THE WAY TO HEAVEN DISCOVERED: And, The Stumbling-blocks (cast therein by the World, Flesh, and Devil) removed.  
OR, The ready way to true Happiness: Leading to the Gate of Full assurance.  
WITH A word of Reproof to the scattered, discontented Members of the late Parliament.  
And a word of Advise to the present Supreme Authority of ENGLAND.  
By ROBERT purnel.  MAT. 23. 13. 
Woe unto you, Scribes and Pharisees, for ye shut up the kingdom of heaven; ye neither go in yourselves, nor suffer them that are entering, to go in.  ISA. 57 14. 
Take up the stumbling-blocks out of the way of my people.  
Printed for William Ballard of Bristol, and are sold by J. Grismond in Ivy-lane, London. 1653.   

THE EPISTLE TO THE Impartial READER.  
Unbyased Reader,  
THe Lord by the Prophet, Isa. 57 14. ver. latter part, saith, Take up the stumbling blocks out of the way of my people, that so they may walk, as Jer. 31. 9 in a strait way, wherein they shall not stumble. Mal. 2. 8. But contrary to this, not only the World, Flesh, and Devil, but many of the leaders of the people have cast blocks in the way, and caused many to stumble, not minding the commands of Christ by Paul, Rom. 14. 13. Let no man put a stumbling block, or an occasion to fall, in his brother's way. I have endeavoured in this ensuing Discourse, or Treatise, to remove those stumbling blocks that by experience I have found cast in mine own way, either by the World, Flesh, or Devil, which in some measure are now removed, and my desire is, that I might be an assistant to others that have not these blocks removed; which is my end in presenting these things to public view: that which I have received by immediate inspiration, and mediate Declarations, viz. some of those things I learned in reading the Scriptures, some in hearing the word preached, some in conference amongst Christians, some in reading the writings of godly men: but I have not (as I know of written one line received from either of these, but that and only that which I have not only heard, but heard and seen by experience in mine own soul, so that the things are living upon mine own spirit, and I doubt not but that the spirits of many shall be refreshed by it when it cometh to public view; and I could wish that those that have greater measures of light▪ would undertake to write more distinctly & clearly in order to the removing of these stumbling blocks, or any other blocks cast in our way, by our soule-murthering enemies: especially, in these dividing days, wherein men make it their great work to cast stumbling-blocks one in another's way, so that while we are contesting about the garment of Religion, the power thereof is much abated: Men dispute for Honour sake, and Victory sake, not for truth's sake; and in the mean time, many poor drooping souls lie languishing, and the enemies of Christ and his Kingdom rejoicing, and the souls of most starving, our Gospel is turned into a Covenant of works, by our legalists; or else into a doctrine of Licentiousness, by our new upstart wantoness: I mean the Raunters, and Hypocritical dissemblers, and Vice-advancers, and Ordinances for sakers who like swarms of Drone Bees are buzzing in our ears) whose days are ending, and plagues be coming, as in 2 Pet. 2. 10, 12, 13, 15, 17, 18, 19, 21, 22.  
But for all ye whose hearts are upright with the Lord, the time is at hand, when the reproach and contempt that is now cast upon you, shall be quite taken away; for your Father will make you the head and not the tail, as doth appear by these Scriptures, Isa. 62. 8, 9 Joel 2. 23, 24. Mich. 4. 4. Amos 9 13, 14. Zech. 8. 12. Isa. 41. 18, 19 Jer. 31. 12. Isa. 30. 23. Isa. 55. 13. and Isay. 66. 6, 7. and 65. 21, 22. and 61. 4. and 60. 10. etc.  
Those contemptible despised Saints that now many do thrust sorely at, and others look a squint upon, some shut the door against, others turn their backs upon, and most of men, do either neglect them or despise them; But, Oh! poor Saints lift up your heads, your redemptirn draweth nigh, ye shall receive of his fullness grace for grace, what soever grace there is in Christ, there is the like stamped upon every true Christian. 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, coheires with Christ. Is he said to be elect and precious? so are the Saints, 1 Pet. 1. 2.  
Is he called the light of the world, the true light? they are called also, light in the Lord, Eph. 5. 8.  
Is he said to be sanctified? So are the Saints also, For their sakes sanctify I myself, that they also may be sanctified through the truth, john 17. 19  
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. Thus doth the Lord honour those that do honour him with such titles of honour; and the consideration of this doth put the Soul upon Spiritual duties from Spiritual principles, as from the sense of Divine love that doth constrain the soul to wait on God, and to act for God, Rom. 6. 1. How shall we that are dead to sin live any longer therein? So again, I beseech you brethren, by the mercies of God; that ye present your bodies a living Sacrifice, holy and acceptable unto God, etc. Rom. 12. 1. So John, These things I writ unto you, that ye sin not. What was it that he wrote? He wrote that we have fellowship with the Father and the Son, and that the blood of Christ cleanseth us from all sin. And that if we confess our sins, he is faithful and just to forgive us our sins; and that, if we sin, we have an Advocate with the Father jesus Christ the righteous: These choice favours and mercies the Apostle holds forth as the chiefest means to preserve the soul from sin. There is nothing in the world that renders a man more unlike a Saint, and more like to Satan, then to argue from mercy, to sinful liberty; from Divine goodness, to licentiousness, which is the Devil's Logic.  
The love of Christ being placed in us, the same love will be constraining of us to have all our conversations and wilking to be ordered as becometh children of such a Father; the members of such a body; the Heirs of such promises; the Temples of such a Holy Ghost: and the hearing and believing then of what God hath done for us in Christ, is the most prevailing means of drawing men in to believe in Christ. Rom. 5. 9, 10. God hath commended his love to us in this, that while we were yet sinners, Christ died for us, and so a right trusting in him springeth from the very power of his Holy Spirit in us working the same, in the opening and Declaration of his name unto u●. Psalm 9 10. this is a Faith that springeth from, and worketh by love.  
But such a Faith none can have, till the love of God is discovered to them, and so they see and believe his goodness towards them. The serious consideration of this would put a check upon that preposterous mistake about men's teaching the Doctrine of Election and Reprobation unto the world, and limiting the Gospel and death of Christ unto a few only, which is not in the Commission of Christ given to the Apostles, but rather to preach the Gospel to every creature, and to invite them to that feast prepared by Christ, and all things ready for their entertainment, and that God is willing to receive them, and so invite all and call upon all to go to the wedding to believe and submit unto him; and when this Gospel hath taken its effect upon some, that they are persuaded to let go all for him, to receive him, to believe in him, and cleave to him, then to mind them of the Doctrine of Election, as the Apostles did apply it to believers, minding them it was God's goodness and free grace to elect them in Christ before the foundation of the world; so that now they are begotten to the Faith, they are to give all diligence to make their Calling and Election sure; but many men endeavour to hold forth to the world those decrees of Election and Reprobation, which they rightly understand not, making them dangerous and unprofitable Doctrines, which otherwise in due place and manner propounded are very safe and wholesome, for herein they go besides the rule, preaching an uncertain sound, which the world can make no good use of: for when they hear it, what use can they have of it, but to perplex, or harden them? for what other consequence can they naturally draw from thence then this, Either I am Elected, or not; If I be, than I am well enough, no sin can, or shall hurt me: no matter whether I hear, pray, read, or not: If otherwise, I shall but here torment myself with a melancholy and religious life in vain: what profits it for me to pray unto him? no duties will profit me, therefore I will take my pleasure; no actions of mine can either help or hinder, etc. whereas he should be wrestling with God, as Jacob, and give him no rest till he had obtained the blessing.  
What I have endeavoured to present before you, in this ensuing Treatise, as in a Map, do you consider more particularly, viewing and weighing well the stumbling-blocks cast in yovo way, and the corruption of your own understanding, memory, conscience, will, and affections, with thoughts, words, actions, omissions, commissions; we cannot likely go too far in these things, nor wrong your nature: yea, take a man that thinketh worst of himself, he is far worse than he thinketh himself to be. In a word, our well-being doth much depend upon our removing these stumbling-blocks; and removed, they cannot be without Faith, and Faith is the work of the Spirit of God in us, out of the free love of God to us, not for any good done by us, or foreseen in us; but being by nature all in misery we were objects of mercy, Ezek. 16. 6. and so after in mercy he had cleansed us, we were beautiful through the comeliness that he had put upon us, ver. 14.  
Election is the Election of grace; Vocation is according to grace; Regeneration was of Gods own will, Faith is the gift of God, Justification is freely by grace, Forgiveness of our sins is according to the riches of his grace, Eternal life is the gift of God; all the Portion that God expecteth of us is Poverty.  
Oh! the consideration of this free love of God held forth in the Gospel, will engage the soul to a constant spiritual combat by faith, and hope, and other graces of the spirit against the flesh, and so by the spirit mortify the deeds of the flesh, daily crucifying the flesh with the affections and lusts; this love, as an inward principle, worketh out pollution and corruption, as being repugnant thereunto; it putteth the soul upon true endeavours, to purify both soul and body, person and conversation, from all corruption universally, both in kind and degrees.  
This word of grace hath a purifying faculty in it; Ye are clean through the word I have spoken to you, saith Christ, John 15. 3.  
Again, the Word is as an Antidote against sin, Psal. 119. 11. and as a lamp discovering the spot, Rom. 7. 7. and as a Star conducting to Christ the Fountain of purifying, 1 John 2. 1, 2. Zach 13. 1. and as a rule according to which we are heedfully to order our conversation, Psal. 119. 9 and the chiefest motive unto selfe-purifying, 2 Cor. 7. 1. The appearing of this stirreth up fervent desires and prayers for thorough purity. Psal. 19 9 Cleanse thou me from secret faults; purge me with Hyssop, and I shall be clean, Psal. 51. 7. Wash me, and I shall be whiter than snow, etc.  
Avoid Satan, How can I do this evil, and sin against God? I must love him because he loved me first, his free grace hath appeared unto me; I must run after him, he hath set my feet at liberty.  
I must run the ways of his Commandments, he doth let my soul live, therefore I must praise him: he hath made the Tree good, therefore the Fruit must be good.  
Robert purnel.   

The way to Heaven discovered, and the stumbling blocks (cast therein by the World, Flesh, and Devil) removed.  

ALL Men, Women, and Children under the Sun, are either in the state of Nature, or in the state of Grace; in Christ, or out of Christ: only here is their misery, many that are in the state of nature, do think they be in the state of grace, and many that are in the state of grace, do think they be in the state of nature: Now although there be but these two states, yet there be several degrees in each of these states, viz. Those that are in the state of Grace, are in one of these four forms, either babes, children, young men, or old men.  

1. Babes, 1 Pet. 2. 2.  
2. Children, little children, 1 Joh. 2. 12.  
3. Young men, 1 Joh. 2. 13.  
4. There is Old men, or Fathers, 1 Joh. 2. 14.   
So also for those in the state of Nature, there be some nearer, some further from the kingdom of God, Isai. 46. 12. Harken unto me ye stout hearted, that are fare from righteousness; all stout hearted, obstinate, selfconceited, Ranters, and Ordinance-forsakers, and vice-advancers, Scripture-rejectors, and hypocritical dissemblers, etc. These are fare from the kingdom of God. But then there is another sort of those in the natural state, spoken of by our Lord Jesus Christ, Mar. 12. 34. And when Jesus saw that he answered discreetly, he said, Thou art not fare from the kingdom of God, etc. Thou art more moderate, more teachable, more tractable, thou hast in thee many good things, thou wantest but that one thing needful, and thou shalt be perfect: make Christ thy portion, and sell thy own portion and follow him, Mat. 19 21. Thou hast almost persuaded me to be a Christian, Act. 26. 28.  
Object. But what shall we that are in the state of nature do, that so we might, if not get immediately out of that state into a state of grace, yet that we might be continually waiting upon God, in the use of those means appointed by him to change us, & c?  
Answ. The way with the wise man in Mat. 7. 24. to build our house upon the Rock, is as followeth.  
1. Be throughly convinced that thou hast hitherto built upon the sand: which will easily appear, if thou consider,  

1. What thou art by nature.  
2. What thou art by practice.   
1. What thou art by nature, not only born in sin, but left in a condition unable to recover thyself. Job 14. 4. Who can bring a clean thing out of an unclean? 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: Mic. 7. 2. There is none upright amongst men: Rom. 5. 12. Wherefore as by one man sin entered into the world, and death by sin, so that death passed upon all men, for that all have sinned: Rom. 3. 9, 10. Both Jew and Gentile, they be all under sin, as it is written, there is none righteous, no not one: Rom. 3. 12. They be all, and altogether become unprofitable, there is none that doth good, no not one: Psal. 14. 3. We are all gone out of the way, we are all become unprofitable and filthy, none righteous, not one. Now if all this be too little to complete our condemnation, woe go astray as soon as ever we are born, Ps. 58. 3. Gen. 6. 5. Every imagination of the thoughts of our hearts, was only evil, and that continually. Yea all the Saints themselves, before conviction, conversion, and regeneration, were guilty of original and actual transgression, Ephes. 2. 3. and were by nature the children of wrath as well as others. 1 Cor. 6. 9, 10, 11. Neither Fornicators, nor Idolaters, nor Adulterers, nor effeminate, nor abusers of themselves, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners shall inherit the kingdom of God, and such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus Christ. Tit. 3. 3. For we ourselves, were sometimes foolish, disobedient, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another. 1 Tim. 1. 13. I was before a blasphemer and a persecutor. Eccles. 7. 20. So that there is not a just man upon earth, according to creation and practice, that doth good, and sinneth not: and thus man which at the beginning was created happy, is become of all creatures most miserable, viz. a slave to the Devil, a child of wrath, and an enemy to good, and an heir to eternal damnation, Eph. 2. 3. Now we cannot come out of this miserable estate, until we come to him who is the fountain of life, and brought to him, we can never be but by faith, Heb. 11. 6. For as God is the life of the soul, and the soul is the life of the body, so faith is the life of our enjoyments, and the promises are the life of faith; now when a man or woman comes to be throughly, and powerfully, and effectually convinced, that he or she was born in sin, and have ever since lived in sin; and that all the plagues and judgements threatened in the whole Bible are due to them for their sins, as appears by these Scriptures: Rom. 6. 23. The wages of sin is death: Rev. 14. 10. These shall drink of the wine of the wrath of God, which is poured forth without mixture, in the cup of his indignation: Psal. 9 17. The wicked shall be turned into hell, and all they that forget God: Rom. 2. 9 Tribulation and anguish, indignation and wrath, upon every soul of man that doth evil, of the Jew first, and also of the Gentile: see Deut. 27. 26. Deut. 28. 16, 17, 18, 19, 20.  
But besides all this the sinfulness of man by nature will further appear, if we examine every faculty of the soul: viz. the understanding is full of vanity, see Psal. 94. 11. nay it is full of blindness, 1 Cor. 2. 24. unteachableness and incredulity, 2 Cor. 4. 4. So the will of man is wholly depraved: 1. It is contrary to God, his word and Spirit in all things; 2. It will not depend nor wait on God; 3. it is unconstant in good resolutions; 4. it disobeyes the will of God: as we may see in Adam's eating the fruit, and saul's sparing the Amalekites King and Cattle. Then for the memory, that also is full of corruption. 1. That will forget the things that it is commanded to remember: 2. It will remember the things, that we are commanded to forget, it will hold trifles, and let go matters of moment. So the conscience that is wholly corrupted; 1. it is without feeling, it is neither clear to see things that are amiss, nor sensible of sins committed: 2. Whereas it should excuse or accuse, it doth abuse and pervert the light it hath by making great sins small, etc. Then for our affections, they are also corrupt, they come as a tempest and carry us away, either to make us overlove, overgrieve, overjoy; etc. we hate our brother which we should love, & love our lusts whom we should hate: by all which we may see that our nature is full of unrighteousness, and ungodliness.  
2. If thou, and I consider what we are by practice, we may quickly find our sins to be more than the hairs of our heads, or sands on the sea shore. Examine first thy actual sins, of thought, word, and deed: in our thoughts there is much corruption, they being idle, vain, wicked, and so foolish, as Dr. Preston saith, If a man should write his thoughts of one day, and read them at night, he would think he was half out of his wits: now thoughts are the first born, and blossom of the soul, and are the first plotters and contrivers of good or evil, with them we entertain good in the temple of our hearts. Then for our words, the tongue being very slippery, we offend easily, St. James compares the tongue to a bit, which keeps in the wildest horse, and to a rudder, which turns the greatest ship, and to a fire, which inflames the whole course of nature, Jam. 3. 3, 4, 5. Yet most men think it nothing to let their tongues walk up and down at random, from morning till night, from week to week, from month to month, from year to year. Then see it again by most men's actions, their sins of commission, their number, greatness, frequency, and thou wilt soon say as in the Psal. 19 12. Who can understand his errors? Then again, for sins of omission, thy barrenness and unfruitfulness, thy omitting of time that is so precious, and omitting of occasions of doing good, see Mat. 25. 45. Again let us consider the aggravations of sin, first every sin is against the great Majesty of God, the greater the person offended is, the greater the sin committed is.  
Again, we sin against knowledge: it was the great sin of the Gentiles, that when they knew God they glorified him not as God; to sin against knowledge, is a resisting the holy Ghost: tribulation therefore is first to the Jew, that knew the will of God, and then to the Gentile Now the Gentiles had but the light of nature: see Rom. 2. 9 Again, another aggravation of sin is this, we have sinned against vows and covenants made with God; now sin after covenant is greater than it was before, though in act it be but the same. Again, we sin against means, yea against those means that God hath put as weapons in our hands to resist it; as mercies or corrections of God, or his word, whereby we profit not.  
Now all this that hath been spoken hitherto of our sinful condition by nature and practice, is but a taste of one drop to the Ocean, to that bulk and body of corruption that lieth covered in our hearts, as fire under ashes; see Psal. 19 12. Who can understand the errors of his life? saith David, I will set thy sins in order before thee, saith the Lord, Psal. 50.  
The next thing to be considered, is the judgements threatened against those sins: Psal. 50. 22. Now consider this, saith the Lord, lest I come and tear you in pieces: Cursed is he that continueth not in every thing that is written, Gal. 3. 10. and, he that keepeth the whole Law, and offends but in one point is guilty of all: Jam. 2. 10. so that sin and punishment are linked together. See the forementioned places, Rom. 6 32. Rev. 14. 10. Psal. 9 17. & Rom. 2. 9 & Deut. 28. 16, 17, 18.  
Now when the soul seethe his sin, and the judgements due to him for sin, than the soul doth begin to make a stop, and to consider where it is, and whither it is going; and as it looks up, it seethe an angry Judge ready to pronounce his condemnation; and as it looks down, it sees hell mouth open ready to receive it: If thou look before thee, all the world seems in a flame of fire: and behind thee a hideous noise of an innumerable number of thy fellow sinners, at their wits ends, crying out with the Jailor, What shall I do to be saved? or else with the four lepers 2 King. 7. 3, 4. If we should enter into the city, the famine is there, and we shall die; and if we sit still here, we die also; Now therefore let us fall into the hands of the Assyrians, if they save us alive we live, if not we shall but die: Even thus is it with every soul, a little convinced of his sinful life, lost and undone condition. First, if we should look back, and enter into the City of all the good that we have done, the famine is there, and we shall die; and if we sit still here in this state of nature, not improving the opportunity, nor ability that is in our hands, we die also: now therefore let us fall into the hands of the Assyrians, if they save us alive, we shall live, if not, we shall but die. This third and last resolution of the Lepers, doth show and fully discover to all men that have their eyes in their heads, that a man or woman once convinced of sin, both original and actual, of omission and commission, both in flesh and spirit, with all its aggravations and denominations, this party seeks for healing, but it goes to the Assyrians, an enemy that could not help themselves: so we, even we the most of men, awakened out of a secure estate of sin, the soul seeks and comes to the Assyrian of his own righteousness, and when he comes to the camp, he finds that fled away, than he returns to all his friends and relations, and finds them unable to help themselves, much least to help him: Then the soul comes to the Assyrian of his own duties, and ordinances, and so rests upon a form without the power, and so we will never come to Christ, the true and only physician of the soul, until with the woman in Mar. 5. 25, 26, 27, 28. we have spent all our money, time and pains, and left no stone unturned, no means unattempted, to get cu●e and healing in something beside, the Lord Jesus Christ; but when with this woman we have spent all, and yet grow worse and worse, than the soul gins to make a halt or stop again, and so gins to reason with it self; If I sit still here in the state of nature, I shall die, or if I should go into the City of my own works, the Lord hath written death upon that, no flesh shall be justified by that: I will even fall into the hands of God, the great Creator of the Assyrians, Who can tell but that he may be gracious unto me, that I perish not? Jonah 3. 9 Joel 2. 14. Nay the Lord may be gracious to me and save me, Amos 5. 15. Oh let me and all those my fellow sinners, fall into his hands, it may be we shall be hid in the day of the Lords wrath: It is true, we being wicked he may say to us as in Psal. 50. 16. What hast thou to do to take my Covenant into thy mouth? But for all this, I am resolved saith one, I am resolved saith another, to go to him, and cast myself upon him, although it doth seem to be contrary to his law, which is our Debt-book, yet there doth seem to be a way opened in the Gospel, which is the Pay-book, where if I mistake not, are Receipts for most of my debts, if not for all: Wherefore as Esther 4. 16. she resolved to go to the King, though it was contrary to the Law; So am I, saith the convinced sinner, resolved to go in to the King of Kings, and if I perish I perish.  
Now sometimes before the soul comes to this strong resolution, even when once it gins to be throughly convinced of sin, it makes a stop or halt, like a traveller meeting with two ways, and knows not which to take, he stands still and takes neither of them for the present, but continueth enquiring of all that pass by, and at last having silenced his own thoughts, he hears a voice behind him saying, as in Isa. 30. 21. This is the way, walk in it, and so the Lords gives a mighty turn to the soul by that secret voice; but before the soul comes thus fare, there is wrought in the soul the assenting act of faith, but not the applying act; now the assenting act is that whereby a man assents to the truth of the Scripture; that he is such a miserable wretch as the Scripture saith, that he shall perish eternally, if he be not new born, and taken out of the first Adam, and graffed in the second.  
But some will object or demand, Whether a soul thus convinced doth believe first, or repent, before it doth believe.  
But for answer hereunto, consider that there are three acts of faith, viz.  

1. The assenting act.  
2. The relying act, or Faith of reliance.  
3. The Faith of evidence or persuasion.   
Now the assenting act of faith is repentance; and so godly sorrow is an effect of it; so that this assenting act of faith, leads a soul to an ordinance in God's hand, as to the first part of repentance, consisting in conviction, contrition, and humiliation; now the habit of faith and repentance are both together in the soul, we only question which God doth give the soul power to act first; and for the further clearing hereof consider, That a soul cannot come to Christ, till it goes out of its self; now a soul will not go out of its self, till it doth see the danger of continuing in its self: this danger works fear, this fear works sorrow, and this sorrow is humiliation; and this cannot be without the first act of faith, seeing we cannot dive into the dispensations of God, by a bucket of reason. It is true that the troop of Converts Act. 2. 37. they were pricked at their hearts, and said unto Peter and the rest of the Apostles, Men and brethren what shall we do? and in Act. 16. 29. the Jailor came trembling, and fell at their feet and said, Sirs, what must I do to be saved? So that repentance is the effect of faith, and the cause must needs go before the effect; only mind that repentance hath three parts, to wit, conviction, contrition, and humiliation, or the turning of the soul from sin, and the conversion of the soul to God, and this cannot be done in Gods ordinary way, before the habit of faith be wrought in the soul; so that we may judge of the habit of faith, by the acts of humiliation that it doth work in the soul.  
The next thing to be considered is, What is that conversion of a sinner, so much spoken unto in the Scriptures?  
For answer unto which, it is most clear by Scripture, and experience, that the conversion of a man is as hard a thing as to turn the course of nature: rewards and punishments proposed may turn men's actions, but to turn the inclination of the heart is proper to the Spirit of the Lord, 2 Cor. 3. 18. By the Spirit of the Lord we are changed into the Image of God; and this Spirit will show you the corruption of your understanding, memory, conscience, will, and affection's, with thoughts, words, and deeds, and actions, omissions, commissions, and by a mighty power change all these into the Image of God. There is no power below that power, that raised Christ from the dead, and that made the world, that can turn the heart of a sinner; we are as well able to turn a flint into flesh, as to turn our own hearts to the Lord; to raise the dead, and to make a world, as to repent; Repentance is a flower that grows not in nature's garden; Can the Ethiopian change his skin, or the Leopard his spots? then may they also that are accustomed to do evil, do good, Jer. 13. 23. Repentance is a gift that comes down from above, men are not born with repentance in their hearts, as they are born with tongues in their mouths; the same power that forms the child in the natural womb, for the child doth not form its self; and its father and mother are but the means; I say, the same power that gives it the first birth, must give it the second birth, or else it will not be borne again, and if not, it can never enter into the Kingdom of heaven, Joh. 3. 3. No power, but the power of the Almighty, can convert a sinner or recover a backslider; Turn thou me, and I shall be turned, saith Ephraim: After that I was turned I repent, saith he. For as Mr. Thomas Brooks well observes, repentance hath in it these three things; 1. The act; to turn from darkness to light. 2. The subject changed, that is, the whole man, both the sinners heart and life; first his heart, than his life; first his person, than his practice; it is a through change both of the mind and man. 3. The terms of his change and conversion, from what, and to what, the whole heart and life must be changed, and that is, from all sin, to good; repentance is not only a turning from all sin, but also a turning to all good, at least to love all good, to a prising of all good, and to a following after all good, Ezek. 18. 21. etc. it is not enough that the tree bears not bad or ill fruit, but it must bring forth good fruit, else it must be cut down and cast into the fire; true repentance strips a man stark naked of all the garment of the old Adam, and leaves not so much as a skirt behind in this rotten building. It makes a man poor, hungry, empty, naked, lost, and blind, etc. these are those to whom the promises be made, and these are those that Christ came to seek and save, heal and pardon.  
Object. But say many sinners, If this work be such a mighty work, that none can do it but the almighty power of God, to what end shall I look or dive into myself, and my lost condilion, seeing I cannot recover myself out?  
Answ. It is the Pool of Bethesda, appointed by God for a sinner to wait at, and the way of God that he will be found in, and the place in which he hath abundantly promised in his Word, that he will manifest himself to us in; he never said to any soul that doth wait upon him in the way of his ordinances, seek ye me in vain; but he saith, seek ye me in this way, and you shall find me; ask, hear, and you shall have; for these ordinances are my Pipes of conveyance.  
Object. But why doth God promise eternal life only to those that believe, and threaten death to those that do not believe, seeing it is not in a man's power by nature to believe?  
Answ. 1. That the Lord might by means of these promises and threats work us unto that which by nature we are averse unto, 2 Cor. 11. 20, 21.  
2. That the grace of God might as well appear in giving power to believe, as in giving Christ, and in him forgiveness of sins to be believed, Rom. 9 16. So than it is not of him that willeth, nor of him that runneth, but of God that showeth mercy: so again Rom. 11. 5, 6, 7.  
3. That all men might appear more and more inexcusable, when neither promises nor threats will move them to embrace free mercy, Acts 13. 46. Seeing you put the word from you, lo we turn to the Gentiles, and in the 51. verse, so they shaken the dust of their feet against them; Acts 18. 6, 7.  
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 : Joh. 6. 27. Labour not for the meat that perisheth, but for that which endureth unto everlasting life: Isa. 55. 3. Incline your ear and come unto me; hear and your soul shall live.  
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. Joh. 5. 39 & Psal. 119. 9, 98, 99, 104, 105. & Rom. 4. 6.  
The soul being brought thus far on his journey toward heaven; as, 1. To be powerfully convinced by the Spirit of God, as in Joh. 16. 8. this Spirit doth convince us of our own natural misery; and of Christ's supernatural al-sufficiency to remove it.  
In the next place, the soul gins to inquire after a remedy, and finds that there is no other name given under heaven, whereby it can be saved, but by Christ alone; so the soul gins to hear what Christ saith in his Word to poor sinners, Mat. 11. 28. Come to me, saith Christ, I will give thee rest. Isa. 55. 7. I will abundantly pardon thee. Isa. 55. 1. Come, come, come to me, saith Christ. Revel. 22. 17. Take the water of life freely. If thou dost confess and forsake thy sin, thou shalt find mercy, Prov. 28. 13. & 1 Joh. 1. 9 Nay if thou canst not forsake them, if thou dost but truly confess them, he will pardon thee, Jer. 3. 13. & Mica. 7. 18. 19 But if thou find not the conditions of the promise wrought in thee, then apply those absolute promises, that are made without condition, viz. They shall be all taught of God, Joh. 6. 45. And I will blot out all thy sins, for my own Name sake, Isa. 43. 25. & Jer. 31. 34. I will forgive their iniquity, and their sin I will remember no more. I will sprinkle clean water upon you, and you shall be clean, Ezek. 36. 25. and again, I will give you a new heart, and take away the stony heart, Ezek. 36. 26. Isa. 48. 9 & 28. 11. & Dan. 9 17. 1 Joh. 1. 1, 2. He (the Lord Jesus Christ) is the propitiation for our sins. Heb. 8. 12. For I will be merciful to their unrighteousness, and their sins will I remember no more. Rom. 5. 20. Where sin abounded, grate did much more abaund. Rom. 4. 5. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Jer. 24. 7. I will give them an heart to know me that I am the Lord, and they shall be my people, and I will be their God. Rom. 5. 6. For when we were yet without strength, in due time Christ died for the ungodly. 2. Cor. 5. 21. For he hath made him to be sin for us, that knew no sin, that we might be made the righteousness of God in him. Isa. 5. 3. 6. The Lord hath laid on him the iniquity of us all. 1 Pet. 2. 24. Who his own self bore our sins in his own body on the tree, that we being dead unto him, should live unto righteousness: by whose stripes we are healed: Now all this is written, that we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us; as in Heb. 6. 18. and so sit down quiet in hope of eternal life which God that cannot lie hath promised before the world began, Tit. 1. 2.  
In a word, Our heavenly Father hath made his Will, and given us poor undone sinners, great wealth, rich possessions, and large legacies, so that all his children are great heirs, Rom. 8. 17. Wherefore we ought to have an unshaken expectation, and a frequent seeking for all that is promised, and not to suffer the heavenly Father to purse or keep a penny that is due; but he shall be sure to hear of his promise made to us in his Will and Covenant; and if he do not presently give in according to Covenant, let us draw a petition, and preserre it in the Court of heaven, where we have an Advocate prepared, Jesus Christ the righteous, to plead thy cause without a see: 1 Joh. 2. 1. & Isa. 43. 25.  
Now when a soul gins to clear up and to believe, and apply these and the like precious promises, the Devil comes in as a roaring Lion, like a Jailor that hath lost a prisoner; the World comes and holds forth her two fair breasts of profit and pleasure, to a lure the soul to return to its first state of security: and so both the World and the D●vill, lay siege against our own misgiving hearts; and so all three, bending their forces together to cheat the soul, or at last to engage the whole man to put a stop to this blessed work; they begin again to cheat the soul under more specious pretences, covering all the gross sins flowing from the deceitful heart with the mantle of Religion; and so promise the soul peace, and bring it into trouble; promise it honour, and bring it to disgrace; promise it liberty, and bring it into bondage; promise the soul life, and bring it to death; and so hid pride under the name of decency; and bring in Covetousness, under the name of good husbandry; cloth Drunkenness, under the name of good fellowship; and hid Frowardness, under the name of Zeal: so that sin sings to us, and sinks us, it kisseth us, and betrays us. Who would imagine that whiles a man cries out against Pride, Covetousness, Cruelty, Treason, Heresy, Blasphemy, etc. that he himself should be the spring from whence these issue? In a word, a man may as well tell the stars, and number the sands of the sea, as reckon up all the deceits in one's own heart.  
At length the poor soul is awakened again, and gins to see it is cheated on every side, and so breaks forth in these or the like words, thoughts, or both, Well, saith the poor soul, you have convinced me of sin, or rather the Spirit of God in the of reading the forementioned Scriptures, and you have also laid before me the remedy, but unless you can as an instrument in God's hand take away all the stumbling blocks that are in my way to heaven, I see I shall do nothing but fall; for the Devil is ever and anon casting a stumbling block in my way, and so doth the World, and so doth my own deceitful, desperate, wicked heart, my worst enemy of all, that I no sooner have gotten over one stumbling block, but another is laid in my way, and I walk in the dark, and see little or no light, and so am ready to fall over every block, and my falling so often, doth make me so weak, that I fear I shall fall so long, that I shall never be able to rise again: see in Psal. 140. 10. & 1 Pet. 2. 8. & Jer. 6. 21.  
For answer unto which let me acquaint the reader that I have had a little experience of these blocks in the way of a sinner, to its Saviour.   

The first stumbling block that lieth in the way is this; saith one, I am sometimes unsatisfied and remain staggering, and doubting whether the Scriptures called the Old and New Testament be the Word God, yea or no.  

Answ. If the Scriptures be not the Word of God, then there is no rule to walk by, but that every man may walk according to his own heart, and as it seems good in his own eyes: and this is a most pleasing bait, whereby our Rantors and new upstart wantoness are ensnared, and become the tribe of disobedience, begotten by the seed of the Serpent, and travelling towards the land of confusion, and they will shortly arrive at the anger of God, and be cast into the pit of his eternal displeasure. But that the Scriptures are the Word of God, it will clearly appear, if we consider  
1. By the powerful effects that the Word hath, and doth work upon the consciences of men, as to avoid the evil and to choose the good, besides many wonderful effects that have been wrought thereby in all ages.  
2. It doth appear that the Bible is the Word of God, because it holds out holiness more than any book in the world, and they hold forth a selfdenying spirit, more than any book besides in the world, by all which it doth appear, that it is the Word of God.  
3. It doth further appear to be the Word of God, because we find many of the same things written in our hearts by the Finger of God, his Spirit bearing witness with ours that we are his, and both bearing witness that this is his Word.  
4. In respect of the matter of the Scripture, it doth appear to be the Word of God; for there cannot be more glorious matter for the creature to be centred upon; so also for the sweet dependency of the creatures one upon another: beasts nourish men, and grass them.  
5. The Scripture doth appear to be the Word of God, because those things that have been promised the rain, have in the appointed time come to pass in all ages, so that things have fallen out in every age, according to their several prophecies: and all this being so, doth make it plainly appear to be the Word of God. Now when a poor sinner converted hath gotten over this stumbling block, and is in some measure satisfied that this is the Word of God, so that the subtle Devil, and his own deceitful heart, cannot cheat him here, than he casts in a second stumbling block.    

II.  
It is true, it cannot be denied, but this is the Word of God, and were it truly translated as it was left by the Prophets and Apostles, in Hebrew and in Greek, it were something, but alas, the Scripture is corrupted by a spirit of ignorance, or a spirit of self-ends, in our translations.  

Answ. It is possible here and there a word is not so clearly translated, but what is that to thee, seeing thou art not to build thy faith, and adventure thy soul upon God as held forth in any single text, but according to the harmony of Scriptures, or general scope, and so they be truly translated: as to instance, in the Scriptures of the Old Testament. Christ exhorted them to read the Scriptures, and it cannot appear that the Bible should be corrupted since: for besides the Apostles, there were many thousands of learned Jews, that came to profess the Gospel: Act. 21. 20. Jam. 1. 1. And the truth being so gloriously planted, it doth appear it could not be corrupted: the generality of Scriptures are truly, clearly and faithfully translated, so that whosoever readeth, and understandeth, affecteth, believeth, and applieth, and practiseth, what is there held forth, it is able to make him wise, throughly furnished unto every good work, etc. and so we come to the third stumbling block.    

III.  
I cannot but grant, saith the doubting sinner, but that the Scriptures are the Word of God as hath been proved, and that they are not so much corrupted by the Translators, but in the main and general bulk, are pure and clear; but what is all this to me? (saith the poor soul) If God had spoken particularly to me by his Prophets and Apostles, as he did to the Jews and Gentiles, than it it were something; but alas, these promises were made to the people then as being, and what is that to me, unless God had spoken to me as he did to them?  

Answ. The promises do belong unto us now in being as well as unto them, as doth clearly appear by these and the like Scriptures: Rom. 15. 4. For whatsoever was written afore-time, was written for our learning: Joh. 17. 20. Neither pray I for these alone, but for them also that shall believe in me through their word: 1 Cor. 9 10. Saith he it altogether for their sakes? for our sakes no doubt this is written: Rom. 4. 23, 24. Now it was not written for his sake alone, but for us also: 1 Cor. 10. 11. Now all these things happened unto them for ensamples unto us: and they are written for our admonition, upon whom the ends of the world are come. Peter tells us from the Lord, 2 Pet. 1. 20. that we must not make the Scripture speak in a private sense: that is, we must not analyse or interpret them so, as if the Prophecies thereof did relate only to the particular times, places, and persons, in, by and to whom they were at first uttered, etc.    

iv  
After the sinner is got over the three former stumbling blocks, he gins to run the ways of God's Commandments; and in his way he meets with a fourth block; It is true, saith he, the Scriptures are the Word of God, and in the main truly translated, and they speak to me, upon whom the ends of the world is come, as well as unto the people in former ages; But how shall I know what they mean? The Scripture is to be understood in a spiritual sense, the Book is sealed to me, I cannot open the seal: I want the Key of the Bible, the Spirit of the Lord, Isa. 29. 11.  

Answ. It is true, the word is a spiritual word, for holy men of old, spoke as the Spirit gave them utterance; and the Apostles spoke as the Spirit gave them utterance, Act. 2. 4. So that neither the learned man, nor the unlearned man can understand this Book, till the Spirit of God doth open this unto them: see Isa. 29. 11, 12. And the Apostles themselves, although they had been a long time with Christ, and heard his wo●ds, and seen his miracles, yet Christ after his resurrection, must come and open their understandings, before they could understand the Scriptures, Luk. 24. 45. Again the Scriptures are sometimes to be understood in a literal sense, sometimes in a spiritual sense, and sometimes in both: sometimes as they are expressed, sometimes as included, sometimes as employed: but for removing this stumbling block, take notice, that the same God that commanded us to read, hath promised to open our understandings, that we may be able to understand and apply his Word: the Word of God itself shineth as a clear light, but as the pillar of fire was darkness to the Egyptians, so is the Scriptures to carnal corrupted minds; for it is spiritually discerned: 1 Cor. 2. 10. Until the Spirit open the understanding, the understanding cannot apprehend, and when it is opened it doth understand, but according to the measure of that light, set up in the soul, etc.   

Obj. But for the full removing of this fourth stumbling block, I desire satisfaction in these ensuing things.  
1. Whether many of the promises are not made to Christ; and if so, what they are.  
2. Whether many of them are not made to the Jews, and what those promises are.  
3. Whether there be not many promises made to the Gentiles; and if so, what those are. These and many other things must be cleared unto me, and in me; and all mountains and stumbling blocks, that lie in my way removed, or else I shall not, nay I cannot believe nor apply the promises.   

Answ. In answer to the first Quaere, what promises are made unto, and do belong to Jesus Christ.  
1. It was promised that he should be conceived of the Highest, and born of a Virgin, Luk. 31. 35.  
2. That he should be a Saviour and Redeemer, Act. 5. 31. & Hos. 1. 7. & Zach: 9 16. & Mat. 1. 21.  
3. That he should be given for a Covenant to the people to perform all for them, and to work all in them, and to perfect all concerning them, Isai. 42. 6. & 49. 7.  
4. That he should build his Church, Isai. 59 20. & Zech. 6. 12, 13.  
5. That he should have the heathen for his inheritance, and judge among the nations, Isai. 2. 4. Psa. 2. 8, 9 & 110. 1.  
6. That he should be exalted above all, and his throne established for ever and ever, Luk. 1. 32, 33.   

2. Quaere is, Whether many of the promises are not made to the Jews, and what those promises are, that are yet to be fulfilled to them.  
Answ. 1. That the Lord will gather them, and restore them out of, and from amongst all nations, where they be scattered, Isa. 27. 12. & Ezek. 24. 13. & 36. 24. & 37. 21.  
2. That they shall repent of their sins, Zach. 12. 10, 11, 12.  
3. That they shall be fruitful, Ezek. 24. 26, 27. & Jer. 31. 12.  
4. That the great ones of the earth, as Princes and Nobles, shall serve them, Isa. 49. 23. & 60. 10.  
5. That their state shall be so glorious, that it shall be called a new heaven, and a new earth, Rev. 21. 1.  
6. That the Gentiles shall come in to them, Zach. 8. 23. & Isa. 60. 3, 5, 7.   

3. Quaere is, Whether there be not many promises made to the Gentiles; and if so, then what those promises were and are.  
Answ. I suppose that all, or at least many of the spiritual promises made to the Jews do belong, and may be applied to the Gentiles, but there are promises that do more peculiarly belong to them. Hos. 1. 10. And it shall come to pass, that in the place where it was said unto them, Ye are not my people, there shall it be said unto them, Ye are the sons of the living God: Hos. 2. 23. And I will have mercy upon her that did not obtain mercy, and I will say to them which are not my people, Ye are my people: and they shall say, Thou art our God, see Act. 15. 17 & Mal. 1 11. & Isai. 2. 3, 4. & 11. 10. & 56. 8. & Jer. 16. 19 & Ezek 17. 23. Luk. 13. 29. & Mat. 12. 21. & 21. 23. & Rom 15. 12.    

V  

Object. But saith the poor staggering soul, you have removed four stumbling blocks that lay in my way, as so many iron gates, barred against me; but behold a fift block, I know not how to apply the promises, therefore show me how I may apply them, and make a spiritual use of them.   

Answ. You are to apply them understandingly, and that you may so do, consider in what condition or state you are in; if a sinner, than you must apply those promises that are made to sinners, viz.  
1. As that Christ died for the ungodly and for sinners; and that he came into the world, to save sinners.  
2. The promises are to be applied orderly; that is according; to the intent of the promiser; seek and beg pardon and forgiveness, before you beg assurance, apply the promise of grace, before the promise of glory.  
3. Apply the promises particularly; He loved me, saith Paul, and gave himself for me: and again, My Lord and my God, see Psal. 18. 2. The Lord is my rock and my fortress, and my deliverance: my God, my strength, in whom I trust, my buckler and the horn of my salvation, and my high tower, etc.  
4. Apply the promises strongly; for a man can never be established unless he believe confidently, Isai. 7. 9 Again, Christ doth often check his Disciples for doubting and staggering. And that we may believe strongly, consider  
1. His power that hath made these promises; he can and will perform them, Heb. 11. 19 Rom. 4 21.  
2. Consider his faithfulness that he will perform them, Heb. 10. 23. & 11. 11.  
3. Consider he is ever mindful of his promise, Psal. 111. 5. & Isai. 49. 15.  
4. Consider his goodness, he will make good his words in every part, 2 Tim. 2. 13. & Mic. 7 20.   

Object. But for the full removing of this fift stumbling block, I desire satisfaction, saith a poor staggering sinner, in this; many or most of the promises are made conditionally, and I find not the conditions in me, how then shall I apply them, nay how dare I to apply them?   

Answ. It is true, many of the promises, are made conditionally.  
1. If thou dost confess and forsake sin, thou shalt find mercy, Prov. 28. 13.  
2. If thou dost forgive all those that do trespass against thee.  
3. If thou art weary and heavy laden with sin, thou shalt find mercy, if thou dost come to Christ▪ Mat 11. 28.  
4. Christ doth call all those that are a thirst to come to him, as in Isai. 55. 12. & Rev. 22. 17.  
These and many more are made conditionally: but consider,  
1. That the Lord hath promised to work those conditions in thee that he doth require of thee.  
2. When we read the conditions of the promises in the Gospel, they be not like the promises of the Law, made to the perfect fulfillers of them: these promises are Evangelically made to those that endeavour to keep them.  
3. Consider whatsoever promises are made in general to all those that hunger and thirst, etc. every one may particularly apply it to themselves; as to instance, the Messiah, Gen. 3. 14. is promised to all, which every one ought to apply to themselves particularly; see Josh. 1. 5. compared with Heb. 13. 5.  
4. Consider in our weak endeavours to keep the promises, we should believe the performance to us, in, and through, and by Christ, in whom all the promises are Yea, and Amen, 2 Cor. 1. 20. When we can see nothing in us, why they should be performed to us, even than we are to claim them for Christ's sake, to whom the promise was made, and in whom we have the condition.  
Again, sometimes general promises are applied particularly, as you may see 1 King. 8. from the 37. 39 and sometimes the same promise, that is particularly in one place, is made general in another place, viz. 2 Sam. 7. 14. If he commit iniquity, I will chasten him with the rods of men: Psal. 89. 29, 32. If his children forsake my Law, and walk not in my Judgements, then will I visit their transgressions with a rod.  
Again, sometimes one and the same promise, is applied in several cases, as Josh. 1. 5. compared with Heb. 13. 5. that promise which was made to Joshua against fear, is applied to the Hebrews against Covetousness, etc.   

Object. Well, saith the weakened sinner, or rather young Saint, I have considered all this, and yet I remain unsatisfied: the Lord Jesus doth affirm to me, Mat. 6. 15. that, If I forgive not all men their trespass●s against me, than his Father will not forgive me: Nay the Lord Christ tells me further in Mat. 18. 35. So likewise will my heavenly Father do also unto you, if ye from your hearts, forgive not every one his brother their trespasses. So again in Luk. 6. 37. forgive, and you shall be forgiven: and in Mar. 11. 25, 26. this is more fully confirmed, viz. And when ye stand praying, forgive if ye have aught against any, that your Father also which is in heaven may forgive you your trespasses. Vers. 26. But if ye do not forgive, neither will your heavenly Father which is in heaven forgive your trespasses. By all which I see, that I must forgive, not only some, but every one; not some offences, but all injuries and wrongs of what kind, degree, nature or quality soever, and that from my heart too, or else, the Lord doth assure me by these Scriptures he will never forgive me; but this I cannot do, how then can I believe that God will pardon me? or how can I presume to apply any promise, seeing I have not the conditions of the promise in me?   

Answ. It is true, mercy in us is but a drop of his Ocean, and but a beam to the fullness that is in him, yet we ought to forgive all wrongs and injuries done to us, even before they acknowledge it, and that from our hearts; Mat. 18. 35. though the manifestation of that forgiveness may be sometimes concealed till the party wronging confess his fault. Again consider, that although the Lord tells us in all the fore-alleadged Scriptures, that we must forgive every one before he will forgive us: here is a mystery in these words, for he doth forgive us, before we can forgive others; yea, and in some measure manifest the pardon of our sin to us; but the full confirmation of that manifestation, is given to us, after we have forgiven from the heart every one every thing; but before all this, the Lord lets into the heart a little light of his love to us in Christ, and that makes us more like unto Christ, Luk. 23. 34. Oh saith Christ, Father forgive them, they know not what they do: Christ did not stay for an acknowledgement, a poor and a low thing for a Christian, enough for a Heathen to say so. Mat. 18. from the 23. to the end of the Chapter, In this Parable we read of a certain King, that would take an account of his servants, and one was brought unto him which owed him ten thousand talents (now a talon containeth three thousand shekels, Exod. 38. 25, 26. and every shekel is two shillings six pence, so that every talon maketh three hundred seventy and five pounds) well this man, thus deeply in debt, intreateth his Lord to have patience with him, and he would pay him all: in the 27. ver. we read that the Lord forgave him all the debt, being ten thousand talents; he desired but days of payment, and the King remitted the whole debt: Luke 7. 42. and when he had nothing to pay, we read, he frankly forgave him all. Now put put all the wrongs together, that ever any of us have received from others, and it amounts (in comparison) but to an hundred pence, how can we expect to have ten thousand talents forgiven us, seeing we are unwilling so as this man was, to forgive his brother an hundred pence? shall the Lord forgive thee and I a thousand talents a piece, and we deny our fellow servant time to pay an hundred pence? Surely if we gather up a Catalogue of all our sins against the Almighty God, original and actual, of omission and commission, secret and open, and lay them in one balance, and then gather up all the injuries don● to thyself, from all thy fellow servants, and lay them in the other balance; thou wilt find at least ten thousand talents ●hat thou owest, and scarce an hundred ●ence owing thee; and if thou art not freely forgiven all thy debt by the God of mercy, thou must perish for ever; and wilt thou not forgive thy fellow servant his hundred pence?  
And but by the way, consider that this hath relation to personal injuries, not to national; such as do oppose Christ and his Kingdom, for the Scripture saith, Cursed is that man that keepeth back his Sword from shedding their blood, Jer. 48. 10. and John tells us in the Revelation, that we should give her to drink double of the cup that she hath given us.    

VI  
Object. Well, the poor soul having gotten over the forementioned stumbling blocks gins to clear up, and immediately Satan throws in another stumbling block; and endeavours to persuade the soul that the day of mercy is past; saying to the soul in these or the like words, Thy glass is out, thy sun is set, the door of mercy is shut, the golden sceptre is taken in, as thou mayest see by these ensuing Scriptures, there is no hope o● thee; Prov. 1. 24. Because I have called, and ye have refused, ye shall call upon me, but I will not answer. Heb. 12. 17. When Esau would have inherited the blessing, he was rejected, and found no place for repentance, though he sought it carefully with tears Mat. 25, 12. The foolish Virgins coming too late, when the door was shut, cried, Lord, Lord, open unto us, and yet could not be admitted. Luke 13. 24. Many shall seek to enter in, and shall not be able; from hence many a poor drooping soul being under temptation, do conclude, that the time and date of their conversion is past.  

Answ. It is true, Repentance is a work that must be timely done, or men be utterly undone; for God would have us to walk and work, whilst we have the light, Joh. 12. 36. And whilst it is called to day to return unto him, and to accept of grace offered, and not to harden our hearts against it, Heb. 13 13, 15. And our Saviour bewaileth Jerusalem, because she had let sl●p the day of her visitation: therefore all those that have let slip the first tender of grace have cause to repent of it, but no cause to despair; for if God make them now willing and desirous to accept of mercy; then the day of salvation is not yet past to that man or woman; nor the date of God's acceptance of him in Christ as yet out, but he or she may in the careful and conscionable use of means appointed by God, find comfort: And hereof we have a lively example of Manasses, for though the Lord spoke often unto him by his Prophets, he would not regard, but still refused all grace offered unto him, as appears in 2 Chron. 33 10. yet at last though but in his tribulation he called unto God for mercy, and humbled himself before him; he was heard of him, and received to mercy, ver. 12. 13.  
And for that place in Prov. 1. 24. Because I have called and ye refused, they shall call upon me, but I will not answer; by calling here is not meant an hearty praying with godly sorrow for sin, but a crying and howling rather, like those in Hos. 7. 14. under the sense of God's judgements, desiring only to be eased of it, as Pharaoh was wont to do; but for all this, God is mighty to all that call upon him in truth, Psal. 145. 18. and by refusing here is meant, a constant and obstinate refusing of wisdom's counsel, until such time as God hath brought upon them some fearful judgements.  
Again, for that place in Heb. 12. 17. touching Esau his seeking of repentance with tears, it is as much mistaken as the ormer; for it is not to be understood of Esau his own repentance from his profaneness, but of his Father Isaac's repentance; he would have his Father repent of what he had done, and to change his mind, by revoking the blessing which he had given to his brother, and to bestow it on him; but he could find no such repentance in his Father: no though he sought it with tears, as appeareth, Gen. 27. 34, 38.  
And as for the other place, Mat. 25. 11, 12. touching the foolish Virgins, being excluded out of the bride-chamber for coming too late; we are to consider that this is a parable, and parables must not be urged beyond their general scope: now the general scope of this parable is this, that formal professors, viz. such as have only a foe … of godliness without the power of it, although they will not live the life of the righteous, yet they could wish with Balaam, that their end might be like theirs; but forasmuch as they have not provided the oil of truth and righteousness, and holiness, therefore at the day of judgement they shall be disappointed of entering into heaven: so that this parable is not to be understood of what shall betid poor penitent sinners, but of what shall betid hypocritical professors at the day of Judgement, when the gate of mercy shall be shut.  
And for that place Luke 13. 24. Many shall strive to enter in, and shall not be able; that is as much mistaken as any of the rest, or rather more, for Christ saith not, many shall strive to enter in and shall not be able, but many shall seek to enter, and shall not be able; betwixt which there is a great difference, for seeking imports only a bare professing of Christ, but to strive is to put all his endeavours thereunto, to withstand all lets and hindrances that may oppose him, to take every advantage that may make the way more passable, and to make use of the time and means that is offered; when the way is so opened, this is properly to strive to enter. Now never did any thus strive as we read of in Scripture, though it were but at the last day of their lives, but they received mercy: witness the penitent Thief, Luke 23. 40, 41.    

VII.  
Well saith the poor soul, I am fully satisfied in all the forementioned particulars, which were as so many mountains, or at least so many stumbling blocks in my way. But behold here is another unmoveable mountain in my way, that I fear I shall never get over. And in brief that is this, I fear I am not elected to salvation, and I find in Scripture, that none shall believe and be saved, but those only that he hath chosen or elected, predestinated and ordained, Eph. 1. 4. & Act. 13. 48. & Rom. 8. 29.  

Answ. Thou art not to inquire after, or once to question thy election, till thou dost first believe; and so the Apostle teacheth, Rom. 10. 6, 7. Say not in thy heart, Who shall ascend into heaven? that is, to bring Christ down from above: or, Who shall descend into the deep? that is, to bring up Christ again from the dead; look neither upon election nor predestination, but look upon the invitation that is laid before thee, and preached unto thee, Isa. 55. 1. Ho! every one that thirsteth come, and he that hath no money come, without money and without price. Revel. 22. 17. The Spirit of the Bride say, Come; and let him that heareth, Come; and let him that is athirst, come, and whosoever will, let him come and take the water of life freely: there are in each of these texts three whatsoevers. I say again, there are three whatsoevers.  
1. What person soever he be, viz. Jew, Gentile, Barbarian, Scythian, Bond, or Free, or whether an unconverted sinner, or a backslider, Act. 10. 35. & Joel 2. 32.  
2. What sinner soever he be, either for number or nature, Isa. 1. 18. & 1 Joh. 1. 7, 9 Act. 13. 39  
3. What time soever he doth come he shall find mercy, Luke 23. 43. Now election and reprobation are not as many imagine, the causes of salvation and damnation; for 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 peculiar acts or decrees; and the causes of salvation and damnation, they come in between the decrees and the execution thereof. The Woman of Canaan had as great cause to question her election, as any other vile sinner; for Christ tells her, that he was sent but only to the lost sheep of Israel, and she was an Heathen, a Canaanite and so tells her, It is not meet to take the children's bread, and give it to dogs, Mat. 15. 24. 26, etc. Now when there be temptations about election and predestination thrown in upon thee, the best way for the present is, to lay that dispute by, as this woman did, and to run to mercy, and say as she did, Lord help me. Election was never laid down as the ground of faith, nor as the ground of repentance; but rather as a seal, or undeniable confirmation of our relation unto, and interest in Christ, and the promises: for a Christian must be well grown in grace, before he can be well assured that he was elected before the world, and since called out of the world; although these things be sure enough in its self by God's decree and immatability, 2 Tim. 2. 19 Mal. 3. 6. Joh. 6. 40. Rom. 11. 29.    

VIII.  
Well saith the fainting, misgiving soul, you have holp me over this stumbling block touching my election, I see I have no just ground to question that no more; no nor yet so much as that woman of Canaan had, Mat. 15. 24, 26. so that I am gotten over that stumbling block, and have for a few weeks had a little peace and comfort, and me thought my soul began steadily to rest upon the mercy of God through the merits of Christ; and whiles I was thus solacing myself, behold another stumbling block was cast in my way, viz. That I am not one of God's children, neither do I belong to him, because I have fearful thoughts suggested unto me, as to blaspheme God, his Word, the Lord Jesus Christ, and to make away myself, or to kill some other body.  

Answ. This temptation is no other, than what is common to man; nay, the best of men have had their share in these and the like things: see Heb. 4. 15. the Lord Jesus Christ himself was not free from temptations, for the text saith, We have not a high priest, which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin, Mat. 4. 6, 9 Job had the same temptations upon him, Job 7. 15. So that my soul chooseth strangling and death rather the●… life. Now strangling was one of those punishments used amongst the Jews, for the punishment of Capital offenders, such as struck Father or Mother, or that prophesied in the name of an Idol, and such as committed folly with a Priest's daughter, etc. and when the Romans overcame the Jews, they brought in Crucifying in stead of it. In a word, there is no ground for any man or woman to think they are not Gods children, nor belong to him, because he permitteth the Devil thus to tempt and trouble them: 2 Cor. 12. 7. Paul had the messenger of Satan to busset him. Luke 22. 31. Satan doth sift the best as well as the least Christians, I say he doth sift them as wheat. James 1. 12. Blessed is the Man that endureth temptation, for when he is tried he shall receive the crown of life. And that the Lords own beloved ones have been in all ages thus troubled with inward and outward temptations, it will yet further appear if you read these ensuing Scriptures, 1 Cor. 10. 13. & Gen. 3. 15. Rom. 16. 20. Revel. 2. 10. Eph. 6. 12. Revel. 12. 17. Luke 4. 13. & Isa. 50. 10. Psal. 88 throughout. Psal. 6. 3. Prov. 3. 11, 12. & Heb. 12. 6, 7, 8. Revel. 3. 19 The dearest Saints and servants of God may be buffeted and sifted with such sad temptations and horrid thoughts against God the Father, Son or holy Ghost, blasphemous thoughts arising in our hearts, yet not consented to by us, but rather abhorred, these are the Devils sins, not our sins, they be our sorrows, afflictions, and miseries, but not our sins: an upright heart is no more guilty of them, than Benjamin of joseph's cup, put into his sack: fearful thoughts not consented to by us, are not our sins, but the Devils, and Satan must answer for that himself.    

IX.  
The ninth stumbling block, is this, Surely if the Lord did love me and intent mercy to me, he would not continually follow me with afflictions, wrath, and misery, for so it hath been with me for a long time, as one hour passeth away, and another cometh, so doth one cross after another come upon me like hail; and if the Lord do intent good to me, why is it thus, and thus with me? was any sorrow like my sorrow?  

Answ. Thou mayest be dearly beloved although sorely afflicted, for God's house of Correction, is his School of instruction; he had one Son without Corruption, but no Son without Correction, God had one Son without sin, but no Son without sorrow: the Almighty can look sourly, and chide bitterly, and strike heavily, and even where and when he loves dearly, for there may be true grace where there is not one drop of comfort, nor one dram of joy; It is true, the mercies are thine, but the time of giving them to thee, is the Lords: Was not Job, the justest man then alive, fought against by the terrors of the Lord? Job 6. 4. Was not David a man after Gods own heart, so washed with the grief of his heart, that his moisture was turned into the drought of the summer? Psal. 32. 3, 4. Must Hezekiah who walked before the Lord, in truth, and with a perfect heart, have the anger of the Almighty break his bones like a Lion? Isai. 38. 13. Nay, must the Son of God himself, by bleeding upon the Cross, cry out in the bitterness of his Spirit, My Ged, my God, why hast thou forsaken me? and dost thou think to be brought out of the state of nature, into a state of grace, and grow up in that state without afflictions and temptations? Dost think that the Devil will let go a prisoner, and send no Hue and Cry after him? or dost think he will lose one of his goats, and not endeavour to look after him, and find him, and bring him home again? No surely, he will leave no stone unturned, no means unattempted to betray thy soul, he will throw out his golden bait and hid the hook; and if that will not do, than he throws out his golden bait, and transforms himself into an Angel of light, that he might draw thee and others again into a state of darkness, he doth spread his nets, and cast forth his baits, in all places, and in all companies, he hath snares for the wise and snares for the simple; snares for the rich, and snares for the poor; snares for the aged, and snares for the young: in a word, he tryeth all opportunities to bring us back again, and to break our peace, to wound our consciences, to lessen our comfort, to impair our graces, to slur our evidences, and to damp our assurances; for he knows if he can trip up our heels by yielding to the least sin willingly, it will cost us more grief, sorrow, heart-breaking, and soul-bleeding: be fore conscience will be quieted, Divine Justice satisfied, and our comforts and enjoyments restored, our evidences cleared, and our pardon in the Court of conscience sealed, see Judg. 6. 13. and Gideon said, If the Lord be with us, why then is all this befallen us? but the Lord was with Gideon notwithstanding, as appears in that Chapter; so that these and the like troubles is no sign of God's hatred, but rather of his love; Isai. 48. 10. I have chosen thee, saith the Lord, in the furnace of affliction, so that afflictions are a seal of adoption, no sign of reprobation; for the purest corn is cleanest fanned, and the finest gold is oftenest tried, the sweetest grape is hardest pressed, and the truest Christian heaviest crossed, etc. see Heb. 12. 6, 7, 8.    

X.  
The tenth stumbling block, that a poor doubting Christian doth many tim●s meet with, is this, Oh but I have been a blasphemer myself for many years, and have caused others to blaspheme also: and how do you think that I can expect pardon and mercy from the Lord whose name I have so frequently and fearfully dishonoured?  

Answ. Were there not a height and a depth, a breadth and a length in Gods pardoning mercy, and had he not pardoned others left upon record in Scriptures, than there were cause to doubt and fear indeed, that he would not pardon thee for thy blasphemies; but thou hast no cause to doubt of thy interest in him, and pardon from him, and that for these two reasons.  
1. Because he hath promised to pardon thy blasphemies, and all other sins, Mat. 12. 31.  
2. Because he hath left thee an example in his Word, of one that blasphemed himself, and compelled others to blaspheme, and yet he received pardon, and became a most glorious Saint; see Act. 26. 11. compared with 1 Tim. 1. 13.  
It is said of Paul in Scripture, that he punished the Saints oft in every City, and compelled them to blaspheme, and being exceeding mad against them, persecuted them even unto strange Cities, Act. 26. 10, 11. and yet the Lord had mercy on him, and called him when he was in his course of destroying his Church, Act. 9 1, 2, 3. & 26. 12, 13. Nay the persecutors and murderers of Jesus Christ himself, find mercy, and are converted, Act. 2. 36, 37. Oh let heaven and earth, men and Angels, admire this mercy, he pitied him that was cruel to his Saints, yea, he pardoned them that crucified his Son, who would despair when Christ opens to us such a door of hope? etc.    

XI.  
The eleventh stumbling block cast in a weak Christians way, either by the World, Flesh, or Devil, is this: Oh saith the poor staggering sinner, I fear I was never firmly built upon the true foundation Jesus Christ, because I have fallen, and fallen, into one and the same sin often, so did not the Saints or children of God, as I can find; I fear my heart is not right with God, surely my estate is not good, I should but flatter myself, If I should think that ever God will eternally own and embrace such a one as I am, who complain against sin, and yet relapse into the same sin, who with tears and groans confess my sin, yet ever and anon fall into the same sin, etc.  

Answ. I must confess this is a sad condition, It doth give Satan an advantage to triumph: besides it doth raise such fears and terrors, horrors and doubts in the soul, that the soul can not be so frequent in duty as formerly, nor so confident in duty as formerly, nor so bold and familiar, and delightful with God in duty as formerly, nor so constant in duty as formerly; but for all this the soul hath no cause to distrust, much less to despair of mercy; for though grace do free 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 seed of any one sin, and therefore it is possible for a soul to fall again and again, viz. Lot was twice overcome with wine: John twice worshipped the Angel: Abraham out of fear did often dissemble, and lay his wife open to adultery to save his life; see Gen. 20. 13. & Gen. 12. David was resolved to kill Naball and all his innocent family, and a little after he fell into the foul murder of Vriah; Jehoshaphat, though a godly man, yet joins affinity with wicked Ahab: and though he was saved by a miracle, yet soon after he falls into the same sin, 2 Chr. 18. 1, 2, 3, 30, 31. and joined himself with Ahaziah King of Israel who did very wickedly: Samson also fell often into one gross sin, as is evident, Judg. 14, 15, and 16. Chapters. Again, Peter relapsed often, and so did Jonah. Our falling into sin than should humble us, but not utterly discomfort us, for sin shall never be our bane, if it be our burden; for those that were borne of God, have relapsed again and again; Jacob twice told a lie for compassing the Blessing, Gen. 27. 19, 21. Lot twice made drunken, committeth incest with both his daughters, Gen. 19 Peter thrice denies his Master, and every time worse than other, Mat. 26. etc. These are in record, to caution them that stand, that they fall not, and to comfort them that have relapsed, that they despair not.    

XII.  
The twelfth stumbling block is this, Sir saith the fearful timorous drooping soul, I have according the Apostles command, 2 Cor. 13. 5. examined myself, and put myself upon the trial, to see whether I were in the faith or no, and whether Christ were in me or no: but upon this trial and examination, I can find no such thing in me; and therefore by the Apostles verdict, I must needs be a reprobate, and so a castaway.  

Answ. None of the elect before their conversion, can know by any search that they are in the faith, or that Christ is in them, for that cannot be known which is not yet manifested. Again, many are not converted until they be thirty, forty, fifty years old, or upwards; and shall we say, that such in their younger years were reprobates? we might indeed say, that they were in the state of damnation, but cannot, nor dare not say they were reprobates, etc.  
Again, it is not proper for a man to conclude, that he is not in the faith, and not to have Christ in him, because doth not know so much; for many of God's dear children, may have faith and Christ, and yet for a season not know so much, as we may see by daily experience.  
Again, this text, 2 Cor. 13. 5. Prove yourselves whether you be in the faith, examine yourselves, know ye not your own selves, how that Jesus Christ is in you except ye be reprobates? This place is often mistaken; for the thing now in question, by the Corinthians, was this, whether Paul were lawfully called to the Apostleship, and therefore they require of him to give them a proof of Christ's speaking in him, to which his answer is this, or to this purpose, I will go no further to seek a proof of Christ's speaking in me, then unto yourselves, Hath not the Word and Gospel of Christ been powerful by my Ministry to convert you, and to beget faith, and to form Christ in you? look into yourselves, examine whether you be not in the faith; for if you find this, it need no other proof of my calling; if you find it not, than you have but a form of godliness; or if ye be Christians in truth, yet you are unexperienced Christians, and without proof of the truth of it in yourselves: so the word here rendered Reprobate, cannot be meant of such as be reprobates indeed; but of such only as can give no proof for the present that they are in the faith, or that Christ is in them: and this is one great cause of a Christians dejectedness, and uncomfortableness, that although they be in a state of grace, yet they cannot discern themselves to be in such a gracious state; as Hagar when her bottle of water was spent, and her child ready to die, she sat down full of perplexity; and yet there was a Well in the place: the Well did not comfort her, though close by her, till the Lord opened her eyes to see it. How pensive and sad were the two Disciples going towards Emmaus, about Christ's death, though Christ risen from the dead, was in their company, and talked with them? Luk. 24. 14, 15. how did Mary Magdalen, Joh. 20. 14. 15. stand weeking before Christ's Sepulchre, supposing that his dead body was thence stolen away, though Christ revived and risen, stood close by her? Christ was present, but she did not know him: so there is many a poor soul, that stands close by the Well of grace, and is in the presence of Christ, and yet complains for want of both, 1 Sam. 12. 13. David was told by the Prophet, The Lord hath put away thy sin, but because he had not the manitestation thereof, Psal. 51. 8, 12. He groaned still under his broken bones.  
It is true, there be many men and women, that do think they have faith, and yet they have none; and it is as true, that many poor weak Christians do think they have no faith, and yet they have faith; they have the assenting act, but not the applying act, they have faith of adherence, but not the faith of evidence; now the faith of adherence is wrought in the soul, by discovering the necessity of Christ to salvation; Acts 4. 12. and by displaying the sufficiency, and alluring excellency of Christ for salvation, Heb. 7. 25.    

XIII.  
Well, saith the weak, timorous trembling Christian, I did not think that all the Devils in hell had been cunning enough, nor able enough to have cast so many stumbling blocks in my way, but through mercy they be all removed, and my heart cleared: now I see that God is no hard taskmaster, he takes not up, where he lays not down; no, no, none but a fleshly understanding can condemn God for a hard taskemaster: Oh what love is that in the Father to choose me, and to send Christ to die for me! Oh what love was this, that Christ should come from the bosom of his Father, and that God should be manifested in the flesh; the Creator made a Creature! that he that was clothed with glory, should be wrapped with rags! that the God of circumcision, should be cercumcised! that he that binds the Devils in chains, should be tempted! that the Judge of all flesh condemned, and that for me! that the God of life, should be put to death! that he before whom the Angels do cast down their crowns, should be crowned with thorns, and those eyes more pure than the sun, put out by the darkness of death, and that for me his enemy! Oh that those ears which heard nothing but Hallelujahs of Saints and Angels, should now hear the blasphemies of the multitude! that face that was fairer than the sons of men, to be spit upon, by those filthy Jews! that that mouth and tongue that spoke as never man spoke, should be accused for blasphemy! those hands that freely swayed the sceptre of heaven, nailed to the Cross! and that he should suffer all this for me, and such vile sinners as I am! when I was a slave to the Devil, and a firebrand of hell, even than did Christ rescue me from the power of the one, and redeem from the plague and punishment of the other; 2 Tim. 2. 26. Well, I had not enjoyed this Heaven upon earth but a few months, but I fell into some gross sin: and God doth hid his face again, and my soul is sore troubled, and if I mistake not, I see a greater stumbling block before me now, then ever I saw before; and I find by Scripture, the sentence of death and damnation put upon me. Oh! I was enlightened and have tasted of the heavenly gift, and yet I am fallen away. Oh! here is my state set forth in these three Scriptures, Heb. 6. 4, 5. For it is impossible, that they which were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, if they fall away, should be renewed again by repentance. Heb. 10. 26. For if we sin willingly after we have received the truth, there remaineth no more a sacrifice for sin, but a fearful looking for of Judgement and violent fire. 2 Pet. 2. 20. 21. They that have escaped from the filthiness of the world, if they be entangled again therein, and overcome, the latter end is worse with them then the beginning; for it had been better for them not to have acknowledged the way of righteousness, then after they have acknowledged it, to turn from the holy commandments given unto them. This is my state saith the soul, I have fallen shamefully, and sinned willingly, and certainly I must never look to repent, nor to find mercy with God, but expect hellfire hereafte, and some fearful end here, etc.  

Answ. That place Heb. 6. 4, 5. is not to be understood of one or more particular failings, but of an invincible apostasy and falling from Christ; for the Apostle saith not, if they fall, but if they fall away utterly, renouncing Christ, not sparing what lieth in them to crucify him afresh.  
That place Heb. 10. 26. is in like manner not to be understood of any one or more sins voluntarily committed, for see even the best of God's children after regeneration have sinned, but to sin wilfully, that is spitefully and maliciously, treading underfoot the Son of God, and counting his blood an unholy thing, and even despiting the spirit of grace, this I suppose every backslider doth not do.  
Again, it is one thing to have the whole consent of the will unto some sin stolen away by some particular temptation, and another thing to be wholly addicted and devoted to the ways of sin, to have a whole heart universally married to Just, and filled with Satan; the dearest Saints have fallen in the former, but not in the latter.  
And as for that place 2 Pet. 2. 20. it is not meant of every re-insnarement, and re-intanglement into sin after conversion; for which of all God's children can so carefully look unto himself, but that some of Satan's nets, snares, baits, traps, which he sets in a Christians way, if God leave him never so little to himself, Satan will re-insnare him? but it is to be understood of such a re-insnarement, and re-intanglement, in sin and sinful courses, as that he is thereby overcome and made the servant and slave of sin again; for of whom a man is overcome, of the same is he brought into bondage, to do the will of sin, to obey it in the lusts thereof, and to give up his members as servants to commit iniquity, and that with greediness: But I trust this is not thy state, and if not, consider, that we have proved before that sins against light and checks of conscience have been pardoned, and sins against experimental tastes of Spiritual things have been pardoned, and blasphemous thoughts have been pardoned, and some fallen from their first love, have been restored: so thou hast no just cause to doubt of, but rather to betake thyself unto Gods pardoning mercy freely tendered to thee in Jesus Christ.    

XIV.  
The fourteenth stumbling block; Well, say many misgiving hearts, I could almost believe, but that it is so difficult a thing; to believe in health and prosperity is easy, but to believe when trials come; O then, O then the difficulty appeareth: wherefore I would not have my wounded soul healed slightly, as in Jer. 6. 14. Most men by their glossings and flatteries, lull people asleep in security, bearing them in hand, that there is no such dangerous matter against them, and so draw a skin over places full of corrupt matter, which will cause the wound to fester the more inwardly, to the patients greater and further evil; I fear my graces are not true but counterfeit, for all is not gold that glisters; and that which men call faith, is but fancy; and that which they call zeal, is but unnatural heat, and passion; and that light men have is but common, it is short of that many have attained to, that are now in hell.  

Answ. If thou hast but the least grain of faith in thee, it will lead thee to the Sun of righteousness, that ariseth with healings in his wings, Mal. 4. 2.  

1. This Physician will cure thee speedily, Psal. 46. 1.  
2. He will heal thee perfectly, Matth. 14. 36.  
3. He will cure all thy diseases whatsoever universally, Mat. 9 35.  
4. He cures every one he takes in hand freely, Isa. 55. 1. Revel. 22. 17.  
5. He doth heal those that come to him eternally, Jer. 17. 14.   
And if any say their sins are great, he saith his mercy is greater; If thy sins be of divers sorts, he tells thee in his Word, that in him there is multitudes of mencies; If thou say thy sins have been repeated, he tells thee his mercies are revealed and renewed every morning; If thou say thou art unfit for mercy, he saith in his Word, if thou thoughtest thyself fit for mercy, thou shouldest not have mercy.  
We read in the book of Martyrs, of some that were so full of misgivings of heart and fears, did doubt, they should never hold out to suffer for Christ, but when they came to the trial, they prayed earnestly, and were strengthened immediately, and suffered valiantly; when some others that boasted of their strength, had no strength to suffer: We also read of some others that could not dispute for Christ, and yet they would die for him; one ●icely Ormes Martyr, when she was brought to the stake lays her hand on it, and says, Welcome the Cross of Christ; and then kissed it, and said, Welcome the sweet Cross of Christ. Again, we read of one Mr. John Bradford, being brought to the stake, took up a faggot and kissed it, and turning his head to the young man that suffered with him, said, Be of good comfort brother, for we shall have a merry supper with the Lord this night; and embracing the reeds said, Strait is the way, and narrow is the gate that leadeth to eternal salvation, and few there be that find it. By all which we may see that many precious souls have had true grace, and yet have feared that they have had none; true grace we see will enable a man to step over the world's Crown, to take up Christ's Cross; to prefer the Cross of Christ, above the glory and bravery of this World. One Godfrey of Bullein first King of Jerusalem, refused to be crowned with a Crown of gold, saying, that it became not a Christian to wear a Crown of gold, where Christ had wore a Crown of thorns: and we may see by daily experience, that there is many a poor questioning weak Christian, will follow Christ through thick and thin, whilst many of the great professors that did seem to be pillars in the Church, do fall away with Doctor Demas from Christ to embrace this present World; or else with the young man in the Gospel, come and bid fair for heaven, but when Christ sets his Cross before him, he steps over that to enjoy the World's Crown; when Christ bid him go and sell all that he had and give to the poor, he went away sorrowful, for he had great possessions: if heaven be to be had upon no other terms, Christ may keep his heaven to himself, he'll have none of it; but true grace doth work the heart to the hatred of all sin, and to the love of all truth; it works a man to the hatred of those sins that for his life he cannot conquer, and to loathe those sins that he would give all the World to overcome, so that he can say, though there be no one sin subdued in him, yet every sin is hated and loathed by him, so that though sin dwell in him, yet it doth not live in him. Now, if thou hast any wisdom from Christ, it will lead thee to centre in the wisdom of Christ; and that love the soul hath from Christ, it leads the soul by degrees to centre in the love of Christ; and that righteousness the soul hath from Christ, it lead the soul to rest and centre in the righteousness of Christ; the stream doth not more naturally lead to the fountain, nor the effect to the cause, then true grace leads the soul to Christ. But pretended grace leads the soul to rest and centre in the promises of men, or in the rewards of creature's; whereas true faith, if it enjoy Christ without honour, it 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 without smiles of the creatures, will content and satisfy the soul; though honour is not, and riches are not, and health is not, and friends are not, it is enough that Christ is mine, and I am his; my being and well being, consists not in honour, for then Pharaoh had been blessed; neither in wit natural, for then Achitothel had been blessed; not in wealth, for then Ahab had been blessed; all these are but leaves that may grow on such a figtree as Christ hath cursed; wherefore I would be such a tree that hath a root, which is hope; a heart, which is faith; a bark, which is charity; and branches, which are spiritual virtues; green leaves, which are good words; and fruit, which are good works.  
Besides, thou mayest know whether thou are sound in the main, by these things; 1. Thou wilt walk more by rule then by example. 2. And be willing to be searched in all things, and not only to do, but to suffer for the name of Christ, and to mourn in secret when God is dishonoured. 3. Thou wilt do all to the glory of God, 1 Cor. 10. 31.    

XV.  
The fifteenth stumbling block; I have sinned that unpardonable sin against the holy Ghost, that God will not pardon in this life, nor in the life to come, there is no hope for me, Mat. 12. 31, 32. I have sinned against my light, and the checks of mine own conscience; I have sinned against the experimental tastes of spiritual things; I have crucified Christ afresh; I have had many blasphemous thoughts in mine heart; I have fearfully fallen away from my first love; and I find my heart as hard as a stone, without all repentance for all this.  

Answ. Original sin is the proper seed, spawn and fountain of this sin, aswell as of any other, but every sin against the light of mind, and checks of conscience is not that sin, Rom. 7. 15, 19 nor every falling away from the first love, Revel. 2. 4. Nay farther, the sin against the Holy Ghost is not every blasphemous temptation, for the dearest Saints and servants of God, have been so, as frequent experience doth prove: not every sin against knowledge is that sin against the Holy Ghost, for the best of God's people have so done, Rom. 7. 19, 20. Peter knew he ought not to deny his Lord and Master; David knew he ought not to commit adultery, nor kill: yet strength of corruption drew him into both: not every sin against the truth of Christ and the Gospel is the sin against the Holy Ghost, as those in the Church of Corinth, that denied the Resurrection, 1 Cor. 15. 12. and those in the Church of Pergamus, that held the Doctrine of Balaam, and the Doctrine of the Nicolaitanes, yet are not accounted hopeless, but invited to repent of their opinions: Neither is it every sinning against the gracious motions, strive and operations of the Holy Ghost: for it is possible men may thus sin, and sometimes with an high hand, and yet not sin against the holy Ghost, Act. 7. 51, 52. Neither is it sinning against grace received; for the most heavenly and gracious souls, are daily perplexed with inseparable and invincible infirmities, as doubts, fears, distracting thoughts, distempered passions, they may and do too often quench the spirit, 1 Thess. 5. 19 and grieve him, Ephes. 4. 29, 30. by suppressing his good motions: nay, a man may grossly fall and break his bones, yet not quite fall away: as Noah to drunkenness, Gen. 9 21. Lot to incest, Gen. 19 33. David to murder and uncleanness. I suppose that these are recorded to caution them, that stand, that they fall not, and to comfort them that are fallen, that they despair not.  
Now the Judgements of men are various, as to the nature of this sin; some say it is despair, others that it is presumption, or an obstinate purpose of continuing in sin, or a fixed will never to repent: an opposing of the known truth, and an envying of our brother's graces, etc. Others say that the sin against the Holy Ghost is this, viz. An universal, final, and wilful falling away from the truth and common graces of the Holy Ghost once received and professed, etc. to a malicious, obstinate, and incurable opposition thereof, etc.  


(1) Here is the general nature of this sin [a falling away].  
(2) Here is the properties of this falling away. 

1. An Universal.  
2. Final.  
3. Wilful.    
(3) The good from which he falls; 

1. From the truth, once received and professed.  
2. From the common graces of the Spirit or Holy Ghost.    
(4.) The evil into which he backslides, which is threefold. 

1. Blasphemous despiting of the Spirit of grace.  
2. Horrid contempt and malice against the Son of God.  
3. Violent persecution of the way of Christianity.      
Now where these particulars dwell jointly, and act vigorously, mark that man or woman; for in Scripture sense, that man doth commit the sin against the Holy Ghost; and this is the highest sin against the saving remedy; this is to sin wilfully, maliciously, incurably; this is to crucify Christ afresh, and to put him to an open shame, and to tread him under foot, and to count his blood of the Covenant an unholy thing, etc. This sin never can possibly be repent of, for so the Apostle tells us, Heb 6. 4, 5, 6.  
Again, this sin is impardonable, so Christ tells us, the blasphemy against the Holy Ghost shall not be forgiven, neither in this world, neither in the world to come, Mat 12. 32. Heb. 10. 26. & Mar. 3. 29.  
So this sin is damnable, for if it can never be repent, and if it will never be pardoned, it must needs always be punished with eternal death and damnation, but such is the love of the Almighty God, that he hath placed that sin in so high a degree, that most men cannot commit that sin if they would, for there must be knowledge in the mind, and malice in the heart, and that not in an ordinary but in an extraordinary measure, or else thou canst not commit that sin: Peter had knowledge in his mind, but no malice in his heart, when he denied his Master; again, Paul he had malice in his heart, but no knowledge in his mind; so that neither Paul nor Peter, sinned against the Holy Ghost; but take the malice in Paul's heart, and the knowledge in Peter, and join them both together in one man, if that man deny Christ with cursing and swearing as Peter, and persecute the Church of Christ with Paul; then we may safely say, that man hath sinned that unpardonable sin. But we may take notice by the way, that those persons that are truly regenerate and born again, cannot sinne against the Holy Ghost, for the Scripture saith, that the regenerate sin not this great sin, Whosoever is borne of God, sinneth not, as in 1 Joh. 5. 16, 17, 18.  
For if the regenerate might sin against the Holy Ghost, than they might totally and finally fall away from God, but that it is impossible, as that God's Promises, Covenant, and faithfulness should fail, or that God's Spirit, grace, and power preserving them should be overcome, or that God's immutable decree for their salvation should be shaken, so that there is a vast difference, between the sinning of a regenerate person, and their sinning that sin against the Holy Ghost.  
1. They that sin against the Holy Ghost, are not, nor cannot be in any fear or trouble, because they have sinned, but are wickedly hardened; for no person that ever sinned against the Holy Ghost, either was or could be afraid, perplexed, or troubled in spirit about it, such trouble being inconsistent with the nature of that sin which leaves no place for any religious fear, suspicion, jealousy, or trouble of heart about it, for they sinne wilfully, obstinately, maliciously, and blasphemously, without all colour, shadow, or possibility of remorse or repentance: the proof, Mat. 12. 31, 32. & Heb. 6. 4. & 10. 6. to the 31.  
2. They that sin against the Holy Ghost, are such as are under the reign and dominion of sin, such as never had any power of godliness but only a form, etc.  
3. They that sin against the Holy Ghost, apostatise and fall away finally, but although regenerate persons, sometimes fall woefully, as we have proved before, yet they never fall finally, they always rise again.  
4. They that sin against the holy Ghost, were never advanced beyond the degree of hypocrites, as hath been evidenced by regenerate persons, for they partake of the truth of grace, power of godliness, and life of God: and men nor Devils cannot pluck them out of Christ's hand  
5. They that sin against the Holy Ghost, universally fall away both from profession and approbation of truth and grace; but the new born never fall away thus universally.  
6. They that sin against the Holy Ghost, so sin, that it is impossible to renew them again unto repentance; but they that are regenerate, repent of every sin, that they fall into before they die either in general or particular.  
7. They that sin against the Holy Ghost, sin wilfully, and maliciously; but as hath been cleared, regenerate persons sin out of weakness and infirmity, not of malice or wilful obstinacy: they hate the evil which they do, Rom. 7. 15.  
Mr. Francis Roberts in his Book called A Believers evidence for eternal life, saith it is possible that men may fall totally, and finally, and yet not commit this sin, unless they also fall maliciously: these three properties of this grand apostasy, 1. Universal, 2. Final, 3. Malicious, must be jointly all together, not disjoyntly or severally one from another, if by them we would describe the sin against the Holy Ghost, and rightly understand the Scripture about it.  
Wherefore to close up my answer for the removing of this stumbling block, let all poor souls forbear a little their hard conceits of themselves, and suspend their censures; for they that have worst thoughts of themselves, are not always in the worst condition; every one that feareth he hath sinned against the Holy Ghost, must not presently be concluded to have committed that horrid sin of sins; for such sins may arise first from the weakness, not knowing thy state, or the nature of this sin truly and distinctly, and partly from Satan's wickedness abusing thy weakness, that so, if it were possible, he might drive thee to despair; but credit neither thy own weakness, nor Satan's wickedness, lest thou bar the door of mercy, that God hath opened so wide to thee, and all other trembling misgiving babes; lay these things together, and enter into a serious searching of thy own heart, and take the answer of thy own conscience, so fare as it is regulated by the Word, and thou wilt presently find, that thou hast not committed this unpardonable sin, neither in thought, word, nor deed, etc.    

XVI.  
The sixteenth stumbling block, Well saith the poor soul, I see I have not sinned that unpardonable sin, that block is removed, and my heart begun to be cheered, and the mercy gate by faith I saw opened; but behold I see another stumbling block; even a mighty mountain, or many blocks and mountains, laid all together, so that I have no hope at present either to get over it, or to have it removed, viz. original sin in every member of my body, and every faculty of my soul, and actual sins in all things that ever I have done, so that the whole man is a lump of sin. Besides, I see the world, flesh, and Devil join all together against me, and I do find them too strong for me; it is better for me to die that I might cease from sin, and know the worst of my torment, for I see all the plagues threatened against sinners both in the Old and New Testament, hang over my head; therefore sure speak to me no more unless you speak of the torments of hell; as for me I have no hope of obtaining mercy and pardon: I am even ready to say with Cain, Gen. 4. 13. My punishment is greater than I can bear: Wherefore with Judas I am ready to hang myself; but before I do either, I will with Job, curse the day of my birth, Job 3. 1, 2, 3, 4, 5, 6. After this Job opened his mouth, and cursed his day: Let the day perish wherein I was born, let that day be darkness, let not God regard it, and as for that night, let darkness seize upon it, let it not be joined unto the days of the year, let it not come into the number of the months. If I could reckon up how many minutes since the time I was born, than I might know the number of my sins, for I am guilty of as many sins, as I have lived minutes, if not more, and who can dwell in everlasting burning? Oh! I hear that voice sounding in mine ears, Rem. 2. 8, 9 Tribulation, and anguish, and indignation, and wrath, upon every soul, of man that doth evil, upon the Jew first, and also upon the Gentile; shall one sin cast down the best Saints, and shall not ten hundred thousand sins damn me body and soul? one sin tripped up the heels of Noah, the righteousest man 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; one sin 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.  

Answ. For the removing of this great stumbling block, consider that thy sins are but finite at the most, but God's mercy is infinite; I say, his pardoning mercy is infinite; wherefore give over saying with Peter, Luk. 5. 8. Depart from me, for I am a sinful man; and say with David, Pardon my sin, for it is wondrous great, Psal. 25. 11. It is true, every soul is empty of all good, and filled with all evil, and is a transgressor from the womb, so that man is born,  

1. An enemy to God, Ephes. 2. 5. Col. 1. 21.  
2. A child of the Devil, Ephes. 2. 1. & 1 Joh. 3. 8, 10.  
3. An heir of hell, Mat. 23. 15.   
So that man in his conception, birth, thoughts, words, and actions, is become altogether, from the crown of the head to the sole of the foot, sinful; there is nothing but wounds and sores, iniquity, transgression, and rebellion: yea, the choicest piece also, the soul, in all its faculties is corrupted, the Understanding is blinded as to spiritual things, 1 Cor. 2. 24. and so the Will of man is wholly depraved, it is contrary to God in all things, it will not depend nor wait on God, it is unconstant in good resolutions; the Memory also is full of corruption, being apt to forget the things we are commanded to remember, and to remember the things we are commanded to forget, Jam. 1. 25. So likewise the Conscience is corrupted, it abuseth and perverteth the light it hath, to make sins small, where it should accuse it great, and sometimes to make sins so great, as to say there is no mercy for them; whereas it should rather excuse and comfort. And so for our Affections, how are they corrupted, being misplaced, and ready to run over, either to overlove, overgrieve, overjoy, or to hate what it should love, and to love what it should hate; as our lusts, why else do we lodge them, and turn enemies to those that reprove us?  
Behold, here is a taste of man's corrupt nature, and the Apostle saith, if a man live and die in this condition, he cannot inherit the Kingdom of God, 1 Cor. 15. 50. the whole sense is, no man can know the mysteries of the Kingdom of grace, without a regenerate mind, and therefore no man can be saved by adoption, without regeneration, and renovation of the whole man; for as hath been proved, we are born aliens from the kingdom of God, Ephes. 2. 1, 12, 13. and mere enemies, Rom. 5. 10. until we are born again of water, and of the Holy Ghost: hence it is that the Apostle requireth, a new creature, a new man, 1 Cor. 5. 7. & 2 Cor. 5. 17. & Gal. 6. 15. & Ephes. 4. 24. Col. 3. 10. The unregenerate man perceiveth not the things of the Spirit of God, neither can he because they be spiritually discerned, 1 Cor. 2. 14.  
Wherefore wait at the pools of Bethesda, at the ordinances of God, being the pipes of conveyance, for the finishing of this great work in thy soul: I say, wait upon God in hearing, reading, conversing, and enquiring, and that diligently and constantly; this work deferred, will be still greater, the time to do it in, will be shorter, the strength to do it will be less; therefore to day if thou wilt hear his voice, Heb. 3. 15. 13. to day, lest any of you be ●ardned through the deceitfulness of sin.  
Now thou being throughly and powerfully convinced of sin which is the stumbling block that seems to lie in thy way, consider that this conviction is the first step towards heaven, Joh. 16. 8.  
1. Then consider, that these sins of thine, were laid on the Lord Je●us Christ, Isa. 53. 6. God laid on him the iniquities of us all, and he hath suffered the judgements due to them. I●a. 53. 7, 8, 9 And the Lord saw the travel of his soul, and was satisfied.  
2. Consider, that God hath promised to pardon them, and those promises are of two sorts, some conditional, and some free without conditions: first, some conditional, Matth. 11. 28. & Prov. 28. 13. If we confess and forsake our sins, we shall find mercy. Then secondly, there be some promises without conditions. Isa. 43. 25, 26. Heb. 8. 12. I will do it for my own names sake freely.  
3. Consider, that this God is mindful of his promise, Psal. 111. 5. He will ever be mindful of his covenant, that is, he looks n●t at their sins, but at his own promise. I●a. 49. 15, 16. Can a Woman forget her sucking child, that she should not have compassion on the son of her womb; yea, they may forget, yet will not I forget thee, for I have graven thee upon the palms of my hands, etc.  
4. Consider, he is able, and willing to make good what he hath promised; Rom. 4. 20, 21. He staggered not at the promises of God: 21. For he was fully persuaded, that what he had promised he was able to perform. Again, he is willing, he doth not afflict willingly: Mica. 7. 18, 19 Who is a God like unto thee that pardoneth iniquity, and passeth by the transgression of his people? he retaineth not his anger for ever, because he delighteth in mercy.  
5. Consider, he is faithful, he cannot lie; Heb. 10. 23. Let us hold fast the profession of our faith without wavering, for he is faithful that hath promised. 1 Cor. 1. 9 1 Thes. 5. 24. & 2 Thes. 3. 3. In a word, he is so faithful, that he cannot but make good every title promised: Tit. 1. 2. In hope of eternal life, which God that cannot lie hath promised; the best of men may promise and lie, but it is God that cannot lie, that hath promised us life.  
6. Consider, that he hath entered into covenant to us, to make it good: Now a Covenant giveth strength to the truth of any engagement, when we have but a promise, we use to say, we have nothing but a bare promise for such and such things; now God hath made many promises all sealed and made sure to us, by an unchangeable Covenant; see 2 Sam. 7. 14, 15. Psal. 89. 28, to the 37. compared with Heb. 8 9, 10.  
7. Consider, that he hath sworn to us, that he will make good his Covenant to us, because he delights not in the destruction of us. Ezek. 33. 11. As I live, saith the Lord God, I have no pleasure in the death of the the wicked. Heb. 6. 17, 18. Wherein God willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath, that by two immutable things, we might have a strong consolation.  
8. He hath sealed his Promise, Oath, and Covenant, etc. with the blood of his Son, Rom. 5. 6. & Heb. 9 23. & Revel. 1. 5. In a word, to wind up all; the Lord hath taken away all the stumbling blocks that lay in our way, either from the truth of him that maketh the promise, or from his ability to make good his word, or of his sincerity to intent really what he speaketh, or of his constant memory of taking the opportunity of doing the thing promised, or of his stableness to be still of the same mind.    

XVII.  
The seventeenth stumbling block, that doth many times lie in a Christians way, may be this about the Trinity. I having received satisfaction, in all the former things, thought all was well with me, saith another Christian, but behold I see a greater mountain lying in my way, than any of the former, and I have no hope either to get over it, or to have it removed; and that is, I do not know God; and He will come in flaming fire, rendering vengeance on them that do not know him, 1 Thess. 2. 8. Nay, it seems to be a paradox to me, that there should be three Gods, and yet but one God; nay, some of our Ministers do say, that there are three persons; and if so, there must be there distinct beings; others say again, that there is but one God, and the Scripture saith, O Israel, the Lo●d thy God, is one Lor●! and whom to believe, or what to think of it, I know not; only this I know, that all those that live without God in the World, and die in ignorance, shall never go to heaven, 1 Thess. 2. 8.  

Answ. I must confess, if a man should go about to know what God is by those definitions, and descriptions, that most men give of God; a man may spend all his days in learning, and yet die in ignorance: So confused are most men's notions of God, some declaring him to be that which he is not, and others saying, he is not what he is: And for mine own part, I can speak by sad experience, who was myself about 14. years since, at such a loss in my soul about this very thing; that had not he that doth live in that inaccessible light, that no mortal eye can approach unto, satisfied my soul in some measure, I had been mad, for I was in that condition for the space of one month; during which time I remained restless in my soul; and sometimes felt the flames of hell burning within me as it were; then I felt what a wounded conscience was, and could say by experience, who can bear it? Well, I set myself, sometimes to reading several Authors upon the attributes of God, and the more I sought after the knowledge of him there, the more ignorant I saw myself of him; I inquired also of many Ministers, and of some Ancient professors, but they could make out but little to my understanding; at last I went to another Minister, Mr. Stubbs by name, and declared to him my condition, and after a little serious consideration, he gave me a mild and tender answer, as one that did sympathize with me in my misery, and as he was speaking to me, or within few hours after, my spirit was finely calmed, and my trouble abated. The substance of what he said unto me was in these two heads; First, that whereas I was so troubled that I did not know God; he said that neither I, nor any man under heaven did know him so as we ought to know him, and as hereafter we shall know him; Paul himself said he knew but in part. Secondly, he further said, this my ignorance of God, is not a willing ignorance; and God never comes in flaming fire rendering vengeance upon those that are willing to know him, but he comes to render vengeance upon those that are willingly ignorant of him. With these and such like words, the Lord was pleased to calm those storms that were within me, which mercy I trust I shall never forget etc. And to proceed for the removing of this stumbling block, that God hath in mercy removed from me;  
Consider, that God in himself is wonderful, and God in Christ is wonderful, see Isa. 9 6. Father and Son in the Spirit is wonderful, the Father's ways are in though deep, the Son's ways are in the deep, the holy Ghosts ways are in the deep, and so their footsteps are not known, Psal. 77. 19 If any ask, How can these be three, and yet but one God? I answer, great is the mystery, the Son in the Father, and the Father in the Son, and the Spirit of truth which is sent by the Father and the Son, Joh. 14. 11. with 15. 26. & 14. 26. God is incomprehensible, there is something in God's essence, not to be inquired into; and there are some things that may be known of God, and some things not, Rom. 1. 20. Of his great and glorious being, we can see but the glimmerings. Exod. 33. 20, 23. No man can see and know him as he is, and live in this sinful body; we may admire his essence, but not comprehend it. Rom. 11. 33. It is life eternal to know him, as we may read Joh. 17. 3. But he dwelleth in that light that no man can approach unto, whom no man hath seen or can see. 1 Tim. 6 16. No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him, Joh. 1. 18. And as he is immortal, so he is invisible, 1 Tim. 1. 17. & 1 Joh. 4. 12. But more particularly, how can these be three, and yet but one God? I answer, they are distinguished, not divided, they be distinguished into Father, Son and holy Ghost, 1 Joh. 5. 7. There are three that bear record, and these three are one, he is so eternal as is n●t only without beginning and ending, but by and in him all things begin and end.  
For the further clearing hereof, Consider, at the first the Lord made man of the dust of the earth, and breathed in him the breath of life, and he became a living soul; and in this soul there is a spiritual substance as is God, but finite and not being of itself, so is not God; the Lord stamped his own likeness of an holy Trinity in Unity, and of an holy Unity in Trinity; as the soul is but one essence, yet there ariseth three divers faculties in that one substance: first, there is the Mind; secondly, there is the Will; thirdly, there is the power of doing or working; the mind conceiveth and understandeth things; the will affecteth the object according as the mind first conceiveth of the thing, and from this mind conceiving and will affecting, there proceedeth the working power by which something is done; the mind so conceiving resembleth the Father, the will having his affections begotten by the mind, conception resembleth the Son begotten of Father, and the power of doing proceeding both from the mind and will, resembleth the holy Ghost, proceeding from the Father and the Son: and as these three, Father, Son, and Spirit make but one God; so these three faculties do make but one spiritual substance or soul. But as the Father worketh not without the Son, nor the holy Ghost without the Father and the Son; so neither doth the mind or will or working power, effect any thing apart, but jointly together; yet as we attribute Creation to the Father, Redemption to the Son, Illumination to the Spirit; so to the mind we attribute understanding; to the will we attribute both well or ill affecting; and to the working power we attribute the thing wrought or done: And as in that one God, no person is before or after another in time but only in order; so neither in that one soul, is the mind before the will in time, nor the working power behind them in time, for the power of working is before the thing wrought: There is no distinction but only in order, for there is no sooner the soul in the body, but there exist all them three, and without any one of them the soul cannot be. If any demand, who created all things? I answer, God. Who redeemeth man fallen? God. Who doth enlighten man? God; yet there are not three, but one God. So if any man demand, What is that in me that understandeth? I answer, the soul. What is that willeth or affecteth any thing? I answer, the soul. What is that whereby I am enabled to live? I answer, the soul; yet I have not three, but one soul in me, whereby I live and act.  
But as the image of any thing, cannot attain the perfection of that thing whereof it is an image; so neither this Image of God in man, cannot attain the excellency of the Highest, who in every thing is infinite only, and the cause of all things; and although man was by him made of the dust, yet notwithstanding this almighty Being preferred him above all other creatures, viz.  

1. By putting in man's soul an Image of himself.  
2. By setting him in the most glorous place of the earth called Eden or Paradise.  
3. By giving him dominion over all other his Creatures.  
4. By revealing his mind to man, what he would have him to do, that thereby he might profess subjection to his Creator.   
Now this great, incomprehensible and everlasting God is every way so glorious, that if thou didst but see him thou wouldst admire him, and account all things lighter than vanity in comparison of him, if thou didst but know him, thou wouldst be so ravished with the love of him, that many waters could not quench it: if thou didst but taste him, thou wouldst hunger and thirst after him, more than the hart doth after the water brooks. In a word, it is life to know him, Joh. 17. 3. It is heaven to behold him, it is melody to hear him, it is endless happiness to enjoy him, he is all thy tongue can ask, thy heart can wish, thy mind conceive; he is light in darkness, joy in sorrow, rest in trouble, health in sickness, food in famine, life in death, heaven in hell. Isa. 40. 22, 23. It is he that sitteth upon the circle of the earth, and all the inhabitants thereof are as grass-hoppers: this is he that stretcheth out the heavens as a Curtain, and spreadeth them out as a tent to dwell in; this is he that bringeth the Princes to nothing, and maketh the Judges of the earth as vanity; it is he that dwelleth in everlastingness, whose throne is inestimable, whose glory may not be comprehended, before whom the host of Angels stand with trembling: Job 11. 7. Who by searching can find out God? can any mortal man find out the Almighty to perfection? We may know something of God and of his will, but not perfectly, for that is too great a task for any of us, or any creature to do, it goes beyond all created understanding, man's eyes cannot see, nor his understanding comprehend: take the most knowing men in the world, and they are not able to comprehend the highest heavens, nor the lowest hell, nor the length of the earth, nor breadth of the sea: much less the perfection of the Almighty, which is higher than heaven, deeper than hell, longer than the earth, broader than the sea, Job 11. 8, 9  
We cannot give an account of the causes of things in heaven, as of the motion of the Sun, Moon, and Stars; what can poor mortal man say to it? deep things are hard to be found out, and sometimes impossible: Job 9 11. Job saith, that the Lord goeth by him, and yet he could not see him: not that the Lord moveth from place to place as men do, but he being spiritual is as invisible and incomprehensible to the eye and mind of man, as a man that passeth by unseen and unthought of.  
In a word, he is such a one that is present in all places; The Lord was in this place, and I knew it not, said Jacob, Gen. 28. 16. and David, in Psal. 139. 7, 8, 9, 10. Whither shall I go from thy Spirit, or whither shall I flee from thy presence? if I ascend up into heaven, thou art there, if I make my bed in hell, behold thou art there, If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall thy hand lead me, and thy right hand shall uphold me: what shall I say? all things had their being from him, and all things do centre in him, all things lead us to him; wherefore let us forsake all things for him, and follow hard after him, and cleave close to him, that we may know, that we have a relation to him, and an interest in him: all other relations, and interests, which vain man is apt to rest upon and centre in, will prove a sandy foundation. If thou dost expect comfort from friends as near to thee as Jobs friends, they will prove but sorrowful comforters, as his friends did to him: if thou dost expect comfort from the Magistrate or Minister, they are mutable, sometimes smiling upon thee, sometimes frowning: if thou dost expect comfort from thy children, they may bring abundance of sorrow upon thy heart, as Jobs sons and daughters, and the sons of Eli; or as in the Proverbs, A foolsh son causeth shame to his father: if thou dost expect comfort from thy neighbours, they will speak thee fair to thy face, and make thee their table-talk behind thy back: if thou dost expect comfort from thy servants, the one will be apt to run away, and the other to answer thee again, or else to serve thee with eye-service: if thou dost expect comfort from the King or Prince, alas! he is turned tyrant, for which he must lose his life or be banished, and so is unable to comfort himself: if thou dost expect comfort from he or she that doth lie in thy bosom, bone of thy bone, and flesh of thy flesh, which was made to be a help one to another, this bosom friend is either given to idleness, or pride and wastfulnesse, or both; or if free from that, then full of frothy talking, to the grief of thy heart; or else froward and touchy to thyself and servants, that as Solomon saith, you were as good be in house with a roaring Lion, and a raging Bear, and so thy bosom friend from whom thou didst expect some comfort, when all other creatures comfort failed; why, this frined above all the rest proves the greatest enemy, and brings more sadness upon thy heart, and sorrow upon thy spirit, than all the losses, crosses, scandals, and reproaches that ever thou met'st with before, from all the world besides; so that now thou art fain to keep thyself from him or her that lieth in thy bosom, and the one must not reprove, for fear the other will fly in the face; the fairest face is sometimes matched with the foulest heart; and the smiling looks with hellish thoughts, Prov. 6. 26. & 9 Prov. 13. & 21. 19 Prov. 27. 15. Eccles. 7. ●8.  
Again, if thou dost expect any comfort from thy estate, one Scripture saith that riches make themselves wings and fly away: another Scripture saith, that moth and rust doth corrupt, and thiefs will break through and steal: another Scripture, namely the second of Ecclesiastes, saith that all is Vanity, and vexation of spirit, vanity on the door posts into which we enter, on the tables where we sit, on the dishes out of which we eat, on the cups out of which you drink, on the bedsteeds where you lie, on the walls of the house where you dwell, on the garments which you wear, and on the foreheads of all them whom ye meet, and on your own selves in every member of your body, and faculty of the soul, Psal 39 5. Every man at his best estate is vanity: Where is the glory of Solomon, the sumptuous buildings of Nabuchadnezzar, the nine hundred Chariots of Sicera, the power of Alexander, the authority of Augustus, that commanded the whole world to be taxed? all these at their best estates we●e but vanity; nay take Solomon for beauty, Samson for strength, Achitophel for policy, Haman for favour, Ahasael for swiftness, Alexander for great conquests; and yet all these at their best estate are altogether vanity.  
Wherefore centre not in any creature comfort, take not up thy rest in any thing be this side God, the God of rest and peace; for all is mutable that hath the name of creature upon it, only the Creator is immutable and unchangeable, in all that he saith or doth; if he be once a Father, he will be ever a Father; if once a Friend, he will be ever a Friend; if he once love thee, he will never hate thee: and for this ground it is we are commanded to love him with a supreme love; if we love father, mother, wife, or children, more than he, we be not worthy of him, nay we cannot be his disciples, unless we, in a sense, hate all the●e for his sake, Luk. 14. 26.  
Moses desired to see the Lord, that he might know him more perfectly, and the Lord told him, Exod. 33. 20. Thou canst not see my face, for there shall no man see me and live, and Paul renders the reason of this, 1 Tim. 6. 16. who only hath immortality, dwelling, in the light, which no man can approach unto, whom no man hath seen or can see: in a word, man is so veiled, and clouded, and narrow spirited, that at the highest degree, he can know God but only in his attributes, and that but in part neither, for he is wonderful in every attribute; and as the Prophet saith, such knowledge is too wonderful for me: wherefore, to wind up all, and for the removing of this stumbling block, endeavour to believe in one God, Father of all; and in one Lord Jesus Christ, redeemer of all; and in one sanctifying Spirit of grace; it is the office of the Father to Elect, the office of th● Son to Redeem, and the office of the Holy Ghost to Sanctif●e those, and only those, whom the Father hath elected, and the Son redeemed: Endeavour in the Name of the Lord, to see the Father love thee freely, and the Son manifesting that unto thee, and the Spirit beginning to evidence it in thee; further, endeavour to see that the Father loves thee as redeemed by the Son; the Son looks upon thee and loves thee as being given by the Father, for him to redeem; and the Holy Ghost seeing the love of the Father in choosing thee, and the love of the Son in redeeming thee, he also sets his love upon thee, and will shortly manifest it unto thee, and evidence it in thee; this is that intenall eternal Word by which all things were made, supported, ruled, quickened, enlightened, and judged: this glorious infinite wisdom was vailed in flesh, and so God manifest in the flesh, was the mirror of Angels, the terror of Devils, the expectation of the new creation; in a word, it is as easy to compass the heaven with a span, and to contain the sea in a nutshell, as to apprehend, or comprehend this internal, eternal being in the fullness thereof; we may as soon fill a bag with wisdom, and a chest with virtue, and a circle with a triangle, as the heart of man with the knowledge of God: man may have some glimerings, and know him in part, and this is life eternal, but dark man is so narrow spirited that in all things God is above him; he saith of himself to man, My ways are not your ways, nor my thoughts your thoughts, for as the heavens are higher than the earth, so are my thoughts above your thought, and my ways above your ways, Isai. 55. 9 as if the Lord had said, there is as vast a difference, between my knowledge of you▪ and your knowledge of me, as there is distance between the heaven and the earth, my dispositions and deal both for mercy and goodness, and for firmness and faithfulness, are as fare above your understanding, as the highest heavens are above the very centre of the earth, and fare higher: for the one is unmeasurable, yet finite; whereas the other because infinite, is for greatness, and amplitude, and immensity inconceivable. The best of men that have bowels of compassion, some tender heartedness, some ingenuity, and readiness to remit a wrong, or some firmness, or faithfulness in making good what they promise, what is all this to that which is in God? for so much as God is above man in point of Majesty, so he is above man in mercy; he is a guide to lead you, a staff to uphold you, a cordial to strengthen you, a plaster to heal you; he will stand you in stead, when friends forsake you; he is as swift to show mercy, as he is slow to anger; he will carry you through the hardest services with the greatest swiftness; if he give us more knowledge of him, we shall live more upon him, and delight more in him, and be more conformable unto him: true happiness lies only in our enjoyment of a suitable good, a pure good, a total good, an eternal good; and God is only such a good; the treasure of the Saints is the knowledge of God, the presence of God, the favour of God, union and communion with God, the pardon of sin, the joy of the Spirit, and peace of conscience, all which c●mes into the soul, by the knowledge of Christ, and is clouded again in the absence of Christ: a man without this knowledge of Christ and God, is as a workman without hands, a painter without eyes, a traveller without legs, a ship without sails, or a bird without wings, or as a body without a soul; all our discouragements do flow from our ignorance, and want of faith in this Almighty God, viz. it springs from our ignorance of the riches, freeness, fullness, and everlastingness of God's love, or from our ignorance of the power, glory, sufficiency, and efficacy of the death, and of the sufferings of Christ Jesus our Lord, or from our ignorance of the worth, glory, fullness, and completeness of the righteousness of Jesus Christ, or from our ignorance of that real, close, spiritual, glorious, and inseparable union, that there is between Christ and our precious souls: To drive further into this mystery, time would fail me, strength fail me, light would fail me, I do rather lisp then speak in the things of God, and therefore must I needs stammer in so mysterious a point as this I have been speaking to.    

XVIII.  
The next stumbling block is or may be this, I fear, saith another poor stammering soul, that I shall never be saved; for Christ tells me plainly, Mat. 5. 20. that except my righteousness do exceed the righteousness of the Scribes and Pharisees, I shall not be saved, and I have examined myself, and do find that my righteousness is so fare from exceeding theirs, that theirs do much exceed mine.  

Answ. The Scribes and Pharisees, sought righteousness only by the works of the Law, which made none perfect, in that the Scriptures saith it was weak through the flesh, Rom. 8. 3. none were able to fulfil it, therefore Israel attained not to the Law of righteousness, because they sought it not by faith, but as it were by the works of the Law, Rom. 9 31. our righteousness must exceed this, as doth the righteousness which is of faith in Jesus (who perfectly fulfilled the Law for us) or you shall not enter into the Kingdom of Heaven: For by the deeds of the Law, there shall no flesh be justified, Rom. 3. 20. and we are justified by faith only, without the works of the Law. Now if by righteousness, was meant works of men's own acting, as temperance, obedience, mercy, and justice, and upright dealing, than we find in Scripture, that Heathens have outstripped many, if not most of us.  
1. For temperance, King Ahasuerus, Hester 1. 8. a Heathen King, made a law, that no man should be compelled to drink, and yet many that call themselves Christians, can hardly lay aside their drinking of healths.  
2. For Obedience, when King Abimelech took Abraham's Wife, no sooner did the Lord command him to deliver her to Abraham again, but he obeyed the command of the Lord. Jonah preached at Niniveh to the Heathen, and no sooner did they hear him, but they did believe and repent.  
3. For Mercy, when Paul and the rest of the company suffered shipwreck, the Heathen came and did receive them. See Act. 28. 1, 2, 3.  
4. For Justice and upright dealing, the King of Sodom a Heathen, when Abraham had overcome the four Kings and brought home the Sodomites, the King of Sodom said unto him, Give me the men and take thee the goods for thy pains. Belshazza●, see how he kept promise with Daniel; for when he saw the hand writing on the wall, he said unto Daniel, If thou wilt interpret it for me. I will make thee the third ruler in my kingdom: Daniel told him that it tended to the ruining of him and all his house, and notwithstanding this Heathen King kept promise with him, and made him the third ruler in the land, Dan. the 5. from the 16. to the 29. vers. Again, consider well this Scripture, Ezek. 5. from the 6. verse to the end of that chapter, the Lord doth send heavy judgements upon his people for being out stripped by Heathens. Vers. 6. She hath changed my judgements into wickedness more th●n the Nations, and my Statutes more than the Countries round about: therefore Vers. 7. Thus saith the Lord God, because ye multiplied more than the Nations that are round about you, and have not walked in my Statutes, neither have kept my Judgements; Vers. 8. Therefore thus saith the Lord God, Behold, I, even I am against thee, and will execute Judgements in the midst of thee, in the sight of the Nations, and I will do in thee, that which I have not done; and whereunto I will not do any more the like; because of all thy abominations. Vers. 12. Therefore a third part of thee shall die with the pestilence, and with famine shall they be consumed in the midst of thee; and a third part shall fall by the sword round about thee, and I will scatter a third part into all the world, and I will draw out a sword after them. Ver●. 13. Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and they shall know that I the Lord have spoken it in my zeal, when I have accomplished my fury in them, etc. From all which we may clearly learn, that God will not spare a sinful people, but let out his fury to the full, to the highest degree, stir up all his wrath, pour out his full vials upon a disobedient people, although they were known by the name of the Lords own inheritance, if their righteousness doth not exceed the righteousness of the Scribes and Pharisees. But on the contrary, if their wickedness do exceed the wickedness of the Heathen, then there is no escaping from God's judgements, one or other will overtake them: 1 King. 19 15. The Lord will scatter them into Babylon, Moab, Ammon, Egypt, Psal. 44. 12. So that if we look only upon the external performance, and judge according to the outward appearance, you shall find many civilised men and women outstrip some of the Saints, but yet for all that, we are exhorted by Christ in some cases not to judge according to the outward appearance, but to judge righteous judgement, Joh. 7. 24. Now the righteousness of a Christian doth exceed the righteousness of the Scribes and Pharisees, and all Heathens in the world, in these two things.  
1. By faith in Christ, whereby all the righteousness of Christ is made his.  
2. In works done in faith, which the other cannot do; one thing done in faith, is better than a thousand in unbelief, Rom. 14. 23.  
1. Every Christians righteousness, doth exceed that of the Pharisees, by saith in Christ, whereby the righteousness of Christ is made his; by faith the poor creature seethe all his sins, which the Spirit of God had convinced him of, laid upon Christ, Isai. 53. 6. Again, by faith he cometh to see Christ made unto him, wisdom, righteousness, sanctification, and redemption,, 1 Cor. 1. 30. And so by faith in him, he can say, the Lord our righteousness, and hear the Lord say unto him, in me is thy fruit found. So the soul looking upon Christ, in whom he is accepted, Ephes. 2. 13. and so he seethe all is of grace, nothing of debt; election is the election of grace, vocation is according to the good pleasure of his will, 2 Tim. 1. 9 regeneration, was of Gods own will, Jam. 1. 18. Faith the gift of God, Phil. 1. 29. Justification is freely by grace, Rom. 3. 24. and a free gift: Rom. 5. 15, 18. and forgiveness of our sins, according to the riches of his grace, Ephes. 1. 7. Eternal life the freest gift of God, Rom. 6. 23. & Act. 15. 11. even the life of glory, is the grace of life, 1 Pet. 3. 7. Christ himself was a token of free love, from the Father to mankind; and as his whole work was to love, so his whole love was free, and as we said before, there is not one soul that ever be loved, but it was poor, and empty; sick, and impotent; unamiable, and filthy; regardless of him, and opposite to him. The language of the Law is, Do this 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 are to do is to hunger and feed, their happiness is free to themselves, though costly to Christ, who purchased for them, whatsoever they would obtain, and by his Spirit freely worketh in them, whatsoever he requires of them; and this the Lord doth freely. First, that none might boast, but only glory in the Lord. Secondly, that none might challenge it as due, but receive it as free grace. Next, that it might be sure to all the seed; whereas by the Law, and the fulfilling thereof none can be saved, because we fail in our obedience, either in the principle from which we act, or else in the matter acted, or in the manner of our acting, or in the ends we have in so doing; but the Lord Jesus Christ is our righteousness, 1 Cor. 1. 30. our husband, Isai. 45. 5. our King, Priest, and Prophet, Mat. 21. 11. our new and living way, the true only way, the safe and sure way, the peaceable and pleasant way: Act. 4. 12. Prov. 3. 17. Now whosoever hath faith in Christ doth look upon himself according to the measure of that faith, as he is and stands before God the Father in and upon the account of an others (not his own) obedience or righteousness, and so judges of himself according to the measure of righteousness, that is made over to him in his head Christ, and so although he find nothing but sin in himself, from the crown of the head, to the sole of the foot, Isai. 1. 6. Yet as he is in Christ by faith, he seethe himself clothed with the robe of Christ's righteousness, so he looks upon himself to be complete in him, Col. 2. 10. that is, wanting nothing because all things is made over by covenant by God his Father, through his Son: and the great mystery of the Gospel lieth much in this point, as appears by the testimony of Paul, Col. 1. 22. to present you holy, and unblamable, and unreprovable in his sight; now no man can be thus presented, holy, unblamable, and unreprovable before God the Father, but he only that is clothed with the righteousness of Christ, for so the 28. verse doth expound this, that we may present every man perfect in Christ. Peter beareth witness to the truth hereof, 2 Pet. 3. 14. Be diligent, that ye may be found in him without spot and blameless, Ephes. 5. 27. that he might present it holy, a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish, so Judas 24. Again 2 Cor. 11. 2. I have espoused you to one husband, that I may present you as a chaste Virgin unto Christ, not having spot or wrinkle, Ephes. 5. 27. By spots we may understand greater sins which defile the conscience, and slain the reputation: by wrinkle, lesser sins, those of infirmity, which are some blemishes to our spiritual beauty; and this is that righteousness that doth exceed the Scribes and Pharisees spoken unto by Christ, Mat. 5. 20. from which this question was raised. Now we are further to consider that all our own righteousness, as the Prophet Isay saith, Isai. 64. 6. Is as filthy rags, and we all do fade as a leaf, and our iniquity like the wind have taken us away: Jer. 2. 22. For though thou wash thee with nitre, and take thee much soap, yet thine iniquity is marked: Job 9 30, 31. If I wash myself with snow water, yet mine own  shall abhor me, Isai. 28. 20. The bed of man's own righteousness is shorter than that a man can stretch himself on it, and the covering is narrower, then that a man can wrap himself in it, Isai. 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 mine hand, ye shall lie down in sorrow, Phil. 3. 8, 9 Paul saith, Yea doubtless, and I count all things but loss and dung, that I may win Christ. Vers. 9 And be found in him not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of god by faith: and yet this Paul had as many fleshly privileges as any man, for he saith, Phil. 3. 4. If any man thinketh that he hath whereof he might trust in the flesh, I more, circumcised the eight day, of the stock of Israel, of the tribe of Benjamin, brought up at the feet of Gamaliel, and taught according to the perfect manner of the Law, and profited in the Jewish Religion above many my equals, and for my conversation, as touching the righteousness of the Law, I was blameless, Phil. 3. 6. But all this is but dung: Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, and do account them but dung, that I may win Christ, and be found in him, not having mine own righteousness, but that which is through the faith of Christ, the righteousness of God by faith, Phil. 3. 10. That so I may live out of myself in the Spirit upon Christ, unto God above the world, under ordinances, looking to election behind, and perfection before.  
2. The righteousness of a Christian, doth exceed the righteousness of a Heathen; yea, and the Scribes and Pharisees also, in this; he endeavours to walk more by rule, then by example; whereas the Scribes walk more by example, then by rule: again, a true Christian is willing to be searched in all things, the other is not: again, he is not only willing to do, but to suffer for the name of Christ, so is not the other: again, he mourns in secret when God is dishonoured, the other mourns when self is dishonoured: lastly, an upright heart doth all things to the glory of God; when he hath done any good thing, if he doth not apprehend God glorified by it, he is not satisfied, 1 Cor. 10. 31. So then a Christians righteousness doth exceed that of the Scribes and Pharisees, in these four ensuing things;  

1. In the matter.  
2. In the ground.  
3. In the form.  
4 In the erred,   
he propoundeth to himself in the performance of every duty.  
(1.) For matter, that may be sometimes good, when the manner and circumstances are naught; but nothing can be good, if the matter be naught; such as are men's principles within, such are their practices without; Matth. 12. 33, 34. Either make the tree good and his fruit good, or else make the tree corrupt and his fruit corrupt, for a tree is known by his fruit. Jehu did for matter that which God required, but not from a right principle, 2 Kings 10. 30, 31.  
(2.) Now the right ground and principle from which all holy, and righteous acts should flow, is threefold.  


1. A pure heart, purified by the blood of Christ, by the way of justification, Zech. 13. 1.  
2. A good Conscience purged from dead works to serve the living God.  
3. Faith unfeigned, 1 Tim. 1. 5.    
Now faith may be said to be unfeigned, when it hath the true nature of faith, of assenting to the truth revealed, and applying particularly those truths assented to.  
(3.) For form and manner; do things required in such sort as God requires them, not only doing good things, but doing them well;  
1. Spiritually and hearty, with heart and spirit, not with body only; this God requires, Proverb. 23. 26. My son give me thy heart, and let thine eyes observe my ways. Joh. 4. 24. & 1 Cor. 6. 20. Rom. 1. 9 God abhors all other services; Matth. 12. 7, 8. Ezek. 33. 31, 32.  
2. Sincerely and uprightly as in the sight of God, Gen. 17. 1. God said to Abraham, Walk before me and be perfect. 2 Cor. 2. 17. As of God in the sight of God speak we in Christ.  
3. Constantly: perseverance in well doing, crownes well doing, Psal. 1. 2. In his law doth he meditate day and night. Psal. 92. 14. They shall still bring forth fruit. Rom. 2. 7. To them who by patience continuing in well-doing.  
4. Obediently: because God commands it, therefore in conscience and love to the command, obedience is performed, as in Noah, Heb. 11. 7. By faith Noah being warned of God prepared an Ark. Heb. 11. 8. By faith Abraham obeyed and went out not knowing whither he went. So we might instance in David, Psal. 40. 8. and Paul, Rom. 7. 22.  
5. universally, without reservations and exceptions: Hypocrites may do many things, as Jehu, 2 Kings 10. 30, 31. Herod, Mark 6. 20. But an upright heart hath respect to all things required, as we may see and read in David, Psal. 119. 6. Caleb, Num. 14. 24. Zachariah and Elizabeth, Luke 1. 6. Now O Christian, dost thou practise or perform the things required spiritually, sincerely, obediently, universally, and constantly? If so, than thy righteousness in the practical part, doth exceed the righteousness of the Scribes and Pharisees.  
4. And Lastly, dost thou do the thing commanded for right ends? viz. God's glory primarily; 2 Cor. 10. 41. Thine own and others spiritual or eternal good, Matth. 5. 16. & 1 Pet. 4. 2, 3, 4. Low and base ends, spoil the highest undertake, as we may see in Jehu, 2 Kings 10. and the Scribes and Pharisees, Mat. 6. 15, 16. and Saul, 1 Sam. 15. 30.  
Now then, lay these four things together upon thy heart, and state the question to thy own soul; Soul I charge thee in the presence of the Almighty God, as thou shalt answer at the last dreadful day of Judgement; dost thou look to the principle from which thou dost act, and to the matter, and to the manner, and to the ends, and art thou pure in all this in some measure? then let me tell thee, thy righteousness doth exceed the righteousness of the Scribes and Pharisees, both in the doctrinal part, and in the practical part; for they act from a corrupt principle, and for base ends to be seen of men; and so the righteousness of the Scribes cannot justify a poor soul, because it doth cross the ends of the Lord in giving the Law, the Lord gave the law to show people their sin, and the judgements thereunto due: Again, it cannot justify a sinner, because than it would frustrate the death of Christ, than Christ died in vain.    

XIX.  
The nineteenth stumbling block; Oh! but for all this, I fear I have but a form of Godliness, and so shall not be saved; for I find myself apt to look more upon gifts then upon grace, upon law then upon Gospel, upon a form more than upon the power of Godliness: Oh! I shall betray Christ with Judas, or embrace the present world with Demas; I have but only tasted of the Heavenly gift, Heb. 6. 4. Note, it is not said, to have eaten or drunken, but only tasted; that is, I have had some kind of relish, or small sense by a temporary faith of the excellency of Christ; I have but only tasted of the good word of God, as those castaways did, Heb. 6. 5. And so again, I have tasted of the powers of the World to come; but alas! I see, I have only a name to live, though in truth I am dead; I live in a form but I want the power of Godliness, I have deceived myself and others have been deceived by me, and the Lord alone knows what will become of me.  

Answ. The Devil hath many ways to keep poor souls in a sad doubting and questioning condition, sometimes by suggesting that their graces are not true, but counterfeit; sometimes by tempting men to cast off all forms, as things too low for strong Saints at least to make use of; and sometimes by making men to rest or satisfy themselves in a form without the power; and by this Dragon's tail, a third part of men and women are deceived, see Revel. 12. 4. All men that would walk with God, and worship him in spirit, take heed of formality in all holy duties, take pains with your hearts in them, labour for the power of Godliness, strive to get up to God in them: it were well if when we did perform holy duties, we did but keep close to the duty itself, few go so fare; but it is one thing to keep close to the duty, and another thing to keep close to God in the duty, to find God in all duties that we wait upon him in; and in the use of all ordinances to take pains to find God there, and not to satisfy and quiet our hearts, except we find God in the duties that we perform. We have a full Scripture for this, Exod. 20. 24. In all places where I record my name, I will come unto thee; that is, where ever there is any Ordinance or any holy duty to be performed, there is a recording of God's name, and saith he, I will come unto thee, and there I will bless thee; if you would find God, you must go where God is promised to be manifested, and that is in the way of his ordinances; when men come to rest in a form, as most do, they never honour their profession, they have little comfort to their own souls, they go on in a dead heartless condition, they know not what it is to have communion with God: It may be thou hast prayed, preached, conferred, meditated, but have you been in heaven that while? what converse with God have you had there? Oh take heed of formality, it will drown men in perdition, even when they expect salvation; but now a Christian that can but chatter to God, and speak a few broken words, and half sentences, yet if he doth not rest in formality, he may have much converse with God, whereas others that have excellent parts, yet resting in the work done, never know what the meaning is of having communion and fellowship with the Father, and the Son, and Saints in the spirit; they are just such a people spoken to in 2 Tim. 3. 5. Having a form of Godliness, but denying the power thereof: they have a resemblance, vizard or show of holiness, heir religion consisteth in formal profession of Godliness, (Tit. 1. 16.) without expressing the power and efficacy thereof in their lives, or in external gestures, behaviours, rites and ceremonies, without the pure inward worship of God in spirit and truth. Oh! it is very sad to consider, what a spirit of formality is poured forth, and freely entertained in this little Commonwealth; the Parliament embraced it, before and since they are outed; Magistracy and Ministry were, and still are clothed with it, as with a garment; and the poor silly people sit down under it, and freely entertain it; where is there a Parish or a Congregation extant, that is altogether free from this soul-deceiving thing called Formality? most men hear with other men's ears, and see with other men's eyes, but at last let them know they must answer for themselves; look where the power of Godliness dwells, there dwells a spirit of love, meekness, gentleness, long-suffering, and forbearance; there dwells tender heartedness, and bowels of compassion each to other. But though most men do rest upon forms, yet let all spiritual Christians take heed how they do cast away forms; for you must know, that although there may be a form of Godliness without a power, yet there cannot be the power without the form, as our blind Ranters imagine, for no man can carry grace in his heart, but it will spread forth and appear in his life, but oh thou Rantor, and Ordinance-forsaker, thou dost oppose that whereby God communicates himself to the souls of his people, thou dost as much as in thee lieth, shut the door against Christ, and stand in defiance of him.  
Again, many men take up a form of religion to serve their sinful designs, and so makes a form, a Canopy to to cover all their abominations, or as the fig leaves to cover poor sinful man's nakedness; Oh the many ends that men have in taking up a form, viz. one he takes up a form only in relation to the present and temporary credit and fashion of religion, because the State favours it, or the current of the times runs that way; so that many men choose their religion more out of fear of men than love to God, and this makes them form and fashion themselves unto the government of the times, whether it be of the old stamp or the new cut.  
Others take up a form of Religion, that they may be gainers by it; for now Religion, at least in the form, is in fashion; men begin to consider, that they shall hardly get into a place either into the Custom or Excise-office, unless they are vailed with a form of Religion; and doth not England swarm at this day with such finger-licking Officers? and is not Custom and Excise become the neat art of thieving? But I trust, the same God that hath overturned the highest power, will overturn, overturn these subordinate brats that live by the ruin of others, that so if there be a necessity of keeping up these Monopolies, there may be selfe-denying men employed in those places, that may not oppress the poor, nor take a bribe of the rich, and allunder a form of Religion.  
Others they take up a form of Religion to please their friends; so Absalon would draw his Father into a belief that he was very Godly, and made conscience of paying his vows and that at Hebron, he knew this would please his Father well.  
Again, others take up a form, knowing that it doth not displease the World; for a man to keep his Parish Church, to live peaceably amongst his neighbours, and to pay every man his own, to be indifferent in matters of Religion, not daring to profess too much, this is the godly man, in the eye and esteem of the World, this man shall be honoured by the World, as our late Parliament was; but remember, I will overturn, overturn, overturn, Ezek. 21. 27.  
Lastly, the Devil himself is the grand Formalist, nay he can assume variety of forms, and no wonder if his servants effect the same. Oh whited walls! oh painted Sepulchers! O form of Godliness, where is thy power! these are the men which crucified Christ, and persecuted the Apostles, and hated the Saints, and inbraced the present World; these are the Judasses' that carry the bag, and betray their Master; these be those by whom offences come; these are the wells without water, the clouds without rain: In a word, these be those spoken unto, and prophesied of 2 Pet. 2. that whole Chapter, 1 Tim. 4. 1, 2, 3. Judas 8, 10, 11, 12.  
But to wind up all, that I shall at present write to this point in hand, I will lay down some Characters of one that hath.  

1. Only a form of Godliness without the power.  
2. Of one that hath the form and power too.   
1. One that hath only a form of Godliness may be discerned or known by these evidences; first, internal; secondly, external.  
(1.) Internal, he can but act as a Christian, move as a Christian, and appear as a Christian, but not from any principle of life living in the soul; Did not Saul act as a Christian, and yet he was but a Hypocrite? Jehu in the form did the thing which was good, but from a corrupt principle within; Judas also he was an exact picture of a Christian only in form, but his principle was covetousness; Demas had a form but not a power, and so he embraced the present World.  
2. A man resting in a form, cannot endure to hear of any to be better than himself, he will shut up the Kingdom of heaven against others, and yet not go in himself, Matth. Chap. 23. ver. 13.  
3. A man resting upon a form, may discern it by this, he will frown upon one sin, and smile upon another; he will strike at some sins, and struck others; he will thrust some out of doors, but keep others close in his bosom, and as we may see in Jehu, Herod, Judas, Simon Magus, and Demas: In a word, he will fight against those sins that fight against his honour, profit, pleasures, etc. but make truce with those which are as right hands, and as right eyes, etc.  
(2.) There be some external characters of a man or woman resting upon a form.  
1. He may grow up in degrees of zeal, he will seem with Jebu to be zealous, Rom. 10. 2. I hear them record they have a zeal, but not according to knowledge.  
2. He will be a great exactor of holiness upon others, but he will do little himself: they bind heavy burdens and grievous to be borne, and lay them upon other men's shoulders.  
3. He is one that doth cloth and cover wicked practices, with specious pretences; he will devour Widow's houses, and for a pretence make long prayer.  
4. You may also know him by this, the main bend of his discourse is about the form, the garment, judging men that do not see by his eyes; to question any thing they do is faction, and to contradict them is heresy; if you go before them, than you go too fast; if you come after them, you go too slow; if you speak against them, it is blasphemy.  
5. And as for gifts and seeming graces, they abound with them; it is said of Simon Magus that he believed, Act. 8. 13. Again, if we instance in repentance, it is said of Judas, that he also repent, Mat. 27. 3. Shall we instance of hearing the Word with joy? so did those castaways we read of Mat. 13. Shall we instance in partaking of the heavenly gift and power of the World to come? we find men have had a taste of this and yet fallen away, Heb. 6. 5, 6. Shall we instance in sanctification itself? it is said in Heb. 10. that they did trample under foot the blood of Christ, wherewith they were sanctified; so that a Formalist may be said to repent, to believe, to receive the Word with joy, and to be sanctified in a large sense, etc. And these be those men pointed to Galat. 6. 12. As many as desire to make a fair show in the flesh, constrain you to be circumcised.  
6. If most men under a form, did not rest upon a form, what is then the reason of that stupidity, that neither mercies nor judgements will work upon men, but only present strokes or rewards? What is the reason that men be so careful about, and taken up so much with present and future things that are temporal, and so careless about present and future things that are eternal, if we do not stick in a form? What is the reason that we be so apt to go to Creatures for help, and not to God? Again, What is the reason that we refuse crosses rather than sin, although we know that sin is the greatest evil? What is the reason that we be so fearful to displease a potent enemy, rather than God? Again, What is the reason that men make so many shifts and lies to cover their sins before men, to make all things appear fair to them without respect to God? so that most men will rather lay their folly open by multitudes of vain excuses, then to suffer the blemish of indiscretion to lie upon them.  
2. In the next place, let me according to the measure of light in me, give some Characters of one that hath the power of Godliness as well as the form. The power of Godliness in its highest excellency, is but the fruit of grace; grace is the cause of Godliness, as fire is the cause of heat; and yet as the cause is, such is the effect, for powerful causes makes powerful effects: Godliness is the right exercising and acting of those graces which the soul hath received of the Spirit of God, both to the glory of God, and the good of man, or the bringing forth of the fruits of grace in holiness of life and conversation; that is, when he improves all his spiritual strength given unto him to the advantage of his Master Christ; not only to improve, but also to be glad of every occasion whereby he may advance the glory of that God that hath advanced him by the glory of his grace. Oh the invincible power of grace to make such a change in man! his eyes are now opened, his understanding enlightened, his judgement informed, his affection turned, he is not now the man he was; Oh happy conviction! Oh blessed change indeed! for a man in one hour to have his night turned into day, his form into power, his darkness into light, his bitter into sweet, God's frowns into smiles, his hatred into love, his hell into heaven, his bondage into adoption, his task into privilege, his greatest work into the greatest pleasantness! this man runs the ways of his Commandments with delight; Oh! what is become of those breathe and longing that were in the primitive Saints?  
Again, that man that hath the power of Godliness is not satisfied in the bare use of the form when he goes to hear the Word preached; unless it comes in with power, and warm his heart, he comes home unsatisfyed.  
So again, when he doth read, and confer and meditate, unless his heart be affected with, and his soul refreshed by these Pipes of conveyance, he remains unsatisfyed: whereas the other that rests in the form is quiet in the work done: and so we might instance in every ordinance, he looks to God through them, he dares not make Saviour's of them, but waits upon God in the use of them, as the man at the pool of Bethesda, or as a path that leads him to a rock that is higher than he, where he hath private salutations, interchangeable embraces, sweet fellowship, refreshing familiarities, infinite, soul-satisfying communities; this soul takes up his resting place be this side heaven; and in the performance of any duty required by God, the soul looks to the principle, manner how, and to the ends why he doth it, and if he find not all clear, than he looks upon his obedience as disobedience.  
Again, he that hath the power of Godliness will persevere in the use of all God's ordinances, he will pray again and again, at all times, with all manner of prayers, and will not admit of a denial, he prays and waits, and prays and waits, and believes, saying, he will arise and give, he will send me an answer of peace.  
Now oh thou misgiving soul, dost not thou find truths in thy inward parts, and that although thou dost not make so fair a show in the flesh as some others, hast thou not some inward breathe, and spiritual long, and soul-melting? dost thou not esteem one smile of Christ better than the smiles of all relations? Dost thou not look upon all the forms of godliness as pipes of conveyances, walks and paths, wherein thou expectest to meet with thy Saviour, and art not satisfied in the use of them, unless thy soul meet with Christ in them.    

XX.  
The twentieth stumbling block, is this, O sir, I have no power to do any of those things which you have laid before me; is not God all in all? will you put the creature upon acting? doth not the Prophet J●remiah say, Jer. 10. 23. The way of man is not in himself, it is not in man that walketh to direct his steps. Doth not the Scripture say there is no power but of God? now sure as you have laid before me my duty in all the forementioned things, lay now before me, or if you can, give unto me a power to do the thing or things required, or else. I shall sit still and not attempt to go over this stumbling block.  

Ans. Shall we make account that God is like unto Pharaoh, to command the full tale of brick, and give no straw? No, fare be it from all men that have their eyes in their heads, to have such hard thoughts of God, the just and righteous Lord God: to unfold this a little, let us consider,  

1. That there is no power but of God.  
2. In a sense warily understood, there is a power in every creature.   
1. There is no power but of God, essentially, originally, or habitually.  
2. There is a power in every creature, distributively, and virtually, by way of participation.  
Now there is no power in any beneath God himself, essentially, and originally; in this sense, all creatures are powerlesse and strengthless: but then in the second place, as God in whom all power is, hath impowered man, so fare man hath a power: and although this talon, or talents was given him by the Lord, and was the Lords; yet it being given man, it becomes his, and is called man's, and God at the last commends or condemns the party for improving, or not improving this power bestowed on him, to speak after the manner of men: let us then consider, the most inconsiderable creatures, as the Swallow, the Pismire, the Crane, and the Sparrow; all these have received a power from God, and hath God given no power to man, whom he hath made Lord of all these creatures? Man hath a great power over the beasts; for man is a superior: but the beasts themselves have a great deal of power over the grass and herbs, for the beast is the superior. In a word, if the Scriptures shall be our rule, and the Spirit our guide, and the glory of God our aim, than the Scripture holds forth a twofold power that is distributed or given forth to the creature: the first is common to all, the second is proper only to some. The first is natural, the second is spiritual. The natural power is given forth universally to every mother's son and daughter of us, as one talon which we ought not to hid in a napkin: so Pilate had received power, as Christ tells him, Joh. 19 10, 11. Again, have any of us done so much good, or refrained so much evil, as we might have done? See Heb. 5. 12. see Jer. 35. 6. 18, 19 Yea the worst of all created creatures, the Devil himself hath a power: First, he hath the power of conquest; for in Adam's fall, Satan conquered the whole world, all mankind, they were the Devil's conquest upon the fall; so that when a man is converted, than he is said to come out of the Kingdom of Satan; but since this head doth begin to be bruised, he cannot do all things without leave. There was a special temptation upon the country in his running their herd of swine into the sea, and he had leave for that before he did it: there was a special temptation upon Ahab in the lying spirit of the Prophets, and he had a special leave and permission from God: there was a special temptation coming down upon the Disciples, and he would have had leave for that; Simon, Simon, Satan hath desired you: he was fain to ask leave, before he can execute his power; he is called in Scripture, The Prince of the power of the air; the same words that are given unto God for good in Scripture, are given also unto Satan for evil, the Holy Ghost is said to enlighten a man, Satan is said for to blind him; The god of this world hath blinded their eyes, saith the Apostle: the Spirit is said to rule in us, Satan is said to rule in the children of disobedience: the Holy Ghost is said to work in us mightily; the same word is used for him; also the Holy Ghost is said to fill the hearts of believers, they were filled with the Holy Ghost; so are men's hearts said to be filled with Satan. Says Peter to Ananias, Why hath Satan filled thine heart? Now doth God empower Fowls, and Fishes, and Beasts of the earth, and every one to act in his kind, and is man left powerlesse? Nay, hath the Devil himself a power, and man none? this is the error of men, not the language of the Scripture; for the Lord is so just, and his ways so equal, that he never requires impossible things of his creatures: Only take notice of this by the way, although I do affirm that all men have a natural power, yet I do not say that every man naturally hath it in the same measure; neither do I say or affirm that natural power can act in supernatural things, no more than a bird can live in the sea, or a fish in the air. See Rom. 1. 19, 20.  
2. There is a spiritual power, and this is not given forth to all universally, as the other is, but only to those that are new born: by this power according to the measure of the gift of Christ, they can pray in the Spirit, rejoice in the Spirit, and worship God in the Spirit; by this power they pull down strong houses, and cast down imaginations, by this power they can keep down their corruptible body, as Paul, 2 Cor. 9 27.  
Now if any body should say, that a new creature hath no spiritual power, I will ask him, to what end is there so many precepts, exhortations, and persuasions to these people? If no power in these men (cease to teach man) as good go teach the Sun, Moon and Stars which way they shall go, the wind to blow, or the sea to ebb and flow; go teach the fish to swim, the bird to fly; for they have power, but by their opinion, man hath none: and indeed if man spiritually should have no power to act, go and raze out these and the like ensuing Scriptures, as requiring that of man, which he hath no power to do, Luk. 13. 24. Rom. 15. 30. Heb. 12. 4. Heb. 12. 1. & 2 Pet. 1. 5, 6, 7. & 2 Pet. 1. 10. Phil. 2. 12. Jer. 4. 14. Mat. 11. 28. Jer. 3. 13. Let no man therefore say, that he hath no power in any sense, lest he make God the author of all his omissions, which should be charged upon the creature, not upon the Creator; for he gives to every man some talon, or talents, (as to some worldly and natural talents, as wisdom, wealth, and art, etc.) and to others spiritual talents or gifts, as to prophesy, interpret, work miracles, etc. Questionless there is no man that improves his talon so well as he ought and might improve it: and God may, upon the non-improvement of what we have, deny us more, and where he finds us faithless in a little, it's but meet that he should deny us much: also God may very justly damn men for not improving what he gives them, and call them to an account as a Lord doth his faithless and unprofitable servant and steward; therefore the very Heathens that had but the very light of nature, will be inexcusable at the day of Judgement, for not walking and acting according to that light and instinct in them, though they never heard Scripture, Law, nor Gospel. So that to sin against the law of nature only, is enough to damn men: if the improving of the law of nature is not sufficient to save men, for there is a knowledge of Christ, faith in him, obedience to him, required as absolutely necessary to salvation, Joh. 17. 3. Joh. 3. 36. 8. 24. Psal. 2. 12. Luk. 19 27. So that election and reprobation, are not in any sense, causes of salvation and damnation, but Christ is the proper and meritorious cause of salvation, and sin the proper and meritorious cause of damnation; so that election and reprobation, they are but precedent acts or decrees, and the causes of salvation and damnation, they come in between the decrees and the execution thereof. So than if we consider men in themselves, and without Christ, they are dead in their sins, without any spiritual strength, and having neither will nor spiritual power, neither in themselves, nor of themselves either to believe, or to do any good work from any true principle, or for any good end; therefore God's grace prepareth us before we can be able, and worketh in us that we may be able: nay, the Lord doth work all our works in (or for) us, as well after believing, as before believing. Take a man that is quickened, enlightened, converted, and impowered by the Spirit of God in the inward man, this man hath need of a continual supply, Phil. 1. 19 of the Spirit of God, of renewed strength; for we read of Peter, that he rested upon some old received strength, and so falls before a new temptation. So again Paul, I can do all things through Christ enabling me; he knew he must not rest upon what he was enabled to do, but expect a continual enabling by the same Spirit that at first enabled him, Eph. 6. 10. Be strong in the Lord: that is, be ye strengthened daily more and more by the power of the Lord; that is, be ye encouraged to do the thing required of the Lord by that union ye have with him, by faith drawing from him, all the strength ye stand in need of.  
1. Consider thou hast a power already given thee, by which thou art able to do the thing required.  
2. Or else with the command the Lord conveys a power to enable thee to do the thing commanded.  
Thirdly, when thou lookest upon the command on thy left hand, then look upon the promises on thy right hand, wherein the Lord God hath promised to enable thee, and not, not, not fail thee, nor, nor forsake thee, Heb. 13. 5. It is observed that there are five Negatives in these words, although our Translation doth express but one: but for more careful practising, doing and observing all the commands of our God, consider these few things as encouragements.  
1. He requires no more of us than he hath enabled us to do, (or at least promised to enable us to do.)  
2. For our encouragement, he hath promised to reward us for doing our duty, so that to every precept there are two Promises; the one to reward us, the other to enable us, and both to encourage us.  
And in case of slothfulness, and negligence, in leaving undone what we ought and might have done: First he complains on us, Secondly he exhorts us, Thirdly he threatens us, Fourthly he tells us that he did put a prize into our hands, but we, like fools, had no heart to it; and so our cloudings, eclipsing, misgivings▪ and doubtings, are but the effects of our negligence. See Isa. 59 2. Isa. 1. 15. Jer. 5. 25. Psal. 107. 17. 34. The Lord doth protest we are not straitened in him, he is not wanting to us, what could I, saith the Lord, have done more for my Vineyard? Isa. 5. 4. And when I looked for Grapes it brought forth wild Grapes: wherefore judge, are not my ways equal, and yours unequal? Hear O Heavens, and give ear O Earth, be astonished, I have furnished a people with strength to obey me, and they have rebelled against me: What, will no man believe me? did I ever say, seek me in vain? did not your Father's trust in me, and were saved? are not my ways equal, and yours unequal? do I reap where I have not sown? do I require much where I have given little? is not my promise before you, and my presence with you? is not my blessing upon you, and my Angels guarding you? dost thou want strength? ask of me; dost thou want wisdom? ask of me. Have not I said in my Word that I do give liberally and upbraid not? have I not said I will withhold no good thing from thee? and have I not promised to work faith in thee, and protested I will never fail, nor forsake thee? Why dost thou not take hold of my Covenant, and assure thyself I will never fail thee?  
The soul having all its stumbling-blocks removed, it gins to clear up and solace itself in the apprehension of Christ, and application of his promises, and so breaks forth into these or the like words, Ever blessed be the name of God that hath removed these terrible stumbling-blocks that lay in my way; now I see that I never saw, now I know that I never knew, he hath anointed mine eyes, he hath scattered all my doubts, he is my God, and I will prepare him a habitation in my soul, and the chiefest room in my heart: God told Moses he could not see his face and live: If I cannot see his face and live, then let me die, that I may behold him as he is, and have full enjoyment of him; O I am sick for the love of him, that died for the love of me; I was ignorant as a beast before him, but now I know him and have experience of him, he hath avouched himself to be mine, and I have avouched myself to be his; jacob's life was bound up in Benjamins, but my soul is bound up in the bundle of life with the Lord my God, so that for me to live is Christ, and to die is gain, he hath overcome me with his love, he hath made known his mind to me, in removing these stumbling-blocks from me, I am overcome with admiration, and replenished with exceeding consolation.    

21.  
The last stumbling-block that I shall name is this, And, saith many a poor soul with-within itself, I know not with what Society or Assembly to join with, there are so many opinions, viz. Presbytery, Independency, Anabaptist, Arminians, Antinomians, Ranters, Quakers, Seekers, I know not with whom to sit down. O tell me, O thou whom my soul loveth, where thou feedest thy flock, that so I may be able to discern between him that serveth God in pretence, or in truth.  

Ans. My advice is, That thou wouldst own all men and women, let them go under what name soever, if thou seest any thing of the appearance of Christ in them, and know no man after the flesh, 2 Cor. 5. 16. that is, do not so much take notice of men's outward appearances, viz. kindred, quality, honour, wisdom, or eloquency, but merely know them after the spirit, that is, according to the spiritual power, virtue, and grace that is in them; the true Church then are a people created in Christ Jesus, or begotten and born to God in the faith and knowledge of his Son by the power of the spirit, and so are become new creatures, partakers of Christ, a chosen Generation, a royal Priesthood, an holy Nation, Kings and Priests unto God, Members of Christ, anointed with the same holy Unction, and to the same glory and dignity, only in subordination to him, as the Members to the head, the younger brethren to the firstborn, for in all things Christ hath the pre-eminence, and yet they are all one in him according to the spirit, however different according to the flesh one from nother; according to the spirit they are Zion, the beloved City, the Kingdom and temple of God, and he and his glory appertaineth to them, and is their portion, glorious things are spoken of thee, O thou City of god, the most high in the midst of thee, he shall exalt thee and delight in thee. This is Zion that no man regardeth, the place and habitation that God hath chosen, in which he will dwell and rest for ever, because he hath loved and desired it: yea 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 Temples; they are called effectually, justified freely, sanctified graciously, and shall be glorified eternally they are servants of God, not only servants but friends, not only friends but Sons, not only Sons but Heirs to inherit his Kingdom, not only Heirs but coheirs with Christ, no condemnation shall befall them, nothing in the world shall separate them from the love of God in Jesus Christ, all things in the world shall work together for their good, all the surest promises are theirs, all the richest graces are theirs, all the sweetest comforts are theirs, all the highest privileges are theirs, all the noblest hopes are theirs, what shall we say? theirs is Christ, and in Christ all things: O happy! happy is that Assembly of Saints, that thus have the Lord to be their God.   

Obj. But I cannot see nor hear of any such pure Church upon earth as you have hinted at, and with whom to join I know not, therefore let me entreat you to lend me your advice, in giving me some clear characters of a visible Church, that are pure in doctrine, and holy Life and Conversation, that I may sit down there.   

Answ. The Church of God in Scripture is resembled to a natural body, wherein are many Members united each to other, and to one head and by one spirit, growing up in unity. Now as in the natural body there may be many infirmities, and many things are liable to offend and hurt it, so also it is in this mystical; sometimes it may be subject to distempers, by undigested humours, the want of through closing with, and drinking in Divine truths, or the receiving untruths, may occasion a surfeit; sometimes windy humours of pride, high-mindedness, and lying spirits, getting into some of its Members may distemper it. Sometimes Feverish heats of violent headiness, in stead of well-tempered zeal for God and godliness, may inflame it, and sometimes the cold anguish or Palsy-humours of deadness in and benumednesse to spiritual motions, in its tendency to its spiritual and supreme end, may so seize upon him, as much to impair its strength, and to outward appearance bring it nigh unto death; but God whose temple it is, command thee not to judge according to outward appearance, but to judge righteous judgement. Because he whose Temple it is, hath provided for it against such distempers, both Meat and Medicine, to feed and cure it, so is every one that through grace is brought to believe in Christ, and gathered up in the fellowship with those that have fellowship with the Father and the Son in one spirit, 1 Joh. 1. 3. Now this body may have many weaknesses within, and enemies without, endangering it, yea that many parts of it may be sorely laid open to infections from divers that seem to be of it, or at least converse with it, and so to poison it by the insnarement of false Prophets, holding forth false Christ's; these deseivers in stead of hastening men's growth up in Christ, which they pretend, do secretly and subtilely corrupt men from the simplicity that is in Christ: These are those hirelings that Christ speaks of, that come to us in sheep's clothing; but let us beware of them, and hold fast the head from whence we receive the right and true Spirit, that we may grow up together by that which every joint supplieth: so shall our feet abide within the gates of new Jerusalem, and the Lord himself shall dwell amongst us, judge, rule, and teach us, and in his teachings we shall not be vainly puft up with a Carnal mind. Now if thou wouldst find out an Assembly of Saints, living stones, not only hewn and squared, but built up together, a Spiritual house, Eph. 2. 20, 21. and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone, in whom all the building fitly framed together groweth unto an holy Temple in the Lord, in whom the true Church of Christ is built together for an habitation of God through the Spirit; this holy City, this Spouse, this King's Daughter, Wise of the Lamb, this Virgin, this garden enclosed may be known.  
1. By her keeping up the garment of Christ's righteousness within, viz. pure distinct in the doctrinal part. Secondly, by her keeping up or putting on the garment of Christ's holiness without, viz. holy in life and conversation, and so I shall proceed to lay down some characters of both, by which this true Church may be discerned.  
1. That Church that is pure in doctrine, doth hold the Scriptures known by the names of the Old and new Testament, are the holy Word of God, and the rule of knowing and living unto God, whosoever betakes himself to any other way cannot be saved, see and well consider these Scriptures, 2 Thes. 2. 10, 11, 12. and 2 Cor. 15. 1, 2, 3. and 2 Cor. 1. 13. Act. 26. 22. and John 5. 39 John 4. 22. and 2 Pet. 2. 1. and 2 Pet. 3. 12.  
A true Church holdeth that all men by nature are dead in Trespasses and sins, nay that all persons by nature, are children of wrath, being guilty of Adam's sin, and sinful in their own nature, deserving thereby eternal damnation, from which no person, no not by the death of Christ, who is not regenerated and borne again, or made a new creature is freed from, Acts 17. 30, 31. and Acts 26. 17, 18, 19, 20. and Luke 24. 47. and Acts 20. 20, 21. and John 5. 24, 25.  
3. A true Church holdeth, that there is an Almighty God, filling Heaven and Earth with his presence, who is the Creator, and Governor, and Judge of the world, Heb. 11. 6. Rom. 1. 19, 20, 21. and 1 Cor. 1. 21. and 2 Thes, 1. 8. Rom. 1. 18. 25. and 1 Cor. 8. 5, 6. and that this God is one Lord, and yet there is a Trinity in Unity, and a Unity in Trinity, viz. Father, Son, and Holy-Ghost, 1 John 5. 5, 6, 7, 8, 9 18, 19, 21. Mat. 28. 19 Ephes. 4. 4, 5, 6. and 1 John 2. 22, 23. and 2 John 9 10. and 1 Tim. 2. 4, 5, 6. and 2 Tim. 3. 15. 1 John 2. 22. Acts 4. 10. 12. and 1 Cor. 3. 10, 11. Isaiah 45. 21, 22, 23.  
4. A true Church may be known by this also, I say a true Church that is perfectly joined together; for of such a Church I am now speaking, 1 Cor. 1. 10. I say that this Church doth hold that Jesus Christ is very God and very Man, of the very Substance of the Virgin Mary, begotten by the spirit of God, 1 Joh. 4. 23. 2 Joh. 7. and 1 John 4. 3. That Jesus Christ is God and Man doth further appear in these Scriptures, Mat. 16. 13, 14, 15, 16, 17, 18. Isaiah 53. 11. 1 Pet. 2. 24, 25. 1 Corinth. 15. 2, 3. 2 Timoth. 2. 4, 5, 6.  
5. That the same Lord Jesus Christ died for the sins of the people, being crucified at Jerusalem, and risen again, and ascended into Heaven, whereby there is a way opened for all sinners, whom God shall draw and make willing, freely to come to God, and their duty so to do, and whosoever doth come and none else, he doth wash away their sins in his own blood, and present them to his Father pure in his own purity, John 8. 24. Acts 4. 10, 11, 12. Acts 10. 38, 39, 40, 41, 42, 43. and 1 Cor. 15. 2, 3, 4, 5, 6, 7, 8. Act. 22. 8. Acts 2. 36, 37, 38. Rev. 22. 17. Isa. 55. 1, 2. Col. 1. 22. 28. Ephes. 5. 27. 2 Peter 3. 14. Colos. 2. 10.  
6. A true Church, sound in the Faith, and holy in Conversation, doth hold that this same Jesus Christ, being the only God and Man in one person, remains for ever a distinct Being from the Saints and Angels, notwithstanding their Union and Communion with him, Col. 2. 8, 9 19 and 1 Tim. 3. 16.  
7. A true Church doth hold that precious faith, or coming to God is a spiritual and peculiar gift of God, and that there is no freeness or willingness in any natural man to that which is spiritually good, but an absolute enmity thereto; so that no natural man can by any thing that he can do, bring himself into a state of grace or holiness, or sit himself thereto.  
8. A true Church sound in the Faith, doth hold, that we are justified and saved by grace and saith in Christ and not by works, Rom. 1. 16, 17. 31. Rom. 8. 13. Rom. 9 31, 32, 33. and 10. 3, 4. Act. 15. 24. Gal. 1. 6, 7, 8, 9 Gal. 5. 2. 4, 5. Ephes. 2. 8, 9, 10. and 1 John 1. 6. 8. 1 John 3. 3, 4, 5, 6, 7, 8. and 2 Pet. 2. 19, 20.  
9 A true Church doth hold, that God merely of his good pleasure, without the foresight of any good in the creature, elected a certain number by name unto eternal salvation, and hath decreed also to effect all the ways for them, and in them, to bring them thereto, Ephes. 1. 4. Mat. 24. 22. 24. 31. Rom. 8. 33. and 9 11. and 1 Tim. 5. 21. and 2. 2. 10. and 1 Pet. 1. 2. and 2 Pet. 1. 10. and 2 Thes. 2. 13.  
10. A true Church holds, that no person that is so elected and regenerated, shall fall away out of that state and be damned, but shall be undoubtedly kept by the power of God in that state of regeneration unto salvation, 2 Tim. 2. 19 Titus 1. 2. and Mat. 24. 24. Phil. 1. 6. 1 Per. 1. 5. Rom. 8. 1. and 6. 22. and 8. 30. Ephes. 4. 30. and 5. 27. Heb. 12. 2. 1 Pet. 1. 23. Prov. 24. 1●. 1 John 3. 9 Judas 24. Mat. 7. 24, 25. Besides, the Lord hath engaged by way of promise, that none of his shall fall finally, John 10. 27, 28, 29. and 4. 14. and 3. 36. and 5. 24. and 6. 40. 47. 54. and 14. 16. and 1 Cor. 1. 8. 1 Pet. 2. 6. and 2. 1. 10. 1 Sam. 12. 22. Psal. 94. 14. Prov. 10. 30.  
A true Church doth hold, that God is to be worshipped according to his own will, but those that slight his Ordinances, and despise the duties of his worship, do manifestly declare that they are none of those that shall be saved, Jer. 10. 15. Psal. 14. 4. Judas, 18, 19, 20, 21.  
12. That Church that is perfectly joined one to another in one spirit, doth hold, that the dead shall rise, and that there is a day of Judgement, Acts 17. 30, 31. 1 Cor. 15. 13, 14, 15, 16, 17, 18, 19, 20, 21. Heb. 9 27. 1 Pet. 4. 17. Judas 6. Rev. 20. 12, 13. Rom. 2. 16. In a word, to say no more; a true Communion of Saints according to a Gospel-institution, is a Communion of Saints arising from a clear apprehension of their Union with Saints: 1 Cor. 12. 13, 14. for by one spirit we are all baptised into one body, whether we be Jews or Gentiles, bond or free, 〈◊〉 have been all made to drink into one spirit, for the body is not one member, but many, ver. 20. for now are they many members, but one body. Now when a Saint 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, than his heart longeth to join himself in fellowship with such who have fellowship with the Father and the Son. 1 John 1. 3.   

Obj. But I am a little unsatisfied in this, saith some soul, I hear that those Churches that walk nearest to those Rules, before laid down, do suffer some to speak and teach amongst them that are not Ministers, but private Members: pray Sir how is that exercise proved?   

Answ. Their exercising their gifts may be proved by these four demonstrations:  
1. By examples in the Jewish Church, where men, though in no Office, either in Temple or Synagogue, had liberty publicly to use their gifts, as doth clearly appear by these Scriptures, Luke 2. 42. 46, 47. Luke 4. 16, 17, 18. Acts 8. 4. and 11. 19, 20, 21. and Chapt. 13, 14, 15, 16. chap. 18. 24, 25, 26.  
2. By the Commandment of Christ and his Apostles, Luke 9 10. chap. 10. 1. 1 Pet. 4. 10, 11. 1 Cor. 14. 1. 5. 30, 31.  
3. It will appear plainly by the prohibiting of women to teach in the Church; hereby liberty being given unto men, their husbands or others. 1 Tim. 2. 11, 12. 1 Cor. 14. 34, 35.  
4. This will yet more fully appear, by those most excellent ends which by this 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 motion of the Spirit in yourselves, nor restrain the gift thereof in others. Despise not prophesying, that is, Contemn not the Word, how mean soever the speakers gifts seem unto thee. Set not lightly by the declarations and applications of the Scriptures, either by such as have the extraordinary gifts of prophesying, see 1 Cor. 14. 15. or by the ordinary gifts.  
3. For the fitting and trial of men for the Ministry.  
4. For the preserving pure the doctrine of the Church, 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 that he have the gift of the Spirit, to speak unto edification, exhortation and comfort, 1 Cor. 14. 3. Now to say no more in order to the removing of this last stumbling block, let me exhort thee in the name and fear of the Lord, to inquire and make diligent search amongst all sorts of Assemblies, prophesying and pretending to Christ; for such a Congregation, that of lively stones have built up a spiritual house, and set down therewith many at the feet of Christ; hear his words, and endeavour to be serviceable to his Lambs, thy fellow Members; so shalt thou dwell in his house, and behold his glory, and inquire in his Temple; Psal. 27. 4. and thou being thus planted in his house shall flourish in his Courts, Psal. 29.  
And this is all I shall lay before thee, or commend unto thee; as touching the removing those stumbling-blocks that lie in a Christians way to Heaven, and the main end next to the glory of God, that put me upon removing these stumbling blocks, is that we might keep up faith in our souls, which will be of singular use unto us, viz.  
1. It will purify the heart, Acts 15. 9  
2. It will enable us to hear the word with profit, Heb. 4. 2.  
3. It will enable us to overcome the world, 1 John 5. 4.  
4. It will enable us to overcome the Devil, Ephes. 6. 16.  
5. It will make mercies present that are absent, Heb. 11. 1. 13.  
6. It will fill the Soul with joy unspeakable, 1 Pet. 1. 8.  
7. It will multiply peace in the Soul, Rom. 5. 1, 2.  
8. It will assure a Soul that God will answer his prayers, James 1. 5, 6.  
9 It will enable us to be fruitful in well-doing, even to show forth our faith by our works: James 2. 18. it will enable us not only to do the thing commanded, but as it is commanded, Rom. 14. 23.  
10. It will not only give us the title of honour of being called the children of Abraham, but it will furnish us with a heart and principle to walk in the steps of our Father Abraham: to come forth of our own Country as he did, if God call us; and to trust upon God, although he had but a bare word for it, and to give God as he did his own time, to make God his own promise, and to part with the nearest and dearest thing for God at first word, and to look through all difficulties and impossibilities unto the fullness of God, and so to believe in hope against hope, and so to wait upon God as not to neglect the means, Faith, Prayer, Hope, etc. for the accomplishment of the mercy promised; yea, this faith will help the soul to act in Spiritual duties, from Spiritual ends, as from the sense of Divine love, that doth as it were constrain the soul to wait upon God, and to wait upon God, and to act for God, in love to God, the choice and precious discoveries that the soul hath formerly had of the beauty and glory of God, whilst it hath been in the service of God, the blessed love-letters, the glorious kisses, and the sweet embraces that a believing soul hath had from Christ in his service; this doth provoke and move the soul to wait upon him in the way of his Ordinances, but an unbeliever doth put himself upon religious duties, only from external motives, as the Ear of the creature, the Eye of the creature, the reward of the creature, and the keeping up of a name amongst the creatures, and a thousand such l●ke considerations, and as we may see in Jehu, Saul, Judas, Demas, and the Scribes and Pharisees, etc.  
It would much heighten our Faith if we did seriously consider the sweet condescensions of our tender Lord God to all staggering, misgiving, weak Christians, viz. Luke 9 56. but The Son of Man is not come to destroy men's lives but to save them. 1 Tim. 2. 5. I am saith Christ, willing that all should be saved and come to knowledge of the truth. Mat. 9 13. I came not to call the Righteous, but Sinners to repentance. Heb. 2. 15. I am saith Christ, to deliver those that were all their life time subject to bondage. Jer. 3. 12. Heb. 8. 12. I am very merciful, and will be merciful, and will pardon thy Sins. Isa. 43. 25. Though thou deservest nothing of me, yet I will pardon thy Sins for my own name sake, and though it doth seem impossible to thee, that I should be so merciful, Mark 9 23. Consider, all things are possible to him that believeth.   

Obj. O but I am the child of wicked Parents, and the Lord hath said he will visit the sins of the Fathers upon the children to the third and fourth generation.   

Answ. If a wicked Father and Mother beget a Son, that seethe all his Parents sins, and considereth and doth not such like, that Son shall not bear the iniquity of his Father, Ezek. 18. 14. 20. Ezek. 16. 3. to the 13. besides we find in Scripture that wicked Parents had good Children, 2 Kings 16. 20. wicked Ahab had good Hezekiah, Idolatrous Ammon zealous Josiah, 2 Kings 22. 2. see 2 Kings 21. 21, 22. and ungodly Saul had a godly Jonathan; nay, if thou be a Bastard, the child of a Whore, that doth not hinder thee neither to be saved, for God's servant Jeptha was a Bastard, so was his servant Phares, who is reckoned in Christ's own Genealogy, compare Judges 11. 1. with Heb. 11. 32. compare Gen. 38. 18. and 29. and Ruth. 4. 12. with Mat. 1. 3. in a word, he that is borne a Bastard, if he be borne again of the Spirit, he is reckoned among the Sons of God.   

Obj. But I am an old Sinner, and have one foot already in the grave, saith another trembling Soul.   

Answ. Christ doth call some at the ninth hour, yea some at the eleventh hour, and saith, Jer. 3. 5. return unto me and I will not cause mine anger to fall upon thee, I will multiply pardons for thee, Isa. 55. 7. Nay, if thou hast been an Idolater, an Adulterer, a Thief, a Drunkard, yet we find in Scripture, such were many of the Lords dear ones that are now in Heaven; 1 Cor. 9 6. 9, 10, 11. Tit. 3. 3, 4, 5, 6, 7. What shall we say, Christ left his own glory, and came into the world to save Sinners. Joh. 17. 5. 1. Tim. 1. 15. though he was the only Son of his Father, yet he took upon him the form of a Servant. Joh. 1. 14. Phil. 2. 6, 7, 8. yea though he was heir of all things, and possessor of Heaven and Earth, yet he became poor and hungry, that we might be made rich, 2 Cor. 8. 9 Though he had no sin, yet he was made sin, that we poor sinners might escape sin, 1 Pet. 1. 19 and 2. 22. and 2 Cor. 1. 21. and though he was a Law giver, and a Law maker, yet he became under the curse of his own Law, to redeem us from that curse, Isay 33. 22. Gal. 3. 13. though he was his Father's delight, and an object of his love from everlasting, yet he became an object of his wrath, for his love to us, who were yet in our sins, Psal. 88 16. and 102 Ps. 10.  
When we were slaves to the Devil, and firebrands of Hell, even than did Christ rescue us from the power of one, and redeem us from the plague and punishment of the other. 1 Thes. 1. 10. Amos 4. 12. 2 Tim. 2. 25. Heb. 2. 14.   

Obj. But is there nothing in the way that hinders men and women that are willing to come to Christ? are all the stumbling blocks removed?   

Answ. There is nothing on God's part, for he hath taken all things out of the way, that hindered thee to be saved, Col. 2. 14.  
Nay further, we are to do nothing at all towards our own salvation, for Christ hath freely purchased us life and Salvation, 1 Cor. 6. 20. 1 Pet. 1. 18, 19 Ephes. 1. 14.  
Even thus doth the Lord do for us, that we might acknowledge we are nothing, but what we are in him, and that we have nothing but what we have received from him, that so all the glory might be to him; First, he will have us to see ourselves to be the greatest and vilest sinners, and again to see all our own righteousness and performances to be as filthy and monstrous rags, that so we might deny our own righteousness wholly, and look to be found in the righteousness of Christ only.   

Obj. But, saith another timorous weak soul, I am a liar, and the Lord saith in the Revelation, that liars shall not enter into Heaven, but have their portion in the lake that burneth with fire and Brimstone.   

Answ. The house of Israel and the house of Judah dealt treacherously against the Lord, and belied him, etc.  
So that the Lord saith, Ephraim my dear son compasseth me about with lies, yet was I gracious to them, and forgave them, as thou mayst see, Jer. 5. 11, 12. Hos. 11. 12. Jer. 23. 6. & 31. 20. so that it is he that loveth and maketh a lie that shall be cast out and forsaken of God; even he that delights in sin, not he that complains and mourns under sin.   

Obj. But I am a very great sinner, and I go many times to Prayer, and to hear Sermons, and I find no more working or relenting upon my Soul, then if I were a dead Stock or Stone, nay for there I have lain long under the means of grace, and yet I am altogether fruitless, and like the barren Figtree.   

Ans. If thou didst see all thy sins with their nature, number and aggravations, thou couldst never look upon them but with despair, as Cain and Judas; but if thou wilt look upon them as they were laid upon the Scape-goat, thou wilt see them carried into the land of forgetfulness, Levit. 16. 22.  
Again, these sins so numerous were laid upon Christ, Isa. 53. 6. and he was bruised for our iniquities, verse 5. he shall see the travel of his soul and shall be satisfied, ver. 11.  
Again the Lord saith, he will blot them out as a thick cloud, and freely forgive them, and remember them no more.  
Again he tells us, that in him is our fruit found, and he is our righteousness, and he will purge us, and then we shall bring forth fruit abundanly: See John 15. 2. 5. Psal. 92. 12, 13, 14.  
And now to draw towards a conclusion, let us seriously consider where the fault lieth, that there is so much weakness, bondage, fears, affrightments, timerousness, and weakness in the professing men and women of our times; the fault or defect herein, must be either on God's part or on our part, and that it is not on Gods, it is most clear, for he hath left us a remedy in his Word for every Malady, Psal. 103. 3. 1 John 1. 9 and doth assure us we are not straitened in him, but in our own bowels, 2 Cor. 6. 12. he bids us open our mouths wide and he will fill it. Psal 81. 10. Are not my ways equal, and yours unequal, saith the Lord, Ezek. 18. 25. 29. and 33. 17. 20. 29. What could I have done more for my Vineyard, Isaiah 5. 4. then I have done? wherefore when I expected Grapes it brought forth wild Grapes: Isaiah 1. 2. Hear, O Heavens, and give ear O Earth, for the Lord hath spoken, saying, I have nourished and brought up Children, and they have rebelled against me, Jerem. 2. 13. my people have committed two evils, they have forsaken me, the Fountain of living waters, and hewed them out Cisterns, broken Cisterns, that can hold no water, etc. By which it doth appear, that the defect doth lie on our parts, and not on Gods. And now let us a little consider what is the reason we spend much time in reading, hearing, conferring, meditating, day after day, week after week, year after year, yet little or no growth, we are at the same place as we were four or five or six years ago. Surely, dear friend, whosoever thou art, that readest these few lines, there is a spiritual art or skill if thee and I could hit upon it, that we might profit more in one day then before in seven year, that so we might read and understand, effect and keep, believe and apply the precious promises to our own souls, and then we might understand what we hear preached, and apply what we understand, and practise what we apply. O there is a spiritual skill, if we could hit upon it, that would be of exceeding great advantage to us; we may yet break forth and say, as in Isa. 49. 4. I have laboured in vain, I have spent my strength for nought; or else we may all say with Peter, Luk. 5. 5. Master we have toiled all the night, and have taken nothing: Oh how do we study, and inquire, and search, and strive, and pump, and act flesh, and grope in the dark? how do the Ministers turn their preaching into labours, form, or else boast in another man's line, of things made ready to their hands, or vent their own natural wisdom, and so befool themselves, confessing that in Doctrine they deny in Reason, and acknowledge that in Reason that they deny in Use, and hold forth that in Use that they deny in Practice? And then for the Hearers, how is hearing turned into a form, and so Satan deceives us? if Satan can he will keep the Gospel from being preached; if he cannot do that, he will labour to poison the doctrine; if he cannot do that, he will endeavour to keep the people from hearing; if he cannot prevail in that, he will endeavour to have them hear negligently; if he cannot do that, he will endeavour to hinder them in receiving those things that do most concern them; if he cannot do that, than he will do what he can to hinder them in the practice of what they have heard, learned, received, and treasured up; and if so, no marvel that there is so much preaching and hearing, and so little good done, that we might even say, the converting power of the Ordinances are gone, we see not God in them, it is even dark, and professors themselves walk in the dark, and are so beset with temptations that they have much ado to hold up.  
Surely there is a way, if we could light on it, there is a spiritual skill if we could attain it, if we could find it, we should take a Bible and read, and understand what we read, and effect it, believe it, and apply it, and enjoy it; O Lord pour out thy spirit and open those Seals wherewith our Bible is sealed; the Key of Logic cannot open the Seals, the Key of Rhetoric and Philosophy cannot open it; it is that golden Key, the spirit of the Lord, that can do it; that spirit will show us how much of the Scripture is already fulfilled, what is now fulfilling, and what is yet to be fulfilled; yea this is the way to know what Scriptures are to be understood literally, and what spiritually; this will help us how to know when Christ speaks Mysterially, and when he speaks Regally; when he speaks to us as a Priest, or as a Pprophet, etc. Now is not this blessed Key of the Bible, the Spirit of the Lord, worth an ask? Luke 11. 13. If ye then being evil know how to give good gifts unto your Children, how much more shall your heavenly Father give the holy spirit to them that ask him? Oh let us ask then that we may receive, that our joy may be full, it is no ●esse then the mighty work of God to give us understanding in his Word. Luke 24. 25. Then opened he their understanding, that they might understand the Scriptures, by his holy spirit, giving them understanding; it is true, the Word of God shineth as a true light, yet as the cloudy pillar was darkness to the Egyptians, so are the Scriptures to carnal and corrupt minds, because it is spiritually discerned, 1 Cor. 2. 14. until the Holy Ghost open the understanding it cannot apprehend, there is no worse cloud to obscure the light of the spirit then confidence in our own wisdom: 2 Cor. 2. 3, 4. Psal. 119. 18. 1 Cor. 3. 7.  
So that where God who hath the key of David, opens not, there the Gospel, though never so powerfully preached, is hid, and nothing affecteth the stupid, the drowsy hearer: See 2 Cor. 2. 4. Therefore let every Christian have a recourse to those promises in Scripture, wherein he hath promised to open our blind eyes, and soften our hard hearts, and fill us with the knowledge of his will, and write his Law in our hearts, and manifest himself to our souls; our heavenly Father hath made his will and given us great wealth, rich possessions, and large legacies, so that all his children are great heirs, wherefore we ought to come to him with an unshaken expectation, and a frequent suing for all that is promised, and not to suffer our heavenly Father to purse or keep one penny that is due to us by promise, but he shall be sure to hear of it, and if he do not presently give in according to his covenant, then let us draw a Petition and prefer it in the Court of Heaven, where we have an Advocate pregared, Jesus Christ the righteous, to plead our case without a fee: 1 Joh. 2. 1. Now this spiritual skill before spoken of, which here I do endeavour to point at, doth lie much in these three things,  

1. Consider whose Word it is, and by whom it was spoken.  
2. Consider what he is that hath thus spoken to us by the Prophets.  
3. Consider what are the particular things or promises in it.   
1. Consider whose and by whom it was spoken, and how it hath relation to us of these things, or at least of some of them, I have spoken something to in another Treatise; but for two reasons I do write them here;  
First, because they are suitable, and will fall in in order to what I have been writing in this Book: Secondly, because the Lord hath enlarged them upon my own heart, well to return to the businesle in hand, whose Word it is. My friends, that book which we call the Bible, is the Word of God, as we have proved at large, in removing the first stumbling block, the Prophets and Apostles were the mouth of God to the people, as doth appear in and by these Scriptures which I shall only quote, and leave the Reader to consider them, Acts 3. 21. Heb. 1. 1. Acts 2. 4. Luke 10. 16. Mat. 10. 20. Now if these be the say of God, they shall be undoubtedly made good, so that every tittle of them shall be fulfilled. Mat. 5. 18. Luke 16. 17. Tit. 1. 2. Heb. 10. 23.   

Obj. I grant this, that it is the saying of God, but what is that to me? saith a misgiving heart: Alas, these precious promises that you lay before me are not mine, they were made to the people then in being.   

Answ. They do belong to us as well as unto them, and were written for our learning as well as theirs, as doth appear by these, John 17. 20. Rom. 15. 4. 1 Cor. 9 10. Rom. 4. 23, 24. 1 Cor. 10. 11. By all which it doth fully appear, that the promises and threaten do reach and relate to us as well as the people then in being, to whom it was spoken, 2 Pet. 1. 20. for no prophecy of the Scripture is of any private interpretation, that is, we must not analise or interpret them so, as if the Prophecies thereof did relate only to the particular Times, Places, and Persons, in, by, and to whom they were at first uttered, etc.  
2. Let us consider what he is that hath thus spoken to us in the Old and New Testament, by the Prophets and Apostles, for it is of exceeding great advantage to us to know him: They that know thee, will put their trust in thee: And the reason wherefore we have so little faith in him, is, because we have so little knowledge of him, etc.  
1. He is one that waiteth to show mercy, and doth not afflict willingly, Mch. 7. 18. Who is a God like unto thee, that pardoneth iniquity, because thou dost delight in mercy, therefore verse 19 he will have compassion upon us, he will subdue our iniquity, and cast all our sins in the deep of the Sea.  
2. He is one that hath made many promises unto us, viz. that he will withhold no good thing from us, that he will never fail us, nor forsake us, yea we may find in the Old and New Testament, whole clouds of promises suitable to every condition, that a man or woman is subject to be in.  
3. He is one that is always mindful of his promise, Psalm 111. 5. Isaiah 49. 15, 16.  
4. He is able and willing to make good his promises, Rom. 4. 20, 21. See Micha 7. 18, 19  
5. He is so faithful he cannot lie, Heb. 10. 23. Let us hold fast the profession of our Faith without wavering, for he is faithful that hath promised, 1 Cor. 1. 9 and 2 Thes. 5. 24. and 2 Thes. 3. 7. Tit. 1. 2.  
6. Consider that he is one hath entered into covenant to make good every tittle promised. Isa. 54. 10. The mountains shall departed, and the hills shall be removed, but my kindness shall not departed from thee, neither shall the covenant of my peace be removed, Jer. 33. 20. If you can break my Covenant of the day, and my Covenant of the night, that there shall not be day and night in their season, then may also my Covenant be broken; it is true, we may fall and lose degrees of Faith, and recover them again, we may fall off and be restored, and backslide, and be recovered, but God hath said, Jer. 32. 40. I will write my Laws in their hearts, and they shall not departed from me.  
7. He is one that hath sworn to us, that he will make good his Covenant with us, Heb. 6. 17, 18. Ezek. 33. 11.  
8. He hath sealed his Promise, Oath, and Covenant, with the blood of his Son, Heb. 9 23. and Revel. 1. 5. by all which we may see he is immutable, unchangeable, the same yesterday, to day and for ever, and whosoever doth thus know his name, cannot but trust in him, etc.  
3. Consider what are the particular promises in it, we have spoken already to the two first, namely, First, whose word it is. Secondly, what he is that spoke it; now the next thing to be considered is, what are the particular promises in it? to which I answer as before, there are promises of all sorts, viz. there are promises Absolute or Conditional, Evangelicall or Legal, General or Particular, Common or Special, Direct or by Consequence, Spiritual, Temporal or Eternal, or promises for the life that now is, or that which is to come, there are informing and assuring promises, promises to one sensible of Sin, promises to a Child newly begotten to the Faith, promises for the young man, promises for an old man; in a word, I know no State, Nation or People, but in one sense or other have promises relating to them, unless those people that have sinned against the Holy Ghost, and the nature of that sin is discovered in removing the 15. stumbling block: Now me thinks a Spiritual soul should stand upon his guard, and when Satan comes with his temptations, he should resist him with the promises, as our Saviour did, Mat. 4. 4. 7. 10. the only way to conquer is still to plead 'tis written, therefore when a soul is tempted to uncleanness plead, 1 Pet. 1. 15, 16. It is written, be ye holy, as I am holy, and let us cleanse ourselves from all filthiness of flesh and Spirit, perfecting holiness in the fear of the Lord, as in 2 Cor. 7. 1, 2. and when he tempts us to distrust God's providence and Fatherly care of us, let us plead it is written, they that fear the Lord shall want nothing that is good, Psal. 34. 9 Again, Psal. 84. it is written, the Lord will give us grace and glory, and no good thing will he withhold from them that walk uprightly. If we fear we shall faint on our way, then plead it is written, Job 17. 9 the righteous shall hold on his way, and he that hath clean hands shall wax stronger and stronger, Jer. 32. 40. It is written I will make an everlasting Covenant with them, I will not turn away from them, to do them good, I will put my fear in their hearts that they shall not departed from me, Isa. 40. 31. It is written, they that wait upon the Lord, they shall renew their strength, they shall mount up with wings as Eagles, they shall run, and not be weary, and they shall walk and not be faint. It is written, Micha 7. 19 He will turn again, he will have compassion upon us, and cast all our sins into the depths of the Sea: Isa. 54. 7. 'tis written, For a small moment have I forsaken thee, but with great mercies will I gather thee, ver. 8. In a little wrath I hide my face from thee for a moment, but with everlasting kindness will I have compassion on thee, saith the Lord thy Redeemer, verse 10. 'tis written, 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, Isay 49. 15, 16. It is written, Can a woman forget her child, that she should not have compassion on the Son of her womb? Yea, they may forget, yet will not I forget thee, for I have graven thee upon the palms of my hands, thy walls are ever in my sight.   

Obj. Now who is this that hath made these, and a thousand such like promises?   

Answ. We have proved before that it was God. Those holy men spoke as they were moved by the Spirit of God. To whom he did make these precious promises, that we have also answered before, that these were made to us now in being, as well as to those then in being, as we have fully proved.  
Quest. But what is this God that hath thus covenanted with us?  
Answ. 1. He is one that delighteth in mercy.  
2. He is one that is mindful of his promises.  
3. He is one that is able to make good what he hath promised.  
4. He is faithful, he cannot lie.  
5. He hath sworn that he will make good every tittle by him promised.  
6. He is one that sealeth all with the Blood of his Son, and giveth us the reason of all this, Heb. 6. 18. That we might have strong consolation, which have our refuge to lay hold upon that hope that is set before us. This also made our Father Abraham to live in hope against hope: The stability of a Promise, Covenant or Oath, standeth much upon the qualifications of the promiser; as to instance, if a man make me a promise to do such and such things for me, and yet I question whether he will make it good, it must be from a doubt of the want of one of these ensuing things in him that maketh the promise; (as Master Owen in his book called, [The steadfastness of promises] very well observeth.)  
Our staggering or doubting then doth arise,  

1. Either from the truth of him that maketh the promise.  
2. Or, from his ability to make good his word.  
3. Or, of his sincerity to intent me really, what he speaketh.  
4. Or, of his constant memory of taking the opportunity of doing the thing promised or intended.  
5. Or, of his stableness to be still of the same mind.   
Now, if there be no want of any of these in him, whose promise we speak of; there is then certainly no ground of doubting, or staggering, or misgiving, but rather a firm ground of confidence and assurance.  
The serious consideration of this will screw up a Christian to a holy boldness, and spiritual confidence: where is that boldness as there was in David? I will not, said he, fear, though ten thousand should him me in: if war should rise against me, in this will I be confident: Psal. 27. 1, 2, 3. The Lord is my light, and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? ver. 2. When the wicked, even mine enemies and foes come upon me to eat up my flesh, they stumbled and fell, etc.  
Where is such boldness and strength as was in Jacob, when he wrestled with the Angel, and prevailed with God, to put him in mind of his promise made to him? Where is such a spirit of prevailing with God, as there was in Moses, when the Lord said, Let me alone Moses, etc.  
Where is such joy in sufferings as there was in Paul, and the rest of the Saints? Rom. 5. 3. We rejoice in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope. Where are those noble overcoming Saints, that would not be afraid of a man that should die? What, have we the same Father, and so unlike our Brethren? do we not disparage our Father's house, by looking so like Pharaoh's lean Kine? and in stead of holy boldness, and spiritual confidence, one is whining, another piping, some sighing, and all doubting, and complaining.  
Surely, this fearfulness and timorousness doth arise from weakness and feebleness, and weakness and feebleness doth arise from imbecility or incredulity: In a word, it springeth from our ignorance of the riches, freeness, fullness, and everlastingness of God's love; and from our ignorance of the power, glory, sufficiency, and efficacy of the death and sufferings of the Lord Jesus Christ; and from our ignorance of the worth, glory, fullness, largeness, and compleatness of the righteousness of Jesus Christ; and from our ignorance of that real, close, spiritual, glorious, and inseparable union that there is between Christ and our precious souls: here lieth the defect, and how shall this be removed, and the soul revived, and the heart cheered, and the whole man quickened, but by the spirit of God in the applying of these promises?  
Oh then! oh then! consider there are many promises, and they do belong to us, and he that made them is the mighty God, he is able to make them good, he is faithful and willing to accomplish them, he is unchangeable in his love to us, and always mindful of us, and waiting to be gracious unto us.  
Oh! How earnestly doth he knock? how powerfully doth he strive? how long doth he wait upon us to make known himself unto us? Our Fathers trusted in him and were saved.  
Surely, the Lord is never worse, but many times better than his promise. He promised the children of Israel only the Land of Canaan, but besides that he gave them two other Kingdoms which he never promised; and to Zacharias he promised to give him his Speech at the Birth of the Child, but besides that he gave him the gift of prophecy.  
And hence it is, that the Apostle in Ephes. 3. 20. saith, That, God is able to do exceeding abundantly, above all that we can either ask or think. In the Name of the Lord than let us arise, and take the Bible and read, and understand, and effect, and believe, and apply, that so the word of God may dwell plentifully in us, so shall the Word be our rule, the Spirit our guide, and the Glory of God our aim; so shall an entrance be administered unto us abundantly, into the everlasting Kingdom of our Lord and Saviour Jesus Christ, the Rock of Ages, the light of the World, and King of Saints, to whom be Glory for ever, Amen.    

But now, if after all these earnest knockings, long waitings, and powerful strive: if after all these invitations, removing stumbling-blocks, answering objections, callings, waitings, beseechings, and entreatings, after this day of grace is over: then to those souls that come not in; Christ doth change his voice, & doth protest that none of those souls thus invited, shall ever taste of his Supper. Luk. 14. 24.  
Nay, he saith, Though they call, he will not answer, Prov. 1. 28. And, if they seek him they shall not find him, ver. 26. He will laugh at their calamity, and mock when their fear cometh, Mat. 23. 37. I would have gathered you together (as a hen gathereth her chickens under her wings) and ye would not: 38. Behold your house is left unto you desolate. And then if ye would, he will not, etc.  
Jer. 7. 16. Pray not for this people, for I will not hear saith the Lord; Isa. 65. 12. Therefore will I number you to the sword, and ye shall bow down to the slaughter, because when I called ye did not answer; when I spoke, ye would not hear, but ye did choose that wherein I delighted not.  
Isa. 66. 4. Therefore will I choose out their delusions, and I will bring their fear upon them, because I called, and none would answer; I spoke, and they would not hear.  
Jer. 7. 13, 14, 15, 16. Now therefore because ye have done all these evil things, saith the Lord, and I risen up early, and spoke unto you, but ye would not hear me, neither when I called would ye answer, Therefore, etc. I will cast you out of my sight as I have cast out all your brethren; Therefore pray not for this people, I will not answer, etc.  

Obj. But (if any may then say) Why Lord wilt thou not hear us? (thou hast manifested thyself, that) thou art merciful.   

Answ. I will not hear you (the Lord may then justly say) because the day of Grace (for you) is passed, the Sun is set, your Glass is run out, the Golden Sceptre is taken in, and Repentance is a work that must be timely done, or whoever (men or women that have been called, and neglected their time) be utterly undone. Ye did not obey my voice spoken to you by my Servant Isaiah, in Isa. 55. 6. Ye did not seek me, while I was to be found; ye did not call upon me while I was near, whereas every one whose heart was upright with me, did come to me in a time when I was to be found. Psal. 32. 6. For this shall every one that is Godly prey unto him, in a tinse when he is to be found. But ye did not come to me (will the Lord justly say,) etc.  
1. Until the term of time allotted for repentance was passed. See Heb. 3. 15. and 13. compared together.  
2. Neither did ye inquire after me till the Decree came forth: Zeph. 2. 1, 2, 3. Now my fierce anger is coming upon you, etc.  
3. It shall be more tolerable for Sodom and Gomorrah then for you: Mat. 10. 15. and Mat. 11. 24.  
Good had it been for you, if ye had never been born, or (at least) if ye had not been invited, or waited upon by me.  
4. Ye sought not unto me, until ye had abused my patience, so as to weary me, so as that I could bear no longer. Jer. 15. 6. Thou hast forsaken me saith the Lord, and gone backward, therefore will I stretch out my hand against thee, and destroy thee; for I am weary with repenting. Jer. 44. 22. So that the Lord could no longer bear, because of the evil of their do.  
5. They did never hearty seek to me, until I had said, none of those which were bidden should taste of my Supper, Luke 14. 24. and sworn, surely they shall not enter into my rest, Psal. 95. 11. and therefore, Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels, Mat. 25. 41.  
Do ye think, o ye rebellious souls, that I would have cast the Angels out of Heaven for one sin, and spare you who are guilty of so many millions of sins? did not one sin make Saul lose his Kingdom? and Esau his Birthright? And how can ye escape, seeing ye have judging yourselves unworthy of eternal life, in neglecting so great salvation?  
I am sure I have waited upon some of you ten, twenty, thirty, forty, fifty years (or upwards) o ye stouthearted sinners, that are far from righteousness.  
O ye damned souls, I will set your sins in order before your sight, with the number, nature, aggravations, and circumstances, that ye may be your own Judges, and so despair with Cain, and hang yourselves with your Cousin Judas.  
Are ye come now it is too late to my Supper, without a Wedding Garment? Go mine Angels, bind them in chains and cast them into utter darkness, where there is weeping and gnashing of teeth, Mat. 22. 12. 17. For, they have forsaken me the fountain of living waters, and have digged themselves pits, even broken pits that can hold no water. Jer. 2. 13.  
If ye would then (if ye could) give all the world to recall one day again, that ye have misspent, ye cannot have it: your sins against mercy will bring the greatest misery, ye have spun fair threads in going on from folly to folly, until ye are ripe for eternal misery, from which there is no redemption, for sin and punishment are linked together: Ye have been wicked, and ye must be tormented.  
Oh condemned souls! Did ye never read that in all ages I have severely punished sin in mine own people, in Covenant with me, and as dear to me as the apple of mine eye; and yet think ye that I would spare you? did ye never read Mat. 12. 36. That, For every idle word that men shall speak, they shall give an account at the day of Judgement. And do ye think to be freed, who are guilty of the breach of every command?  
1. Consider to your torment, That whereas I have promised to pardon the sins of my people; so I have pronounced that your sins shall not be pardoned, Isaiah 22. 14. Surely, this iniquity shall not be purged till ye die, saith the Lord God of Hosts.  
Ezek. 24. 13. Because I would have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. See Heb. 10. 29. and Numb. 15. 31.  
2. Whereas the Lord is able to bring in the mercy promised to his people (as we have held forth at large) so he is able to bring all the plagues threatened upon all unbelievers, Mat. 10. 28. to destroy soul and body.  
3. And whereas the Lord is mindful of the mercies promised to his people, so he is as mindful of the judgements threatened against his enemies. See Eccles. 8. 12, 13.  
4. Whereas he is faithful to do all that he hath said for his people, so he is as just in pouring out the vials of his wrath upon obstinate stouthearted sinners. 1 Sam. 3. 14.  
5. Whereas the Lord hath covenanted to, and with his people, to assure them that he will not fail them; so also hath he entered into Covenant with all unrighteous people, that he will ease himself of them his adversaries, and avenge himself on his enemies, Isaiah 1. 24. and bring upon them all the curses of the Covenant, as in Deut. 29. 21.  
6. Whereas the Almighty God hath sworn that he will make good all things to his people in Covenant with him, and withhold no good thing from them; So he hath sworn, that the iniquity of those wilful opposers and neglecters of him shall never be purged with Sacrifice nor Offerings for ever, 1 Sam. 3. 14. Yea, The Lord hath sworn in his wrath, that they shall never enter into his rest, Psal. 95. 11.  
Behold, here is the portion of all filthy dreamers, Judas ver. 8. (Lo here is the reward of all) Raging waves of the Sea, foaming out their own shame, wand'ring Stars, to whom is reserved the mist of darkness for ever, Judas 12, 13. Lo these are those natural bruit-beasts made to be taken, and destroyed; Speaking evil of the things that they understand not, and so shall utterly perish in their own corruptions. These are those wells without water, clouds that are carried with every tempest, to whom the mist of darkness is reserved for ever. 2 Pet. 2. 12. 17. etc. Ye Serpents (saith Christ) how can ye escape the damnation of Hell? Mat. 23. 33.  
The Lord in Scripture giveth a man a name suitable to his nature. The Scripture calleth them, Lions for their fierceness, and Bears for their cruelty, and Dragons for their hideousness, and Dogs for their filthiness, and Wolves for their subtleness: In a word, the Spirit of God styleth them, Scorpions, Vipers, Thorns, Briars, Thistles, Brambles, Stubble, Dust, Chaff, Dirt, Dross, Smoak, Scum: Lo here are your titles of honour, O ye great ones that stand so much upon your gentility, and look so big to jet up and down the Streets, Isa. 23. 9 The Lord of Hosts hath purposed to stain the pride of all glory, and to bring into contempt all the honourable of the earth.  
Oh ye that far deliciously every day, ye must go to Hell with your Brother Dives; Oh ye that adorn a stinking carcase with the best array, and Lord it over your brethren; ye are (most of you) the poorest men in the world, for all that ye think yourselves rich.  
A wicked man, though a Gentleman, is the poorest needyest man in the world, for he wanteth trust in God, Christ, the Spirit, the Promises, the Covenant of grace; he wanteth peace of Conscience, and peace with God; he wanteth acceptation and reconciliation with God; he wanteth righteousness, justification, adoption and redemption: he wanteth the pardon of sin, and power against sin, and freedom from the dominion of sin: he wanteth grace, (the least spark of which is more worth than all the visible Heaven and Earth) he wanteth those Riches that perish not, that Glory which fadeth not, that Kingdom that shaketh not. A man may be great and graceless, with Pharaoh; honourable and damnable with Saul; Rich and miserable with Dives; usually the worst of men have most of these outward things; and the best of men, have lest of Earth and most of Heaven: and although the Saints have but little in possession, yet they have a glorious Kingdom in reversion; there is no Saint but he is a great Heir, Rom. 8. 17. there is but a breath between him and the possession; what sayest thou to this oh thou proud Peacock? why dost thou so vaunt thyself in thine apparel? thou hast but borrowed it, 'tis none of thine own, and it is but the cast garments of other creatures, and thou shalt be called to account for thy abusing them, as thou mayest clearly see, Isa. 3. 16, 17, 18, 19, 20, 21, 22, 23, 24, 25. And it shall come to pass, that in stead of sweet smell, there shall be stink: and in stead of a girdle, a rent; and instead of well-set hair, baldness; and in stead of a stomacher, a girding with Sackcloth, and burning in stead of beauty, etc. Though at present thou hast Honours, and Riches, and Pleasures, and Friends, and Power, and so dost Lord it over thy fellow-creatures; and so (like a foole) dost not consider, that this night thy soul shall be taken from thee: if thou knowest thyself, thou wouldst know that thou art the poorest and needyest beggar in the world; And those whom thou disdainest and despisest as beggars, are Kings and Princes, and the greatest Heirs, as Rom. 8. 17.     

A mild and gentle word of Reproof to the scattered discontented Members of the Late PARLIAMENT.  
HAve ye sat so long at the Stern, and could ye not steer your Ship aright, but let it split against a rock? Had ever any Parliament longer time to learn to do well then ye had? Had ever any Parliament such a prize put into their hands as ye? Had ever any Parliament so many Prayers, Tears, and Petitions, as ye have had? Had ever any Parliament so many signal Testimonies of Gods free love, in giving in so many victories both by Land and Sea as you? Did ever a Parliament make more show of Piety & Reality than you did? Did ever a Parliament make so many Protestations, Covenants, Engagements both to God and Man, to establish Righteousness, Truth, and Equity, as you? and yet this honourable, long-standing, victorious, engaging Parliament, (if not falsifyed the trust reposed to them) they did frustrate the expectations of the people that had chosen them: and so at last came to be laid aside, either by God, or Man, or both, and scarce a tear for them, or any eye to pity them. Why so? did ever a Parl. promise more and perform less? did ever a Parl. seek greater things for themselves more than this? were I near them, and had the advantage of their ear, I should whisper a word of advice unto them, I would entreat them to read, and seriously consider that portion of Scripture, Daniel 4. 27.  
I would further desire them to do as our Brother Zacheus did, Luke 19 8. And Zacheus stood forth and said unto the Lord, Behold Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by forged cavillation, (or, they may say, either upon Public Faith, or false accusation) I will restore him fourfold.  
If you take this advice, it may be you shall be hid in the day of the Lords anger, as in Zephan. 2. 3.  
Oh! Let it never be truly said of you, that ye gain while the Nation loseth; neither l●t it be said of you, that ye have spent your time in feathering your own nests: but now be willing to let every Bird have his own Feather, that every one may sit down under his own Vine, and eat his own Bread, unless it be those that have been the cause (or instruments) of our troubles.  
I trust I may say of some of the late Parliament, as once was said of the Church of Sardis, Rev. 3. 4. Thou hast a few names yet in Sardis which have not defiled their Garments, etc.  
But to the rest of that House, let me tell them, that if they do not lay these things to heart, but rather comfort themselves in the consideration of any good that they have done; then I say unto you, that the divine wisdom knoweth how to use bad men unto good purposes; and in the end not only to cast them off, but to punish them when the world is done. Remember the stories of Haman, Jehu, and Saul, and in all ages, self-seekers were self-losers, and self-destroyers, viz. Adam sought himself, and lost himself; Absalon sought himself, and lost himself; who ever sought himself and prospered? who ever that continued to seek himself but perished?  
If ye say, We had a selfe-denying Ordinance; I say, ye had not a selfdenying heart and principle; (I am sure, for mine own part, I know it to be so;) Besides, it appearth by your endeavouring to make yourselves a perpetual Parliament, that the next might not question you: it seemeth you had almost forgotten that next under God, all power fundamentally was in the people of God, and that all persons entrusted with it as their trusties: and accordingly it is provided, that such trusties be questioned for betraying, or ill managing their trust.  
Some of your actions do call for sift, and the Lord will search you (as with candles) and turn your insides outward, that so ye may give an account of your Stewardship, for ye may be so no longer Stewards; surely there is shame written upon some of your footsteps, who are standing in slippery places. Oh! might ever a Parliament have come off with more honour than you, if ye had but denied your natural self, sinful self, and religious self?  
Well, I perceive that as a Bird hoppeth from tree to tree, so do the honours and riches of this world from man to man: Nay, riches and honours are like the Moon or the Tide, always increasing or decreasing; the Moon hath been increasing, and the Tide hath been coming in (as it is humbly conceived) with you these eight or ten years; but now the Moon being at the full, and the spring Tide at the highest, the Moon is upon decreasing, and the Tide upon returning.  
Well, I see a man may have enough of the world to sink him, but he can never have enough to save him; surely many times I see the worst of men have most of these outward things, and the best of men have least of earth, and most of heaven. I find in Scripture-record that a man may be great and graceless with Pharaoh, honourable and damnable with Saul, rich and miserable with Dives.  
Oh! I see, I see, that one storm at Sea, one coal of Fire, one false Friend, one unadvised word, one false Witness, may make a rich man a Beggar, and a Prisoner altogether: Surely if this had been considered, some things had been reform that were not. Did you never read Psal. 12. 5. Now for the oppression of the needy, and for the sighs of the poor, I will up saith the Lord, and will set at liberty? etc.  
And in Psalm. 146. 9 The Lord keepeth the Stranger, he relieveth the Fatherless, and Widow, etc.  
Did you not know that the oppression of the poor, which was so great in the midst of us, would pull down the judgement of God upon the heads of those that had power to relieve them and would not?  
May not many of you hereafter say, as Philip the third of Spain (whose life was free from gross evils) being in the Agony of death, fear struck into him, and these words burst from him, Oh would to God I had never reigned! Oh that I had lived a solitary life with God, and not oppressed the people! What doth all my honour profit me, but that I have so much the more torment in my death! My day of account is very near, and all men shall know and feel that the sleeping of vengeance causeth the overflowing of sin, and the overflowing of oppression causeth the overflowing of vengeance.  
Abused opportunity will most certainly turn into fury; for God's long forbearance is no acquittance; the day is at hand when he will pay negligent men and women for mispending precious time, and for the abuse of new and old mercies in the day of account. men's actions are all in print, and they shall be read aloud in the ears of all the world, that all the righteous Nation that shall enter in, may say Amen, to that righteous Sentence that Christ shall pass upon all those that had a prize put into their hands to mind his glory, and to unload his people of their heavy burdens, that the oppressed might go free; but they had no heart to it, as in the Proverbs.  
But instead thereof, sought great things for themselves, as, in Jer. 45. 5.  
Nay, though Moses and Aaron (two choice Christians and Champions) did lead and govern Israel for a long time, notwithstanding many dangers and difficulties, yet they were at last shut out of Canaan, because they did not sanctify the Lord God at the water of Meribah, Deut. 32. 15. and Numb. 27. 14, 15. For ye were disobedient unto my Word in the strife of the Assembly, etc.   

A word of Advice to the present Supreme Authority of ENGLAND, etc.  
Most noble, and honoured Sirs,  
WHom God, even the God of the spirits of all flesh, hath at present entrusted with the highest places, not only in the Field, but also in the seat of Justice: My prayers to God for you are, that the Lord would make you rather gracious, and inwardly holy, then outwardly happy; and give you a spirit of divine wisdom, and valour suitable to the work that lieth before you, that ye may improve the present opportunity that is put into your hands, for the glory of God that gave it you; Consider, the presence of the Lord is in the midst of you, the prayers of his Saints and Servants are continually poured out for you, the eyes of the people are upon you, all expecting some great things to be done by you: yea, and the other parts of the world look upon you, if ye go on in a way of righteousness they will follow you.  
It will be a glory for the English Nation to give a blessed example to all the people of the earth, to free themselves from tyranny and slavery.  
If a worm might be thought worthy to advise you, then give me leave to tell you, there is but one thing in the main that God and his people do expect from you, viz. That ye would eye the Lord Jesus in all your actings, and advance his Kingdom as much as in you lieth: and if this be uppermost in your hearts, first in your thoughts, and most constant in your purposes, so that ye do in your judgements prefer, and in your wills deliberately mind the glory of God, the advancement of the Kingdom of his dear Son, by the assistance of his holy Spirit; then shall the work of the Lord prosper in your hands, and the day shall be light before you, and his footsteps that are not yet known, shall be discovered to you, and ye shall see your work before you.  
Christ was once humbled, that we might be exalted; let him now be exalted, that we might willingly be humbled by him; although he be willing to give you grace, yet his glory he will not give to any other: Let it be a comfort for you that he hath exalted you in the hearts of his people; although you are a table-talk, and a byword, and a scorn in the hearts, and by the tongues of his enemies.  
Well, would you stand yourselves now others are fallen, and not only keep, but also add to the honour which God hath given you? Then make it your business to exalt the Kingdom of Christ, not only in yourselves, but also in this, and the neighbouring Nations; and remember that the rock of ages pulleth down some to the end that others might not exalt themselves when they are in power; for the Lord hath decreed to slain the pride of all earthly honour, and to bring into contempt all the honourable of the earth, that so all flesh might be humbled, and the Lord alone exalted: therefore seek not ye great things for yourselves; (as many of those that went before you) lest ye be laid aside, and no eye pity you.  
Provide nothing more for yourselves than ye have (I beseech you) but to seek for the honour of Christ, and the freedom of the Saints, and these Nations wherein your own freedoms and safeties are involved: Consider that the Lord hath hitherto made some of you friends to his people, and a terror to their and his enemies: and our prayer to the Lord is, that he would teach you as once he did good Nehemiah, to do many years hard service freely, because the payments were heavy upon their fellow creatures, as you may see in Neh. 5. 14. 18.  
That ye may say as that servant of Christ did, to the glory of God, and the shame of the former selfseeking powers, ver. 15. But the former Governors that had been before me, were chargeable unto the people, and had taken of them their Bread and Wine, besides forty shekels of Silver; but so did not I (said this good man) because of the fear of the Lord. I have but a few things more to beg of you (as upon my bended knees, and with weeping eyes) which if ye will but hear and grant, it may make much for the glory of God, the honour of the three Nations, and the Comfort of your own Souls.  
The first thing is, that ye would set some time and persons apart, to hear and receive the private petitions and grievances of the poor Widows and Fatherless, so much neglected by the former power; for they have poured out their complaints in the midst of their wants, and their cry came up before the Lord, before the dissolving of the late Parliament.  
Consider (I request you) That, the earth and all thereen is the Lords, (not our Storehouse) and ye are, at present, his Stewards: wherefore, as in Prov. 3. 7. Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. So in the end ye shall be able to say with Job, That ye have not withheld the poor from their desire, nor caused the eyes of the Widow and Fatherless to fail, nor seen any perish for want of clothing, nor seen any poor in the streets without covering.  
(I could almost say to you, as once Abraham did to the Lord, Gen. 18. 27. Behold, now I have taken upon me to speak, which am but dust and ashes; I would beg leave to present a few things more to your serious consideration.)  
The next thing is, That when ye make inquisition for ravening wolves, prophesied of by Christ and his Apostles, Mat. 7. 15. compared with Acts 20. 29. that come to us in Sheep's clothing; that ye would not do as the late Parliament did, stop the Wolf's mouth in one Town and let him go and devour, or at least, deceive the Sheep in another; if he be adjudged unfit to by't or devour in one place, let him be held as unfit in another, lest ye should do as if (in effect) they did put out the fire in Can and send it to Marlborough, or endeavour to stop the plague in Bristol by sending the infected persons to London.  
The next thing that I would beg of you for this poor nation, is, That whereas the last Power did promise much, and perform little; be ye more like God, I (both humbly and earnestly) request you, by promising less than ye intent to perform; that ye may appear to us in very deed to be like him: He promised the Children of Israel only the Land of Canaan; but besides that, he gave them two other Kingdoms which he never did promise to give them: And to Zacharias, Luke 1. 20. He promised to give him his Speech again at the Birth of the Child, but beside that he gave him the gift of prophecy; so that, as Paul saith, He can give and do abundantly, above all that we are able to ask or think.  
And yet that say ye abide in him, ought so to walk, as ye have him for an example. See Eph. 3. 20. 1 Joh. 2. 6.  
The next thing I would beseech of you, most noble and honoured Senators, is this, That ye would endeavour to unite all the Saints sound in the Faith, to an union in the spirit of Love. Though England be but as a garden to the whole world, & all the people in it but a handful, and scarce one of twenty of this handful godly men; yet were these few Saints united by the blessed Spirit, so, as their hearts might agree together, as touching any thing they ought to ask; and were so well affected to lift up one voice, and one heart (according to the will of God) they would have the things they ask; so as nothing should be too hard for them to do; all the world could not stand before them, nor undermine them, for they would be wise in the Lord's wisdom, and strong in him, and in the power of his might: Shall Herod and Pilate agree? Turks and Pagans agree? Bears and Lions agree? Tigers and Wolves agree? and shall not Saints agree? If the Saints were but once united, Antichrist would soon be destroyed.  
Oh let not our Supreme Power, under God, be angry, and I will speak but this once. Oh let me then say to you, as once Mordecai did to Hester, Hest. 4. 14. If thou altogether holdest thy peace at this time, then shall their enlargement come, and deliverance arise from another place, or power, but thou and thy Father's house shall be destroyed; and who knoweth whether thou art come to the Kingdom for such a time as this? And (under correction) let me tell you, the work is the Lords, and if ye will not carry it on, he will lay you aside with shame, and raise up those that he will own and bless.  
And whereas most of the Godly people in England are crying mightily to God for you, to purge out selfseeking, and to plant a spirit of Government in you, and to furnish you with natural and spiritual abilities suitable to the work that lieth before you; but if ye begin to flag (as the former power did) and so let the work stick in the Birth; and every one minding his own things, not the things of Jesus Christ; then let me tell you, that all the Lords people in England, and the other Nations, will be praying to him, and wrestling with him, and give him no rest, night nor day, till the Lord turn you also out of doors, and bring in those that he will own and bless.  
FINIS.   

A Table showing the principal things in this TREATISE.  
OF the state of Nature. 1 Of the state of Grace. ibid. The several degrees in each of these states. ibid. How a soul yet in the state of Nature, may be brought to Christ. 2 Which is first in the soul, Faith or Repentance, fully discovered. 12 A great question answered, why doth the righteous God promise life to him that doth believe, and threaten eternal death to them that do not believe, seeing that it is not in the power of the Creature to believe. And there are five reasons for it. 17 Conviction goeth always with Conversion 18 Repentance and Forgiveness of Sins go together. ibid. Many sweet promises made to a soul convinced of sin. 19, 20 One and twenty stumbling-blocks cast in a Christians way to Heaven, by the World Flesh, and Devil. 21 What those blocks are, and how to remove them. 22 The first stumbling-block cast in the way, is to cause a soul to, question whether the Scriptures be the Word of God. 23 Proved by five Arguments that they are the Word of God. 24 The second stumbling-block is, that the Scriptures are corrupted by a spirit of ignorance, and self-ends in the Translators. 25 Proved that the generality of Scriptures are, truly, clearly, faithfully translated. ibid. The third stumbling-block cast in the way is, that the promises were made to the Jews and Gentiles heretofore in being; What hath any man to do to apply them now? 26 Proved by several Testimonies in holy writ, that the people now in being, may, and aught to apply the promises as well as they. 27 The fourth stumbling-block cast in the way is, that I know not what the Scriptures mean, they are to be understood in a spiritual sense (the Book is sealed.) 28 Proved, that the same God that hath commanded us to read them, hath promised to open our understanding that we may be able to understand and apply them. ibid. Three questions answered concerning the Promises, by whom and to whom they are made. 29 The fift stumbling-block cast in the way is, that I know not how to apply the Promises, saith a mis-giving-heart. 32 Means to help a soul to apply the Promises understandingly, orderly, particularly, and strongly. 32 Means to help us to forgive all injuries done to us. 37 The sixth stumbling-block cast in the way by the World, Flesh, or Devil, is, to persuade the poor drooping soul that the Day of Mercy is past, his Glass is run out, his Sun is set, the Door of Mercy is shut, the Golden Sceptre is taken in. 39 This stumbling-block also is removed, and the door of the Kingdom of Heaven opened. 40 The seventh stumbling-block cast in the way is, I fear I am not elected to Salvation. 44 This block is removed, and the nature of Election and Reprobation discovered. 45 The eight stumbling-block cast in the way is, that I fear I am none of God's Child, because I have so many fearful thoughts cast into me one after another. 46 This block is also removed, and the way to Heaven cleared. 47 The ninth stumbling-block cast in the way is, that surely, saith another, I am none of the Lords beloved, because he followeth me with affliction, wrath, and misery. 49 Proved by many instances that a man may be dearly beloved although sorely afflicted. And so this block is fully removed. 50 The tenth stumbling-block cast in the way of many a precious Christian, is, that I have been a Blasphemer myself, and caused many others to blaspheme, therefore no hope for me. 52 This block also is removed, and Satan, concerning the same, foiled. 53 The eleventh stumbling-block cast in the way is, [Oh Sir!] I have fallen into one and the same sin often. 54 This block is removed, and many scruples of conscience answered. 55 The twelfth stumbling-block cast in the way is, that I have, according to the command of Christ, examined myself, whether I were in the Faith, and find I am not. 56 This block removed, and assurance of salvation discovered. 57 The thirteenth stumbling-block cast in the way is, that I have been enlightened, and have tasted of the heavenly gift, and am fallen away. 60 This block also removed, and falling away distinguished. 63 The fourteenth stumbling-block cast in the way is, Oh, saith a poor misgiving soul, I cannot believe. 65 This block removed, and ability to believe is promised. 66 The fifteenth stumbling-block cast in the way is, that I fear I have sinned against the Holy Ghost. 70 The nature of this sin discovered, and this fear removed. 71 The sixteenth stumbling-block cast in the way is, all a man's sins may be set in order before him, and the judgements of God due unto him for them, and he despairing under them. 79 For the removing of this block, consider, all thy sins put together are but finite, but the mercy of God is infinite. 82 The seventeenth stumbling-block cast in the way is, [oh Sir!] there is no hope of me, for I am ignorant of the Trinity, I do not know God, he will come in flaming fire against me. 88 This block is removed, and the Trinity revealed, or the blessed mystery thereof, in some good measure unfolded. 89 The eighteenth stumbling-block cast in the way is, that I have no hope of being saved, because many Heathens have outstripped me in the way of civil obedience. 106 This block also removed, and the complete righteousness and obedience for Christians unfolded. 107 The nineteenth stumbling-block cast in the way is, (O Sir) I fear I have but only a form of godliness without power. 121 This block removed by a clear distinction of a power, in, and with a form, and a form without a power. 122 The twentieth stumbling block cast in the way is, (oh Sir) I have no power to do any thing that you have laid before me. 136 This block removed, and the power that the Creature received from the Creator declared. 137 The one and tw●ntieth stumbling block cast in the way is, that there are so many Opinions and Societies, all pretending to b● in the right way, that I know not with whom to join. 147 This block also removed, and the true Church of Christ from all false Churches discovered. 148 A word of friendly reproof to the scattered and discontented Members of the late Parliament. 191 And a word of advice to the present Supreme Authority of England, Scotland, and Ireland. 197  
There are many other particulars held forth in this little Book, very seasonable and useful, the heads whereof (for some reasons) I forbear to mention in this Table.  
FINIS.