou wilt make a new Scripture, or grossly pervert this.  
Let the Reader beware at last, that he be not found amongst the number of those spoken of, Luk. 7. 30. But the Pharisees and Lawyers rejected the counsel of God against themselves, being not bapeized.  
That Baptism is an Ordinance of the Gospel, and that only believers hath right unto it, hath been proved: now I shall lay down a few reasons why children ought not to be baptised.  
1. Because we find no command nor example in the word of God, that any Infants were baptised, and we are forbidden to presume above what is written; and further, if we should admit of any one thing in the worship of God, which we find no warrant for in the word of God, we should be forced by the same reason to admit of many, yea of any inventions of men.  
2. As an infant is uncapable of examining himself, and of discerning the Lords body, and therefore not admitted to that Ordinance, so also he is uncapable of believing and discerning the use and end of this Ordinance, for there are many things about which Faith is to be exercised by him that is baptised. I will instance in five.  
1. To exercise Faith in the blood of Christ for the washing away of sins, See Acts 2. 38. compared with Acts 22. 16. Arise and be baptised, and wash away thy sins, calling on the name of the Lord  
2. Special things held forth in this Ordinance, that a child is not capable of discerning, is the Mystical mortification of sin, Rom. 6. 3. Know you not that so many of us that were baptised into Jesus Christ, were baptised into his death, ver. 6. knowing this, that our old man is crucified with him, that the body of sin might be destroyed, etc.  
3. Another thing held forth to us in this Ordinance, is the rising again unto newness of life, Romans 6 4. Therefore we are buried with him by Eaptism, verse 5. For if we have been planted together in the likeness of his death, we shall be raised in the likeness of his resurrection.  
4. Another thing held forth in this Ordinance, is the Baptism of the Spirit, Act. 2. 38. compared with Act. 11. 16.  
5. Another thing held forth in this blessed Ordinance, is the resurrection of the body, See Col. 7. 12. Rom. 6. 5, 8.  
I suppose the Reader will grant that a child is not capable of apprehending, believing and applying these and the like things held forth in this Ordinance, and that God requires that such as are baptised, should first believe, Mat. 28. 19 Act. 8. 12, 13, 36, 37, 38. Mat. 3. 6. Act. 10. 47, 48.  
But because this controversy is handled at large in other treatises, such as desire further satisfaction may have recourse to them.  
Now, what art thou doing O man that callest me and others Anabaptists? for our obedience to God in this blessed Ordinance, whilst thou art rejecting his counsel? if thou say, was not I baptised heretofore? I answer, if I were baptised with Godfathers and Godmothers, Common prayer book, Cross and Surpliss, and by a Minister made by the Bishops, all which are voted down, as Antichristian, and the manner of that Baptism was also by sprinkling water upon my face, concerning which the Scripture is silent, how may I be assured God will own such a Baptism for his Ordinance? Blame me not then if I endeavour to follow Christ herein, who was baptised when he came to years, and commands me so to walk, as I have him for an example, 1 John 2. 6. compared with Mat. 3. 15, 16. I shall close up all that I have to say at this time to this Ordinance with two words of advice, the one to those that own Baptism according to the Scripture Rule, when people are capable of it; the other to those that rail, mock, and deride the people that are baptised, calling them Anabaptists.  
1. You that have taken up this Ordinance, beware of laying a greater stress upon it, than ever God appointed you, viz. it was never appointed to break love, and Communion, and to quench the Spirit, and to justle out some other Ordinances, nor to shut out the weak in the Faith, nor to put them upon doubtful disputations; my brethren, let me tell you, I have rather chosen to weep it out before the Lord in my closet, then to publish to the world▪ what I have heard and seen amongst you; what? know you not that all Christians are one in Christ, and partakers of one Spirit, promises, graces, and have right to all Privileges? what? know you not that all Saints are fellow-members, fellow-soldiers, fellow-travellers, coheirs, fellow-sufferers, and fellow-Citizens, having the same father, being clothed with the same robe, ruled by the same word, inclined to the same work? will you shut out those that God hath received, and stop the mouth that God hath opened, and refuse communion with those that have fellowship with the Father, and the Son, and that are faithful to what they know? are all blind that doth not see by your eyes?  
2. You that so exceedingly cry up Baptism of Infants, and cry down all baptising of believers. Let me tell you, that through prejudice, weakness and blindness, you cry up that which you have neither precept nor example for in all the book of God, and cry down that which there is precept upon precept for, and example upon example: I even tremble to think what a sad account you will give to God for this one day: if you say you can prove the baptism of Infants by necessary Deductions from Scripture, and Inferences, and Consequences, then let me ask you how you durst to make use of any of these to cross plain precepts and examples.   

Of the Lord's Supper, or breaking of bread: another standing Ordinance of the Gospel.  

1. OF the Lords Supper, what it is.  
2. Wherein Baptism doth differ from it.  
3. Preparations to the Lords table required.  
4. The actions of the Administrator of this Ordinance.  
5. The actions of the receiver, and duty in receiving.  
6. Who they are that may partake of this Ordinance.  
7. The ends and uses of the Lords Supper.  
8. The duties to be performed after receiving.   

First, of the Lords Supper, what it is.  
IT is a sealing or confirming Ordinance of the Gospel, wherein by the outward elements of bread and wine, sanctified by the word and prayer, and exhibited by the Minister, and rightly received by the communicant, assurance is given to those that are engrafted into Christ, of their continuance in him, and relation to him, receiving nourishment by him unto eternal life: or it is a second confirming Ordinance of the New Testament, wherein God, by the signs of bread and wine, signifieth, sealeth and offereth to every faithful receiver, the body and blood of Christ for his spiritual nourishment and growth in Christ; and so confirmeth him in the Covenant of grace.  
The matter of the Lords Supper is partly outward, as bread and wine, and partly inward, as the body and blood of Christ: those outward elements signifying Christ, and him crucified, with all the benefits of his death, passion, even whole Christ, with all the fruits of his mediation, Mat. 26. 26, 27. 1 Cor. 11. 24, 25.   

Wherein doth Baptism differ from the Lords Supper, seeing they are both confirming Ordinances.  
IN regard of the thing signified, Baptism, as hath been said, is a seal of our entrance into the Church of God: the Supper of the Lord is a seal of our continuance in the same; the one of our new birth, the other of our spiritual growth; the former is ordained to this end, that being out of Christ by nature, we being born again, might now be engrafted into his body, Tit. 3. 5. Joh. 3. 5. the latter, that being in Christ by grace, we might continue and increase in him, 1 Cor. 10. 16. and 11. 23. 1 Pet. 3. 21.  
The Supper of the Lord is to be received as often as he shall give occasion: Baptism but once, for there is but one entrance into Christ, but many degrees of growth up in him.   

Of the Preparation to the Lords table.  
THere aught to be a careful preparation before the action, and great heed in the whole action, and a joyful and thankful close and shutting up of it; all which ought to be performed as well by the minister as the people.  
1. Let there be a due search and trial of our own souls, whether we can find in ourselves the things which God doth require in worthy communicants, viz. 1. by examining our wisdom and knowledge, both of God's will in general, and of the nature and use of this holy ordinance in particular; whether we can give a reason of the representation of Christ in the bread and wine, and see our need of it, and what we may benefit by it: So also we should examine our Faith, 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance, Heb. 10. 22. James 4. 8. and see whether this to us be attended with the love of God, Zach. 12. 10. and of our Brethren, 1 Cor. 16. 4. and a fervent praying for a blessing upon this ordinance of God, Mat. 26. 26.  
In thy preparation look much upon thy unworthiness, as first the wickedness of thy nature, ready to all evil, and backward to all that is good. Secondly, consider thy blindness of mind, sleepiness of memory, hard heart, and stubborn will, unholy affections.  
Consider if thou wast cursed in the womb, born a child of wrath, what art thou now having lived so long in Sin, but the child of hell far more than thou wast before, Psal. 58. 3. Job 20. 11. If for one sin a●l the curses of the Law do lie upon thee: as Gal. 3. 10. James 2. 10. What is due to thee for all thy sins? if single sins deserve death, what do thy double and triple sins deserve? consider thy rebellious backsliding sins against knowledge, conscience, covenants, purposes, promises, protestations; do not all these deserve double and deeper damnation? not knowing of God, he will not have mercy upon thee, Isa. 27. 11. not repenting thou shalt perish, Luke 13. 3. not fearing him, he will make thy plagues wonderful, not believing in him thou shalt be damned, John 3. 18. not loving him thou art and shalt be cursed, 1 Cor. 16. 22. not being zealous he will spew thee out of his mouth, Rev. 3. 16. not being meek thou art an abomination to the Lord, Prov. 3. 32. not being merciful, thou shalt have judgement without mercy, not eating the flesh and drinking the blood of the Son of God, thou hast no life in thee, John 6. 53. And eat his flesh and drink his blood thou canst not, unless thou dost examine thyself, and by Faith discern the Lords body.   

Of the actions of the administrator of this blessed Ordinance.  
FIrst the minister is to take the bread and wine, and to separate it from ordinary bread and wine, which doth signify Gods separating Christ from other men to be our alone mediator; and that he was by the father set a part to that office, and so separated from sinners, Exod. 12. 5. Heb. 7. 26.  
Then he comes to bless and consecrate the bread and wine, by the word and prayer, which doth signify Gods sanctifying and furnishing him with all gifts needful for a mediator.  
Then he cometh to break the bread and pour out the wine, which doth signify the passion of Christ, with all the torments which he endured for our sins, viz. to accomplish our salvation: see what he endured, consider that he that was equal with God, should come in the form of a Servant; that he that the heaven of heavens could not contain, should be cradled in a manger, that the Judge of all flesh should be condemned; that the Lord of life should be put to death; that he that was his father's joy should cry out, my God, my God why hast thou forsaken me? that that head that was crowned with honour should be crowned with thorns; that those eyes that were as a flame of fire should be closed up by the darkness of death; that that tongue that spoke as never man spoke, should be accused of blasphemy; that those hands that swayed the Sceptre, and feet that were as fine brass, should be nailed to the cross, and himself hanged on a tree between two thiefs, and then they pierced his side with a spear, his precious blood shed, and his righteous soul poured forth unto Death, Isa. 53. 5, 10, 12. Heb. 9 14. Surely as the bread nourisheth not if it remain whole and unbroken, so there is no life for us in Christ, but in as much as he died for us.  
Then the Minister gives the bread and wine to the receivers, which doth signify that God gave Christ, and Christ gave himself to us, and in this is Christ Jesus with all his merits offered to all sorts of receivers, and that God hath given him unto the faithful receivers to feed their souls unto eternal life, John 3. 14, 15. & 6. 50, 51.   

Of the actions of the receiver, or duty in recieving.  
FIrst he is to take the bread and wine presented to him, which doth signify the recieving of Christ into our souls, with all his benefits, by Faith, and that they and only they have benefit by Christ, which thus apply Christ to themselves by a true and lively Faith: John 1. 12. To as many as did receive him, tothem he gave power to become the Sons of God.  
Secondly, the communicants are to eat the bread and drink the wine, receiving them into their bodies, and digesting them, 1 Cor. 11. 26. Which doth signify our uniting to Christ and enjoying of him, and so with delight apply him and his mercies to all the necessities of our Souls, Spiritually feeding upon him, and growing up by him; and as God doth bless these elements to preserve and strengthen the body of the receiver, so Christ apprehended and received by faith doth nourish our Souls, and preserve both body and soul unto eternal life, John 6. 50, 51. 1 Cor. 10. 3, 11, 19, 17.  
As the bread passeth through many alterations before it is fit to be eaten, as cutting down, threshing, grinding, and the parching heat in baking, so the blessed body of Christ was pitifully bruised and rend with drops of blood, scourges, nails, thorns, and with a spear, before it could be a fit sacrifice for sin; and as bread feeds the body, so doth Christ the soul; and as bread drives away natural hunger, so doth Christ spiritual hunger; and as bread is given to the hungry and poor, so Christ effectually to the broken in heart, and to the contrite Spirit, and to the hungry soul: if any ask what it is to receive Christ, than I answer, to accept of him to be thy Priest, and Jesus, to save thee by his blood; and to be thy Prophet, and Christ, to teach thee by his word: and to be thy Prince and Lord, to reign in and over thee by his Spirit, making thee to learn and live by his Laws; now if thou hast thus received Christ, thou wilt part with any thing in the world rather than him, and so it will make thee to take heed of that which may cause Christ to departed from thee.  

1. By committing any of thy old sins, 2 Pet. 1. 9  
2. By neglecting any of his Services, 2 Pet. 1. 10.  
3. By not loving all his commandments; John 15. 14.  
4. By not waiting for his second coming in power and great glory.    

Who they are that may partake of this Ordinance.  
ALL who are of years and sound judgement to discern the Lords body, and to examine themselves, and are received by consent into the body of the Church of Christ, these are to repair to this ordinance, for none partake of it worthily, but those who profess the true Faith, and have duly examined and prepared themselves, Isa. 66. 23. 1 Cor. 11. 27, 28. whereby all not of age and sound judgements are debarred of this ordinance, and may not be admitted by the Church to the Supper of the Lord, but such only as have these things in them, which God requireth at their hands, the other is to be kept back by the Discipline of the Church, and those also of the Church that are under admonition or suspension, till the Church receive full satisfaction.   

The ends and uses of the Lords Supper.  
HAving spoken to the matter and form of the Lords Supper, it now falls in order to speak of the ends and uses thereof.  
1. To receive Christ more firmly, and to be knit faster unto him.  
2. To renew our Covenant with God.  
3. To show forth his death, 1 Cor. 11. 26. or to call to mind and renew the mercy and virtue of Christ's death, 1 Cor. 11. 24.  
4. To increase our Faith, begotten by the word preached: and to confirm unto us our nourishment therein by the means of Christ's death.  
5. To increase our love to Christ, and his body the Church.  
6. To quicken our hearts to all holy duties.  
7. To increase our joy in the Holy Ghost, our peace of conscience, our hope of eternal life, and all other graces of God in us.  
8. To stir us up with greater boldness to profess Christ and his Ordinances, than heretofore we have done.  
9 To make a difference between ourselves and the enemies of Christ, who casting the converting Ordinances behind their backs, they are debarred of the confirming Ordinances of Baptism and the Lords Supper.   

Of our duty after receiving.  
WE should endeavour to obtain, and retain a greater measure of Faith in Christ, love to God and all his servants, power to subdue sin, and practice obedience with all other sanctifying and saving graces, 1 Cor. 10. 16, 17. and 11. 21. Col. 2. 6, 7. 2 Pet. 3. 18. For a true receiver shall feel in himself an increase of Faith, and sanctification, and a greater measure of dying unto sin, a further strengthening of the new man, and so a greater care to live in newness of life, and to walk the more comfortably and steadily in the ways of God, for strength to perform any duty, to exercise any grace, to subdue any lust, to resist any temptation, to bare any affliction, is derived only from Christ, and many times conveyed to the soul in this pipe of conveyance, to wit the Lord's Supper.    

Of Collection for the poor, another standing Ordinance of the Gospel.  
WE read 1 Cor. 16. 2. Upon the first day of the week▪ let every one of you lay by in store as God hath prospered him, 2 Cor. 8. 7. Therefore as you abound in every thing, in Faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this duty also, 1 Tim. 6. 17, 18. Charge them that are rich, that they do good, that they be rich in good works, ready to distribute, willing to communicate, Rom. 12. 13. Distributing to the necessity of the Saints, given to Hospitality. 1 John 3. 17. But who so hath this world's goods, and seethe his brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? Heb. 13. 19 Therefore to do good and to communicate, forget not, for with such sacrifice God is well pleased, Prov. 19 17. He that hath pity upon the poor, dareth to the Lord, and that which he hath given, will he pay him again: but more particularly consider,  

1. What it is to give alms.  
2. Who they are that should give to the poor.  
3. How much must they give.  
4. To whom are we to give.  
5. What order is to be observed in giving.  
6. With what affection must we give.  
7. How many ways are we to give.  
8. What fruits may we expect of this duty.   
1. Of the first, what it is to give alms.  
Answ. It is a duty of Christian love, whereby such as have this world's goods, do freely impart to such as are in want, in obedience to the command of God, 1 Joh. 3. 17. 1 Tim. 6. 8. Mat. 25. 35, 42. 2 Cor. 9 7.  

Who they are that should give alms.  
WHosoever hath this world's good, 1 John 3. 17. that is, such a portion out of which something may be spared, though it be but two mites; not only rich men are to give, 1 Tim. 6. 17. but all such as labour with their hands, Ephes. 4. 28. out of their earnings, servants out of their wages, children out of their parent's allowance, wives out of any portion they have of their own, or by allowance of their husbands; lastly, those that live upon liberal alms, must spare something to those that have little or no supply, 2 Cor. 8. 2, 14.  
Nay in some cases those may give that are accountable to others, as appeareth in the wise and commendable example of Abigal, 1 Sam. 25. 3.  
And in some other cases of necessity, for extreme necessity dispenseth with the ordinary course of duto both to God and man, See Mat. 12. 7.  
But of goods evil gotten, or wrongfully detained, not alms, but restitution must be made, Luk. 19 8.   

How much must we give.  
WE must sow liberally, that we may reap liberally, 2 Cor. 9 6. Gal. 6. 7. Prov. 11. 25. Notwithstanding in the quantity respect must be had.  

1. To the ability of the giver.  
2. To the condition of the receiver.   
1. To the ability of the giver, Luke 3. 11. 1 Cor. 16. 2. Who is not so bound to give, as to impoverish himself, 2 Cor. 8. 13. And at last to make himself of a giver a receiver: yea, it is unlawful so to give unto some one good use, as to disable ourselves for the service of the Commonwealth, or for the relief of our families or kindred in special, 1 Tim. 5. 8.  
2. Respect must be had to the condition of the receiver, that his necessity may be supplied, 2 Cor. 9 12. Jam. 2. 15, 16: not so as to make him of a receiver a giver, for this is to give a patrimony, not an alms.   

To whom must we give.  
TO such only as are in want, yea to all such, but especially to them who are of the household of Faith, Gal. 6. 10. We are to give to Orphans, aged, sick, blind, lame, and the trembling hand, Levit. 25. 35. But such as turn begging into an occupation, they are to be compelled to work, if able, which if they will not, they are not to eat, 2 Thes. 3. 10, 11, 12.   

What orders is to be observed in giving.  
WE must begin with such as are nearest to us in point of relation, 1 Tim. 5. 8. for our own families, Deut. 15. 7. Thou shalt not harden thine heart, nor shut thine hand from thy poor brother, and so according as the Laws of Nature, Nations and Religion shall direct us, and so proceed to such as are afar off, according as our ability can extend; it must he given seasonably, whilst the poor have need, and thou hast it to give; thou hast something to day, it may be none tomorrow.   

With what affection must we give.  
1. WIth tender pity and compassion, as we would have others do to us if we were in their case, Psalm 112. 4. compared with Mat. 7. 12.  
2. With humility and secrecy, not seeking praise from men, but approving our hearts to God, Mat. 6. 1.  
3. With cheerfulness, because God loveth loveth a cheerful giver, Rom. 12. 8. 2 Cor. 9 7.  
4. With simplicity, not respecting ourselves, but the glory of God, and the good of our fellow-members, 2 Cor. 8. 4, 5.   

How many ways may one be said to give.  
1. BY giving freely and cheerfully, as we have proved before.  
2. By lending to such as are not able to lend to us again, Luke 6. 34. Psalm 37. 26. provided we take nothing for the loan, Exod. 22. 25.  
3. By selling, and abating something of the price, in pity and love to them.  
4. By forbearing whatsoevor is our right, in case of their great necessity, Nehem. 5. 8.  
5. By considering the poor, in begging something of others for them, Psalm 41. 1. Blessed is the man that considereth the poor: the Lord will deliver him in the time of trouble.   

What fruits may we expect of this duty.  
1. BY this we make God our debtor, Prov. 19 17. He that hath pity upon the poor, dareth to the Lord, and that which he hath given, he will pay again, See Mat. 10. 42. and 25. 35. 2 Tim. 1. 18.  
2. By this we seal the truth of our Religion, Jam. 1. 27. This is pure Religion and undefiled before God.  
3. By this we sanctify our store, and bring a blessing on our labours, yea and upon our posterity after us, Luke 11. 41. Deut. 15. 10. Psalm 112. 2. 37. 26.  
4. God forgetteth not, but will surely reward the least, even accept of cold water, given in Faith, and for his sake, Mat. 10. 42.    

Of reading the Scriptures, another standing Ordinance of the Gospel.  
1. COnsider that the Scriptures are the word of God.  
2. That no History is comparable to the Scripture.  
3. Who they are that ought to read the Scriptures.  
4. Why must we read the Scriptures.  
5. How we ought to read the Scriptures.  
1. Let us consider that the Scriptures contained in the Old and New Testaments are the word of God, as will appear by these ensuing particulars.  
1. By the consent and testimony of▪ godly men in all ages, from them that first knew the penmen, until our time. See Psal. 119. 125.  
2. The simplicity, integrity, and sincerity of these Writers, doing nothing by partiality, 1 Tim. 5. 21.  
3. The sweet concord and harmony between these writings, and all things contained in them, notwithstanding the diversity of persons by whom, places where, times when, and matters whereof they have written, See Luke 24. 44.  
4. The prophecies thereof prove them to be the word of God, foretelling things to come so long beforehand, with their circumstances, thus was the Messiah promised to Adam four hundred years before he was born, Gen. 3. 15. and to Abraham one thousand nine hundred and seventeen years before the accomplishment, Gen. 12. 3.  
5. The admirable power and force that is in them to convert and alter men's minds, and to incline their hearts from vice to virtue, Psal. 19 7, 8. Psal. 119. 111. Heb. 4. 12 Act. 13. 12.  
What shall I say more, the Scriptures of truth are perfectly holy in themselves, and by themselves, whereas all other writings are imperfect, Christ is the eternal word, John 1. 1. Rev. 19 13. john 1. 14. 1 John 5. 7. The Scriptures are the written word, Mar. 7. 13. Jer. 30. 1, 2, 4. Ier 34. 1. Exod. 20. 1. and 34. 27. Job 42. 7. John 10. 35. Luke 8. 21. and 11. 28. Jer. 37. 2. Jer. 36. 1, 4, 6, 8, 11, 16, 18.  

That no History is comparable to the History of the Scriptures.  
THe books of the Old and New Testament are so sufficient for the knowledge of Christian Religion, that they do most plentifully contain all Doctrine necessary to salvation, they being perfectly profitable to instruct to salvation in themselves; whence it followeth, that we need no traditions or inventions of men, no Cannon of Councils, no sententes of Fathers, no orders of Parliaments, or decrees of Popes for to supply and supposed de●●cts of the written word, or for to give us perfect directions in the worship of God, and the way of life, then is already expressed in the Scriptures, Mat 23. 8. John 5. 39 Mat. 15. 9 Lastly, the holy Scriptures are the rule of life and ground of Faith, the rule, the line, the square, and light whereby to examine and try all Doctrines by, Joh. 12. 4●. Gal. 1. 9 all traditions, revelations, decrees of councils, opinions of Doctors, etc. are to be proved out of the Divine Scriptures, no word like this word for antiquity, rarity, brevity, harmony.   

Who they are that ought to read the Scriptures.  
THe Scriptures of truth are carefully and profitably to be read and heard of all sorts and degrees of men and women, both privately and openly, so as they may receive profit by them, Deut. 31. 11, 12. Moses commanded the book of the Law to be read to all the children of Israel, men women and children, that they might thereby learn to fear the Lord their God, Josh▪ 8. 34. There was not a word of all which Moses commanded, that Joshua read not before all the congregation, John 5. 39 Christ commandeth all men to search the Scriptures, for in them ye think to have eternal life, and they testify of me, Rev. 1. 3. Blessed is he that readeth, and they that hear the words of this prophecy, Rom. 15. 4. Whatsoever things were written aforetime, were written for our learning, Act. 17. 11. The hearers are commended for searching the Scriptures.   

Why must we read the Scriptures  
DAvid testifieth that the Law of the Lord 
Psalm 19 8.  is perfect▪ converting the soul; the Testimonies of the Lord are true, giving wisdom to the simple, Psal. 119▪ 105. Thy word is a lamp unto my feet, and a light unto my paths, Prov. 1▪ 4. It giveth subtlety to the simple, and to the young man knowledge and discretion. Paul saith, If our Gospel be hid, it is hid to them that are lost, 2 Cor. 4. 3.  
The Scriptures are our father's letters to us, and his last will, to show us what inheritance he hath left us; women and children have read the Scriptures, 2 Tim. 3. 15. Saint Paul affirmeth that Timothy was nourished up in the Scriptures from his Infancy, etc.  
Again, by reading the Scriptures, we gain knowledge, therefore we should read them, Prov. 2. 16. When wisdom entereth into thy heart, and knowledge is pleasant to thy soul, discretion shall preserve thee, and understanding shall keep thee, Hos. 6. 6. I desire knowledge of God, more than  offerings, Hos. 4. 1. The Lord hath a controversy with the inhabitants of the Land, because there is no knowledge of God in the Land, 1 Cor. 15. Some have not the knowledge of God, I speak this to your shame, Hos. 4. 6. My people are destroyed for want of knowledge, Prov. 1. 22. How long ye simple ones, will ye love simplicity; and fools hate knowledge? Ephes. ●. 17. Therefore be ye not unwise, but understanding what the will of the Lord is, 2 Tim 3. 15, 16. And that from a child th●u hast known the holy Scriptures, which are able to make thee wise unto salvation, ver. 16. For all Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness, ver. 17. That the man of God may be perfect, throughly furnished unto all good works.   

How must we read the Scriptures.  
1. FIrst, endeavour to see the excellency of the Scriptures, set a high price upon them, and then thou wilt take more delight in them, Jer. 6. 10. The word of the Lord is to them a reproach, they have no de●●●ht in them: whereas David that did delight in the Lord, he did meditate in them day and nihgt, Psal. 1. 2.  
2. Let us endeavour to get the Scriptures written in our hearts, as well as in our minds, and to that end we should pray constantly, and wait diligently for the Spirit of revelation, to open the seals of that book.  
3. Observe these eight rules, and read the Scriptures.  

1. Read them diligently and carefully.  
2. Read them frequently.  
3. Read them believingly, with an expectation to gain something by reading▪  
4. Compare Scripture with Scripture when you read them, compare spiritual things with spiritual.  
5. Pray, meditate and study to find out the spiritual meaning of those Scriptures that be dark and hard.  
6. Take heed of allowing thyself in any secret sin, against, or contrary to the Scriptures; he that doth so, may read long enough, and understand nothing.  
7. Be much in the practice of what thou hast already learned, he that is faithful in a little shall have much more.  
8. Pray frequently, and fervently to the Lord.   

1. To help thee to understand what thou readest, Mat. 24. 15. and Mat. 13. 5.  
2. Believe what thou understandest.  
3. To apply what thou dost believe.  
4. To affect and hid in thy heart, what thou dost apply.  
5. To keep and retain in memory what thou dost affect.  
6. To communicate as opportunity is offered what you keep: surely he that thinks himself too good to read and to be ruled by the word, will at last be found too bad to be owned by God, etc.     

Of Admonition, private and public.  
PRivate admonition is betwixt brother and brother, Levit. 19 17. Mat. 18. 15, 16.  
The other public, by the messengers of the Churches or Officers, when the private will not prevail, Mat. 18. 17. 1 Tim. 5. 20.  
The degrees of private admonition are two, the former is most private, done by one; the other is private also, but more public than the first, and it is done by two or three at the most, whereof he that first admonisheth must be one, Matthew 18. 15, 16. Now public admonition is that which is done by the whole Church, or the Minister assisted by the Congregation, 1 Tim. 5. 20.▪ For if the second warning serve not, our Saviour would have the offendor presented to the Church as to the highest court, Mat. 18. 17. Who therefore hearing their admonition, is to be received, notwithstanding his former obstinacy. I shall say no more to this in this place, because I shall speak more fully to it when I come to speak of the Ordinance of excommunication.   

Of Suspension.  
Suspension is a certain separation of him that will not amend by admonition from some things that are holy in the Church, as the use of the Lords Supper, or from officiating in any office in the Church, till he repent, and when he doth, he is not by and by to be admitted to all privileges of the Church, but to remain suspended for a time, till the fruits of repentance may better appear; for if some in the Law, Num. 9 6. for a certain pollution in a lawful duty, for burying the dead, were suspended from the Passover, much more in the Gospel for such obstinacy; it is agreeable to the Gospel to execute the censure of suspension after two admonitions upon a known offence.   

Of Excommunication.  
THE Church of Christ is in Scripture resembled to a natural body, wherein are many members united to each other, and all to one head by one spirit, growing up in unity: now as in the natural body there may be many infirmities, so also it is in this mystical body, sometimes it may be Subject to distempers by the drinking in of untruths, sometimes windy humorous of pride, high-mindedness, etc. and so distemper it, sometimes a Palsy humour of deadness and benummedness seize upon it, sometimes feverish fits of violent headiness may inflame it; but God whose temples it is, hath provided for it against such distempers, whereof this of excommunication is is one. Now if any ask what it is, than I answer.  
Answ. It is the casting of a stubborn sinner out of the Church, and a delivering him unto Satan, who being thus disfranchized of all the liberties, and deprived of all the benefits and common society of the Church, is separated as it were from that protection it once had.  
This ordinance is to be administered to such as are desperately wicked, that have nothing profited by the former censures, but still continuedin their former wickedness of obstinate and malicious resisting all means graciously used to reclaim them.  
Now the end of this casting out is twofold, either respecting the good of the person excommunicated, or the rest of the Church, 1 Cor. 5. 5. 1 Tim. 1 20. In the name of our Lord Jesus Christ, when ye are gathered together, to deliver such an one unto Satan, for the destruction of the flesh, that the Spirit may be saved in the day of the Lord Jesus.  
This must be done in wisdom, tenderness, courage and faithfulness, to this end, to gain our offending member a gain, and to obey God in this command also, praying to God for his blessing upon his own ordinance, and that he would keep us from those sins that we deal with others for.    

Of assurance of Salvation.  
1. THE nature of it.  
2. Whether it be attainable in this life.  
3. Of the several sorts and degrees of assurance.  
4. Of the trials of assurance, how it may be known.  
5. To labour and endeavour for it is our duty.  
6. Of the benefits of it, and arguments to persuade us to endeavour to gain it, which are five.  

1. The want of it doth hinder thankfulness.  
2. Assurance will settle a soul upon Christ.  
3. Assurance doth sweeten all other blessings to us.  
4. Assurance doth put us upon our duty, be it what it will.  
5. Assurance doth ease us of the world, and mounts the Soul above it.   
7. Of the Springs of Assurance.  
8. Of the impediments of assurance.  
9 Of the evil of doubting or want of Assurance.  
10. Many think they have Assurance and have it not.  
11. Many reasons wherefore the Lord doth not give Assurance speedily.  
12. Very hard to recover assurance if once lost.  

Of the nature of Assurance, what it is.  
ASSurance is a certain sweet motion of the soul steadily resting upon the mercy of God, through the merits of Christ, with an unshaken expectation of all that is promised; this assurance in Scripture hath several denominations, which I shall speak to under the next head.  
Or assurance is a victorious conclusion against the strength of doubting, whereby the mind of a believer is certained and persuaded, and upon good grounds settled concerning his personal interest in Christ and all his benefits.  
Assurance conquers our doubtings, answers our arguments, clears our evidences unto the soul, against the many suspicions which did arise, that Christ doth indeed own it, that he is the Saviour thereof, etc.  
This assurance is called sometimes full assurance of understanding, Col. 2. 2.  
Sometimes called full assurance of hope, Heb. 6. 11, 12, 19  
Sometimes full assurance of Faith, Heb. 10. 22▪  
So that faith and hope do contribute their influence to the making up of full assurance, sometimes this is called boldness, Heb. 4. 16. Importing an undaunted, yet humble and dutiful looking God in the face; sometimes full assurance when faith acts strongly without staggering through unbelief.   

Whether Assurance be attainable in this life.  
1 John 5. 13. THese things have I written unto you, that ye way know that ye have eternal life, Heb. 6. 18. God hath given us his Oath, his word, his seal, that our consolation may be strong, and that our salvation may be sure.  
2 Cor. 5. 1, 2. We know that if our earthly house of this tabernacle were dissolved, we have a building, an house not made with hands, eternal in the heavens. Solomon's Song. 2. 16. My beloved is mine and I am his, I am his by purchase, and I am his by conquest, I am his by donation, and I am his by election, and I am his by Covenant, and I am his by marriage: Isa. 63. 16. doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not, thou O Lord art our Father and our redeemer, Rom. 8. 38. Paul saith that nothing could separate him from the love os Christ, 2 Pet. 1. 10. Give diligence to make your calling and election sure: therefore we see it is attainable, and our duty to make it sure, etc.   

Of the several sorts of Assurance.  
THere are degrees of assurance, some more weak, some more strong; there is an assurance, and a full assurance. God in his word doth exhort Christians to strive after assurance, yea full assurance, yea the riches of full assurance; and no doubt, that not only Paul but many a good Christian can say sometime or other, I am verily persuaded that Christ loved me, and gave himself for me.  
Assurance hath many denominations in the Scriptures, according to its degrees; sometimes it is called a persuasion, Rom. 8. 38. Sometimes boldness, Eph. 3. 12. In whom we have boldness, which doth import an undaunted (yet humble and dutiful) looking God in the face.  
Sometimes it is called full assurance, Rom. 4. 2. That is, when faith doth act strongly, without staggering through unbelief.  
This is called sometimes full assurance of understanding, Col. 2. 2.  
Sometimes full assurance of hope, Heb. 6. 11, 18, 19  
And sometimes full assurance of Faith, Heb. 10. 22.  
For Knowledge, Faith and Hope do all contribute their influence to the making up of full assurance, many Christians have some degree of assurance, who think they have not, and many have no assurance at all, who yet pretend thereto most of all.   

Of the trials of assurance.  
AS Surance may be brought to the test, and tried by, 1. The qualification of the Subject assured. 2. Or by the grounds or cases of assurance. 3. Or by the fruits and effects of it; we are not to let the real interest of Christ to hang hover and in dispute, but to determine them by particular and personal evidence.  
1. True assurance doth support and comfort the heart in deepest tribulation, as we may see in Job and Paul.  
2. True assurance doth make a man of a Godlike disposition, easy to be entreated, ready to forgive, abundant in goodness; it makes a man study the good of others, wherein he may strengthen the feeble, and comfort the dejected, and enrich the impoverished, and recover the seduced, and enlarge the straightened, and build up the wasted.  
3. True assurance puts the soul a work upon self-purifying, 1 John 3. 2, 3.  
4. True assurance doth make the soul incomparably to prise communion with God and Jesus Christ Can▪ 2. 6, 7, 16, 17. Compared with Cant. 3. 1. to the 6.  
5. True assurance doth engage those that have it to serve and honour God, Josh. 1. 15. God assured Joshua that he would neverleave him, nor forsake him: Joshua upon this resolves that he and his house would serve the Lord, etc.   

To make out after, and endeavour for assurance, is our duty.  
WE are bound to draw near unto God in the full assurance of Faith, Heb. 10. 22. 2 Pet. 1. 10. Wherefore the rather brethren give diligence to make your calling and election sure: but so foolish are we, that whilst with much care and labour we go about to make those things certain which are most uncertain, we make those things uncertain, which might be made certain, 2 Cor. 13. 5. Examine you selves, whether ye be in the faith, prove yourselves, etc.  
Consider farther, that although the enjoyment of assurance makes most for our consolation, yet the living upon Christ purely in the want of assurance, makes most for his exaltation; he is happy with Thomas that believeth upon seeing and handling, but thrice happy are those that believe when they do nor see, John 20. 29.  
Faith can make a soul submit in a cross, but it is assurance which makes the soul to rejoice and triumph.   

Of the benefits of assurance, and many arguments to persuade us to make out after it.  

1. THE want of it doth hinder thankfulness;  
2. Assurance will settle a soul upon Christ.  
3. Assurance will sweeten all other blessings to us.  
4. Assurance will put us upon all kind of duty.  
5. Assurance will ease a man of the world, and mount the soul above it.   
1. The want of it doth hinder thankfulness.  
We cannot give God hearty thanks, whilst we are doubtful of our particular interest in Christ; this man cannot thank the Lord from his own Soul, for giving his Son Jesus Christ, seeing he doth doubt of his interest in him; he cannot thank God for pardon of sin, seeing he doth doubt whether they be pardoned or no, see Psal. 103. 1, 2, 3.  
2. Assurance will settle a soul upon Christ, and cause him to lie down and sleep in safety; there be two effects of this blessed assurance, one is joy, the other is peace; it glads the heart, and it pacifies the heart.  
3. Assurance will sweeten all other blessings to us: we shall see them handed forth to us in love, here is saith the soul plenty of food and ●ayment, and friends, and God is my God too: my sins are pardoned too, but the want of this may check all our mercies.  
4. Assurance will put us upon all kind of duty, viz. What shall I render to the Lord for all his mercies? I will either do, or suffer, or any thing for him that hath done so much for me.  
5. Assurance will mount the soul above the world, and make the soul to live out of its self, in the Spirit, upon Christ, unto God, above the world, under Ordinances, looking to election behind, and perfection before. O the blessed favour of God, the evidences of our Union with Christ: this is like the light of the Sun, which puts out the light of ten thousand candles; those that have so much as to make up assurance for heaven, will never complain of too little on the earth: these things considered, doth lay before us two things. 1. The benefits of assurance. Secondly, it doth bespeak the reader, if he have it not, to labour for it.   

Of the springs of assurance, or means by which it is attained.  
THE work we have to do is twofold. First, get title to God's love. Secondly, get assurance that thou hast a title; the first is done by action, the second is done by examination. He that would get assurance, must not cut off any of the pipes of conveyance, neither make use of them sluggishly. A sluggish spirit, is always a lazy spirit: he that will find rich minerals, must dig deep: he that will be rich, must be diligent and sweat for it: he that will taste the kernel, must crack the shell: he that will have the marrow, must break the bone: he that will wear the garland, must run the race: He that will ride in triumph, must get the victory; a lazy Christian shall always want four things: comfort and content, confidence and assurance, Heb. 6. 11. and we desire that every one would show the same diligence to the full assurance of Faith. O how can we look so many sweet promises in the face, and harbour so many misgivings in our hearts? First, take one promise, and charge that upon the heart, and if the heart be stubborn and will not yield, then take another, if that will not do, then take another, and lay that home upon the heart, and never leave or cease this work, till thou hast made thy calling and election sure; and make as much conscience of these commands that requires thee to get assurance, as you do of those commands that requires thee to pray, read and hear; assurance is heavenly wages that God gives not no loiterers: though no man doth merit assurance by obedience, yet God usually crowns obedience with assurance, Joh. 14. 21, 22, 23.  
1. Diligently improve those notable assuring Ordinances, the Word, Lords Supper, and Pray r, to help on all the former directions.  
1. The word was therefore written, 1 John 5. 13. That believers might know they have eternal life, let it therefore dwell in you richly, Col. 3. 16.  
2. The Lord's Supper seals up remission of sins, therefore be at the Lords table frequently, but be sure to partake of it worthily.  
3. Prayer, that not only spreads open a man's heart, but pierceth the heavens, creeps into the bosom of God, and sometimes furnisheth the doubting spirit with assurance in the very exercise of it.  
2. Spring of assurance cherisheth and improveth all your graces but especially assuring graces, knowledge, Faith, and hope; by knowledge we discern ourselves, by Faith we appropriate to ourselves, and by hope we patiently wait for full enjoyment.  
3. Quench not, grieve not the Spirit of God, for that spirit is sent to assure us, most convincingly, clearly and satisfactorily.  
4. Go on from faith to faith, add one grace to another, so shall an entrance be administered to thee abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. See and well consider this portion of Scripture, 2 Pet. 1. from ver. 5. to ver. 12.   

Of the impediments of assurance.  
1. THE first impediment of assurance that I shall name, is this, our measuring of the merey and bowels of God, by the narrow scantling of our dark understanding.  
2. Another is our making sense, reason and feeling the sole judge of our spiritual condition.  
3. Another impediment of assurance is, our retaining so many despairing thoughts, not considering that despair is one of the worst sins, viz. It is a dishenour to God, and a reproach to Christ, a resisting of the Spirit of Grace, and a murderer of the soul, a belying of God, a denying of Christ, and a crowning of Satan, and a proclaiming the Devil conqueror; J●das did sin more by despairing then by betraying of Christ.  
4. Another impediment of assurance is, our not reading and believing these and the like precious promises, Num. 14. 19, 20. Exod. 34. 6, 7. Mich. 7. 18, 19 Isa. 30. 18, 19 Psalm. 38. 34. to the 40. Psal. 103. to the 13. Jer. 3. 1. to 12. Luk. 15. 20. to 24. 1 Tim. 1. 13, 14, 15, 16, 17.  
5. Another impediment of assurance is our living in the neglect of some of God's Ordinances, when we wait on God in some of his ways, but not in all, viz. Some will wait upon God, in hearing the word of life, and yet neglecting the breaking the bread of life: sometimes God will give assurance in one Ordinance, and deny it in another, that we may seek his face in all, 1 Cor. 28. 8.  
6. Our dallying with sin; he that doth lie down in sin must live in fear, there is no assurance for us, unless we offer up our Isaac, and part with our Benjamin, pull out our right eye, and cut off our right hand, etc.   

The evil of doubting, or want of assurance.  
WE cannot in any one thing more gratify Satan, and wrong our own souls, then to live in a state of doubting; we wrong ourselves in point of comfort and content, and in point of peace, and in point of boldness; a man that lives without assurance, leaves his soul open to many blows and knocks, frowns and wounds, from God, from the world, from carnal friends, and from Satan: besides, if we live and die in unbelief, John 3. 18. He that believeth not, is condemned already: by the Law, and the Gospel, and by your own conscience; all these have passed the sentence of condemnation upon that state already: the sin of unbelief is a great sin, and it is our sin to give way to it. We nourish a snake in our bosom, that will sting us to death; to doubt and to despair of mercy, is to make the God of truth a liar, 1 John 5. 10. Doubting makes the countenance sad, and the hands to hang down, and the knees feeble, and the heart full of fears and trembling; besides, the time of doubting is a barren time, there is no praying nor praising, nor growing, nor any vigorous acting. Surely, this state comes not from God, he bids us make our calling and election sure; neither doth it come from Christ, he speaks and gives peace to his flock, they come not from the holy Spirit of God, for he is the great and most sweet comforter, revealing and applying the love of God unto the soul; consider these Scriptures, Mat. 14. 31. O thou of little faith, wherefore didst thou doubt? Luk. 12. 29. Neither be ye of doubtful minds, 1 Thes. 2. 8. I will that men pray every where, lifting up pure hands without wrath, and doubting. But whilst we live in the want of assurance, we live in a state of doubting.   

Many think they have assurance, and have not.  
LET us consider, that there is a great deal of counterfeit knowledge, and counterfeit faith, and counterfeit love, and counterfeit repentance: so there is a great deal of counterfeit assurance in the world; many there be that talk high, and look big, and bear it out bravely, whereas when their assurance comes to be weighed in the balance, and brought to the test, it will be found too light; when it cometh to withstand temptation, it is found too weak, and when it should put the soul upon Divine action, it is found to be but a lazy presumption; so we are apt to think our sins to be no sins, when indeed they be many, and that they are but small, when indeed they are great, and that we have grace, when we have none, and that our grace is true, when it is counterfeit, and that our condition is not so bad as others, when it is worse: so we are apt to lay claim to God, to Christ, and the promises, and privileges, and all the glory of another world, when we are in the sight of God, poor, and blind, and miserable, and naked, being Christless, and graceless, and truthless, and so think ourselves to be something, when we are nothing according to this Scripture, Gal. 6. 3.  
Assurance is not all kind of persuasion, there are two kinds of assurance or persuasion of the mind touching a man's personal interest in Christ, one is imaginary and deluding, for as the heart of a man may deceive itself, about the habit of Faith, or any other grace, so it may delude a man about the acts and degrees of the same; doth the true believer believe in Christ? so thinks the hypocrite that he doth too: hath a true believer a persuasion of his interest in Christ? so hath the hypocrite to a most exalted confidence, an Iron faith that will never doubt nor bow; it is just with him as with a poor man in a dream, what the rich man hath by propriety, that same thing may the poorest man have in a dream, fancy or imagination.   

Many reasons wherefore the Lord doth not give assurance speedily.  
1. BEcause assurance is meat for strong men, babes are not able to bear it, and digest it.  
2. He doth not give it speedily, because we are apt to seek it more for ourselves, than we do for his honour; as the Sun doth, as it were, put out the light of the Moon, stars, fire and candle. So the glory of God must put out all other ends; the servant that minds his wages more than his work, must not wonder if his master be slack in paying him; and sure it is, that he that is most mindful of God's honour, God will be most mindful of his comfort.  
3. Another reason why he doth not speedily give in assurance is, that when they have it they may the more highly prise it, and the more carefully keep it, and the more wisely improve it, and the more affectionately and effectually bless God for it; none sets such a prize upon light, as he that hath lain a long time in darkness.  
4. That we might live purely upon Christ, we are apt to rest upon every thing below Christ, viz. to rest upon creatures, to rest upon gifts or graces, duties and Divine manifestations, or celestial consolations, and to rest upon gracious evidences: now the Lord to cure his people of these distempers, many times leaves his children of light to walk in darkness; but let us consider, that although the enjoyment of assurance doth make most for our comfort, as we have said before: yet the living purely upon Christ in the want of assurance, doth make most for his glory; no Christian to him that in the want of visibles, can live upon an invisible God.  
5. The Lord most times will have his people make a constant progress in holiness before he gives them this happiness of assurance, for assurance in a sense is the daughter of holiness.   

Very hard to recover assurance, if one lost.  
LET us consider the wonderful difficulty of recovering assurance if once lost. Oh the sighs, the groans, the complaints, the tears, the heartrenting, the soul-bleeding▪ the gaining of assurance at first cost very dear, but the regaining of it will put us to more pains and charge. Of the two it is casier to keep assurance when we have it, then to recover it when we have lost it: as it is easier to keep the house in reparations, then to raise it up when it is fallen; a man may easier make a seeing eye blind, than a blind eye to see; a man may easily put an Instrument out of tune, but not so soon put it in again: a man is easily born down the stream, but cannot so easily swim up the stream. It is better to be kept from the losing of assurance, then to be cured; as it is better to be kept from a disease, then to be cured of a disease. Oh what is the state of a poor Christian that hath lost his assurance! it will cost him more grief, sorrow, heart-breaking, and soul-bleeding, before conscience will be▪ quieted, divine justice satisfied, and comfort, and joy restored, evidences cleared, and pardon in the court of conscience sealed. David found this to be very hard, which made him cry out, O spare me a little, that I may recover my strength, create a clean heart, renew a right spirit, restore unto me the joy of thy salvation, Psal. 51. 7. to 12.  
We lose our assurance by backsliding, unbelief, lukewarmness, formality, etc. and yet cannot be recovered until we remember from whence we are fallen; and repent we cannot, until we look upon him whom we have pierced, and see Gods delightful affections, and tender mercies before set us, in sweet working, and soul-ravishing, and heart-melting expressions: a relapse in diseases is more dangerous than the first sickness was, Job 5. 14. 2▪ Pet. 2. 22. Mat. 12 43.    

Of the difference between the Law and the Gospel; and of the several sorts of Laws.  
AS the Law requireth obedience, so the Gospel directeth us how to perform it, 1 Tim. 1. 9, 10, 11. The Law commands us to worship God as our Creator, the Gospel commandeth us to worship him in Christ, as our Saviour; the Law like Pharaoh requires brick, but allows no straw, the Gospel both allows strength and supplies, Rom. 10. 5, 6, 8.  
But yet as the Law saveth us not without the Gospel, so the Gospel saveth us not without the Law, which directeth us in our duty both to God and man, Deut. 5. 32.  
At the giving of the Law the mountain burned, the trumpet sounded, the people fled, and Moses trembled, and all this to teach us that we should be very careful to perform obedience to the same.  
Object. What was the Ceremonial Law?  
Answ. It was that which did prescribe orders for direction in rites of outward worship, only shadowing the grace of the Gospel. Heb. 10. 1.  
But the substance of this▪ Law being come, those shadows are utterly abolished, by the death of Christ, and therefore the use of them now would be a kind of denial of his death.  
Quest. What was the Judicial Law?  
Answ. That wherein God appointed a form of civil government of the Commonwealth. Now this Law is not utterly revoked and abolished by Christ, for he came not to over-turn any good government.  
Quest. What is the Moral Law?  
Answ. That which commandeth perfection of godliness and righteousness, and directeth us in our duties both to God and man, Deut. 5. 32, 12. 32.  
Quest. Are not we delivered from this Law by the means of Christ?  
Answ. From the burden of the Law, exacting in our own persons perfect obedience, and from the curse of the Law, due unto disobedience, we are delivered by Christ, Gal. 3. 10, 11, 12, 13. but from the commandment as a rule of life, we are not freed, Jam. 2. 8.  
For the Law doth lay a charge upon all the powers of the soul, viz. First, it doth charge the understanding to know every duty, even all the will of God; it chargeth the judgement to discern between good and evil; it chargeth the memory to retain it; it chargeth the will to choose the better, and to leave the worse; it chargeth the affections to love those things that are lovely, and to hate things that are uncomely.   

Of the ten Commandments.  
THe ten Commandments are divided into two tables, Deut. 4. 13. and 10. 1, 4. Which christ called the two great Commandments, Mat. 22.  
The four first do contain our duty to God, and the six latter, our duty to man.  
The first commandment is,  
Thou shalt have no other Gods before me.  
This commandment directs us to the choice of the true God, and the entertaining him in all our thoughts, in which there are nine things enjoined, and three things prohibited or forbidden.  

1. Knowledge, Joh. 17. 3.  
2. Remembrance, Eccles. 12. 1.  
3. Love, Deut. 6. 5.  
4. Trust, Prov. 3. 5.  
5. Hope, Psal. 146. 5.  
6. Fear, Isa. 51. 12, 13.  
7. Humility, Mich. 6. 8.  
8. Patience, Lam. 3. 39  
9 Obedience, 1 John 5. 3.   
Things prohibited or forbidden in this first commandment.  

1. Atheism, Heb. 11. 6.  
2. Heresy, Tit. 3. 10, 11.  
3. Apostasy, Heb. 10. 26.   
The second Commandment.  
Thou shalt not make to thyself any graven Image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the waters under the earth, thou shalt not bow down to them, nor worship them, Exod. 20. 4, 5.  
This second commandment lays before us the solemn worship that is to be performed unto God, without images and ceremonies.  
This second commandment doth prohibit seven things, and enjoin six things; four ordinary, two extraordinary.  
The things prohibited or forbidden are these seven.  

1. Idolatry, Psal. 97. 7.  
2. Will-worship, Col. 2. 23.  
3. Superstition, Act. 17. 22▪  
4. Traditions, Col. 2. 8.  
5. Schism, 1 Cor. 11. 18.  
6. Witchcraft, Exod. 22. 18.  
7. Confusion, 1 Cor. 11. 21.   
Things commanded and enjoined in this second commandment, are, first ordinary, secondly extraordinary.  

First ordinary, Extraordinary 

1. Prayer, 1 Thes. 5. 17.  
2. Preaching, Mal. 2. 7.  
3. Seals or Sacraments.  
4. Discipline, Mat. 18. 17.  
5. Fasting, Leu. 23. 19  
6. Feasting and thanksgiving. Ester. 9 22.     
The third Commandment is this.  
Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain, Exodus 20. 7.  
This third commandment doth inform us, how we should glorify God aright, in the actions of our common life, without swearing or blaspheming.  
This third commandment doth prohibit four things, and enjoin five things.  
The things forbidden, or prohibited are,  

1. Oaths, Jer. 4. 2.  
2. Vows, Numb. 30. 2▪  
3. Lots, Prov. 16. 33.  
4. All unreverent and unholy use of his name, and profaning of his titles, properties, actions, and Ordinances, either by mouth or action, Leu. 21. 32. Mal. 1. 6, 12.   
Things commanded or enjoined in the third commandment, in the sanctifying of God.  

1. His names, Deut▪ 28. 15.  
2. Attributes, 1 Pet. 3. 15.  
3. Word, Psal. 50. 16, 17.  
4. Works, Psal. 58. 10, 11.  
5. Religion, Ephes. 4. 1.   
The fourth Commandment is this.  
Remember that thou keep holy the Sabbath day, Exod. 20. 8, 9▪ 10, 11.  
This fourth commandment doth inform us of a certain day set apart for God's service, as the Sabbath or Lords day.  
This fourth commandment doth prohibit certain things, and enjoin many other things.  
Things prohibited.  

1. The making of it a common day▪ Neh. 13. 15▪  
2. Vain speech about worldly things. Isa. 581. 3.  
3. Idleness, feasting, pastimes, Exod. 32. 6.  
4. The doing that on the Lords day, which is no day lawful, Mar. 3. 4. Ezek. 23. 37, 38.  
5. The employing others in worldly business.   
Things commanded or enjoined to be done on that day.  

1. Hearing and reading the word, Luk. 4. 16, 22. Act. 13. 14▪ 15.  
2. Prayer and singing of Psalms.  
3. Visiting and relieving the sick.  
4. Examining ourselves, and those that belong to us.  
5. Catechising our families.   
The fifth Commandment runs thus.  
Honour thy father and thy mother, that thy days may be l●ng in the Land which the Lord thy God giveth thee▪ Exod. 20. 12.  
This commandment lays before us the duties we own one to another in regard of our particular relation, unto such as are our superiors, inferiors and equals.  
In a word, the fifth commandment presents us with the duty of,  

1. Magistrates, 1 Tim. 2. 2.  
2. Ministers, 1 Pet. 5. 2.  
3. Parents, Eph●s. 6. 4.  
4. Masters▪ Col. 4. 1.  
5. Husbands, Ephes. 5. 25.  
6. Noble and rich, 1 Tim. 6. 17.  
7. Aged, Tit. 2. 2, 4.  
8. Subjects, Rom. 13. 1.  
9 People, Heb. 13 17.  
10. Children, Ephes. 6. 1.  
11. Servants, 1 Pet. 2. 18.  
12. Wife, Ephes. 5. 24, 33.  
13. Poor, 1 Sam. 25. 8.  
14. Young, Leu. 19 32.   
The sixth Commandment runs thus.  
Thou shalt not murder, Exod▪ 20. 13.  
This commandment lays before us our duty in the preservation of men's persons, and living in peace and meekness.  
In this commandment there are five things forbidden, and four things enjoined.  
The things forbidden are these and such like,  

1. Unjust anger, Mat. 5. 22.  
2. Hatred, 1 Joh. 3. 15.  
3. Inward desire of revenge, Rom. 12. 19  
4. Reviling and backbiting, Psal. 15. 3.  
5. Immoderate worldly sorrow, 2 Cor. 7. 10.   
Things enjoined or commanded.  

1. Friendship, Prov▪ 27. 9  
2. Mercy and good works, Gal 6. 10.  
3. Meekness, Ephes. 4. 32.  
4. Overcoming evil with good, Rom. 12. 21.   
The seventh Commandment is this.  
Thou shalt not commit adultery▪ Exod. 20. 14.  
This commandment presents us with the preservation of chastity▪ temperance, and marriage.  
In this commandment there are eight things forbidden, and seven things enjoined.  
The things forbidden are these and such like.  

1. Wanton gestures or behaviour, Prov. 6. 13. and 7. 10.  
2. Wanton looks, Job 31. 1.  
3. Wanton speeches, Ephes. 4. 29. and 5. 3, 4. 1 Cor. 15. 33.  
4. Uncleaness 1 Cor. 6. 9  
5. Fornication 1 Cor. 6. 9  
6. Adultery, Heb. 13. 4.  
7. Intemperance, 1 Pet. 4. 3.  
8. Bad company, 1 Cor. 5. 9   
Things enjoined in this commandment.  

1. Marriage, 1 Cor. 7. 2, 9  
2. Care to keep a good conscience, Eccles. 7. 28.  
3. Labour in our vocation.  
4. Watchfulness over our own hearts, Mal. 2. 16.  
5. A Covenant with our eyes, Job 31. 1.  
6. Prayer, Psal. 119. 37.  
7. Holy meditation, etc.   
The eighth Commandment is this.  
Thou shalt not steal, Exod. 20. 15.  
This commandment enjoins us to have a care, and endeavour the preservation of our own, and our neighbours good, and therein of the maintaining of justice in our dealing one with another.  
In this eighth commandment there are seven things prohibited, and five things enjoined.  
The things forbidden follow.  

1. Theft, Leu. 19 13.  
2. Oppression, Prov 14. 31.  
3. Deceit, 1 Thes. 4. 6.  
4. Sacrilege, Prov. 20. 25.  
5. Usury, Deut. 23. 20.  
6. Bribery, Prov. 29. 4.  
7. Prodigality, Luk. 15. 13.   
Things enjoined in this commandment.  

1. Just dealing, Leu. 25. 14.  
2. Diligence in our calling, Ephes. 4. 28.  
3. Liberality, Prov. 11. 25.  
4. Hospitality, 1 Pet. 4. 9  
5. Restitution, Exod. 22. 5. Leu. 6. 4, 5.   
The ninth Commandment is as followeth.  
Thou shalt not bear false witness against thy neighbour, Exod. 20 16.  
This commandment enjoins us with the preservation of our own and our neighbours good name, and the maintaining of truth in our testimony.  
This ninth commandment doth prohibit seven things, and enjoin five things.  
Things prohibited in this commandment.  

1. Slandering, Prov. 15. 24.  
2. Credulity, Psal. 15. 3.  
3. Hearing tale-bearers, Prov. 25. 23.  
4. Censuring, Mat. 7. 1.  
5. Sinister suspicions, 1 Cor. 13. 5.  
6. Flattery, Prov. 27. 14.  
7. Silence in defending, 2 Tim. 4. 16.   
Things enjoined in this commandment.  

1. A care of our own names, Phil. 4. 8.  
2. A care of the names of others, Mat. 1. 19  
3. A care of our speeches, that they be to God's glory, Ephes. 5. 4.  
4. That they be profitable to the good of others, Col. 4. 6.  
5. And lastly, that our speeches be both true and charitable, for these two must inseparably go together, for charity rejoiceth in truth, 1 Cor. 13. 6. And the truth must be spoken in love, Ephes. 4. 15. For truth without love savoureth of malice, and charity without truth is false, vain and foolish, because God is true, and the Author of truth, and the Devil a liar, and the father of lies; and as truth makes us like unto God, so lies make us like unt the Devil.   
The tenth Commandment is as follow e●h.  
Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, Exod. 20. 17.  
This tenth and last commandment, doth prohibit,  

1. Covetousness, Heb. 13. 5.  
2. Self-love, 2 Tim. 3. 2. 1 Cor. 10. 24.  
3. Evil thoughts, Prov. 24. 9  
4. Envy, Prov. 23. 4.   
This commandment doth enjoin,  

1. A pure heart, 1 Tim. 1. 5.  
2. Watchfulness over our thoughts, Prov. 4. 23.  
3. Contentedness, Phil. 4. 11.  
4. Coveting after spiritual things, 1 Cor. 12. 31.   
Now in the strictest sense it is impossible that any man should keep these commandments in thought, word and deed, from such a principle and to such an end as it ought to be kept; but this may serve, First to humble us in the sight and sense of our sins, which have made us subject to the wrath of God, and the curse of the Law, that so we may be driven out of ourselves, and with haste fly unto the mercies of God, in the satisfaction of Jesus Christ.   

Of the Lord's prayer and the several petitions therein contained.  
THere are in the Lord's prayer six petitions, the three first do concern God's glory, and the three latter do concern our necessity; divided as it were into two tables; whereof three do concern God, as doth the first table of the Law; and three do concern ourselves, and our neighbours, as doth the Second table; so that by the very order of the petitions we may learn this, that we ought to think upon God's glory before any thing that belongs to us, John 12. 27, 28.  
The six petitions are as followeth.  

1. Hallowed be thy name, Mat. 6. 9 Luke 11. 12.  
2. Thy kingdom come, Mat. 6. 0. Luke 11. 2.  
3. Thy will be done in earth as it is in heaven, Mat. 6. 10. Luke 11. 2.  
4. Give us this day our daily bread, Mat. 6. 11. Luke 11. 3.  
5. Forgive us our debts, as we forgive them that are debtors to us, Mat. 6. 12. Luke 11. 4.  
6. And leads us not into temptation, but deliver us from evil, Mat. 6. 13. Luke 11. 4.   
1. Of the first, Hallowed be thy name.  
1. By the name of God, we are to understand God himself, 1 Kings 5. 5. Isa. 26. 8.  
His titles, as Jehovah, Eloim, the Lord of Host, and such like; and then his attributes, and properties, as wisdom, power, love, goodness, justice, mercy, truth, Exod. 33. 18, 19 & 34. 5, 6.  
We are said to hollow his name, when we acknowledge it, and honour it, Psal. 96. 7, 8.  
Thereby as it were setting the crown of holiness and honour upon the head of God.  
2. In the next petition, Thy kingdom come.  
In this petition we pray that God may reign in our hearts, that the kingdom of sin and Satan being more and more abolished, Act. 26. 18. Col. 1. 3 Christ may now reign in our hearts by grace, Col. 3. 15, 16. and we with him for ever in glory, 2 Tim. 2. 5. 12.  
3. In the next petition, Thy will be done in earth as it is in heaven.  
Hereby we exclude all wills opposed to the will of God, as our own will, and all wills of evil men, or wicked Angels may be dissappointed; and so we desire grace, that we may obey his will, and not the lust of the flesh and the will of man.  
4. In the next petition, we pray, Give us this day our daily bread.  
In this petition, we beg that God would provide for us competent maintenance, or such a proportion of outward means, as he shall see meet for us, Prov. 30. 8. and that he would give us grace to rely upon his providence, for all the means of this temporal life, and to rest contented with that allowance which he shall think fit for us, Psal. 4. 11, 12.  
Yea in this petition we beg health, wealth, food, sleep, raiment, house, &c: together with all the helps and means to attain them, and that he would give us care and conscience, to get those needful things by lawful means, that labouring with our hands the thing that is good, we may eat our bread, Eph. 4. 28. 2 Thes. 3. 12.  
5. The fifth petition, And forgive us our debts, as even we forgive them that are debtors to us.  
In this petition there is a frank and humble confession that we have sinned, and stand guilty of original and actual transgressions, and that there is no power in us to make satisfaction sor our sins; for by the Law, as by an obligation, every man standeth bound to keep it holy, and continually, Deut. 27. 26. Gal. 3. 10. James 2. 10. So that the breach thereof even once, and in the least point, maketh us debtors presently (as having forfeited our obligation) So that no man can make amends unto God for it, considering that whatsoever he doth after the breach, is both imperfectly done, and if it were perfect, yet it is due by obligation of the Law, and therefore cannot go for payment, no more than a man can pay one debt with another.  
6. The sixth and last petition: And lead us not into temptation but delievers from evil.  
In this petition we pray, that not only our sin may be pardoned, but also that it may be mortified, Rom. 6. 1, 2. and that we may be either kept from temptation, or preserved by his grace from being hurt thereby, 1 Cor. 10. 13. 2 Cor. 12. 9 The effect of temptation, without the special grace of God, is extremely evil, to wit sin and damnation, 1 Tim. 6. 9  
Now seeing we cannot be tempted without the will of God, Job 1. 10. nor resist without his power, 2 Cor. 12. 9 If it be his blessed will, that he would not let us fall into the one, unless he preserve us in the other, and that he would tie up Satan, and restrain his malice and power, or else make us wise to know and avoid his stratagems.   

Of the World, Flesh and Devil, the three great enemies of man.  

First of the World.  
TAke the world in all its beauty, bravery, and glory, and you shall find sorrow attend worldly joy: danger attend worldly safety, and loss attend worldly joy labours, and tears attend worldly prosperity.  
Where one thousand are destroyed by the world's frowns, ten thousand are destroyed by the world's smiles, it sings to us and sinks us, it kisseth us and betrayeth us: Let heaven be a man's object, and the world will soon be a man's subject; the fashion of this world passeth away, why should we set our eyes upon that which is not; heaven hath a foundation, the earth hath none; again, worldly light is mixed with darkness, Joy with sorrows, pleasure with pain, honour with dishonour, riches with want, wine with water, honey with gall, and our Sugar with wormwood, and roses with prickles, in a word, worldly comforts entertained with great delight, are seldom lost without exceeding great Sorrow and grief.  

Of the Riches of this world.  
THE good things of this world are not so absolutely given us, but that God retains still a right to it, and an interest in it, and may demand it, how and when he please, And usually the worst of men have most of these outward things, and the best of men have least of earth, and most of heaven.  
A man may be great and graceless with Pharaoh, honourable and damnable with Saul, rich and miserable with Dives: A man may have enough of the world to sink him, but he can never have enough of the world to save him: A man may as soon fill a bag with wisdom, and a chest with virtue, or a circle with a triangle, as the heart of man with any thing here below, therefore it is better to be gracious then great, inwardly holy, then outwardly happy; the riches of this world, although well gotten, are but like the manna, those that gathered less had no lack, and those that gathered more, had little or none to spare; the consideration of this raised up the spirits of those Saints, Heb. 11. to triumph upon all the beauty, bravery, and glory of the world, they having acquaintance with, and an interest in a better and more durable riches; these are uncertain riches. For one storm at Sea, one coal of fire, one false friend, or one unavised word may make a rich man a beggar, and a prisoner altogether: Oh how do riches hinder the actings of Faith upon God, how do they interrupt our sweet communion with God, how doth it abate our love to the people of God, and cool our love to the things of God? oh the deadness, dulness and the barrenness that attend men having large possessions in this world, and when they fall sick, a crown of Gold cannot cure the head ach, nor a velvet slipper the gout, nor a chain of gold about the neck, cannot take away the pain of the teeth.   

Many times he that we account the richest man, is the poorest man in the world.  
WE account him a poor man that doth want meat for his belly,  for his back, and money in his purse, and a house to put his head in; and in this respect every man that is out of Christ, although the most richest and honourablest man in the world's account, is but a poor man.  
1. He is a poor and beggarly man that hath no money in his purse; now if your bags be full of gold and silver, and your hearts empty of grace, you are poor and beggarly in a Scripture account, yea you are poor, and blind, and miserable, and naked, Rev. 3. 17.  
2. He is a poor man that hath no meat to put in his belly; but every man that is out of Christ, doth not, nor cannot feed upon that true manna, the bread of life, nor drink of that water of life, John 6. 55.  
3. He is a beggarly man that hath not an house to put his head in; this is the case of all those that have no interest in Christ, when death cometh they know not what to do, nor where to go, unless it be into a dungeon of darkness, full of devils and damned Spirits, Mat. 25. 41.  
4. He is a poor man that hath no clothes to put on his back; thus every man out of Christ, is not only poor, but naked too, Rev. 3. 17. surely he is the poorest man in the world, for he wanteth an interest in God, Christ, the Spirit and promises, he wanteth peace with God, and peace in conscience, he wanteth acceptation and reconciliation, he wanteth righteousness, Justification and adoption, and redemption, he wanteth the pardon of sin, and power against sin, and freedom from the reign of sin, he wanteth those riches that perish not, that glory that fadeth not, that kingdom that shaketh not.  
5. We do account that man a poor man that is in debt over head and ears, and hath little or nothing where withal to pay; even this is the case of most of those men that have feathered their nests by raking and scraping together the muck of this world: they are in debt to men, let every bird have his feather and they will have little enough: and they are in debt to God, ten thousand times more than they are worth, and having no surety, they must lie in prison perpetually; and as for the honours of the world, what are they? the best man's honour is▪ as glass britt and brittle, and ever more in danger of breaking; as a bird hoppeth from tree to tree, so do the honours and riches of this world from man to man: and so much of the world.    

Of the Flesh.  
NOw the works of the flesh are manifest, 
Galat. 5. 19  which are these, adultery, fornication, uncleanness, lasciviousness, therefore great need of this exhortation, 1 Pet. 2. 11. dearly beloved I beseech you as strangers abstain from fleshly lusts, Rom. 7. 18. in my flesh dwelleth no good thing, for to will is present with me, but how to perform that which is good I find not, for all flesh is grace, and all the goodliness thereof as the flower of the Field, the grass withereth, and the flower fadeth, Isa. 40. 6. 1 Pet. 1. 24. Psal. 37. 2. Psal. 90. 5, 6. & 92. 7. & 103. 15. Isa. 37. 27.  
What shall I say more? all mankind are under the wrath and curse of God, being full of blindness of mind, having a reprobate sense, liable to strong delusions, hardness of heart, horror of conscience, and vile affections, having the curse of God upon the whole creation for man's sake; and besides all this, man is subject to all manner of evil, in body, name and estate, and relations, and employment, together with an utter undisposed mind to all that is good, and wholly inclined to all that is evil, and that continually.  

What man is by nature.  
NOT only born in sin, but left in a condition not able to help himself, Job 14. 4. Who can bring a clean thing out of an uncelan? not one, Job 25. 4. How can he be clean that is born of a woman? Psal. 51. 5. Behold I was shapen in iniquity, and in sin did my mother conceive me, Mich. 7. 2. there is none upright amongst men, there is none righteous, no not one, Rom. 3. 12. We go astray as soon as we are born, Psal. 58. 3. Every imagination of the thoughts of our hearts is only evil, and that continually, Gen. 5. 6. Nay all the Saints themselves before conviction, conversion, and regeneration, were guilty of original and actual transgression, and so were by nature the children of wrath as well as others, Eph. 2. 3. 1 Cor. 6. 9 Tit. 3. 3. 1 Tim. 1. 13. Eccles. 7. 20. What shall I say more, the understanding is full of vanity, Psal. 94. 11. Nay it's full of blindness, 1 Cor. 2. 24. unteachableness and incredulity, 2 Cor. 4. 4. The will of man is wholly depraved, being contrary to God, his word and spirit in all things; as for the memory, that also is full of corruption, it will forget the things that it should remember, and remember the things that it should forget, it will retain trifles, and let go matters of moment; and as for the conscience, that also is wholly corrupted, it is without feeling, whereas it should excuse or accuse, it doth abuse and pervert the light it hath, by making great sins small, and small sins no sins; and as for our affections, they are also corrupted, they come as a tempest and carry us away, either to make us overlove, or overgreat, and to hate our brother we should love, and love our lusts we should hate.   

Of man's own righteousness.  
BUt we are all as an unclean thing, and 
Isaiah 64. 6.  all our righteousness is as filthy rags, and we all do fade as a leaf, Jer. 2. 22. For though thou wash thee with Niter, and take much Soap, yet thine iniquities are marked before me, saith the Lord God, Job 9 30, 31. If I wash myself in Snow-water, yet mine own  shall abhor me, Hosea 6. 4. O Ephraim, what shall I do unto thee? O Judah what shall I do unto thee? for your goodness is as the morning cloud, and as the early dew it goeth away, Isa. 28. 20. The bed is shorter than that a man can stretch himself on it, and the covering is narrower than that a man can wrap himself in it, Isa. 50. 11. Behold all ye that kindle a fire, walk in the light of your fire, and in the Sparks that ye have kindled, this shall ye have of my hand, ye shall lie down in Sorrow, Job 35. 7. If thou be righteous, what givest thou to him, or what receiveth he of thine hand? verse 8. Thy wickedness may hurt a man as thou art, and thy righteousness may profit the Sons of men, etc. See Job 22. 2, 3. Titus 3. 8. Psalm 16. 2.    

Of the Devil.  
THE Devil sinned from the beginning of the world, compare John 8. 44. with Judas 6. and you shall see he was the first sinner in the world, and the sole cause of all other sinners; he drew his apostate Angels with him, hence came that phrase, Mat. 25. 41. The Devil and his Angels; he deceived our first parents in the Serpent, and so brought sin upon all the world, Gen. 3. And still he as a roaring Lion walketh about seekinng whom he may devour; sometimes in Scripture he is called Satan, because he doth mortally hate mankind; sometimes Devil, because he doth slanderously accuse men to God and man, Job 1. 11. & 2. 5. Rev. 12. 8, 9 10. Sometimes he is called the old Serpent, for his subtle temptations; sometimes the great dragon, for his destroying of many, Rev. 12. 8, 9  
But here lies much of a Saints comfort, the Devil must have a double leave, before he can do any thing against him; he must first have leave from God, as we find in the example of Job. 1. 11, 12. & 2. 3, 5. though the Devil had malice enough to destroy him, yet he had not so much as power to touch him, till God gave him commission: so Luke 8. 32. they could not so much as enter into the swine without leave from Christ; so Satan could never have overthrown Ahab and Saul, but by a commission from God, 1 Kings 22 And as Satan must have a leave from God, so he must have leave from us; when he tempts we must consent, when he commands we must obey, or else all his temptations will be frustrate, Act. 5. 3. Why hath Satan filled thy heart, to lie to the Holy-Ghost? why hast thou given him an advantage to fill thy heart with infidelity, hypocrisy and obstinacy to lie to the Holy Ghost? when a temptation comes, and the soul cries out, & saith, O help, help Lord for thine honour sake, for thy Son's sake, for thy promise sake, for thy mercy's sake, than the evil that he tempts us to, shall be put down only to his account: what shall I say more? those that be the objects of God's dearest love, are many times the subjects of the Devils deepest rage: Satan watcheth all opportunities to break our peace, to wound our consciences, to lessen our comfort, to impair our graces, and to slur our evidences; it is as easy to compass the heavens with a span, and to contain the sea in a nutshell, as to relate fully Christ's goodness, and Satan's devices, for he aims principally to make us walk sinfully, that so we might live uncomfortably, and die miserably, and be tormented with him eternally.    

Of afflictions, why God doth afflict his own people, and how to know what Sin God aims at in affliction; and when a man may be said to suffer for welldoing, and when for evil doing.  
WE read in Scripture that man is born to trouble as the sparks fly upward, and although his days be few, yet they are full of trouble; nay we may find in the Scriptures of truth, that the Lords own dearest ones have been exceedingly exercised this way, Job 6. 4. Job the justest man alive, was fought against by the terrors of the Lord; and David a man after Gods own heart had no rest in his bones, because of his sin, and was so wasted with the grief of his heart, that his moisture was turned inh the drought of summer, Ps. 32. 3, 4. and Hezekiah who walked in the truth and with a perfect heart, had the anger of the Almighty to break his bones like a lion, Isa. 28. 13. Was not Abel murdered by his brother? Noah mocked by his Son? Job scoffed by his wife? Jacob threatened by his brother? banished from his Father? abused by his uncle? in the day consumed with heat, in the night with frost? Gen. 31. 4.  
Did not the son of God himself lie bleeding upon the cross, and cry out in the bitterness of his spirit, my God my God why hast thou forsaken me? Isa 53. 5. But he was wounded for our transgressions, and bruised for our iniquities, persecuted in his child hood by Herod, Mat. 2. 16. tempted by the Devil, reviled by the High-priests, branded for a babbler, wine-bibber, blasphemer, mocked by the Jews, stripped of his garments, crowned with thorns, the first fruits of the curse, he was hanged between two thiefs, and nailed his hands to the cross, and pierced his side with a spear, etc.  

Some reasons why the Lord doth afflict his own people.  
1 Cor. 11. 32. WE are chastened of the Lord, that we should not be condemned with the world: sometimes he doth afflict a few, that the rest might beware, Luke 13. 5. And sometimes he doth afflict his people for the trial of the truth, and strength of their graces, Job 1. 21. Again, sometimes he brings his own dear ones into misery, that he might magnify the attributes of his mercy in healing them; so it was with him that was born blind: and sometimes he doth afflict them, to keep them humble and low in their own eyes, and to put them upon the use of means, whereby sin may be subdued. Sometimes the Lord doth afflict, for the prevention of sin for time to come; he doth punish those that serve him, and lets the world go free, this was David's temptation, Psalm 73. 13. Affliction is a seal of adoption, no sign of reprobation▪ for the purest corn is cleanest fanned, the finest gold oftest tried, and the sweetest grape hardest pressed, and the truest Christian heaviest crossed; affliction doth many times make a bad man good, but it doth always make a good man better; nay God can look sowrly and chide bitterly, and strike heavily, even where, and when he loves dearly: it is a common thing for all men to be afflicted, but it is an extraordinary thing to be bettered by it: in all afflictions consider three things.  

1. The fountain from whence it comes, and that is from God's love, Eccles. 7. 14.  
2. The end whither it aims, (our good) It was good for me that I was afflicted, Psalm 119.  
3. Consider, our punishment is less than our desert; the consideration of this made Aaron to hold his peace, Leu. 10. 3. and Hezekiah to wait for deliverance, Isa. 38. 13, 14. This made David to be dumb, Psal. 39 9 This made Ely to say, it is the Lord, let him do as seemeth him good, 1 Sam. 13. 18. yea, this made Job to say, blessed be the name of the Lord.    

The Lord doth try the truth and strength of his own people to the highest, and yet layeth no more upon the weakest, than he doth enable him to bear.  
IF Job do exceed all others in patience, as he did, Job 5. 11. then the truth and strength of this patience shall be tried to the uttermost.  
1. The Sabeans take away his Oxen and his Asses, Job 1. 15.  
2. A fire from heaven came down and burnt up his sheep, Job 1. 16.  
3. The Chaldeans came and stole away all his camels, Job 1. 17.  
4. His servants that were ploughing and keeping the sheep, were all slain by the edge of the sword, fire from heaven.  
5. His sons and daughters were all at once slain by the fall of an house, Job 1. 18, 19  
6. Then his body was smote, and became full of boils from the crown of the head, to the sole of the foot, Job 2. 7.  
7. Then his wife that lay in his bosom, tempts him to curse God and die, Job 2. 9  
8. His three near and dear friends came to him, and stayed with him seven days and seven nights, and spoke not one word of comfort to him, Job 2. 13.  
9 The presence and favour of God was hid from his soul, Job 19 8. and all this to try the truth and strength of Jobs patience.  
If Peter will boast of a greater love to Christ, than the rest, saying, though I should die with thee, I will never deny thee, Mat. 26. 35. And when this love came to the trial, instead of dying, he came to denying of Christ. So again, although Peter's love made him to go out of the ship to meet Christ upon the sea. I say, although his love was strong, yet his faith was weak, and he began to sink: here his truth and strength was tried to the highest: If Moses will exceed all the men upon the face of the earth in meekness, Num. 12. 3. the truth and strength of that meekness must be tried, first in his absence, the people make a calf and worshipped it, Exod. 32. 19 After this the people speak against Moses, Numb. 21. 5. A little after this, when they wanted water the people chide with Moses, saying, would God we had died in the wilderness, Numb. 20. 3, 4. So he was continually vexed with a perverse and crooked generation, Deut. 32. 5. And at last so provoked by them, that he spoke unadvisedly with his lips, Psalms 106. 33. and so his meekness was tried to the highest: Again, to instance one more for all, if Paul have a greater revelation than the other Apostles, he must have a thorn in the flesh, even the messenger of Satan to buffet him: so the woman, Mat. 15. 22. to the 28. She had a strong faith that Christ was able to help her daughter, and the mercy she desired was but external, to wit crumbs; now Christ did try the truth, and strength of this faith, in a threefold seeming denial; but in all trials the Lord doth proportion them according to the strength of those that he doth afflict, See 1 Cor. 10. 13. The Lord's people have divers corruptions, and so do need divers corrections.   

How to know what sin God aims at in affliction.  
THE Lord saith in his word, hear the voice of the rod, Micah 6. 9 which if we did heedfully observe, we might find out the sin that God aims at in the affliction.  
1. When we find in Scripture that such and such a punishment is denounced against such and such a sin, we may find by the effect the proper cause; pride with dejection and contempt; whoredom with barrenness; idleness with poverty; worldly sorrow with death.  
2. Consider, if thou wouldst find out the sin God afflicts thee for, consider God doth punish thee by way of retaliation, like for like; as when we have dishonoured God, he doth cast dishonour upon us, and having wronged our inferiors, our superiors wrong us, or if we lavish our tongues against others, we are paid home with the scourge of tongues, thus David was justly dealt with, 2 Sam. 12▪ 10, 11.  
3. When we are taken in the very act of sinning, so Jon. 1. 12. flying, was followed with a tempest, and the I sraelites murmuring for flesh, were punished by God, whilst it was between their teeth, Numb. 11. 33.  
4. When our sin in its own nature bringeth forth such a punishment, so a lazy Christian doth always want four things, comfort and content, confidence and assurance. Idleness in natural things, brings forth beggary and want, drunkenness begets dropsies and surreits: so the sin of uncleanness brings forth weakness and filthy diseases, so immoderate carking, is attended with consumptions.  
5. If thou wouldst know the sin that brought these afflictions on thee, observe what thy conscience doth most check thee for. joseph's brethren in their troubles calls to mind their cruelty to their troubles calls to mind their cruelty to their brother Joseph, which was indeed the cause of their cross, Gen. 42. 21.    

When a man may be said to suffer for well-dong, and when for evil doing.  
FIrst, for well-doing.  
1. That man that doth suffer for well-doing, in the account of God, according to his word, his person must be holy, he or she must be in the main godly.  
2. The cause that they suffer for must be good, it must be for righteousness sake, viz. either for his believing in Christ, pleading for him, or practising of his commandments, and so his affliction will be better than the prosperity of the wicked, Psalm 37. 15.  
They shall have more comfort in scantness, obscurity, then wicked men have in plenty, credit and great felicity, 2 Cor. 4. 8, 9 We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed.  
3. He that doth suffer for well-doing, he must suffer in a right manner; first humbly: secondly patiently and meekly: thirdly cheerfully: fourthly, he that doth suffer for Christ, must have good ends, etc.  
1. He must suffer humbly: we read of Christ, whose footsteps we ought to follow, that he was led as a lamb to the slaughter, he opened not his mouth.  
2. As he did suffer humbly, so he did suffer patiently.  
3. He did suffer cheerfully.  
4. He did not revile again, when he was reviled; when he was threatened, he did not threaten again.  
4. He that doth suffer for Christ, must have good ends in his suffering, viz.  
1. To bare witness to some truth of Christ, contained in the Scriptures.  
2. To bare witness for the name and glory of God, 1 Pet. 4. 13.  
But when a man doth that which is evil, and doth suffer for it, this is not thankworthy with God: See these Scriptures, 1 Pet. 2. 20. 1 Pet. 4. 15, 19  
Many men that suffer and glory therein, suffer only for their faults, and are in no wise acceptable to God.   

The Lord is many times better than his word, never worse.  
THE Lord promised to Israel, only the Land of Canaan, but besides that, he gave them two better Kingdoms, Numb. 32. 33. Solomon did only pray for wisdom, and the Lord gave him more wisdom than he asked, and riches and honour to boot, 1 King. 3. 11, 12. Jacob told the Lord, that if he would give him raiment to put on, and bread to eat, God should be his God; and the Lord gave him that, and ten times more, Gone 28. 19 compared with, Gen. 32. 10 For with my staff I passed ●ver this Jordan, and now I am become two bands, Gen. 33. 4, 5, 6. So again, 1 Sam. 1. Hannah begged a son, and the Lord gave her a Son, and a Prophet too; she desired a single mercy, and the Lord gave her a double mercy, Gen. 17. Abraham and said, O that Ishmael might live before thee, the Lord granted that, and gave him an Isaac to boot, ver. 19 Mat. 15. 22. to the 28. The woman of Canaan did only beg of Christ the life of her daughter, and Christ gave her that, and said, moreover be it unto thee even as thou wilt Again, we read Ephes. 3. 20. That he is able to do exceedingly above all that we can ask or think: these words are so full, that they can hardly be expressed. So again, sometimes we only ask temporal mercies, and he gives us both temporal and spiritual mercies. Sometimes a soul doth beg only support under temptations, and the Lord doth give that and more, (to wit) a deliverance out of temptation. So again, we find Mat. 18. 23. to the 27. That the Lord gave him more than he desired; he desired but days of payment, and the Lord forgave him the whole debt. So again, Act. 3. 2, 3. The cripple did only ask of Peter and John an alms, and they gave him a mercy more worth to him then the whole world; they cured him of his lameness.   

Mercies and deliverances are many times nearest to us, when we think they be furthest off.  
WE read Act. 27. 20. When all hopes of being saved was taken away, then Paul stood up and told them from the Lord, that there should not be so much as the loss of any man's life amongst them. So Luk 24. 15. When two of the Disciples were walking together, and were sad about the death of Christ, Christ risen from the dead talked with them, and they knew it not, Gen. 21. 16. to the 19 we read that Hagar was weeping for her son, who was dying for want of water, and there was a well of water by her, and she did not know it, till the Lord opened her eyes, Joh. 20. 11. Marry stood at the sepulchre weeping for the absence of Christ, and Christ stood by her, and talked to her, before she knew it. Again, we read Gen. 44. 45. chap. that joseph's brethren were taken prisoners, and they rend their , saying, how shall we clear ourselves? and Joseph their brother stood by them, and they knew it not, even then when they were trembling, and terrified at his presence: in a word, the Lord doth many times bring about a swifter, a fuller, and more universal help and deliverance, than heart could imagine. See Zach. 14. 6, 7. But at Even tied it shall be light. So that we may all conclude with David, Psal. 77. 19 Thy way is in the sea, and thy paths in the deep waters, and thy footsteps are not known.   

The Lord doth many time's hand forth his mercies to us by the rule of contraries.  
GOD promised to Abraham a son, and that his seed should be as the stars of heaven, and the Lord made good this by the rule of contraries; there was fourteen years between Gods making the promise, and giving him a son, and he was about one hundred years old before he had a son, and Sarahs' womb was barren; and after this son was born, God calleth upon Abraham to offer him up, yet notwithstanding all this, the Lord made good his promise, and Abraham staggered not at the promise of God, Rom. 4. 20, 21. Again, we find Exod. 14. when the children of Israel were in the greatest strength, and at the furthest distance from all humane helps, not knowing what to do, then, even than the Lord delivered them, Luke 21. 28. When ye see these things come to pass, then lift up your heads, for your redemption draweth nigh: one would have thought ruin was nigh, to see such things come to pass, John 9 15. Christ put clay upon the blind man's eyes; one would think clay should have made him more blind, Hest. 3. 12, 13. All the Jews were designed for death, Hest. 8. 9, 10, 11, 12. This design, contrary to all expectation, was discovered and revoked, and the Jews preserved by the rule of contraries: so Joseph had a promise by way of vision to be made a great man, but contrary to this, he was sold into Egypt, and there cast into prison, yet at last he got the mercy: we might instance in Job and many others, but this may suffice to prove this truth, that God doth oft times hand forth his mercies to us by the rule of contraries, etc. This would be of great use to Christians, if more considered.   

The Lord doth not despise the day of small things.  
WE read Zach. 4. 10. That the Lord doth not despise the day of small things: and it was but a day of small things for Nicodemus, to come to Christ by night, and yet he was received and embraced: one would have thought that if Christ would have despised any, he would have despised him, who was so weak, as being either afraid or ashamed, or both, to own Christ in the day, and so he cometh to him by night; one would have thought Christ would have said to him, Nicodemus, is thy desire after me so weak and faint, that thou dost fear to come to me in the day? or am I so unworthy, as not to be owned but out of sight? hast thou either so low an esteem of me, or bearest thou so little love to me? go, return as thou camest, I will not accept thee in the dark, who wouldst not acknowledge me in the light; no no, Christ hath not one syllable of this, but he entertains him, embraces him, and instructs him, etc. It was but a day of small things with that woman, Mat. 9 21. That had spent all, and grew worse and worse, and knew not whither to go: then she resolves to go to Christ: It was but a day of small things with that man that came to Christ, Mar. 9 22. saying, if thou canst do any thing, help us: he doubted whether Christ could help, yea or no: It was but a day of small things with the Prodigal, Luke 15. to say, when he knew not whither to go, I will arise and go to my father; yet he was received, embraced, welcomed, and honoured; well may we say, as in Mat. 12. 20. A bruised reed shall he not break, and smoking flax shall he not quench. So again, it was but a day of small things with David, to have thoughts to build an house unto the Lord, yet that was accepted, as fully as if it had been done. Again, we read Isa. 40. 11. He will gather his lambs with his arms, and he will carry them, and that in his bosom. It is true, he doth carry our sins on his back, and hath received all the lashes due to us for them: ask blind Bartimeus, and he will tell you that Christ doth not despise the day of small things; he did but ask for mercy, and presently received the mercy, Mar. 10. 46, 47, 48. So it is but a day of small things with us in respect of our faith, love, knowledge, and power over our corruptions, hope, patience, and self-denial, yet who hath despised the day of small things? Zach. 4. 10.   

The order of causes, how God comes downward, from the causes to, the effects; and how we must go upward, from the effects to the causes.  
IT will make much for our information, and consolation, to consider what order and method the Lord doth take to unveil his love to man, and what order and method man should take to apprehend and enjoy this love, viz. God goes downward from the causes to the effects, and we must go upward, from the effects to the causes: the web that God hath weaved we must unweave; he goes from election downward, we must go from regeneration upward, thus shall God and we meet in the middle way; we must prove ourselves to be called, and he will acknowledge us to be elected: consider and weigh these ensuing things.  

1. The cause of salvation is God's love.  
2. The way is Jesus Christ.  
3. The guide is the Holy-Ghost.  
4. The rule for our footsteps is the Scriptures.  
5. Faith is the evidence.  
6. Hope is the Anchor of the soul, and Baptism and the Lords Supper are the seals.   
1. God's love to sinners, was the cause of sending his son to die for them, Job. 3. 16. Rom. 5. 6, 8. 1 Pet. 3. 18. Tit. 3. 4, 5.  
2. Christ's dying for our sins, and rising again for our justification, is the cause of the Gospel's being preached to sinners, Mat. 28. 18, 19 Mar. 16. 15, 16. 1 Cor. 15. 13.  
3. The Gospel being preached to sinners, is the cause of their believing, Rom. 10. 14, 15, 17. Ephes. 1. 13. Act. 13. 48.  
4. Man's believing is the cause of his justification from sin, Act. 13. 38, 39 Rom. 3. 26, 28.  
5. Our knowing ourselves to be justified from our sins, by faith in the blood of Christ, is the cause of our love to Christ, 1 Joh. 4. 10, 19  
6. Our love to Christ, is the cause of our obeying of Christ, 1 Joh. 5. 3. For this is the love of God, that we keep his commandments: so again, Joh. 14. 15. If ye love me, keep my commandments, See the 21. and 23. ver.  
7. In our obedience to him, he doth manifest these things to us, that we have right to the tree of life, Rev. 22. 14. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates, into the City: that is, in the obedience, he shall have the manifestation of that, 2 Pet. 1. 11. For so an entrance shall be administered unto you abundantly, into the everlasting Kingdom of our Lord and Saviour Jesus Christ. And so he is manifested to be the Author of salvation to all them that obey him, Heb. 5. 9  
Behold obedience to God is the way of conveyance to us, so it is a lively evidence to others that we are the Lords, Joh. 13. 35. By this shall all men know that ye are my Disciples: because our faith, which is the evidence of things not seen to us, is proved to others to be true by its works, Jam. 2. 18.  
Behold here is the Lords going downward, from the causes to the effects; now we must go upward, from the effects to the causes.  
1. God shows us what is our duty, and puts us upon doing it, and for the doing of it, those that behold it, and hear of us, judge us to be true Christians.  
2. In the doing of it, God manifests himself more and more to our souls; in the keeping of his appointments there is great reward, for so an entrance is administered to us abundantly, 2 Pet. 1. 11.  
3. The cause of our obedience is our love to God, If ye love me, keep my commandments.  
4. The cause of our love, was our seeing that God did love us first, 1 Joh. 4. 10, 19  
5. The cause of our faith in Christ, is the preaching of the Gospel, Rom. 10. 17.  
6. The cause of the preaching the Gospel to us, was Christ's dying for us.  
7. The cause of Christ's dying for us, was Gods great love of pity to us-wards, even when we were dead in trespasses and sins, Ephes. 2. 4.  
So then God's love was the cause of sending his son o die for our sins, Christ's dying and rising again is the cause of the Gospels' being preached. The preaching of the Gospel is the cause of our believing: Our believing is the cause of our justification from sin; the knowing of ourselves free from sin by the blood of Christ, is the cause of our love to Christ; our love to Christ is the cause of our obeying of him; and in our obedience is the manifestation more and more conveyed to us. So by our obedience, others have some evidence of our faith in Christ.   

Man's life is, or should be guided by these virtues.  
1. FAith whereby we believe in, and lay hold on God for something promised.  
2. Hope, and that is either for pardoning mercy, or for glory.  
3. Charity, whereby we love God as the only good, and his people, and our enemies in obedience to his command.  
4. Prudence.  

1. In our hearts to guide our thoughts.  
2. In our mouths, to order our speeches.  
3. It should be in our words to grace or adorn our actions.  
4. In the intelligence, to understand things present.  
5. Prudence, to guests at things to come.  
6. Prudence, to recall matters past.   
5. Temperance, which moderates our desires, and brings the Appetite under a rule of reason, that it may not exceed the rule of moderation.  
6. Perseverance, which continueth in doing and suffering valiantly.  
7. Justice, which giveth every man his due, without self-love, fear or rancour; it binds us to give due to God, to our parents, and kindred: verity and equity in all that we do, in order to our duty herein.  

1. Sense perceiveth.  
2. Imagination representeth.  
3. Understanding formeth.  
4. Wit deviseth.  
5. Reason judgeth.  
6. Memory preserveth.  
7. Intelligence apprehendeth.  
8. Contemplation in the prosecution, perfecteth.    

Several Divine Sentences.  

First of Christ.  
HE that was the Son of of God, became the son of man, that we who were the sons of men, might become the sons of God.  
He was made sin for us, that knew no sin, that we might be made the righteousness of God in him, 2 Cor. 5. 21.  
The more vile Christ made himself for us, the more dear he ought to be unto us; therefore let us beware of Christ-dishonouring, and soul-undoing opinions.  
All good things are in Christ, eminently, perfectly, and eternally.  
Faith in the blood of Christ, the witness of the Spirit of Christ, a sense of feeling and the love of Christ, and the hope of reigning with Christ, are the only things to be desired. Christ is as well the fountain of common gifts, as of saving grace.  
A true Christian cannot find fullness in the creature, nor sweetness in sin, nor life in any Ordinance without Christ; he will weep over other men's weaknesses, and rejoice at their graces.  
We must lean more upon Christ, and less upon our own strength; lest with Peter we rest upon some old strength, and fall before a new temptation.  
Christ can heal a soul speedily, perfectly, freely, and eternally.  
Oh that Christ should shed his blood for those sins that we never shed one tear for!  
A true Christian doth labour for unity in the Church, as well as purity; he loves to see Christ's coat without rent, as well as without spot, Phil. 3. 15.  
Christ did admit his spouse into the garden sweetly, though she kept him out of her house sluggishly.  
What a poor soul doth for Christ sincerely, that our precious Saviour takes sweetly; though it be done ill, he doth accept it well.  
Nay, though we carry ourselves in our choicest performances, very weakly, yet he doth carry himself towards us very sweetly, and doth accept of that which we do kindly, although done in much infirmity: let us enter into his service, and we shall soon experience his sweetness.  
Christ doth weigh the heart of the giver, more than the value of the gift, and delights to see his people give cheerfully, though they cannot give bountifully.  
Let us give over measuring his mercy by the narrow scantling of our dark understandings though difficulties may arise, and Christians hearts may fail, yet the work of Christ shall go on, etc.   

Of affliction for sin, in Sentences.  
GOD is as severe in punishing as he is gracious in pardoning; his house of correction is his School of instruction; God had one Son without corruption, but no Son without correction; he had one Son without Sin, but no Son without Sorrow. A Soul may be dearly beloved, although soarly afflicted; sin and punishment are linked together; if thou wilt be sinful, thou must be miserable: Oh what is the state of a man that hath sinned! it will cost him more grief, sorrow, heart-breaking and soul-bleeding, before conscience will be satisfied, comfort restored, evidences cleared, and pardon in the court of conscience sealed: for God can look sowrly, and chide bitterly, and strike heavily, even where and when he loves dearly; a soul may be full of holy affection, when it is empty of divine consolation; there may be true grace where there is not one drop of comfort, nor one dram of joy.   

Of Sin, in Sentences.  
MOst men are fallen into sin, as if there were no God to punish them, no justice to condemn them, no hell to torment them.  
That man shall be a slave to sin, that will not avoid the occasions of sin.  
It is impossible for that man to get the conquest of sin, that plays and sports with the occasions of sin.  
It is better to be kept from sin, then to be cured of sin; as it is better to be kept from a disease, then to be cured of that disease; the greatest sinners shall be the greatest sufferers. Sin shall never be our bane, if it be our burden; sin doth entice us to that which is against God's holiness, as well as against our happiness, There is no sin little, because there is no little God to sin against.  
There is many a one full of sinful corruption, that shows it not for want of occasion; but the more grace thrives in the Soul, the more sin dies in the soul: Sin may break our Communion, but not our Union with God.  
Every sin doth put God upon complaining, Christ upon bleeding, and the spirit upon grieving, and so men go on from folly to folly, till they be ripe for eternal misery.   

Of doing or practising, in Sentences.  
WE should spend our and time pains about that which will make us live happily, die comfortably, and reign eternally.  
It is not knowing man, nor the talking man, nor the reading man, but the doing man, that at last will be found the happiest man.  
Therefore no danger or difficulty should hinder a Christian from his duty; for if our knowledge be not turned into practice, the more knowledge we have, the more miserable shall we be.  
We should be thankful under mercies, faithful in our places, humble under divine appearances, and fruitful under precious ordinances.  
For he that thinks himself too good to be ruled by God's word, will be found too bad to be owned by God.  
To reward good for evil, is divine; to reward good for good, is humane; to reward evil for evil, is brutish; but to reward evil for good, is devilish; we are apt to have two eyes to behold our dignity and privileges, and not so much as one eye to see our duty and services.   

Of the Riches, Honour and Glory of the world, in Sentences.  
A Man may be great and graceless with Pharaoh, honourable and damnable with Saul, rich and miserable with Dives.  
A man may have enough of this world to sink him, but he can never have enough to save him; though good Christians have here but little in possession, yet they have a glorious kingdom in reversion.  
It is better to be gracious then great, inwardly holy then out wardly happy, for the best man's honour is as glass, bright and brittle, and evermore in danger of breaking: the things of this life are not so absolutely given us, but that God retains still a right to it, and an interest in it, and may demand it when and how he please.   

Of the Devil and his temptation, in Sentences.  
THE Devil aims principally to make us walk sinfully, that so we might live uncomfortably. If Satan be always roaring, we should be always watching, for though Satan cannot rob a Christian of his crown, yet he will endeavour to spoil him of his comfort: It is not Satan's tempting, but our consenting, not his enticing, but our yielding, that makes temptation sinful.  
Therefore let us not yield to Satan's temptations, who hath the worst name, and the worst nature of all created creatures: our carnal security is his opportunity; and he that would not be taken with Satan's devises, let him make present resistance against Satan's first motions.   

Of assurance of Salvation, in Sentences.  
A Ssurance is a salve for every sore, and a remedy for every malady; a Christians anchor at sea, and his shield at land, a staff to support him, a sword to defend him, and a pavilion to hid him.  
Assurance makes heavy afflictions light, and long afflictions short, and bitter afflictions sweet; God hath made an everlasting separation between sin and peace, sin and joy, sin and assurance; if sin and our souls be one, God and our souls must needs be two.  
He that will get assurance, must mind his work more than his wages, for assurance is heavenlywages, that God gives not to loiterers, but to the ingenious labourers.  
Though no man merits assurance by his obedience, yet God usually crowns obedience with assurance.  
That soul will never attain to any settled assurance of Salvation, that builds his hopes upon a sandy foundation; We cannot distrust ourselves too much, nor trust Christ too much.  
It is one thing for God to love a soul, and another thing for God to assure that soul of his love.  
A man may be truly holy, and yet not have assurance that he shall be eternally happy.  
God writes many a man's name in the book of life, and yet not let him have assurance of it till the hour of death; assurance is a mercy too good for most men's hearts, a crown too weighty for most men's heads. It is the best and greatest mercy, and therefore God will only give it to his nearest and dearest friends. As faith is often attended with unbelief, and sincerity with hypocrisy, and humility with vain glory, so is assurance with fears and doubts.    

Divers knotty questions answered, and seeming contradictions in the Scripture, reconciled, and many Scruples of conscience removed.  
WE read 1 John 3. 16. we ought to lay down our lives for the brethren.  
Quest. In what cases may we hazard or lay down our lives for the brethren?  
Answ. 1. A private Christian may adventure his life for public persons, Rom. 16. 3, 4. Greet Priscilla and Aquila my hel●ers in Christ, who have for my life laid down their own necks, unto whom not only I give thanks, but also all the churches of the Gentiles.  
2. A man may warrantably adventure his life, if need require, for a multitude, that they may be preserved from destruction, so Moses, Exod. 32. 31, 32. so Paul, Rom. 9 3. compared with Phil. 2. 17, 18.  
3. One public officer may hazard his life for another of more concernment in the Church, as Epaphroditus a Pastor of the Philippians, for Paul an Apostle, Phil. 2. 30, etc.  
We read in many places of Scripture, that it is the duty of every man to believe, and we find in other Scriptures, that God is the Author of Faith, and without him we cannot believe, John 5. 40, 44.  
Q. Why doth God promise eternal life to those that do believe, and threaten eternal death to those that do not, seeing it is not in their power by nature?  
Answ. 1. That he might by means of those promises and threats work us unto that which by nature we are averse unto, 2 Cor. 5. 11, 20.  
2. That we might appear more inexcusable, when neither promises nor threaten will move us to embrace free mercy, Acts 13. 46, 51. Acts 18. 6.  
3. That the grace of God might as well appear in giving us power to believe, as in giving Christ, and in him forgiveness of sins to be believed, Rom. 9 16. & Rom. 11. 5, 6.  
4. That we might apply ourselves unto God in the use of those means that he hath appointed for the working of Faith in us, John 6. 27. Isa. 55. 3.  
5. That we might wholly deny ourselves, and search, and by searching find in the Covenant of grace, matter of free conveyance of power to believe whatsoever is required to be believed, Rom. 10. 17. John 5. 39 Rom. 4. 16, etc.  
We read John 3. 3. except a man be born again he cannot see the kingdom of God, and we find that he that is born of God 1 John 3. 9 doth not commit Sin.  
Q. How or in what sense he that is born of God is said not to commit sin?  
Answ. 1. He sins not, that is, he doth not make it his trade as others do; he sins not out of malice, nor alloweth himself in a course of sin; if sin dwelleth in him, it doth not reign in him, Rom. 6. 12, 14.  
2. If he do through some strong temptation fall into any sin, he sins with an unwilling willingness, and with a dissenting consent, Rom. 7. 15, 19 So that they that are born of God, do not commit sin, as they do who are unregenerated.  
3. They that are born of God do not commit Sin, That is, they do not sin against Gospel remedy, as others do; Jesus Christ is the Gospel-remedy, Acts 4. 12. the going on in a state of unbelief and impenitency, not accepting of Christ by Faith and repentance as a Saviour and Mediator, is sinning against this Gospel-remedy, Acts 16. 31. Compared with John 1. 11, 12.  
4. He that is born of God doth not sin presumptuously, and with wilful obstinacy; they sin rather out of infirmity then of insolency, out of weakness rather than wilfulness, they do not so much overtake faults, as faults overtake them, Gal. 6. 1. In this sense he that is born of God doth not sin, or that that is born of God doth not sin; but for all this in another sense the best of men do sin, and have in them sin Original, and too often fall into actual: who can understand his errors? Psal. 19 12. Who can say I have made my heart clean, I am pure from my sin? Prov. 20. 9 there is no man that sinneth not, 1 Kings 8. 46. 2 Chron. 6. 36. But before I proceed further, I will give you a Catalogue of those places of Scripture that speak of man as free from sin, and then another Catalogue of those places of Scripture that affirm we have sin in us: and lastly do what I can to reconcile them together.  

Of spotless Saints.  
THou art all fair my love, there is no spot in 
Cant. 4. 7.  thee, that is, no such spot as the wicked man hath, Deut. 32. 5. Ephes. 5. 27. That he might present it to himself a glorious Church, not having spot or wrinkle, 2 Pet. 3. 14. That you may be found in him without spot or wrinkle, Rev. 14. 5. For they are without fault before the throne of God, Col. 1. 22. You who were enemies in your minds, now hath he reconciled in the body of his flesh through death, to present you holy and unblamable, and unreprovable in his sight. ver. 28. that we might present every man perfect in Christ, Col. 2. 10. You are complete in him, Ezek. 16. 14. Thou art comely through my comeliness, saith the Lord, that I have put upon thee, 2 Cor. 5. 21. He was made sin for us, that knew no sin, that we might be made the righteousness of God in him, Psalm 55. 13. The King's daughter is said to be all glorious within.  
Whatsoever grace there is in Christ, there is something of the same stamped upon every true Christian, viz. Is Jesus Christ called the beloved of God? so are the Saints too: is he called the Son of God? the Saints are also called the Sons of God: Is Christ called heir? the Saints are said to be heirs, coheirs with Christ: Is he said to be elect and precious? so are the Saints, 1 Pet. 1. 2. He is called the light of the world; they are also called light in the Lord, Ephes. 5. 8. Is he said to be full of grace and truth? so are the Saints too, some of them, as Stephen, full of grace, Acts 7. 55. and Mary full of grace, etc. They were once blind, but now they see; once slaves, but now sons; once dead, but now alive; once drakness, but now light; once an heir of Hell, but now an heir of Heaven; once Satan's bond men, but now Gods free men; once under the Spirit of bondage, but now under the Spirit of Adoption, that seals up the remission of sins, the Justification of their persons, and the salvation of their souls, etc.   

Of the spots in the best Saints.  
THe most holy and best of Christians in this life▪ have in them sin original, and thence too often fall into sin actual: who can understand his errors? Psalm. 19 12.  
Who can say, I have made my heart clean, I am pure from my sin? Prov. 20. 9 There is no man that sinneth not, 1 Kin. 8. 46. and 2 Chron. 6. 36.  
In many things we sin all, Jam. 3. 2. There is not a Just man upon earth, that doth good, and sineth not, Eccles. 7. 20. If we say we have no sin, we deceive ourselves, and the truth is not in us; and if we say we have not sinned, we make God a liar, for he hath said in his word, that we all have sinned, 1 John 1. 8, 10. see also Rom. 7. 5, 23, 24. Again the Testimony of the best of Saints in all ages doth testify that none of them all have been without sin in this life: no not Abraham the Father of the faithful, Gen. 12. 13, 19 & 20, 2, 5. not Isaac, Gen. 26. 7, 8, 9 not Jacob, Gen. 27. 19, 20, 24. not Moses and Aaron, Psalm 106. 33. Deut. 32. 50, 51. Exod. 32. 2, 12. not David, Psalm. 51. 1. to 10. & 38. 3, 4. not Peter, Mat. 26. 33, 34, 35, 70. not Paul himself, Gal. 2. 11, 12, 13. Rom. 7. 18, 20.   

How to reconcile these Scriptures together, seeing the one saith, they have Spots, the other saith, they have none.  
1. WE are to put a difference between Spot and Spot, as the Lord doth: Deut. 32. 5. Their Spot saith he, is not the Spot of my people; so his people had not Spots, and yet they had Spots, but not such Spots as wicked men.  
2. Whereas it is said they had no spot or wrinkle in them, it was as they were made comely by the comeliness that he had put upon them, Ezek. 16. 14. And as they were covered with the robe of his own Righteousness, Isa. 61. 10. And so their Holiness and Righteousness was of the Lord, Isa. 57 17. Hence he is in Jer. 23. 6. Called the Lord our Righteousness: the nature of Grace and Sanctification in this life, is but imperfect, and growing unto perfection, 1 Cor. 13. 9, 10. Phil. 3. 12, 13. Some Canaanites are still in the Land; although we are entered into Canaan, there is a Remnant of flesh, as well as a Principle of the Spirit. Gal. 5. 17.  
In this sense the Church is not actually purged, but in purging from all defilements, and at last there shall be no spot, nor wrinkle, nor any such thing, Ephes. 5. 26, 27. So that complete purity from sin, and perfection, is to be desired on earth, yet reserved for heaven, Rom. 6. 7. Ephes. 5. 27. Heb. 12. 23. Rev. 21. 27. I have dwelled longer than I intended upon this question, I must get it up again in being brief in the next.  
We read Mat. 12. 31, 32. The Blasphemy against the Holy Ghost shall not be forgiven in this world, nor in the world to come.  
Quest. What that sin against the Holy Ghost is?  
Answ. The sin against the Holy Ghost doth comprehend, and take in three things, Knowledge in the mind, Malice in the heart, persecuting some known Truths, and persevering therein: for the proof of this, let me instance in three Scriptures, first, Paul was filled with malice in his heart; but although a scholar, he had no knowledge in his mind, as the text saith, he had mercy on me because I did it ignorantly; now Peter he had much knowledge in his mind, but no malice in his heart, and so although he sinned out of knowledge, yet he sinned not this sin, but upon the crowing of the cock, and Christ's looking on him, he repenteth; now take the knowledge that was in Peter, and join it with the malice that was in Paul, and in both these persecute the truth, and persevere therein, this is that grand sin, for that grand sin hath these three properties, 1. Knowledge. 2. Malice. 3. Perseverance in a way of wickedness, for finalness, maliciousness, and universalness must be taken jointly together, not severally one from another, if by them we would describe the sin against the Holy Ghost; for a man may fall knowingly and maliciously, yet unless he fall finally, and so make a defection from the truth, not through fear or infirmity, but out of hatred, blasphemy, and persecution; if he come not up to this, he hath not committed this sin, for we find all the former sins to be pardonable.  
It is reported of Julian that committed this sin, that he was from his childhood trained up in piety, and attained to great knowledge, and when he came to the Empire, he carried himself with much clemency, but after this, he came to deny Christ in France, and turned a most bloody butcher, and barbarous persecutor to poor Christians; after this being either wounded in a battle, or a blow from heaven, he took a handful of his blood, and fling it up into the air, and burst out into a most wicked experssion against Christ, and said, thou man of Galilee, thou hast overcome me, and so miserably died.  
Quest. Is not Election the cause of salvation, and Reprobation the cause of damnation?  
Answ. Election and Reprobation are not in any sense the causes of salvation and damnation, but Christ is the proper and meritorious cause of salvation; and sin the proper and meritorious cause of damnation: Election and Reprobation they are but precedent and precurrent acts or decrees, and the causes of salvation and damnation, they come in between the decrees and the execution thereof.  
Quest. How could Christ, being but one, make satisfaction for the sins of so many?  
Answ. How could father Adam, being but one, infect so many with original sin? I hope you will grant that the second Adam was as well able to sanctify, as the first was to putrify; for though Christ was but one, yet he was such a one as was greater and better than all, and so able, and sufficient to satisfy for all, and to redeem all as well as he made all; and the blood of such a one as Christ, the son of God, was of such an infinite value and price, that it did surmount and surpass in dignity and worth, all the souls in the world; and his sufferings and merits were a sufficient satisfaction, if intended and applied to that end for to save so many worlds of men, as there is men in the world.  
Quest. Did Christ fulfil the moral Law, or ten commandments by his death?  
Answ. He did satisfy and perform for his people what the Law could require and exact from them, and so became the end of the Law, for righteousness or Justification, to every one that believeth, Rom. 10. 4. And so redeemed and freed them from the Curse of the Law, Gal. 3. 13. By being made a Curse for them, etc. but it still remains in full force and virtue, as a Rule of life, as it is opened by Christ, Mat. 5. There is some difference in the administration of it, since Christ's coming, from the administration of it before his coming.  
Quest. Hath not Christ died for all men, and tasted death for every man? 2 Cor. 5. 15. 1 Tim. 2. 6.  
Answ. The word All, is not to be always taken for every one; for the word All hath many restrictions; for this word All is very often taken in Scripture for all kinds, as Paul exhorteth, that supplication be made for all men, that is, some of all sorts and degrees, as well Rulers as others, 1 Tim. 2. 1. So it is said, that Moses was learned in all the wisdom of the Egyptians, that is, in all kind of wisdom; so we read, that Christ healed all diseases, that is, all manner of diseases; All is sometimes restrained in Scripture to God's peculiar people; Christ saith, I will draw all men to me, John 12. 32. That is, all men that the Father gave him, John 6. 4, 5. See Isa. 54. 13. Again we read, they shall be all taught of God, not all the world sure, but all God's people: Again, I will pour out my spirit upon all flesh, Acts 2. 7. These cannot be meant of all the wicked: Again we read, 1 Thess. 2. 15. They please not God, and are contrary to all men, that is, all good men: Again we read, Mat. 10. 22. Ye shall be hated of all men for my name's sake, that is, of all wicked men; by which we may see how the word All is taken variously, and therefore it is to be limited, and determined to persons and things, according as the text will bear, and no otherwise; and when as it is said, he tasted death for every man, it is to be taken for many, for instance, Cant. 3. 8. Every man had his sword on his thigh. Mic. 4. 4. Every man shall sit under his Vine. 1 Cor. 4. 5. Every man shall have praise of God: Now consider, every man in the world had not a sword to wear, nor a Vine to sit under, neither shall every man have praise of God; so every man is not to be taken, for every man in the world particularly: but if it were granted that Christ tasted death for every man particularly, and that all have some Benefit by the death of Christ, viz. Their natural lives, and the possession of the creatures, yet it doth not follow, if he tasted death for every man, that therefore he suffered the wrath of God for every man, and the punishment due to all for their sins, Mat. 27. 34. He tasted the vinegar mingled with gall, but he would not drink it: and may there not be some mystery held out thereby to the point in hand? you that are spiritual, Judge.  
Quest. Doth not God give to every man some Talon or Talents, which if a man did improve, should be increased?  
Answ. Yea, and there is no man that doth avoid so much evil, and do so much good as he ought and might: consider that to some the Lord doth give natural Talents, as Wisdom, Wealth, Art, etc. And to other spiritual Talents or Gifts, as to Pray, Prophecy, Interpret; and God may very justly damn men for not improving what he g●ves them; therefore we read, that the very Heathen, that had but the very Light of Nature, and walked not up to that, will be inexcusable at the day of judgement: but withal consider this, that to sin against the Law of Nature only, is enough to damn men, yet the improvement of the Law of Nature is not sufficient to save men, for there is a Knowledge of Christ, Faith in him, and Obedience to him required as absolutely necessary to salvation, John 17. 3. John 3. 36. Luke 19 27. Compared with Rom 1. 20, 21. Rom. 2. 15. These Scriptures compared together will prove the whole answer to this question.  
Quest. How came the Sabbath day to be changed from the seventh day to the first, and from a Sabbath day to the Lords day.  
Answ. By divine authority, as may appear by the practice of our Saviour Christ and his Apostles, John 20. 19 compared with Act. 20. 7. 1 Cor. 16. 1, 2. This is the day they preached, prayed, broke bread, and collected for the poor.  
And so it came to be called the Lords day, Rev. 1. 10▪ Because the special dedication thereof was to the Lords service.  
So then this day was changed from the seventh to the first, and from a Sabbath to a first or Lords day, because it might serve for a thankful memorial of Christ's resurrection: for as God rested from his Labour on the last day of the week, so Christ ceased from his labour and afflictions on this day, Matthew 28▪ 1. compared with Gen. 2. 1▪ 2. As the one therefore was specially sanctified, in regard of the Creation of the world, so was the other in respect of the restauration and redemption of the world, which of the two is a greater work than the Creation.  
So then the sourth Commandment doth not require a seventh day from the Creation, but a seventh day in general: so than it doth not hence follow that we should rest the same day the Lrod rested, but that we should rest from our works one day in seven, as he rested from his; which day under the Law he appointed to be the last day of the week; so nothing hindereth but by his special appointment under the Gospel, it may be the first day, and yet the substance of the Commandment nothing altered: if any reply and say, why doth not the new Testament mention this change? I answer, because we read of no question moved about the same in the Apostles time: so than a Sabbath day, the Lords day, or the first day of the week, which is all one, is constantly and perpetually to be observed, and never to cease till it be perfectly consummated in the heavenly Sabbath, Heb. 4. 9, 10. The Jews were to work six days, and rest the seventh day; first work, than rest: but now we are to rest the first day, and work the following days; first enter into rest, and then work, as an effect of that rest.  
We read John 10. 27. And Christ said, my sheep hear my voice.  
Quest. How are believing man and women said to be his sheep?  
Answ. First, we are said to be his by donation, God gave us to Christ.  

2. We are said to be his by purchase, he bought us with a dear price.  
3. We are said to be his by Covenant.  
4. We are said to be his by Covenant.  
5. We are said to be his by Marriage.  
6. We are his by birth, we are born from above.   
Quest. Whether a godly man ought to pray, when he hath not the fresh gales of the spirit drawing him forth thereunto?  
Answ. Then is the principal time to pray, but not the only time; for he is to pray also at other times; first, we are commanded to pray at all times, Luke 18. 1. Luke 21. 36. Secondly, we have example as well as precept to prove this truth, Psalm 119. 25, 154. David in the midst of deadness falls to prayer for quickening, saying, quicken me according to thy word.  
Quest. Whether it be the duty of a wicked man to pray, seeing we read Prov. 15. 8. That, the Sacrifices of the wicked is an Abomination to the Lord?  
Answ. It is undoubtedly the duty of a wicked man to pray, and the Privilege of a Christian that he can do it, though they that have no faith, cannot seek Christ as they ought; yet it is their duty to pray and to seek after Christ, Psal. 79. 6. Pour out thy wrath upon the Heathen that have not known thee, and upon the Kingdoms that have not called upon thy name: So again, Jer. 10. 25. If the not calling upon the name of God be a sin, then to call upon the name of God is a duty: Hence Peter calls upon Simon Magus, Acts 8. 22. Though an unbeliever, to pray.  
The Pharisee and the Publican both went to the Temple to pray, Luke 18. 10. So again Ephraim, Jer. 31. 18. Yet not converted, prays unto the Lord to turn him. Again, we may see 1 Kin. 21. 27. Ahab humbled himself, and rend his , and put sackcloth upon his flesh, and fasted, ver. 29. I will not saith the Lord bring the evil in his days, but in his sons days I will bring the evil upon his house. So than it doth plainly appear, that it is the duty of all men to pray, only it is the privilege of the regenerate, they can pray in the spirit, and with understanding too: a Christians seeking of God, is the effects of Gods seeking of him; and a man's praying before faith, is the effect of the common work of the spirit; our seeking after faith, is the effect of the saving work of the Spirit; external Actions shall have external answers; spiritual actions shall have spiritual answers, etc.  
We read in four Scriptures, of Iniquity, Transgression and Sin, Exod. 34. 7. Mic. 7. 18. Levit. 16. 21. job 13. 23.  
Quest. What difference is there between Iniquity, Transgression, and Sin? are not these three one?  
Answ. Iniquity is that which is done against another man; Sin, that which is done against a man's self; and Transgression, that which is done immediately against God, 1 Sam. 2. 25. But the Scriptures in some places make them all one; but where we find these three words, Iniquity, Transgression, and Sin, laid down together; we are to understand that the Lord doth speak of our sin, with all its aggravations, with all its heinous circumstances, sin with all its malignity.  
Quest. Whether God may forgive a man his sin, and yet the man himself not know it?  
Answ. A man's sins may be forgiven him, and he not know it, Lam. 3. 42. We have transgressed, and have rebelled, and thou hast not pardoned, etc. yet God had pardoned, and God had forgiven them, and yet they lay under suspense of pardon; and this is the case of many souls at this day.  
Quest. If God pardons sin, whether or no doth he afflict and punish men for it afterward?  
Answ. God in his despensation of Justice, doth punish no man but where sin is: Sin entered into the world and death by sin: it is true, sometimes the Lord doth afflict for trial, and not for sin, so was Jobs affliction.  
Now that God doth punish his people for sin, though their sins be pardoned, will appear from these two Scriptures, 2 Sam. 12. 14. How be it, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child shall surely die: I will punish thee in thy child, I will pardon thy sin, yet I will punish thy sin. So likewise in 2 Sam. 7. 14, 15. I will be his father, and he shall be my son: if he commit Iniquity, I will chasten him with the rod of men, but my mercy shall not departed away from him, this was a promise to Solomon; so the Psalmist quoting this expression, Psalm 89. 31, 32. If they break my Statutes, and keep not my Commandments, than I will visit their transgressions with a rod, Amos 3. 2. You have I known of all the families of the earth, therefore I will punish you for all your Iniquities.  
Object. Did not Christ suffer for our sins, and must we suffer too? how can this hang together?  
Answ. When we say we are punished for sin, we are to take notice, that there is a great deal of difference between our sufferings for sin, and Christ's; our punishment for sin is not by way of satisfaction to divine Justice, for so Christ was punished, Isa. 53. The chastisement of our Peace is laid upon him.  
Quest. Whether pardon of sin goes before faith and repentance, or follows after?  
Answ. Doubtless in the court of heaven, according to election, Christ being a Lamb slain from the foundation of the world, our sins are forgiven and done away; but as to our apprehension and manifestation, God doth pardon sin after a man reputes and believes, Act. 3. 19 Repent ye therefore, and be converted, that your sins may be blotted out, see Acts 26. 18. Ephes. 2. 3, 12. That at that time ye were without Christ, being Aliens from the commonwealth of Israel, and strangers from the Covenant of Promise, having no hope, and without God in the world.  
Quest. Whether it be consistent with the state of pardon, to fall into the same sin again, and again, over and over?  
Answ. Pardoned men have fallen often into the same sin, Gen. 42. 15. It was a gross sin for Joseph to swear an heathenish oath, by the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither; send one of you for him, and you shall be kept in prison, or else, by the life of Pharaoh, surely you are spies; so that Joseph swore twice by the life Pharaoh: so we read of Jehosaphat, he fell twice into the same sin, 2 Chron. 20. 35, 36, 37.  
Besides consider, that although grace doth free us from the dominion of sin, and from the damning power of sin, and from the love of sin, yet grace doth not free any man from the seeds of any one sin, and therefore it is possible for a soul to fall again and again: as for instance, Lot was twice overcome with wine, John twice worshipped the Angel, Abraham out of fear often dissembled, and laid his wife open to adultery to save his life, see Gen 20. 13. and Gen. 12. David was resolved to kill Nabal, and all his innocent family, and a little after he fell into the foul murder of Vriah. Jacob twice told a lie for compassing the blessing, Gen. 27. 19, 21. Lot was twice made drunken, and committed Incest with both his daughters, Gen. 19 Peter thrice denies his Master, and every time worse than another, Mat. 26, etc. These things are written to caution us that stand, that we fall not; and to comfort them that are fallen, that they despair not.  
Quest. How should a Christian come to see the greatness and vileness of his sin? or how shall I aggravate my sin, that I may see it as it is in its colours?  
Answ. 1. Consider first how often thou hast sinned against the motions of God's Spirit, and so grieving the spirit by withstanding Divine motions.  
2. So sinning against the frequent manifestations of God's Love to thy soul, this doth greatly aggravate sin: this did aggravate Solomon's sin, 1 Kin. 11.  
3. Consider how thou hast sinned against the rebukes and checks of thine own conscience, Jam. 4. 17. To him that knoweth to do good, and doth it not, to him it is sin.  
4. To sin against God's warnings or Judgements, either against others or ourselves, this doth heighten our sin, see Dan. 5. 22, 23. compared with 2 Chron. 28. 22.  
5. To sin against mercies, is an aggravation of sin, 2 Sam. 12. I delivered thee out of saul's hand, I gave thee thy Master's house, if all this had been too little for thee, I would have given thee such▪ and such things, wherefore hast thou despised, etc.  
6. There is a resisting of the Spirit, Acts 7. 51. And there is a vexing the Spirit, Isa. 63. 10. But they rebelled, and vexed his holy Spirit, therefore he was turned to be their enemy, and fought against them.  
7. Sin is aggravated, when a man doth frequently fall into the same sin.  
8. Sin is aggravated, when it is done in a way of complacency, when we love and delight in it.  
9 Sin is aggravated, when it is done by one that lives under much means of Grace; this made a woe to be pronounced against Chorazin and Bethsaida.  
10. This also doth aggravate sin, when it is done against vows, purposes, promises, prayers and resolutions. This doth add perjury to our Iniquity.  
Quest. Who are those that are nearest related one to another in this life, amongst the sons of men?  
Answ. The members of Christ, whether strong or weak, high or low: Religion puts men into the nearest Union, and the most endeared Relations; they who are united together in the blood of Christ, are knit together in the strongest bands.  
Quest. Whether sin may be dying, when in our own apprehnesion, and in the apprehension of others it is rather increasing?  
Answ. Corruption may be then most enfeebled, when in our own apprehension it is most enraged, viz. A coal of fire glows most, a little before it goes out: and a candle burning into the socket, gives a blaze, even as it is going out: a long dark night, sometimes is most darkest, a little before break of day, the devil rageth most, when he is nearest chaining up: many a Fowl fluttereth most, when his neck is broken, or his head cut off.  
Quest. Seeing all men under heaven, are either in the state of Nature, or in the state of Grace, how may we know who is in the state of Nature, and who is in the state of Grace? or what are the distinguishing Characters of the one, and also of the other?  
1. A man in the state of Nature is one that doth live, and walk in an open or secret course of sin, contrary to the Scriptures, and the light of Nature.  
2. He is one that doth live quietly, and securely, and contentedly, in a secret state of ignorance.  
3. He is one that doth rest upon, and glory in a form without a power.  
4. He doth in his judgement prefer, and in his will deliberately choose the things of this world, before the things of Christ.  
5. He is one that doth contemptuously turn his back upon the Ordinances of God, and tenders of Jesus Christ.  
6. He is one that is apt to persecute with his hand, and revile with his tongue the people of God, Phil. 1. 28.  
7. He is one that will cloud and colour wicked practices with specious pretences, devour widows houses, and for a pretence make long prayers.  
8. He is apt to be a great exactor of holiness upon others, but he will do but little himself; bind heavy▪ burdens, and lay them upon others, etc.  
9 He is apt to be careful in small matters, and negligent in great things.  
10. And lastly, a man may seem to make a great progress in Religion, and yet be but in a state of condemnation, viz. It is said of Simon Magus, that he believed, Act. 8. 13. It is said of Judas, that he repent: others did hear the word with joy, and some partake of the heavenly gift and powers of the world to come, and were sanctified, Numb. 24. 2, Balaam is said to have the Spirit of God, and to have his eyes opened, and to have heard the word of God, and to have seen the visions of the Almighty, so that he prophesied of the Kingdom of Christ, ver. 19 So Jam. 1. 26. If a man amongst you seem to be religious, and bridleth not his tongue, this man's religion is vain.  
Quest. What are the Characters of a true Christian, by which I may be able to discern between him and a man in the state of nature?  
Answ. There are many external discernible Characters of a true Christian, and there be also many internal evidences. First, there are many external Characters.  
1. He that doth see his interest in the promises, he will let us know it, by cleansing himself from all filthiness of flesh and spirit, 2 Cor. 7. 1.  
2. He that is a servant unto God, will let us know it by his obedience to him, Rom. 6. 16.  
3. If you say that you are Christ's sheep, let it appear by your hearing his voice, Joh. 10. 27.  
4. If you say that you do abide in him, let us know it by your endeavouring to walk as he walked 1 Joh. 2. 6.  
5. If Christ hath died for you, let us see it by your living unto him, 2 Cor. 5. 15.  
6. If you do know him, so as to have an interest in him, let it appear by keeping his commandments, 1 Joh. 2. 4.  
7. If you have received a Kingdom that cannot be moved, let us see it by your serving him with reverence and godly fear, Heb. 12. 28.  
8. If you be the spouse of Christ, let us know it by your enquiring after him, Cant. 5. 6. 9  
9 If you be his Disciples, let us know it by your love one to another, Joh. 13. 35.  
10. If you say you live in the spirit, let us know it by your walking in the spirit, Gal. 5. 25.  
11. If you do abide in the true Vine, let us know it by your fruitfulness, Joh. 15. 5.  
12. If you say that you are indeed Christ's, let us know it by your crucifying the flesh, with the affections and lusts, Gal. 5. 24.  
13. If you are indeed planted in his house, let us know it by your flourishing in his Courts, Psal. 92. 13.  
14. If Christ hath chosen you to salvation, let us know it by your sanctification of the spirit, and the belief of the truth, Ephes. 1. 4.  
15. If you say that you do live in his will, let us know it by your doing his will.  
16. If you say that you have faith in Christ, let us see it so appear by its works, Jam. 2. 18.  
17. Who is a wise man amongst you all, and endued with knowledge? let him show out of his good conversation, his works with meekness and wisdom, Jam. 3. 13.  
Quest. But are there not some things in a Christian that cannot be in an hypocrite; if so, pray let me know what they are?  
Answ. There are some flowers that grow not in nature's garden, and some pearls that are not to be found in the world's field, and some precious things in a true Christian, that were never found in a castaway, viz.  
1. A true Christian indeed will mourn in secret, confess to God, and judge himself for those sins that no man can spot him for; his greatest and hottest conflicts are against inward pollution, obvious only to the eye of God and ourselves.  
2. A true Christian indeed doth as earnestly desire to have his sin purged as pardoned, and himself fitted to do or suffer for the name of Christ.  
3. He doth loath, hate, and abhor, and refrain sin, from a right principle to a right end, and so in his heart saith with Joseph, how shall I do this evil, and sin against God?  
4. He is willing to be searched be any Christian in any thing; and many times he entreats the Lord to search him, Psal. 139 23, 24.  
5. He labours in all duties and services to approve his heart to God.  
6. In respect of the general bent, and srame of his heart, subjects to Christ.  

1. Freely and sweetly.  
2. Universally, in one thing as well as another, without any exception, or reservation.  
3. This he doth constantly and unwearyedly, at least in desire.  
4. He mourns in secret, when God is dishonoured.   
These are such flowers of Paradise that were never seen to grow in nature's garden, until the new man was put on, and the party renewed in the Spirit of his mind let us then make the word and spirit the judge of our condition, for if we make sense and reason the judge of our condition, we must resolve to l●ve in fear, and lie down in sorrow.  
Quest. Whether man hath a free will, yea or no?  
Answ. Man's will is free to all that is evil; so said the Apostle, to do evil, is present with me, but how to do that which is good, I find not.  
So man hath free will to do evil, but no will to do good, because the one is natural, the other is supe natural, Rom. 9 16. So than it is not of him that willeth, nor of him that runneth, but of God that showeth mercy: poor man would be like the spider, spinning out a thread of his own, and so think to climb up to heaven by a thread spun out of his own bowels, J●b 8. 14. This thread will be cut off, there is an emptiness and insufficiency in our nature to any thing that is spiritually good, we are not sufficient of ourselves to think any thing, as of ourselves, but all our sufficiency is of God: we have no grace but what we receive from Christ, and grace is no grace, unless it be every wav free; therefore we have little reason to boast of the freedom of our will, to any thing that is spiritually good, because our will is not free, till it be by grace made free; we have no power to become the Sons of God, till it be given us to believe in his name.  
Quest. Whether a man may fall from grace, yea or no?  
Answ. A true Christian can never totally and finally fall away from grace; it is true there is a kind of seeming holiness, which may be lost, and a form of godliness, which may vanish and come to nought, Heb. 6. 4, 6. and 10. 29. It is true also that Gods own people called and chosen, may nouch damp and quench the grace of God which is in them, and may show much infirmity in particular falls, the sense of it may be much lessened, power of it weakened, the degree of it abated, but the habit cannot be utterly lost, the life of it never goes out; consult with these Scriptures, and they will prove this truth, Jer. 31. 3. I have loved thee with an everlasting love, 2 Tim. 2. 19 Nevertheless, the foundation of God standeth sure, Heb. 7 25. He ever liveth to make intercession for them, John 10. 28. And I give unto them eternal life, and no man shall pluck them out of my hand, 1 Pet. 1. 5. Who are kept by the power of God, through faith, to salvation.  
Now if any say a man may fall away from grace, let me ask him.  
1. Is the surety of the New Testament grown so uncertain? Heb. 7 22.  
2. Is the promise now come to be so mutable?  
3. Is the power of God grown so weak? 1 Pet. 1. 5.  
4. Is the will of God become mutable? 2 Tim. 2. 19  
5. Is the free, eternal and everlasting love of God become changeable? John 13. 1. Isa. 54. 10 The mountains shall departed, and the hills be removed, but the kindness of the Lord shall not departed: men and Devils shall as soon dethrone God, pluck the Sun out of the firmament, and Christ out of the bosom of the Father, as they shall pluck a believer out of the arms of Christ, or rob him of his interest in the precious promises: what shall I say more? A Christian is but a weak subject to fall, but he hath a strong God, a strong Saviour, and strong promises: he hath a foundation: first, a sure foundation: secondly, it is a foundation of God that cannot shake, but standeth firm, etc.  
Quest. How should a godly man or woman follow their particular calling with comfort, pleasure, ease and delight, that so they might live sweetly till they go hence, and at last die comfortably?  
Answ. The Scripture shows that men must have a calling, and teacheth them how to beliave themselves in it. That first Adam and the second, the two only innocent persons that ever lived upon the earth, had both of them a calling. Adam dressed the garden, and Christ was a Minister of the circumcision, Gen. 2. 15. Rom. 15. 8.  
1. How a man may and aught to follow his calling providently, Proverbs 27. 23. and 2 King. 2. 23.  
2. Diligently, Eccles. 9 10. with Genesis 31. 6. 40.  
3. Faithfully, not trusting to our own toiling, without building upon God's blessing, Deut. 8. 18. Prov. 10. 22.  
4. Moderately, not hindering ourselves in the exercise of Religion, Luk. 10. 39, 40. etc. not wearing away our bodies with excessive toil, Exod. 18. 18, etc. avoiding excessive care, which disturbs and annoys the heart, Psal. 108. 1. 1 Tim. 2. 8. not with a will to be rich, but to be employed for God's glory, 1 Tim. 6. 9 2 Cor. 12. 14. Ephes. 4. 28.  
Observe a few rules in buying, and a few rules in selling. First in buying. (1.) Do not say the commodity is naught, when you know it is good, Prov. 20. 14. (2.) Do not give counterfeit money, Gen. 23. 16. (3.) Do not long defer the paying, when you have bought, Prov. 3. 27, 28. (4.) Do not buy those commodities that are not fit to be sold, as stolen good, Monuments, as Crosses, Beads and Images, Amos 2. 16. then in selling,  

1. Do not multiply words in selling, in a multitude of words there is sin, saith Sol●mon.  
2. Do not sell thy commodities by false weights, Amos 8. 5. Micah 6. 10.  
3. Do not work upon the ignorance or simplicity of him that comes to buy, 1 Thes. 4. 6.  
4. Do not embase a commodity from its primative worth, and yet sell it at the full price, Amos 8. 6. Isa. 1. 22.   
In a word, in all our endeavours and pains, let us be without care, 1 Pet. 5. 7. casting all your care upon him, for he careth for you, Psal. 37. 3, 4, 5. Trust in the Lord and do good, so shalt thou dwell in the Land, and verily thou shalt be fed; delight thyself in the Lord, and he shall give thee the desire of thine heart; commit thy way unto the Lord, trust also in him, and he sh●ll bring it to pass, Prov. 16. 3. Commit thy way to the Lord, and thy thoughts shall be established, Psal. 55. 22. cast thy burden upon the Lord, and he shall sustain thee, remember the world was made of nothing, Heb. 11. 3. and Job tells us that it doth hang upon nothing, Job 26. 7. therefore to depend upon it, is to depend upon nothing, Prov. 24. 5. Wilt thou set thine eyes upon that which is not? surely the fashion of this world passeth away, and here we have no continuing City, our bodies are cottages of clay, which shortly will beblown down by the wind of death, yea their falling begins with their building.  
Quest. Whether a godly man may buy and sell, eat and drink, travel and discourse with an ungodly man or men?  
Answ. We find in the Scriptures that a good man is to love his enemies, and to do good unto all, Gal. 6. 10. The Lord doth cause the Sun to shine, and the rain to fall upon them, therefore beware of judging and condemning them: are they proud? who can tell but God may humble them: are they unclean? who can tell but God may cleanse them: we ought to be courteous in our behaviour towards them, Gen. 23. 7, 12. Abraham bowed himself to the people of the Land, Christ was tender hearted towards them, he wept over them that were to shed his blood: and we are to own and commend what there is of God in them: so it is said, Christ did love the young man in the Gospel, for those natural parts that there were in him. God is the fountain of common gifts, as well as of saving grace. The Lord doth make use of them, to bring out of their loins many precious men: and sometimes he doth make use of them, to help the woman, and sometimes to awaken his people, and put them upon their guard: but in all our conversings with wicked men, take heed to these things. (1.) Walk warily and circumspectly before them, Phil. 2. 15. For you are in the midst of a crooked and perverse Nation, 1 Pet. 2. 12. Having therefore your conversation honest amongst the Gentiles, ver. 15. For so is the will of God, that with well doing, we put to silence the ignorance of foolish men. (2) Beware of envying at their prosperity, because God hath prohibited that, Psalm 37. 1. Consider, they have their reward here in this life, Prov. 24. 19 There is no reward to a wicked man in another life. (3.) Beware of cracking a good conscience to procure their favour, as Judas did: consider their favour is fickle, and it is a madness to lose the favour of God, to gain the favour of his enemies. (4.) Beware of omitting those duties that God requires of you for fear of them: this is to life up man more then God. Consider, omission may damn a man, as well as commissions, and hereby we shall gratify carnal men, by omitting of good duties, for fear of them: and by this we shall stagger those that were coming on in the ways of God. (5.) Beware of too deep a familiarity with them, and that for these reasons. First, because they have no communion nor fellowship with God, Ephes. 2. 12. They are without Christ in the world, and have communion with Satan, 1 John 5. 19 The whole world lieth in wickedness. Again, deep communion with them is very dangerous to your souls. Joseph by this began to swear, by the life of Pharaoh; and Peter being a little in bad company how soon could he swear and lie, both one after another.  
Quest. Whether recreation be lawful, and if so, what recreation and when to be used, and how long, and how oft?  
Answ. Recreation in some pleasant and harmless exercise is lawful, as might appear by the testimony and practices of many good people, sometimes making use of their liberty therein; observing these and the like rules.  
1. In, and by things lawful, not vain, as filthy or slanderous songs, 1 Cor. 15. 33. Psal. 69. 12.  
2. Not foolish talking, and unsaintlike jesting, Ephes. 5. 3, 4  
3. Not dicing, carding, stage-playing, and fiddling.  
4. We are not to use recreation as we do meat and drink, but as wine, seldom, and little at a time, 1 Tim. 5. 23.  
Then there are times in which no recreation is either lawful or expedient.  
1. On the Sabbath or Lords day it is altogether forbidden, Isa. 58. 13.  
2. In the time of mourning, for it becomes no body to be jolly, when God is angry, Isa. 22. 12, 13. Mat. 9 55.  
3. It must be done in a fit time, as our occasions will bare; that we may redeem time, and not set spurs to a running horse, as it were a benefit to be rid of time, that is neither for our profit here, Proverbs 21. 17. nor our safety hereafter, Mat. 25. 30.  
4. It must be made use of, in a fit manner, for no more than we are willing to lose.  
5. It must be carried on soberly, not over earnestly; it is dangerous for a man to give up himself too much to pleasurable things, 1 Cor. 7. 31. for wisdom must be the moderator of our mirth and content, Eccles. 2. 3.  
6. This also must be done in good company, not with men of evil manners, lest we bring ourselves to be in danger to be partaker of their sins.  
Quest. In as few words as may be answer me to these eight things.  

1. Election, what it is?  
2. The causes of it.  
3. The ends of it.  
4. The effects of it.  
5. The Subjects of it.  
7. The properties of it.  
8. The signs of it.   
Answ. I have spoken to Election before in its place, but seeing here are more particulars, than there I have spoken unto, I shall answer each briefly.  
1. As to election what it is? consider that it is a special decree of God, touching the conferring of eternal salvation, by Christ the Redeemer, to certain men of mere mercy and good will.  
2. As to the causes of election, it is the love of the Trinity, God Almighty, Father, Son and Holy Ghost. The manner of working peculiarly to each of them: the Scripture expressly showeth that the Father and the Son did elect us, Ephes. 1. 4. John 15. 16. In which we may not exclude the Holy Ghost, who hath one common Godhead with them, 1 Joh. 5. 7. So that the cause which moved God to elect, was his mere good will, and nothing else, as appears by these ensuing undeniable reasons.  
1. By the word of God, he hath predestinated us, according to the good pleasure of his will, Ephes. 1. 5. Rom. 11. 5.  
So then we are not elected for foreseen faith, for every cause is before the effect, now faith is after election, Act. 13. 48.  
So in the next place we are not elected for any foreseen works, for the Apostle doth exculde all works from being either causes of election or reprobation, Rom▪ 9 11, 12.  
3. The ends of election may be reduced to these three heads.  
1. The glory of God, and the celebration, and declaration of his mercy, Romans 9 23. Ephes. 1. 6.  
2. The second end is, that we should be ho. lie, Ephes. 1. 4. He did not choose us because we were then holy, but that we might be holy.  
3. The third end is the salvation and glory of the elect, therefore they are said to be ordained to eternal life, and prepared unto glory, and chosen unto salvation, Acts 13. 48. Rom. 9 23. 2 Thes. 2. 13.  
4. The effects of election, are the mediation of Christ, adoption, vocation, saving faith, justification, glorification, in a word, God's election is the root of all gifts of God in us, and the foundation of all saving benefits bestowed upon us.  
5. The Subject of election is double, the first is him in who we are elected, and that is Christ, he hath chosen us in him, saith Paul, Ephes. 1. 4.  
The other Subject is the persons that are elected, and these are not all the sons of Adam without exception, for he that taketh all, and refuseth none, cannot properly be said to choose; the elect considered comparatively, are a little flock, a remnant, a garden enclosed, a spring shut up, a fountain sealed, they be as one of a City, two of a tribe, they be but a handful to a house full, a drop to the Ocean. Yet if we consider them simply in themselves, they are an innumerable number, that cannot be numbered, Ephes. 5. 23. Many shall come from the East and West, and shall sit down in the Kingdom of God, Rom. 5. 19 By the obedience of Christ, many shall be made righteous, Rev. 7. 9 John saith he saw an innumerable multitude of all Nations and tongues which stood before the lamb, clothed with long white robes, and palms in their hands, so that the number of Gods elect, considered by themselves alone, is great.  
6. The Prerogatives of the Elect, which no reprobate can partake of, are as followeth.  

1. God knows them, loves them, and approves of them, 2 Tim. 2. 19  
2. True faith is wrought in them, and them only, Tit. 1. 1. Act. 13. 48.  
3. Effectual vocation and conversion belongs to them only, Rom. 8. 30.  
4. They only are adorned with the graces of the Spirit, Col. 3. 12.  
5. Salvation belongs to none but to them. Rom. 11. 7.  
6. None of the Elect shall be wholly seduced, Mat. 24. 24. John 10. 28. Jer 32. 40.  
7. God doth cause his Angels to protect them, Psal. 34. 7.  
8. God shall send his Angels to gather together his elect, Mat. 24. 31.  
9 The Elect shall judge the world, 1 Cor. 6. 2, 3.  
10. If any wrong them, here God will a venge them, Luke 18. 7, 8. Zech. 2. 8.  
11. He will shorten the evil days for his elects sake, Mat. 24. 22.  
12. The elect need not fear death and damnation, who shall lay any thing to their charge? Rom. 8. 33.   
7. The properties and signs of election are as followeth.  

1. It is most free, without all obligation, compulsion, external instigation, or provision of future preparations, merits, etc. hath not the potter power over the clay, to make of the same lump, one vessel to honour, and another to dishonour?  
2. The decree of election is from all eternity, before we did believe, and before we were born, see Rom. 9 11.  
3. The election of God is constant, perpetual, immutable and inviolable, my Counsel saith God shall stand, Isa. 46. 10. and the foundation of God remaineth sure, 2 Tim. 2. 19   
8. What are the signs of election, but the dying unto sin, poverty of spirit, a hungering after the righteousness that there is in Christ, and prising of it above all earthly things? a resignation of ourselves into God's hands, with an acknowledgement of our ffences, with a true purpose to leave them, forgiving our enemies, and a delight in God's Saints? etc. So then put all together, and we may see it is God's favour, not man's faith, his mercy, not man's merit, that is the foundation and fountain of man's election and felicity.  
Q. What is vocation or effectual calling?  
Answ. Vocation is an action of God, translating from the kingdom of darkness to his own kingdom; it is twofold extraordinary or ordinary, extraordinary vocation is an immediate work of the spirit, whereby without outward means, he inwardly speaketh to the soul, and so doth make the heart to answer his call: Vocation which is ordinary, is that whereby God calleth out of darkness into his marvellous light, from the power of Satan, unto God, by the preaching of the Gospel.  
Q. What is Justification?  
Answ. Justification is a gracious work of God, whereby he judgeth the elect to be just by faith in Christ, through the imputation of his justice, and that unto the praise of his glorious grace, given us in Christ before the world began.  
Q. What is Sanctification?  
Answ Sanctification is a benefit bestowed upon us by God, whereby our corrupt nature is renewed to the Image God, or a total inward change of a man justified, whereby the Image of God is restored in him.  
Q. Wherein doth justification and sanctification agree, and wherein do they disagree?  
Answ. 1. First they agree in their cause, for God is the Author of them both, through the merits of Christ.  
2. They have both one instrumental cause, which is Faith; of the former by receiving of it, and of the latter by effecting it.  
3. They agree in their scope and end, for they both tend to one end; but justification as the cause, and sanctification as the way.  
Now as they do accord in some things, so they differ in other things, viz.  
1. In that justification is out of man, Sanctification is within him.  
2. Justification absolveth a sinner, whereby he seethe he standeth righteous at the bar of God's justice; sanctification, makes us stand righteous in the account of men.  
3. Justification brings peace of conscience, so doth not sanctification but puts us upon following that peace.  
4. Justification consists in the imputation of righteousness to us; Sanctification in the infusion of right principles, that we might walk holily to right ends.  
5. Justification is acted at once, sanctification is done by degrees: the former is in this life perfect, the latter is imperfect.  
6. They differ in respect of the manner in which they are wrought, for justification is wrought by the right of donation, but sanctification is by the way of practical alteration.  
Q. What necessity is there of Magistracy or Civil powers in the world?  
Answ. As a City without walls, a sea without banks, a vineyard without a hedge or pale, so is a commonwealth without a Magistrate; or a kingdom without a Magistrate, is as a ship without a pilot, or a world without a Sun.  
Q. What men are fit for officers in Church and State?  
Answ. When the Lord directed Moses what officers to choose for public employment, Exod. 18. 21. He said, choose out of all the people, able men, such as fear God, men of truth, etc. not favour, money, seniority, etc. But grace, wisdom and courage must advance men unto rule: Officers in Church and State are not for sight, but for service; we judge not of a pillar by its beauty, but by its strength: It is better to be under a zealous faithful John Baptist, though his raiment be hair and leather, then under a silken Diotrephes, who is all for pre-eminence, nothing for performance.    

The shortness of man's life, and the misery that doth attend every age and condition of all men that live and delight in sin, and lie down in Sorrow.  
Man's whole life is but a progress of death, all the time we live we die invisibly, and when we die indeed, it is but a completing of what we have been doing all our life; the best men's lives are as glass, bright and brittle, and evermore in danger of breaking, Jer. 22. 29. Oh earth, earth, earth, hear the voice of the Lord! And why doth he mention earth three times? 1. Because we came from the earth. 2. Because at the best we are but earth. 3. Because we shall speedily return to the earth, as appears by these Scriptures, Job 7. 9 the length of our days is compared to the vanishing of a cloud, and sometimes to the swiftness of aPost, Job 9 25. sometimes to a flower that springs in the morning, and withereth before night, Job 14. 2 Sometimes to a Weavers shuttle, Job 7. 6. What is swifter than a shuttle? it flies to and again, forward and backward: so nights and days pass this shuttle of our life, forward and backward, to and fro; the night doth cast this shuttle to the day, and the day casts it to the night, and the night to the day, and so from one to the other, forward and backward, to and again; So that between these two, time quickly weaves off the thread of our life, the piece comes to be woven, and so to be cut off; and just so is our life, Isaiah 38. 12. I have cut off like a Weaver.  
What shall I say more? All the Prophets and Apostles that have written, have more or less written of the fewness of our days, and uncertainty of our lives; Abraham said he was but dust and ashes, Gen. 18. 27. All our days on the earth is as a shadow, and there is no abiding, 2 Chro. 29. 15. When a few years are come, then shall I go the way whence I shall not return, Job 16. 22. We spend our days like a tale that is told, Psal. 70. 9 All flesh is grass, and the goodliness thereof as the flower of the field, Isa. 4. 6, 7. We do all fade as a leaf, and our iniquities as wind have taken us away, Isa. 64. 6. For what is our life? it is even as a vapour that appeareth for a little time, and then vanisheth away: such is the swiftness of man's days, and shortness of his life, and frailty of his nature, that the swiftest, shortest, and frailest things that we read of in Scripture, are not swift, short, and frail enough to compare man's life unto. Here I cannot but acquaint the Reader with some things that the Lord made of great use to me many years since in reading some part of the practice of Piety, and avother book called Sincere the Convert, and another little book called Good news from heaven, etc. together with what I have learned from the Scriptures and Christians, etc. and so I shall trace man from his birth to his death, and begin, First with chose that live and die in a state of nature; Secondly we shall lay down, and that in few lines, the blessed state of those that in their life prepare for death, for death hath something to say to every man, and would fain be heard, but men are not at leisure to hearken to him, till he throws them upon their sick beds.  

Of the Condition of man in his birth and infancy.  
By the pangs, groans, and struggle, and the violent travel of his mother, the child is produced to the light, many miscarrying at their birth by divers accidents, the mother and the child perish together, but sometimes by God's providence after the child hath been imprisoned nine months in an obscure prison, it springs into the world, and so as it were cast naked upon the earth all embrued into the blood of filthiness, so that the mother is ashamed to let the child know the manner thereof. Oh miserable man, where shall I begin to describe thine endless misery, who art condemned as soon as conceived, and adjudged to eternal death, before thou wast born to a temporal life; a beginning indeed we may find, but no end of thy misery, and so thou art subject in this life, to all kind of slavery, and in the life to come to overlasting fire, prepared for the devil and his angels: from which there is no escaping, unless thou art born again of water and of the spirit, John 3. 3, 5.   

Of mankind in the state of childhood.  
THE two first years of it is nothing but impotency and weak imbecility to himself, and charge, trouble and vexation to his parents; other creatures by the benefit of nature can stand upon their Legs, and seek after their food, but thou must be swaddled in clouts, and not able to help thyself; the yond chickens as soon as they are hatched, can run after their dam, to seek for food, the lambs, calves, and yond colts, stand suddenly upon their legs to seek their dams teats: but man would perish if his mother did not bring the nipple of her breast to his mouth, and rock him upon her knees, and for the three or four years of his infancy, he must be carefully tended for fear he should take hurt, left horses, carts, or coaches run over him, etc.   

Of mankind in the state of youth.  
THE greatest part of this time is spent under the restraint of their tutors or masters, for youth is as an untamed beast, all whose affections are rash, and rude, not capable of good counsel when it is given, delighting in nothing but toys and babies, and vanity, and therefore must be kept under the rod and fear of parents and masters, as if thou hadst been born to live in slavery, rather than at the disposition of thy own will; no tired horses were ever more willing to be rid of their burdens, than thou art to get out of this state of bondage, etc. never minding thy Creator in the days of thy youth, Eccles. 12. 1. Except the Lord hedge up thy way thou art running with all speed headlong to Hell.   

Of the state of manhood.  
THE maturiry of man's age gins at thirty, and continues till forty five; in this state the flesh provokes thee to lust, the world allures thee to pleasure, and the Devil tempts thee to all kind of sins, fears of enemies affright thee, suits in Law do vex thee, wrongs of ill neighbours do oppress thee, cares for wife and children do consume thee, sin stings thee within, Satan lays snares before thee, sins past, dogs behind thee; in this miserable estate, whither wilt thou go for rest and comfort? the house is full of cares, the Field of toil, the Sea of Pirates, the Land of Robbers, who can reckon up besides all this, the losses, crosses, griefs, disgraces, sicknesses, and calamities that do attend us, the death of near and dear friends and relations; one while adversity on the lefthand frets thee, another while prosperity on the right-hand flatters thee, over thy head God's judgements due to thy sins are ready to fall upon thee, and under thy feet, hell's mouth is ready to swallow thee up, therefore take heed Oh man what thou dost, etc.   

Of the declining state of man.  
THis age of man is subject to envy and covetousness, as the former age was to ambition and carking cares, whereby it appears that men's passions and sins, do rather change then forsake them, for carnal delights to which young men are most addicted, do change in their delcining age, unto envy and covetousness, and sometimes their avarice doth change to ambition; a godly man at this age is fit for counsel then for action, because their passions are commonly more moderate, their experiences greater, their Judgement more solid, and their counsels safer, Job 12. 12. With the ancient is wisdom, and in length of years' understanding, but this declining age of man is not free from vanity, it being subject to envy at another man's prosperity, etc.   

Of the Decrepit, or old age of man.  
THE decrepit age of man gins a little after sixty, and ends when death strikes them with his dart, Rom. 6. 23. the wages of sin is death, the old age of man, except it be endued with freegrace, and sanctified by the Spirit of God, it is the vanity of vanities, and the misery of all miseries, for the innumerous infirmities incident to it, viz. bald-headed, stooping under dotage, wrinkled face, rotten teeth, stinking breath, testy with choler, withered with dryness, dimmed with blindness, filled with diseases, overwhelmed with sickness, and bowed together with weakness, having little use of any sense, but of the sense of pain: what shall I say more? trace man from his mother's womb to the grave, & you shall find him nothing but a piece of vanity in his best estate, Ps. 39 5. First in his very conception, they may be extinguished by ill scents and vapours, bruises or falls; then in their infancy, by the quinsy, convulsions, measles or the small pox; then in their youth by the sword, pleurisy, and burning fevers; then in the next age, apoplexies, bloody fluxes and consumptions; then in their declining age by the stone and the gout, dropsies, palsies, etc. And in old age, aches, cough, stone, and divers other casualties; so that I may conclude with Solomon, that the lives of natural men are mere vanity and vexation of Spirit.   

Of the Pollution and Misery of the soul in this life.  
THE understanding is full of vanity, Psal. 94. 11. 2 Cor. 4. 4. The will of man is wholly depraved, it is contrary to God, his word and Spirit in all things, it will not depend nor wait on God; as for the memory that also is full of corruption, that will forget the things that is commanded to remember, and remember the things that we should forget; and as for the conscience, that also is wholly corrupted, it is neither clear to see things that are amiss, nor sensible of sins committed; and whereas it should excuse or accuse, it doth abuse and pervert the light it hath by making great sins small, etc.  
And as for our affections, they come as a tempest, either to make us overjoy or overgrieve; what shall I say more? the wretched soul is so deformed with sin, defiled with lust, polluted with filthiness, outraged with passions, pined with envy, overcharged with gluttony, boiling with revenge, transported with rage, so that the glorious Image of God is transformed into the ugly shape of the Devil; our understanding is darknned our will depraved, our affections disordered, our memory misemployed, our conscience benumbed.    

Of the Miseries attending both body and soul in the hour of death, if they see not their interest in Christ.  
DEath in the Scripture is called the King of terrors, and the fear of death makes many subject to bondage all their life, for death is a messenger that hath something to say to every man, and he often speaks to all, that would fain be heard, but most men are not at leisure to hear what he hath to say, no, not till old age, nor then neither; well, after all the forementioned troubles, in comes death, and looks the old man grim and black in the face, and neither pitieth his age, nor regardeth his long endured Dolours, but battereth all the principal parts of his body, and arresteth him to appear before the great judge of Heaven and Earth, at the bar of his Justice; then the old man falls into a cold sweat over all his body, and a trembling in all his members; the head acheth, the face waxeth pale, the nose black, the eyestrings break, the tongue faltereth, the throat rotleth: whilst he is thus summoned to appear at the great assize of God's court, behold a quarter Sessions, and goal Delivery is held within him; where reason sits as Judge, and his conscience being now awakened, puts in a bill of Indictment; wherein is alleged, all the evil deeds that ever thou hast committed, and the good deeds that ever thou hast omitted, and all the curses, and Judgements that are due to every sin: Never such a bill put up against the greatest Traitor in any court of men; thou must hold up thy hand at the bar, for all the sins that ever thou didst commit in the whole course of thy life; the bill of Indictment itself runs thus.  
1. Thou art accused for many sins of omission, in leaving undone many good things, that God in his word required of thee.  
2. For spoiling all the good things that ever thou didstin thy life, by mixing the poison of thy own corruption with them.  
3. For sinning in secret, as if God had not seen it, because men do not; and hereby denying, as it were, God's Omnipotency.  
4. For presuming sometimes to sin openly to the Dishonouring of the God of Glory, before all the world.  
5. For sinning against all sorts of men, against thy Parents in thy youth, thine equals in thy manly age, thine inferiors in thy old Age.  
6. For sinning against God himself immediately, by abusing his Name and Ordinances.  
7. For sinning against men's Souls, Lives, Goods, Chastity, good Name, and all that was near and dear to them.  
8. For sinning against thy own soul, and all the good things God hath given thee, by intemperance, and otherwise.  
9 For sinning against God's holy Ordinances, in neglecting or abusing them.  
10. For sinning against God's Mercies, abusing Health, Wealth, and Liberty, and Parts, and Gifts.  
11. For sinning against God's Judgements, as if thou caredst not for his pleasure, nor fearedst his displeasure.  
12. For sinning against the checks of thy own conscience, that often forbade thee to sin, but could not be heard.  
13. For sinning against the motions of God's spirit, and so putting the Lord upon complaining, and Christ upon bleeding, and the Spirit upon grieving.  
14. For drawing others to sin, by thy bad examples and counsels.  
15. For encouraging them in their sins, by approving of them.  
16. For not reproving them for sin, as if thou wast afraid to speak for God, against those that dishonour him.  
17. For not punishing sin, where thou hadst power and authority, and waste required to do it.  
18. For a world of precious time, that thou hast misspent in the world.  
19 For a multitude of unknown sins, that thou hadst totally forgotten, committed in the childhood, youth and manhood; all thy omissions and commissions will then come into thy mind, and if thou wouldst, thou canst not put them out; I know of two precious Christians, being a long time weak, and like to die, that did witness to this truth; all the sins of their youth that they had forgotten, came in remembrance as fresh as if but now committed.  
20. And lastly, there comes in a long bill, that thou never dreamedst of, much less, couldst repent of; ignorance will be no plea in this court, God will say, thou oughtest and mightest have known all these things to be sinful, out of the holy Scripture; and therefore art utterly unexcusable. Oh consider, if ever any bill were like to this, and bring it home to your own consciences, for it is your own case; it is true, that in all courts of Justice, exception against witnesses is allowed, but thou canst except against none of these, except it be the Devil, who bears malice to thee; yet malice is a good informer, though a bad Judge; but to cashier his testimony, what canst thou say against thy partners in sin? do not they know all thy ways? what canst thou say against good men, that with grief beheld thy sinful courses? what against good Angels, that will not belie thee? what canst thou say against thy own conscience? what canst thou say against the most true and knowing God, that cannot lie?  
And whilst thy soul is thus within, out of peace and order; thy wife, children and friends trouble thee as fast, to have thee put thy goods in order, some crying, some craving, some pitying, some cheering well; In this extremity, the soul looks every way for help, and she finds herself every way helpless: I shall here acquaint the Reader, of a passage that I read at least twenty years ago; which God made of great use to me, viz. The soul being in this misery, desires to hear the least word of Comfort; she directs this or the like speech to the Eyes: Oh Eyes, who in times past were so quick sighted, can you spy no comfort? not any way how I might escape this dreadful danger? Alas, the eyestrings are broken, they cannot see the candle that burneth, nor discern whether it be day or night.  
The soul finding no comfort in the eyes, speaks to the ears; Oh Ears, who were willing and wont to recreate me with hearing new pleasant discourses, and music, can ye hear the tidings of the least comfort for me? but the ears are either so deaf, that they cannot hear at all; of the sense of hearing is grown so weak, that it cannot endure to hear his dearest friends to speak; So the ear cannot minister any comfort: Then she intimates her grief unto her Tongue; Oh Tongue, who was wont to bring it out with the bravest, where are now thy big and daring words, now in my greatest need? canit thou speak nothing in my defence? canst thou neither daunt these enemies with threatening words, nor entreat them with fair speeches? But alas, the tongue cannot in his greatest extremity, so much as call for a little drink, or desire a friend to take away with his finger the phlegm that is ready to choke him. Finding here no hope of help, she speaks to the feet, where are ye oh feet, which sometimes were so nimble, in running and carrying of me from place to place; can ye carry me now no where, out of this dangerous place? But alas, the Feet are as it were dead already; if they be not stirred, they cannot stir. Then she directs her speech unto her hands; Oh hands, who have been so often approved for Manhood, in Peace and War, wherewith I have so often defended myself, and offended my Foes; never had I more need than now; Help now, or I perish for ever: But alas, the Hands are so weak, and do so tremble, that they cannot reach to the mouth a spoonful of supping to relieve languishing Nature.  
Whilst The poor man lieth in this misery, in comes all his wealth to give her master a visit; and in effect saith this to him: Thus far have I gone with thee, but farther I will not, I have nothing to do in another world: Now therefore master shift for yourself; I will go seek me a new Master: Nay, saith his Master, I hope thou wilt not serve me so, now I have most need of thee; many a night's rest have I broken for thee.  
Wealth. The more fool thou Master, who bid thee do so, not God I am sure, but the Prince of the air, the God of this world. And therefore now to him thou must go or whither thou dost go I know not, nor care not; but farther to go with thee, I will not; for I will seek me a new Master.  
Master. Nay Wealth I pray thee say not so, that goeth to my very heart, go answer for me, or at least speak a good word for me.  
Wealth. Not I; nay, I am sure you shall answer for me and yourself too; and to tell you the truth, I doubt the place is too hot for me where thou art going; Look, Look, here comes death; quivering in your lips, quaking in your joints, staring in your eyes; I cannot endure the sight of him: oh draw the curtain, shift for thyself Master, and I will shift for one.  
Master. Oh base vagrant, have I thus entertained thee like a Prince for this? Oh all ye people of the world, be warned by me, a dying man: Lay up Treasure in Heaven, improve thy Talon, redeem thy Time, and give Diligence to make thy Calling and Election sure: Oh how suddenly hath death stolen upon me, like the Sun, which the eye perceives not to move, though it be most swift of motion. The God of Mercy hath utterly forsaken me, and the Devil who knows no mercy waits for me; my joys in this life were gone before I could scarce enjoy them; my miseries are eternal, and never shall know end: Oh that I had spent the hours that I consumed in carding, dicing and other exercises, in reading the Scriptures, in hearing Sermons, and meditating thereon; in conferring with the Lords people, in weeping for my sins, in fasting, watching and praying, and beliveing; that I might have now departed in the assured hope of everlasting salvation: Oh that I were now to begin my life again, how religious and purely would I lead my life! But now my glass is out, the Sun is set, the golden Sceptre is taken in, once I had a reconcileable God, bowels of Mercy were not totally restrained, but Repentance might have enlarged them: The treasury door of Mercy and Grace was not locked up, but Faith could have opened it, and the hour of Grace might have procured the oil of Gladness; and there was still a blank in the leaf, for the sinner's name to be put in upon coversion, but now every door of hope is shut and locked up, and now is my case more miserable than the beast that perisheth in the ditch; for I must go to answer before the Judgement seat of the Righteous judge of heaven and earth, where I shall have none to speak for me, and I cannot excuse myself; my own heart already condemns me, I must needs therefore be condemned before his Judgement seat: me thinks I hear that doleful sentence, Mat. 25. 41. Depart from me ye cursed into everlasting fire, prepared for the devil and his Angels: If I should say Lord, If I must departed from thy blessed presence, then bless me before I go; Then he will answer me as in the text, Depart ye cursed; Lord if I must departed, and departed without a blessing, and with a curse; let me go into some good place: no saith the Lord in the same text, Depart ye cursed into Hell fire; but Lord if I must departed, and departed cursed, and be cast into Hell fire; Let me stay but a little while there: then the Lord will answer as in the same text, Depart ye cursed into everlasting fire: But Lord saith the damned soul, if I must departed, and departed cursed into everlasting fire: Let me have good company there; no saith the Lord, Depart into everlasting fire prepared for the Devil and his Angels, These shall be thy companions: Oh horror to to think! Oh grief to consider! Oh cursed be the day wherein I was born, cursed be the man that shown my Father, saying, a child is born unto thee. Cursed be the man, because he show me not Oh that my mother might have been my grave: How is it that I came forth of the womb, to endure these hellish Sorrows, and that my days should thus end with eternal shame!  
And thus he who made earth his Paradise; his belly his God; his lust, his Law; and so sowed vanity, now he reapeth misery: in his prosperity he neglected to serve God, in his adversity God refuseth to save him: and the Devil whom he served now, at at last pays him his wages; thus far of the miseries of the soul and body in Death, which is but cursedness in part.   

Of the sad Condition and Misery of all out of Christ after death.  
ANd here I shall not say much, but only give the Reader a taste of that state, and then speak at large to this thing, towards the close of this book, when we speak of the last Judgement and end of all things. Now the misery of the soul after death, is either particular or general: particular is that which liteth upon the soul immediately, as soon as she is separated from the body, she is said to stand before the throne of God, and so forthwith she is carried by the evil Angels with violence into hell, where she is kept as in a prison, in everlasting pains and chains, under darkness unto the Judgement of the great day: but not in that extremity of Torments which she shall receive at the last day; there thy lascivious eyes shall be afflicted with sights of ghostly spirits: Thy curious ears shall be affrighted with hinous noise of howling Devils, and the gnashing teeth of damned Reprobates: thy dainty nose shall be cloyed with noisome stench, thy delicate taste shall be pined with intolerable hunger, and thy drunken throat shall be parched with nnquenchable thirst, thy mind shall be tormented to think how foolishly thou hast lost heaven, and gotten hellish pains for momentary riches; thou hast lost the eternal treasure, and changed heavens felicity for hell's fury; where thou shalt have punishment without pity, misery without mercy, sorrow without succour, crying without comfort, mischief without measure, torment without ease, where the worm dyeth not, and the fire is never quenched, where the wrath of God shall fall upon the soul and body, as the flame of fire doth on the Lump of pitch or brimstone, in which flame thou shalt ever be burning, and never consumed: ever dying, and never dead; ever roaring in the pangs of death, and never rid of those pangs: this is the second death, which every damned Reprobate must suffer, so long as God and his Saints shall enjoy bliss and felicity in Heaven for evermore. Hitherto of the misery of man in the state of corruption: now followeth the means that every one should use to escape this sad condition; that they may not go out as the snuff of a candle, but lay down their lives in peace; in assurance, or at least some hope of their salvation.   

A Preparation for death, that it may not come upon us before we are ready to die.  
DEath having something to say to every man, in every state and condition: it is but reason that all should hearken to the message. Now he that desires to live sweetly, and die comfortably; let him observe these and the like Rules: First, there are six things to be considered: Secondly, there are seven things to be practised.  
First of the first, there are six things to be considered, viz.  
1. The fewness of our years, months, weeks, and days.  
2. The frailty of our Nature.  
3. The Many dangers we every day pass through.  
4. That death is no respecter of persons.  
5. That death to the godly, is but a change of place, not of company.  
6. Consider, that death to a Christian, is but a house, a bed, a sleep, a rest, etc.  
1. The fewness of our years, months, weeks and days, here in this life, is swifter than a weaver's shuttle, Job 7. 6. It is a shrub, a leaf, a reed, a rush, a grass, a smoke, a cloud, a wind, a water, a bubble, a vapour, a shadow, a nothing, and so at our best estate altogether vanity, Psalm 39 5. Isa. 64. 6. Psalm 102. 3. 2 Sam. 14. 14. Jam. 4. 14. 1 Chron. 29. 15.  
2. Consider the frailty of our nature, Psal. 39 4. Lord make me to know my end, and the measure of my days, what it is, that I may know how frail I am: such is the swiftness of man's days, and shortness of man's life, and frailty of his nature, that the swiftest, shortest, and frailest things for the most part, that we read of, are not swift, frail and short enough to compare man's life unto; man's body is but a magazine, and hospital of diseases, and diseases are but the messengers or forerunners of death; when diseases are in the house, than death is at the threshold; when sickness is in the chamber, death is at the window: our body is but a cottage of clay, and that so frail and crazy, as were it not once or twice every day daubed over, it would fall about our ears: wheresoever we go we are fain to drag this clod, this clay; whereas Angels, free from the shakles of flesh, can move from earth to heaven, and from heaven to earth, even as swift as can our thoughts. Oh that we were as low in heart as condition!  
3. Consider the many dangers we every day pass through, 2 Cor. 11. 26. In perils of waters, in perils of Robbers, in perils amongst our friends and foes, in perils in the City, in perils in the wilderness, enticed by Satan, alured by the world, deceived and cheated by our own heart. Oh how wilt thou do to launch out into the Ocean! dost thou know what will become of thee in another world? is thy peace made with God? is thy person justified? art thou in a state of grace? art thou born again? art thou converted, and become as a little child? hast thou repent? doth thy righteousness exceed that of the Scribes and Pharisees? if so, it is well; if not, thou shalt never enter into the Kingdom of God, John 3. 3. 5. Matthew 18. 3. Luke 13. 5. Mat. 5. 20.  
4. Let us consider, that death hath something to say to every one of us, he is no respecter of persons; sometimes he snatcheth away the babe newly born, sometimes the child, sometimes the young man, sometimes the middle age, and always the old aged; he respects no man's person, be he rich or poor, high or low, strong or weak, beloved or hated, godly or ungodly, wherefore call thyself to account every evening, examine what evil hast thou hated this day? what vice hast thou stood against this day? in what part thou art bettered now then thou wast in the morning? Seneca reports of a heathen man that would every night ask himself these questions. I have heard of a heathen after his conversion, that was tempted to some sin, he thrust his finger into the fire, saying, sin soul if thou canst burn, and so overcame the temptation.  
5. Let us consider, that death to a godly man is but a change of place, not of company; we shall have the company of the same Father, Son and Spirit, and Saints, and all the spirits of just men made perfect: a believer in this world is not in his own place, therefore oh Christians, weigh anchor, hoist sail, and be gone: death to a Christian will put an end to all unprofitable things here we change joy for sorrow, health for sickness, strength for weakness, honour for dishonour, plenty for poverty, beauty for deformity, friends for foes, silver for brass, gold for copper, etc. now death puts an end to all these, Rev. 21. 4. And God shall wipe away all tears from their eyes, and there shall be no more death nor sorrow, neither shall there be any more pain, Rev. 14. 13. therefore blessed are the dead that die in the Lord: death also doth put a change to our employment, our employment in this world doth lie much in praying, groaning, sighing, mourning, wrestling, and fight against the world, flesh and Devil, Ephes. 6. 10. But in the world to come, our employment will lie in praising and magnifying the Lord: Again, our enjoyment shall be changed, as well as our employment, we shall change our unconstant enjoyment for a more constant, 1 Thes. 4. 17, 18. We shall change our dark and obscure enjoyment, for a more bright enjoyment, 1 Cor. 13. 12. For now we see through a glass darkly, but then face to face; here we receive grace for grace, there we shall receive glory for glory.  
6. Consider unto what familiar things death is compared and presented, to one that is in Christ; sometimes it is termed a house, Job said, I know that thou wilt bring me to death, and to the house of all living, Job 30. 23.  
Sometimes it is represented as going to bed, Isa. 57 2. Sometimes death is styled a sleep, Dan. 12. 2.  
What shall I say more, death to a wicked man is the king of terrors; but Christ came to deliver his flock from the fear of death, and the grave is embalmed by Jesus Christ, he lay there three days, etc.  
2. As in our preparation for death, there are the foregoing things to be considered▪ so in the next place, there are some things to be practised, and the work we have is twofold.  
1. Get a title to God's love.  
2. Get assurance that thou hast a title, which is, or may be done by improving these five things.  
3. Improve the present opportunity, and put not off to the last minute as most do.  
4. Store up a stock of faith, store up a stock of promises, and store up a stock of prayers against that day.  
5. Endeavour so to live every day, as if it were thy last day.  
6. Gather up all thy evidences and spiritual experiences, and keep them in mind and heart.  
7. Make thy will in time of health, and leave all things clear upon thy book, both in shop and conscience.  
1. In all thy get, be sure to get a title to God's love, and then get assurance that thou hast a title; the first is done by action, the second is done by examination.  

The action or actions are these.  
1. GIve diligence to make thy calling and election sure, 2 Pet. 1. 10. and that a man may so do, shorten worldly business, and be moderate in the use of worldly pleasures: so foolish are we, that whilst with much care and labour, we go about to make those things certain, which are most uncertain: we make those things uncertain which might be made most certain: he that hath two Irons in the fire at once, spoils one whilst he attends the other. See what care most have to make good their titles, to settle their inheritances upon their heirs: shall we not be as careful to settle our interest to eternal glory? if we be quiet now, yet the Devil will find a time to try thy evidences for heaven, and call our title into question; sickness and death are times of weakness to us, wherein he like a subtle enemy, displays all his art. O consider the misery of doubting persons at their death, think upon the anguish that their souls endure, they apprehend God angry with them, the Devil accusing them, earth leaving them, heaven refusing them, hell claiming them, soul and body parting, friends weeping, and themselves hopeless, going they know not whither. O then, O then let us make our calling and election sure before hand: as worldly men get riches in health to cherish them in sickness, and as the Bees get honey in summer, to feed on in the winter; even so should we in time of health get good grounds of assurance, that so we might live, enjoy, and die in peace, and rise in perfection, and reign in happiness.  
2. Get assurance that thou hast a title, viz. make a curious, narrow, impartial, diligent search into thy own soul, and see what humility, what self-denial, what sin-abhorrency, what love to Christ, what delight in his Ordinances, what zeal to God's glory, what contempt of the world, what desires after the society of the Saints, what sympathising with them in their afflictions▪ and if thou findest any impressions of grace, any spiritual work, any saving savoury distinguishing operations upon thy heart, etc. canst thou mourn in secret for open and secret sins? dost thou de●ire to have sin purged, as well as pardoned? dost thou leave sin from a right principle to a right end, and so through the Spirit mortify the deeds of the flesh? art thou willing to be searched by any Christian in any thing? dost thou approve thy heart to God in all thy duties and services? dost thou do what thou dost for God, at least in desire and endeavour to obey him freely, universally and constantly? then thou hast a title: for these are flowers of Paradise, that grow not in nature's garden: when thou comest to die, God doth but take a flower out of the wilderness, and plant it in Paradise; or takes a rose out of the field, and puts it in his bosom: surely death to a Christian is but an unloading him of all his burdens, and freeing him from all his troubles, Rev. 21. 4. Rev. 14. 13.  
3. If we would die comfortably, let us improve the present opportunity; for we have a great deal of work to do, and but a little time to do it in; this work deferred will be still greater, the time to do it in will be shorter, the strength to do it by will be less, our understanding will be more dark, our hearts more hard, our wills more crooked, our affections more disordered, our conscience more benumbed: the work we have to do is as followeth, viz. We have a God to honour, a Christ to rest on, a race to run, a crown to win, a hell to escape, a heaven to obtain: we have weak graces to strengthen, and strong corruptions to weaken, we have many temptations to withstand, and afflictions to bare, we have many mercies to improve, and many services to perform.  
If Hester had not improved the present opportunity, she and her father's house had been destroyed.  
If Abigal had not improved the present opportunity, many a man's life had been cut off, 1 Sam. 25. 34.  
There was an opportunity that the children of Israel had to enter in the Land of Canaan, upon the return of the spies, but they not improving of it, were fain to stay longer in the wilderness.  
Jerusalem had an opportunity to be gathered together, as a hen gathereth her chickens under her wings, but for want of improving it, it was destroyed.  
Let us now redeem the time, lest our candlestick be removed, Rev. 2. 5. Lest as Paul and Barnabas said to the Jews, to you is the word of this salvation sent, but seeing ye put it from you, lo we turn to the Gentiles, Act. 13. 46, etc. Yet the days of plenty are amongst us, let us with Joseph lay up in store, lest we die in the famine: yet the weather is calm, and the season fair, let us with Noah build up an Ark, lest with the rest we perish in the flood, Gen 7. 21. Yet the Angel▪ tarryeth at the gates of Sodom, let us with Lot depart thence, lest we be destroyed, Gen. 19 24. Yet the bridegroom tarryeth and waiteth, let us haste to enter in with him, lest with the foolish Virgins we be repelled, Mat. 25. 12. Yet wisdom cryeth in our streets, Oh then, now let us hearken to her. Yet the Lord setteth open his storehouse of mercy, let us now turn to him for a blessing, lest coming too late with Esau, we find none, Heb. 12. 17. Yet the Lord knocketh at the door of our hearts, let us now open to him, lest he say to us as he did to Jerusalem, Luke 19 42. Now it is hid from thee: yet the Lord waiteth for our return from Babylon, oh than let us now return whilst we have time, lest hereafter he say to us as the Angel swore, there shall be no more time, Rev. 10. 6. Yet the Lord is saying to us as in Prov. 1. 23. Turn ye at my reproof, behold I will pour out my spirit upon you, lest he say to us as in ver. 24. Because I called, and you refused, you shall call, and I will not hear you; yet the Lord is saying to us as to Nineveh, Jonah 3. 4, 5. yet forty days, and you shall be destroyed, let us repent as they did, lest we be destroyed indeed.  
4. The next thing to be practised of all that would live sweetly, and die comfortably, is, first, store up a stock of faith. Secondly, store up a stock of promises. Thirdly, store up a stock of prayers, and thou shalt attain the art of dying well.  
1. Store up a stock of faith, and that will show us that Christ's death is a death concerning death, 1 Cor. 15. 56, 57, etc. Christ in his death put death to death. Again, faith will assure the dying party, that the Lord will be with him in the hour of death, Psalm 23. 4. Though I walk in the valley of death, I will fear none ill, etc. Again, faith will make a Christian willing to die, Luke 2. 28, 29. Now let thy servant departed in peace, for mine eyes have seen thy salvation.  
2. Store up a stock of promises against that day; I will be with thee in the fire and in the water, saith the Lord in one promise, and in another promise he saith, I will never leave thee, nor forsake thee; the labour of the Olive may fail, our nearest and dearest friends may fail, our eyes may fail, our tongue may fail, our strength may fail, our flesh and heart may fail, our spirits may fail; yet saith the Lord, I will be with thee, I will not fail thee; see these precious Scriptures, Josh. 1. 5. Josh. 21. 45. and 23. 14. 1 King. 8. 56.  
3. Store up a stock of prayers; amongst all thy requests to God, in all thy addresses to him, entreat him not to forsake thee at that time.  
5. The fifth thing to be practised, is to endeavour to live every day as thy last day, Psalm 90. The Prophet speaks of death, ver. 10. see what follows, ver. 12. So teach me to number my days, that I may apply my heart to wisdom: a natural man considers of death notionally, their senses tell them that all must die, but as for preparation for it, that they put off till the last year, and when that is come, to the last month, and when that is come, to the last week of that month, and when that is come, to the last day of that week, and when that is come, to the last hour of that day, and when that is come, to the last minute of that hour, and so knock when the gate is shut, Mat. 25. 12. the gate of grace is shut, and the gate of mercy, and the gate of indulgence, and the gate of repentance, and the gate of hope, and the gate of comfort, etc.  
But let a Christian live every day as his last day, and make sure his interest in God, whilst God is reconcilable, and whilst his bowels of mercy are not totally restrained, and whilst the treasury door of mercy and grace is open, and whilst there is a blank in the leaf for the sinner's name to be put in, before the glass is out, and the Sun set, and the golden sceptre taken in.  
6. Gather up all thy evidences and spiritual experiences, and keep them in thy heart and memory, and stand on thy guard, having put on all the armour of Christ; as a valiant soldier, constantly maintain war, and thou shalt usually obtain victory; resolve in the strength of Christ, either to conquer, or die conquering; for let no man think to dance and dine with the Devil, and afterwards to sit down with Abraham, Isaac and Jacob in the Kingdom of heaven.  
Let us therefore live in Christ, and not in ourselves, for in ourselves there is a body of lust, corruption and sin, and a Law accusing and condemning; but if we live by faith in Christ, and in the apprehension of his love, laying hold on the life, righteousness, obedience, satisfaction of him whom the pirit calls ours, saying, Christ is ours and we are Christ's, and Christ is Gods; and thus a believer is blessed only in a righteousness without, not with in; and all our assurance, confidence, and comforts are to flow in unto him, through a channel of faith, and not of works: by faith we ought to live above sin, infirmities, temptations, desertions, sense, reason, fears, doubts; it makes the yoke of Christ easy and sweet; it states the soul in the possession of heaven, whilst the body remains on earth: by faith we can cheerfully part with, and suffer deprivation of the sweetest outward comforts and enjoyments, and welcome death, knowing that we do but exchange the worst place and things for better, the Lord Jesus having spoken peace to the soul, that he hath paid all▪ his debts for it, and that his sins shall be remembered no more; now the soul knows it is happy, and enjoys the comfort of it.  
7. Make thy will in time of health, and leave all things clear upon both books, of shop and conscience, that thou mayst have nothing to do but to die, and to meditate upon, and to have faith in the precious promises, which speak of rest, joy, peace, and perfect happiness, which is provided for us in heaven, firmly believing that God will after this life give us all those things with himself which he hath promised, as certainly as thou hast in thy will given to thy relations such and such things for them to enjoy; and so exercise faith in the resurrection of thy body, 1 Thes. 4. 16. to have a spiritual body, 1 Cor. 15. 43, 44. to have a glorified body, Phil. 3. 21. to have fullness of knowledge, Ephes. 3. 18, 19 to have fullness of joy and pleasure, Psal. 16. 11. s●ch as shall be internal, pure, full, spiritual and eternal, where no misery, hunger, cold, nakedness, pain, grief nor weariness, but rest without labour; in rest tranquillity, in tranquillity content, in contentment joy, in joy variety, in variety security, in security eternity, etc. thus shalt thou that hast prepared for death aforehand, die sweetly, whilst others that put off preparation to the last, O what a hurry be they in! Oh the anguish that their souls endure! they apprehending God angry with them, the Devil accusing them, earth leaving them, heaven refusing them, hell claiming them, soul and body parting, friends weeping, and themselves hopeless, going they know not whither.  
But to a godly man, death is neither strange nor fearful unto him; not strange, because he died daily; not fearful, because whilst he lived he was dead, and his life was hid with Christ in God; to die then is nothing else, but to rest from our labours, and to go home to our father's house, unto the City of the living God, the heavenly Jerusalem, to an innumerable company of Angels, to the general assembly and Church of the first born, to God the Judge of all, and unto the spirits of just men made perfect, and to Jesus the Mediator of the New Testament; whilst his body is sick, his mind is sound, for God maketh all his bed in his sickness, Psal 41. 3. and as his outward man decayeth, the inward man ●renewed day by day, when the speech of his tongue saltereth, the sighs of his heart speaks louder unto God; when the sight of the eyes faileth, the Holy Ghost illuminates him inwardly, with abundance of spiritual light: sometimes he is saying with Paul, I desire to be dissolved and to be with Christ, Phil. 1. 23. and with David, Psalm 42. 2. As the heart panteth after the water brooks, so panteth my soul after thee O God, when shall come and appear before him? come Lord Jesus, come quickly. So when the appointed time of his dissolution is come, knowing that he goeth to his father and redeemer in the peace of a good conscience, he saith, Lord now lettest thou thy servant departed in peace, etc. and so surrenders up his soul, as it were with his own hands, into the hands of his heavenly Father, saying with David, Into thy hands, O Father I commend my soul, for thou hast redeemed me O Lord, thou God of truth; and so saying with Stephen, Act. 7. 59 Lord Jesus receive my spirit.  
Thus far of the preparation for death, with a taste of the sad condition of one dying out of Christ, and the sweet condition of a Christian dying, that is a member of Christ, that did prepare for death before it came. I had once intended here to have spoken to the sad condition of the ungodly after death, resurrection and last judgement, and also of the blessed condition of all that die in the faith, after death, resurrection and last judgement, but that will not fallin order here; but towards the end of this book, when we come to speak of the resurrection of the body and last judgement, when Christ shall deliver up his Kingdom to his Father, and God shall be all in all. I shall proceed now to speak of the second coming of Christ in power and great glory, etc.    

The great and terrible day of the Lord is near dawning, and the glory of all flesh staining, the Kingdom of Christ appearing, and the restitution of all things approaching; this great Mystery opened, the grounds thereof examined, the truth cleared, and the ignorance of many in this Mystery discovered.  
THat very selfsame Jesus which was born in Bethlem, and suffered at Calvary, even he shall come again, the same Jesus, not another, Act. 1. 11. shall so come again, as he was taken up, viz. Visibly, substantially, apparently to all; yea in the same manner: yea it is added, as you have seen him; that we might not allegorise the matter, we are kept to the very manner: now for the probation of this truth, we have  

1. The testimony of all the Prophets.  
2. We have the testimony of all the Apostles.  
3. We have the testimony of Angels, all bearing witness to this truth.   
1. We have the testimony of the Prophets, see Acts 3. 21. Whom the heavens must receive until the time of restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the the world began, but especially the Prophets since Samuel, ver. 24. yea, and all the Prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days. I will instance in a few for all: First David, Psal. 62. 7. there he speaks of the continuance of Christ's kingdom, as long as the Sun and Moon endureth; then he speaks of the extent of this Kingdom, vers. 8. and that is from sea to sea; then he speaks who shall be the subjects of this kingdom, vers. 11. and that is some of all Nations; Isaiah likewise hath not only spoken of the incarnation, birth, life and doctrine, and death, resurrection and ascension of Christ, but also he hath prophesied of his second coming in power, to gather his spiritual kingdom, and of the extent, enjoyment, glory and duration of that kingdom: See one place for all Isaiah 2. 2, 3, 4. Jeremiah also bears witness to the same truth, Jer. 30. 31, 32, 33. Ezekiel also hath spoken of this kingdom and reign of Christ, Ezek. 34. 11.  
Daniel hath spoken of this kingdom and reign of Christ, Daniel 2. 44, 45.  
Hosea bears witness to the same truth, Hos. 1. 10, 11. & 3. 4, 5.  
Amos also hath foretold of these things, Chap. 9 11. to the end.  
Obadiah also speaks to the same truth, ver. 21.  
Micah speaks to the same, Chap. 4. 6, 7.  
Malachy speaks of his coming and kingdom, Chap. 3. 2.  
2. We have the testimony of all the Apostles, speaking frequently of Christ's second coming, in all the four Evangelists, and in almost all the Epistles to the several Churches, see Mat. 24. from 29. to the end; and Mark 13. from 24. to the end; and Luke 12. from 31. to the end; and Luke 21. from 25. to the end; and Joh. 14. 3. compared with Joh. 17. 24.  
So in the Epistles it is called the appearing of the glory of the great God, Titus 2. 13. and it is set out with Angelical attendance, 2 Thes. 1. 7, 8, 9, 10. See a farther testimony of this truth, 1 Thes. 1. 10. & Phil. 3. 20.  
3. We have the testimony of Angels, Act. 1. 10, 11. and whilst that they looked steadfastly towards heaven, as he went up, behold two Angels stood by them in white apparel, which said, ye men of Galilee, why stand ye gazing up into heaven? this same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven; behold, if the testimony of the Prophets, yea all the Prophets, and the testimony of the Apostles be not enough, than here is the testimony of Angels, which is accounted steadfast, Heb. 2. 2. In a word, the second coming of Christ might be farther proved by the immutability of God's decree, and infallibility of his promises, and impartiality of his justice, etc. but I meet with no sort of people denying this truth, except a few of those spoken of in the Gospel, saying, where is the promise of his coming? these people have renounced their reason, and made nonsense the mother of their devotion, & therefore their arguments are not worth the answering: but the great difficulty lieth amongst those men that do believe a second coming of Christ in power and great glory, and thesemen fall into these three ranks; the first saith that Christ shall come and reign personally on the earth a thousand years before the last judgement; a second sort stands up, and saith, he shall not reign personally, but spiritually a thousand years in his Saints; a third sort steps in, and contradicts the two former, saying there is neither personal reign, nor spiritual reign to be looked for at Christ's next coming, for he comes to judge the world, and so to put an end to all things here below, etc. let the reader consider, that it is with us now, a little before the second coming of Christ, as it was with the Jews and others, a little before the first coming of Christ; for it is apparent they were in three divisions, as we now are, as appears by their darkness in these three portions of Scripture that speaks of Christ's first coming.  
One Scripture said Mich. 5. 2. thou Bethleem, out of thee shall come one to rule Israel.  
Another Scripture said Isaiah 9 2, 6. the land of Zebulon and Nepthaly, the people which were in darkness have seen a great light, ver. 6. for unto us a child is born, unto us a Son is given, etc.  
A third Scripture, Hos. 11. 1. we read these words, out of Egypt have I called my Son, now in these three Scriptures the Prophets did seem to vary in their prophecies, and the people after, about the coming of Christ in flesh, differing as to the place where, or in which of these three Christ should be born; this difference of theirs begat this great question in Court, Mat. 2. 4. Herod gathered together all the chief Priests and Scribes, and demanded of them where Christ should be born, and they said unto him, in Bethleem, etc. Now the thing that I would have the reader to take special notice of, is this, that these three Scriptures were fulfilled at the coming of Christ, one after another, for he was born in Bethleem, called out of Egypt, and came to the land of Zebulon, and there preached, and the people that sat in darkness saw a great light, etc. and why may not all these three things fall in together, at the second coming of Christ in power, (to wit) a persosonal coming, a spiritual reign, and all the time of the reign, a judging of the world: let not us make those things inconsistent, which may be consistent, in a sense, warily understood; this I am sure, whilst we are contending what Christ shall do when he comes, that we let slip our precious time, and not so prepare as we ought for his coming.  
Oh what a state are things in, here every one tuging for his interest! (O Lord put in for thine too) do thou gain, and let all sit down with loss, whose gain lies not in thine; cousin all creatures by bringing about a swifter, a fuller, a more universal happiness, by the appearance of our Lord Christ, then ever heart could imagine. Let the reader consider these eleven things.  

1. There shall be a coming of Christ in power and great glory.  
2. That day is very near.  
3. The manner of his coming.  
4. The signs of his coming.  
5. He shall come visibly.  
6. The posture a Christian should be in at his coming.  
7. It is the duty of all to wait for his coming.  
8. The benefits that a Christian shall have at his coming.  
9 The consideration of his coming should cause us to live here above our contents and discontents.  
10. The sad condition of all out of Christ at his coming.  
11. He shall come terribly.   
1. There shall be a coming of Christ in power and great glory, which we have proved before by the testimony of all the Prophets and Apostles, and some of the Angels; we have proved this truth further by the immutablity of God's decree, and by the infallibility of his promises, and by the impartiality of his justice, etc. by all which it doth appear most certain that Christ will come, Psalm 50. 3. Luke 21. 27. Mat. 25. 31. Mat. 24. 30. Judas 14, 15. 2 Cor 5. 10. 2 Pet. 3.  
2. That day is very near, although no man knows the time of Christ's coming exactly, in respect of the day and hour: yet there are signs set down by Christ and his Apostles, showing that that day is not far off; and further, it doth plainly appear it is near, yea very near, by these demonstrations.  

1. By the fulfilling of prophecies.  
2. By the appearances of providences.   
1. By the fulfilling of prophecies, viz. We have seen the Father against the son, and the son against the father, and the mother against the daughter, and the daughter against the mother, wars, and rumours of wars, and a great falling away, and perilous times, as earthquakes, many false prophets and Doctrine▪ of Devils, and some coming in the name of Christ, saying, I am he, the unbelief that is in most, and that state of security, and falling from the truth once professed, and the revealing of the man of sin, 2 Thess. 2. 1, 2. These and the like are clear testimonies that the day of the Lord is at hand.  
2. This day is near, as appears by the appearance of providences, as it was in the days of Noah, and as it fell out in the day's Lot, etc. 1 Thes. 5. 3. When they shall say peace and safety, then sudden destruction cometh upon them, 2 Tim. 3. 1, 5. This know, that in the last days, perilous times shall come, for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truth-breakers, false accusers, fierce, despisers of those that are good, etc. Surely these things do now abound, by which we know the day is near; the Lord hath promised to avenge his people speedily, Luk. 18. 5. Zeph. 1. 14. The great day of the Lord is near, is near, Isa. 13. 6. Howl ye, for the great day of the Lord is at hand, Joel 1. 15. For the day of the Lord is at hand, Joel 2. 1. For the day of the Lord is come, for it is nigh at hand, Heb. 10. 37. Yet a little while, and he that shall come, will come, and will not tarry.  
Object. But that day and hour knoweth not man.  
Answ. Men may guests at the time, and not miss much for all that; for instance, did not Moses through faith see the redemption of the first captivity? Daniel of the second, and Abraham the day of Christ, and the spouse her beloved coming skiping upon the mountains, and a few in Israel were found waiting for their redemption: doth not the footsteps of Christ's coming begin to appear?  

The manner of his coming.  
THe Lord Jesus will certainly and surely, like a Sovereign, like a King in Majesty, triumphing in much glory, attended with the Archangel, and all the host of heaven, the trumpet will be sounding, the world burning, the earth shaking, men's hearts failing, Psal. 46. 6. And then the Lord will roar out of Zion, and utter his voice from Jerusalem, and the heavens and earth shall shake, Joel 3. 16. A fire stream came forth from before him, thousands ministered unto him. Dan. 7. 10. And ten thousand times ten thousand stood before him: this day of the Lord is great and terrible, who can abide it? the sight of Christ's presence shall be doubtless an incredible brightness and majesty, in which he shall appear, for he shall come in the clouds of heaven, Mat. 26. 64. with incredible glory, Mat. 25. 31. accompanied with the whole Army of his Angels, as before, and with a great shout and voice of the Archangel, 1 Thes. 4. 16. And by reason of his brightness, the Sun and the Moon shall be darkened, as lesser lights by the greater, and stars shall fall from heaven, that is, they shall seem as it were, to fall, and the powers of heaven shall be shaken, Mat. 24. 29. Mat. 13. 24. Yea at his sight heaven and earth shall fly away, Rev. 20. 11.  
There shall not be a destruction of the nature of the Sun, Moon and Stars, as some say, for the Scripture doth speak of a new heaven, and new earth; old renewed: and so at Christ's second coming he shall renew all things. See Ezek. 32. 6, 7. Act. 3. Rom. 8. he shall come in the glory of his Father, Mat. 16. 27. with power and great glory, Mat. 24. 30. the glory of a thousand Suns made into one, will be but as sackcloth to that wherein Christ shall appear in man's nature; the wicked shall be punished with everlasting destruction from his presence, and the glory of his power, 2 Thes. 1. 9 and when his glory shall be revealed, the Saints shall be glad with exceeding joy, 1 Pet. 4. 13.   

The signs of Christ's coming.  
ALthough no man knows the time of Christ's coming exactly in respect of the day and hour, yet there are signs set down by Christ and his Apostles, showing that that day is not far off: what extreme security and impiety, false prophecy, false Christ's, pestilence, famine, earthquakes, treacheries, want of faith and charity, have not these things already abounded? Mat. 24. 32, 33. When ye see these things, the end is near, 1 Thes. 5. 1, 2, Concerning the times and seasons, brethren, it is not needful that I writ unto you, for you yourselves know well that that day of the Lord will come as a thief in th● night: therefore learn a parable of the figtree, when its branch is yet tender and putteth forth leaves, ye know that summer is nigh, so likewise ye when ye shall see all these things come to pass, know that it is near, ev●n at the door.   

Christ shall come visibly.  
WE read Mat. 24. 64. hereafter shall you see the Son of man sitting on the right hand of power, and coming in the clouds of heaven with power, and great glory, Rev. 1. 7. Behold he cometh with clouds, and every eye shall see him; the damned shall see him to their amazement, and the godly shall him to their joy and consolation, Rev. 22. 4. They shall see his face, and his name shall be in their foreheads, Acts 1. 11. This same Jesus which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven, that is, Christ going up into heaven was visible; so Christ's coming out of heaven, shall be visible, Matthew 26. 64.   

The posture a Christian should be in at his coming.  
BE ye also ready, for in such an hour as you think not the Son of man cometh, hold out faith and patience but a little, and he that shall come, will come, and will not tarry, Mat. 24. 44. Luke 12. 35 Let your loins be girt about, and your lamps burning, and you yourselves looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, Tit. 2. 13. Be ye therefore ready, for the son of man cometh in an hour when ye think not, Luke 12. 40. Mark 13. 35, 36. therefore let us not sleep as do others, but let us watch and be sober, then shall ye break forth and say, when ye see him coming, as in Isa. 25. 9 This is our God, we have waited for him, we will be glad, and rejoice in his salvation, Heb. 10. 35. Let us not forsake the assembling of ourselves together, as the manner of some is, but exhort one another, and so much the rather, as we see the day approaching.   

It is the duty of all to watch and pray for his coming.  
Luke 21. 36. WAtch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man, 1 Pet. 1. 13. Wherefore gird up the loins of your minds, be sober and hope to the end, for the grace that shall be brought unto you at the revelation of Jesus Christ, Luk. 12 37, 38 Blessed are those servants, when the Lord cometh shall find so doing, 2 Thes. 3. 5. Now the Lord direct our hearts into the love of God, and into the patiented waiting for Christ, Rev. 22. 20. He that testifieth these things, saith, surely I come quickly. Let us all say, Amen, even so come Lord Jesus.   

Of some of the benefits a Christian shall have at his coming.  
THE day is at hand, O perplexed soul, when thou shalt have smiles without frowns, light without darkness▪ day without night, wine without water, sweet without bitter, and joy without sorrow; thou now sowest in tears, thou shalt then reap in joy, yea everlasting joy shall be upon thy head, and sorrow and sighing shall fly away; the blessings to be enjoyed at this great day, are truly great, we should love the appearance of Christ, and look for, and haste to the coming of the day of God. O why is his Chariot so long in coming! Oh that the day should be so great, and our desires so small! Shall the Mariner desire his Port? the Apprentice his freedom? the imprisoned his liberty? the sick his health? the Spouse the day of her marriage? a malefactor his pardon? a labourer his rest? an heir his inheritance? and shall not a Christian long for that day which removes every sorrow, supplies every want, and makes us like him? viz.  
1. From being a weak body, we shall be made strong, 1 Cor. 15. 44.  
2. From being a mortal body, it shall be made spiritual, 1 Cor. 15. 53.  
3. It shall be free from all pain, and suffering, and sorrow, and sighing, Rev. 21. 4.  
4. Our lumpish body shall be like the Angels, even like Christ's body, Mat. 22. 30.  
5. This blessed change will put an end to all unprofitable changes; here we change joy for sorrow, health for sickness, credit for disgrace, but here it will end, Rev. 21. 4.  
6. Christ will put a change to our employment; our work at present is praying, groaning, sighing, mourning, wrestling, and fight, Ephesians 6. 10. But then our work will be rejoicing and praising.  
7. Christ will change our enjoyment as well as our employment, viz. he will change our more inconstant enjoyment for a more constant, and he will change our more dark and obscure enjoyment, for a more clear enjoyment, and so turn our sighing into singing, and our trembling into rejoicing, and our prison into a Paradise, and so quiet our conscience, and scatter our fears.  
8. He will make his people the head and not the tail, as doth at large appear by these Scriptures, Isa. 62. 8, 9 Joel 2. 23, 24. Mich. 4. 4. Amos 9 13, 14. Zach. 8. 12. Isa. 41. 18, 19 Jer. 31. 12. Isa. 30. 23. Isa. 55. 13. & 66. 6, 7. & 65. 21, 22. & 61. 4. & 60. 10. when he shall appear, we shall receive a crown of glory, 1 Pet. 5. 4. and if that be too little, we shall receive a crown of righteousness, 2 Tim. 4. 8. when he shall appear, we shall appear with him in glory, Col. 3. 4. when he shall appear, we shall be like him, 1 John 3. 2.   

The consideration of his coming should cause us to live upon him.  
PAul a servant of Jesus Christ, commands us by virtue of a commission received from God, to follow him, as he followed Christ, viz. He did often speak of his departure, and of his preparation thereunto, and so whilst he was here, he lived out of himself, upon Christ, in the Spirit, unto God, above the world; yet under Ordinances, looking unto election behind, and perfection before; so that when death comes to summon him to appear before the Lord, by laying down his body in the grave, he was ready, and therefore broke forth and said, 2 Tim. 4. 7, 8. I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me, at that day, and not to me only, but unto them also that love his appearing.   

Of the sad condition of all out of Christ at his coming.  
1. IN what a sad condition will all be that are not born again? Joh. 3. 3, 5.  
2. In what a sad condition will all be that want faith? Joh. 3. 36.  
3. In what a sad condition will those be that want humility? God resisteth the proud, and giveth grace to the humble.  
4. In what a sad condition will those be in that want holiness? Heb. 12. 14.  
5. In what a sad condition be all those that want meekness? with the froward he will show himself froward, etc.  
6. In what a sad condition will all those be that do not know the Lord? 2 Thes. 1. 8.  
7. In what a sad condition will all those be that want the wedding garment? Matthew 22. 11, 12, 13.  
8. In what a sad condition will all those be that have no oil in their lamps? Mat. 25. 3.  
9 In what a sad condition will all those be that have the form and not the power? 2 Tim. 3. 5.  
10. In what a sad condition will those be that have built upon the sand? Mat. 7. 26, 27.  
11. In what a sad condition will all be that are professors, and not possessors? Joh. 5. 38.  
12. In what a sad condition be all those that would not have Christ to reign over them? Luke 19 27.  
In a word, Christ will save no ignorant person, no rebellious person, no hypocrite, no scoffer, no persecutor, no man that hath built upon the sand, no man that hath leves without fruit, no man that doth seek salvation by any other way then by Christ, 1 Cor 6. 9, 10. Know ye not that the unrighteous shall not inherit the Kingdom of God? be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the Kingdom of God, etc.  
All the secret sins that now lie hid, shall then be made known, Luke 18. 17. and 12. 2. there is nothing covered that shall not then be revealed, 1 Cor. 4. 5. He will bring to light the hidden things of darkness, Matthew 24. 30. Then shall all the tribes of the earth mourn, and men's hearts fail for fear, and for looking after those things that are coming on the earth, Joel 3. 16. the Lord also shall roar out of Zion, and utter his voice from Jerusalem, and the heavens and the earth shall shake, but the Lord will be the hope of his people.   

Christ shall come terribly, and yet seasonably.  
THe day of the Lord is great and terrible, who can abide it? Joel 2. 11. There hath not been ever the like, neither shall there be, Joel 2. 2. there shall be a time of trouble, such as never was since the creation, Dan. 12. 1. Then shall be great tribulation, such as was not from the beginning to this day, Matthew 24. 21, 22. A fire stream shall come forth before him, and ten thousands shall be ministering unto him, and ten thousand times ten thousand shall stand before him, and the judgement shall be set, and the books opened, See Dan. 7. 10. Judas 14.  
Yet this coming will be seasonable to all that have an interest in him, and did look for him, and hasten to his coming, and love his appearing, for now they shall be like him, 1 John 3. 2. Isa. 25. 9 and Isa. 2. 3, 4. Rev. 21. 4.   

There be four things that Christ hath already done for his flock, and five things he is now doing, and six things more he will finish when he comes.  
THere are four things that he hath already done, viz.  

1. He hath taken our nature upon him, Heb. 2. 16.  
2. He hath taken our sins upon him, Isaiah 53. 6.  
3. He hath taken the curse due to us, upon himsef, Gal. 3. 13.  
4. He hath fully satisfied Divine justice for us, Isa. 53. 11.   
Then there are five things that he is now doing for us, viz.  

1. He is at the right hand of the Father, making interceslion for us, Heb. 7. 25.  
2. He is teaching us as a Prophet, and preserving us as a King, and healing us as a Physician, and feeding us as a Shepherd, etc.  
3. He is preparing for the destroying of Antichrist, 2 Thes. 2. 8.  
4. He is making good his promise, in pouring out his Spirit.  
5. He is turning our disunion into union, Zeph. 3. 9   
Then there be six things more that he will do for us when he comes.  

1. He will unveil himself, and every eye shall see him, Rev. 1. 7.  
2. He will gather his spiritual Kingdom, Psal. 50. 5.  
3. He will establish his Kingdom on the top of all kingdoms, Isa. 2. 2.  
4. He will restore our judges as at the first, and counsellors as at the beginning, Isa. 1. 26  
5. He will make his enemies his footstool, Psalm 110. 1.  
6. He will make his people the head and not the tail, Deut. 28. 13. Dan. 7. 27.   
Many more things hath Christ done for us, many more he is doing, and many more will he do when he comes.  
Let the reader take notice these that I have named are but a taste.    

Of the resurrection of the dead, at the second coming of Christ.  
THough the resurrection of the dead is above nature, and man's corrupt reason, yet it is neither against nature, noragainst right reason; the Scripture proves the resurrection of the dead by many testimonies, examples, types and reasons, etc.  
1. The resurrection is proved by testimonies, Job 19 25, 26. Dan. 12. 2. Hos. 13. 14. Mat. 22. 31. and 27. 52. John 5. 28, 29. Phil. 3. 21. 1 Thes. 4.  
2. By example of those that were raised, 1 King. 17. 22. 2 King. 4. 34. 2 King. 13. 21. Matthew 9 25. and 27. 52, 53. Luke 7. 14. John 11. 11. Acts. 9 40. and 20. 10.  
3. By types, as Aaron's rod budding, Numb. 17. Of the Jews returning from Babylon, Ezek. 37. but chief of Enoch and Elias, Gen. 5. and 2. Kin. 2.  
4. This resurrection is also proved by reasons, drawn first from the Covenant of God, which is not broken by death, Mat. 22. 30. But the chief reason is drawn from Christ, who is not only the type and example of our resurrection, but the beginning also thereof: For the Life of the body (the Church) is from the head.   

There is a first and a second Resurrection.  
1. THe first Resurrection, as most do affirm, is a Resurrection from the death of sin, to the Life of Righteousness: this is a Revocation from a state of death to a state of Life.  
2. There is a resurrection of the same body that man had in this life, job 19 26. The form of this resurrection consisteth in the reunion of body and soul, and restoring of the de●d to Life, and in the sudden change of those that remain upon the earth at his coming, etc. This resurrection is either of the godly or of the wicked. There is a Resurrection to Life, and another to condemnation, John 5. 29.  
1. Of the godly, they shall be first raised, and then freed; not only from corruption, and bodily defects, but shall be crowned also with Glory, 1 Thess. 4. 16. For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God, and the dead in Christ shall rise first: Agreeable to this Text is that in Rev. 20. 4, 5. I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, which had not worshipped the beast nor his Image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Ver. 5. But the rest of the dead lived not again, until the thousand years were finished, this is the first resurrection, blessed and holy is he that hath part in the first resurrection, on such the second Death hath no power: the Apostle Paul speaks to the same thing: 1 Cor. 15. 23. But every man in his own order, Christ the first fruits, afterwards they that are Christ's at his Coming. 1 Thess. 4. 14. For if we believe that Jesus died and risen again, even so them also which sleep in Jesus, will God bring with him, 1 Cor. 15. 42, 43, 44. It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in Glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body; ver. 49. As we have born the Image of the earthly, we shall also bear the Image of the Heavenly Adam. The bodies of the Elect being thus first raised, they shall have most excellent and supernatural qualities. I will instance in four.  
1. As before they shall be raised in power, whereby they shall be freed from all wants and weakness, and enabled to continue without the use of meat and drink, sleep and other former helps.  
2. They shall be raised as before in incorruption, whereby they shall never be subject to any manner of imperfection, blemish, sickness, or death.  
3. In Glory, whereby their bodies shall shine as bright as the Sun in the firmament: Three glimpses of which Glory were seen; first, in Moses face: secondly in the transfiguration: thirdly in Stephen's countenance.  
Three instances and assurances of the Glorification of our bodies at that glorious day, see Exod. 34. 27. Mat. 17. 2, 3, 4. Acts 6. 15.  
4. In agility, whereby our bodies shall be like Angels, free from these shakles of clay, and so move from heaven to earth, and from earth to heaven, even as swiftly as can our very thoughts: they shall, saith the Prophet, renew their strength, they shall mount up with wings as Aeagles, they shall run and not be weary, they shall walk and not faint. Now if any ask how long it shall be after this first resurrection, before the rest of the dead shall rise? then I answer, we find it recorded Rev. 20. 5. But the rest of the dead lived not until the thousand years were finished: I dare not expound this text for want of Light.  
Now as we read of a first and second resurrection, so we read of a first and last Judgement, or of a particular and general Judgement. Viz. Every man in particular appears before the Judgement after the hour of his death, Heb. 9▪ 27. But fully and generally upon all men after the second coming of Christ, Act. 17. 31. The death of every one severally goeth immediately before the particular Judgement; so the general resurrection of all goeth before the final judgement which shall be at the last day, but there shall be a great distance of time between the resurrection of the Elect and the reprobate. So there shall be a great difference between the resurrection of the one and of the other, etc. Viz.  
1. The Elect shall be raised as members of the body of Christ, by virtue derived from his resurrection; the reprobate as malefactors, shall be brought forth of the prison of the grave, by virtue of the Justice of God.  
2. The Elect shall come forth to everlasting life, which is called the resurrection of life: The reprobate to shame and perpetual contempt, called the resurrection of Condemnation.  
3. The bodies of the Elect shall be spiritual, that is, glorious, powerful, nimble, Phil. 3. 21. But the bodies of the Reprobates shall be full of uncomeliness and horror, and liable to extreme torment.   

Of the Reign of Christ, or kidgdom of Christ in this world, though not of this world.  
AS to this point I cannot write as to the former, but under correction, and with submission to better Judgements; (I crave leave to present mine) and then let me tell the Reader, I have seriously read once, and again over and over all that I have heard of and met with both for the personal Reign, and also against the personal Reign of Christ, and searched the Scriptures, and debated and reasoned with Christians many times for many months, and I cannot, yea, I dare not positively affirm any such thing; nor totally in any sense (warily understood) deny it. For the Scriptures seem to point at such a thing, although I do not find it so fully confirmed, as many people of note pretend it doth; so than although I dare not say the Kingdom of Christ is of this world; yet I dare not deny but his Kingdom in a sense may be in this world: Though I cannot affirm that he shall Reign personally on earth a thousand years, yet I have some ground to affirm, that he shall Reign spiritually, a●d have a spiritual Kingdom for a season; or else what means that Scripture? Rev. 11. 15. And the seventh Angel sounded, and there were great voices in heaven, saying the Kingdoms of this world are become the Kingdoms of our Lord, and of his Christ, and he shall reign. Doth not this Scripture point to the same thing? Dan. 7. 27. And the Kingdom and Dominion, and the greatness of the Kingdom under the whole Heavens shall be given to the people of the Saints of the most high, and all Nations shall serve and obey them. Doth not the Prophet Isaiah speak to the same thing? Isal. 2. 2, 3. And it shall come to pass in the last days, that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills; and all Nations shall flow unto it, for out of Zion shall go forth the Law, and the word of the Lord from Jerusalem, Isai. 1. 26. And I will restore thy Judges as at the first, and thy Counsellors as at the beginning. Jer. 3. 15. And I will give you Pastors according to mine heart, which shall feed you with knowledge and understanding: Moreover the light of the moon shall be as the Light of the Sun, and the light of the Sun shall be sevenfold, Isai. 11. 6. Then shall the Wolf dwell with the Lamb, and the Leopard shall lie down with the Kid, etc. Vers. 7. And the Cow and the Bear shall feed their young, and the Lion shall eat straw like the Ox. ver. 9 They shall not hurt nor destroy in all my holy mountain, for the earth shall be full of the Knowledge of the Lord, as the waters cover the sea, Jer. 32. 39 And I will give them one heart and one way, that they may fear me for ever, Zech. 14. 9 Then the Lord shall be one, and his name one. Zeph. 3. 9 For than will I turn to the people a pure language, that they may all call upon the Lord to serve him with one consent. Act. 3. 19 Is not this the times of refreshing that shall from the presence of the Lord? Acts 3. 21. Is not this the time of restitution of all things which God hath spoken by the mouth of all his Prophets since the world began? Compare this with Acts 19 21. and Rom. 8. 19, 20, 21, 22.  
Shall not the Jews be converted and embrace the Gospel, and the fullness of the Gentiles come in? Rom. 11. 12. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles: How much more their fullness? ver. 15. For if the casting away of them be the reconciling of the world: What shall the receiving of them be, but life from the dead? ver. 26. And so all Israel shall be saved, as it is written, there shall come out of Zion the Deliverer▪ and he shall turn away ungodliness from Jacob, Isa. 35. 6, 7. Then shall the lame man leap as an hart, and the tongue of the dumb shall sing, for in the wilderness shall waters break forth, and streams in the desert, and the parched ground shall become a pool and the thirsty land springs of water, Deut. 28. 13. Dan. 7. 27. Then the Lord shall make his people the head and not the tail. Zeph. 3. 19, 20. Behold at that time, I will undo all that afflict thee, and will save her that halteth, and will get them a praise and a fame in every land, where they have been put to shame, for I will make you a name and a praise unto all people of the earth, when I turn back your captivity before your eyes, saith the Lord.  
Hold out faith and patience but a little, and he that shall come, will come, and will not tarry, but bring his Reward with him; and so bring about a swifter, a fuller, and a more universal happiness than any could imagine. Before Zion traveled she brought forth: and at eventide it shall be Light, Zach. 14. 6.  
Oh who would but Love the appearing of Christ in spirit, and look for, and hasten to the coming of this day of Restitution! Let our note become: O why are his chariots so long in coming? the sweeter the enjoyment, the stronger should be the desires: Oh that the day should be so great, and our desires so small! the spouse doth desire the day of her marriage, the prisoner his liberty, the malefactor his pardon, the Labourer his rest, and Heir his inheritance, an Apprentice his freedom, the Mariner his port, and shall not we live in a continual expectation of that day, which removes every sorrow, and supplies with every comfort? In a word, this day will be a clearing from all undue imputations. Now a Christian is sometimes called Dissembler, Anabaptist, Separate, Hypocrite, and what not? But he may say when Christ doth appear, his Innocency shall appear too; all slanders and defamations shall fall off from the Saints, and their very enemies shall be fain to confess, that these people whom they have hated, are those whom the Lord hath blessed, etc. The blessedness of this state doth consist in these and the like things.  
1. A clear Apprehension of God reconciled to us in Christ, 2. Cor. 5. 19 Col. 1. 20, 21.  
2. A clear apprehension of ourselves, clothed with the Righteousness of Jesus Christ, Col. 1. 28.  
3. A clear apprehension that all sin is forgiven, Isai. 53. 6 1 Pet. 2. 24.  
4. A clear apprehension of our Consciences being purged in the blood of Christ, Hebrews 9 14.  
5. A clear apprehension of the Law, perfectly by Christ fulfilled for us, Rom. 10. 4.  
6. A clear apprehension of that real, close, spiritual, glorious and inseparable Union that there is between Christ and our souls.  
7. A clear apprehension of that saving testimony of the Spirit of God, ratifying and testifying all this in the soul.  
We find that the Apostles themselves, and also Churches with whom they walked, made use of these benefits and privileges that they should have at Christ's next coming, to bear up their spirits under their sufferings here, viz. 1 Pet. 1. 13. Wherefore gird up the loins of your mind, be sober, and hope to the end, for the Grace that is to be brought unto you at the revelation of Jesus Christ.  
James 5. 8. Be ye also patiented, establish your hearts, for the coming of the Lord draweth nigh.  
Heb. 9 28. Unto them that look for him, he shall appear the second time without sin unto salvation, 1 John 3. 2. Beloved, Now we are the Sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him, for we shall see him as he is, Rev. 22. 20. He which testifieth these things, saith surely I come quickly. (Let us all say with the Church) Amen, even so come Lord Jesus.  
The divers expressions in Scripture concerning the coming of Christ, which set him forth as coming in various Dresses, Viz. Sometimes as a Bridegroom, sometimes in Fire, sometimes as a Warrior, sometimes as a Judge; are not to be understood of divers Comings, but one and the same coming in divers Respects; as to his people, he comes as a Bridegroom, when in respect of the wicked, he comes in fire, and as a Judge.  
I shall close up this point with two Scriptures, Isaiah 61. 5, 6. And strangers shall stand and feed your Flocks, and the sons of the Alien shall be your Plough men, and your Vinedressers.  
But ye shall be named the Priests of the Lord, men shall call you the Ministers of our God. Chap. 14. 2. They shall take them captive, whose captives they were, and they shall rule over their oppressors, etc.   

Of the last judgement, the signs that go before it, what is meant by it, the place where, the person who, the time how long the judgement shall last, out of what we shall be judged, this day shall be a great Day.  

1. Of the Signs that go before the last judgement.  
THE signs foretokening the last judgement are certain nottable changes in the world, in Church and State, some farther off, some nearer unto the coming of the great judge.  
1. The publishing and the sound of the Gospel throughout the whole world.  
2. The Apostasy of many professors, losing their first love, and drawing back, etc.  
3. The revealing of Antichrist, that man of sin and child of perdition, 2 Thes. 2. 8.  
4. Common corruptions in manners, joined with security, as in the days of Noah and Lot.  
5. Wars, commotions and troubles both in the world, and in the Church of Christ.  
6. False Christ's attended with false Prophets, and armed with false miracles.  
7. The calling of the Jews into the faith of the Gospel.  
8. Signs in heaven, earth and all the elements, 2 Pet. 3. 7. Mat. 24. 30.   

What is meant by judgement.  
BY Judgement is meant the pronouncing and executing of the irrevocable sentence of absolution or condemnation, in which the Godly shall be judged one way, and the wicked another way; for the first shall be Judged, but not condemned; the latter shall be judged and condemned.   

Of the place where the Lord will judge the world.  
THE place where the Lord Christ shall sit in Judgement, is verily thought to be in the air, over the Valley of Jehosaphat, by mount Olive, near to Jerusalem, Eastward from the temple, 1 Thes. 4. 17. this might be confirmed by these reasons.  
1. Because we find some ground in the word of God for this, Joel 3. 2. and ver. 11. compared with Zech. 14, 4, 5.  
2▪ Because as Christ was there abouts crucified and put to open shame, so over that place his glorious throne shall be erected, when he shall appear in judgement to judge the world in righteousness, where he himself was unjustly judged and condemned.  
3. Because that the Angels shall be sent to gather together the elect from the four winds, from one end of the earth to the other; it is most probable that the place where they shall be gathered together shall be near Jerusalem, which is the centre of the earth as may be proved.  
4. Because the Angels told the disciples, that as they saw Christ ascend from Mount Olivet, which is by the valley of Jehosaphat, so shall he in like manner come down from heaven: but I think it not safe, rashly to define where the place of the last judgement shall be.   

Of the Person who it is that shall judge the world.  
THE chief power of judicature shall be in Christ, for to him all power is given, and from whom no appeal can be made to any superior. This judge shall be visible to all, both in respect of brightness and majesty in which he shall appear, but so that his sight shall be terrible to the wicked, but joyful to the Godly, Acts 17. 31. He hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead; and both reprobate and elect shall hear the sentence of the judge, to the one it shall be full of horror, to the other full of comfort, Mat. 25. 34. Come ye blessed, vers. 41. Go ye cursed into everlasting fire prepared for the Devil and his Angels, now where as many texts of Scripture say, the Saints shall judge the world, that is to be understood, that they shall approve of Christ's sentence, and praise the wisdom and justice of God therein.   

Of the time how long the Judgement shall last.  
WE read in the Scripture that the time is a day; but there are three opinions among Christians about this word day.  
1. Some take the day here spoken of precisely and properly, as if the day of the last judgement should not exceed that space and proportion of time.  
2. Some conceive that by the day is meant a thousand years, because some are said to sit on thrones, and have judgement given unto them, that is power of Judging, and to live and reign with Christ a thousand years, Rev. 20. 4. but I conceive that this judgement and reign of a thousand years cannot be understood of the last Judgement, because death the last enemy shall in the resurrection be destroyed; now after the end of the thousand years mentioned by Saint John, Satan shall be loosed out of the prison, and the nations deceived by him, shall compass the camp of the Saints about, and the beloved City; and fire shall come down from God out of heaven and devour them all.  
3. Others seem more safely to apprehend that the day here mentioned is to be taken improperly, for time indefinitely, it being in Scripture very ordinary to put a day for time: in an acceptable time have I heard thee, in a day of Salvation have I helped thee, Isa. 49. 8. If thou hadst known in this thy day, Luke 19 42. Your Father Abraham rejoiced to see my day, John 8. 56, etc. there must be a day wherein that great work of judgement must begin, but the duration thereof is to be measured by the nature of the thing and the counsel of God; so I can determine nothing peremptorily concerning the continuance of the last judgement.   

By what, or out of what we shall be judged.  
AND the books were opened, and the 
Revel. 20. 12.  dead were judged out of those things which were written in the books according to their works, etc. by those books are meant partly God's omniscience, and partly man's conscience; God to whom all things are naked and open, needs no books to help his memory as man doth; yet we read, that he hath two books, the one is called the book of life, the other of knowledge of the first there; are four kinds: the first is of predestination to life eternal, and in this book some are so written, that they cannot be blotted out; others are written, but in appearance and hope: many hope their names are recorded in heaven, but when they fall from this hope, than they may be said to be blotted out of this book, this is the book of life eternal. Secondly, there is a book of life temporary, which is; nothing else but the condition and state of this life; out of this book did Moses, David, and Paul wish themselves to be blotted out: The third book of life is the Scripture, as containing those precepts and means by which we may obtain life eternal: The fourth book of life is our conscience, informing us of all the good and bad actions of our life.  
This book is opened sometimes in this life, but shall be laid open to us in the last day: The other book we read of, is of knowledge, which is threesold, viz.  
1. The book of God's general knowledge, whereby he takes notice of all men, whether they be good or bad; of this every man may say with David, Psal. 139. 16. in thy book are all my members written, etc.  
2. The book of God's particular knowledge, of this see Psalms 1. the Lord knoweth the way of the righteous, and 2 Tim. 2. the Lord knoweth who are his; this is the knowledge of approbation: in this book they are not written, to whom Christ will say at the last day, depart from me, etc. of this David speaketh, Psalm 69. 28 Let them be blotted out of the book of the living, and not be written with the righteous.  
3. The third book of knowledge is that wherein the actions of wicked men are recorded, and which shall be laid open to them, Deut. 7. 10. Judgement was set, and the books where opened, etc.   

The day of judgement shall be a great Day.  
THIS day shall be a great day; first in respect of the judge, attended with a great number of Saints and Angels, even all his Servants waiting upon him, 1 Thes. 1. 13. Secondly this day shall be great in respect of the judged, as they fall under a  consideration.  
1. In respect of the greatness of their company and number.  
2. In respect of the greatness of their ranks and dergees.  
3. The greatness of their faults and offences.  
4. In respect of the greatness of their rewards and recompenses.  
1. In respect of the greatness of their number, Matthew 25. 32. and 2 Thes. 2. 1. We must all appear before the judgement seat of Christ, that every one may receive the things done in his body.  
2. The day shall be great in respect of the greatness of their ranks and degrees; the high and mighty Emperors, as well as the poorest outcasts; the tallest Cedar, as well as the stoutest heart, must bend and break at that day, Psalm 110. 5. there will be no other crowns worn at that day, but the crowns of righteousness: no other robes, but those washed in the blood of Christ.  
3. The day of judgement will be great in respect of their faults and offences▪ the least sin will appear exceeding great, the smallest offence unpardoned, is against a God infinite; the least sin will then be looked upon, as that which put God upon complaining, Christ upon bleeding, and the Spirit upon grieving. Oh how will the scarlet, crimson transgressions, at which natural conscience is affrighted, appear at that day? those blasphemies, murders, open oppressions, unnatural uncleanness, etc.  
4. This day shall be great in respect of the greatness of their rewards, and recompenses; there will be the loss of God's presence to the one, and the freedom of all misery to the other, and the stamp of eternity put upon both; it shall be a righteous sentence, every cause shall be judged rightly; Christ is called a righteous Judge, 1 Tim. 4. 8. in righteousness doth he judge, Rev. 19 11. The Sceptre of his Kingdom is a righteous Sceptre, he loves righteousness, Psal. 45. 6, 7. The day of judgement is a day of the revelation of the righteous judgement of God; righteousness shall be the girdle of his loins, this Judge cannot be biased by favour, there is no respect of persons with God: he regardeth not the persons of men.  
To draw towards a close, let the reader consider, that in this great day of judgement, God will bring in every secret thing, whether it be good or bad, Eccles. 12. 14. For we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, whether it be good or bad, 2 Cor. 5. 10. For he hath appointed a day in which he will judge the world in righteousness, Act. 17. 31.  
Oh did we meditate sometimes on this day, and think of the preparations to it, and the acting of it, and the execution of the sentence, we should tremble at his word; surely at this day our consciences shall be so enlightened, that all shall perfectly remember what ever good or evil they did in the time of their life, the secrets of all hearts being then revealed; and some shall be judged according to the Law of God, which hath been revealed unto men, whether it be the Law of nature only, which is written in the hearts of all, to leave them without excuse, or that written word of God. First, the Old Testament, and after also of the New, as the ground of faith, and the rule of life, Romans 2. 12. and so by the evidence of every man's conscience, bringing all his works to remembrance, bearing witness with him, or against him, together by the testimony of such, who by Doctrine or example have approved or condemned him.  
What shall I say more, this will be a great day in this respect also, viz. as Christ doth come to judge things that are not judged; so also he doth come to judge over again things that are judged amiss, Eccles. 3. 16, 17. Moreover I saw under the Sun the place of judgement, that wickedness was there, and the place of righteousness, that iniquity was there: Then I said in my heart, God shall judge the world in righteousness, yea he shall judge both the righteous and the wicked, Mark 13. 32. But of that day, and that hour knoweth no man, no not the Angels which are in heaven, neither the Son, but the Father. See Mat. 24. 36, etc. God is a knowing Judge, a righteous Judge, a powerful Judge.  
I shall now proceed in order to speak of the state of both the damned and saved, after the judgement is over, and the sentence given, and so close up all with a few words of advice; and so of the end of the world.    

Of the sad condition of a man out of Christ after his death, judgement and sentence passed, viz. Go ye cursed.  
WE find it written Mat. 25. 41. Depart from me ye cursed into everlasting fire, prepared for the Devil and his angels: consider five things in these words.  

1. Depart from me: there is a separation from all joy and happiness.  
2. Ye cursed: there is a dreadful excommunication  
3. Into fire: there is unexpressible pain.  
4. Everlasting: there is the duration of punishment.  
5. Prepared for the Devil and all his angels: ●ere are the tormented and tormenting companions: the 〈…〉 isery of this doleful state may be reduced to these three heads 

1. The unexpressible pains that they shall endure.  
2. The companions, wicked men, evil angels or devils.  
3. The duration of this miserable estate.     
1. The unexpressible pains that they shall endure: the devil and his angels, who being tormented themselves, shall have no other ease, but to wrack their fury in tormenting thee, where shall be punishment without pity, misery without mercy, sorrow without succour, crying without comfort, mischief without measure, torment without ease, where the worm dyeth not, and the fire is never quenched, in which flame thou shalt ever be burning and never consumed, ever dying, and never dead, etc.  
2. Thy companions shall be wicked men, evil angels or devils: from the judgement seat thou must be thrust (by Angels) together with all the damned devils, and reprobates, into the bottomless lake of utter darkness, that perpetually burns with fire and brimstone, where thou shalt ever lament, and none shall pity thee; thou shalt always cry for the pain of fire, and yet gnash thy teeth for the extremity of cold▪ thou shalt weep to think that thy miseries are past remedy.  
3. The duration of this miserable estate doth multiply and aggravate thy misery: this eternal condition admits of no change or alteration, decay or consumption: man's eternal condition admits of no future hopes, or expectation, waste or diminution: man's eternal condition admits of no mixture or moderation: man's eternal condition admits of no events or issues of providence: man's eternal condition admits of no comparison, or revocation, there is no sounding a retreat, after we are launched into the Ocean: man's eternal condition admits of no conclusion: man's eternal condition admits of no conception. Millions of ages pass away, and yet not one minute wasted so that after thou hast endued them so many thousand years, as there are grass on the earth, or sands on the sea shore, thou art no nearer to have an end of thy torments, than thou wast the first day that thou wast cast into them, yea so far are they from ending, that they are ever beginning: but if after a thousand times so many thousand years, thy damned soul could but conceive a hope, that these her torments might have an end, this would be some comfort, to think that at length an end will come; but as oft as the mind thinketh of this word never: it is as another hell, in the midst of hell. This is the second death, the general perfect fullness of all cursedness: the damned shall remain for ever in unspeakable torment of body, and anguish of mind, being cast out from the favourable presence of God, and Christ, and his Saints, into utter darkness, blackness of darkness, weeping and gnashing ofteeths, the worm that never dyeth, the fire that never goeth out, etc.   

Of the happy and blessed estate of the Elect in Heaven.  
THey shall be unspeakably and everlastingly blessed and glorious in bo●y and soul, being freed from all imperfections and infirmities, and endowd with perfect wisdom and holiness, possessed with all the pleasures that are at the right hand of God, seated as Princes in thrones of Majesly, crowned with crowns of Glory, possessing the third Heaven, wherein dwelleth Righteousness, beholding and being filled with the fruition of the glorious presence of God, and of the Lamb Jesus Christ, in the company of innumerabl Angels, and Saints, 1 Cor 13. 10. Psal. 16. 11. Rev. 3. 21. 2 Pet. 3. 13. Psal. 17. 15. 1 Tim. 4. 17. Heb. 12. 22.  
O what variety of joys may be considered in the glorification of man, in the delights of heavenly mansions, and in the blessed society of the Saints, but chief in the beholding of God: the body glorified, the soul shall be far more perfect than it was in the state of innocency, for in it shall be understanding without error, light without darkness, wisdom without ignorance, reason without obscurity: the Lord shall in the sight and hearing of all world pronounce unto his servants, Matthew 25. 34. Come ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world.  
1. Come ye, here is our union and communion with the Trinity.  
2. Blessed, here is our absolution, from all sins, and our endowments with all happiness.  
3. Of my father, here is the Author from whom proceeds our felicity.  
4. Inherit, here is faith ending in fruition, and the promises in possession.  
5. The Kingdom, behold our birth right according to grace, 2 Tim. 1. 9  
6. Prepared, See Gods fatherly care for his chosen, John 14. 2.  
7. From the foundation of the world, O the free and eternal love of God in Christ! having made this introduction, let me crave leave of thee reader to speak more particularly of the most glorious state of a Christian in heaven after the sentence of absolution at the last day of judgement, and to this point I shall rather lisp, then speak, being not able to conceive, much less to describe that most excellent bliss, and eternal wait of glory; but we may take a scantling thereof thus, the Lord in his word doth set forth to our capacity the glory of our eternal life after death, in eight things.  

1. Their bodies shall shine as the brightness of the Sun.  
2. The soul shall be far more perfect than it was in the state of innocency.  
3. Consider the place where we shall be, and that is in the third heaven.  
4. Consider whose presence we shall enjoy, Father, Son, and and holy Spirit, Saints and Angels, etc.  
5. In this s●ate we shall know one another.  
6. In this state we shall speak one to another.  
7. Consider the variety of joy that there shall be in heaven.  
8. Consider the duration and continuance of this blessed state.   
1. Their bodies shall shine as the brightness of the Sun in the firmament, like the glorious body of Christ. The Glory of a thousand Suns made into one, will be but as sackcloth to that wherein Christ shall appear in man's nature, he being in the Glory of his Father, Mat 16. 27. And we shall be like him. 1 John 3. 2. Then shall the righteous shine forth as the Sun, in the Kingdom of their father, as appears in this Scripture, Mat. 13. 43.  
2. The soul shall be far more perfect than it was in the state of innocency; sor in it shall be understanding without error, Light without darkness, wisdom without Ignorance, reason without obscurity, memory without oblivion, the Will also shall be without perverseness, joy without sorrow, pleasure without pain. In the slate of innocency, there was in man a possibility not to Sin, but in the state of Glory there shall be no possibility to sin. In a word, both body and soul in heaven, shall be in such a blessed state, that neither our tongue can express it, nor our mind conceive it.  
The soul shall be more happy in being present with Jesus Christ in heaven, than if it had been present with Adam in the state of innocency. Adam was instated only in an earthly paradise; but now thou being with Christ, art instated in an everlasting Kingdom; Again, Adam though pleased in a state of innocency, yet he was liable to lose that blessed slate, and did lose it, though he were a perfect creature; but by Christ we are instated in a Kingdom that cannot be shaken, or lost.  
Again, When Adam was made by God in innocency, he enjoyed only the society of beasts on the earth, and birds of the air; but when Christ brings a soul to heaven, God the Father, Son, and holy Ghost, Angels and Saints shall be his companions.  
3. Consider the place where the Saints shall be after the Judgement, and that is in the third heaven: we read of Saints departed, that they see the face of God. They that are in the third heaven, are in the presence of God, the Saints departed are in the third heaven, they are in paradise, Luke 23. 43. which is the third heaven, 2 Cor. 12. 2, 4. The place of the blessed is usually known by the name of the third heaven: the third heaven is a shining body, created immediately of God, the throne of his special presence, and of the gracious manifestation of his perfections, and the habitation of the blessed, both Angels and men. The whole Region of the air, unto the Moon, is in Scripture called the first heaven, from the Moon to the highest stars inclusively, the second heav●n.  
That which is above these (the place of happiness) is the thi●d heaven▪ 2 Cor. 12. 2. This third heaven is called a house not made with hands, 2 Cor. 5▪ A City whose mak●r and builder is God, Heb. 11. 10. The City of the living God. H●b. 12. 22. This is Ch●ists father's house. John 14. 2. Paradise. Luke 23▪ 43. Heaven, the Heaven of Heavens. 1 Kin. 8. 27. The wo●ld 〈◊〉 this is the great City of the great King, he measured with the reed twelve thousand furlongs; the length, and the breadth, and the height of it are equal, Rev. 21. 16.  
It is the Court of God and Christ, wherein are habitations for in numerable company of Saints and Angels, John 14. 2. Heb. 12. 22, 23, 24.  
This heaven of heavens hath twelve foundations, Rev. 21. 14. The matter of the building of the wall of it was of Jasper, and the City was pure gold, like unto clear glass, Rev. 21. 18. the form four square, ver. 16.  
Twelve thousand furlongs, that is, fifteen hundred English miles square; the gates are in number twelve, made of twelve pearls; every several gate was of one pearl, ver. 21. Situate, East, West, North, and South; three looking every way, ver. 13. Having engraven upon them the names of the twelve Tribes of Israel, and twelve Angels for the keepers of them; the streets are of pure gold, ver. 21. It's Temple is God, and the Lamb, its Light, the glory of God, and the Lamb; its Inhabitants are the Lords people, ver. 24. It's water a pure river of Life, Chap. 22. 1. Its fruits are the fruits of the tree of Life. ver. 2. In a word, there is no place so glorious by creation, so beautiful with delectation, so rich in possession, so comfortable for habitation: for there the King is Christ, the Law is Love, the honour verity, the peace felicity, the Life eternity; there is Light without drakness, mirth without sadness, health without sickness, wealth without want, credit without disgrace, beauty without blemish, ease without labour, riches without rust, blessedness without misery.  
Glorious things are spoken of thee, O thou City of God, Psalm 87. 3.  
4. Let us yet consider whose presence we shall enjoy; and that is, the prsence of Father, Son, and holy Ghost, Angels and Saints, Heb. 12. 22, 23, 24.  
The whole man shall enjoy fellowship with God, fellowship with the Lamb, and fellowship with the Angels: A happy society and sweet communion, all holiness, all happiness, all joys shall be enjoyed.  
All that God bestowed upon Moses could not satisfy his mind, unless he might see the face of God.  
When Paul had once seen this blessed sight, he ever after counted all the riches and Glory of the world to be but dung; and all his Life after was but sighing out, I desire to be dissolved, and to be with Christ: Father I will, saith Christ▪ that they which thou hast given me, be even where I am, that they may behold my Glory.  
5. The next thing to be considered is, that in this blessed state we shall all know one another, and have Communion one with another, and sweet content flowing from that Communion: we shall know the power of the Father, and the wisdom of the Son▪ the grace of the holy Ghost, and the invisible nature of the blessed Trinity, and in him we shall know all our friends who died in the faith, and all the faithful that ever were or shall be, Luke 13. 28. Christ tells the Jews, that they shall see Abraham, Isaac and Jacob▪ and all the Prophets in the Kingdom of God, therefore we shall know them: Adam knew Eve▪ whom he had never seen before, muchmore than shall we know those we have known here. David implieth that he shall know his child when he comforted himself, that he should go to it, 2 Sam. 12, 23. The Apostles knew Christ after his resurrection, Peter, James, and John knew Moses and Elias in the transfiguration; how much more shall we know one another, when we shall be all glorified? Mat. 17. 4 Luke 9 33. The rich man knew Abraham and Lazarus, Luke 16. Surely then Abraham and Lazarus shall know one another. 1 Cor. 13. 12. S●int Paul saith, at that day we shall know as we are known of God. Love never faileth, therefore knowledge, the ground thereof, remains in another life. Our knowledge in another life shall as far exceed the knowledge of this life, as the Light of the Sun doth exceed the Light of a candle. They who thirst for knowledge, Let them long be studients of this University: for all the Light by which we know any thing in this world, is nothing but the very shadow of God.  
Dives in Hell, knew Lazarus in heaven, and why shall not the godly know one another there?  
We read Mat. 13. That Peter, James and John, knew Moses in the transfiguration, as before, etc.  
Boulton here thinks it should detract much from the happiness of every Saint in heaven, if every Saint should not know one another there.  
6. Another privilege is▪ we shall not only know one another, and have communion together, but we shall speak one to another: Our communion and conference one with another may be gathered from the like in the Angels, who doubtless speak one to another, though not vocally as we now do, yet in their manner, viz. Angelically, and spiritually, which is thought to be nothing else but a spiritual insinuation, instillation or communication of their minds, notions & meanings one to another: to think that the Angles and Spirits of the just made perfect, do not speak in their heavenly and spiritual manner, communicating their minds one to anotheras they see cause, is against reason, and inconsisting with the state of blessedness; and to think they speak in this manner, is not against Scripture or reason, though the full resolution to this thing, viz. with what tongues the Angels and souls departed, speak, seems to be reserved till we come to heaven; some conceive we shall then all speak in the Hebrew tongue.  
7. Let us consider the variety of joys in heaven, and those admirable good things which God hath prepared, and which Christ hath purchased for his servants; it is not for any wit of man to conceive, or any tongue to relate, or any pen to set down: nevertheless let us set down a taste of them as we find them revealed in Scriptures; in that life there shall be no earthly or sinful misery, there shall be no sin at all, no sickness, no sorrows, no diseases nor malady, no cross nor curse, no vexation nor calamity, no defect nor deformity, no tumults not troubles, no pain nor penury, all tears shall be done away, all evils removed, all sin abolished, all wants supplied, Rev. 22. 3. Rev. 21. 4.  
There shall be a perpetual possession of all good things, even of God himself, who is goodness itself; there shall be perfection of knowledge, no defect in love, certain security, conistant amity, and secure tranquillity; the end why all this shall be given to us, is, that God may manifest his exceeding love to us, and that we might enjoy the full fruit of Christ's death and passion; and lastly, that we might acknowledge the wonderful mercies of God unto us, and celebrate his name for ever; then shall we be in a state of exemption from sin, and from the causes of sin, and from the punishment of sin. The moral Philosophers say, that hail, storm and tempest are engendered in the middle region, but above the middle region there is no wind, no storm or tempest, but whilst we are here below, set us expect storms, winds, and blustering temptations: but when God takes us above this middle region, there is no storm nor tempest to trouble us: then the Angels that rejoiced at our conversion, will much rejoice together with us at our entrance into heaven  
8. Let us consider the duration and continuance of this blessed state, this life is an everlasting life, Mat. 25. 45. It shall continue world without end: life eternal is the highest degree of blessedness, in which we shall be made partakers of Christ's glory, enjoying the sight of God, and heavenly joys for ever and ever, therefore it is termed everlasting life, John 16. 22. and Christ faith that our joy shall no man take from us. Oh who can bear this and not admire it! Who can meditate on it, and not be amazed at it? as soon as any Saint in this life felt but a true taste of these everlasting joys, they presently accounted all the riches and pleasures of this life to be but loss and dung in respect of that, and therefore with fervent prayers, fastings, tears, faith, and good life, they gave all diligence, and laboured to ascertain themselves of this eternal life, and for the love thereof, they willingly parted with much of their earthly goods and possessions, to lay up treasure in heaven.  
Abraham and Sarah left their own country and possessions to look for a City, whose maker and builder is God, Heb. 11. 10, 15, 16. David preferreth one day in this place, before a thousand elsewhere, Psal. 84. 10.  
Elias earnestly besought the Lord to receive his soul into his Kingdom, and went willingly, though in a fiery Chariot, King. 19 4.  
Saint Paul having once seen heaven, continually desires to be dissolved, that he might be with Christ, Phil. 1. 23.  
Saint Peter having espied but a glimpse of eternal glory in the mount, wished that he might dwell there all the days of his life, Mat. 17. 4. saying, Master it is good for us to be here, etc.  
Christ a little before his death, prayeth his Father to receive him into that excellent glory, Joh. 17. 5.  
And the Apostle witnesseth, Heb. 11. 2. that for the joy which was set before them, they endured the cross, and despised the shame, 1 Pet. 5. 4. and when the chief Shepherd shall appear, ye shall receive a crown of glory, that fadeth not away, etc. this eternal condition admits of no change or alteration, decay or consumption, waste or diminution; man's eternal condition admits of no comparison, revocation or conclusion, etc.   

What use we may make of all these precious things.  
1. EXcellent arguments may be drawn to pres-Christians to a holy life, 2 Pet. 3. 11. seeing then that all these things must be dissolved, what manner of persons ought we to be in all holy conversation and godliness, and ver. 14. Wherefore seeing ye look for such things, give diligence that ye may be found in him in peace; It is our duty to live in a continual expectation of the coming of the Lord Jesus, with our loins girt, and our lamps burning; for blessed is that servant, whom his master when he cometh shall find so doing.  
2. Consider that here is a fountain opened for Christian comfort, and ground for patience in all troubles, that there shall be an end: a Christians hope shall not be cut off: if in this life only we had hope, we were of all men most miserable, 1 Cor. 15. 19 But here lies the comfort and patience of true Christians; theywait for another world, and they know it is a just thing with God to give them rest after their labours, 2 Thes. 1. 9 and a crown after their combat, 2 Tim. 4. 8. and after their long Pilgrimage, an everlasting habitation, 2 Cor. 5. 1. Be patiented, saith the Apostle, and settle your hearts, for the coming of the Lord draweth nigh, James 5. 8. 2 Pet. 2. 9 When they that have sown in tear shall reap in joy, Psal 126. 5.  
3. Consider, that assurance of that blessed state may be attained in this life: we know, faith Paul, 2 Cor. 5. 1. That if our earthly house of this tabernacle be destroyed, we have a building, not made with hands, eternal in the heavens: these things, saith John, I have written unto you, that ye may know that ye have eternal life, 1 John 5. 13. I am sure, saith Job 19 25, 26, 27. that my Redeemer liveth, and he shall stand at the latter day upon the earth, and though after my skin worms destroy this body, yet shall I see God in my flesh, whom I myself shall see, and mine eyes shall behold: when I awake, saith David, I shall be satisfied with thy Image, Psal. 17. 15.  
4. The consideration of this should provoke us to be such as may be made meet for this inheritance of the Saints in light, and to endeavour to attain, and retain the earnest of the Spirit, whence we may be always able to say we are confident and willing, rather to be absent from the body, and to be present with the Lord, 2 Cor. 5. 8. and to fill the soul with strong consolation against the sufferings of life, and the fear of death, and to work an answerable conversation, that whether absent or present, we may so walk, as we may be accepted of him.  
5. The consideration of this should put us upon a patiented waiting for, and a longing expectation of our change, which draweth on a pace, and not to put that off as most do to the last year, and when that is come, to the last month of that year, and then to the last week of that month, and then to the last day of that week, and then to the last hour of that day, and then to the last minute of that hour, and so time shall be no more, and we shall not find repentance, although we seek it with tears.  
6. Consider that the cause of our salvation, and so of our glorious condition, is God's mere love and favour, without any merit of ours, Luke 12. 32. It is our Father's good pleasure to give us a Kingdom, Joh. 3. 16. God so loved the world, that he gave his only begotten son, Ephes. 2. 8. By grace we are saved through faith, and not of ourselves, it is the gift of God, Rom. 6. 23. everlasting life is the gift of God; and though eternal life be called a reward, yet it is not of merit, but of mercy; let this be grounded in our hearts, that the Kingdom of heaven is not a stipend of servants, but an inheritance of Sons, which they only obtain, that lay hold on his mercy, Romans 5. 8. compared with 1 Tim. 6. 12. and 19  
2. Now as hath been said, as the love of God is the cause of our salvation, foe Jesus Christ is the way, Joh. 10. 9 Joh 14. 6.  
3, The holy Spirit is the guide in that way, as in Joh. 16. 13.  
4. The Scriptures of truth is the rule, Gal. 6. 16. Isa. 8. 20.  
5. The evidence of this salvation is faith, Heb. 11. 1.  
It is true, the instrumental cause, offering and proclaiming salvation is the Gospel; but the instrumental receiving and applying it is faith, and the cause sealing it inwardly to our souls, is the Spirit of God; the external and instrumental seals thereof are the two confirming Ordinances, Baptism, and the Lords Supper.  
6. The anchor of this salvation is hope, Heb. 6. 19  
7. The effects of this salvation is love to God, because he loved us first; and a holy conversation; if ye love me saith Christ, keep my commandments; and they that have believed in Christ, must be careful to maintain good works, which are found and required in the way to the Kingdom, but they are not the cause of reigning.   

Of the end of the world.  
THE consequents of the last judgement is life eternal in heaven or hell, and the end of the world: having finished the former, let me point to the latter, and I have finished what I intended: we read Mat. 24. 3. that Peter, James, John and Andrew, Mark. 13. 3. came to Christ and desired him to satisfy them in these three questions.  

1. Concerning the destruction of Jerusalem and the Temple.  
2. Concerning Christ's second coming, and the signs thereof.  
3. Concerning the end of the world, etc.   
The answer to the first question is from ver. 4. to ver. 23.  
The answer to the second is from ver. 24. to ver. 36.  
The answer to the third question is from ver. 36. to the end of that Chapter.  
In which Christ tells them that the very day and hour no man knoweth; that day is hidden from us, that we might not be secure, but always prepared, expecting the day of his coming, and hope for it, and have a special care, that that certain uncertain hour come not upon us unawares, Luke 12. 40.  
The end of the world is the destruction of this visible universe: as the wicked are thrust into hell, and the godly entered into heaven: this is called the consummation of the world, it shall be destroyed by fire, 2 Pet. 3. 6, 7, 10, 12, etc. but what kind of fire this is, he only knows, who is himself a consuming fire.  
Some understand that this world shall be destroyed only in its quality, others in its substance; they who think it shall be destroyed only in qualities, mean a purging, and restauration of it to its primitive institution.  
But the reader may do well to take notice, that it is one thing to be restored and changed into a better state, and another thing to wax old like a garment, and to vanish like smoke, to be dissolved, to melt, to be burned, to pass away, to be no more, as these Scriptures affirm, 1 Cor. 7. 31. Psal. 102. 26, 27. and Heb. 1. 11. Isa. 51. 6. Mat. 24. 35. 2 Pet. 3. 7, 10, 12. Rev. 21. 1.   
FINIS.   

An Alphabetical Table of the principal matters contained in this Book.  

A  
OF assembling ourselves together. Pag. 199.  
Of admonition, public and private. p. 282.  
Of assurance of salvation. p. 285. 

1. The nature of it. p. 286.  
2. Whether assurance may be attained in this life, yea or nay. p. 287.  
3. The sorts or degrees of it. p. 288.  
4. Of the trials of assurance. p. 289.  
5. It is our duty to labour for it. p. 290.  
6. Of the benefits of it. p. 291.  
7. Of the springs of assurance. p. 292.  
8. Of the impediments of it. p. 294.  
9 Of our sad condition without it. p. 295.  
10. Many have it not that think they have it. p. 297.  
11. Of the reasons wherefore the Lord doth not give it speedily. p. 298.  
12. It is very hard to recover it, if once lost. p. 299.    
Of afflictions. p. 323.  
Why the Lord doth afflict his own people. p. 324.  
He doth try their truth and strength by it. p. 325.  
How to know what sin God aims at in affliction. p. 327.  
Of Angels. p. 9  
How a man should act. p. 88   

B.  
OF the Ordinance of Baptism. p. 254. 

1. Of the essence of it. ibid.  
2. Of the exercise of it. p. 255.    
Of the condition of man in his birth. p. 385.  
Of the bill of indictment of twenty Articles brought against man upon his sick bed. p. 392.   

C  
OF the Creation. p. 8.  
Of the Covenant of Grace. p. 20. 

1. What is the sum or substance of it. ibid.  
2. With whom this Covenant was first made. p. 25.  
3. When this Covenant was made. p. 28.  
4. Whether there be any conditions of it; and if so, what they are. p. 30.  
5. Whether it be one and the same Covenant of grace that was in force before the Law, and under the Law, and now under the Gospel. p. 35.  
6. Whether this Covenant may not be broken as was the Covenant of works. p. 38.  
7. What means one should use to get into this Covenant. p. 41.  
8. When one may be said to be in this Covenant. p. 44.  
9 Wherein the Covenant of grace and the Covenant of works do differ. p. 47.  
10. What is God's order and method in bringing a people into Covenant. p. 50.  
11. What are the blessings and benefits of this Covenant. p. 53.  
12. Whether most men and women in the world are not under a ovenant of works. p. 56.    
Of the ten Commandments, and what each of them doth prohibit and enjoin.  
The first Commandment doth enjoin nine things, and forbidden three things, p. 303.  
The second Commandment doth prohibit seven things, and enjoin six things. p. 304.  
The third Commandment doth prohibit four things, and enjoin five things. p. 305.  
The fourth Commandment doth prohibit five things, and enjoin five things. ibid.  
The fifth Commandment doth enjoin fourteen things. p. 306.  
The sixth Commandment doth prohibit five things, and enjoin fourthings. p. 307.  
The seventh Commandment doth prohibit eight things, and enjoin seven things. p. 308.  
The eighth Commandment doth prohibit seven things, and enjoin five things. p. 308.  
The ninth Commandment doth prohibit seven things, and enjoin five things. p. 309.  
The tenth Commandment doth prohibit four things, and enjoin four things. p. 310.  
The order of causes, how the Lord comes down from the causes to the effects. p. 336. 

1. Of the coming of Christ. p. 414.  
2. The time of his coming is near, p. 418.  
3. Of the manner of his coming. p. 421.  
4. Of the signs of his coming. p. 422.  
5. Christ shall come visibly. p. 423.  
6. The posture that a Christian should be in at his coming. p. 423.  
7. It is the duty of all to wait for his coming. p. 424.  
8. Of the benefits that a Christian shall have at Christ's coming. p. 425.  
9 What should the consideration of his coming put us upon? p. 427.  
10. The sad condition of all out of Christ at his coming. p. 428.  
11. He shall come terribly. p. 430.    
The right constitution of a Church of Christ, or the way at first to gather a Church. p. 201.  
There are four things that Christ hath already done, five things he is now doing, and six things more he will do when he cometh▪ p. 431.   

D.  
A Rule to try Doctrines by. p. 231.  
The Lord doth not despise the day of small things. p. 334.  
Several Divine sentences. p. 340.  
The miseries attending both body and soul at the hour of death. p. 391.  
Of the sad condition of all out of Christ after death. p. 399.  
In order to our preparation for death, consider. p. 400. 

1. The fewness of our days. ibid.  
2. The many dangers we every day pass through. ibid.    
Death to a Christian is but a change of place, not of company. p. 401.  
Death is no respecter of persons. ibid.  
Death to a Christian is but a house, a bed, a sleep. ibid.  
Of the duration of the miserable estate of the damned in hell. p. 452.  
Of the Devil. p. 321.   

E.  
OF Election. p. 6.  
Of Experience. p. 167.  
Of Excommunication. p. 284.  
How far a true Christian may be tainted with error in judgement, and yet be restored. p. 155.  
Of enjoyment. p. 168.  
Of the end of the world. p. 466.   

F.  
OF the faith of Gods Elect. p. 108. 

1. Of the nature of it. ibid.  
2. The Object of this faith. p. 109.  
3. The Subject of it. ibid.  
4. The seat of faith. p. 110.  
5. The ground of faith. p. 111.  
6. The springs of Faith. p. 112.  
7. Of the hindrances and lets of faith. p. 114.  
8. Motives to believe. p. 116.  
9 Of the evil of unbelief. p. 118.  
10. Characters of true faith. p. 120.  
11. The benefits of living by faith. p. 123.  
12. How we should keep up faith at all times. p. 126.    
Of the flesh. p. 318.   

G.  
OF God the Father. p. 1.  
Of God the Son. p. 2.  
Of God the Holy-Ghost. p. 4.  
Of God's decrees. p. 5.  
It is man's duty to get a title to God's love, and to get assurance that he hath a title. p. 404.  
Of the time when, the place where, the persons to whom the Gospel is to be preached. p. 214.  
Of the gifts and graces of the Spirit. p. 194.   

H.  
OF the Holy-Ghost. p. 4.  
Of the grace of hope. p. 186. 

1. Of its nature, what it is. p. 187.  
2. Of the properties of this hope. p. 188.  
3. Of the encouragements to hope. p. 189.  
4. Of the difference between a well grounded and a presumptuous hope. p. 190.    
Of attentive hearing. p. 228.  
Several strong reasons why we should walk holily. p. 85.   

I.  
OF justification by grace. p. 58. 

1. This Doctrine is the foundation and basis of all Christian Religion. p. 60.  
2. This Doctrine is the inlet to all true peace and comfort. p. 61.  
3. This is the root and spring of all Gospel obedience. p. 65.  
4. This Doctrine is the great stop and bar to keep out all floods of error. p. 67.  
5. This Doctrine is the main support of a soul under all trials. p. 70.  
6. This is the great Doctrine by which Satan's kingdom is overthrown. p. 72.  
7. This is the great Doctrine that Satan doth most war against, either to pervert or corrupt. p. 74.  
8. This Doctrine is the hardest piece to be learned, it being supernatural. p. 76.  
9 This Doctrine doth speak forth with open mouth, the exceeding riches, and freeness of God's grace. p. 81.  
10. And as this grace is free, so it is sure and certain, it will not fail those that rest upon it. p. 83.    
Of the last judgement. p. 440. 

1. The signs that go before it. ibid.  
2. What is meant by it. p. 441.  
3. Of the place where the Lord will judge the world. ibid.    
The person, who it is that shall judge the world. p. 442.  
Of the time how long the judgement shall last. p. 443.  
Out of what the people shall be judged. p. 444.  
The day of judgement will be a great day. p. 445.  
Of the blessed condition of the godly after judgement. p. 453.  
Of the sad condition of the wicked after judgement. p. 450.  
Of the place where the Godly shall be after judgement, p. 454.  
Of justification and sanctification, how they differ, and wherein they agree. p. 101.  
Of the variety of joys that there shall be in heaven. p. 459.  
What use to make of it. p. 463.   

K.  
OF Knowledge. p. 157. 

1. Of the Knowledge of God. p. 158.  
2. Of the knowledge of ourselves. p. 159.  
3. The properties of true knowledge. p. 460.  
4. How one believer differs from another in knowledge. p. 162.  
5. What great measures of knowledge a man may attain unto, and yet be without saving knowledge. p. 163.     

L.  
OF the grace of love to God. p. 170. 

1. Of the nature of it. ibid.  
2. Of the kinds or degrees of it. p. 172.  
3. Of the springs of this love. p. 173.  
4. Of the trials of it, how it may be known. p. 175.  
5. Of the properties of this love. p. 179.  
6. Of the motives to persuade us to get into, and grow up in this love. p. 180.    
Of our love to the children of God. 281. 

1. The nature of it, what it is. ibid.  
2. Of the trials of our love. p. 182.  
3. Of the means of attaining this love. p. 185.  
4. Of the impediments and hindrances of it. p. 186.    
The difference between the Law and the Gospel. p. 301.  
Man's life is or should be guided by these seven virtues. p. 339.   

M.  
OF man. p. 11.  
Of man's fall. p. 13.  
Of man's recovery. p. 16.  
What man is by nature. p. 319.  
Of man's own righteousness. p. 320.  
Mercies and deliverances are many times nearest to us, when we ●●ink they are farthest off. p. 332.   

O.  
OF the standing Ordinances of the Gospel. p. 199.  
Of obedience. p. 166.  
How to approve the present opportunity. p. 04.   

P.  
OF providence. p. 14.  
Of the Ordinance of preaching. 

1. What preaching is. p. 208.  
2. Who they are that ought to preach. p. 209.  
3. The manner how the Preacher is to preach. p. 211.  
4. Of the time when, the place where, the persons to whom the Gospel is to be preached. p. 214.  
5. What a Minister is to preach. p. 216.  
6. Which is first to be preached, the Law or the Gospel. p. 217.  
7. How the gift of preaching may be attained. p. 219.  
8. Whether the Minister may receive money, or wages, yea or no. p. 227.  
9 Of attentive hearing of what is preached. p. 228.  
10. How to remember what is preached. p. 230.  
11. How to try all, and hold fast that which is good. p. 231.    
Of prayer and supplication. p. 332. 

1. The nature of it, what it is. ibid.  
2. Whom we are to pray unto. p. 345.  
3. For whom we are to pray. p. 235.  
4. What extraordinary prayer is. p. 236.  
5. Of the necessity of prayer. p. 238.  
6. The posture to be used in prayer. p. 240.  
7. Of the place where we are to pray. p. 241.  
8. Of the time in which we are to pray. ibid.  
9 Motives to encourage us to pray. p. 242.  
10. Means to be used to obtain the gift of prayer. p. 243.  
11. Of the hindrances of prayer. p. 344.  
12. Several sorts of prayer never answered. p. 245.  
13. How many ways the Lord doth answer prayer. p. 246.    
Of collection for the poor, another standing Ordinance of the Gospel. p. 272. 

1. What it is to give to the poor. ibid.  
2. Who they are that ought to give. p. 273.  
3. How much they are to give. p. 274.  
4. To whom we should give. ibid.  
5. What order to be observed in giving to the poor. p. 275.  
6. With what affection we must give. ibid.  
7. How many ways a man is said to give. p. 276.  
8. What fruit to expect of these duties. ibid.    
Of the Lord's Prayer, and the several petitions therein contained. p. 311.  
Of the pollution and misery of the soul in this life. p. 390.  
How to improve the present opportunity. p. 404. 

1. Store up a stock of faith. p. 408.  
2. Store up a stock of promises. p. 409.  
3. Store up a stock of prayers. ibid.  
4. Gather up all thy evidences and spiritual experiences, and keep them in thy mind and heart. p. 410.  
5. Live every day as thy last day. p. 409.  
6. Make thy will in time of health. p. 411.    
Whether there be any such thing as the personal reign of Christ upon earth; and if so, what it is. p. 434.  
Of perseverance, p. 193.   

Q  
Divers hard questions answered, and seeming contradictions reconciled, and many scruples of conscience removed. p. 347.   

R  
OF repentance unto life. p. 133.  
Of reading the Scriptures. p. 277.  
How to read the Scriptures. p. 281.  
Who they are that ought to read the Scriptures. p. 279.  
Why we ought to read the Scriptures. p. 280.  
Of the resurrection of the dead at Christ's second coming. p. 432.  
Of the first and second resurrection. p. 431.  
The manner how the Godly shall be raised, and how the wicked. p. 433.  
Of reprobation. p. 8.   

S  
OF sanctification or a holy conversation p. 88 to p. 101. 

1▪ Of the nature of sin. p. 135.  
2. How sin creeps up, and gets head in man. p. 136.  
3. Of the great danger of small sins. p. 137.  
4. Of the mischief brought upon man for one sin p. 139.  
What hurt sin doth a Saint. p. 140.  
5. The best way to mortify sin p. 141.  
6. in in the best Saints, and most times in the best actions done by them. p. 146.  
7. Of the vast difference between the sinning of the regenerate, and unregenerate. p. 148.  
8. How many ways the Lord is said to forgive sin. p. 150.  
9 Whether sins before conversion, aught to be called to mind after Conversion. p. 151.  
10. Whether the dominion of sin, may be taken away when the life of sin remains. p. 153.    
Of singing and praising God in Psalms, Hymns, and spitual Songs. p. 247.  
Of Suspension. p 283.  
Of the Lord's Supper, another standing ordinance of the Gospel. p 263. 

1. What it is. ibid.  
2. Wherein it doth differ from baptism. p. 264.  
3. Of the preparation to the Lords Supper. p. 265.  
4. ●f the actions of the administrator. p. 266.  
5. The actions and duty of the receiver. p. 268.  
6. Who they are that may partake of this Ordinance. p. 269.  
7. Of the ends and's uses of the Lords Supper. p. 270.  
8. The duty of all after receiving. p. 271.    
Of the shortness of man's life, and misery that doth attend every age thereof. p. 383. 

1. Of the Condition of man in his birth. p. 385.  
2. Of the state of childhood. p. 386.  
3. Of the st●te of youth. p. 387.  
4. Of the state of manhood. ibid.  
5. Of the declining state of man. p. 388.  
6. Of the decrepit state or old age. p. 389.    
Of the soul of man p. 〈…〉.  
The soul shall be far more perfect, and excellent was in the state of innocency. p. 454.  
The Saints after death shall be in the presence of Father, Son, and Holy-Ghost, Angels and Saints. p. 458. 

1. In this state we shall know one another. p. 459.  
2. In this state we shall speak one to another. ibid.  
3. Of the duration of this blessed estate. p. 460.    
When a man may be said to suffer for well doing, and when for evil doing. p. 329.   

T  
THE great and terrible day of ●he Lord is near, proved p. 414. 

1. By the testimony of the Prophets. ibid.  
2. By the testimony of the Apostles p. 415.  
3. By the testimony of the Angels. p. 416.  
4. By the immutability of Gods dec ree ibid.  
5. By the infallibility of his promises. ibid.  
6. By the impartiality of his justice. p. 416     

V  
OF Vocation. p. 17.   

W  
OF the world flesh and devil p. 314.  
Of the riches of the world. p. 315.  
He that men account the richest man in the world, is many times the poorest man. p. 316.   
FINIS.   

Some Books printed and sold by Thomas Brewster, at the three Bibles near the West end of Paul's.  
AN Epitome of all the Common and Statute Laws of England, in Fol.  
The Faithful Counsellor, or the Marrow of the Law in English, in 4. to.  
The Privileges of the People vindicated in 4. to.  
All three by William Sheppard, Esquire.  
The Retired man's Meditation, or the Mystery and Power of godliness: By H. Vane Knight.  
Vindiciae Justificationis Gratuitae, Justification without Condition, or the free Justification of a sinner Explained, Confirmed and Vindicated: By W. Eyre Minister of the Gospel at New-Sarum.  
Mr. Baxter's Aphorisms of Justification, Examined and Answered: By J. Crandon, in 4. to.  
An Exposition of the whole Book of Canticles, wherein the Text is Explained, and useful observations raised thereupon; by J. Robotham, in 4. to.  
Gospel Holiness, or a saving sight of God and the glorious Privilege of the Saints: By Walt●r Craddock, Preacher of the Gospel, in 4. to.  
A description of Jerusalem, with a Map, By H. Jesse, in 4. to.  
A Storehouse of Provision for further Resolution in several Cases of Conscience, viz. of living above Ordinances, of walking in Fellowship with the unbaptized, of Laying on of hands, etc.  
Also a small Catechism for babes and little ones: all three by H. J●sse.  
The Right Constitution of a Commonwealth, with some Errors of Government, and Rules of Policy, in 8.vo.  
A Brief History containing most of those notable Occurrences and Revolutions that happened in those late contests between King and Parliament▪ being a short mention of things from 1637, to 1648. by T. May Esquire.  
Milk for Babes in Christ, or Meditations, Observations, and Expe●iences, with divers cases of Conscience resolved; the glorious Privileges of them that are Christ's, with the way to know whether we are of that are Christ's, with the way to know whether we are of that blessed number: Also Election before the foundation of the World asserted, and the faith of Gods elect what it is: By Martin Finch Preacher of the Gospel in Lincolnshire in 8.  
An Antidiatribe, or the Apology of some Ministers and godly people, asserting the Lawfulness of their administering the Lords Supper in a select company; proving also the necessity of Examination, in order to a more holy Church-fellowship, being an answer to Mr. Humphreys general Admission: By H. Saunders Minister of Hollesworth in Devon.  
The Bible in Welsh with several other W●lsh Books.  
Lazarus and his Sister's discourse of Paradise, or a conference about the excellent things of the other world.  
A Discoverer of some plots of Lucifer, against the Children of men.  
The Yearning of Christ's Bowels towards his languishing friends: By S. Moor Minister of the Gospel  
The Gate of Tongues unlocked and opened, or a Seedtime of all Tongues and Sciences, being a Short way of teaching and thoroughly learning the Latin, English French, etc.  
Hermes Mercurius Trismegistus his Divine Pimander in 17 Books, together with his second book, called Asclepius, containing 15 Chapters, with a Commentary, done into English, By Dr. Everard.  
Some Sermons preached on several occasions, By P. Sterry.  
Christian experiences from Scripture-evidences under these several heads, viz.  

1▪ comfort for Believers against their fears and dismayings.  
2. Comfort for Believers from their spiritual incomes.  
3. Man's fruitlesness without saving faith.  
4. Counsel unto Saints as sojourners and strangers.  
5. M●ns folly in determining by present Events or State of things: By R. Coler preacher of the Gospel in Wiltshire.   

These written by T. Collier, viz.  
The Right Constitution of a Visible Church of Christ, with its order and Ordinances.  
The Day Dauning, relating to the calling of the Jews and Christ's second coming.  
The Confession of Faith of several Churches of Christ in the We●t, signed by several officers of the said Curches.  
A Catechism for the instruction of youth.  
A Dialogue between a Minister of the Gospel, and an enquiring Christian about the Authority of the Scriptures and the principles of the Quakers.   
The personal appearing and Reign of Christ's Kingdom on the Earth stated.  
An Antidote against the Infections of the times, or a faithful Watchword from Mount-Sion, to prevent the ruin of souls, whereby some special considerations are presented to sinners, Admonition to Saints, and Invitation to backsliders: Published for the good of all, by the Elders and Messengers of several Churches in Wales.  
A Warning Piece for the Slumbering Virgins, or an Alarm to the friends of the Bridegroom being some awakening Meditations upon Christ's own Watchword, Mat. 26. 41. By Goe Scortreth Preacher of the Gospel in Lincoln. Recommended to the Reader by Joseph Caryl, William Gre●nhill, Geo. Griffiths.  

Books against the Quakers.  
A Faithful Discovery of a treacherous Design of Mystical Antichrist, displaying Christ's Banners, but attempting to lay waste Scriptures, Churches, Christ, faith, hope, etc. and establish Paganism in England, being an Examination of the▪ Doctrines of the people called Quakers: By Joseph Kellet, John Pomroy, Paul Glisson.  
A Confutation of the Quakers, being an Answer to nineteen Queries propounded by them; and Answered by S. Eton Minister of the Gospel in Cheshire.  
A Testimony to the true Jesus and the faith of him, wherein the way of the people called Quakers is examined and weighed, being an Answer to James Nailor's Book called, Love to the Lost: by T. Higgenson.  
A Looking-glass for the Quakers: By T. Collier.