DIVINE CONSOLATIONS; OR The Teachings of GOD in three Parts.  
Part 1. Contains Observations, Experiences and Counsels. I have learned by experience, Goe 30. 27. None teacheth like him, Job 36. 22.  
Part 2. Declareth how a soul may know and live in the sweet enjoyment of the love of God, etc.  
Part 3. That Christ at and by his death freed the Elect from the whole punishment of sin.  
With an Answer to the Objections made against it.  
And Doctor Crips Book justified against Steven Geree.  
By Samuel Richardson.  
LONDON; Printed by M. Simmons in Aldersgate-streete. 1649.   

To his Excellceney, Thomas Fairfax, Lord General; and Oliver Cromwell, Esquire, Lieutenant General; and Henry Ireton, Esquire, Commissary General, and Colonel Thomas Harison, Esquire. Peace, happiness, and joy.  
Right Honourable, and worthy Sirs;  
AS your conditions are above others, so are your temptations and trials; do what good you can: you are men; Be pitiful; be merciful; do good to them that hate you; see Luk. 6. 27. 32. to 39 Ease and relieve the oppressed; consider Eccle. 4. 1. Pro. 31. 9 Job 29.  
God hath made you special Instruments, in saving this nation from ruin & destruction; he hath honoured you with his protection, presence, and blessing, even to admiration: you are the Advocates of Christians, in that you have often pleaded their cause, & done (as much) good to the truth and people of God as any; and in that you are of the number of them, this is your greatest honour, happiness, and glory.  
It's the portion of the people of God to meet with reproaches and hard words, Mat. 11. 12. & 19 29. & 27. 39 41. etc. Christ did no sin, 1 Pet. 2. 23. Yet he endured such contradiction of sinners against himself, Heb. 12. 2, 3. Hard speeches ungodly sinners have spoken against him, Judas v. 14, 15. Christ was called a deceiver, Mat. 27. 63. You must not think much if you be called so; the servant is not above his Lord; if they have called the Master of the house Belzebub, how much more them of his household? If it be sufficient to prove one guilty, because accused; then Christ was not innocent. Many things of which you are accused, I know are false; of what truth the rest are, I judge by these. I have observed, although good men have faults enough, yet our accusers miss them, and charge us of that whereof we are innocent. It's a certain truth, some report ill of men, because they are no worse.  
You are none of them, of whom all men speak well of; it's well you are freed from that woe, Luk. 6. 26. To speak modestly, we have not observed any in authority that have given greater testimony of their faithfulness, readiness, & willingness, in improving opportunities for the safety and welfare of this Nation, and that have showed more love to the truth and people of God, than these have done: neither can I see how such do well, who would have those whom God hath made the Bulworks of this Nation, the butts for them to shoot their sharp arrows, most bitter words. Discontented Spirits, ease themselves in abusing others; but I trust, you freely forgive them, and endeavour to get good by them: This I thought fit to express, to correct their unreasonableness, and to leave this testimony (to after ages) to answer theirs in print.  
Expect not freedom from reproaches, but to get good by them: do well, and expect ill; they hurt themselves, not you; Riches, prosperity and honour, causeth coldness & lukewarmness in Religion. Hezekiah was a good man, yet his heart was lifted up at a small matter; in many things we sin all; humane frailties, every good man is subject unto; great places have not so great an influence into good men, as to free them from those infirmities which before they were subject unto; they rather increase then. Such need some sharp cross to quicken and revive and wean them from this world, to cause them more to mind & prize things spiritual & eternal: no worldly thing seems great to him that minds eternity.  
You have had great success in war, and a great blast of the applause and praise of men, therefore you need something to balance it. Frail man is like a little Vessel, lightly laden, not able to bear very great sails & winds; crosses are sent to let out self, to try us, and to wean us from the world, to examine our hearts and ways, and to be more watchful and circumspect for the future, they cause us to deny ourselves, and to live by faith, they show us what hearts we have, and how like we are to Christ, when reviled, 1 Pet. 2. 23. They exercise the fruits of the Spirit in us, how could we forgive our enemies, if we had none? or deny ourselves in suffering wrong patiently, if none were offered unto us? how could we rejoice in trials, temptations, or know our strength, or weakness, or learn patience & experience by them, and reap the sweet fruit of them without them? What you lose in one kind, I trust you gain in a better: great crosses prove none of the least mercies, when we see God in them, and that all comes from his free & infinite love; that not any thing shall hurt, but all work together for our good (though we see not how) Rom. 8. we enjoy the sweetness of them, are humble, and thankful, and rejoice in every condition, because we know that ere long our joy and rest shall be eternal; then shall we be for ever with the Lord, out of the reach of all reproaches, pain, grief, or trouble.  
Most noble Worthies, Luk. 1. 3. the great respect you have showed to the tru●h & people of God, hath emboldened me to present this to you in love, out of a deep respect unto you; the Lord is with you, Judg. 6. 12. D●ut. 33. 27. 1 Sam. 16. 18 The Saints love you, they pray and praise God for you; England fareth the better for you; the children unborn shall praise you, & bless God for you; and though there be that revile you, yet the memorial of your names shall be for ever precious;  
Your friend, Samuel Richardson.   
The first Part.  
Containing, Observations, Experiences, and Counsels, etc.  
I have learned by experience, Gen. 36. 27. 
Concerning the affections.  
THe affections are the pulses of the soul, and they show the state of it. The affections are the motions of the will, & the will is the seat of love.  
The judgement distempers the affections, and the affections the judgement, and captive each other.  
When the judgement is taken captive by the affections, things are judged according to their pleasure.  
Our affections of joy and sorrow, will exceed their bounds, unless they be restrained.  
Many pay dear for being led by their affections.  
It's hard to set bounds to our affections, we need power to moderate them.  
We have many occasions ôf doing good, but we often want hearts and affections to improve them.  
Our affections do often deceive ourselves, and others, and go for spiritual when they are natural.  
If our affections, love, anger, grief, joy, do fit us to pray, they are spiritual, else not.  
When the object is spiritual, and the motive spiritual, than the affection is spiritual.  
In our greatest earnestness, we have most cause to examine our hearts and affections.  
Our affections come far short of that we think we have in our judgements.  
If some men's affections were answerable to their apprehension of God, it would endanger their lives.  
The quickness of our affections, depends much upon the spirits of our bodies.  
All the disquietness and distempers in us, and by us, is occasioned by the want of well bounding, and ordering our affections.  
Our affections declare what we love: the fool's mind was all for his ease and his belly.  
Our affections are strong, and unruly, and hard to be subdued.  
The will is much to be observed in its tempers, inclinations, motions, which are the affections of the soul.  
It's not easy to master our wills and affections, because they rage and dote so vehemently after vanities.  
We set our affections on things below.  
When our affections are set strongly 〈◊〉 things below, it's good for us they be taken from us, that we may take more delight in God, and the unspeakable and everlasting delight prepared with himself.  

Concerning actions.  
The less we do, the more we suffer.  
Actions profit most, but contemplation pleaseth best.  
As the soul is more noble than the body, so the actions of the soul are more noble than the actions of the body.  
That which is the cause, ground, and end of an action, in it we live, whether it be God or self.  
Even the best actions of the best men, are subject to the misinterpretation of others.  
The more spiritual any duty is, the more averse our hearts are to it.  
Actions begun with selfe-confidence, do oft find success accordingly.  
Actions which concern ourselves we oft exceed in, but those that chiefly concern God, we are hardly drawn to, but easily from.  
If Satan cannot corrupt the action, he will endeavour to corrupt the judgement and affection.  
Without some measure of love and joy, we are not fit for any good action.  
Self-love rules all a natural man's actions.  
We often act more from affection then ●udgement, but such actions never produce solid comfort, but often real sorrow.  
Actions without a word to warrant them, cannot be done in faith and with comfort.  
A roving mind, devours time and action.  
The more wise we are, the more we weigh all our actions in the balance of the Word.   

Of afflictions.  
Crosses and afflictions are Gods call to examine our hearts and lives.  
Afflictions are as necessary for our spirits, as food is for our bodies.  
Afflictions cause many to see their sins, to own and confess them, and to be humble.  
Sin makes affliction bitter.  
God sends afflictions to his, for to try and exercise their faith and patience, to open their eyes more to prevent and remove sin, and to quicken us.  
Afflictions breed patience, give understanding, humble, and mortify self, they teach a Saint experience, reform him, and send him the oftener to God.  
Such as are most afflicted, have ofttimes most experience of God and themselves.  
Not any affliction could trouble a child o● God, if he did but know wherefore God di● send it.  
It's beyond our knowledge, what good Go● will do us by afflictions.  
God is as sweet and may be as much enjoyed in poverty and affliction, as in prosperity.  
God is always present with his in affliction, though always we do not see him, because we often look so much on the aff●ictio● (if oppressed with it) yet many of the Lord see God best in affliction.  
It is not best to fasten our minds upon the affliction, but to mind the end of every affliction, which of a certain will be sweet and comfortable to all that are the Lords.  
A child of God may always suck some sweetness out of the bitterest affliction.  
There is a blessing in every affliction to a child of God, whether they see it or no, sooner or later, they shall find it.  
Without affliction, neither others know us, nor we ourselves.   

Of assurance of the love of God.  
Assurance of salvation is an effect of the testimony of the holy Spirit, speaking peace to the soul.  
A believers first assurance or comfort, doth arise from the apprehension of God's free love to him in Christ.  
As our assurance is of the love of God, so answerable is our peace and comfort, and accordingly are we spiritual, and our conversation is alike suitable.  
Some things tend much to weaken, and other things tend much to strengthen the assurance of the love of God.  
Obedience is necessary to our comfort and assurance, though not to pardon.  
A child of God may decay exceedingly in the sense and assurance of the love of God.  
One that hath had the witness of the Spirit, to evidence the goodness of his estate, may notwithstanding, in time of temptation and desertion, question his estate, and be full of fears and trouble.  
The assurance of a Christians good estate, may be maintained in him when the frame of his spirit and life is much degenerated from what it was.  
The more we enjoy the assurance of pardon of sin, the more contented we are in any estate and strait.  
He that hath assurance of the love of God, can trust himself with God in any estate and strait, and can part with any thing for God.  
A heart sensible of sin, and touched with remorse for it, may stand with the assurance of pardon.   

Authority.  
The authority the husband hath over the wife is great, but to exercise all of it ordinarily, none but fools will do: nor is it comely for the head to stand out of its place.   

Of the attributes of God.  
The attributes of God are infinite.  
The attributes of God are rocks of strength, and fountains of comfort to his, and those that eye them live comfortably upon them.  
It's best in all our straits to look to the attributes of God, and live upon them by meditation, faith, and prayer.   

Of Apostasy.  
Going back tends to apostasy.  
Infidelity is a cause of apostasy: love of lusts, love of the world, ungroundedness in the truth, an unsound heart, or not considering what attends the profession of Religion, causeth many to draw back.  
Such as love not the truth, will leave it.  
To draw back from the profession of the truth, is condemned by God and man.  
Offences, and darkness, and weakness cause many to stumble and turn aside.   

Age.  
Old age is a state of grief, and sorrow, and burden, to themselves and others.  
Age will kill no sin.  
Distrust and covetousness, do oft increase as age increaseth.  
Every state and age hath some peculiar sin to attend it.  
It's rare to see one full of years, full of zeal for God.  
Old and cold; yet so it should not be.   

Of anger.  
Anger is a short madness, it darkens our sight, dulls troubles, and corrupts us.  
An angry man is weak, he cannot deny himself.  
Such as are often angry, have but little ●udgement and consideration, wisdom and discretion.  
A fool is soon angry, but not so soon pleased. Concerning Books.  
Books do much good, or much hurt.  
There are too many Books, and because there are so many there needs more.  
It's best for ordinary capacities to read but few books, and such as are suitable to their conditions.  
Many read much to little purpose, for want of wisdom in choosing books, and wisdom to distinguish truth from error, and for want of a serious consideration and meditation on that they read.  
There is more true knowledge and comfort in the study of the Scriptures, then in all other books.  
And seeing what God saith must stand, it's best and safest to mind what God saith in his Word, and to sleight whatsoever any else say, if they speak not according to them.   

Of believing.  
No joy and peace without believing.  
Our believing in Christ is sooner discerned by us, than our personal sanctification.  
There is more reason to believe God then man, but it's easier to believe man then God.  
Oft-times we are willing to believe that to be, which we would have to be.  
We believe more than we see and feel.   

Concerning the body.  
The beauty of the body is a vanity, it will soon decay.  
The more we prise our bodies, the less we prise our souls.  
To spare the body, and keep it tenderly spoils it, and makes it good for nothing.  
He is an enemy to his body, that gives it all it craves.  
A moderate diet is good for soul & body.  
The wise prize & preserve health of body.  
The most of the pains and diseases of the body, are occasioned by excess in eating and drinking.  
Oft-times that we think best to preserve the body, will soon destroy it.  
To pamper the body with costly fare, will cause it the sooner to be diseased, & to perish and rot.  
Many do so feed and pamper their bodies, that they cannot rule them; it will end in sorrow.  
The way to be sick, is to fill the body with meat and drink.  
Many think that the costliest diet and drink is best for the body, but it doth not always prove it. Sometimes water is better for the body than wine, and fasting better than feasting.  
That fasting, sweats, colds and toil that are immoderate, are ill for the body.  
The bodies of many want necessaries, because they overflow in superfluities.  
Few men know what is good for their bodies, till it be too late.   

Bondage.  
Liberty to sin, is the greatest bondage that can be.  
Outward bondage is not much to a free and enlarged spirit.  
Nothing can do much hurt, when all is well within.  
What can be grievous to him whose eye is fixed on Heaven, and knows it to be his own?   

Of outward blessings.  
It's a great mercy to enjoy outward blessings.  
The more common and largely God bestows his blessings, the less they are regarded.  
In the want of blessings, we come to prise them.   

Of causes.  
Every cause depends upon the first cause.  
The cause and the effect are inseparable.  
Natural causes will have their operations.  
So much as we judge of things by secondary causes, so much we judge amiss.   

Of comfort.  
The immediate and divine comforts, are the sweetest.  
Those comforts are the greatest and sweetest, that flow from the love of God to us.  
He that lives by faith, wants not comfort.  
Full and settled comfort a believer cannot have, until it be witnessed unto him by the Spirit.  
Comfort without the Word, is but false comfort, and the Word without the Spirit yields but dark comfort.  
Neither the Word, nor the Spirit, doth teach us to take comfort so much in the work of Christ in us, as from Christ himself.  
He that grounds his comfort upon a right bottom rightly, his comfort will hold and be the same, because God is the same.  
To build our comfort upon the change of our lives, is a sandy foundation which will fail.  
There is no comfort that will last long, but that which is drawn from (or confirmed by) the word of God.  
We oft seek comfort from the creature, which have no power to comfort.  
God takes from his their comfort, to give them comfort upon better grounds, and for ever.  
God mixeth crosses with comforts, and comforts with crosses.  
Soul-afflictions embitter outward comforts.  
Many consent with Satan to take away their comforts, and then say they want comfort.  
Loose walkers shall meet with sorrow, in stead of comfort.  
If a child of God fall into a gross s●nne, it will so grieve the Spirit, as he shall not enjoy so sweet comfort in his soul: sin will break the bones of his comfort.  
The Saint's comfort is in Christ, who will provide for them while they live, and receive them when they die.   

Consolation.  
After consolation look to meet with temptations and trials of one kind or other.   

Crosses.  
Crosses are sent by God to let out self.  
Great crosses are good physic for great stomaches.  
Even good men without some cross, are prone to grow corrupt and careless.  
Self makes the cross to pinch, if self be removed the cross is easy.  
The more crosses a Saint hath, the more they do him good, and make him more like Christ.  
All the Saints crosses are appointed by God to do them good.  
Crosses that come only by providence, we have most comfort in.  
Though crosses be not pleasing to the flesh, they are profitable to our spirits.  
There are but few that make others crosses their own.  
God crosseth men, that they may rest on his providence.  
When we are crossed and tempted, we show what mettle we are made on.   

Of cares.  
Cares cause fears and distractions.  
Worldly cares do greatly distract, and make men drunk.  
The cause we are so full of cares & fears, is because we have so little faith, and selfe-deniall, and are not content with a little.  
The poor are more freed from care then the rich.  
The consideration of God's care and providence, in providing for birds, etc. and the wicked, (besides the promise of God) is a special means to prevent immoderate care for food and raiment, for we are better than lilies, or sparrows, and our life is more than meat.   

Custom.  
Custom so shuts men's eyes, that they cannot see the true visage of things.  
Custom makes hard things easy, and bondage no burden, and adds delusion to blindness.  
Custom without truth, is but an old error.  
Form and custom are deadly enemies to spiritualness▪  
The rich observe customs, and the poor pay dear for them, they are starved by them, for if that which is spent at burials, were wisely bestowed upon the poor, it would be much better; and so in other needless customs.  
Custom by degrees eats out and destroys Conscience.  
Delight and custom so wraps a man up in sin, that he cannot get free from it.  
Men rock themselves asleep in the cradle of custom.   

Corruption.  
Corruption cannot be teformed.  
Corruption neither will nor can subdue corruption.   

Concupiscence.  
Concupiscence is strong and raging, and hardly tamed without much difficulty.   

Complaints.  
It's best and safest to complain to God.  
Serious complaints made in season to such as can help by advice, are profitable and comfortable.   

Contention.  
Self willed, proud, and simple persons love to be contentious.  
A contention is easier begun then ended.  
There is nothing gotten by the husband or wives striving and contending one against another, but mischief, vexation, and loss.  
Some will contend earnestly for that which is not worth the mentioning.   

Creatures.  
The voice the creatures cry is, contentment and rest is not in me.  
The creatures are full of emptiness, they satisfy but a small time, & spend in the using.  
Every earthly blessing hath its vexation.  
The creatures cannot be enjoyed without sorrow.  
All the creatures are fading, part we must with them, and with life ere long.  
The reason we are so subject to be drawn away with the creatures, is, because we see not the emptiness of them.  
The creatures are like brooks, whose water faileth when we have most need of them.  
The more we lean upon the creatures, the more we are pierced by them.  
What so ever we depend upon, besides God and his Word, is but creature-confidence.  
It's not the enjoying of creatures, that will make our lives comfortable, but God's presence, and blessing them unto us.  
We oft love the creatures more before we have them, than when we have them, because we expected more from them then was in them.  
Even the hearts of good men are apt to be taken with outward things.  
The love of the creatures do much hinder us in good things, but a wise use of them much furthers us.  
He is not troubled at the coming and going of the creature, whose heart is fixed on God.  
He that lightly esteems of outward things, can easily part with them.  
A child of God may in the use of the creatures be spiritual.  
Creatures are not fountains but cisterns, and broken ones, yet full of transitoriness, mutability, and change.  
God can give the comfort of outward things without them.  
What God conveys by means, sometimes he instills immediately from himself.  
By the creatures many are deceived and ensnared, and drawn into many excesses before they be aware, to the dishonour of God, and grief of themselves, and others.   

Company.  
Eamiliarity with the wicked, will vex and corrupt us.  
Good people are company bad enough.   

Contentment.  
Contentment is not in this world.  
No earthly thing can give content.  
Earthly contents are present to our sense.  
Many will try conclusions to have content, though it was our first undoing.  
So much as we deny ourselves, so much contentment we enjoy.  
Joy in God breeds content.  
Such as know and mind the providence of God, enjoy contentment.   

Counsellors.  
Wise men will ask counsel.  
There is much safety in many Counsellors, who are wise and faithful.  
Many by following their own counsel, prove great burdens to themselves & others.  
Flesh gives counsel like itself fleshly.   

Contraries.  
Every contrary, the more it is resisted the more it appears.   

Charity.  
Charity prevents many breaches and discontents.   

Calamity.  
No calamity cometh unaccompanied.   

Condemn.  
Many condemn with vehemency that in others which they approve on in themselves.   

Covetousness.  
covetousness is the birdlime of the soul. Most men's care & skill is how to get money.  
Such as think themselves least covetous, are most covetous.  
Covetousness hath many pretences, colours, and excuses.  
Such as are not contented with that they have, are covetous. And so much as we are discontented with our estates, so much covetousness there is in us.  
Distrust of God causeth covetousness, which is the root of all evil.  
Covetousness doth us more hurt, than we are aware of.  
Covetousness fills our minds with distrust of God's care of us, whereby we vehemently desire the things of this world, to provide for ourselves.  
The more covetousness prevails, the more it makes a man run, ride, scrape, deceive, flatter & frown, to get the things of the world.  
A covetous man cannot be satisfied with money; yet money contenteth all men.  
Many say things are nought, when they would have them easily, and for nought.  
Many sigh after death to be free from crosses, but few to be free from covetousness.  
Covetousness hath not a child of God, though he hath too much of it.  
God's own people know not how to be revenged on themselves, for their coveting the things of this world.  
It is a great dishonour to a child of God to be covetous, and for the rich not to be bountiful to their brethren, & to good uses.  
Worldliness reigns and bears sway in all places, as though there were no other world.   

cheerfulness.  
cheerfulness adds to the life of our spirits, it enlargeth our spirits, it fits us to receive happiness, and to express it.  
He that will support diligence, must support cheerfulness.  
In cheerfulness there is no negligence.  
An uncheerful spirit is soon weary▪  
Such as go to God unchearfully, do oft return unthankfully.  
A cheerful and willing spirit is most suitable and acceptable to God and man.  
From a cheerful heart flows cheerful actions, but a heavy heart drieth the bones.  
In all that are cheerful, there is not faith; but as our faith is, so is our cheerfulness.   

Conscience.  
A good conscience is a great comfort.  
It's a great mercy to have a tender conscience.  
Conscience is a very tender thing, a small thing will trouble it.  
It's better to offend all the world than conscience.  
When conscience cannot be heard, it will soon grow speechless.  
Sinning against conscience, exceedingly hardens the heart.  
Such as practise contrary to their consciences, will soon lose all conscience, and become men of no conscience.  
A natural conscience will be satisfied with the outside of a duty, a verbal prayer will stop the mouth of conscience.  
Conscience can see best and speak most in silence.  
Gross fins, as lusts of uncleanness, etc. will burn up, waste, and destroy conscience.  
When time alone will end grief of mind and trouble of conscience, the cure is worse than the disease.  
It satisfieth not a doubting conscience, that another judgeth it lawful.  
The larger the conscience is, the better if lightly informed.  
Nothing ought to bind the conscience but the word of God.   

Christ.  
A soul sensible of the want of Christ, cannot be satisfied without him.  
It's the nature of man to depend upon any thing rather than upon Christ.  
Such as enjoy Jesus Christ, exalt him alone, as their life and glory, happiness and peace, and all in all, and count no cost too much for him.  
Many will serve Christ no longer than they may serve their own wills, backs, and bellies.  
Christ's servants are for the most part poor, and they appear to the world very silly and contemptible.  
Christ is sweet in meditation, more sweet in contemplation, but most sweet in fruition.   

Of circumspect walking.  
I● is a sweet thing to walk circumspectly in our actions to God and man.   

Contemplation.  
Contemplation is a great part of the happiness the Saints here enjoy.  
Contemplation sums up the several beauties of meditations objects.  
We meditate to know God, and contemplate to love him.  
To contemplate on the things above is pleasant to those who have tasted of the sweetness of it.  
The contemplation of God's free love, and the soul's interest in it, doth much revive, raise, and enlarge the soul.  
Divine contemplation makes us high in thoughts, and rich in expectation.   

Conversation.  
A disordered conversation doth hinder spiritualness in holy duties, and causeth trouble, and sadness.   

Commands.  
The command of God is the most powerfullest thing in the world to a Saint▪  
There is not any of the commands of God needless.  
If men did know the Majesty, and Authority, and infiniteness of God, no man neither would nor could do what he forbids, or neglect his command.  
Many when convinced of a duty, consult with flesh and blood whether they had best to obey God or no.   

Deadness.  
Deadness of heart argueth disaffection.  
Deadness of heart is the grave of many good gifts.  
Deadness of heart is an enemy to action.  
One cause of our deadness and dulness in the things of God, is unbelief, and consulting with flesh and blood.  
Spiritual deadness is a great grief to a child of God.  
When we are dead and dull, the meditation of the love of God will revive us.   

Delays in good things.  
Delays be dangerous: by delays many a good motion dyeth, and comes to nothing.  
Delays arise from sloth.  
Delays cool us, and cause the affections to fall down.  
The more we delay, the more we may.  
When we are to do good, Satan cryeth hereafter, and that is never; to morrow to morrow, cousins many a man.  
By delaying we presume upon that we have not, and neglect that we have.   

Declining.  
It is easy to decline in good things.  
A declining heart will catch at that which may plead for declining.  
Even Gods own people are subject to decline from him.   

Difficulties.  
Difficulties are discouragements, and handsome excuses are welcome to a slothful heart.  
Love will carry on through all difficulties, and all manner of torments.   

Distractions.  
Multitude of business causeth distraction, especially when there wants a wise ordering and dispatch of them.  
Distraction of mind in duties, is either from a minding other things, or resting upon our own strength, or in not seriously setting our minds on the things propounded by us, for on that the heart is throughly set upon, it's so attentive to it, that on that instant it can be present at no other thing, especially to hinder the thing in hand.   

Of doubts and discouragem●nts.  
It's the nature of sin to raise doubts in the soul.  
There is no good got but discouragements.  
Ignorance is the cause of doubts and discouragements.  
So much discouragements we admit of, so much sight and comfort we lose in our life and happiness.   

Discontents.  
A small matter occasioneth discontent.  
All our discontents arise from disappointment; frustration of expectation is the ground of vexation.  
There is no man that is without discontents.  
It's folly and madness to be discontent at trifles.  
There is the most difference between them that are one and most alike.   

Disposition.  
It's the disposition of a wretch to be cruel.  
A mild and loving disposition is amiable and desirable.   

Duties.  
A dead man lives upon duties.  
It's no wonder the Papists do as they do, because they expect heaven for it.  
The more a Saint doth for God, the more he enjoys God.  
A Saints desire is to do all for God.  
A means not to sin, is not to omit duties  
A man may do duties from convincement of understanding, and not from a principle of life and love.  
Such duties as flow not from faith and love, are slavish.  
Many will own and confess their duty in general, and wholly deny it in particular, especially when it concerns them.  
When a child of God hath performed duties best, immediately he is tempted by the Devil and his own heart.  
To be straightened in a duty may do us more good, then if we had been much enlarged in it.   

Of selfe-deniall.  
So far as we are spiritual, or live by faith so much we deny ourselves.  
Self is content to be a little denied in one kind, to be pleased much in another.  
Unless a man can deny himself in his will▪ honour, credit, state, relations, wife, life, he cannot follow the profession of Christ.  
There are but few that deny themselves, but many deny Christ, and his truth.  
Such as cannot deny themselves, cannot endure the troubles and indignities of an angry world.  
They live the sweetest lives, that most deny themselves.  
If we could deny ourselves, every thing that befalls us, would be easy and sweet unto us, for all things are so far under us, as we are above ourselves.   

Of dreams.  
God speaketh in a dream, in a deep sleep, in slumber, and man perceiveth it not.  
By dreams we may know what sin we are in danger to fall into, which we are not aware of.  
An evil dream doth show some evil that prevails in the heart.   

Delight.  
Such as delight not in God, delight in fin●  
The more we delight in worldly things, th● more they sting and vex us when they part.  
Fleshly delights are earnestly desired, an● acted with great willingness.   

Despair.  
Despair can do no good.  
Ignorance is a cause of despair.  
Despair is not commanded nor commended, but condemned.   

Distempers.  
To be disquieted, or cast down, arguerh a distemper of heart.  
Distempers hinder us in our trust and delight in God.  
Distempers hinder us in our spiritual and temporal callings.   

Death.  
We choose life with sorrows, rather than death without them. I have heard that a porter being spent with his burden, was forced to throw it down, oh death, saith he, come death, welcome death; death comes in a visible apparition, what wouldst thou have with me, saith death, oh nothing, nothing but help me up with my burden.  
By life we have a being, but a better being is by death.  
The day of death, is the first day of life.  
He whose hopes are in heaven, is not much afraid of death.  
Death is to him no misery, whose hopes are in eternity.  
When death seems to dispossess a Saint of all, it possesseth him of all.  
The Saints have cause to welcome death.  
Wise men desire death, yet are content to live.  
As loath as we are to die God by death delivers his from all sorrows at once, and makes them happy for ever.  
Death fully freeth the Saints from all crosses, burdens, and infirmities, why should I fear that I would not escape? what hurt is it to enter into glory? I cannot have my happiness, unless I go unto it.  
Many good men at their death, have fears and pains.  
Death hath something to say to every man, and would be heard, but men are not at leisure.  
If it were not for the miseries that attend this life, many would less welcome death.   

Concerning our ends.  
The end is the ground and rule of our actions.  
A man fully seeks to attain his end: nothing contents a man till he find that which he apprehends he needs.  
As a man's end is in his eye, proportionably he useth the means to attain it.  
When the chief end is apprehended and minded, nothing can divide between the soul and it.  
The more God is intended, the more he is desired.  
When God is chiefly desired, no bounds nor limits is set to the desires and endeavours to attain it.  
Every thing rests in its proper place: the attaining the end quiets the heart.  
Unless we know and mind our end, we cannot have the comfort of our obedience.  
The chief end beareth the greatest power in us.  
Such as a man's principle is, such is his end.  
The end declares to us the goodness of our action.  
The end rules the means, and is above them.  
We may know what is our chief end, by the place and power of it.  
A man is constant to that which is his end, and acts freely to attain it.  
We are strongly inclined and moved to our end, willingly, diligently, patiently, constantly, to attain it.  
As we attain our end, so are we contented: so far as we intent God, we desire him.  
The end is first in the intention, and last in execution.  
A believer is true to his end, however he may fail in the means.  
The place of the end is in the intention and affection.  
Not the endeavour, but the ground of it, discovers the end, whether it be God or self.   

Error.  
Ignorance is the foundation of error.  
It is the property of all men to err and be deceived.  
When errors prove profitable, many will embrace them.  
It's common for error to be called truth, and truth to be called error.  
One way to suppress errors is silence, for by this means they will die alone: whimsical persons that affect novelty, will lay them down as fast as they took them up, if you will let them alone.   

Excuses.  
It is easy to frame an excuse for any evil.  
To cover an evil with an excuse, is to cover à lesser evil with a greater.  
When we have sinned, Satan, and our corruptions will help to cover it with excuses.  
Such things as we cannot justify, we oft excuse.   

Extremities.  
No extremity holds long.  
It's common to run from one extremity to another.  
It's hard to be angry without sinning, to grieve for sin without despairing, to fear without doubting, to be merry without lightness, to be sad without heavy and unprofitable dumpishness.  
Most men love extremes: men eat too little or too much, and work too little or too much.   

Of education.  
Good education doth oft cause an outward Reformation.  
Evil education is a great provocation to evil.   

Election.  
The doctrine of election and appointment unto wrath; and how much the first cause causeth all actions, & the certainty of the event, the certainty of the state of every person; and the like doctrines cause a corrupt heart to be more loose and careless, therefore to teach these to the world, is to cast holy things to dogs, witness experience.   

Examples.  
The worst examples are most observed.  
The examples of men are forcible when they are universal.  
An evil example of a good man is very dangerous.  
The examples of the best men, ought not to be a Rule for us to walk by.   

Excesses.  
Most men are drowned in adversity, or drunk with prosperity.  
The drinking healths is an excessive waist.  
To drink others healths, is the way to lose our own.   

Effects.  
Effects are in order to second causes, not to God, who most certainly, necessarily, and wisely hath willed them: nothing falls out accidental to him whose knowledge and purpose reacheth every thing.   

The eye.  
david's roving eye caused him to fall greatly, and procured him much sin, shame, vexation and grief; who would have thought an idle glance could occasion so much mischief.  
Fancy will take fire before we be aware.  
It's in vain to expect better fruit, if we suffer our hearts to run after our eyes.   

Experiences.  
By observation we get experience.  
Experience makes men wise, because it gives understanding.  
Experience teacheth what doth help or hinder a gracious temper in us.  
Experience strengthens faith.  
Without experience we know not where our strength and weakness lieth.  
Things imaginary, historical, traditional, will vanish in time of need.   

Envy.  
Envy torments the mind, and drieth the bones.  
No good man can escape the envy of others.   

Expressions.  
Such as leave the Scripture expressions, will soon lose the faith of Christ, and receive error in stead of truth.   

Extraordinary.  
To do to all as we would be done unto is extraordinary.  
For men not to seek themselves is extraordinary.  
For a man to deny himself is extraordinary.  
To practise the truth against great oppositions is extraordinary.  
To embrace disgrace, poverty, prison, and pains, rather than to deny any truth, is extraordinary.  
To be more humble by knowledge, and to go against custom, is extraordinary.  
To be more humble when exalted, is extraordinary.  
For the rich to take reproose willingly and profitably from their inferiors, is extraordinary.  
For to refuse to join house to house when he can, is extraordinary.  
To part with riches as freely as they were received, is extraordinary.  
For man to seek not his own but others welfare, is extraordinary.  
To tell great persons of their faults in love wisely, is extraordinary.  
A mind that cannot be provoked, is extraordinary.  
To be willing to leave the world, and to be zealous for God in prosperity, is extraordinary.   

Eternity.  
Until we have some serious thoughts of eternity, we mind not our souls.  
Serious thoughts of eternity, will wean us from the world.   

The favour of men.  
The favour of some is much desired.  
The favour of men is a vanity.  
The favour of men is uncertain, oft soon got, and sooner lost.  
The more some desire the favour of men, the more God denieth them, to exercise their faith, or to wean them from the world, or because we perform not our duties to them.   

Folly.  
It's folly to meddle with other men's business, and neglect our own..  
Many never see their folly, until it be too late.  
A fool's mind is all for things below and present, but the wise prize most the things above, they look beyond this life.  
A fool multiplieth words.   

Fears.  
We fear what we should wish, and wi●h that we should fear.  
Fears make the understanding weak, and the judgement dull.  
Of all passions, anger and fear doth most disquiet the heart.  
The fear of an evil doth more afflict, than the evil itself.  
To be always in fear, is to be always in misery; it's painful to dwell upon the expectation of evil.  
Fear betrays care, and hinders reason of affording its help.  
Fears hinder faith.  
Fears multiply evils, but faith diminisheth them.  
Fears make dangers greater, and helps less than they are.  
Fears present too many ways of help.  
So much as we fear men, so much we slight and forget God.   

Faith.  
Faith is the staying of the mind upon God.  
Faith quiets, comforts, and strengthens the soul.  
Faith excludes not all doubting, but fights against it.  
Faith is under God the supporter of the Saints under many crosses and pressures.  
Faith persuades the soul of God's love, that it is as much to h●●, in their afflicted estate, as in a prosperous.  
Faith saith to the soul in the want of food and raiment, be content, God will provide.  
He that lives by faith, is content, sincere, and fruitful.  
The Saints enjoy Christ by faith, and not by feeling.  
When faith is greatest, there is the least feeling to satisfy sense and reason.  
The life of faith is a hidden life, but unbelief is too open.  
To those God gives faith, he gives trials to exercise it.  
Humane wisdom hinders saith.  
A way to strengthen faith, is to live by it.  
The more we live by faith, the more we may, and so on the contrary.  
The more faith, the less fear.  
Even good men live more by sense, then by faith.  
As our faith is great or small, so accordingly we are encouraged to obey God.  
Faith believes impossible things to sense and reason.  
By faith we look through death, and see our felicity.  
He that lives by faith, lives a sweet and comfortable life on Christ alone.  
Faith in God, and the use of means, do well agree.  
The less a man apprehends the grounds of his saith to be solid, the lesser shall his comfort be, and the more he applieth the promise to himself, and apprehends the unchangeableness of God in his oath and promise, the more strong shall his consolation be.   

Of falls.  
Even good men stumble and fall.  
If we have occasion and temptation, and God's permission, than we fall.  
If God withhold his strength, lust soon draws us aside, and down we fall.  
Such as reproach others for their falls, either have, or are like to fall as much or worse themselves.   

Freedom:  
Christ's freedom the Saints most prize, none so blessed, none so much to be desired.  
Christ in his time freeth his from all fears and terrors, death, hell, and judgement, and from the commanding power of sin, and free to noble employments.   

Friendship.  
When friendship is between good and bad, they quickly part, or become alike, for like will to like.  
A friend must show himself friendly.  
He that will accept of all that his friend offers, may weary him in time.  
To affect familiarity with the wicked, is to lead ourselves into Satan's temptations.   

Flattery.  
Flattery gaineth friends, plain dealing makes men foes.  
Many can bear flattery, but not reproo●e.   

A fault.  
It's best sometimes not to seem to take notice of some faults.  
Sometimes it is a fault to find fault, and sometimes it's a fault not to find fault: knowledge and wisdom must determine it.  
It's easier to see a fault in another, then in ourselves, and to reform one in another, t●en in ourselves.   

Good.  
We oft do the least good to them we owe most.  
A man may do good in the strength of a lust.  
There be many good things will decay if let alone, but evil if let alone will increase.  
Parents think they do their children great good, when they make them rich and great in the world: which is to make them great sinners, for than they have little else to do but to waste the creatures, and live in excess and idleness, lust, pride, and oppression.   

God.  
No voice, sign, or form, can sufficiently express God, either to sense or reason, no finite understanding can comprehend that which is infinite; our understandings are finite, therefore cannot conceive the form or pattern of an infinite being.  
God is the cause of all good, there can be no good at all in any thing which God from all eternity, hath not decreed to effect, or bring to pass.  
What God is, no man can perfectly define, we rather know what God is not, than what he is.  
God doth sometimes work by contraries.  
God's ways are sometimes secret and unsearchable.  
God is near his when he seems furthest off▪  
When God seems to leave a man, than help is nearest.  
God is the centre of the Saints lives.  
In God is satisfaction, and no changes.  
They that live upon God alone, live most comfortable, they are satisfied, and fear no changes.  
We oft enjoy most of God, when we enjoy least of the creature.  
The more wise, powerful, glorious, and eternal God is, the more happy are we in being in his love.  
Eyes fail, flesh fails, heart fails, all fails, but God he never fails.  
It's a great comfort to a Saint, that God is present in every place.  
Such as know God, will trust him with their souls and bodies.  
Nothing can free a soul from sin and misery, but God alone.  
The self sweetness we find in God, the less we love him, and the less pains we take to obey him.  
The sight of God to a Saint is glorious, and the knowledge and meditation of him will raise and enlarge the soul.  
So much as we desire God, so much we enjoy him, and so much as we enjoy God, so much we seriously mind him.  
All perfections are in God, therefore we may well be content with him.   

Gifts.  
Gifts blind the eyes of the wise.  
Great gifts, and great corruptions too, oft go together.  
The greater gifts spiritual or temporal, the prouder the flesh is, and the readier Satan is to assault.  
Such as act from their gifts, without looking to Christ, are like to fall as Peter did.   

Glory.  
What a man trusts in, he glories in, and what a man glories in, he trusts in, and is confident off.  
When we think we most seek the glory of God, we (too often) most seek our own.  
Vainglorious, and simple men, love to show their authority in needless commands.   

Grief.  
It's a great grief to a child of God, to speak of any good thing he finds a want of in himself.  
We cannot heartily be grieved for the sin of another, if we make no conscience of it in ourselves.  
If we grieve much for any earthly thing, it is a sign we seek not that comfort from God we might and should.  
If we did not immoderately love outward things, we would not keep such a do to get them, nor so grieve at the loss of them as we do.  
It's poorness of spirit to joy or grieve at any thing worse than ourselves, yet this poorness is in all men.   

Honour.  
Honour's change manners.  
The honour of men is a vanity, a very shadow.  
Honour, ease, and riches, are great things in the eyes of the world.  
The more me● de●ire honour, the less they deserve, and the less they often have.  
Such as stand most upon terms of honour, have the least true worth in them.  
The more a man's worth is lessened in his own eyes, the more he is honoured in others.  
A man's honour is his honesty, etc.  
He is free, gentile, and noble, that is a Christian.   

Happiness.  
Happiness is not found in honour, riches, nor health.  
There is no happiness, but only in God alone.  
He is happy that God loves, although he know it not, but he that knows it, knows he is happy.  
A child of God cannot be content to be happy alone.  
That cannot make a man happy that is mutable, and subject to change.   

Heaven.  
The Saints enjoy heaven out of heaven.  
Heaven and glory are ready for the Saints, if they were ready for them.  
No man can set his affections on things above, until he see a vanity and emptiness in all things below.  
Such as count heaven their home, reckon the world a strange Country.   

Humility.  
The more we see ourselves, the more we loathe ourselves, and stink in our own nostrils worse than carrion.  
Nothing huumbleth us more than the knowledge of ourselves.  
According as our humility is, so is our knowledge of ourselves.  
One may be humbled, but not humble.  
Such as are content to be sharply reproved of their faults, have humility.  
Our ignorance, coldness, dulness, deadness, etc. might humble us.   

Heart.  
The heart, thoughts, words, deeds, are of one and the same nature.  
What the heart likes best, the mind studieth most.  
A man knows not what is in his own heart, ●ill trials and temptations come.  
Great joy in worldly things, and little joy ●n things spiritual, show plainly what kind of hearts we have for God.  
We daily find our hearts are worse than we took them to be.  
The heart of man is ready to be glued to every poor contentment.  
Many men's brains deceive their hearts.  
Unless the Lord fix the heart on himself, it will b●●xed and fastened on things below, and wander after vanities to fill itself withal: O the vanity of the mind.   

Watch.  
If we cease to watch our hearts, they quickly become vain.  
A careless watching our own hearts, will cost dear.   

Hatred.  
Hatred is irreconsilable.  
That sin that a child of God most loved before conversion, he hates most when converted.   

Healing.  
God sometimes healeth corruption by not healing it.   

Hope.  
The Saints hope is in heaven in God.  
The natural man's hope is to get riches, honour, costly apparel, good cheer, ease, and pleasure.   

Habits.  
In acquired habits, the act goeth before the habit, and prepares for it, but in infused habits, it's contrary, for as we have first the faculty of seeing before we see, so we have first the infused habit, before we exercise the operation of it.   

Of infirmities.  
No child of God is free from infirmities, errors, falls, and defects.  
If we did live more by faith, our infirmities would be less.  
An infirmity is some weakness, which hindereth us, that we cannot do the good we would, but do the evil we would not.  
An infirmity is an impediment that one would fain remove but cannot.  
A sin of infirmity is always attended with grief and sorrow, if it be an infirmity, those in whom it is do desire to be informed of the evil of it, and are willing to be reproved for it, and would know how to leave it they plead not for it, but complain to God against it, they are ashamed of it, and are grieved and abased for it, and use all the means they can against it. Interest.  
Interest blinds men's eyes.   

Inclination.  
Our inclinations declare what we love.   

Idleness.  
An idle person is fit for nothing but sin and temptatation.  
An idle life is much loved and entertained of most men.   

Ignorance.  
Ignorance is the cause of all evil  
Devotion with ignorance breeds superstition, idolatry, and persecution.  
Hope with ignorance causeth presumption.  
Fear with ignorance causeth desperation.  
Ignorance causeth men to lay a plaster on a sound place   

Judgement.  
True judgement stands not upon number nor multitude.   

Impossible things.  
It's impossible to be conformable to Christ, and the world, to obey God, and the world.   

Joy.  
Every heart seeks joy, such as it is.  
There is no sound joy in outward things, they reach not the heart, but the fancy.  
Worldly joy and sorrow last but a night.  
Outward joys make a great noise, but never truly heal and comfort the heart.  
While we live here, we have joy and grief mixed; not this life, nor our bodies will admit of perfect joy.  
Spiritual joy opposeth carnal, and carnal spiritual, the more we relish heavenly, the less we relish earthly, and the more we relish earthly, the less we relish heavenly.  
In temporal things our joy is greater than the cause, in spiritual the cause is greater than the joy.  
Spiritual joy eats out carnal mirth, and carnal mirth hinders spiritual mirth.  
None can joy in God but such as enjoy him.  
The strength of our joy depends upon the infallibility of our hope.  
No● joy is in the Saints, when they are in heaven they shall be in joy.   

Knowledge.  
Knowledge is better than gold, and wisdom is better than understanding.  
Knowledge is not given to keep, but to impart.  
Knowledge is good, but the means of getting it is not always good.  
Knowledge only in the brain, will not subdue fin nor Satan.  
He knows not himself, that knows not that he is (in himself) as base as the Devil.  
We know but in part.  
It's easier to inform the understanding, then to subdue the will and affections.  
Knowledge is to be reckoned by practice.  
Such as know good things, cannot but love and affect them.  
That knowledge that is from God, subjects the soul to God.  
By neglect a child of God may exceedingly decay in his knowledge in the truth.  
In the use of the Scriptures, knowledge is gotten.   

Light.  
Light causeth them that see it to follow it▪  
Many go beyond their light.  
The light of truth is known but to a few.   

Life.  
The most men seek life where it is not.  
We live in that we mind and love.  
Where our life is, our hearts are.  
Such as our life is, such is the nourishment of it natural or spiritual.  
Every life is said with that which is suitable to it, the body cannot be satisfied with that which is spiritual, nor the soul with that which is natural.  
It's a poor life to live naturally, and be d●●d spiritually.  
This life is a dying, being we are borne crying, and we live laughing, and die sighing.  
The life of man is like a shadow, something next to nothing.  
This life keeps us in slavery at the best, it's but a variety of vanities.  
Man's life is vain, and subject to many discommodities and miseries without number.  
Man's life is folly, and his death rottenness.  
Many have comforts few, crosses frequent, pleasures short, and pains lasting.  
God mixeth the life of man with prosperity & adversity, to show they are both empty.  
This life is beset with death, tends to death, and ends in death.   

Love.  
Love begets and kindles love.  
Love disputes least, and doth most.  
Nothing is more active and stronger than love.  
Love will venture upon great difficulties.  
Love is strong and powerful to carry on through all.  
Love and labour go together. What will not one do for that he loves?  
Love may be persuaded, but it cannot be compelled.  
Love not begun upon good terms, will end in hatred.  
Love is the greatest Commander in the world.  
Love will have its way at the last.  
Love built on beauty and wealth, will not hold, because the foundation is sandy.  
Love is active, when it is not known, and cannot be requited.  
Love that is not constant, is false love.  
Fool's love lightly, and leave as lightly.  
Forced matches are empty of love.  
In love there is no lack, in good will there is no want.  
A man will bear much, when he knows it comes from love.  
Union breeds love, and love sympathy and compassion; but where self-love prevails, union and love are absent.  
Arguments of love, are suitable to the nature of man.  
We are made like the things we love.  
Kindness puts an obligation upon the spirit of love.  
Where love is, duties are frequent, and done with ease and delight.  
Where love is wanting, all things are taken in the worst part.  
Such love the way of God, who hate all that is contrary to it, and practise it when it is most despised.  
The more we love Christ, the more we remember him and his love.  
As our love is to God, so is our love to his Word.  
It's natural to love ease, liberty, and carnal pleasure.  
The power of sin, stands in the love of it.  
Self-love blinds▪ us, and deceives us exceedingly, its a dangerous enemy.  
When our love to God runs high, our love to the world runs low, & so on the contrary.  
We may apprehend the love of God, but we cannot comprehend it.  
The love of God makes a soul mourn for sin, more than any thing else.  
Such as would be affected with Christ's love, must dwell upon the consideration of the excellency of it.  
Such things as we love we keep with care, possess with joy, and lose with grief.  
As our longing is to enjoy God, so is our love to him; such as greatly love the Lord, greatly long to enjoy him; for as our love is to any thing, accordingly is our endeavour to enjoy it.  
According to the measure of the manifestation of the love of God to the soul, so accordingly it is filled with peace and joy, and bears Christ's yoke, obeys him, and is content to suffer for him, and doth all freely.  
Such as see God's love to be the same to them in all conditions, are not troubled when God altereth their condition.   

Losses.  
There is no loss in losing for God: what we lose for God, will be made up unto us in God  
One benefit that follows the loss of outward things, is that we shall never be troubled with them any more.  
Many get by their losses.   

Labour.  
All things are full of labour, man cannot utter it.   

Lust.  
Lust is violent, and is past sense and shame.  
Bad discourse inflames lust.   

Laughter.  
Laughter is a vanity: the wise laugh least.   

Liberty.  
When men think to use their liberty, they lose it.  
We are more prone to desire outward liberty, then to know how to use it.  
Such as plot and plead for liberty for the flesh, are very carnal.  
It is not fit to give young people half the liberty they would take.  
Young people do not know, not will believe how slippery their state is, till they come to feel it by their falls.  
Many study more how to keep outward liberty, then how to part with it; the last is the best.  
It is the greatest liberty to enjoy God, and a free heart to serve him, and to have the lets removed.  
Too many of the Saints abuse their Christian liberty.  
To be free from sin, is liberty indeed.   

Motions.  
Forced motions cannot be perpetual.   

Mind.  
This world cannot satisfy, nor contain the mind of man.  
Worldly things are not good enough to stay our minds upon.  
Such as mind things above, favour them, and have interest in them.  
By minding things above, we are freed from many idle fancies.  
When our minds are not fixed, they rove any where, and are no where to purpose.  
Our minds are where our hearts are, and that is where we love.  
Our minds do too much partake of the temper of our bodies.  
God hath enabled some to make glad the sorrowful mind.   

Mirth.  
In vain mirth there is no true joy.  
The mirth of the wicked is vanity and madness.  
Natural mirth ends in sorrow and sadness.  
In natural mirth, when we are most merry, we are nearest to danger.  
When men are most cheerful and merry▪ they are most free and bountiful.   

Meditation.  
Meditating on the sweetness of outward contents, glues our hearts to them.  
The more our thoughts are above, the more is our joy, and the more we avoid the snares below.  
It is no burden to fix our minds & thoughts on things above, where our life, joy and treasure is.  
There is much sweetness and profit in the consideration and view of the several passages of God's providence to us & ours, inward and outward, of the time past: if it were well minded, it might strengthen our faith, and draw out our hearts to God, and enlarge our thankfulness: who so is wise to observe these things, shall understand the loving kindness of the Lord.  
By meditation we retain truths, and are enriched by them; it makes them sweet to us, it's the way to knowledge, the mother of wisdom; it refines the judgement; it cuts off errors in judgement and practice; it makes the mercies of God fresh and sweet to us; it increaseth love; it's the life of hearing, reading, conference, etc. it reveals truths to us, and acquaints us with ourselves; it makes all to become our own; it settles truth upon our spirits; it removes lets, and breeds affections, and quickens them; it makes hard things easy; it fills the soul with experience, and enableth us to apply it to our own benefit and others; it fires the soul with love, and sends it up to heaven.  
By the neglect of meditation, we lose a great treasure.  
Unless by meditation the judgement be refined and settled, and so work it upon our affections, and lay it up in our minds, Gods means, and our hearing and reading comes to nothing.   

Misery.  
Extreme miseries last not long.  
It's no small misery, to have the body and soul, and conscience, all distempered.  
God knows the miseries of his, and will send help in the fittest season.  
The better the man is, the less he needs to be bid to share with others in their miseries.   

Mercies.  
We enjoy more mercies than we are aware off.  
The mercies we enjoy are more and greater than our crosses.  
Many possess many mercies, and yet want the comfort of them.  
We come to know the worth of mercies by their want.   

Of marriage.  
There is no outward comfort under the Sun, so great and sweet, as a married estate affords: what is equal to marriage for the being and well being of life; it's the prop of mutual content, the aid of nature, the perfection of health, wealth, beauty, honour; no condition is sweet, where marriage supplies it not; it's the pillar of the world, the preserver of chastity, the glory of peace, and the life of the dead; no union so strong as this, no joy in any outward union so contentful as this.  
There are comforts in marriage that a single life is not acquainted with, and so there are many crosses.  
The crosses in marriage goeth to the very heart, yet the comforts in that state exceed the crosses.  
The best marriages are not free from crosses.  
A married condition is a state of care and trouble.  
Marriage breaches are not easily healed, they seem to be healed before they are.  
They provide ill for their own comforts, who in marriage lay a foundation of discontent, as those do who marry persons of another judgement and practice in Religion.  
Every good man is not fit for every good woman.  
Persons ill joined, carry their complaints to their graves.  
Few in marriage deny themselves.  
In marriage few choose the best things, wealth and beauty are too much desired by the best.  
In the choice of a husband or wife, next Religion, care is to be had of their disposition, because we are not made of brass, but of flesh.  
Such as are married need observe all the passages of God's providence, in bringing them together, that they may see God in it, to increase love, and cause content.   

Mortification.  
The quicker the temptation is a taking, the less mortification, when the thoughts of former sins prove snares, lust is strong; the more sin disturbs us in duty, the more it prevails in the heart.   

Of mankind.  
The nature of man is subject to extremities, either to be sad in want, or wanton in fruition.  
It's the nature of man, the more he is kept from a thing, the more to desire it.  
No man is wholly free from humane frailties, oft he is as a bird catched in a snare before he is aware.  
The wit of man is ready to defend that which pleaseth him.  
It's not comely for a man to beg, or to complain: it tends to the grief of his friend, and the joy of his enemy.  
It's best to handle weak persons tenderly, and wilful ones roughly.  
It's but in vain to trust in men, to day they err, to morrow they perish.  
It is better to trust in the Lord, then to put confidence in Princes.  
We need observe humorous persons, for they have sudden pangs and passions, from affection, not judgement, that rise high on a sudden, and fall as fast when the humour is over, one sex is more prone to this then the other.  
A man may know whether he be good or bad, by observing his principle, and his constant inclination: to will is present with me.  
Man cannot make strait that which God hath made crooked.  
There is no man so honest and upright, that never swarved from the duty of a good man.  
Such measure as we meet to others, we oft meet with.   

Melancholy.  
A small matter finkes one that is melancholy.   

Of means.  
It's hard to trust God for that for which we see no means to attain.  
When all means sail, God will send help: in the mount will the Lord be seen.   

Of mourning.  
It's best to mourn alone, and to rejoice with company.  
It's profitable to go to the house of mourning; and to behold a dying man.   

Of malice.  
The malice of the Devil few know, fewer well weigh, fewer wisely and carefully resist.   

Nature.  
Nature cannot well bear a sudden alteration.  
That which is natura●l to a man, he is constant in, and acteth unconstrained.   

Necessity.  
He is wise that converteth necessity into a virtue.  
That which cannot be cured, must be endured.   

Memory.  
Order is a help to memory and understanding.   

Original.  
The original is God, whom if we know, we know the original.   

Ordination.  
What God hath ordained, it must be: man's ordination oft comes to nothing.   

Order.  
For want of order, some read much and profit little.   

Offences.  
None are more forward to take offence, than those who are most forward to give offence.  
Such as are fullest of failings, can least bear with others failing.  
Christ, and his truth, and people, are a great offence in the eyes of many.   

Obedience.  
Obedience is a harsh word to proud persons.  
Our obedience to God is most direct, when there is nothing else to sweeten the action.  
It is not safe to judge of our obedience by the successes of it, but by the Word.   

Of oaths.  
An oath is of force to him that thinks it lawful, & bound to keep it, but when that opinion is ceased, it doth more hurt than good.  
Because of oaths the Land mourns.   

Of peace.  
Man cannot give peace, unill the LORD speak peace, there is no peace.  
Where no peace is, there may be quietness or silence.  
Those that enjoy peace, do so prise it, that they are afraid to lose it.  
The people of God are a peaceable people.  
He can easily be at peace with men, that knows God is at peace with him.  
When peace among the good is wanting, the Devil works strongly.  
When quietness is in the heart, there is not much disquietness in the tongue.  
He that can but a little deny himself, may enjoy much peace.   

Profession.  
The Saints are subject to let go their profession.   

Prevent.  
He wills his fall, whose fall he could prevent but would not.   

Providence.  
When means fail, God can help without.  
Sometimes wise men want bread● politic men riches, & skilful men favour with others.  
The providence of God reacheth all things, yet few observe it.  
A froward and discontented spirit, doth not know, mind, nor acknowledge the will and providence of God.  
As we are discontented at the providence of God, so much carnal reason, and so much want of faith.  
The providence of God discovers his will● as ●ell as his Word, though not in the same way.  
Every thing happeneth to every man: yet nothing happeneth but what and when God appointeth it.   

Prise.  
That which a man prizeth most, he loves best, and is▪ most provoked when hindered in the enjoyment of it.   

Pa●ience.  
Patience suppresseth and restraineth great mischief.  
Patience is a salve for all sores.  
Patience will keep a man from being miserable, though it cannot keep him from misery.  
Impatience doth perplex & distract a man.  
He that would be a patient man, must not take liberty to be angry at trifles.   

Of por●ions.  
Great portions, and great stomaches, high spirits and costly fashions, and great expenses, oft go together.  
A lesser portion with prudence in seven years may equal one much greater.   

Pride.  
As a natural man groweth in gifts and parts, so he groweth in pride.  
Pride is one of the greatest enemies to the free love of God.  
Pride is the nurse of hypocrisy.  
The pride of man befools him.  
The proudest men are the weakest, and most troubled with discontent.  
He that thinks not himself great, thinks there is no great hurt done, if he be a little wronged.  
If we did fully know ourselves, we could not be proud.  
We are ready to be most proud, of that which should most humble us.  
Spiritual pride is usually cured with a fall.  
Our delicate fare, costly apparel, and idleness, causeth the wise to despise us.   

Passion.  
Passion robs us of quietness and confidence, which is our strength.  
Passion doth no good in the things of God or man.  
When we give way to passion, the Devil enter●.  
Passion distracts counsel and judgement, and causeth to err in the choice of a right end, means, and time.  
Untamed passion is the cause of unquietness.  
The cause of anger and passion, is ignorance and pride.  
Contrary passions are cured with their contraries, as mourning is with joy.  
As unhewen stones, so unhewen spirits are unfit for the house of God.   

Of poverty.  
Some to escape poverty, run into greater poverty.  
It's better to be poor, and weaned from the world, then rich, and covetous.  
Many are much afraid of poverty, yet it never did any hurt.  
The poor are out of danger of being flattered.  
The heirs of heaven are oft pinched with poverty, & Saints who are Kings lie in prison.  
Men spend their time in idleness, and waste their estate in costly apparel, and fare, and then say they are not able to supply the necessities of the poor people of God.  
A child of God in his greatest want of outward things, is not poor, because God is his God.  
A slack hand in giving to the poor, and a sl●ck hand in labour, each maketh poor.  
Some have sweetly enjoyed God, when fed with bread and water, and have had sweet smiles from God, when they could not see the face of one friend.  
In the want of outward comforts, the Saints have enjoyed sweet comforts from God, they have more experience of God's faithfulness, care, and love, see more of their own hearts, are more spiritual, and humble, and live more upon God, and are more weaned from the world, than those that are rich.   

Prosperity.  
Prosperity swells ●he heart with pride.  
The prosperity of fools destroys the●.  
Prosperity causeth men to forget 〈◊〉 and themselves.  
Many a child of God hath found prosperity hath done him more hurt then good.  
Outward peace begets plenty, plenty begets security and idleness, and idleness begets all evil.  
It's in vain for those in prosperity to think it will last long.   

Of pleasure.  
Pleasure is a flattering delight.  
The pleasures of the body are the poison of the soul.  
Those whose eyes are open, see outward pleasures to be but mean things.  
The more carnal the heart is, the more it affects natural pleasures.  
In idleness, delight and pleasures the Devill-easily entangleth men in his snares.  
The● mistake the time and place of pleasures, that expect it in this world: heaven is the Saints place of pleasure.  
Sin is desired for the pleasure of it, but there is more grief & misery then pleasure.  
Sinful pleasure ends in sorrow.  
Such as delight in pleasure, shall find their greatest pleasure become their greatest pains.  
Such as think on the supposed pleasure and sweetness of sin, are deceived and ensnared.   

Promises.  
The promises of God are a great stay and comfort to a child of God.  
The promises of God, are the foundation of the Saints comfort.  
The promises of God, are free, full, and firm.  
The promises of God bears up the soul in all straits.  
There was never any ashamed that did rest only upon God in his promise.  
The promises of God do not make His neither wicked nor careless, but more fruitful and serviceable.  
The wicked desire promises for peace, and not to strengthen them against sin.  
One promise from a man, pleaseth them more than ten from God.  
Some men are free● in promises, then in performances.   

Of praises of men.  
He that prizeth others praises, he enjoys not God, nor himself.   

Prayer.  
Necessity teacheth to pray.  
When the heart is filled with fears, prayer pours them out.  
Prayer puts the heart into possession of peace.  
Prayer sweetens all troubles.  
That which a man obtains by prayer▪ it enlargeth his spirit.  
God by prayer supports his in the greatest troubles.  
Verbal prayer causeth great deadness.  
There is no duty so counterfeited as prayer is.  
Prayer is more of the mind and heart, then of the mouth.  
When prayer is wanting, the action of fin is as ready as the tentation.  
Some pray when they should sleep, and sleep in prayer, and pray when they should work; but wisdom divides to each their proper time and season.  
By prayer we attain a more sense and feeling of our wants, and more strength to pray.  
A good conscience nourisheth faith, and faith prayer.  
He that makes prayer the end of his praying, rests in his prayer, and prays to no purpose.  
What many build up by prayer, they p●ll down by their practice, by remissness, slightness, and frothiness of spirit.   

Principles.  
When a principle of error▪ is taken ●or a principle of truth, the more it is relied on, the worse it is.   

Preacher.  
He that doth not rightly distinguish between the Law and the Gospel, is not a good Preacher, nor a good Christian.   

Quietness.  
Man disquiets himself in vain.  
A quiet soul is the seat of wisdom.  
In t●e worst times, a Saint may quiet himself in God.  
In quietness & confidence is our strength.  
Until men be satisfied, they cannot be settled; quietness is the fruit of both.  
Satan hath most advantage against us, when we are troubled and disquieted.  
He that is troubled because others words answer not his desires, cannot enjoy quietness.  
They enjoy most quietness of mind, that most submit themselves to the providence of God.   

Reason.  
Natural Reason cannot be satisfied in things spiritual, because they are above the fight and reach of nature.   

Religion.  
The Saints find sweetness in the bitterest things in Religion.  
Where Religion is in truth, it is in power, and it enableth a man to practise it.  
There are no people one indeed, that dissent in Religion.  
It's not possible for all men to be of one Religion and judgement, because their understandings and ends differ.  
When a man differs in Religion, those from whom he dissents, load on him false things, to make him odious: thus many condemn as odious, those whose arguments they cannot answer, nor dare offer to answer.  
Most men love that Religion best, which best suits with their lusts, as, honour, pleasure, ease, and their bellies.  
A form of Religion, with riches, is embraced, rather than the power of Religion with poverty.  
The Religion of many, is to be irreligious.  
In these day's iniquity abounds, and many depart from the faith to needless disp●tes, and principles, that destroy the foundation of Religion.  
Most men take their Religion upon trust, and hold it by the copy of men's countenances, and certain reservations, and the permission of their lusts.  
men's lives and Religions, are commonly alike.  
He that will not leave his sin for his Religion, will leave his Religion for his sin.  
A little Religion will go a great way in great persons.  
His Religion is to little, purpose, whose knowledge is not distinct and certain.  
It makes much for the benefit and comfort of a Christian, to understand the grounds and principles of Religion.   

Rules.  
When we come to the particular case, if it concern ourselves, we forget the Rule.  
A weak men's Rules, may be better than the best men's actions.  
The Rules of many men's actions, are only t●ei● own wills.  
Su●h as like not the Rules of God in his Word, like the Devils, and their own.   

Of Ruling.  
When a man comes to Rule, he shows himself what he is.   

Reproach.  
What men will not follow, that they will reproach.   

Reproof for sin.  
Such as are wise, count Reproof a privilege.  
Poor persons have a privilege above the rich, in that they are reproved.  
Those that complain, because they are reproved for sin, show their folly.  
Those that are angry, because they are reproved for sin, hate not sin.  
Reprove a wise man, and he will love thee.   

Riches.  
As thorns pierce the body, so Riches pierce the soul.  
Riches are the thorns that choke the good seed, and hinder the growth of good things.  
The more Riches a man hath, the more he desires.  
The greediness is more sharpened by the having them, then in their want.  
There are but few that are drawn the nearer to God by Riches.  
Rich men commonly do the least good to others.  
Rich men's purses, and poor men's hearts, would do well together.  
God turns many out of their Riches, because they abused them.  
Riches ensnare many, and are the destruction of many.  
Riches are thorns, which if not heedfully handled, will wound us before we be aware.  
A rich man that is not liberal, is unworthy the name of a Christian.  
Riches, and all outward things, sooner or later, will be as a liar, and waters that fail; and be as nothing to us.  
Riches hath made many afraid to confess Christ, and his truth.  
God bestows abundance of outward things upon some, not for themselves, for they need them not, but that they might supply the wants of others, and they keep them for themselves.  
Outward things make themselves wings, and fly away.  
If Riches do not leave us, we must quickly leave them.  
God is the Saints best Riches.  
Religion oft payeth for men's getting Riches, and oft suffers most by them.  
He that hath riches, and doth not freely part with them to good uses, his heart is stolen away by them.   

Reports.  
No good man can escape evil and false Reports of the wicked.  
Oft times the best suffer the worst Reports, because they will be no worse.  
Such as are much joyed at good Reports▪ are much grieved at ill.  
Such as cannot with patience bear ill Reports, cannot live a comfortable life.   

Rest.  
Most men think and endeavour to attain Rest.  
Rest is desirable, but it is not here attainable.   

Scriptures.  
Reading the Scriptures, helpeth the judgement, memory, and affections, conf●rmes faith, and fits us to answer the temptations of Satan.  
Such as deny and slight the Scriptures, will quickly become abominable in their understandings, hearts, words, and actions.  
When men refuse to be bounded within the bounds of God's Word, they have fallen into great errors and heresies.   

Security.  
When we think we are safest from danger, the danger is greatest.  
Satan watcheth most, when we watch least.   

Strength.  
God is the strength of his people.  
When men are confident of their own strength, than they are weakest.  
God deals out strength to his people walking in his way.   

Snares.  
Snares lie not above, but below.   

Sin.  
Every sin is not alike mortified in a Saint.  
Sin is wounded by prayer, and a temptation by resistance.  
A lesser sin will make way for a greater, if ye give way to a little, a great deal ●ill follow.  
Sin is deceitful, it hath many ways and colours to beguile a man, by degrees it steals the heart from God, and settles it in evil.  
The want of a true sight of sin, is the cause men love fin, and sleep so securely in it.  
●gnorance, and unbelieve want of consideration, and meditation, and not shunning the occasions of sin, cause much ●in.  
The way to subdue a lust, is not to satisfy it, and to believe it shall be subdued; assurance of pardon is a good help against sin: if the hatred of sin continue, and grief for it, use the means, and pray in faith against it: such as do so, shall overcome it.  
Sin is easier kept out, then thrust out.  
When the motions of sin do rage, it's best quickly to take the sword of the Spirit, the Word of God, and fight against them.  
Custom in sin, takes away the sense and feeling of sin.  
A man may sin by omission and commission at one and the same time, and yet know of neither.  
Some sins of omission may exceed some of commission.  
We oft sin more, and are in greater danger in lawful things, then in unlawful, because we fear grosser evils more than secret insnarements in lawful things.  
To be delivered from sin, is a great good.  
To desire sin, is a misery, and to enjoy the pleasure of sin, is a greater misery.  
Those sins are most dangerous which seem virtues, and tend to make virtue a sin.  
Few oppose sin, and fewer consider the ground and reason why they oppose it.  
Every child of God hath some sin that easily besets him, which to escape he had need to fly.  
A believer is as subject to commit as great sins now, as those before Christ came.  
It's possible for a child of God to commit a sin, that he hates, & hath truly repent of.  
The flesh loveth great sins as well as small ones.  
According as a man's fight and sense of sin is, so he hateth it, and himself for it.  
If a professor of the truth commit a scandalous sin, woe to his peace and comfort; for if he belong to God, it shall vex and grieve him more than all the sins that ever he committed, he shall find that it's no small matter to dishonour God, it will lie heavy on his heart, and make him weary of his life; it will fight against hi● soul; it will deprive the soul of peace, and fill it with horror; it shall cut his heart to consider, that he hath disgraced the truth, and people of God, grieved the Saints, and hardened others in their sin.  
Sin defiles, ensnares, distracts, and streighteneth the soul, it is the thief that stealeth from the Saints much of their strength and comfort.  
Did we know what bitter pains our sweet sins will cost us, we would more fear them then now we desire them, we would fly from them as from the Devil.  
God sometimes cureth sin by sin, and by the bitterness of sin God weanes his from it.  
Sin will tyre him at last, that loves it best.  
The knowledge and consideration of the end of sin, chaseth away sin.  
The less sensibleness of sin after it is committed, the more hardness of heart there is.  
The more there is of the will in sin, the greater is the sin: to forecast evil, is a great evil.  
The more deliberation, and the weaker the temptation is, & yet sin, the greater is the sin.  
To sin against knowledge, is of dangerous consequence.  
The less fear we have of sinning, the less care we have of well doing; the less zeal in praying, the less fruitful under the means.  
Because sentence against an evil work is not presently executed, therefore the hearts of the children of men are fully set in them to do evil: he thinks he escapes now, therefore ever.   

Of solitariness.  
It is not good for weak believers to affect solitariness.  
Satan's temptations have come more frequent and stronger when alone, and many sin more freely when alone.  
Satan is most bold when we are alone, and his temptations take a deeper impression   

Suggestions.  
If evil suggestions be admitted, they will grow and increase exceedingly, into consent, and consent into delight, and delight into practice, and practice into habit, from habit into custom, from custom into senselessness.   

Of small things.  
A small matter will trouble our spirits, yea, and interrupt us in our communion with God.   

Of suretyship.  
Those who have least cause require sureties▪ as Usurers.  
Many have run themselves upon great straits, and others have undone themselves by suretyship.  
He is wise and safe that abhors suretyship.   

Concerning fleep.  
The more the body is exercised with labour, the more sleep it requires.  
Four hours sleep in a day and a night is enough for some, and five for others, six is enough for any one.  
Some say, they cannot sleep, if they did labour and work more, they should sleep more.  
Much sleep maketh poor, dulleth the wit, and looseth time.   

Season.  
The season of an action, adds to the goodness of it.  
Every thing is beautiful in its season.   

Sadness.  
Sadness of spirit breeds unsettledness, uncomfortableness, & unthankfulness to God.  
If we be sad, we enjoy not the comfort of any thing.  
An uncheerful spirit is not fit for any duty.  
What we go about unchearfully, we are soon weary in, or off.  
Sadness of spirit helps us to yield to discouragements.  
An uncheerful spirit doth nourish hard thoughts of God.  
One cause of the sadness of a child of God is, because he doth not mind and apply such promises as are suitable to his condition, and behold, and live on the things above.   

Satan.  
Sin and Satan are never pleased.  
It's a great design of Satan to cozen the Saints of their peace and comfort, and to draw the Saints from God, his truth, and people, and that we neglect the means, or wholly rely on them.  
Satan in his subtlety and malice, watcheth to discourage and terrify the people of God.  
It's a deceit of Satan, to put a man upon the practice of a contrary duty, to hinder the soul, and cause a disorder.  
In good things, Satan separates the means from the end, and in evil he laboureth to separate the end from the means.  
An unadvised resisting of Satan, causeth disappointment.   

Senses.  
The senses of our body do every day decay by little and little, though we take no notice of it.  
Our senses do often prove traitors to our souls and bodies.   

Soul.  
If our souls be down, it's best and easiest presently to raise them up by meditation of God's free love: the longer we stay, the more we may.   

Self-seeking.  
All men are full of self.  
Self-seeking is dishonourable and dangerous.  
Self always aims at her own ends, and ends there.  
Self cannot oppose self in a particular opposition.   

spiritualness.  
The more spiritual a man is, the more he abhors and loathes himself.  
A spiritual man is not always alike, his faith, love, zeal, joy, peace, is sometimes great, and sometimes small, he is sometimes strong, and sometimes weak.   

Saints.  
A Saint lives in the love of God.  
The weakest Saint will pass with some grains of allowance, and the best or strongest will not pass without.   

Sinners.  
Some will confess in the general, they are faulty, but in the particular utterly deny it.   

Suffering.  
Hope of glory encourageth in suffering.  
We cannot suffer cheerfully as we ought, unless we know and mind our interest in God, and mind suitable promises, and the faithfulness of God in performing them: the necessity of suffering the end of it, and the reward.  
A good conscience, a good cause, and a good call, will cause a sweet suffering.  
As our love is to Christ, and his truth, so is our willingness to suffer for him.  
It is best quietly to suffer that which we cannot prevent.  
It is better to suffer, then to sin.  
He that intends to suffer for Christ, must not hearken to fleshly reasonings.  
To suffer for small matters in Religion is most honourable.   

Single life.  
There be helps conducing to a single life, natural, moral, and spiritual.   

Surmises.  
Secret surmises do oft hurt ourselves and others.   

Seek.  
The more we seek any thing, the more we love it, and the enjoyment of it is more sweet unto us.   

Speech.  
Many make long discourses of that which a little is too much.  
Many love to hear themselves speak, and think to please others, because they please themselves.  
He is wise who hath skill when to speak, and when to be silent.   

Null.  
God doth provide for his people in their straits.  
God puts his in straits, that they might live by faith.   

Slothfulness.  
Our beloved said, Come away, but our sloth, self-love, ease, carelessness, inconstancy, unsettledness, hinders us exceedingly in going to our beloved.   

Time.  
Our time is short, as a span, a shadow, a dream; it's our duty and wisdom to preserve and redeem it for good actions.  
Loss of time is a great loss; we lose much time in idleness, and idle visits, in trifling and sleeping: in which time much good might have been done.  
Time is not valued to it's worth.  
A great part of our time slideth away in doing evil, and impertinent, and nothing.  
He is wise that improveth time.  
Time well spent is laid up for the future.  
Time past cannot be called again.  
Time ill spent, turns to great loss, and ends in deep sorrow.  
Much time is spent about the body.  
We lose much time which we take no notice off.  
Time wasteth all things.  
Time hasteneth to an end, and runneth to eternity.  
Time shall be no more.  
We spare not so much time for God as we might.  
We do and will spare time for what we list and love.  
That time is well and sweetly spent, in which the soul obeys God, and beholds God and glory, and hath communion with him.   

Of truth.  
Whatsoever is against or without the word of God, is not truth.  
That which the most follow, is not truth.  
That which carrieth the greatest show of humility, is not truth.  
The authority of men is not always for the truth.  
Man's reason cannot dive so deep as the truth.  
The more natural w●se any is, the less capable he is of divine truth.  
Neither the learned nor unlearned can know the mystery of the truth, till God teach it them.  
Many will have truth to be error.  
Christ is truth, and his Word is truth.  
A man may lose Christ in the truth, and close with truth, and not with Christ.  
He that receives truth as from men, truth is but a tradition to him.  
If truth may have liberty to go abroad, it will quickly suppress errors.  
The greatest enemy truth hath, is concealment.  
The more manifest truth is, the more glorious it appears.  
The glory of the understanding is truth.  
Every truth of Christ tends to holiness.  
God esteems truth above the lives of his Saints.   

Teaching.  
Those God teacheth, he first unteacheth, in making them wise, he showeth them that they are fools, he convinceth the soul of the folly of its own wisdom, and of a necessity to be taught, and causeth the soul to see that it is not in its own power to attain true wisdom.  
Those God teacheth, he meekeneth their spirits, and humbleth the soul to make it teachable, and causeth them to have right ends, in desiring knowledge, and in using means to attain it, and makes them content to be at Gods disposing for the manner and measure of his teaching.  
God's teaching humbleth the soul, the more they know, the more vile they are in their own eyes.  
God's teaching causeth the soul to trust in God, also their knowledge is suitable to their soul's wants, and strengthens them against temptations, and preserveth them from many evils others fall into.  
So much as we are taught of God, so much we practice; Gods teaching attains the end of it, which is practice, therefore if thou art taught of God, thy conversation shall show it: the wisdom from above, is full of good fruits: so it causeth them to be afraid to sin, and to hate all false ways.  
God's teaching, causeth and raiseth the affections; it's no cold business; the more they know, the more they love God, and do act more for him; as our knowledge is, so is our practice.  
He that is taught of God, he never thinks he hath knowledge enough, but still thirsts after more, and is thankful for that he hath.   

Toleration.  
Where persecution is, there is no toleration; where there is toleration (in differing opinions in Religion) there is no persecution.  
Those who make others causes their own, plead for toleration.  
It is but hypocrisy to profess another Religion, then that which is in their heart.   

Talent.  
He that useth not, or abuseth his talon, looseth it.   

Tears.  
The apprehension of God's love, will cause tears freely.   

Trouble.  
There is nothing but trouble under the Sun.  
It's in vain to expect to live in this world without trouble.  
The less trouble men expect, the more they oft meet withal.  
We should not be so troubled in trouble, if we did look more to God in his promise, and less upon the trouble.  
God removes great troubles from his, or giveth them strength to bear them.  
There is no trouble so great, as the trouble of an evil conscience.  
Self cannot stay, or check itself, much less recover itself out of sinful trouble.  
A soul cast down by self, or Satan, rests 〈…〉 God, but in trouble.  
To say in great troubles, be content and joyful, it is easy, but to be so is hard.  
So much as a Christian is stored with promises, he is able to bear troubles.  
In trouble we are prone to forget that which makes for our comfort.  
He that is little in his own eyes, will not be troubled if he seem so to others.  
A troubled soul is not fit to do or receive good.  
Weak minds seek ease in changes.  
There are but a few that in trouble express a free spirit, and an enlarged heart to God.  
Few in trouble express faith, wisdom, patience, humility, contentedness, comfort, joy, and thankfulness.   

Trials.  
Those who are least exercised with trials, have the least wisdom and experience.   

Thoughts.  
Our evil thoughts are many.  
All actions are nourished by thoughts.  
Thoughts kindle and inflame affections.  
A man's most & worst sins are his thoughts.  
The most of our thoughts are vain, and come to nothing; oh the vanity of the mind.  
Evil thoughts defile our souls and spirits.  
A child of God loathes himself for the evil and vanity of his thoughts.  
If one sinful thought be admitted concerning the sweetness and pleasure of sin, the will is ready to consent to the motion, and the understanding to forecast the accomplishment, and the affections to add heat and strength; then the heart travels with iniquity, and by time and opportunity sin is brought forth.  
Where our treasure is, there are our thoughts.  
The more our thoughts are above, the more we enjoy God, and the more we avoid the soars below.  
He whose thoughts are exercised in the things above, enjoyeth content, sweetness and delight.   

Temptations.  
Temptations trieth men's strength.  
He is wise and strong that stands in strong temptations.  
When temptation is absent, a fool is wise and strong, and the froward patient.  
Every person hath his special temptation, against which he ought to watch.  
God lets Satan tempt his, to keep down their pride.  
Strong and lasting temptations, are to show us ourselves, and our pride.  
God takes men off their pleasant lusts, by hideous temptations.  
Rank affections are eaten out by strong temptations.  
Satan tempts, that he may tempt, and he tempts not, that he may tempt.  
Those temptations are most dangerous, that most suit with holy ends.  
An over much fearing a temptation, and a weak purpose to resist it, weakeneth us, and encourageth Satan to tempt.  
Such as slight temptations, are most like to fall by them.  
The more of the fruits of the Spirit any hath, the more they need to pray against Satan's temptations.  
When we are tempted, it's not best to stand reasoning with the temptation, but immediately shun the occasion, and fall to prayer.  
We cannot withstand the least temptation without the help of God.   

Tongue.  
Rule the tongue, and rule all.  
The tongue no man can tame.   

Thankfulness.  
Our natures are averse to it.  
The sense of want of one mercy, steals from us the remembrance of many, and all thankfulness for them.   

Thirst.  
Spiritual thirst is as strong as natural, if not stronger.   

Unbelief.  
Impatience, and discontentedness with our estates, immoderate care, and desire of the world, are the fruits of unbelief.  
Unbelief is the cause we depend no more on God for soul and body.   

Of Unwillingness.  
What men do unwillingly, they do not effectually.   

Of unthankfulness.  
The more spiritual any are, the more thankful they are to God and man.  
Ignorance, forgetfulness, and pride, cause unthankfulness.  
The not observing the several passages of God's providence to us, is a cause of unthankfulness.  
The beholding and minding the things of heaven, provided for the Saints, causeth them to be content and thankful in any condition and strait.   

Of Usury.  
Usury is, and is like to be in request, because to lend without, is out of fashion.  
Who oppresseth most? he that dareth upon use, or he that can lend freely, but doth not.  
To be tied to pay use, when the profit is uncertain, is a means to fill men with care, trouble, distrust, if not with oppression.   

Virtue.  
Some pretend a virtue to cover a vice; this is base.   

Vanity.  
Every man at his best state, is altogether vanity.  
The Lord knoweth the thoughts of man, that they are vain.   

Of Want.  
Some have little, and want little; many have much, and want much.  
He that can bear outward want contentedly, is a strong man.  
It's a sin, and a great dishonour to a child of God, to say or think he shall want, or to say, what shall I do.  
If hands, state, and friends fail, God will supply some other way.  
A child of God never is in want (though he may think he wants) because he is possessed with all things; God is his God.  
It's best to want that which we cannot enjoy, unless we sin.   

Weeping.  
Excess in weeping, is against nature, reason, and Religion.  
Many make a Christ of their tears.   

World.  
The whole world is a vanity of vanities and vexations.   

Will.  
To will is natural, but to will spiritual is above nature.  
He cannot resist a sinful will, who hath no other than a sinful will.  
A man may persuade the will, but it cannot be compelled.  
To make Gods will to depend on man's will, is to deprive God of his honour.  
When we want a will to do a thing, we pretend want of power, and say, I cannot.  
Many prefer their wills before their lives; for when they are crossed, they wish for death.  
The creature cannot do more or less than God will.  
Those virtues that adorn the will, as love, mercy, justice, are more glorious than those that adorn the understanding, as wisdom, power, etc.  
If the will gets into the understanding, it puts all the powers of the soul upon action.  
As the will is, so answerable is the endeavour.   

Wit.  
A dull wit is fittest and best for him that wants discretion.   

Wind.  
Most men feed upon wind, yet there is no satisfaction in it.   

Words.  
Many in stead of proof, will give big words, but bare saying is no proof.   

Wonder.  
For men not to prize their best works, is a wonder.  
Natural men wonder at worldly and sensual things.  
It's no wonder if a natural man seek himself in all things.   

Wisdom.  
Wise men forecast how to do most with least noise.  
It's wisdom sometimes to let pass, and take no notice of a fault.  
To fear to sin is wisdom, and to depart from evil is understanding.  
Wisdom goeth as far beyond folly▪ as light beyond darkness.  
It's a special piece of wisdom to find out and improve such places of Scripture, as are suitable to our present condition.  
The way to be wise in things natural and spiritual, is to observe and consider the reasons and causes of things.  
It's wisdom to do that which is safest.  
Wisdom is better than strength.  
Worldly wisdom few have, but what they paid too dear for.  
The wisdom of man cometh from conference of things past and to come.  
The more wise a man thinks he is, the more fool he is.   

World.  
This world is insufficient, uncertain, and perishing.  
Every worldly thing is inconstant, and a vain vanity.  
Many are deceived by the false and vain shows of the world.  
The nourishing in ourselves the love and care of worldly riches, chokes the love of heavenly, and kills many good things in us.  
The things of this world are suitable to our spirits.  
The world affords no stable comfort, it perisheth in the using, and when we have most need of it.  
The less the Saints desire the world, the large, their hearts are for God.  
The more we love this world, the less mind we have to leave it.  
The more men are afflicted, the more willing they are to leave this world.  
The consideration of the end of the things of this world, tends to wean from the world.  
Such as are full of the world, are empty enough of spiritual things.  
He that is full of worldly business, needs no other trouble.  
The world is a great snare and deadly enemy to spiritualness, they are the strangers that devoute our strength.  
According as the world is sweet unto us, so accordingly spiritual things are bitter.  
The more men possess of this world, the less many use and enjoy; the more we love it, the more we are crossed with it, and the more we have of it, the more we are in want.   

Weakness.  
Weakness with watchfulness, stands when greater strength with selfe-confidence faileth.  
The wisest and strongest Saints▪ are most sensible of their own weaknesses.   

Works.  
To be saved by Christ, and to be saved by works, are contrary, the one excludes the other, Christ will be all, or nothing.  
It's possible for a person that believes, through weakness, to go aside to the covenant of works.   

Watchfulness.  
Spiritual watchfulness, is a special gift of God, a chief part of godliness, and a special help to holiness, and a Saints great privilege.  
Because the Saints watch no more, they fall so much.  
There is no good order in their lives, who watch not.  
Watching keeps the soul awake, and fits us to exercise seasonably the fruits of the Spirits.   

Of zeal.  
The height of the affections is zeal.  
Zeal is the height of love, and the heat of the intention and affection.  
Zeal is an affection wound up to the highest peg.  
Zeal is the fire of the affections, and it's very hot.  
Zeal is good when it's for God, it's evil when it's against him.  
The command of God, and Christ's love to us and ours to him, begets zeal for him, it kindles it, and makes it burn and flame.  
Riches, honour, pleasure, ease, consumeth the Saint's zeal, and cooleth them.  
The world, and carnal friends, pour much water to quench our zeal.  
Zeal should eat us up, and we eat it up.  
Every man is zealous for God or himself.  
To be zealous for a trifle, is a great weakness.  
Zeal cannot endure to see God dishonoured in no kind.  
A Saint loathes himself, because he hath so little zeal for God, etc.  

AS it were with wings,  
Mount thyself my spirit,  
Unto stable things,  
Without alterings,  
Which all comfort brings,  
Them for to inherit.   

Earthly things despise,  
In them take no pleasure,  
But thyself advise,  
Higher for to rise,  
Where true substance lies,  
And the chiefest treasure.   

Shadowing things are here,  
Better things are higher,  
In the Heaven's clear,  
Let it then appear,  
That as things right dear,  
Thou dost them desire.   

Earthly things we know,  
Soon away are sliding,  
Here on Earth below,  
They do ebb and flow,  
And to dust they go,  
Without long abiding.   

Yea, they are by kind,  
So base and unstable,  
That they should not bind,  
To Earth a pure mind,  
The which we may find,  
To be honourable.     

Counsels.  

Concerning Actions.  
1. SEe that what ye do be lawful: see that your actions have a good foundation, a word of God to warrant them, else they are evil: to do things not required of God, is the error of the wicked, 2 Pet. 3. 17. that when God shall say, Who required this at your hands, Isa. 1. 12. (Deut. 12. 32.) we may say, thou, O Lord.  
2. Look what ye do be expedient, the circumstance of time, place, and person, must be wisely considered: to a good action is required that all the circumstances be good.  
3. Look to your end, why ye do what ye do; the end and scope of an action conduceth to the being of it: if two duties come together, do the chiefest first, unless works of mercy, and necessity hinder.  
4. Look ye do what is required, because it is required, and as it is required, and when it is required: to do one duty and neglect another, is uncomely, give each duty it's due respect.  
5. Look with what affection ye do what ye do; serve the Lord with the best, and serve him fully for measure and degree: he that doth these things, his conversation shall be beautiful and savoury.   

Concerning affections, etc.  
1. Ever suspect your judgement and affection, when the cause concerns yourselves.  
2. Often call your affections to account.  
3. When your affections exceed their bounds, ask your soul the reason of it.  
4. Let not your judgement be taken captive by your affections: let your judgement command your will, and your will your affections, and your affections your actions.  
5. Make not your affection known in company, unless the cause be extraordinary.   

Concerning afflictions.  
1. 'Slight not any affliction, nor let it over-presse thee; consider it's appointed, Rom. 8. 29. There is a blessing in every cross, eye that more than the sharpness of the affliction, know the longer it continues, the more thou mayst get by it.  
2. Consider that nothing can befall thee, but what is appointed by God, 1 Thes. 3. 3.  
3. Search to know the cause why he sends his affliction, that so thou mayst be reform by it.  
4. If thou art the Lords, stay thyself in the love of God, and attend upon him for the time, manner, and measure of thy deliverance.   

Concerning Books.  
Study the Scripture, set a high price upon it, keep close to it: next the Scripture, prise those books which keep closest to the language of the Scripture, and do clearest prove from them what they affirm: Believe not any man upon his bare word, if the substance of it be not expressed in the word of God, reject it.  
Make much of Christ's speaking unto you in his Word, Heb. 12. 25.   

Conscience.  
Harken to the voice of conscience.  
Prize and preserve a tender conscience.  
Take heed ye wound not your conscience to please your affections.   

Creatures.  
Expect not much content and satisfaction from the creatures.  
So use the creatures, so as to be fitted by them to serve God and man: God gave not the creatures to hurt us.   

Concerning Company.  
Avoid familiarity with such from whom you receive means of cooling.  
In the choice of a companion, consider;  
What soundness of judgement is in them.  
What knowledge, and sensibleness of their own inward corruptions.  
Whether they speak of the infirmities of the Saints with grief and compassion.  
Whether they do plainly reprove them for any sin they see in them.  
What are his companions.  
Countenance and encourage those who hazard themselves in God's service, and good causes; be companions of such, Heb. 10. 33.   

Crosses.  
Be not afraid nor offended at crosses, they may do thee much good, and let out sinful self.   

Desires of the world.  
We had need to moderate our desires to things below.  
We should rather endeavour to equal our desires to our estates, then to make our estates equal to our desires.   

Excuses.  
Be afraid to cover over any evil with an excuse.   

Errors.  
If you would be kept from errors, pray to God, search the Scripture, labour to be well grounded in the principles of truth, and shun false Teachers, and their writings, Luk. 21. 8.   

Of others falls.  
Let the consideration of the many great falls the Saints have had, cause thee to fear thyself, to watch and pray to God to keep thee from falling.   

A friend.  
Esteem him thy friend, that would hinder thee in sin.   

Faith.  
Live by thy faith, let not other men's belief, be the rule of thine.   

Grief.  
Discover not thy griefs to many.  
Discover them to such as are able and willing to help thee: the Lord is loving and pitiful, able and willing to help, it's best to complain to him.   

Of good.  
Think not much of doing a little good, though it be with great trouble, for to do good we live.  
Esteem not that thy chiefest good, which may be taken from thee.   

God.  
Be serious and zealous for God.   

Gaine.  
Be not greedy of gain.   

Glory.  
Esteem Christ, his truth, a good conscience, the sufferings and reproaches of the Gospel, to be your greatest glory.   

Honour.  
Honour the Lord with thy substance.   

Infirmities.  
Bear with the Saints infirmities, and cover them with tenderness.   

Endure.  
Endure that which thou canst not escape nor ●ure.   

Judge.  
Judge not thy estate by thy knowledge, affections, and actions, but by thy principle.   

Knowledge.  
Prize knowledge above gold, and wisdom above understanding.   

Of lust, of uncleanness.  
1. Beware of fleshly lusts, the sin is great, and the consequence greater.  
2. Be temperate in all things, diet, sleep, apparel, recreation, etc. fear thyself; watch thy senses, avoid the occasions of evil, as persons, places, etc.  
3. Be frequent in fasting and prayer, and look up to God for strength against it.   

Losses.  
What ye lose for Christ's cause, lose cheerfully, and count it your gain.  
Esteem sufferings for Christ, the most glorious passages of your life, Heb. 11. 26.   

Liberty.  
Study how to part with thy outward liberty.  
Esteem that bondage that causeth thee to sin, and keeps thee from God.   

Live.  
In the use of creatures, live above them.   

Men.  
Be sure ye try men well, and have good experience of their faithfulness, before ye trust them with much.  
Beware of men.   

Mind.  
If thou hast a sorrowful mind, a wearied and distressed conscience, and wouldst have rest, and knowest not what to do, have recourse to such as fear God, and have a sound judgement, wise and good experience, and have meek and loving spirits.   

Opportunities.  
Prize and improve opportunities of doing and receiving good.   

Pilgrim.  
Remember you are a pilgrim, and have a pilgrim's mind, Heb. 11.   

Promises.  
Provide several promises, suitable to thy several necessities, uses, times, and condition.   

Promise.  
Believe the promises of God, meditate on them, apply them, let them satisfy thee.   

Concerning the poor.  
Part with your superfluities for their conveniencies, yea, part with your conveniencies, to supply your poor brethren's necessities, yea, part with some of your necessaries to supply their extremities.   

Religion.  
Take heed of such a way of Religion, and serving God, as natural men like and love.   

Reproof.  
Receive reproof willingly and profitably: if it be causeless, revile not, nor be angry.   

Race.  
Run the race set before you, as becometh the Gospel, Heb. 12. 1.   

Reproaches.  
'Slight not reproaches, if thou be'st not so guilty, thou art guilty in part, or art guilty in another kind, and so it's but a mistake, or thou mayst be guilty, it may be it is sent to humble thee, and give thee warning of the same sin.   

Sinne.  
Observe how sin enters thy heart, and how it gathers strength, and how it suits with thy corrupt nature, and how the Spirit of God helps thee to resist it, and what means doth help thee most against it.  
Judge not of sin by the matter or act of it, but by the rule and authority of the Commander that forbids it, and consider all the circumstances and aggravations of it.  
Take heed lest the unmortified roots of sin in you break out into scandal.  
Be afraid to sin, and use means to prevent 〈◊〉. Consider God hath forbidden it, Rom. 6. Consider sin in the nature of it, in the root and fruit of it. It's the price of blood: there is no true sweetness in sin, no contentment, no satisfaction in it, why you should desire it; it fills the soul with wounds, sorrow, bitterness, shame, let experience speak, Rom. 6. 21. Pro. 23. 8. Avoid the occasions of sin, evil company, Psal. 119. 63. Pro. 13. 20. & 6. 9 Places and provocations of sin, idleness, excess in eating and drinking; order your steps by the Word, and get others to watch over you, receive reproof willingly and profitably; know, the more you yield to Satan, the more you may, he useth to double his temptations when resisted, but give no place to the Devil, if ye yield, it will be harder to resist the next time: consider thy relation, art thou a child of God, an heir of heaven, it's unsuitable for thee to serve Satan, to do his druggery: Eph. 4. 20. Ye have not so learned Christ: Eph. 4. 17. I say and testify in the Lord, that ye henceforth walk not as the Gentiles walk in the vanity of their minds: Christ gave himself for ●is, that they might be holy, Titus 2. 14. Rom. 6. 10. 1 Joh. 3. 2. 2 Cor. 6. 18. If tempted, answer, I am chosen to be holy, I may not sin, Rom. 8. 29. Consider the eye of God is ever upon you, Heb. 4. 14. Pro. 15. 3. & 16. 6. Can you consider that, and sin in so holy a presence: Remember Christ's love, nourish the motions of the Spirit; Walk in the Spirit, and ye shall not fulfil the lusts of the flesh, Gal. 5. 16. Nourish zeal and hatred against sin, every sin: Keep your heart, as your life, Pro. 4. 23. Reform the inside, and Satan shall not prevail, Job 14. 4. Consider the time ye are to live is but short, and the pleasures of sin are but for a season, and a short one, Heb. 11. 25. Harken to the voice of Conscience, lest it be silent, and ye hardened. When the pleasure of sin is presented to thee, present to thyself the sting it will leave behind it, also present to thyself a greater and better pleasure and sweetness to be enjoyed with God; mind home, and the pleasures there, that are for evermore; Set your affections on things above, where your Crown and glory is, 1 Cor. 9 24. Watch and pray for strength against ●in, at the first approach of sin, change the object, and fall to prayer, be not discouraged, if foiled, still resist, believe against experience, God will help thee against it, Eph. 6. 16. & 4. 12, 13. Apply suitable promises against sin, consider Eph. 5. 5, 6, 7. Rom. 6. 11. Psal. 119. 6. do as Mat. 17. 21. Reprove sin in others, in case none else do.  
Consider, by silence when sin is committed we have fellowship with it, and break God's command, defile our souls, loose comfort, encourage and harden others in sin.  
1. It's God's command, that who sin, Rebuke before all, 1 Tim. 5. 20. Pro. 28. 23. & 29. 25. & 24. 25. Thou shalt reprove 〈◊〉, Levit. 19 17.  
2. The Saints have done so with great zeal, Acts 13. 16. 10. Ezra 9 2, 3, 4. Psal. 119. 139. Num. 15. 11, 12, 13. Can we hear false things spoken, and God's truth, his way, and people condemned, and be silent, where is our zeal?  
3. God commends it for a virtue in his people, that they could not bear with them that are evil, Rev. 2. 2. To see and hear sin committed with silence, is to bear it; if Ely sinned in doing it coldly, 1 Sam. 2. & 3. 13. what shall we say to them that do it not at all, that neither love to God, his truth, his people, the good of others souls, their own peace, will move them to do it: doth a friend love as he ought, and hears his friend abused, and is silent, offer not this to God?  
4. Reproof of sin, is a means to prevent the contagiousness of sin, 1 Cor. 5. 6. 1 Tim. 5. 20. Spare none; if we must take care for the Ox or Ass of an enemy, as appears, Exod. 23. 4, 5. then much more for the good of the soul of an enemy.  
5. It was Jobes comfort, that nothing could cause him to keep silent, Job 31. 34 If he might have been silent, and not sinned, his silence was but a poor comfort.  
6. God esteems presence and silence a doing of the action, 1 Cor. 11. 4, 5. with ●4. 24 that is, by consent, for they did not all speak; God charged Ahab with murder, when Jezabel did it, and he only by consent, 1 King. 18. 19 with 7, 8, 9, 10. Silence is confirmation, as appears, Numb. 30. 14. He confirmed them, because he held his peace when he heard them: So it was not enough, that they sh●d not innocent blood, but that they did not see it, Deut. 21. 7. God deals with those that were present and silent at the committing of sin▪ as if they had done it, see Leu. 5. 1. & 20. 4, 5.  
7. to●ave ●ave fellowship with it, Eph. 5. 11. Hag. 2. 13. Rev. 2. 20. J●sh. 22. 18, 19, 20. Hence the Saints are called to come out of Babylon, that they might not be partakers of their sins, Rev. 18. 2. 4. 2 Cor. 6. I was almost in all evil in the midst of t●e Congregation, Pro. 5. 14.  
Lastly, God saith, He shall dwell on high that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing of evil, Isa. 33. 15, 16. Which shows they can by no means endure it.   

Of speech.  
1. When thou speakest of thyself, speak modestly without vanity and boasting.  
2. Hear much, but speak little.  
3. Speak not hastily, consider before you speak: see that in all your words there be truth, fitness in respect of time, place, persons, profitableness, choiceness, soberness, and moderation in them.  
4. If you teach matters of Religion, see that ye prudently understand and faithfully dispense the word of the Lord, be short and fruitful, and preach against fleshly lusts, do not affirm or maintain things that are doubtful, if the Scripture speak it not, be ye silent.  
5. If you speak to such as are troubled in mind, consider what knowledge they have, whether they be strong or weak, whether more or less wounded, and for what, whether they be troubled because they are troubled, or for fear of punishment, or for the evil of their sin: observe the persons, age, state, and condition of life, whether they be naturally fearful and melancholy, whether they be lost or no, and what hinders their believing, be not too hasty, nor stay not too long, observe a fit season to comfort.   

Of Suretyship.  
Be not thou one of them that strike hands, and of them that are sureties for debts, Pro. 22. 26.  
Give not thyself to Suretyship.   

Saints.  
O dear and precious souls, fear not death, love one another, be obedient to God, make much of his word, rest satisfied in the Scripture.  
That which you judge not lawful to be, admit not to be thought to be, and refuse to be called so, Heb. 11. 24.  
Own that Church that owns the principles and doctrine of Christ, unless there must be an agreement in the principles of faith, we cannot walk together, Col. 2. 5. with Amos 3. 3. Follow not every one, Luke 21. 8. Jer. 15. 19  
Neglect not Christ's discipline: rest not in Ordinances: slight not mean gifts.  
Of your brethren judge and speak the best, Mat. 7. 2. Rejoice at their welfare: defend their credit; expound doubtful matters in the best part, 1 Cor. 13. 7. give no offence, Mat. 18. 7.   

Selfe-deniall.  
Seek not yourself out of yourself, in the conceits of other men.  
Admit of that which tends to self denial: deny self-opinion, self reasoning, selfe-counsell, self excellency, parts, privileges, credit, and all that is great in thy eyes, or that which may make thee seem so.  
Self will, selfe-comfort, self ends, deny all for the sake of God, his truth, and people.  
Also you are like to see divisions and distractions, use means to prevent them, Isa. 10. 26, 27. see 1 Tim. 4. 1, 2 & 2. 3. 1, 2. The Sun darkened, Christ obscured, heaven will shake, and stars will fall from thence, Mat. 13. 25. with Heb. 12. 27, 28. When you see it, be not you shaken.   

Truth.  
Contend earnestly for the truth, and suffer for it.  
Buy the truth, and sell it not; let not mercy and truth forsake thee; betray not the cause of Christ.  
Receive not any thing for truth, unless i● appear in the Scriptures.  
If it be doubtful what is truth, consider which most opposeth the practice of the world, which hath the least outward engagements attending it, which tends most to set forth the wisdom and love of God, which are most for Scripture, and whether their way be in the Scripture, or allege Scripture to prove their way, which requires most selfe-deniall, which most abase●h man: by these Rules ye may know which is the truth, and way of God.   

Temptation.  
Trust neither yourself, nor Satan, with any temptation.   

Trouble.  
Joy in trouble and persecution, be content with any condition for a while, it will not be long ere glory come.   

Time.  
Redeem the time present to do good in, depend not on the time to come, for it's uncertain, and not at thy disposing.   

Of Usury.  
It's better to give usury, then to take it, but to do neither is best; avoid both.   

Word.  
Regard nothing but the word of God in matters of Religion.   

World.  
Set aside the vanity of this world, trust not in men.   

Wrong.  
Be more willing to receive wrong, then to offer any to any.   

Wisdom.  
Be not wise in your own ' eye.   

Woman.  
Many wise and strong men have fallen by women.  
Fly young women, admit no talk with them alone, avoid such persons, places, and occasions, as may tend to ensnare thee.  
You cannot be too wary, remember how David and Solomon were snared, and fell greatly, to the great dishonour of God, and his truth, and people, and to their own great grief and shame, to the joy of their enemies, and to the hardening of them in their sin.   

Yield.  
In things concerning yourself, be yielding to others as much as you can; but in the truth yield not in a little: Remember Moses yielded not a hoof, though it was but a small matter.   

Zeal.  
Take heed ye decay not in your love and zeal for God, and so fall from your first love.    

Counsel to the unmarried.  
Think not of marrying, until ye have 1. Sought God by prayer, for strength and contentedness to live a single life.  
2. Use such means, as may best fit and enable thee to live a single life. Observe a wary and temperate diet, and drink jacob's drink, Joh. 4. 12. with 1 Cor. 9 27. fit company, fasting and prayer, meditation on God, diligence in thy calling, etc. It may please God to enable thee to live chastely a single life.  
3. Labour to know the conveniences and inconveniences which attend a married life; Consider if ye be able and willing to drink of the bitter cup of discontents, which the married oft drink off: what cares and burdens attend that state.  
4. If upon the use of means for some space you find your heart inclined to marry, fear nothing, cast thy care upon God, be as wise as thou canst, and venture upon a wife or husband in the way of the Gospel; then  
1. Pray to God to give thee a wise (or husband) that may be a meet help to thee; a virtuous wife is the crown of her husband: Crowns are rare and honourable; every one hath not such a crown, her prize is far above Rubies, Pro. 31. 10. No jewel is to be compared unto her, she is a gift of God▪ worth ask.  
2. Do nothing rashly, snatch not the first that comes to hand, prove she well or ill, she may please for a moment, and be a thorn in thy side for ever after.  
3. If thou art one of the Lords, marry in the Lord, love such as God loveth: that which is desirable in a man, is his goodness, Pro. 19 22. so 'tis in a woman: men seek wealth and beauty without Religion, but these things cannot supply the want of Religion; external things will quickly blast, and the most resolved loves vanish, when the fuel of love faileth.  
4. Choose one suitable in Religion, how can there be amity and love, where divers Religions are: no opposition is so strong as that which is for Religion; contrariety causeth enmity; Consider Deut. 22. 11. Job 1. 8, 9 2 Cor. 6. 15. and apply them. Secondly▪ Mary not as some do, one as old again, others as young again; such matches are unsuitable and dishonourable. Thirdly, Choose one of a good disposition, lest ye smart for it; a few odious qualities will in time wear off much doting delight. Fourthly, Suitable in respect of condition of life, and ability of body to labour, and fare as thy ability requires; such as must far and wear that which is costly, and so weak not able to labour, are fit for such as can bear it in respect of their states and minds.  
5. Take heed lest ye wrong not any in not performing your promise; also have a care of your carriage, that ye express not yourself in such a way as shall justly cause it to be interpreted love, in that kind a man may make such a profession of love, and yet so express himself, as he shall not be engaged by promise (when by his practice he is) and so at pleasure depart, to the great wrong and hazard of the other party, without giving any sufficient reason of it. It were well, if the wrongs of this kind were severely punished by the Magistrate, to be an example to others.  
6. Marry with your Parent's consent, Deut. 7. 3. 1 Cor. 6. 36. unless they extend their authority to the hurt of soul and body; in some cases, the want of it is not sufficient to hinder, as in case the party hath been married before, as Numb. 30. 4. or Exod. 22. 16.  

Mutual Counsel to husbands and wives.  
1. Have a high esteem of marriage: marriage is honourable.  
2. Nourish love, and abhor all occasions to the contrary, strive who shall love each other most, and express it best, with the most cordial affection, live and love, and cease not to love, till ye cease to live: love is given to both, to make the miseries of marriage tolerable: have a care ye lose not your first love; so demean yourselves, as may best draw forth each others heart in all love and amity, and be ready to express love and sympathy.  
3. Avoid a peevish carriage, which provokes to weariness, impatience, and discontent.  
4. Bear with each others infirmities, do not fret nor cavil at them, but cover them with tenderness; if ye have a bad bargain, make the best of it you can, it's too late now to complain, an eyeing each others infirmities, deads' and kills the affection of love.  
5. Impart not your discontents to strangers, nor ask any counsel of them, but with a free consent of both, and that when an absolute necessity requires it. Such as complain to others, show their clamorous and turbulent spirits, and want of wisdom of love.  
6. If thy husbands and wives virtues be but small, multiply them by contemplation, and by putting upon them the great value of their worth.  
7. Observe each others tempers, to prevent discontents, and to preserve and increase love.  
8. If there fall out a difference between you, be both freely willing the word of God may decide it, and submit to it.  
9 Fear breaches, know a small spark of difference may increase to a great flame, if not timely prevented; expect trouble, and bear with one another, lest ye break that which holds all together, the thread of love: Christ's carriage to his is loving, meek, and sweet, let yours be so.  
10. Be both chaste, love each others company, be faithful each to other, let one house, one bed, one purse, serve them that are but one.  
11. Be industrious and provident, that neither of you may want.  
12. Hinder not each other in serving God.  
13. In matters of Religion especially, do as ye would be done unto, offend not the conscience.  
14. Find as little fault one with another as possibly you can, and express it not in anger, but in love, and when ye be both alone, forgive each other.  
15. Tender each others good name.  
16. Be fearful of harbouring jealousies of each other, without a clear and sufficient ground, lest ye wrong each other, and make your lives bitter and burdensome each to other.   

Counsel to the wife.  
1. Love your own husband, and express your love in a reverend, amiable, and modest manner; in thy husband thou mayst behold authority, government, forecast, sovereignty, from him thou injoyest countenance, protection, direction, honour, love, etc.  
2. Honour your husband inwardly in your heart, and outwardly in your actions, esteem him as he is, your superior and head, and in lawful things yield to him, let your will be subject to his, have you no will but his, if he speak the word, do not contest, but in humility yield; if he be angry, be ye silent; know the carriage of the Church, as it ought to be to Christ, is to be a pattern to you; and know where love is, duties are frequent, and acted with ease and delight.  
3. Obey thy husband's lawful commands, alas, how hard is the word Obedience to many a woman, that hath a proud and stout stomach, they will profess, they neither can nor will yield their necks to be subject in every thing.  
The Lord knew that both man and wife would have their wills, though they were quite contrary to each other, therefore the Lord thought fit to order it as he would have it, that the wife should yield to her husband, and be obedient to him in every thing; for thus saith the Lord; Wives submit yourselves unto your own husbands, as unto the Lord, for the husband is the head of the wife, even as Christ is the head of his Church; therefore as the Church is subject to Christ, so let the wives be unto their own husbands in every thing, Ephes. 5. 22, 23, 24. Therefore, O woman, whosoever thou art, rich or poor, that God hath commanded you to be subject to your husband, and if you do it not, God will call you to an account for it one day, though it may be your husband is content to let it pass; therefore in the fear of God, consider it, and tremble at the thought of living in the breach of such an express and plain command; consider, Christ is the Author of salvation to all that obey him, Heb. 5. 9 it may be; you count it folly and baseness to be so subject to your husband in every thing, but you will think otherwise at the great day, when Christ shall come in flaming fire, to render vengeance on them that have not obeyed him, 2 Thes. 1. 8. O that ye would go to God for humility and self denial, to stoop to your husband's lawful commands, because God hath commanded it, and will have it so.  
Though marriage be an equal state, yet the carriage of both is not to be the same, therefore let thy love to thy husband be with a loyal, sweet subjection, without slavoury, and thy obedience shall be a blessing to thee, and an increase of thy inward peace, and joy; also thou shalt avoid many quarrels, envy, and discontents, which others endure, and by thy obedience thou shalt honour God, and be a good pattern to others to do so also.   

Counsel to the husband.  
Let your carriage be as Christ is to his Church, which is loving, meek, and sweet.  
1. Consider the command of God is upon you, that you love your own wife, and be not bitter unto her: Let love descend first from thee, she is a deserving object of love; she hath forsaken all for thee, and perhaps is shiftless without thee; great are her burdens and pains in conception and bearing children, etc. all calls for compassion, love, and tenderness: Let thy love be to her, full and free; love her in some sense better than thyself: Husbands love your wives, even as Christ also loved his Church, and gave himself for it; so ought men to love their wives as their own bodies; he that loveth his wife, loveth himself; for no man ever yet hated his own flesh, they two are one flesh, Ephes. 5. 25. 28, 29. 31.  
2. Ease thy wise as much as thou canst; though she be bound to obey thy commands, thou art not bound to command her: also you need not command so many things, nor so frequently, and so the burden of subjection will be made much easier unto her. I conceive it would be much better, and very commendable for the husband, to turn what he may command, into entreaties, or say, wife if you please, do such a thing; so would it be no burden to her, it being wholly removed, and more would be done by her, and that with ease and delight. Surely for a husband to command all he may, he will be bitter to her, and if she should obey, as she ought, may it not prove very burdensome; if she be willing to obey, spare her; if unwilling, forbear her, that so she may sin less: Say not, thou wilt make her, be not too confident of thy strength, one as wise and strong as thou a●t, could not do it; Victory is not always to the strong, Eccles. 9 11. It is ill grappling with a wilful and headstrong woman; one weak in body, may be strong in mischief; The tongue is an unruly member, which no man can tame, James 3. 8, 9, 10. If she answer not thy desires, inform her of her duty from the Scriptures, pray to God to set it home upon her Conscience; if God be not regarded, it's no wonder if thou be'st slighted.  
3. Do not strike thy Crown, nor cast it in the dirt, Pro. 12. 4.  
4. Honour thy wife; right her wrongs; suffer none to slight or abuse her in no kind.  
5. Dwell with her, deprive her not of the benefit of thy presence, by long journeys, unless necessity enforce it.  
6. Provide all things needful for her, that she may live comfortably with thee; whether she be good or bad, you ought to do what you can that she may live comfortably after your death.  
7. Let her share with thee in that which God hath given thee, spiritual and temporal; if thou hast plenty, let her have plenty also, it's but equal, she shall be sure to share with thee in the ill, in poverty, sickness, disgrace, and other miseries; therefore let her share in thy plenty also, let her have for delight as well as thyself, make her case thy own, and do as thou wouldst be done unto, and give it her freely without ask. Some have much, and spend much upon their pleasures, but allow their wives nothing, or as good as nothing; such give their wife's ground enough to question the truth of their love to them, for love is bountiful in a little, much more where there is plenty; that you have is hers as much as yours, for her necessity and comfort, seeing ye are but one.  
These things much concern the comfort of a married life, and may be of great use to some, into whose hands this may come, if GOD please to set it home upon their hearts.   

Concerning Prayer.  
Prayer is a precious privilege, and of great use; Ask, and it shall be given you, Mat. 7. 7. see Is●. 50. 15. J●mes 1. 5. Luk. 11. 13▪ It's a remedy of all evils, Joh. 3. 8. 10. Psal. 107. Prayer fits us for those good things we need, Exod. 14. 15, 16. Jona. 2. 1. 10. Acts 12. 5, 6, 7. Josu. 10. 12. Hos. 14. 3, 4. Song 2. 14. Therefore prise prayer, and frequent it.  
Preparation to prayer is a duty, Levit. 10. 3. Prepare to meet thy God, Amos 4. 12. 1 Sam. 7. 3. 2 Tim. 2. 21. The Saints have practised it; Jehosapbat prepared his heart to seek God, 2 Chron. 19 3. see Ezra 7. 10. Thou wilt prepare their hearts, O God. Psal. 10. 17. in the use of means.  
Promises annexed to preparation; see Job 11. 13. 15. to 20.  
It's an evil not to do it, 2 Chron. 12. 14.  
It's a holy consideration of God, and what may best compose our hearts, craving his strength: when thou prayest, forgive, consider Psal. 66. 18. Mark. 11. 25. Mat. 5. 24.  
For time and place to pray, Pro. 18. 1. Mark. 1. 35. or a closet, Mat. 5. Be private. Psal. 119. 147.  
Consider, what may raise thy heart to God, what be thy wants, lets, temptations, corruptions, with suitable promises; let your ends be holy, and right placed, James 4.  
Consider the attributes of God, Exod. 34. Have high thoughts of God, and low ones of thyself, Gen. 18. 27.  
Go to God with a large and cheerful heart, in assurance of person and prayer accepted, hate hard thoughts of God, Psal. 65. 2. & 77. 4. 7.  
Embrace that season that God and thy heart sends thee to pray, and quickly embrace the motion of the Spirit.  
Pray to God to teach thee and enable thee to pray: pray not in print.  
Read and meditate before prayer, if time will permit, they fit to pray in prayer.  
Fix thy mind upon God in Christ, and thy interest in him, and union with him.  
Pray in knowledge, Joh. 5. 14.  
Pray in faith, Heb. 11. 6. James 16. Rom. 8. 38. Mark 9 22.  
Pray as thy present state and frame of spirit requires: strive against slothfulness and vanity of mind: strive for the best affections in prayer, serve the Lord with all thy might servently; pray briefly, and often, Mat. 26. 39 Mind the time, season, occasion, and persons, what they can bear. In long prayers, take heed of custom, superstition, and ambition; in short, take heed of coldness and carelessness: long or short, pray with affection, be suitably sensible, with joy, desire, or grief: see if the heart be as thy mouth.  
Consider God in his greatness, etc. be thankful for what you have received, 1 Chron. 15. 13. Observe order, ask spiritual things before earthly: let mourning flow from faith, Zach. 12. 10.  
Be as large in thankfulness, as in request.  
Be loath to be sent empty away: the life of prayer consists in servant desires, Rom. 15. 30. & 8. 16. Psal. 143. 6. Lord give me what I come for.  
Pray, as 2 Cor. 12. 10. Acts 7. 60.  
After prayer.  
As soon as the duty is ended: if enlarged, and before others, eye one or more of thy defects in prayer, to humble thee; see how the duty was inwardly performed, what faith, desires, comforts, God gave thee: Be not over-sensible of thy defects in prayer.  
Consider, My strength is made perfect in weakness: most gladly therefore will I glory, that the power of Christ may rest upon me, 2 Cor. 12. 9, 10.  
Whether enlarged or straightened (be thankful) inward or outward: be the same, because Christ is the same, Heb. 13. 8. If enlarged, and faith strengthened, be thankful; press after what thou hast prayed for; use the means, as, Pro. 2. 3, 4, 5. We tempt God to ask, and not to use the means; see Pro. 20. 4. It's for hypocrites to pray, and then to sin freely, as if they intended to have liberty to sin.  
Expect and wait patiently for an answer of prayer, Psal. 40. 1. Rev. 3. 10. Hab. 2. 2, 3. We should be loath to lose our prayers, eye the promise, lest ye faint, Psal. 147. 1●. Take not a delay, for a denial: God knows the fittest season to do us good in: we wait to see what God will do; eye the event of your prayers, and be thankful for any answer of prayer.   

Directions for hearing the Word.  
Prise the Word, 1 Pet. 2. 3. Look to God to bless it to thee.  
Take ●eed how ye hear, Luk. 8. 18. Ezek. 40. 4.  
Hear to practise, Isa. 55. 3. Believe God will bless it to thee; eye the promise, Job. 7. 17. Mica. 2. 3. to the end. Isa. 48. 17. Psal. 119. 33, 34. & 86. 11. 1 Cor. 12. 31. 4. & 3. 4. 22.  
Be humble; The humble he will teach, Psal. 25. 9  
Come empty of distractions of worldly thoughts and affections, Exod. 3. 5. Pro. 27. 7. Luk. 1. 51.  
Pray, show me thy truth, and bless it to me, Psal. 119. 18. Pray for him, Col. 4. 4.  
Omit not opportunity, Eccle. 11. 6. Take heed who ye hear, and what ye hear.   

In hearing the Word.  
Attend diligently, Isa. 55. 23. Watch eyes, ears, hearts, sleep not, wander not, gaze not, do as Acts 8. 6. Mind that which most concerns thee.  
Hear with understanding and judgement, put a difference between truth and error, Prov. 14. 15. Matth. 13. 13. & 15. 10. Job 21. 11.  
Hear it as the word of God, else it profits not, Heb. 4. 2. 1 Pet. 2 3. 1 Thes. 2. 13. Pro. 3. 4, 5. Let it sink down into your heart, Neh. 9 25. Luk. 9 45. Psal. 119. 11.   

After hearing.  
If God hath blessed it to thee, Joh. 14. 22. Mat. 13. 17. Psal. 147. 20. 1 Cor. 14. 25. hold it fast, let it not go, lose it not the air of the world.  
Try what ye have heard, 1 Thes. 5. 21. Acts 17. 11. Acts 8. 34. Rom. 3. 8.  
Know, He that planteth and watereth, is nothing, 1 Cor. 3. 7. Acts 8. 1. with 11. 19 21. Acts 4. 13. It's God that gives the increase, give him the glory.  
Think on what thou hast heard, Phil. 4. 8. Deut. 3. 39 she pondered, Luk. 2. 19 meditation helps the memory, and affection, and works an inward feeling of it, if God bless it, but if we meditate not on it, it will do us no good, but come to nothing.  
Apply what thou hast heard to thy several occasions.  
Practise it, Deut. 5. 1. Mat. 7. 26. Jam. 1. 25. God looks for fruit, Isa. 5. 2. Mat. 21. 34. Luk. 13. 7. Where much is given, much is required, Luk. 12. 48. Joh. 8. 47. & 12. 40. Practise presently; I made haste, and delayed not, Psal. 119. 60. Gen. 7. 23. with 22. 3. Abraham went presently; they were not to stay, but to step in presently, Joh. 5. 4. Pro. 24. 33, 34.  
Concerning Reading, give attendance to it, 1 Tim. 4. 13.  
To read with profit requires diligence, Pro. 2. 12. Mat. 13. 54.  
Wisdom in the choice of matters suitable to our necessity and capacity; and fit time to read in respect of others business; God hath made every thing beautiful in its time, Eccle. 3. 11.  
Pray for a sound judgement, and good affections; so Pro. 17. 16. An honest heart, Luk. 8. Wherefore is there a prize put into the hand of a fool, to get wisdom, ●eeing he hath no heart to it.  
After reading meditate, Psal. 1. 2. it makes that we read our own.  
Confer on it, pray and praise; Blessed art thou, O Lord, teach me thy statutes, Psal. 119.  
He that profits by hearing and reading, he must pray continually, 1 Thes. 5. and not be wise in his own eyes, Psal. 34. & 119. and his ends good, 1 Co●. 10. 31. he must love the Word, and hearken unto it, Mark. 7. 14. and resolve to obey, John 7. 17. and search the Scriptures, and compare them together, John 5. 39   

Isaiah 44. 20.  
He feedeth upon ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say; Is there not a lie in my right hand?  
THese words declare the dead and miserable estate of man by nature.  
1. He is without knowledge and understanding, he cannot see, he cannot understand; as vers. 18, 19  
2. His food is ashes.  
3. He hath an appetite unto them, he lives upon them, he feedeth upon ashes.  
4. The end of his feeding is, that he might deliver his soul.  
5. His mistake and delusion, he is turned aside.  
6. The cause of this delusion is from his own heart; a deceived heart hath turned him aside.  
7. The strength of his delusion is such, that he cannot say; Is there not a lie in my right hand?  
8. His soul is taken prisoner by Satan, he is a captive to him, and is kept by him, he cannot deliver his soul.  
9 He sees and knows his soul is taken, and lost, and he would fain redeem it again; he useth means to do it.  
10. The fruit of his labours are all lost, all his labours and endeavours, his best skill, and his best actions will not do him any good, they cannot help him; he cannot deliver his soul; he would gladly deliver his soul; he would do any thing he can to do it, but though he do his best, it will do him no good; for he cannot deliver his soul.  
By ashes, is meant that which is not bread; Christ is the true bread, his flesh is meat indeed, and his blood drink indeed; other things may be taken for bread, and in appearance have the same colour and form bread hath, but whatsoever it seems to be, it's not bread indeed but ashes; Christ is the living bread that came down from heaven, if any man eat of this bread, he shall live for ever, see Joh. 6. 32. 35. 48. 51. 55. So that groundless hopes, false conclusions, Idolatry, duties, ordinances, comforts, joys, ravishments, and what else soever ye can name, except Jesus Christ, is ashes. Christ takes from his all their ashes, to give unto them beauty for ashes, Isa. 61. 3.   

The words opened.  
By heart, is meant the understanding and will.  
Deceived heart, misinformed by Satan, darkened, so that he thinks he is rightly informed concerning the salvation of his soul, but he is deceived.  
Aside from Christ, in whom is deliverance, rest, satisfaction, and salvation.  
Turned him, viz. the understanding and will, hath a power to turn the soul.  
Soul, is meant the whole man, a principle part is here put for the whole.  
Deliver, escape the danger he is in.  
A lie, viz. that which will deceive me, in not being unto me that I take it for, and that I need, that which will never perform that it promiseth to me:  
Hand, that which holds, viz. the understanding, etc.  
Right hand, the most eminent for use, viz. in those things which are most eminent, and of greatest concernment, the soul is deceived.  
Obs. 1. Natural men are content to be at great cost to save their souls, Thousands of Rams, ten thousands of Rivers of Oil, the fruit of their body for the sin of the●r soul●s, Mica 6. 6, 7. This is but ashes.  
Obs. 2. There is no life nor strength to be expected from ashes, they are no food fit to eat; naturally ashes corrupts and destroys the body; so these fill the soul with corruption, which kills and destroys it; as they that have no bread, must die for hunger, Luk. 15. 17.  
Obs. 3. The food natural men live upon is ashes, bread they have none, they know no better, nor desire no bread, Isa. 52. 2. They like ashes best, because they are suitable to their natures, judgements, desires, affections, they see no danger in eating ashes, they think it a happiness to have them, and they expect satisfaction from them.  
Obs. 4. Eaters of ashes are in a sad condition, they eat ashes and think they eat bread, they are deceived; Isa. 29. 2. they follow vanity, Hab. 2. 3. the East wind, Hos. 12. 1. And lay out their money for that which is not bread, Isa. 55. 2.  
Therefore consider, what dost thou live upon?  
When thou art empty, what is it that you eye, whether dost thou go, goest thou to Christ, can you say,  
First, My hope is only in Christ, 1 Cor. 15. 19  
Secondly, I find no peace, comfort, contentment, satisfaction, in nothing but in Christ, Phil. 3. 8.  
Thirdly, Is Christ thy life and strength, and nothing but Christ, Joh. 15. 5. Col. 3. 11.  
Fourthly, Can no peace, comfort, praise of men, duties, ordinances, joys, ravishments, satisfy me, nothing but Christ, Col. 3. 11. If Christ be so all and all to thee, than thou dost live upon bread, and not on ashes.  
Obs. 5. There is nothing in man, or can be done by man, that can deliver his soul; man in himself is irrecoverably lost; if he follow his own heart, he is misled, his heart is deceived, it turns him aside, and leads him to death, if he follow his light, his understanding, he follows darkness, for his light is darkness, as Mat. 6. 33. He that walks in darkness, knoweth not whether he goeth, Joh. 12. 35. We were sometimes darkness, Eph. 5. 8.  
Obs. 6. Man's heart is not to be harkened unto, because it turns the soul aside from Christ.  
What dost thou hearken unto, and live upon. Consider  
1. Many in stead of living upon God, live upon a deceived heart, Pro. 3. 5, 6, 7.  
2. Many live upon sense.  
3. Many live upon corrupt reason.  
4. Some build their hopes of salvation upon other men's judgements.  
5. Many live upon the report of others; it appears by this, if men speak not well of them, they are greatly troubled, and not able to bear it; by which it appears, their life is in it: the reason Laban made such a stir for his images, was because they were his gods.  
6. Many live upon their reformation, they thank God, they are not so bad as they have been, therefore they hope now all is well; it's well when men grow better; yet abstinence from evil, is no evidence of grace, for men may forbear the act of sin, for fear of hell, or men.  
7. Many live upon duties, and as they increase, their hope and confidence increaseth, but when their duties fail them, their hope and confidence is at an end; by which it appears, they live upon what they do, and not upon God; these count their duties, which is their righteousness, gain, but if they belong to God, they must count again, as Paul did this their gain to be loss for Christ, Phil. 3. 8.  
8. Some live upon their peace, they are quiet, free from terrors and fear of hell in them, therefore they conclude, they are in a good estate, this is a subtle delusion.  
9 Many live upon groundless hopes, because their sins are few, or small, as they think, they have hope.  
10. Many live upon their inward comfort and joy, that while that lasts, they have much assurance of salvation, but as soon as their comfort and joy, which they sensibly felt, leaves them, their confidence went with their comfort, and leaves them in a sad condition.  
11. Some live upon ravishments, and ecstasies of glory.  
12. Many live upon the ordinances of men, are ready to be of any Religion the authority will impose, and so rest satisfied.  
13. Many live upon the ordinances of God without God, they rest satisfied, that they frequent the ordinances.  
14. Some live upon their confidence of salvation.  
15. Many live upon creature comforts, and conclude, God loves them, because they possess them.  
16. Many live upon the Devil, and his word, which is when Satan's suggestions are harkened unto, liked, believed, embraced, and obeyed: if he say, their sins shall never be pardoned and subdued, they believe him, and are ruled by him; this is so to live upon the Devil, as to hearken unto God, as Isa. 53. 3. to believe in him, 1 Joh. 3. 23. and to submit to God, James 4. 7. is to live upon God.  
A false foundation, and a false life, go together, and all those who live on any thing besides Jesus Christ, their foundation is unsound, and it will certainly deceive them; whatsoever their sparks be, they shall lie down in sorrow; as, Isa. 50. 10. These are lying vanities, and they that harken unto them, forsake their own mercy, Jona 2. 8.  
Obs. 7. A man is prone to follow the advice of his own heart.  
The reason is.  
First, Because he thinks his heart knows, and  
Secondly, That his heart will not deceive him: but who so trusteth in his heart is a fools, Pro. 28. 26. Isa. 10. 7. Jer. 23. 26.  
Thirdly, Because he is ignorant of the desperate wickedness of his heart, Jer. 17. 9 Happy is he that so knows his heart, so as not to trust to it, nor hearken unto it.  
The heart is the cause of all the errors and miscarriages of men, Out of the abundance of the heart the mouth speaketh, Luk 6. 45. Mat. 15. 19 What men think, speak, or do, 〈◊〉 from the heart.  
Obs. 8. Men seek deliverance for themselves from themselves.  
Men endeavour to deliver their souls. The Reason is;  
First, He judgeth it reasonable that his soul be delivered.  
Secondly, He knows no other way of deliverance, save that of his own, in whole, or in part.  
Thirdly, He thinks it concerns him most, and that it is his duty to do it.  
Fourthly, He is persuaded he may deliver his soul, or at least, that without him it cannot be delivered; this he will not be driven from, till God manifest to the soul the perfection of Christ's righteousness, then shall he see the insufficiency of his own, Rom. 10. 3.  
He cannot deliver his soul.  
Obs. 9 It is impossible for man to save himself, in whole, or in part, it's beyond his power, he cannot do it; see Lam. 5. 21. Jer. 31. 18. Job. 12. 38, 39  
Obs. 10. Until a soul be convinced, that he cannot deliver himself, he rests in himself.  
God hath not left it to the will and power of man, to deliver himself, because  
First, That no man might boast, Eph. 2. 9 and that the pride in man may be dashed in pieces.  
Secondly, That man might not live in and upon himself, nor joy in himself, but in the Lord Jesus, and have no confidence in the flesh, Phil. 3. 13.  
Thirdly, That the love and power of God might be manifested, that we might know the exceeding greatness of his power to us ward, who believe his mighty power, Eph. 1. 19  
Fourthly, That God might have all the glory, Eph. 1. 6. that no flesh might glory, 1 Cor. 1. 29. Gal. 6. 14. In the Lord shall all the children of Israel glory, Isa. 55. 25.  
Obs. 11. All ways besides Jesus Christ, are by paths, aside out of the way, I am the way, Joh. 14. 6.  
Obs. 12. God's way and man's way, are contrary each to other; Christ's way leads the soul to Christ; man's way leads to himself, to deliver himself.  
13. We should not be led aside from Christ by any thing in the world: harken then only to Christ.  
Nor say; Is there not a lie? viz. he cannot ask the question.  
14. The means of deliverance are so hid from him, that he cannot use them; a lie.  
15. All that man doth rest upon while he is in the state of nature, is nothing but a lie.  
He is miserably deluded.  
16. The strength and confidence of a deluded man, may be so great, that it may seem to him unreasonable once to question it.  
17. A deluded man's confidence of salvation, may be greater and stronger than the faith of some that are the Lords: and yet be false, a mere delusion of Satan, and a deceived heart.  
18. The greatness or strength of any man's confidence, cannot assure him that hath it, that it is not a delusion, but it may be proved true or false by the ground of it, the cause and foundation of it; for  
If it be built or caused by any qualifications in us, either abstinence from sin, or doing good, or from inward peace or joy, etc. it's all false; but if it be founded upon Christ alone in his free grace in the word and promise of God, Rom. 15. 4. If we can truly say, In his word do I hope, Psal. 130. 5. But I hope in thy Word, Psal. 119. 81. It is well, if thou wert lost and fatherless, Hos. 14. 3. and wert persuaded he had mercy for thee, and didst hope in him for it, as Psal. 33, 18. 21, 22. it is no delusion.   

2 Tim. 3. 16, 17.  
All Scripture is given by inspiration of God, etc.  
THese words show the excellency and necessity of the Scriptures, and their exceeding majesty and authority over us.  
The Apostle in the 14. verse, exhorts Timothy, and so the Saints, to continue in the knowledge and practice of the things he had learned of the Scriptures: and backs his exhortation with two strong arguments: one is because all Scripture is given by inspiration of God. As if he should say, if the Scripture were but the inventions of men, in stead of learning and observing them, you might slight them, but seeing they came from God, by inspiration of God, we may not contradict nor slight the inspirations of God, but submit unto them. The other is from the excellency, necessity, and usefulness of the Scriptures unto us, in that they are able to make us wise unto salvation, to instruct us in righteousness, that the man of God may be perfect, throughly furnished unto every good work, vers. 15, 16, 17.   

Whence we learn.  
1. That God is the Author of the Scripture, that it is originally from him, God inspired it into them, they received it from him, it is the saying of the holy Spirit, Heb. 3. 7.  
2. That there is a necessity for men to know and believe, that the Scripture is the inspiration of God: for  
1. Else they can have no power and authority over the conscience, seeing nothing can bind the conscience, but the authority of God, (truly, or so apprehended.)  
2. Else men will not observe the commands thereof, but slight and jeer at it; as those do who deny the Scriptures to be from God.  
3. Unless we know and believe they came from God, we have no ground of peace and comfort, for, if they be not from God, how shall I be assured of the truth of them, than what hope have I, but in this life, which tends to make us most miserable.  
4. If they be not God's word and will, we cannot honour God to observe it.  
5. To deny the Scriptures to be from God, is to open a gap to all evil and profaneness; for how will you prove any action to be evil, or unlawful, but by the Scriptures? if ye set aside the Scriptures, ye will soon judge it lawful to do what ye please.  
Use. Information, seeing the Scriptures are of divine inspiration, it must needs be a very great evil, and a most horrible sin to contemn or slight the Scriptures, for in so doing they slight the inspirations of God.  
Use. Exhortation; To all that fear God, to look upon the Scriptures to be as they are, the very inspirations of God, that so you may honour it, and obey it.  
Alas, into what times are we fallen, that men need to be exhorted to believe this truth, which is fully declared in the word of God.  
These are the last times, wherein iniquity doth so abound, as men are not afraid, nor ashamed to profess they do not believe it; one saith, they are not from God, but men's experiences; another denieth the truth of them, and saith, they concern him not, and so they are nothing to him: but I trust all that fear the Lord, will prise his truth, keep close unto it, and contend earnestly for it; for if we let this go, then farewell all Religion, yea God, Christ, and Heaven, and all; for if the Scriptures be not true, there are no such things.  
It's in vain to allege Scripture to these men, to prove the Scriptures to be from God, because they question the truth of the Scriptures: It's necessary to give some Reasons, to satisfy the Reason of such as are not unreasonable, that the Scriptures, called the Bible, are from God, inspired from him.   

Demonstrations that the Scriptures are of God, and from God.  
The Scriptures are either from God, or from men: they are not from men, for these Reasons.  
1. Because neither the folly nor wisdom of man, can effect such a work, to compose the Scriptures, for men as men cannot understand the meaning of them: if they had originally been from men, the same wisdom that invented them, could understand them; but seeing men cannot understand the meaning of them, nor agree upon any meaning of them, it appears they are a mystery above the reach of nature.  
2. They are not from men, because it condemns that which is most excellent in nature, as it condemns the wisdom of man to be foolishness, in that it cannot understand it, and seeing they cannot know it, they could not cause it; also it is against reason for any thing to condemn itself, is it not quite contrary to nature, to condemn that which is most excellent in nature, the wisdom of man is most excellent in nature, therefore the wisdom of nature was not the Author of the Scripture; also man's wisdom esteems the wisdom of it to be foolishness: contraries cannot agree.  
3. The Scriptures are not from men, because the whole scope and drift of the Scriptures, tend wholly to destroy that which the nature of man loveth most, as the way and will of man, yea it requires him to deny himself; what is more contrary to nature then this; therefore this never came from the nature of man; besides, it is a strong argument, that the Scriptures came not originally from man, but from God, because they are no whit agreeable to our natures▪ hence it is worth observing, that we naturally choose and delight to read any Book rather than the Scriptures; as we see by experience, that those that read much, read little in the Scriptures.  
4. Because the Scriptures require that which is beyond the power of man to do, as that he should deny himself, which to do requires a divine power, as the Scriptures and experience teach; self is for itself, how then can self deny itself; nature doth not require, nor desire any such thing, therefore it's required by some other, which must needs be God; also it affirms that which is impossible to the reason, nature, and wisdom of man, as that a Virgin should conceive a Son, this is beyond the reach of nature, and therefore it is from God.  
5. The Scriptures are not from men, because the more any are ruled by it, and obey it, the more they are hated and persecuted by men; which shows it was never the will of man, and therefore it came not from nature, but from God.  
6. The Scriptures came from God, because they tend to God, this is a rule in nature, every thing tends to its centre; a stone to the earth, the waters to the Sea from whence they came; So the Scriptures tend to God, they run to God, they show God in his goodness, wisdom, power, love; in the Scriptures there is a divine wisdom, they speak for God, they call men to God, and to be for God, which is the centre of the Scriptures.  
7. The Scriptures are not from men, because the way of bringing them forth into the world, is quite contrary to the wisdom and expectation of man, who in great matters imply persons that are wise, great, and honourable; but they came forth in a quite contrary way, in that mean and contemptible silly tradesmen, fishermen, and Tent-makers, etc. were the publishers and penmen of the Scriptures, although at the same time there were men naturally wise & learned at Athens.  
8. The Scriptures are from God, because God hath wonderfully & strangely preserved them, in making the Jews, who were enemies to Christ, and his words, preservers of the Scriptures: also in preserving them, when the greatest men have sought their destruction, by searching for them, and burning them, etc. The like preservation cannot be declared of any other writings that have had so great opposition.  
9 The miracles which were wrought at the first publishing of the Scriptures, prove them to be from God; and that there were such miracles, we have the testimony of those who were enemies to Christ, and the Scriptures, those Jews who did not own Christ, nor his doctrine, who lived in Christ's time; saying, There was a man one Jesus (if I may call him a man) who did great miracles, etc. as Josephus & others in their writings testify. Now what reason can be given, that the enemies to Christ, and his doctrine, should confess such things of Christ, if they were not true?  
10. Lastly, We know the Scriptures to be from God, because we see in our days some of those things the Scriptures have foretold, come to pass; which things came not to pass in the course of nature, nor in the eye of reason, as Mat. 24. 5. 24. Luk. 12. 52, 53. 1 Tim. 4. 1. etc. 2 Tim. 3. To believe the Scriptures are of divine inspiration, is a work of faith, and unless the holy Spirit persuade the soul of the truth of them, there will be doubting; the Lord persuade his of the truth of them, and of their interest in them.  
Seeing the Scriptures came from God by divine inspiration, they must needs be truth, therefore we ought to believe what it saith, and rest upon it, whether there be reason to satisfy reason or no, our reason is blind and corrupt.  
2. Seeing they are the inspirations of God, it should cause us to prize and love the Word of the Lord; David did so, Psal. 119. 97. he loved it vehemently, exceedingly, unspeakeably: the Saints love the Word, and they are not ashamed to declare their love to it; they love it for the excellency that is in it; they see love, wisdom, truth, purity, etc. The Word is very pure, therefore thy servants love it, Psal. 119. 105, 151. It's a light to our feet; the rule of our life; it tends to perfection; it cures all distempers; it's the ground of our confidence; it keeps us from perishing in affliction, 92. It quickeneth us, 93. It rejoiceth the heart, 111. It's lovely, and such as love the Lord, love his word, Job 23. 12. Love to the Word, is a holy and strong inclination of soul, or affection of heart, arising from the apprehension of the Author of it, and the excellency and suitableness of it, which causeth the soul to desire & prize it above all things, Psal. 119. 17. 25. If ye love the word, than ye will highly esteem it above gold, above fi●e gold, above thousands of gold and silver, Psal. 119. 72. Secondly, than you desire it, love works by desire, great love is attended with great desire, and longing to enjoy it. Thirdly, than you will take pains to enjoy it, and obey it; love and labour go together, Psal. 27. 4. Fourthly, than you think often upon it, for so we do what we love, Psal. 1. Fiftly, than it shall rule you; I have refrained from every evil way, that I might keep thy word, Psal. 119. 101. To obey it is a fruit of love; so contrary, Psal. 81. 11. Sixthly, then it's a grief to you that others contemn & reject the word; I was grieved, because men kept not thy word, Psal. 119. 158. Rivers of waters run down mine eyes, because men keep not thy law, 135. see 139. v. Seventhly, than you hate every thing that is contrary to the word, love works by detestation of that which is contrary to that they love; I hate every false way, Psal. 119. 104. Eightly, than you rejoice in the Word, as one that findeth great spoil, Psal. 119. 162. Ninthly, than you will rest on what the Word saith; I trust in thy Word, 42. Tenthly, than you will part with your sweet sin for the Word, Psal. 119. with 2 Cor. 5. 14. We have cause to be ashamed for our want of love to the Word; our seldom meditation on it, might convince us of our want herein: To love the word, 1. Pray that thou mayst see the beauty and excellency of the Word. 2. Read and meditate on it. 3. Practise it, and you shall better know it, Joh. 7. 17. 4. Abate in carnal affections, for they are enemies to holy love. 5. Consider the Word deserves thy love. 6. Consider it's thine, and those good things contained in it: the more we believe the interest in the word, the more we love it; Great peace have they that love thy law, and nothing shall offend them, Psal. 119. 169.  
3. Seeing they are the inspirations of God, it should cause us to cleave to the Scriptures, hear nothing against it; prove all things by the Scriptures; it will be a special means against errors and heresies; Christ made use of the Scriptures, Luk. 4. 17. to 22. and directed others to do so, Joh. 5. 39 Search the Scriptures, for in them ye think to have eternal life, for they testify of me.  
Some deny that Jesus Christ is God.  
The Scriptures prove that Christ is God.  
1. Because as the Father hath life in himself, so hath the Son, Joh. 5. 26.  
2. Because the Angels ought to worship him, Heb. 1. 6.  
3. Because he laid the foundation of the earth, Psal. 102. Heb. 1. 3. He created all things, Col. 1. 6. He made the worlds, Heb. 1. 2.  
4. He upholds all things by the word of his power, Heb. 1. 3.  
5. He is the first, and the last, Rev. 1. 8.  
6. He was before the world, Joh. 17. 5.  
7. He is the everlasting Father, Isa. 6. 9  
8. The Scripture saith expressly, He is God: Christ is God; The mighty God, Isa. 6. 9 Very God, Joh. 5. 20. The Word was God, Joh. 1. 1. 14. Christ who is God over all, Rom. 9 5. Unto the Son he saith, Thy throne, O God, is for ever and ever, Heb. 1. 8.  
That the holy Spirit is God, the Scriptures declare: the Spirit is eternal, Gen. 1. 2.  
1. Because God is a Spirit, therefore the Spirit is God, Joh. 4. 24. 1 Cor. 12. 4. God is truth, the Spirit is truth, 1 Joh. 5. 6. The Lord is that Spirit.  
2. We are baptised in the Name of the Spirit, Mat. 28. 19 We are equally baptised in the name of the three, therefore they are one equal in authority.  
3. The Spirit creates, Jo● 35. 10. Ps. 104. 30. God & the Spirit are one, & inseparably God creates.  
4. To be the Temple of God; and to be filled with the Spirit, are all one, 1 Cor. 13. 16. with 1 Cor. 9 19 Luk. 1. 67. 1 Cor. 6. 19  
5. To lie to God, and to lie to the Spirit, is all one, Acts 5. 1. To lie unto the holy Spirit, 3. v. Thou hast lied unto God, v. 5. 2 Tim. 3. 16, 17. with Acts 16.  
6. The Spirit anointed Christ, and sent him to preach, Isa. 16. 1. Luk. 4. 18. see Isa. 48. 17.  
7. If the holy Spirit were not God, whence is it, that a sin against him shall not be forgiven? Mat. 12. 32. Shall a sin against God be forgiven, and not a sin against a creature? therefore the Spirit of God is God, 1 Cor. 3. 6.  
So for those that deny the Resurrection of the body, try it by the Scriptures; of them there are two sorts, some deny the Resurrection, because they believe it is passed already, and there is no Resurrection but that which is in us. Ans. Christ saith, in the Resurrection there is neither marriage, nor giving in marriage, but are as the Angels in Heaven, Mat. 22. 30. If you be in this Resurrection, why do you marry, etc. or will you lay marriage waste, make it needless to you, and know who you please, Gen. 4. 1. Heb. 13. 4. Are you like the Angels in Heaven?  
Sort 2. Are those that deny the Resurrection of the body, because they cannot see reason for it.  
Ans. The Scripture doth fully and clearly prove the Resurrection of our bodies after this life.  
Marvel not at this, all they in the grav● shall hear his voice, Joh. 5. 28, 29. At the 〈◊〉 of God the dead shall rise, 1 Thes. 4. 16.  
that sleep in the dust shall awake, Dan. 12. 12▪ And the Sea gave up the dead that were in it; and death and hell delivered up the dead which were in them▪ Rev. 20. 13. Christ is risen from the dead, 1 Cor. 15. 20. I will raise him up at the last day, Joh. 6. 44. Thy dead men shall live, Isa. 26. 19  
2. The dead shall rise, because he that hath said it, is able to do it; There is nothing impossible with God, Luk. 1. 37.  
3. The Saints have believed the Resurrection of the body: Job saith; Though worms destroy this body, yet in my flesh shall I see God Job 19 26. I know my brother shall rise again, at the last day, Joh. 12. 24. Our vile body shall be like his glorious body, Phil. 3. 21.  
4. If the dead rise not, then is not Christ raised; and if Christ be not raised, your faith is vain: then they also which are fallen asleep are perished, 1 Cor. 15. 16, 17, 18. But Christ is risen, therefore the dead shall rise, Acts 3. 15. 1 Cor. 6. 14.  
5. If the dead rise not, and in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. 15. 19 It's our comfort, death cannot dissolve the union between Christ and a believer. Rom. 8. 38, 39 If not any thing shall separate us from the love of God, with then death shall not; Whether we live or die 1 Cor. 9 are the Lords, Rom. 14. 8.  
5. To Consider Acts 26. 8. 2 Tim. 2. 18. Mat. 22. is all one, 31, 32. Mar●. 12. 18. 26, 27. Though it be incredible to reason, yet we ought to believe it, because God hath said it.  
But some will say, this is but the letter, the mystery of it is no such thing; I answer,  
1. The mystery was revealed to the Apostles, Eph. 1. 9 Eph. 3. 4, 5. Eph. 6. 19  
2. Christ is a mystery, Col. 4. 3. Col. 1. 27. Christ in us by his Spirit, Col. 2. 27. Col. 2. 2. Gal. 1. 16.  
3. They speak the mystery of Christ, Col. 4. 3. and made it known by the Scriptures, Rom. 16. 25, 26. Behold I tell you a mystery, and 〈◊〉 written, 1 Cor. 15. 51. etc. Eph. 3. 7. Eph▪ 〈◊〉 ●2. The mystery is made manifest to the 〈…〉 Rom. 1. 26, 27. And seeing the my●● 〈…〉 ●clared in the Scriptures, we are not 〈…〉 another mystery of the mystery, 〈…〉 ●erstand the Scriptures. They wor●● 〈…〉 ●●in the Spirit, Phil. 3. 3. They were 〈…〉 of the mystery, yea, they knew 〈…〉 ●●ese last times many would depart from the faith, and bring in a mystery of iniquity, and call it the mystery of God, and of Christ, and the Spirit; and so should deceive many. We are forewarned and commanded to hold the form of sound words; and seeing the Scriptures are able to make the man of God perfect, and to furnish him for every good work, 2 Tim. 3. We neither may, nor need presume above what is written, Rev. 22. 18.  
And so for other things, bring them to the Scriptures to be tried, and believe nothing but what God faith in his Word, and expect not to satisfy Reason in matters of Religion: We believe God is without beginning, and present in every place, who knoweth and ordereth all things: but what reason can be given that God is so, is it not beyond the reach of reason, to understand that any thing can be, that never had a beginning? God is so, else he could not be God; Behold, God is great, and we know him not, neither can the number of his years be searched out, Job 36. 26. Touching the Almighty we cannot find him out Job 37. 23.  
So also concerning the Baptism of Infants, bring it to the Scriptures, and try it by them, see if ye can find either a command or an example there for it; we find none, if we admit of one invention in Religion, by the same reason we must admit of many, yea any invention of men: God complaineth of the doing of that which he commanded them not, Jer. 15. 9 & 7. 31. & 32. 32. 35. Levit. 10. 5. Deut. 17. 1. & 18. 20. Mark. 7. 8, 9 Did God ever commend or accept of the doing of that which he never commanded? neither can any thing be well done, that God hath no● commanded to be done. If we suffer ourselves to be beaten back from this principle, where shall we stay or rest our feet: we plead for the perfection of the Scripture, see 2 Tim. 3. 16, 17. Secondly, God hath appointed who are to be baptised, and the manner how, see Acts 8. 12, 13. 36, 37, 38. & 2. 38. 41. Mat. 3. 6. 17. 16. Jo●. 3. 23. Mark. 14. 5. Acts 10▪ 44. 47, 48. Mat. 28. 19 To sprinkle Infants, is not to answer this Rule. Thirdly, the matter of the Church ought to be Saints, Infants appear not to be so; see 1 Pet. 2. 5. 9 Eph. 2. 19 to 23. 1 Cor. 12. Eph. 5. Acts 20. 28. Fourthly, the being children of believers, makes them not to be the children of God, nor to be accounted so, Rom. 9 8, 9 Gal. 3. 26. 29. Jo●. 3. 5. 6. 36. But there are several Treatises of this subject, to which I refer thee.  
In a word, try all things by the Scripture: and hold fast that which is good.    

The several Branches of the Saints duty and service to Christ every day.  

Walk circumspectly, be ye holy as I am holy ' Eph. 5. 15. see Mat. 11. 38, 39  
1. EVery day to be thankful for rest, sleep, and preservation from sin, and to commune with your heart upon your bed, and be still, Psal. 4. 4. Seriously to mind him, and meditate on him; When I awake, I am still with thee, Psal. 139. 18. and to think on such places as these, Psal. 19 15. Psal. 73. 28. Heb. 13. 8. Psal. 104. 34. Acts 11. 13. Psal. 42. 1, 2. Psal. 119. 81, 82. Jer. 14. 8. Psal. 13. 1. Exod. 33. 13, 14, 15. 18. and to crave his strength to walk with him all the day: Hold thou me up, and I shall be safe, Psal. 17. 5. not else.  
2. Every day to live by faith, in all estates and conditions, and in glorification. The just shall live by faith, Hab. 2. 4. Concerning the life of faith, see as followeth.  
3. Every day, and all the day, to watch my heart, to keep it still and spiritual content, and thankful, and to observe the secret motions thereof, least unawares I be catched and ensnared in sin, and that I do not receive any thing without warrant from the Word, Pro. 23. 17. Jer. 17. 9 Heb. 13. 12. Luk. 6. 45.  
4. Every day to watch our thoughts, that they be holy, or lawful and seasonable, and to think on such places as these, Psal. 139. 17. Such thoughts raise the heart, and make it spiritual, joyful, thankful, and serious in all duties and holy services.  
5. Every day to hearken to the voice of conscience, prise the peace of it, endeavour to inform it, and not to do any thing that shall offend it, 1 Tim. 3. 9 in keeping thy commands, there is great reward; Psal. 19  
6. Every day, and all the day, to watch our affections, that they be set upon right objects, and that they move not contrary to judgement, and that according as the object discerns, that they be not set immoderately upon earthly things, though excellent, desirable, and amiable, and so enjoy them, as expecting every hour to lose them: Set your affections on things above, Col. 3. 1. 5 Desire, delight, hope, joy, are the acts of love, they chiefly belong to God; then our affections are set right, when with God we are sick of love, Song 2. 5.  
7. Every day to watch our time to redeem it, because it's precious, and take notice how we spend it, and improve it, to enjoy God, and obey him, and to serve each other in love, Eph. 5. 16. Acts 20. 31.  
8. Every day to watch the windows of the soul, our eyes, and ears, to keep them from such things as they would suck evil from, to shut eyes, and ears, if need be, as Isa. 33. 15, 16. Psal. 119. 37. Job 31. 1. else much evil will enter in through these floodgates of sin: but a fool will take no warning, Pro. 17. 4. & 25. 23.  
9 Every day to watch to observe the creatures, and the several passages of God's providence, so as to get good by them, and that we may mind heavenly things, Mat. 16.  
10. Every day to watch in lawful things with care how we use and enjoy them, viz. meat, drink, sleep, apparel, marriage, visitations, recreations, our natures are prone to excess herein, Luk. 12. 29. and to receive the creatures with thanksgiving, 1 Tim. 4. 3, 4. Christ did eat bread, and gave thanks, John 6. 23.  
11. To watch that we use not indifferent things securely and carelessly, but have regard to others weakness, Rom. 14. 21, 22. Requires that we do not that which is in itself lawful, in case another is offended at it, if we may omit it without sin, if I do that which is lawful, I give no offence, and it's his weakness to be offended, yet if I do it to his grief, my action cannot be defended, neither by the word of God, nor with a good conscience.  
12. Every day to watch against every sin, and plead not for any sin, not lessen it under no pretence of corruption, temptation, the sweetness and smallness of it, nor inwardly favour it, but resolve and watch against all sin, with the occasions and appearances of it, and be jealous against it, and fearful of falling by it, and ever to show some dislike of it, Levit. 19 17. Pro. 5. 8▪ We should be afraid to sin, because it's forbidden by God. 2. It's dishonourable to him, his truth, and servants. 3. It encourageth others to sin. 4. It will fill our souls with sorrow to sin against so loving a Father, and to dishonour him, etc. Having sinned, if but in the least measure, we should be so far from covering it with any pretence, or excuse, that we should abhor it, and ourselves for it, with the greatest detestation; see Ezra 9 2, 3. Rev. 2. 2. Let every one that nameth the name of the Lord, depart from iniqui●i●, 2 Tim 2. 19  
13. Every day to watch that our speech be not vain, idle, and frothy, but savoury, Psal. 17. 3. Eph. 5. 4. Psal. 71. 24. and that I wrest not others words or actions, nor disgrace, nor insult over any; but in stead thereof remember my own weaknesses; the thought of which should cause us to find less fault with others (except necessity enforce it) the consideration of our own weaknesses, should lay us low and greatly humble us: our pride, unbelief, hypocrisy, atheism, thoughts of blasphemy, self-love, self seeking, selfe-confidence, unprofitableness, hardness of heart, ignorance, blindness of mind, unruly passion, security, lukewarmness, coldness, abuse of lawful things, unthankfulness for mercies, want of laying to heart the fins of others, want of courage for the truth, deadness, dulness, heaviness, weariness, indevotion, distractions, indisposedness of heart to do our duties, forgetfulness, inconstancy, walking uncomfortably, with our souls cast down, etc. ●s it so, can we remember these, and not abhor ourselves? When we consider our hearts & lives, we may say with grief and sorrow, Lord, what is man: I am nothing, but a very va●●●●, 2 Cor. 12. 〈◊〉 with Eccle. 1. 2.  
14. Every day to observe the passages of my spirit in my actions and duties, with what knowledge, faith, zeal, love, wisdom, humility, etc. I do them, how I am sensible of my wants in prayer, and thankful for mercies; how I wait for an answer of prayer, and observe how he answereth me?  
15. Every day to desire and endeavour to do my duty, according to my station and relation, Eph. 6. To give good example, religious instruction, loving admonition, and seasonable reproof, endeavouring to do good to friends and enemies; see Acts 10. 24. John 1. 40, 41. 1 Tim. 4. 12.  
16. Every day to watch to do and receive good, to look to my ways, Psal. 39 1. Mat. 26. 41.  
17. Watch against coldness and formality, and that I be not taken with the praise of men, mirth, pomp, profit, pleasure, ease, outward contentments, that I exceed not, nor sink not under any of them; and to see God in others favours and frowns.  
18. Every day to take notice and sympathise with the sorrows and sufferings of those that are the Lords, and be a companion with them, as Heb. 10. 23. To be willing to endure any sorrows and suffering with the people of God, as Heb. 11. and for their good to part with estate, friends, liberty, life: see Psal. 137. 6. Lam. 1, 2, 3, 4, 5 Chapters.  
19 Every day to meditate on God, and his goodness to me and others, and what he hath prepared for me in heaven, and how I may be preserved from sin, self, etc. and order my conversation aright, consider Gen. 26. 63. Mat. 6. 6. and do so, Psal. 1. 2 & 32. 4, 5, 6. Heb. 10. 38. Jos. 1. 8. By meditation we wind up our minds from things below, Col. 3. 4, 5. and so enjoy God and ourselves, and live in heaven, while on earth. Oh refresh thyself with the variety of the invisible comforts in heaven, thy interest in them, the comfort, joy, and rest thou shalt have ere long for ever: meditate on the shortness of the time we have here to live, the miseries that attend this life, how we may preven● sin, deny ourselves, bear the cross, live by faith, be content in want, grow in grace, escape temptation, keep a good conscience; what duties we owe to God and man, wherein we come short; what mercies we enjoy, & how we profit by afflictions, how thankful we are to God for his sweet and large love, etc. Set your affections on things above, Col. 3. 1. By faith and meditation keep thy heart there, view thy everlasting glory, fill thyself with joy, enjoying the joys of heaven, which are unutterable, unconceivable, and infinite, boundless, bottomless, endless: Oh the greatness and sweetness of those joys, pleasures, and 〈◊〉, which shall never have an end.  
20. To deny myself, selfe-wit, wisdom, carnal reason, applause, passion, ease, liberty, and all things for God; consider Luk. 14. 20. 33. Mat. 16. 24. Mark. 8. 34. Luk. 9 23.  
21. In all actions, be humble, sincere, servant in spirit, serving the Lord; serious, cheerful, thankful, Mat. 11. 29. Deut. 18. 13. Eph. 6. 14. Joh. 1. 47. Rom. 12. 11. James 5. 17.  
22. Daily to use the means to nourish and increase holy desires and resolutions for God, Psal. 42. 1, 2. O the strong and restless desires after God, and the unweariedness there of that soul, who hath tasted of the sweetness of his love.  
23. All the day long to joy and rejoice in God, in our interest in him, and union with him, our privileges and happiness by him, his Word, Saints, the fruits of the Spirit, temtations, etc. as our chiefest joy and great advantage.  
24. That I scorn not, nor slight, nor check any with their infirmities and deformities of body, or dulness, or weakness of wit, or memory, meanness of outward state, or birth, smallness of gifts or parts, but consider 1 Cor. 4. 7. Job 10. 10. Psal. 39 13, 14. 16. Isa. 28. 26. in spiritual things, Ezek. 16. Isa. 43. 25. Rom. 5. 11. Eph. 2. 20. the love of God makes the difference, if God should convert him, he may soon become better than we.  
25. Every day to mind the vanity and emptiness of the things below, the hurt we receive by them, and how we exceed in our affections to them, that they are not our own, they may soon be taken from us, or we from them; and how we are often distracted and unsettled by them, that we may with more ease and content want them, and be weaned from them in the enjoyment of them, and to use the liberties of this life so as to be bettered by them, Eccle. 1. 2. & 2. ●. 1 Cor. 5. 25. Pro. 23. 4. Luke 12. 15. There is no certainty of the things below, but above is certain●y, constancy, and eternity of all excellencies, perfections, and pleasures.  
26. To watch ourselves in our retiredness, and solitary seasons, to prevent needless fears and thoughts of the pleasure of sin, past, present, or to come; such thoughts cause sin upon supposition, and pollute their souls and bodies with sin, Gen. 38. 9, 10.  
27. Watch to speak for truth, and contend for it, Judas 3. and glory in suffering for Christ, and his truth, 1 Pet. 4. 14.  
28. To consider what times we live in, what they afford, how I may be useful and finish smy course with joy.  
29. To take h●ed and beware of covetousness, it deceives and spoils all, we mind earth, as if it were better than heaven; against covetousness, consider H●b. 2. 6. Mat. 25. 14. Luk. 6. 2. 25. to end, Phil. 4. 6. 1 Tim. 4. 8, 9, 10. James 5. 1, 2, 3. Pro. 25. 5. 1 Pet. 5. 9 Luk. 2. 7.  
30. Every day to expect troubles and crosses, and to bear them patiently: troubles will come, our life is a life of trouble and suffering, more than other men, Psal. 73. 5. Fr●t not. Psal. 39 9 We should be so fixed on God, that nothing below should move us, Phil. 4. 11. 13. Our spirits should rule the things below, and not be ruled by them; we should rejoice in trials, temptations, conflicts, disertions, and outward troubles (death itself is to make us capable of a fuller enjoyment and communion with God) James 1. 2. etc. If we should rejoice, how much more should we be content and patient, 1 Thes. 4. 18. One said, Lord, I will bear any thing, because my sins are forgiven; a conscience set at liberty, can with ease undergo a great burden; Bees gather honey from bitter flowers, as well as sweet; so should we from bitter conditions: Crosses are Christ's servants, they come and go at his command, they are sent to do us good, all is sent in love, and best for me; God will supply all our wants with his all-sufficiency; we should not look so much ●t freedom from trouble, as to profit by it, to enjoy God by it, and strength to bear it, looking upon all that befalls-us, as appointed and ordered by God in his wisdom and love for our good, etc. 1 Thes. 3. 3.  
31. To show mercy and pity to others in their misery, and supply their necessities, according as we are able, freely and willingly, and be more industrious, and sparing in expenses, to supply others necessities, especially the Saints, above our ability; let thy heart, house, and hand, be open, joyfully and compassionately supply their necessities; consider Luk. 3. 10, 11. & 12. 33. Mat. 5. 42. & 7. 12. Gal. 5. 10. Ease as many men's burdens as we can, be helpful, have mercy, compassion, love goodness, and such like virtues.  
32. Watch that we grieve not the holy Spirit, Eph. 4. 3. We quench and grieve the Spirit, when we neglect the motions of it, and slight the comforts of it, seek comfort from the flesh, feed upon lusts, and spend our thoughts and time upon the outward man, and use spiritual things for carnal ends, and father the work of the flesh upon the Spirit, slight that which is good and allow of evil, or plot for sin, or cavil against the truth, or omit duties, or slight them, or do them in our own strength, or slight the fruits of the Spirit, or slight any Saint, etc.  
33. Every day to take notice of God's goodness and mercy to us and others, and acknowledge it, in all things give thanks, 1 Thes. 5. 14.  
34. Every day will I bless and praise thy Name, Psal. 145. 2.  
35. Every day to grow in grace and knowledge, 2 Pet. 3. 18.  
36. Every day to believe the present state and condition best for me, Rom. 8. 28. if any thing oppress thee, use the means to remove it, then be content.  
37. Every day to cast my care upon God, Phil. 4. 6.  
38. Every day to be willing to be dissolv●d, and to look for death; All the days of my appointed time w●ll I wait, till my change come, Job 14. 14.  
39 Every day to observe my profiting in Religion, 2 〈◊〉. 3. 18. Heb. 6. 1, 2.  
40. Every day to view my actions, and take notice of my failings, omissions and commissions, to be more watchful against them, and to live by faith in all infirmities above infirmities, as if I had never sinned, living in the sweet enjoyment of the love of God, and so lie down in the consideration of it.    

Saints subject to fall from their first love.  
Thou hast left thy first love, etc. Rev. 2. 4, 5.  
CHrist commends this Church in vers. 2, 3. and informs and reproves them in these words, and vers. 5. contains the means to recover them from their evil.  
In the first verse, he saith, He knows their works; He would have them to know, that he did know and observe all their actions; what their actions were, and with what affections they did them, how they exercised the fruits of the Spirit, and how they decayed in their love to him: which should teach us to observe all our actions, and to walk circumspectly, as becometh so holy a presence.  
The Saints first love is the best  
God will be served with the best, with the fullest measure, and highest pitch of love.  
The Saint's Church of Christ, need to be informed of their decays of their love to him.  
To leave their first love, is to abate in the degree and measure of love which they have to God.  
God's own people are subject to decline, or leave their first love; this the Scripture and experience testify.  
The causes of our proneness to decline in our love to God are many.  
1. Our natures are prone to it, we have an apostatising spirit, and we know it not, or consider it not, Heb. 10.  
2. Security in us, causeth us to think we are well, and need not fear no danger, and so we fall before we are aware.  
3. Is from the insensibleness of this sin, it secretly steals upon us, we fall so easily, and by small degrees, that we perceive it not till we are down, nor hardly then; we need be told, we are fallen.  
4. Because we do not meditate on the love of God, and rest satisfied in it, causeth us to seek satisfaction elsewhere, and resting satisfied in that we are happy, and what affections & actions we formerly have had for God, think we have done enough: this is a base frame of spirit, that causeth us to turn the grace of God into wantonness; such need forget what is behind, and press forward, as knowing they can never do enough for him, who hath done so much for them.  
5. Because of the slothfulness of spirit, causeth us to have no mind to stir to go to God, or to do any thing for him; ●loathfulnesse casteth into a deep sleep: and then we neglect or abate in the use of means, in which we have had communion with God: when we leave our first works, than we decline and fall asleep, God absents himself; While the bridegroom ●arried men slumbered and slept, Mat. 25. 5.  
6. Want of watching our hearts and lives: did we watch, we might observe our coldness, and on what our love is set, and so our consciences might smite us for our divided love.  
7. W●nt of faithful friends to observe and inform us of our declinings from God, and their not using means to help 〈◊〉.  
8. Comparing ourselves with those who are fallen, and because we are like them, we think ourselves well enough, and so rest satisfied; and thus we teach, and cause others to be as cold as ourselves.  
9 Because iniquity abounds, the love of many waxeth cold.  
This should teach those that stand, to take heed lest they fall, to watch narrowly against all occasions, which tend to draw us from our first love; for  
God will have his to know that it is a great evil for to decay in their love to him.  
The greatness of this sin appears in these particulars.  
1. Because our love is Gods, and he calls for it; My son, give me thy heart; He calls for his own, and it's unreasonable to deny him his own.  
2. Love is the best thing we have, therefore we should give it to God, who is the chiefest and best good, therefore he hath right to the highest pitch of our love; and it's pity so sweet an affection as love is, should be spent upon any thing but himself.  
3. Love will be fixed upon somewhat, and it's unreasonable to deny it to God, and give it to the creature; this were to forsake a living fountain for a broken Cistern, Jer. 2.  
4. God is the same he was, when ye first loved him, than ye looked upon him to deserve the highest measure of love, and could not be loved enough: God is not changed, Heb. 13. 8. Therefore the change is in thyself.  
5. So much as you have left your first love, so much you have left God: God counts himself charged with iniquity, when he is forsaken; see Jer. 2.  
6. In so doing ye greatly dishonour God, as if there were not a fullness of perfection in him; if there be in him what ye expected, why do you love him less? thy practice declares thou repentest thee in loving him so much, as if he is not worthy of it; tell me, canst thou mend thyself in bestowing thy love elsewhere?  
7. Lastly, God hath done much for thee, he hath saved thee from wrath, hell, and destruction, and provided for thee a place of happiness with himself; yea given thee himself; could he give thee more? is all this as nothing to thee? canst thou do too much for him, that hath done so much for thee? why then dost thou not give him thy fi●st love, and love him dear and vehemently, that hath so loved thee?  
Use. Leaving our first love is so great an evil, that it should greatly humble us.  
The means God prescribes for their recovery are three; first, to remember from whence thou art fallen; secondly, repent; thirdly, to do their first works.  
Fallen persons may recover, for God useth means to recover such; this his love should work upon us; one great cause we do not our duty is, because we do not mind it, our declinings might easily be discerned by us, if we did but mind it.  
The consideration and remembrance of what we once were, and what we now are, is a special means to convince one that is fallen.  
Consider and see if you cannot remember the time.  
1. When your souls thirsted more for God, and ●anted and brayed more vehemently after him then now; short breathing is a sign of spiritual decaying, therefore know you are fallen from your first love, Psal. 42. 1, 2.  
2. See if you cannot remember that time was when you took more sweet joy and delight, in drawing near to him, and in communion with him, than now; than ye are fallen, and your affections are divided.  
3. If you can remember the time was when you had more faith and confidence in God then now you have, than you are fallen; for a decay in faith, and a decay in love, ever go together; the less faith, the less love, so much unbelief, so much want of love.  
4. If there was a time, in which you were more willing to do and suffer for God, and to die to go home to him, than you have left your first love.  
5. Are you as frequent in duties, and as much in them now as ever? are not spiritual duties something more wearisome and burdensome to thee, then once they were? then thou art fallen from thy first love. Some may say, once I prayed with more faith and fervency, but now they are as myself more cold.  
6. Have you as much zeal for God and his truth now as ever? the communion of Saints once more desired, loved, and delighted in, then now? if it be so, than you are fallen from your first love.  
7. If ever you did love the things of the world less than you do now? then you are fallen; for love to the world causeth a decay in our love to God: love not the world: so much as we love the world, so much we come short in our love to God.  
8. Can you not say, time was when I was more affected with the love of God, and did more mind him, and his love? then you are fallen; for so much as we forget God's love to us, so much we forget to love him; the apprehending his love, begets love in us to him; We love him, because he first loved us. When Gods love in saving us, did appear to us to be great and wonderful, it set out hearts afire with love to him, to live and die with him, and for him, and because we mind his love less, therefore we love him less.  
If we should compare ourselves with these Ephesians, whom God finds fault withal, because they left their first love; what thoughts can we have of ourselves, when we consider how far short we come of them? God saith of them, vers. 2, 3. That they could not bear with them that are evil: they could not, mark, that their love was so to him, and zeal for him was so strong, that it overpowered them, they could not bear with sinners. But alas, we can bear with fin and sinners: They laboured in the work of the Lord; which implies carefulness and diligence in God's work: but alas, we are slothful and dead-hearted; they were patient, they endured all oppositions within and without they met withal; for keeping the Commandments of God, and the faith of Jesus, they suffered much patiently, as appears Rev. 1. 9 We are impatient, even at words; Thou hast borne; which implies, afflictions, sufferings, pressures, we can hardly bear with any thing. And hast not fainted: here was their courage for God and his truth, they bore great trials without fainting, we faint under small trials, yea, at the hearing of them.  
For my Names sake: their ends were holy, they sought not themselves, backs nor bellies, but did all for the name and sake of God; this holy frame of spirit is a sweet thing; oh how far short do we come of them.  
Obs. Many good actions may proceed from them that are fallen from their first love: many good actions cannot excuse for one fault.  
Use. Exhortation You who are convinced you are fallen from your first love, oh lay it to heart, your declinings from God; a decay in our outward estate is laid to heart, but our inward decay should trouble us much more.  
And repent: the Lord bids thee repent: what repentance is, see Jer. 31. 18, 19  
The least declining in our love to God, is cause enough of repentance: it's to be laid to heart; Repentance is a duty suitable for a Saint that hath assurance of the love of God.  
And do thy first works: Do, saith God, the life of a Saint is a life of action; to live to God, and for God, is no idle life, God requires many things to be done.  
Do thy first works: Repentance without reformation is not sufficient.  
Such as leave their first love, leave their first works; as we decay in our love to God, so we decay in our obedience to him.  
As our love is to Christ, so according is our fruitfulness; cold love is attended with barrenness.  
To do our first works, is a special means to recover our first love.  
Means to recover our first love.  
1. Frequent those duties, meditation and prayer, etc. in which you enjoyed communion with God, in which God conveyed himself to thee; God may by those means fill thee with himself.  
2. Believe God will raise thee up, it's his promise, Hos. 14. I will heal their backslidings; want of depending upon God, is a cause of our declining; therefore faith is a means to raise us when fallen.  
3. Pray continually to God to raise thee, and to hold thee up; hold up my going, that my footsteps slide not; we are to use the means, but without the presence and blessing of God all is to no purpose.  
4. Love not the world, nor the things of the world; we cannot mind things above, and things below, he that minds the things below, cannot mind the things above; he that is filled with these things below, is empty of things above, he cannot live above with God, he that is buried in the creature, he cannot set his affections on things above.  
5. Meditate often upon Christ's love to thee; what he hath given thee, and done for thee; the consideration thereof is enough to ●aise thee.  
Use. This reproves those that do not their first works, and yet think to recover their first love, yet sit still; God hath appointed means for his people's prosperity and welfare, and they are to use them.  
Or else I will come; God will not suffer his to continue long in their fallen estate.  
God's coming to his is to reform them, and do them good.  
Come quickly.  
1. Such as are fallen from their first love, are willing and prone to continue so.  
2. The time of our repentance and reformation is not left to us, God will not stay our pleasures.  
3. As soon as we are convinced of a duty to be done, we are presently to practise it; after admonition, God requires a present reformation; he expects we should regard his word, and be ruled by it.  
4. Those that leave their first love; God will allow but a little time and space to repent in.  
This should exhort all that are fallen, to rise now quickly, put it not off to another season, there is no reason why we should put it off; because  
1. God's command is now, quickly; To day if ye will hear his voice, harden not your hearts. To put it off will but more harden your hearts.  
2. For that which is put off till hereafter, is ofttimes never done: Felix was almost persuaded by Paul, but he put him off to another season; but when did his season come?  
3. It's easier rising now then hereafter; rise now whilst it is in your heart to rise; now God calls, therefore rise now, now while your conscience is awake, and tell ye, ye are fallen; the longer ye lay, the longer ye may; for your heart will be more hardened through the deceit fullness of sin; than ye will have less mind to rise, and be less able to do your first works.  
4. You have declined enough, and lain long enough, therefore do not deserre it no longer, seeing Christ calls, saying, Rise my love, my fair one, & come away, Song 2. 10. Oh, therefore, rise, rise, and go quickly to him, thirst after him, cry to him now inwardly and secretly to raise you, and draw out your heart abundantly to him.  
Use. Reproof to such as know they are ●●en, and have left their first love, yet rise not; nor use not any means to get up, but put it off till hereafter: Oh that you would now consider, that in so doing ye disobey the voice of the Lord; and if you rise not quickly, he will remove the Candlestick out of its place. Observe, he saith not, if they do not so he will dam them, but remove the Candlestick. The Candlestick is his Church, which is called a Candlestick, Rev. 1. 20. A Candlestick holds forth the light, so doth the Church of Christ, the light of truth, the light of Christ.  
To remove the Candlestick, is to remove one socket from another, to take it a pieces; as the Candlesticks in the Temple had many sockets, so the Church consists of many members; so that to remove the Candlestick out of its place, is to divide and scatter the Church, the members one from another: so he hath done to the Churches of Asia, where there is not any appearance of any of the 7 Churches to be found.  
We learn that a Church of Christ may cease to be so, and which is more, a Church of Christ may cease to be, although not guilty of any scandalous sin, nor error in doctrine; God chargeth them not with any such evils but only for decaying or leaving their first love.  
So that if a Church of Christ decay in their love to him, he will quickly un-church them, except they repent, and do their first works.  
God will have his to know it is no small affliction to be un-churched, and such as prize the enjoyment of the Saints, with the ordinances of God, count it an affliction to be stripped of them: and because God threateneth to un-church then, unless they repent, etc. it appears, that although they were fallen from their first love, yet they had so much love to God's ordinances, and communion of Saints, that before they would be stripped of them, they would repent, and do their first works.  
Except thou repent: Repentance is a means to escape affliction.  
If we repent not, he will strip us of that which is near to us, that so we may repent, and be reform.  
When love will not reform us, a rod must, and it is a mercy to be reform by any means, Lam. 3. 33.   

The life of Faith.  

The just shall live by Faith, Hab. 2. 4.  
THat we might live by faith, God hath given his many rich and precious promises, for this life, and that to come, that we may be comforted and satisfied in the enjoyment of God in them, our lives cannot be sweet without them, by reason of the many miseries within and without that attends us; I have here set down many principal promises, that you may with ease and speed find them, and live upon them.  
Faith supplieth all wants; faith honours God, and God honours them most that live by it: see Heb. 11. Hos. 12. 3, 4. Job 13. 15.  
By faith we live to God a life of joy in him our righteousness, as if we had never finned; by faith we live above sin, infirmities, temptations, disertions, sense, reason, fears, doubts: faith sweetens the sweetest mercy, and the bitterest miseries; it makes great afflictions as none; it maintains the soul's strength and comfort; by faith we obey God; it makes Christ's yoke easy and sweet; faith puts the soul into possession of heaven, while the body is on earth; by it we view the glory of heaven; by faith we know ourselves to be happy, when to a carnal eye we seem most miserable; by faith we can part with the sweetest outward comforts, and welcome death, because we know we leave the worst place, and things, and go to better; they that live by faith, live upon God, and are feasted in Christ's banqueting house, where there are all desirable dainties and enough: Eat, O friends, and drink abundantly; because it is the pleasure of our Lord that we do so, it's thy portion, duty, and privilege, to digest, and refresh, and make thy soul merry with his dainties, to enjoy himself in them, that so thy joy may be full.  
The life of faith, is the communion the soul hath with God in Christ, in his promises spiritual and temporal.   

Faith in effectual calling.  
It's the souls cleaving to God in Christ, for life, upon such places as these, Mat. 11. 28. 2 Cor. 5. 20, 21. Mat. 5. 1 Joh. 3. 23.   

The life of faith in justification.  
The Lord having spoken peace to the soul, that Christ hath paid all, and his sin shall be remembered no more, Isa. 53. Jer. 31. 34. Now the soul knows its happy, and enjoys the comfort of it, is filled with joy and peace in believing; his life is a life of comfort, beholding and enjoying Christ's righteousness as his own, lives upon it, what ever befalls him, he is comforted in his interest in the righteousness of Christ, as sufficient to satisfy him at all times, living upon such places as these, Rom. 8. 38, 39 Job 13. 15. Isa. 54. 7, 8. Rev. 1. 5. Eph. 1. 6, 7. Rom. 5. 9, 10. Gal. 3. 13. Heb. 10. 10, 11, 12, 13, 14, etc. 2 Tim. 2. 13.  
Concerning justification see the third part.   

The life of fa●th in sanctification.  
1. It's the souls cleaving to Christ our sanctification, 1 Cor. 1. 30. 2ly, it's the souls cleaving to God in his promise, to cleanse and renew my heart and life, and be a quickening Spirit in me, upon Psal. 103. 8. Hos. 14. 5. Isa. 57 18, 19 Micah 7. 19 Joh. 17. 17. 19 Oh how little do we obey him, enjoy him, and honour him.   

The life of faith in infirmities.  
It's the souls believing that God will be to us according to his promise for ever a God of love; notwithstanding, all our omissions, and commissions, excesses, and defects, Psal. 103. 3. Joh. 13. 1. Mal. 3. 6. Heb. 13▪ 8. Psal. 89. 30. Nehe. 9 16. etc. Isa. 43. 25. Psal. 130. 7, 8, 9, 10, 13, 14. 17. Isa. 42. 2. Psal. 86. 5.  
He that lives by faith in infirmities, he will hear Christ, 1 Sam. 3. 10. He is not offended at what Christ requires, Mat. 11. 6. Joh. 1. 5. 3. The Scripture is his rule, he will trust God, and rely upon his Word, he eyeth the promise, saying, as Psal. 46. 6. Isa. 45. 24. He will contend for the truth, Judas 3. and do others good, Acts 20. 31. His sin doth not sink him into despair: the soul despaireth not for any sin or trouble; the weakest believer may say in the midst of all imperfections, I have as much of the love of God, acceptation, and perfect righteousness in Christ, as the best Saint ever had, Jer. 23. 6. my state is as happy as any of theirs, Job 35. 7. and I shall have as much glory in heaven as the best.  
Such as live by faith in infirmities, live upon Christ in his promise for strength against all infirmities, upon such places as these.  
In deadness of heart, Isa. 35. 36. Ps. 37. 30.  
In forgetfulness, Joh. 14. 16.  
In fear of want, Psal. 34. 9 & 37. 3. Mat. 6. 25. to the end, Rom. 8. 32. Luk. 12. 15.  
In cares, Phil. 4. 6. 1 Pet. 5. 7. Heb. 13. 5.  
In ignorance, Heb. 5. 2. James 1. 5.  
If fallen by passion, not to sink under it, James 5. 17. Acts 14. 15.  
In all infirmities, Psal. 103. 8.  
For a supply of all wants, Phil. 4. 6. 19  
To live by faith for the fruits of the Spirit, etc.  
To believe, 1 Joh. 3. 23. Zeph. 3. 12.  
To increase in saith, Rom. 1. 17.  
To continue in the faith, Luk. 22. 32. 1 Pet. 1. 5.  
In the exercise of faith, Isa. 26. 3. Psal. 18. 30. & 32. 10.  
To know God, Jer. 31. 33, 34. Pro. 1. 23.  
To love God, Mat. 27. 17. Joh. 17. 26.  
In loving God, Deut. 30. 6.  
To seek God, seek ye the Lord, Acts 17. 27.  
In seeking God, Psal. 119. 2. & 9 10. & 69. 32. & 22. 26.  
To fear God, Jer. 32. 39, 40. Hos. 3. 5.  
In fearing God, Psal. 147. 11. & 25. 12. & 34. 9  
To hope in God, Psal. 147. 11. & 146. 5. & 31. 24.  
To wait on God, 1 Cor. 2. 9 Isa. 49. 23. & 30. 18.  
To delight in God, Psal. 41. 16. & 89. 16. & 33. 21.  
To praise God, Isa. 38. 19 Ps. 72. 15. & 63 3.  
To enjoy peace, Isa. 27. 5.  
To love the Saints, 1 Joh. 3. 14. 23. & 4. 7. 1 Pet. 2. 22. Joh. 13. 35.  
To love enemies, Mat. 5. 43, 44. Luk. 6. 35.  
To judge ourselves, 2 Cor. 11. 31. Eze. 36. 31.  
To mourn for sinning against God, Zach. 12. 6. Joh. 16. 20. Mat. 5. 4.  
In poverty of spirit, Mat. 5. 3. Isa. 66. 2.  
In desire's after Christ, Isa. 51. 1. Job. 7. 33. 37. Rev. 21. 6. Mat. 21. 6. Isa. 42. 3. 2 Cor. 8. 10, 11, 12. Gen. 16. 17. Heb. 11. 27. Luk. 21. 3. Psal. 37. 4. Pro. 10. 24.  
To be meek, Psal. 25. 9 & 76. 9 & 149. 4.  
To be sincere, Psal. 51. 6. Mat. 5. 8.  
To confess sin, 1 Joh. 5. 9 Job. 23. 27, 28.  
To forgive others, Luk 17. 4. Mark. 11. 25, 26. & 6. 37. Mat. 6. 14. Eph. 4. 23.  
To be a peacemaker, Mat. 5. 9  
To devise good, Pro. 14. 22. Isa. 32. 8.  
To selfe-deniall, Mat. 16. 15.  
To watch, Mat. 13. 17. 1 Thes. 5. 6. Rev. 16. 15. Luk. 22. 37. Mat. 22. 47.  
To be patient, Jam. 1. 5. 8. Luk. 21. 9 Heb. 6. 15  
To be content in our condition, Heb. 13. 5.  
To resist sin, Rom. 6. 14.  
Not to fear the world, Joh. 6. 33. 1 Joh. 4. 4.  
To mortify the flesh, Rom. 8. 13.  
To give to the poor; He that hath two coa●s, impart to him that hath none; and he that hath meat●, let him do so likewise, Luk. 3. 10, 11.   

The life of faith in the use of means.  
It's the souls cleaving to God in Christ, for a blessing upon the means he hath appointed, Pro. 9 29. Isa. 48. 19 Isa. 48. 17.  
To pray, 1 Thes. 5. 17. Z●ch. 12. 10, Mat. 7. 7, 8, 9, 11. Luk. 11. 13. Mat. 21. 22. Mark. 11. 24. Mat. 16. 23. Isa. 65. 24.  
To read, 1 Tim. 4. 13. Rev. 1. 3. P●o. 1. 23.  
To meditate, Jos. 1. 8. 1 Tim. 4. 15. Psal. 1. 1, 2. Psal. 104. 34. & 49, 3.  
For conference, Prov. 15. 17. & 18. 21. Mal. 3. 16. Psal. 37. 30. & 71. 24. Isa. 59 21.  
To hear Christ's Ministers, Pro. 8. 34.  
To be baptised, Acts 8. 12, 13. 36, 37, 38. & 2. 38. 41. Mat. 3. 6. 13. 16. Joh. 3. 23. 26. Mark. 1. 4, 5. Acts 10. 44, 47, 48. Mat. 28. 19 with Gal. 3. 26. 29. Rom. 9 8, 9 Mark. 16. 16.  
To do nothing in Religion without a command from God, see at what God complains, Jer. 19 5. & 7. 31. & 32. 32, 35. Levit. 10. 1. Deut. 17. 1. & 18. 20. Mat. 28. 20. Mark. 7▪ 8, 9 2 Thes. 1. 8.  
For breaking of bread, Luk. 22. 19 1 Cor. 11. 24, 21.  
To be prepared to duties, Psal. 10. 17. Job 11. 13, 14, 15.  
To obey, Ez●k. 36. 27. Psal. 19 11. Pro. 37. 23. Rev. 20. 6. & 22. 14.  
To be fruitful in season, Jer. 17. 8. Psal. 1. 2, 3. Psal. 92. 13, 14. Isa. 61. 9 & 62. 12. Psal. 84. 7.  
For ability to obey God, Job 17. 9 Psal. 84. 7. Isa. 45. 24. & 40. 29, 30, 31. Phil. 4. 13. Ps. 68 35. My God shall be my strength, Isa. 49. 5.  
That no temptation shall be above that we are able to bear, and to have a good issue, 1 Cor. 10. 13. James 1. 12. Rom. 6. 20.  
To know the truth, Joh. 7. 17. & 16. 13. & 25. 9 12.  
For direction in all our ways, Isa. 43. 13. Psal. 32. 8. & 48. 14.  
To reprove others, Levit. 16. 17. Pro. 28. 23. & 29. 25. & 24, 25.  
To correct children, Pro. 25. 15. & 29. 15. & 23. 13, 14.  
For husbands to love their wives, Eph. 5. 25, 28, 33.  
For wives to obey their husbands, Eph. 5. 24.  
For children to obey their parents, Eph. 6. 1, 2.  
Servants to obey their Masters, Eph. 6. 5, 6, 7.  
To leave false worship, 2 Cor. 6. 16, 17, 18.  
To dwell in Zion, etc. Isa. 35. 10. Jer. 3. 14. Psal. 69. 36.  
God's presence, Rev. 2. 1. with 1. 10. & 6. 2. & 8. 13.  
For his blessing there, Psal. 132. 15. & 37. 8. & 84. 4. Deut. 12, 5, 6, 7. Song 5. 1.  
For Saints to agree in the truth, Jer. 32. 31.  
To have joy and gladness there, Isa. 51. 3.  
In reproaches for Christ, Luk. 6. 22, 23. 1 Pet. 1. 24.  
In persecution for Christ, 2 Tim. 3. 12. & 2. 12. Mat. 5. 10. Rom. 8. 18.  
In losses for Christ, Mar●. 10. 29, 30. Mat. 29. 28, 29.  
In imprisonment for Christ, Rev. 2. 10.  
In death for Christ, Mat. 10. 29 Rev. 21. 7. Rev. 2. 10.  
Destruction of enemies, Rev. 17. 16 & 18, 8. 2●.  
For the calling of the Jews, Isa. 60.  
The life of faith, for protection, and supply of wants.  
For protection, Psal. 91. 11. & 121. 8. & 49. 8. Job 36. 7. Luk. 21. 18. Joh. 17. 15.  
To be delivered from the wicked, 2 Thes. 3 2, 3. Psal. 34. 40.  
A Harlot, Eccle. 7. 26.  
For deliverance from unreasonable creatures, Pro. 5. 23.  
If in famine, and in war, Job 5. 20.  
If in captivity, Psal. 106. 46.  
If in water, Isa. 43. 2.  
If in fire, Psal. 43. 2.  
In sickness, Psal. 41. 3. & 103. 3. Exo. 25. 25.  
To be preserved from all evil, Job 5. 19 2 Thes. 3. 2. Psal. 121. 7.  
For clothing, Mat. 6. 25. 28, 30, 32. Ps. 37. 16.  
For food, Psal. 37. 3. Isa. 33. 16. & 37. 19  
For dwelling, Isa. 33. 17. Psal. 34.  
To be hid in danger, Zeph. 3. 16, 17.  
God will remember his, Isa. 44. 21.  
For success in labour, Psal. 1. 3. & 128. 2. Pro. 12 11. 14. Isa. 65. 22.  
If falsely accused, Psal. 37. 6.  
For a good name, Pro. 10. 17. Zeph. 3. 20. Isa. 65 5. Psal. 56. 5.  
For children, Psal. 121. 3. 6.  
For sleep, Psal. 127. 2. Pro. 3. 24. Job 11. 19 Zeph. 3. 13.  
For a supply of all we need, Phil. 4. 9 6.  
If in prosperity, Jer. 29. 5, 6. till God see good we shall meet with no change, it may change, but God will never change, Heb. 13. 5, 6.  
If in adversity, to be content in a hard or low condition, Heb. 13. 5. John 18. 11. Phil. 4. 11, 12. it's appointed, 1 Thes. 3. 3. Joh. 16. 33. Joh: 7▪ 30. We have need of them, see 1 Pet. 1. 6. the time cannot be long till they shall be no more.  
For the presence of God in trouble, Psal. 91. 15. & 9 9 & 37. 39  
That the trouble shall not be too great, Jer. 30. 11. 2 Cor. 10. 13.  
To profit by them, Heb. 12. 11. Joh. 13. 23.  
For deliverance, John 5. 19 Psal. 19 17. & 50. 15.  
For speedy deliverance out of them, Isa. 46. 13.   

The life of faith in glorification.  
Which is by faith to behold the rest, joy, peace, happiness, provided for us in heaven, believing that God will give us after this life all those things with himself which he hath promised his, Acts 20. 23. & 26. 18. 1 Pet. 1. 4.  
For the resurrection of my body, 1 Thes. 4. 16.  
To have a spiritual body, 1 Cor. 15. 43▪ 44.  
To have a glorified body, Phil. 3. 21. The Sun in the firmament is not so glorious as the bodies of the Saints shall be, because the Sun is but a natural body.  
To have fullness of knowledge, Eph. 3. 19 1 Cor. 13. 12.  
To have fullness of joy and pleasure, Psal. 16. 11. Joy inward, pure, spiritual, full, eternal, than no misery, no hunger, cold, nakedness, nor pain, grief, weariness, but rest, 2 Thes. 1. 7. Without labour, in rest tranquillity, in tranquillity contentment, in contentment joy, in joy variety, in variety security, in security eternity.  
To have life, 2 Tim. 2. 11 Col. 3. 3, 4.  
Everlasting life, Luk. 18. 30. than shall I never die, nor end, being for duration eternal.  
A fuller enjoyment of God, Saints and Angels, John 17. 24. Col. 3, 4.  
To see the Lord as he is, 1 Joh. 3. 1, 2. 1 Cor. 13. 12.  
To behold his glory, John 17. 24.  
With him in glory, Col. 3. 4. 2 Cor. 3. 18.  
To have fullness of communion with God, Eph. 3. 19 Sight is higher than presence, union is higher than ●ight, communion is higher than union as it flows from it, full communion with God is more: we shall have as much as we can desire, be filled with it, and enjoy the quintessence of all sweetness, fullness, goodness in God, raised, inflamed, and ravished with him, in admiration of him, without intermission or weariness; this is our greatest good and blessedness, and the end of our being.  
To be for ever with the Lord, 1 Thes. 4. 17. eternal communion is more, 1 Cor. 2. 9 it transcends the expectation of the most enlarged heart: faith believes the promises of glory, so we live comfortably in the expectation of fruition, when faith shall end in vision, which will quickly be: faith believes it, hope expects it, patience waits for it; to make this life tolerable, be patient, endure all, it will not be long ere glory come, and be for ever; for this cause we faint not, 2 Cor. 4.   

Lastly, to die by Faith.  
Which is to resign up our souls to God, believing death shall be a passage to glory▪ the righteous hath hope in his death, Pro. 14. 32. These all died in ●aith, Heb. 11. 13. Rev. 14. 13. Psal. 17. 15.    

Of Meditation.  
FRequent meditation, 1 Tim. 4. 15.  
Meditation is a pondering, a weighing with ourselves.  
It is a serious reviving of those truths we have heard, or the dispensations of God towards us and others, of that which we know, to consider of it, that our hearts may be effected with it, and so apply it to ourselves, to further us to duty.  
In meditation, the memory is exercised to remember things, and the understanding to find out the causes, fruits, and properties of them, going from one thing to another, and examine how the case stands between God and us, in those things whereby the heart is stirred to some duty, and the affectio●s framed to love or ha●red, joy or sorrow, according to that we seriously consider of.  

Before meditation  
1. Read the Word, be not barren of fit matter to meditate upon, fit for thy necessity and capacity.  
2. Choose a fit time, day and night, Psal. 1. 3. for the morning, Psal 119. 147. Mark. 1. 35. for the night; we are fittest in the morning; I prevented the morning light, Psal. 119. 147, 148. see Jer. 7. 13. Joh. 8. 2. Mat. 21. 28.  
3. Separate thyself to it, see Pro. 18. 2.  
4. Choose a fit place, as for prayer, so for meditation.  
5. Believe God will bless it to thee.  
6. Pray to God to bless it to thee.   

In meditation,  
1. Mourn for thy estrangement from holy things, separate thyself from frothy fancies, look up to God for strength to keep thy heart from wandering.  
2. Meditate on the Word, meditate on these things, 1 Tim. 4. 15. Psal. 1. 2. Psal. 119. 99 from generals proceed to particulars.  
3. Meditate but of one thing at once; observe order; 1. travel with your memory; 2. Judgement; 3. affections, after conscience let judgement consider what weight it is of, how it concerns God's glory, ourselves, or others, whether we have it, or in such a measure as we need, what lets to it, and how removed, how to attain it, and stir up our affections to it accordingly; if it be some promise, remove the objections against it▪ and let not the promise go, till ye enjoy sweetness from it.  
4. If thy mind ●ove after other matters, sigh to God, and pray to be established, to be delivered from a vain, light, and ●rothy spirit; and then return to meditation again.   

After meditation.  
The more thou meetest with God in meditation, the more frequent it, make it a great part of thy communion with God, and when he blesseth it to thee, rejoice and be humble and thankful.    

Luke 3. 10, 11.  
And the people asked him, saying; What shall we do? And he answered, and said unto them; He that hath two coats, let him impart to him that hath none; and he that ●ath meat, let him do likewise.  
YE see it's the duty of the people in general, to part with what they can spare, to supply the wants and necessities of others; if they have two coats, they must give one, and keep one for themselves, because it is of absolute necessity.  
That it's a duty to give to the poor; the Lord saith; Give to him that asketh thee, and from him that would borrow of thee turn thou not away, Mat. 5. 42. Luk. 6. 34, 35.  
To be merciful; Blessed are the merciful, for they shall obtain mercy, Mat. 5. 7. He shall have judgement without mercy, that showed not mercy, James 2. 13.  
To give freely and liberally to the poor; see Eccle. 11. 1. Pro. 28. 27. & 11. 25. Psal. 41. 1, 2, 3. Isa. 48. 10, 11. Heb. 13. 16.  
To give cheerfully, 2 Cor. 9 6, 7. Mat. 10. 42. Mark. 9 41. Reward in heaven.  
Reason's why we should give.  
1. It's just and equal to supply the necessities of those in misery and want.  
2. Nature itself teacheth to do as we would be done unto: also they are of the same kind we are.  
3. God's command is, If thy enemy hunger, feed him, etc. to do good to all.  
4. Good Job, and the Saints recorded in the Scripture did so, the righteous is liberal and dareth.  
5. If ye have to supply their necessities, and do not, ye sin greatly, ye withhold the goods from the owners thereof. What ye have above your necessity, they have a share in, God hath ordered them to have a part of it; the money is not yours, Ezek. 16. 17. Ye are but Stewards; God hath given ye so much, not for yourselves, but to divide to them, according as their necessities require.  
6. If ye supply not others wants, ye shall give an account for it.  
7. A woe is pvonounced against such as have this world's goods, and give not, see 1 John 2. 15, 16. Luk. 6. 24. James 5. 5. Mat. 25▪ 40, 41, 42, 43. Mar. 10. 24. see and consider 109. Psalm.  
I have but a little for myself, etc.  
If you have for your present necessity, and to supply his, you ought to do it Take no thought for to morrow: If you have no money, you must sell something to give t●● the poor, Luk. 12. 33. To give, is the way to have more, and a blessing with it.  
But I may want myself, charge and trouble may come.  
Therefore give a portion to seven and also to eight; for thou knowest not what evil shall be upon the earth, Eccle. 11. 2.  
1. He that giveth to the poor, shall not lack; Blessed is he that considereth the poor, the Lord will deliver him in time of trouble, etc. Eccle. 11. 1. Pro. 28. 17. Psal. 41. 1.  
2. If you should want, you had better give it, and want, then keep it and sin; it's but stole to keep it when God calls for it; if ye keep it, ye may want the comfort of it: he saith, In the days of famine you shall have enough, Job 5. 20. consider Pro. 11. 24, 25, 26.  
3. God hath promised to pay you again with increase: have you no faith? can you trust a man with an hundred pound, and not God with a hundred pence? if ye cannot trust God for your body, you do not trust him with your soul.  
Not any will do so, if but two coats to give away one, etc.  
If none do so, you have more need to do it; men's examples must not be your rule, but the word of God.  
Exhort. Be exhorted not to live in the breach of so plain and manifest a command of God, give and lend, and think it not enough to give a shilling, if they need twenty, ye ought to give those things they need, James 2. 16:  
And that ye may be the more able to give and lend, Labour and work with your hands, that ye may give to him that needeth, Eph. 4. 28. Feast less, as, Luk. 14. 12. wear less costly apparel, fare harder, yea eat nothing but bread rather than the members of Christ, and thy own body should want bread; cut off needless expenses in things for delight; with what conscience can ye wear gold and silver, costly apparel, and by fine laces, and the poor Saints want bread & other necessaries? Consider what the Christians did in the Apostles time, Acts 2. 44, 45. & 4. 33, 34, 35. Ye say, ye be followers of them, is not the 2 Cor. 8. 14. a command, how then dare ye neglect this duty?  
Full ill will they sell their lands, much less die for their brethren, who will not spare their laces and superfluities to feed and clothe the naked body, and hungry belly of Jesus Christ; I was an hungered, and naked, and Lord when saw we thee an hungered, and naked, etc. They knew no such thing, nor did they inquire, nor came where they might have seen it. And he shall answer; Verily, in as much as ye did it not to one of these, ye did it not to me, Mat. 25. 34. to 46.  

Whether Christ died for the sins of all Adam's posterity?  
Some men say so, but the Scripture doth not say so; He took on him the seed of Abraham, Heb. 2. 16. But all Adam's posterity, are not Abraham's seed in no sense.  
Secondly, Christ saith, He laid down his l●fe for his sheep, John 10. 11. 15. All men are not his sheep▪ as ye believe not, because ye are not my sheep, vers. 26.   

Whether all those for whose sins Christ died, shall be saved?  
They shall all be saved; as appears Rom. 5. 9, 10. John 6. 37. 39 John 17. 2. 19 24. 29. Heb. 13. 20. Jer. 32. 40. & 31. Mat. 25. 33. The salvation of God's Elect is certain.  
Some say, Christ died for their sins who shall not be saved: But to what end shall Christ die for their sins who are not appointed to life? Doth not Christ lose the end of his death, to die for their sins who shall perish? Some are not ordained to eternal life, as appears Acts 13. 48.  
Doth it stand with the wisdom of God, to send Christ to die for their fins, whom he before decreed to condemn: The Lord hath made the wicked for the day of evil, Pro. 16. 4. 2 T●es. 2. 11. Isa. 43. 6, 7.  
Q. W●et●er Christ is offered to all or no?  
The Gospel is to be declared to every creature, Mark. 16. 15. 16. But to declare a thing, and to offer it, is not one thing.  
The Scripture doth not say, that Christ is offered to any; men say so, but not truly nor safely. The saying, Christ is offered to all, occasioneth many errors; as to say, if God offereth Christ to men, and they have no power to receive him, and God gives them none: they are mocked, and that God is unjust, and unreasonable, and that he doth not mean as he saith, else, say they, all men have power, and may be saved if they will, and they may will, etc.  
The purpose of God, Christ's death, salvation, and the revealing it in the Scripture, are one in the extent; the one is not larger than the other; neither is the ministry thereof to be larger in the declaration, viz. in the application of salvation, is not to be larger (but rather straiter) because he is bounded to believing and baptizednesse; He that believes, and is baptised, shall be saved, Mark. 16. 16. He may not apply it to any person that doth not believe, etc.   

Whether sufficient grace is given to all for conversion?  
That which is sufficient, is effectual; if I put sufficient strength to move the whole earth, will not motion follow? if it be not effectual, it is not sufficient; sufficient and effectual go together.   

That the conversion of man doth not depend upon the will of man.  
See 1 Cor. 2. 14. Deut 29. 3, 4. Mat. 1● 34. John 1. 5. Eph. 1. 17, 18. 2 Cor. 3. 5.  
The will of God determines who shall b● saved, Acts 13. 48.  
God worketh all things after the counsel of his own (not man's) will, Eph. 1. 11. See and consider the word of the Lord, Isa. 46. 10. Psal. 2. 13. Psal. 135. 6. & 115. 3. Pro. 29. 26. Psal. 33. 15. Pro. 21. 1. Pro. 16. 33. Mat. 10. 29, 30, 31. Acts 2. 23. & 4. 26, 27, 28. Pro. 16. 9 Jam. 4. 13. 15. Rom. 9 19 2 Sam. 17. 22. Rom. 1. 24. 1 Kings 22. 22. Psal. 105. 25. Isa. 63. 17. John 11. 20. 2 Thes. 2. 11.  
It is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom. 9 16. He hath mercy on whom he will, 18. To ascribe conversion to the freedom of man's will, is to exempt the creature from being under the power of God; for if he be able to convert himself, or to refuse, so as not to be converted; then convesion is under his own power. If it depend upon the will of the creature, than the will of man is the cause why God willeth this or that; this were to bring the will of God under the will of man; as if God should say, I will convert that man if he will, I have willed nothing, or my will is mutable, my will shall wait on your will, and change as oft as yours shall; if the will of God should not determine all things, the will of God should not be the first cause; if there be two first causes, than there are two beginnings or more, and so more Gods then one.  
If God gives power, and leaves it to man's will, than God hath not determined what shall be done, or else his purpose is changeable.  
If the cause why God chooseth me (and not another) is because I will, than it is not according to his will, Eph. 1. 11. If Gods will be not the cause, you deny the freedom of God's will, and make the will of man the cause of his being saved. If God by his omnipotent power, inclines the wills of men, whether he will (as is above proved) than he hath them more in his power then man hath; if so, his decreeing is the cause, necessity follows: the will of the creature is not the cause of the necessity of things, because man's will is bounded by God's decree; and as the first weight or wheel moves the second, so the first cause moves the second.  
He whose salvation God willeth, he must of necessity be saved, because he wants no power nor wisdom to accomplish his will; man cannot resist an almighty power, Ephes. 1. 20. & 3. 20. Col. 1. last, therefore God cannot be hindered of his will, if he should will any thing he could not obtain, he were imperfect, and so not God; if he can obtain it, but will not, how doth he will it? Isa. 46. 10. Ps. 44. 2.  
To grant that man hath power to hinder Gods will, is to grant that he hath power to hinder his working, and so to frustrate God's counsel, and make him a liar: yet nothing will satisfy some, unless this be granted: if there were any good, of which God were not the cause, how is the praise and glory of it to be ascribed to him? To the praise and glory of his grace, wherein ●e hath made us acceptable in the beloved, Eph 1. 5, 6. To whom be all the praise & honour, now and for ever, Amen.  
The end of the first Part.    

DIVINE CONSOLATIONS; OR The Consolations of God.  
The Second Part.  
Declaring how a soul may know and live in the sweet enjoyment of the love of God, etc.  Are the Consolations of God small to thee? Job 15. 11. How sweet are thy words unto my taste? Psal. 119. 103. His lips drop down sweet smelling myrrh, Song 5. 5. 
By Samuel Richardson.  
I heard sweet Jesus Christ unto me say, Rise my love, my fair one, & come away.  
●ONDON; Printed by M. Simmons in Aldersgate-streete. 1649.   

To Mr. Daniel Tayler, Silkman; Mr. Nathanael Andrews, Merchant; Mr. John Fountain, Merchant; Mr. Samuel Penoire, Merchant; Mr. Edward Wright, Goldsmith in Norwich.  
Fullness of joy, happiness and glory. Much honoured and worthy Sirs;  
GOD hath in his wisdom and love mixed crosses with comforts, and comforts with crosses; He hath said; In the world ye shall have trouble, but in me ye shall have peace; peace in trouble is a sweet mercy; behold a fountain of joy and rest, sufficient to satisfy the soul at all times, which ever floweth full of sweetness and life, to refresh our souls withal at all times.  
Loving friends, the love you have manifested to me, it's so great, so free, and full, and undeserved, and unexpected: the more I view it, the more I see God in it, and the more sweet it is to me; I have cause to be affected with it, with great thankfulness to you, and to God for you, in that he hath ordered you to be so sweet a mercy to me; I trust he will take the kindness you have showed to me, as done to himself, Mat. 25. 40. I know not how to require your love, I cannot do more nor less, then to present you with the best I have, as a testimony of my sincere and hearty thankfulness to you for the favour and kindness I have received by you, not doubting but these spiritual and divine Consolations, will be savoury and acceptable to you. The Lord bless you, and keep you from all evil: so he prays that remains  
Your much obliged, Samuel Richardson.   
The second Part. DIVINE CONSOLATIONS.  

Of the first Chapter of the Song of SOLOMON.  
1. A Song of Songs;] the most excellent Song; because it is of the most excellent things; viz. the excellencies of Christ, & his love. Which is solomon's; which is Christ's.  

The soul saith of Christ:  
2. Let him kiss me: Kisses are expressions of love, and signs of peace and reconciliation, 1 Thes. 5. 26. 2 Sam. 14. 23. He is my love, and my love is to him; I prise and desire him, and the manifestations of his love; he is full of sweetness; he is perfumed with Myrrh and Frankincense, with all powders of the Merchants, Song 3. 6. Let him kiss me: There are no kisses so excellent, nor so full of sweetness, none so comfortable as his, therefore none so desirable and acceptable as his; therefore let him kiss me; O that he would kiss me.  
With the kisses of his mouth] His mouth is sweet, Song 4. 16. The roof of his mouth is like the ●est wine; very sweet, Song 7. 7. His words are sweet, Prov. 16. 24. I long to enjoy the discoveries of his sweet and everlasting love, Jer. 31. 3. The kisses of his mouth are sweet, whose heart is full of love: his lips drop down sweet smelling myrrh, Song 5. 13. Honey and milk are under thy tongue, Song 4. 11. The expressions of his love doth quiet my troubled heart, and heal my wounded soul: Comfort me with apples; for I am sick of love: the smell of thy nose like apples, Song 7. 8. Apples are of divers and several tastes; yet all comfortable to the body: So are the fruits of his death of divers and several tastes; all which are comfortable to raise and refresh the soul; I raised thee up under the apple tree, Song 8. 5. Let me hear thy voice; make hast my beloved: Be thou like to a Roe, or to a young Hart upon the mountains of spices, Song 8. 13, 14.  
For thy loves] Many loves Redemption, Justification, Salvation, etc. are the fruits of his love: and as so many loves, he hath drowned all our sins in the Ocean of his loves.  
Are better than wine] Moore good than wine, more profitable, more comfortable, more strengthening, more satisfying, more sweet and pleasing, more joyful, and lasting then wine. Wine maketh the heart glad, Eccle. 10. 19 Psal. 104. 15. It causeth to forget sorrow and affliction. So Christ's loves chaseth away the soul's fears and sorrows: as the comforts of the soul exceed, and are better than the comforts of the body; so much better are his loves then wine. In the sense of sin, our souls are comforted and satisfied with his loves in Christ, and his loves are all my consolation, happiness, and glory. This wine is sp●ced wine, Song 8. 2. it goeth down sweetly, and causeth the lips of him that is asleep to speak, Song 7. 9 Drink of this juice of apples; for in this there is sweet consolation, Acts 2. 18. His fruit is sweet unto my taste, Song 2. 3. & 5. 1.  
3. For the savour] Thy smell is as sweet Odours, smell is a very sweet and comfortable savour; pleasant words are as an honeycomb, sweet to the soul, and health to the bones, Pro. 16. 24.  
Of thy good ointments] Good made of precious things, of sweet spices, odours, and perfumes, Exod. 30. 23, 24, 25. The fruits of Christ's death, are the good ointments healeth all, his ointments are very good, very sweet and precious to the soul: ointments and perfumes rejoice the heart, Pro. 27. 9  
Thy name an ointment] The Lord our Righteousness is this name; This is his Name, that they shall call him the Lord our Righteousness. Jer. 23. 6. This Name is this ointment; The smell of which is better than all spices, Song 4. 10. Christ's righteousness is the best and most precious thing in the world; this makes us righteous in the sight of God; in this ointment there is contained all precious things; pardon, peace, reconciliation, redemption, justification, happiness and glory, and what not, Psal. 34. 6, 7. This is very good, very sweet: this ointment healeth all our wounds, 1 Pet. 2. 24. They that know thy Na●, will trust in thee, Psal. 9 10. Therefore we lean on thee, we venture all on thee, leaning upo● her beloved, Song 8. 5.  
Poured forth] In the pouring forth it is discovered and evidently seen in its sweetness; as a sweet ointment being opened and poured forth, the sent thereof fills the place with sweetness; so Christ's Nam● our Righteousness filleth the soul with love, so that his breath where this love is, smells strong of love, he cannot but sent it forth.  
Therefore the Virgins love thee] Virgins, chaste ones, who are content alone with Christ, they follow Christ, Rev. 14. 4. (love thee, the Name, the Righteousness of Christ, causeth the Virgins that know it, to love thee) they greatly love thee, and desire thee, and none but thee, they have full content in thee, and have no hope or comfort but in thee; they know thy Name, thy Righteousness, therefore they love thee, Psal. 9 10. Rom. 10. 3.  
The souls Request to Christ.  
4. Draw me] Unless thou draw me, I cannot come to thee, nor follow thee, without thy strength and power, Joh. 6. 44. Job 24. 22. Hos. 11. 4. To be drawn is a sign of everlasting love, Jer. 31. 3.  
We will run after thee] Willingly obey thee, and follow thee, and run in the way of thy Commandments, Psal. 119. 32. To will is present with me, Rom. 7. I want strength to follow thee, without thee we can do nothing.   

The soul saith:  
The King hath brought me into his Chambers] The King Christ carrieth the soul into his chambers, many chambers, many rooms in his Palace; in the King's chambers there are treasures, and desirable beauties, with varieties of contentments and joys; in these secret chambers are the greatest discoveries of love, between the Bridegroom and the Bride, there they joy and rejoice together, Joel 2. 16. He brought me into his banqu●●ti●, house, there we banquet together, and his Banner over me was love, Song 2. 4. Solomon's Chariot, he made the pill●rs thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love for the daughters of Jerusalem; viz. the elect, Song 3. 10. The pillars thereof are silver, the pillars uphold; so doth the word of Christ; Upholding●all things by the word of his power, Heb. 1. 3. The Word is like silver, Psal. 119. 72. The bottom thereof gold; the decree of God. First, Gold is the most unchangeable mettle, all metals change but gold; the decree of God is unchangeable. Secondly, The mercy-seat is pure gold, Exod. 25. 17. The mercy seat is God, for he is the seat of mercy; all love is seated in him. Thirdly, In the mercy-seat God is seen, Exod. 30. 6. Fourthly, The voice of God came out of the mercy-seat, Numb. 7. 8, 9 First, The covering is purple; the covering is the top, that which is above, in the heavens, in the world to come. Secondly, Purple is the most costly and richest colour, Exod. 39 3. 5. A rich raiment; our greatest riches and glory is above. Thirdly, Purple is for Kings; Purple Raiment was on the King, Judg. 8. 26. Est. 1. 6. We are Kings, etc. Rev. 5. 10. Her clothing is silk and purple, Pro. 21. 22. Heaven is for Kings and heirs. Fourthly, Purple is a colour in grain, it's the deepest colour, that fadeth not, it prefigureth heaven that fadeth not; An inheritance incorruptible, undefiled, that fadeth not, reserved in heaven for you, 1 Pet. 1. 4. It is as unchangeable as his love; his Banner over me is love, Song 4. 2. The Priests upmost coat was the richest, it was embroidered with gold and purple, Exod. 28. 6, 7, 8. Fiftly, So is our upmost clothing: Clothed upon, that mortality might be swallowed up of life, 2 Cor. 5. 4. The most richest, costly, and glorious, and our greatest glory; the glory above is exceeding glorious. We shall not only be in glory, but our bodies shall be glorious, like his glorious body▪ Phil. 3. 21. The golden Altar was spread with purple after the ashes were taken away, Numb. 4. 11, 12, 13. The ashes this body which is Christ's, must first be dissolved before the purple come, before we we can enter into the highest glory. That which came after the ashes is purple, after the devolution of this body, this tabernacle follows glory, a tabernacle not made with hands. The midst thereof: the midst is that which is between Christ came, between God's decree and our eternal glory: Being paved with love, with the Covenant of love; He loved me, and gave himself for me. Blood covered the mercy-seat, Levit. 16. 13. This blood is the blood of the Covenant, Heb. 10. 29. The two Cherubims that covered the mercy-seat with their glory: Christ's two natures ate both glorious; Christ is the brightness of his glory, the express image of his being, Heb. 1. 3. Whose glory covered the mercy-seat, Heb. 9 5. His left hand is underneath my head, to uphold me, and his right hand doth embrace, Song 2. 6. Manifest his love to me. I knew not where I was, until he poured in that wine, sweetly causing the lips of those that are asleep to speak, Song 7. 9, 10, 11. When I awoke out of my sleep, I saw his beauty was so great, I said, turn away thin● eyes from me, for they have overcome me, Song 6. 5. Thy glory is too great for me to behold, because my nature is too weak to bear so great a discovery; or thy beauty is like wine enticing, Pro. 23. 11. I cannot go about that I have to do, unless thou turn away thine eyes from me: they have overcome me, I am overcome. Wine overcame, Isa. 28. 1. it maketh sick, H●s. 7. 5. inflame, Isa. 5. 11. Puff up, H●b. 2. 5. Thou art wine, Numb. 15. 10. Old wine is best, and fit for old vessels, Luk. 5. 36, 37, 38, 39 Mat. 9 17. Every head cannot bear wine, unless it be mingled: therefore Wisdom hath mingled her wine, Pro. 9 2. come drink of the wine which I have mingled, 5. Wine and milk, Isa. 55. 1. Such have need of milk, Heb. 5. 12.  
We will be glad and rejoice] Inwardly and outwardly, see Psal. 104. 33, 34, 35. Shouteth by reason of wine, Psal. 78. 65. Christ is th●s w●ne, Numb. 15. 10.  
In thee] in Christ only, in thee there is none to Christ to me, there is none like thee, who gave thy s●lfe to death for me. When I am Jad, I can be glad and rejoice in thee; now I Jee all that is thine is for me; I wanted thee, and I was so sad, that I contented could not be; but now I see I share in thee, I am glad, ●up will be glad and rejoice in thee, and in nothing but thee, because thou art enough for me: My beloved is mine, and I am his, Song 2. 16. Thou art as truly mine, and more surely mine, than any thing in the world is mine, or can be, therefore I will be glad and rejoice in thee.  
We will remember thy loves, Isa. 63. 7. Not forget thy loves, but declare and record thy loves. We are so taken with thy loves, that we desire and resolve not to forget thy loves, but to have them continually in our hearts and minds. The consideration of thy loves, increaseth our loves to thee, it is a happiness to dwell upon the consideration and meditation of thy loves; in thee, and in thy loves is sweetness, lo here is our consolation, happiness, and glory: Loves, many loves, the varieties of privileges that we have by Christ, are to be to us as so many loves.  
More than wine] Thy loves are more to be desired and remembered then wine.  
The upright love thee] Earnestly and sincerely love thee; only the honest and sincere hearts love thee; others speak of loving thee, but they have no love to thee: we love thee, because thou hast wrought our deliverance; We have not wrought any deliverance in the earth, Isa. 26. 18. Hab. 2. 14.  
5. I am ●lacke] My outside is black, the colour of my skin is black with tribulation and affliction.  
But comely] To a spiritual eye I am comely, and desirable, I am black in myself, but comely in Christ; and in their eyes I am so, who judge me not according to my outward view, but as I am in Christ, one with him, not by my poverty, or want of outward glory, nor by the scandals cast upon me, nor by the weakness and deformities that pass from me, in their eyes I am comely.  
As the tents of Kedar; which were black.  
As the Curtains of Solomon] As the Curtains of this King were costly, rich, and beautiful, so am I unto a spiritual eye.  
6. Look not upon me because I am black] To wit, with contempt, because of my weaknesses and afflictions, rejoice not at my trouble, nor at my halting▪ increase not my sorrow.  
Because the Sun hath looked upon me] Think me not the worse, because I am persecuted and poor, and want these things, with that outward glory you enjoy, which the Sun, viz. the heat of persecution hath withered and dried up, Job 30. 30.  
The Sons of my Mother] Not of my Father, Psal. 69. 9 Acts 20. 30.  
Have been angry with me] Highly displeased with me, and used me according to their pleasure, they struck me, and stripped me of all, because I would not do as they did, but obey the command of my father, Rev. 18. 4. 2 Cor. 6. 14. to 18.  
They made me keepers of the Vineyards] They compelled me to stay there, I would have left them sooner, but their threatenings and deceitful reasonings forced me to stay with them so long.  
My Vineyard which is mine] Which appertaineth to me; where I should have been.  
I have not kept] I have neglected and not frequented the flock of Christ his Church; this was my infirmity, which I with sorrow bewailingly confess and lament, Lam. 1. 14. 18. 22. Now my Request to Christ is that he would  
7. Tell me] Teach and instruct me, show and declare to me, earnest I am for to know.  
O thou] who art my Saviour and Teacher.  
Whom my soul loveth] unsainedly and servently love above all things.  
Where thou seedest (or will't seed) thy flock] That there I may seed and be said by thee; see Deut. 12. 5. Acts 2. 49. Isa. 40. 11. Among thy flock: Saints are sensible of the benefit to be said by Christ; Christ hath a place to seed his in, and he feedeth by his brutaine trees, Song 1. 17.  
Where thou makest to rest at noon] or makest to lie down quietly, and so gives rest to thy flock; where they do not persecute one another, Isa. 49. 10. It is 〈…〉 to me that I cannot lie down quietly and enjoy my love, and return my 〈◊〉 to Ch●●st in thy garden; there will I give thee my loves, Song 7. 12, 13.  
For why should I be as one that turneth aside] Why should I wander up and down like a Harlot, from place to place, and fall into their hands who may spoil me, wound me, and keep me from them to whom I belong; why should I be turned aside? there is no reason to be given that I should leave my flock, and to go elsewhere.  
Unto the flocks of thy Companions] Why should I go to those who call themselves so, and say they are Christ's Church, and his companions, and are not so indeed, and so deceive many, Mat. 24. 5. 24. Joh. 10. 4, 5.   

Christ's answer to the soul, is;  
O thou fairest among women] Exceeding fair, more fair and beautiful than other women; Christ esteems not of his according to their acts of sin, but as they are one with him; fair as the Moon, clear as the Sun, Song 6. 10. How fair and how pleasant art thou O love for delights, Song 7. 6.  
8. If thou knewest not] Seeing thou knowest not.  
Go thy way forth] Get thee out, Rev. 18. 4. Song 4. 8. 2 Cor. 6. Sat not still, let us go to the Vineyards (the Churches) there will I give thee my loves, Song 7. 12. Song 2. 16. Christ's teaching is to purpose, they obey.  
〈◊〉 the footsteps of the flock] Go in that way trodden before thee, by the Saints recorded in Scripture, 1 Pet. 2. 21. Ephes. 5. 1. 1 Cor. 11. 1. 1 Thes. 2. 14. Heb. 11. 12. do as they did, Rom. 4. 12. Heb. 13. 1. & 13. 7. Tread in their steps, their practice is laid down for thee to follow.  
And feed thy Kids] Feed the little ones of Christ, strengthen them, supply the wants of thy brethren; do what thou canst to feed their souls and bodies; what thou hast, let them enjoy it with thee, Joh. 21. 15, 16. See where Christ is, Song 6. 2, 3.  
Besides the Shepherd's tents,] Ezek. 34. 31. Leave other people, and go where Christ feedeth; He seedeth among the Lilies; the thorns are sharp, prick sore, they will quickly fetch the blood of thee; but the Lilies do not so: Lilies drop sweet smelling Myrrh, Song 5. 13. They drop the honeycomb, Song 4. 11. viz. they speak sweet words, not bitter ones, they cannot wound and war one against another.  
9 I have compared thee] saith Christ, I have likened thee to be like.  
O my love] My fellow, friend, and companion that I love.  
To the company of horses in the Chariot of Pharaoh] Well fed, strong, and comely.  
The horses in Pharaohs Chariots were not fit to rule themselves, they were yoked with bits, reins, or chains, and a strong hand, else they would have quickly left the Chariots; full-fed Horses will not do well without reins or chains; if we are like them, we must be yoked with bits, reins, or chains: Christ hath a yoke for us, and he hath commanded them to take it and put it on, Mat. 11. A horse is strong and swift, Isa. 30. 16. able to do service; so are the Saints fit for the service of God and man; for they are well fed by Christ.  
Horses in war get the victory, Zack. 10. 3. 5. 30. with Hab. 3. 15. Exod. 14. are terrible as an Army with Banners, Song 6. 10. The people of God they are strong, and will be too hard for those that make war against them, they are as two Armies, Song 6. 13.  
10. Thy cheeks] Our cheeks are visible, and looked on, because visible, it holds forth our outward conversation.  
Are comely] Thy conversation is beautiful to behold, it's so orderly, its comely, its praiseworthy.  
With rowe●] The fruits of the Spirit, Love, meekness, temperance, patience, faith, etc. Are seen in thy conversation, which is the praise and glory of it; without which it were not comely, Ezek. 16. 11, 12. The more of these Rows is seen in our conversation, the more comely our conversation is.  
T●y neck with Chains] Christ's commands are these chains; Our necks are not too good for Christ's chains; chains are for use, and for ornament; for use, for service, and to keep in order, and restrain.  
Chains] Many chains; chains are for service, and for strength, to hold and last long; a horse may snap a bridle asunder, but a chain will hold him, if not, many chains will.  
The Law of God is this bridle, or chain, to restrain, order, and guide us in the right way, in which we are to walk; the many commands of God, are the chains which are as a bit to be put in our mouths, and upon our cheeks, and about our necks; if the commands of God were not strong and durable, we have such stiff necks, we need chains to hold us, else we would break them, snap them asunder, as Samson did his cords: by nature we are like the Horse, and wild Ass, and swift Dromedary, Jer. 2. 23. We are not easily catched, and when we are, we need be chained.  
Also chains are for ornament; so are Gods commands; My son, bear thy father's instructions, they shall be as a comely ornament unto thy head, and as chains for thy neck, Pro. 1. 8, 9 Chains of gold, Song 1. 10.  
The more of these chains we have in our mouths, and about our necks, the better, and the more fair and beautiful our necks are; no Jewels of gold or pearl can adorn any so as these chains adorn; they are ornaments to us: it's a shame to us not to have these chains about our necks; we live in evil times, the commands of God, men reject, and perhaps count it Religion to do so; but ye that love the Lord, abhor such a thought, Gods own people are to be ruled by him, by his commands; allow ourselves to be set free from the commands of God, is unreasonable and abominable.  
11. We will make for thee (we, saith God, as, Gen. 1. 26.) Rows of gold, with specks of silver: Divers ornaments, several fruits of the Spirit, Gal. 5. 22, 23. They are from God created by him, Phil. 1. 29. Eph. 3. 16. Phil. 2. 13. to beautify our conversation, etc. that it may be for his glory, else it is not comely.   

The soul saith;  
12. While the King] Jesus Christ.  
Sitteth at his Round Table] With his Church at the Lords Table, Mal. 1. 12. 1 Cor. 10. 21. With his Church at his spiritual banquet the Lords Supper: a Round Table hath no upper end.  
My spikenard is very costly spice, Joh. 12. 3. A sweet smelling spikenard, full of virtue; see Song 4. 13, 14. The breaking of Christ's body in the Supper, is this sweet & precious Spikenard that fills the place with sweetness; so the fruits of Christ's death, is held forth in the 〈◊〉 of ointment of Spikenard, with which Christ was anointed, Joh. 12. 3.  
Giveth forth the smell thereof] The sent thereof fills souls with sweetness, Joh. 12. 1, 2, 3. It scents forth Redemption, Salvation, happiness and glory, and what not; Oh! the sweetness of these, none can express, nor conceive: what joy, delight, or consolation is like this of Christ, dying for my sins, etc. It causeth the soul to extol Christ, and say;  
13. A bundle of Myrrh is my beloved unto me] This holds forth the greatness of the contentment, satisfaction, and joy the soul takes in Christ, in the fruits of his death: the soul desires ever to take comfort in these benefits, and bundle them up together, lest they be scattered, and to seek; tie them up together in a bundle (its the sweetest poesy) ever to smell on, to comfort & refresh thyself withal.  
A bundle of Myrrh is sweet, but nothing so sweet as Christ, and his benefits is to me. I find by experience he is so to me; there is nothing to be compared to him, there is nothing so sweet and pleasing, as is sweet Jesus unto me. What is a mountain of myrrh, and a hill of frankincense, Song 4. 6. Dropping sweet smelling myrrh, Song 5. 13. The bundle of my works is not so sweet to me; Love is as strong as death, the coals thereof hath a most vehement flame, Song 8. 6. The heat of these coals were so exceeding hot, and the flame so vehement, it scorched and burnt up all my righteousness ere I was aware; that bundle is gone now, I need it not, for my beloved is a better bundle unto me I lean not on any thing, but on my beloved, Song 8. 5. I have nothing else to lean upon, nor is any thing else worth the smelling on; he is my delight, and all my pleasure; in the sense of sin, and wants, I comfort myself in the Righteousness of Christ.  
He shall lie all night] The night is the saddest time, by reason of darkness; the night is a sad time, by reason ●f fears, Song 3. 8. Many walk in darkness, Isa. 50. 11. When my soul is most sad and dark (he shall lie all night) the soul is to own and embrace Jesus Christ, and rest satisfied in him.  
Between my breasts] When I am at the worst Christ ay desire, and nothing but Christ. I leave all to embrace my beloved, he shall lie as near my heart, as may be, he is only sweet to me, I will have him alone, and nothing else to lie between my breasts, that I may smell on him, and be satisfied with his sweeetnesse; when I am at the worst, he is enough for me, he alone will I embrace, and fill my soul with his loves and sweet solace. The breasts, is the place of consolation and satisfaction, Isa. 61. 10, 11. A bundle of myrrh is sweet for sent, but not so sweet as he; my soul solace thyself with him, and take thou no content, but in him; I am my beloved's, and his desire 〈◊〉 towards me, Song 6. 10.  
14. A cluster of Cypress is my well-beloved unto me] Cypress is sweet, it hath reference to Christ, in the fruits of his death, Redemption, Salvation, Justification, etc. are all clusters together in one, and not to be parted; Christ hath joined them in one, part them not.  
In the vineyard of E●gedy.] A fruitful soil, Jos. 15. 6. 2. Ezek. 47. 10. So Christ's death is wonderfully fruitful, who can reckon up his benefits? all which are the fruits of his death.   

Christ saith to the soul:  
15. Behold, thou art fair my love; behold, thou art all fair] It's twice repeated, because Christ would have his to know and mind their beauty, Isa. 62. 5. Song 7. 6.  
Thine eyes are as doves eyes] Good eyes and clear: as the eyes of doves by the Rivers of waters washed with milk, Song 5. 12. It holds forth the souls quick-sightedness in the mystery of Christ, Eph. 3. 4. Secondly, Doves eyes are chaste, Doves eyes within thy looks, Song 4. 1. It holds forth the soul's chasteness to Christ, they are covered, except it be to Christ, their eyes are fixed on him; they look not to their works for life, but freely part with all their lovers, and rest content in Christ alone.   

The soul's answer to Christ:  
16. Behold, thou art all fair, my beloved] My beauty is not mine, but thine, it all belongs to thee, take thee the praise thereof; for thou art only beautiful; I desire to see the King in his beauty; for thou art glorious in thy beauty, Psal. 45. 2, 3. Psal. 115. 1. Psal. 90. 17. Isa. 30. 18. Psal. 27. 4. thou art my glory, Isa. 45. 24.  
Yea pleasant] Christ is very pleasant, comfortable, amiable, and delightful, in him is all pleasantness, Song 7. 6. & 4. 16. Pro. 16. 24. I sat down under his shadow with great delight, and his fruit was sweet unto my taste, Song 2. 3. Christ is that tree, under which we have protection, and defence, and dwell safely, and quietly, no heat can scorch us [sit] we rest in Christ, we go no further, the fruits of his death are sweet unto my taste, they not only smeell sweet, Song 4. 11. but taste sweet; there are no fruits so sweet as the fruits of his death, Song 5. 1.  
Also our bed is green] Viz. fruitful and flourishing, communion with Christ in the bed of love, causeth spiritualness, fruitfulness; they increase in good works, inward and outward, to God and man; such cannot be barren, Psal. 92. 13, 14. 2 King. 6. 2. 5. Song. 4. 2. 〈◊〉 is none barre● among them, Song 6. 6. See Song 8. 12.  
1● The beame● of 〈◊〉 house] The rafters of our house, which is the Church of Christ, 1 Ti●. 3. 15. Heb. 3. 6.  
〈…〉] A Cedar is a tall tree, full of sap, Psal. 104. 16. It's a tree that grows well, it's a tree of worth, and of great use, and a rare, and excellent tree, Excellent as Cedars, Song 5. 15. It's a sound tree; it's no p●thy nor rotten tree; it holds forth what the matter of the Church of God should be, choice matter, excellent Saints: the Candlesticks were made of pure gold, 1 King▪ 1. 49. See Rev. 1. 20. Cedars, many Cedars make an house.  
Our galleries] The galleries are ●igher than other parts of the house, so are those that are the Teachers above the rest in honour, etc. the King is held in his gallery, Song 7. 5. Christ is most seen in his galleries, they are his galleries where he walks; the galleries are on the outside of the house, and seen by those abroad, they declare the truth to them that are without.  
Are brutaine trees; or fit tree, Psal. 104. 17. The brutaine trees are of a sweet and pleasant smell; it holds forth that those that teach the truth, should smell best, their conversations holy and sweet; not of those whose practice make them stink; The smell of thy garments is like Lebanon, Song 4. 11. It holds forth their sweet gifts, and excellent knowledge in the truth of Christ, who teach Christ they are to teach truth with speech comely, Song 4. 3. and comfortably to the beloved of the Lord.    

Psalm 16.  
THis Psalm is a Prophecy of Christ, David speaks concerning him; see Acts. 25. to 35. & 13 35.  
This Psalm is a golden Jewel, it declares the riches of love to the sons and daughters of Christ, their exceeding safe and happy estate, in which is great consolation.  
Vers. 1. Preserve me, O God There is no preservation in any thing, but in God.  
Preserve me] Christ in the days of his flesh, put up strong cries and supplications to his Father, Jo● 17.  
For in thee do I put my trust] There is no trust to be put in any thing, but in God.  
2. I put my trust] Christ as he was man had faith and it was in God, Gal. 2.  
Thou art my Lord Christ in acknowledging him, honoureth the Father, yea Christ is equal with him.  
My goodness] Christ's goodness was of and from himself, therefore his own.  
Goodness] Jesus Christ is full of goodness, Col. 2. 3. therefore all that Christ hath done, must needs be exceeding good and excellent, in this is our happiness and comfort.  
Extendeth not to thee] Appertaineth not to God, God is perfect and infinite, therefore he is not capable of any addition of goodness; this is his perfection.  
3. But to the Saints] Those that are made so by me, they had no goodness of themselves, their righteousness is of me, Isa. 45. 17.  
Extendet to t●e Saints] It reacheth to the●, there is no son or daughter in any place, to whom my goodness doth not reach, they have interest in it, it's theirs, and they shall enjoy the fruit of it.  
Goodness] The Saints goodness is in Christ. This goodness of Christ was not for every person in the world, but to the Saints that a●e in the earth.  
Saint's] Christ's goodness made them Saints.  
Use. Oh Saint, admire the riches of Christ, and his love to thee, rest satisfied in Christ's goodness, which is thine, rejoice in it admire at it, be thankful for it, walk suitable to it, and improve this goodness against all thy doubts and fears, etc.  
To the excellent] The Saints are excellent to Christ; yea all of them are alike excellent, beautiful, glorious, unspeakable, infinite, excellent, with the excellency of Christ; they are more excellent than the whole creation of heaven and earth: Christ calls them excellent, and esteems them so, Eph. 5. 27. Oh Saint, esteem thyself as Christ doth, to be excellent in his excellency; for thy beauty it is perfect through my comeliness I have put upon thee, saith the Lord, Ezek. 16. 14. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garment of salvation, he hath covered me with the robe of righteousness, Isa. 61. 10.  
Use Oh glorious Saint, the world knows not thy worth, therefore it esteems thee not, yet slight not thyself, because Christ hath made thee excellent.  
In whom is all my delight] Jesus Christ is fully pleased and contented with his.  
All my delight] An infinite delight Christ takes in his.  
All] One Saint is more esteemed by Christ, than the whole creation of heaven and earth; for those things have not any of his delight; the Saints have it all, the quintessence of all fullness.  
Use. O precious Saint, delight thyself in God, rest satisfied in him, in his love, and the delight he takes in thee.  
Vers. 4. Their sorrows shall be multiplied, that hasten after another God: those that have another God, they shall have sorrow and increases in grief; those that are not mine, their drink offering of blood will I not offer, nor take up their names into my lips: they are not in so happy a condition, they shall find the contrary from Christ; he will not once name their names to God, I will not be made an offering for them; their offerings of blood, their costly services shall be rejected; they shall find no acceptance; they are in a miserable condition.  
Vers. 5. Mine inheritance, and lot,] Given me of my Father, allotted to me: Christ's lot and inheritance is his people; The Lord's portion is his people, Deut. 22. 9  
Mine] Christ hath an interest in his people, and he owns it, he is not ashamed to own them to be his; the Eject are his part.  
The Saints are not their own, but Christ's, 1 Cor. 6. 19, 20. 1 Cor. 3. 23.  
Use. Seeing the Saints are Christ's, they are to be at his disposing, and not their own, they are to serve him, and do all for him.  
Inheritance of my Cup] Christ's people are his by purchase; Let this Cup pass from me; they cost a great price, his precious blood, 1 Pet. 1. 19  
Use. He that paid so much for his, will not lose them, nor leave them, Heb. 13. 5, 6.  
The Lord is the portion of mine inheritance] The Saints have God for their portion. The Lord is my portion, saith my soul Lam. 3. 24. Thou art my portion, O Lord, Psal. 119. 57  
The portion of a child of God is infinite, because God is infinite. God esteems nothing too much for his, in that he declares himself to be theirs. The Saints are infinitely happy in having such a portion, Jer. 10. 16. Happy is that people that is in such a case; yea happy is that people whose God is the Lord, Psal. 144 15.  
Use. The Saint's portion can never be spent, nor lost; God is my port on for ever, Psal. 73. 26. None are so rich as a Saint, they shall never want; The Lord is my Shepherd, I shall not want, Psal. 23. 1. There is no want to them that fear him, they shall not want any good thing, Psal. 34. 9, 10.  
Use. O rich and happy Saint, admire free grace, that hath so abounded to thee, be content with thy portion, for richer thou canst not be; rejoice in thy portion, for it will be a full supply to thee; They shall rejoice in their portion, Isa. 61. 7. Be thankful for thy portion, for it was freely given thee, Hos. 14. 4. Esteem not any thing too much for him, who esteems nothing too much for thee; be content in every condition, because thou art an heir of glory; improve thy portion, and live richly upon it.  
Thou maintainest my lot] God hath undertaken to preserve the Saints, and he doth it: Christ's inheritance can never be lost, because it is maintained by God.  
The Saint's safety and preservation depends not upon themselves, nor any thing below God, but upon God, who maintains and upholds them.  
The Saints are sure to persevere, its impossible they should miss of glory, because they are maintained by God.  
Vers. 6. The lines are fallen unto me in pleasant places] Christ's lot and inheritance is his Saints, who are delightful and precious unto him.  
Yea, I have a goodly heritage] Christ is wonderfully taken with the Saints comeliness; it's a main part of the excellency of Christ's inheritance, that it cannot be kept from him, spent, nor lost.  
Goodly heritage] Christ hath a high esteem of his; fair unto me, it pleaseth me well; Thou art all fair my love; there is no spot in thee, Song 4. 7. They are without spot or wrinkle, Eph. 5. 25. to 28. 1 Tim. 1. 7. Psal. 51. 5. Rev. 19 8. Song 2. 10.  
Use. O happy Saint, have thee a high esteem of Christ, he is satisfied in thee, be thou satisfied in him; rejoice in nothing else but him, Psal. 31. 21. and sing praises to him.  
7. I will bless the Lord] Declare his name. Who hath given me counsel] Counselled me, made me wise, see 1 Pet. 1. 11. Luk. 24. 25.  
My reins also instruct me] Heart teacheth, see Pro. 16. 23.  
In the night seasons] in the dark seasons.  
8. I have set the Lord always before me] I have proposed, I beheld before, Acts 1. 25.  
He is at my right hand] Supplied, Acts 2. 25. God powerfully assists and comforts me.  
I shall not be moved] that I be not moved, Acts 2. 25.  
9 Therefore my heart is glad●] in it I rejoice.  
And my glory] my tongue, Acts 2. 26.  
Rejoiceth] uttereth joyful things.  
My flesh] My body.  
Also shall rest in hope] Safely, securely, in confidence to rise the third day, Mat. 12. 40. 10. For thou wilt not leave] Me in the power of death, Acts 2. 24. 31. & 13. 34, 35.  
My soul] My life, Job 2. 6.  
In bell] In the grave; he speaks of the Resurrection, that he should rise, Acts 2. 31, 32. or pit, Psal. 55. 24. Eccle. 9 10. the corrupting ditch, Psal. 16. 10. Psal. 57 7.  
Neither will't thou suffer] Wilt not permit.  
Thy holy One] Me that am holy; free from sin.  
To see corruption] To perish, Acts 13. 36, 37, but that I shall rise, Acts 2. 31, 32.  
11. Thou wilt show me] Make me to know, or hast made me know.  
The path of life] The way of life; for me to die and rise, is the way to life, Acts 2. 28. Mat. 18. 9 Mark. 9 47. Our works are not the way, or path of life; Christ is the way, Joh. 14. 56. Yet Saints are to walk, and do walk in good works.  
In thy presence] Before thy face or presence; The wicked put from thy presence, 2 Thes. 1. 9  
Is fullness of joys] Thou wilt fill me with joy before thy face, or with thy countenance, Acts 2. 28. God's face or presence is our joy, Exod. 33. 14, 15, 16.  
At thy right hand] The place of honour, in the highest glory, Psal. 17. 15. Exalted, Acts 2. 33, 34.  
Are pleasures] Pleasant joys.  
For ever more] Eternally, Mat. 25. 33, 34. 36.   

A divine Cordial for a fainting Soul.  

Psal. 89. 28.  
My Covenant shall stand fast with him.  
THis Psalm holds forth Jesus Christ, of whom David was a type and figure, as Acts 2. 30.  
This Psalm contains the foundation of man's happiness, and the certainty thereof.  
We are to consider; first, what a Covenant is; secondly, whose Covenant it is; thirdly, the nature and substance of this Covenant; fourthly, with whom it is made.  
For the first; the word Covenant, imports a mutual agreement of two parties to perform each of them the things agreed upon; for it cannot be a Covenant, unless there be something to be done on both parties; and therefore a promise differs from a Covenant, in that a promise may tie one party only, as all free and absolute promises do; but a conditional promise differs nothing from the nature of a Covenant.  
For the second, it is God's Covenant, as appears by these words; My Covenant.  
For the third; the nature and substance of this Covenant, its spiritual, and contains principal things, spiritual, salvation, eternal life, happiness, and glory.  
For the fourth; this Covenant is made with Jesus Christ; which appears by these words; My covenant shall stand fast with him: I have made a covenant with my chosen; I have sworn unto David my servant, thy seed will I establish for ever, vers. 3. I have found David my servant, with my holy Oil I have anointed him, vers. 20. With whom my hand shall be established my arm also shall strengthen him, ver 21.  
The condition on Christ's part is comprehended in these words; that he should be made a sacrifice for sin: the condition on God's part was, that then Christ should see his seed, and prolong his days, and the pleasure of the Lord should prosper in his hand, Isa. 53. 10, 11, 12.  
Obs: The sum is, that the Covenant of grace, life, and salvation, stands only betwixt God the Father, and the Lord Jesus Christ, who hath undertaken to perform all that was necessary for the salvation of his Elect.  
That the Covenant of grace was made with Jesus Christ; appears by these Reasons.  
Reas. 1. Because the word him, in the singular number, noteth only one Person; My Covenant shall stand fast with [him] The Elect are many, therefore it's not made with them in this sense I here speak for; there is a difference between the word him, and the word them: he saith, My faithfulness, and my mercy shall be with him, etc. 24.  
2. Because Christ is called the Covenant, because it hath dependence on him; I will give thee for a Covenant of the people, Isa 42. 6, 7. & 49. 9 The Elect are not called a Covenant, I grant they share in the privileges of it, but it's in relation to Christ, and as they are considered in him: hence it is God saith, he will show them his Covenant, Psal. 25. 14. to comfort them with it.  
3. Christ only is engaged to perform the conditions of this Covenant, because he hath undertaken it, he hath sealed, confirmed, and fulfilled the Covenant with his blood, therefore his blood is called the blood of the Covenant, Heb. 13. 20. Our blood is not the blood of the Covenant.  
4. It was of necessity that this Covenant should be made with Christ, and him only, because he alone was able to keep the conditions of it; it required a great strength to keep this Covenant: therefore the Lord saith, I have laid help upon one that is mighty; thou b●st a mighty arm; strong is thy hand, vers. 19 13. We are weak, even weakness itself, utterly unable to effect such a work; it had been in vain to have laid so great a work upon man, yea fallen man, whose strength is weakness, and his R●ght●o●snesse no better than a menstru●●us cloth, Isa. 46.  
5. If man had been to perform any of the conditions of this Covenant, it had not been a covenant of grace, but a covenant of works; for, if it be of works, is not of grace, Rom. 4. 4, 5. Nor were the covenant of grace free and absolute, if it were conditional, for that covenant is not absolute, which depends upon any condition to be by us performed, but to us the covenant is free and absolute, and altogether unconditional on man's part, therefore it's a covenant of grace, it cost Christ dear, his very life, that it might cost us nothing.  
6. If this covenant had been made with us, and so had depended upon our obedience, then might our sin have broke the covenant, and so deprived us of salvation; which cannot be; for sin cannot deprive any of the Elect of salvation; for God saith, My covenant shall stand fast with him; his seed also will I make to endure for ever; if his (Christ) children forsake my Law, and walk not in my judgements; if they ●●eake my statutes, and keep not my commandments (what then) then will I visit their transgressions with a rod, and their iniquity with stripes. Nevertheless, my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail; my Covenant will I not break, nor alter the thing that is gone out of my lips, Psal. 89. 28. to 38. These words do exceeding fully and clearly declare, that the covenant of grace depends not upon our good duties, nor can be broken by our sins.  
7. If the covenant of grace had depended upon our actings towards God, then had the counsel of God appeared to be mutable, which is contrary to Heb. 6. 17.  
8. If this covenant had depended upon our keeping the conditions, we could not be certain of our salvation because we might not perform the conditions; at least greatly doubt whether we had performed them or no; for if Adam in his greatest strength fell, how shall we in our weakness stand?  
9 If we had been to perform the conditions, to partake of the covenant of grace, than could not we have strong consolation, because we should be under care and fear lest we should come short. Now God to free us from care and fear herein, he made sure the covenant with Jesus Christ for him to keep; therefore to make it sure, and to free us from all doubt, he confirmed it by an Oath: the reason why he did so, is rendered, that we might have strong consolation wherein God willing more abundantly to show unto the heirs of promise the infallibility of 〈◊〉 Counsel, confirmed it by ●n Oath, that by two immutable things (oath and promise) we might have strong consolation, Heb. 6. 17, 18. Our consolation is far more stronger, that all is finished, and confirmed by Christ, then to have so weighty a matter (upon which depends our eternal happiness) to depend upon the good acts of a weak, uncertain, and vain man, whose breath is in his nostrils.  
10. Lastly, it tends most to the advantage, to the riches and glory of God's grace, and abasing man, to establish the covenant with Christ, so as to leave none of this work for man to do, for if man were to do the least part of that work, on which depended our eternal happiness, in stead of giving God the glory, we would boast. Therefore to prevent this, he hath established the covenant with Christ, who hath wrought our works for us; and hath not left any of this work for us to do; see Isa. 26. 18.  
Obs. The covenant of grace is unutterable, it's a fast and sure covenant, it's an everlasting covenant, it cannot be broke, therefore all the Elect shall certainly have happiness and glory.  
We have the word of the Lord to confirm this; for God saith; My Covenant shall stand, vers. 28. My Covenant will I not break, nor after the thing that is gone out of my lips, v. 34. The Covenant of my peace shall not be removed, Isa. 45. 10. I have said, Mercy shall be built up for ever; yea, he hath sworn it; Once have I swornely my holiness, that I will not lie unto Christ, Psal. 89. 35. God is not as man that be should repent; faithful is he that hath promised, which will also do it.  
Use. Inform. This shows they mistake who conceive the covenant is made with man, or that reach faith to be a condition of the covenant.  
2. That the happiness of the children of Christ, depends upon the stability of the covenant, seeing that is sure and unalterable, therefore their happiness is sure and unalterable; Nothing shall separate us, etc. Sin cannot, nor shall not, Rom. 8. 38, 39  
3. That our eternal happiness doth not depend upon our works, nor upon ourselves, but upon Jesus Christ, in what he hath done for us.  
4. That all that are Christ's, need not fear nor doubt of eternal life, because they are included in the privileges of the covenant.  
5. This informs us of the greatness and freeness of God's love, in that God requires nothing of us to have an interest in this covenant, and are ever to be in this his everlasting Covenant, Heb. 13. 20.  
Use. Exhort. 1. All the Lords are to take notice, that they have an interest in this blessed and sure Covenant.  
2. To joy in it, with great thankfulness for it, praise the Lord, tell of his goodness, extol free love.  
3. Ever have recourse to God in this covenant for what we need; come to God in the consideration of this covenant, for comfort and strength to do or suffer: mind this covenant, and walk in the strength of it all the days of thy life: wouldst thou have comfort and joy, that is sweet, solid, full, and lasting, fetch it from Christ in this Covenant; this covenant affords the sweetest comfort & consolation: in the loss of outward things, yea inward comforts, this covenant affords much comfort, this might satisfy us in all our losses, that we cannot lose our best treasure; certainly, the cause of the unsettlement in our souls, is because we have not recourse to this covenant, to live on it; improve this covenant against all thy doubts and fears; this covenant contains all good things, therefore rest satisfied in thy interest in it: mind it, and forget it not.  
4. Walk answerable as the redeemed of the Lord, as becometh the Gospel, in all holy conversation.  
5. Be sure ye take heed, that ye turn not this grace of God into wantonness; abhor the thoughts of being the more secure and careless in obeying God.  
Use. Comf. To all that are the Lords, you are happy whatsoever your wants are, whatsoever condition, you are included in God's covenant, this exceeds all wants, in this you are happy, and had you all other things, and wanted this, you were miserable: if thou art outwardly poor, yet thou art rich, in that thou hast an interest in this covenant.   

Isa. 41. 10.  
Fear thou not, for I am with thee: be not dismayed, for I am thy God; I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness.  
OBs. 1. Some things are terrible to a Saint, which he is subject to fear.  
2. It is the will of God, that his people be not troubled, but live a sweet and quiet life, in, and upon himself.  
3. God is always present with his, to keep them from all evil, and do them good, though they know it not, or consider it not.  
4. Fears arise, in not beholding the presence of God.  
5. The consideration of the presence of God, is a special Remedy against fears.  
6. I am thy God; when a child of God is at the worst, still God is his God.  
7. The knowledge of an interest in God, is enough to raise a soul out of all its fears.  
8. I will strengthen thee; God is engaged by promise to help and strengthen his.  
9 The Saints should mind God's promise, and live upon it.  
10. The promise of God is enough to quiet, and free the soul from fears.  
11. The weakest Saint with God shall prevail.  
12. Strengthen thee: there is strength enough in God.  
13. The Saint's strength is God.  
14. It's in vain for men to oppose the Saints, for God is with them to help them.  
15. I will help thee: the Saints in themselves are weak, and cannot help themselves.  
16. Creatures cannot help, they are vanity, there is no help but in God.  
17. So much as the soul rests upon the promise of God for help, so much its freed from fears in the greatest appearance of dangers.  
18. Uphold thee: God upholds his, the trials of the Saints are above their strength, they cannot uphold themselves.  
19 Strengthen, help, uphold; God applies himself suitable, & in particular to the wants of his people.  
20. When God will preserve a man, it is not any thing that can hurt him.  
From all which, we may observe:  
1. That the ground of fears is ignorance, as Psal. 62. 11. Forgetfulness, Isa. 51. 12, 13. and living by sense, and not by faith.  
2. That its unreasonable for a child of God, to fear men, or be dismayed at any thing.  
Reas. is. 1. Because it's against God's command, which saith; Fear not.  
2. Because they have the presence of God to help them; I am with thee.  
3. They have an interest in God, which is a happiness beyond all miseries; I am thy God.  
4. Because nothing can befall them, but what God appoints, who loveth them.  
5. Because whatsoever befalls them, shall do them good, Rom. 8.  
6. The bitterness shall be but short, Rom. 16.  
7. Fears never do any good, but much hurt, they dishonour God, his truth, and people, and oft cause us to neglect our duty.  
8. Fears are unsuitable for a Saint. Rev. 21. The fearful and unbelieving, etc. shall have their part in the lake with sorcerers, idolaters, and liars.  
9 Fears are unreasonable for a child of God, because God hath given them many great, and sweet promises, that they shall not want any good thing, Psal. 34. He hath said, I will never leave them, nor forsake them, Heb. 13. 5. Therefore they are well enough, they need not care, nor fear but in God always rejoice, and sing praises to him.   

2 Thes. 3. 16.  
Now the Lord of peace himself, give you peace by all means.  
PEace is rare, choice, and precious; its comfortable, sweet, and lovely, therefore desirable; such as enjoy it, prise it, are thankful for it, and walk answerable unto it.  
Obs. 1. In that the Apostle prayeth, that God would give the Saints, the Church of God peace; it appears, that such as are the Lords may want peace: and that this is a truth, see and consider, Psal. 88 15, 16. Job 19 10, 11. & 7. 6. 13, 14, 15, 16. Psal. 31. 22. Psal. 55. 5. & 77. 8, 9 Lam. 3. 2. to 19 Job 7. 18, 19, 20, 21. 13, 14 Psal. 51. 12. So that it is one thing to be a child of God, and another thing to have peace.  
Now the God of peace himself give you peace.  
Obs. 2. That the peace of the Saints is from God, he gives it: it is not in the power of men to give peace, they may speak peace, but they cannot give peace: God is called the Lord of peace; to teach us, that it is at his disposing, none have any power to order and give peace but himself.  
To give peace requires an almighty power; it's a creation, he creates the fruit of the lips peace, Psal. 57 10. He alone can empty the soul of its fears and terrors, and place peace in the soul. When men speak peace, the soul refuseth, is set upon a will, they will not receive it: thus David, My soul refused to be comforted, Psal. 77. 2. Man is not able to persuade the will, and overpower the soul, but God's persuasions are to purpose, because they are effectual.  
If men could give peace, God should lose his glory, and man should be admired and adored as God.  
Use 1. If the Lord of peace, must give peace, this should teach us in the want of peace, to go to God for it.  
2. It should teach such as enjoy any peace, how small soever it appears in their eyes, to be thankful to God for it, for it's from his mercy and loving kindness that we enjoy it.  
Obs. 3. The Lord himself give you peace by all means.  
God conveys peace to his people, in, and by means.  
Means cannot give peace, but God gives peace by them.  
If means could give peace, we would look and rest too much upon means, and be satisfied with them without God, and resting upon means, and not upon the God of means.  
Use. This should teach us to use the means, & to look above them to God to bless them, and in the use of means to live upon God, and not upon the means.  
Obs. 4. By all means: all the means that tend to increase the peace of the Saints, they ought to know, and mind, and use, and believe God will give them peace by them.  
Use. Use all, if by any means thy wants may be supplied, Phil. 3. 11. Honour not one, so as to exclude or flight another; it's the fault of some, to neglect some, & use such as themselves like; be ye so wise as to embrace and use all, for all are for his glory, and thy good; the neglect of one, may hinder the fruit of another; there is no means how weak so ever it appears, but God can bless it to thee.  
There be many special means to quiet and settle a troubled foul in the assurance of the love of God, which are of special use to increase thy peace: to name some;  
Means 1. Commune with thy heart, and make diligent search to find out what it is that troubleth thee; see Psal. 77. 6. Ask a reason of thy soul, why it is disquieted, why it is cast down? why art thou cast down, O my soul? why art thou disquieted, Psal 42. 5, 6. 11.  
2. Examine from whence all thy discouragements come, and you shall find they come not from God; for his voice is peace and comfort to his; I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, Jer. 29. 11. Comfort ye my people, saith the Lord, speak ye comfortably to Jerusalem; cry unto her that her warfare is accomplished, that her iniquity is pardoned, Isa. 42. 1, 2. You see they come not from God, nor do they come from Christ; it was promised of Christ, that he should speak peace; Thy King cometh, he shall speak peace unto the heathen, Zach. 9 9, 10. This is his work, and he doth it, therefore he doth not trouble nor discourage any; He binds up the broken hearted; he proclaims peace and liberty; he comforts all that mourn; he gives beauty for ashes; the oil of joy for mourning; and garments of praise, for the spirit of heaviness, etc. Isa. 61. 1, 2, 3. Luk. 4. 18. He is gracious and pitiful; He will not quench the smoking flax, nor break the bruised reed, Isa. 42. 3. His voice is full of love and tenderness; his words are sweet words; as, Let not your hearts be troubled, Joh. 13. 1. Fear not, it is your father's pleasure to give you a Kingdom, Luk. 12. 32. Cast your care upon me, I will care for you, Phil. 4. 6. Christ's voice is, Open to me my sister, my love, my dove, my undefiled, Song 5. 2. What sweet words are here, all tending to peace and comfort, not the least word of discouragement or trouble; his name is King of Salem, that is, King of peace, Heb. 7. 2. It's evident than our fears & discouragements come not from Christ.  
Nor come they from the holy Spirit of God, for he is the great and most sweet Comforter, he causeth no discouragement, but removes them all, by revealing and applying to the soul the love of God, and carrieth the soul by faith from all discouragements to God, who is love and peace, where the soul is to rest, Psal. 116. 7. and be filled with sweet peace. This is the work the Spirit doth, hence it is he is called the comforter, Joh. 15. 16. He never caused the least fear or discouragement in the soul of any.  
The consideration that our fears, doubts, and discouragements, come not from God, nor from Christ, nor from the holy Spirit, is sweet, for then what need we care to regard them, or be troubled for them, but slight them. But may a soul say from whence then do they come?  
1. They come from the Devil, who is a malicious enemy to the peace and comfort of the Saints; he is an enemy to their believing, therefore he tempts. and takes the word out of men's hearts, lest they should believe, Luk. 8. 12. And his instruments tempt, see Psal. 42. 10. 1 Thes. 3. 5.  
2. They come from our own hearts; Take ●eed brethren, lest there be in any of you an evil heart in departing from the living God, Heb. 3. 12.  
3. They come from the l●i●g vanities we have chosen; They that harken unto lying vanities, forsake their own mercy, 〈…〉 8.  
4. The causes why the children of God have ●o many discouragements, doubts, and fears, do arise;  
1. From ignorance of the fullness and freeness of the promise, Isa. 55. 2.  
2. mindlessness and heedlessness of the promise, Heb. 2. 1.  
3. Ignorance and forgetfulness of God, Heb. 12.  
4. Unskilfulness of the word of Righteousness, Heb. 5. 13.  
5. And from corruption in the heart, opposing grace, unbelief takes the Law, and applies it to itself, which occasioneth fears, and fears doubts and discouragements.  
6. Not watching against sin, the not keeping a clear conscience, & omission of duties, ●nd loose walking with God; all these will ●aise tumults in the soul.  
7. Building our comfort upon that which ●s mutable and uncertain, Mica 2. 10. and seeking comfort in our personal sanctification, and not in Christ, in our justification by him.  
8. False reasonings, as to conceive they have no grace, because they see or feel none▪ and because they are so bad: thus we delude ourselves in choosing trouble, and preferring it before comfort, Job 15. 11.  
9 From the body's distemper with melancholy, and want of employment, or too muc● business, and the troubling themselves wit● the event of things, and peevishness, Jona. 3. 9 Jer. 31. 15. and pride, in not quietly sub●mitting to that condition, inward or outward God hath put us in, and want of patience, i● not waiting upon God for deliverance in th● use of means.  
10. Want of consideration of the groun● of the trouble, to see whether it ought to b● a ground of trouble or no.  
11. Too much eyeing of sin, and the conscience siding with the Law against itself.  
12. Gods not appearing to the soul, Ma● 27. 46. the Spirits not speaking in the soul and causing the soul to believe, Rom. 8. 16.  
3. Means. Give no way to any discourage●ment at all, although it do seem never 〈◊〉 just and reasonable: this was David's sin 〈◊〉 admit of a parley with that which did ten● to discourage him; saying, Will the Lord ca● off for ever? doth his promise fail for ever more? I said this is my infirmity, Psal. 77. 7▪ 8, 9, 10. As soon as he did see his infirmity he had other thoughts of God; saying, Who so great a God as our God? thou art a God that dost wonders, and thy footsteps are not known, vers. 14. 19 If God in his greatness were known, and the wonders he doth known, and the way he goeth known, we would admire and rejoice at that for which we now mourn.  
4 Means. Learn to know and distinguish between the voice of Christ, & all other voices, that thou mayst know, and say, It is the voice of my beloved that knocketh, and hearken unto it, Song 5. 2. If you would know Christ's voice, its peace, Luk. 24. 26. Thy sins are forgiven, Luk. 7. 48. I will remember them ●o more, Heb. 10. 17. Therefore that voice that tends to hinder the Saint's peace, suits with Satan's voice, and is not the voice of Christ: you must not hear what Satan saith, ●ut hear what God saith; I will hear what ●he Lord will speak, for he will speak peace to his people, Psal. 85. 8. Satan is ready enough to speak to the soul against what God saith, and say, it's a delusion, and it is not likely to be from God, and allege reason for it; and saith, Art thou a child of God, and act so and so: and because this last voice is suitable to reason, the soul is ready to close with it, and conclude against God, and his own soul, that the voice was not from God, but a delusion of Satan, and so mistakes Christ's voice to be the voice of Satan, and Satan's voice to be the voice of Christ, which is a great mistake; therefore know that voice which is for Satan's side▪ and if followed, will give Satan the victory, th●t voice is Satan's voice; and that voice which is for God against Satan, that is the voice 〈…〉 that all discouraging voices are 〈◊〉 from God, but from the Devil, and therefore see that ●ee so look upon them; therefore learn to know the several colours, sounds, and voices, which are for God, and which for Satan, 1 Cor. 14. 8, 9, 10, 11. or else you will mis●take, and come unprepared to the battle, 2 Cor. 7. 5.  
5. Learn to know and distinguish between the voice of the Gospel, and the voice of the Law; the Law saith, Cursed is every one that continueth not in all things that are wristen in the Law to do them, Gal. 3. 10, 11. When there is any work to be done upon pain of punishment, or upon promise of eternal life, it's the voice of the Law, the Law requires a doing something for life. Moses describing the Righteousness of the Law, saith, That the man that doth these things, shall live by them, Rom. 10. 5. But the voice of the Gospel is otherwise; as, that Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. and that his mercy is above what we can ask or think, Eph. 3. 20. So the promises of life are free without condition; the Gospel declares what God works in us, and freely gives to us; I will love them freely, Hos. 14. 4. If we did more listen to the promise, which is the voice of the Gospel, and not to the voice of the Law, and the voice of corruption, we should enjoy more peace, and less trouble.  
6. Meddle not with the threatenings in the Word, to apply them to thy soul, because they belong not unto it, they are no part of thy portion, they concern not the state of a believer (however they may be of use to prevent sin) yet are of no use to him after sin is committed; it's a weakness in a believer having sinned to apply the threatenings against sin to himself, because we are not under the Law, but under grace, Rom. 6. 14. Christ being made a curse for us, Gal. 3. 13. hath made full satisfaction for the sins of the Elect. Reckon yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord, Rom. 6. 10, 11. Rom. 6. 7. It is against reason, sight, sense, and feeling, to reckon so, but we are to walk by faith, and not by fight, 2 Cor. 5. 7.  
7. See that ye do not judge your estate by false principles; some judge their state to be bad for the want of that which if they had it, it would not prove their state good; as, knowledge, memory, parts, sensibleness of sin, etc. nor judge thy state to be bad, for having of that which if thou wert freed from, would not prove thy state good; as, passion, temptation, discontentedness, etc. If this rule were observed by some more, they should not be so troubled as they are.  
8. Take heed ye be not overwhelmed with sin, do not eye so much thy infirmities, beware of such a minding, and complaining of sin, as may discourage, oppress, and trouble thy soul; this is sinful; our experience might teach us this, as well as it did David; I complained, and my spirit was overwhelmed, I am so troubled that I cannot speak, Psal. 77. 3, 4. 8. Therefore harken not to thy failings, corruptions, doubts, and fears, so as to be discouraged, etc. For as they are all against God, so they are all against thy soul, there is no grace or mercy to be expected from them in this sense: what thou seest and feelest, see not, consider not, forget; and what thy sense sees not, see; Faith is the evidence of things not seen, Heb. 11. 1. Walk by faith, and not by sight, 2 Cor. 5. 7.  
9 Eye Christ only, mind him, meditate upon him, and his rich and free grace; fetch all thy comfort from him, who is made to thee, Wisdom, Righteousness, Sanctification, and Redemption, 1 Cor. 1. 30. If thou wilt attend only to God in his promise, thou shalt find Rest, Psal. 116. 7. O soul, eye not so much thyself, or thy sins, as Christ's full and perfect satisfaction, which was offered and accepted for all thy sins; therefore live and rest thy soul upon the Lord Jesus Christ alone, and place all thy confidence in him; do you not hear Christ say; Cast away all thy fears, and come to me, I will settle thee, comfort, quicken, and uphold thee, and be better to thee then thyself can be, yea all in all to thee.  
10. Know and mind the happiness of a believer in Christ, he is clean from all sin, 1 Joh. 1. 7. They are removed from us, Ps. 103. 12. Meditate on this truth, until thy heart be overpowered with it, and enjoy the sweetness of it; ever mind what is thy freedom and liberty thou hast in Christ, which is full and sweet, Gal. 5. 13.  
11. Learn to distinguish between thy Justification, and thy personal Sanctification: the first is perfect and complete in Christ; the latter is in ourselves, and is weak and uncertain; until a soul be settled in the point of Justification, the soul's objections cannot be answered; he that understands not the true nature and doctrine of Justification, cannot enjoy true settled constant peace and consolation; for in the right understanding of Justification, lieth the life of the Saints comfort.  
12. Let not thy comfort depend upon thy personal Sanctification, because from it there can no sure settled constant comfort flow, the seeking of comfort from our Sanctification, is a cause of much trouble in many weak believers; Sanctification hath nothing to do with Justification, nor Salvation, as any cause of it. Also Sanctification admits of degrees, but Justification admits of neither rules nor degrees, and is more glorious than Sanctification; our Justification should comfort us; Justification depends not upon our apprehending it, not in our receiving it, but upon what the Lord Jesus hath done for us. Justification is effected by Christ, and it's apprehended by faith, Heb. 11. 1. The Spirit and faith doth evidence to us our Justification; all that believe are Justified, Acts 13. 39 It's possible to have a full assurance of faith, Heb. 10. 22. Faith is an unquestionable evidence, and when faith is hidden and doubtful, Justification is not apprehended, and when faith is hidden and doubtful, Sanctification is not evident but doubtful, and so cannot evidence to us our Justification. The effects of Sanctification, cause men to question their Justification, therefore no effect of Sanctification can evidence to the soul its Justification: and the soul that apprehends his Justification by Christ, not only knoweth it, but may live upon it, and enjoy the sweet fruit of it, peace, joy, strength, without any sanctification in himself. Seeing Christ is made Sanctification to a believer, 1 Cor. 1. 30. why may not a soul live upon that, and say, I have Sanctification in Christ, which is perfect; my actual Righteousness doth often fail me, but his endures for ever, Psal. 111. 3. Therefore I will fetch all my comfort from Christ, and my Justification by him. And as we are not to conclude our Justification from any effect of Sanctification, so we are not to conclude that apprehension of Justification to be from God, as shall take men off the means and rules of Sanctification, because its a dishonour for men not to walk holily, according to the word of God, Titus 2. 14.  
13. Be sure ye allow yourself in no sin, but in the strength of God hate and abhor with the greatest indignation all sin, and the appearance of it, it is better to die then to sin. There is that which accompanieth sin, which strikes at a believers peace and comfort, it will damp, straighten and oppress the soul, it will hinder their comfort, joy, and peace in God, unless God doth wonderfully strengthen their faith in him; we find by experience, that sin is a let to our faith and comfort, it having often unsettled and disquieted us in our peace & comfort, though we ought not to be so.  
14. Trouble not thyself with the fear of what may befall thee, in case thou wert certain, great troubles shall befall thee, be not troubled at any trouble, much less at future troubles, nor think to encounter with & supply a future trouble with a present strength; if many and great troubles come, God is all-sufficient, he will remove them, or give strength to bear them when they come, 1 Cor. 10. 13.  
15. Mind seriously those promises that are suitable to thy condition, and apply them, God hath imparted himself in his promise, and it is our wisdom and duty to rest upon it: Separate thyself to meditate on them, Pro. 18. 2. There is strength and sweetness in the promise, thou mayst safely venture thy soul upon God in his promise, and live upon it; thou knowest not but God may reveal the promise more to thee in thy meditation of it, and settle it by his almighty power upon thy soul, Eph. 1. 19, 20. Let not the promise of God be strange to thee; be not willing to leave a promise, until thou be'st refreshed by it, yea raised and ravished with thankfulness for the exceeding riches of his mercy, Eph. 2. 9 his plenteous redemption. Psal. 130. 7. The promise in Heb. 10 17. Their sins and iniquities I will remember no more, is enough to quiet and settle a troubled soul, it's so full of sweetness and life.  
16. Remember the days of old: I have considered the days of old, and the years of ancient time, Psal. 77. 5. Thou hast been my help, Psal. 63. 7. I was brought low, and he helped me, see 2 Tim. 4. 17, 18. Psal. 89. 49. Therefore he will help me: if thou didst treasure up the experiences of God's goodness to thy soul, it would be a means to quiet thy soul, etc. But who among you will give ear to this. who will hearken and hear for time to come, Isa. 42. 23.  
17. Keep thy heart calm and quiet from all passion, fear, and grief; the still soul can best know and hear Christ's voice; where fear, vexation, and distemper dwells, they are not aware of Christ, and themselves, and commonly they fear most who have least cause; as appears, Luk. 2. 9, 10. When the soul is troubled with passion, it is not at the command of faith, Luk. 24. 41. the violence of their joy hindered their faith; Let not your hearts be troubled, Joh. 13. 1. If they be, you cannot enjoy God, nor yourselves; quietness is the stay of the soul to do or receive; many by supposed fears, draw upon themselves real sorrows, ând unnecessary discontents; many are possessed with bitter sorrows from supposed sufferings.  
18. Be content with thy present estate, and fill not thy head, heart, or hand, with more business, than thou must needs; Consider, Heb. 13. 5. Take heed of the cares of this life, Luk. 21. 34. 15.  
19 Order thy conversation aright; To him that ordereth his conversation aright, will I show the Salvation of God, Psal. 50. 23. Want of wisdom to dispose, and want of diligence to dispatch, what necessity requires to be done in its right place and time, hath produced such inconveniences, as have unavoidably caused trouble, and a disquiet, and an unsettled spirit.  
20. Walk with God in his ways, ordinances, and means appointed by him for thy comfort, strength, joy, and peace in him: there is no quiet to those that worship the Beast, Rev. 14. 10, 11. Use the means, and live upon God in them, Rom. 18. 2. 4.  
21. Do not sl●ght nor refuse God's consolations; Are the consolations of God small to thee, Job 15. 11. Let not them seem small to thee, wilt thou not own the comfort God gives thee; if it do seem small to thee, own it, because it is thy own, lest ye live to complain, as David did; saying, My soul refused to be comforted, Psal. 77. 2. and to wish ye had neither despised it, nor refused it.  
22. Rest satisfied in Christ's righteousness, and add nothing to it; I will make mention of thy righteousness, even of thine only, see Psal. 71. 15, 16. 19 24. Thy righteousness is an everlasting righteousness, Psal. 119. 142. see Psal. 22. 31. & 35. 28. & 50. 6. & 51. 14. Jer. 33. 16. The perfection of Christ's righteousness is held forth to us, and doth always lie before us, for us, that we might ever be comforted with it, and rejoice in it, with thankfulness for it: its perfect, and full of divine consolation; it's enough to refresh and satisfy thee for ever; we have enough, we need no other, nor no more righteousness, Jer. 23. 6.  
23. Meditate on the goodness of God; let his loving kindness be ever before thy eyes; We have thought on thy loving kindness, O God, Psal. 48. 9  
24. Above all, take the shield of faith, Ephes. 6. 16. Believe in God: Ye believe in God, believe also in me; and, Let not your hearts be troubled, Joh. 13. 1. Want of faith, or a want in faith, is acause of trouble in the soul: faith in Christ, quiets and settles a troubled soul; thou canst not be too confident in God; see Psal. 30. 5. ye are bidden to come boldly to the throne of grace, Heb. 4. 16. All that know thy Name, will trust in thee, Psal 9 9 But a fool will not do so. O fool, and flow of heart to believe, Luk. 24. 25. Such as are made wise by God, will trust in the word of the Lord, Isa. 26. 3, 4. Fear not but believe, Luk. 8. 50. Believe God in his promise▪ even than when thou art in the greatest fears, and most sensible of thy unworthiness. Trust in him at all times; God is a refuge for us, Selah. Psal. 62. 8. Observe, if at all times, then at the worst times also; when thou art at the worst, even then believe, and hear nothing against thy believing God in his promise. Abraham believed God against hope, Rom. 4. 18. So should we do, we should believe God intends our good, and consider, Psal 139. 17, 18. and apply it: Christ came to seek and save the lost, Luk. 19 10. Lost in the sight and sense of thy sin and misery, and in thy own sufficiency.  
25. Improve thy doubts, fears, temptations against believing, to encourage thee in believing; for hast thou not by experience found, that it is but in vain to hearken to them; consider often and well weigh these Scriptures, Rome 16. 20. Heb. 10. 35, 36, 37. Rev. 3. 11. 1 Pet, 4. 19 & 5. 7.  
26. Renounce all lying vanities, and hearken unto none of them: harken not to the voice of thy heart, it's a lying vanity, and will deceive thee, Pro. 3. 5, 6, 7.  
Harken not to Satan.  
Harken not to sense; Thomas said, he would not believe, unless he might see, and thrust his hand into his side, Joh. 20. 24, 25. But such sensual practices are to be abhorred by us; for it's no other, but to consult with flesh and blood, which cannot discern spiritual things, 1 Cor. 2. 14. and is condemned, Gal. 1. 16. Some persons will see a holy frame of spirit in themselves, and feel sin subdued, before they will believe; this is sensual; for faith looks not to such things as these, but to God in his Word; therefore we live not by sight, but by faith, 2 Cor. 5. 7. Blessed are they which have not seen, yet have believed, Joh. 20. 29.  
Harken not unto carnal reason, if it be harkened unto, thou canst not believe, nor submit to God, nor be settled: Reason will say, a Virgin cannot bring forth a child; and a woman of ninety years is past conceiving a child: Reason saith, it cannot be, and so contradicts God himself, Gen. 17. 16, 17 Mat. 1. Can Reason believe, that by faith the walls of Jericho fell down; and that the Saints stopped the mouths of Lions, and quenched the violence of fire by faith, yet faith did it, Heb. 10. 30. 33, 34. Is it likely or possible to Reason for a man to walk upon the Sea, as Peter did, Mat. 14. 29. Did not Christ's command seem vain to Peter's Reason, that he should then cast his net into the Sea, seeing he had cast it in so often, and fished all night, and caught nothing, Luk. 8. 5. Can Reason conceive, how the dead, who are eaten with beasts and fishes, or turned into dust, can be raised to life, or that the Sea can be divided; the Sun go backward, or the Rocks yield water in abundance; Surely there can be no Reason given to Reason for these things: and seeing sense and reason are so contrary to God in his Word, we may not hearken to them when they say, the soul hath no grace, because sense seeth none, and that God will not pardon my sins, because there is no Reason to Reason why he should, nor no way to Reason which way it can be, yet it may be, for with God all things are possible, Mat. 19 26. Therefore they that harken unto lying vanities, forsake their own mercies, Jona. 2. 8. Also live not upon duties, nor upon good report, nor upon groundless hopes, nor upon peace, comfort, joy, raptures, ravishments, whether they be true or false; live upon God alone, live upon nothing else besides God in Christ; if thou dost live upon any thing else, as thy foundation, is unsound; so it will deceive thee; whatsoever your sparks be, you shall lie down in sorrow, Isa. 50. 10.  
27. Let not thy comfort depend upon God's actings or dispensations to thee, inward or outward; if thou dost, thou canst not be settled; for they act oft changeable and con-contrary each to other; one day thou mayst have peace, joy, and strength, another none of these; to day God may show himself to thee, and in a moment he may hide himself; ●o day ri●h, & enjoy health, and many friends, to morrow sick and poor, and friends all gone; Gods actings in us, and upon us, are not alwa●es to us as he is unto us; God is unchangeable, and ever the same, how ever he seems to be, see Heb. 13. 8. Isa. 45. 7, 8. 15. with Song 5. 6. Isa. 8. 17. Therefore make a good construction of what ever cometh to thee: his acting in us, or upon us, is the accomplishing of his will, for his glory, and the good of his: that which I think worst for me, may be best for me; however it be yet God is good, and good to me, Psal. 73. 1. This I see, and say, and enjoy in both; for thou art the same, Heb. 1. 12.  
28. Pray to God that ye may know the hope of your calling, etc. To give thee the Spirit of wisdom and revelation in the knowledge of him, that ye may know what is the hope of your calling, Eph. 1. 17, 18. Say unto my soul, thou art my salvation, Psal. 35. 3. I beseech thee, show me thy glory, Exod. 35. 18. 'Cause thy face to shine upon me, Psal. 80. 3. Establish, O God, that which thou hast wrought in us, Psal. 68 22.  
29. Frequent, and wisely improve those whom God hath settled, who are able to direct and inform thee in the knowledge of the grace that is revealed, in which is fullness of joy, 1 Joh. 1. 4. Many hear and confer with such as do not understand the truth, and find success accordingly.  
30. In the want of comfort, go not for comfort to sin, to duties, to conscience▪ but to Christ, to his word, and promise; Trust to the word of the Lord; it's in vain to think that ever their discouragements will be removed, until they cleave unto, and rest upon the word of the Lord. When David rested upon the word of the Lord, than he was settled, Psal. 73. 17. but not till then, Psal. 119. 92. God hath appointed his word to settle us: we find by experience, nothing will remove the soul's doubts and discouragements, but the word of God: the word discovers to the soul the love of God; it conveys to the soul that which is suitable to settle it; carnal reason cannot settle the soul, but the word can; when God discovers his power and authority in it, than all doubts, etc. gives place. So we find that according as we cleave to the word of the Lord, our doubts and discouragements vanish; and as we cleave to lying vanities, our fears and discouragements increase, Jonah 2. 8. When God pleases to settle a soul in his love, he causeth it to trust in his word; Remember the word unto thy servant, upon which thou hast caused me to hope, Psal. 1 19 49. You had better make the word of God your familiar and companion, then to make carnal reason so; see Isa. 18. 16. Many in the want of comfort, seek it where it is not, which is to seek the living among the dead; and so meet with dead comforts.  
31. Harken to the voice of conscience; prize, and preserve the peace of it, and do nothing against it.  
32. Be thankful for what thou hast received, and improve that, and wait for more; We wait for thy loving kindness, O God, Psal. 48. 9  
33. When thy conscience is satisfied by the Word, hold to that, stay there, and maintain it, that so we may not always have this work to do.  
34. Hold fast what thou hast, and let nothing go that tends to thy peace; do not hear any thing against thy soul; be so wise as to give no way to doubting, he is a fool that doth; so see Luk. 24. 25 O fools, and slow of heart, to believe all that the Prophets have spoken.  
35. Remember your resting place. Jer. 50. 6. If you forget your resting place, it's no wonder if ye be troubled; we have no more present actual comfort, than we have remembrance; they were troubled, the cause of it was, they forgot the exhortation that speaketh unto you as children, Heb 12 5. Christ is our resting place; Return unto thy Rest, O my Soul, Psal. 116. 7.  
36. Avoid sadness of spirit, it breeds uncomfortableness and unsettledness, and sadness causeth us to yield to discouragements; seeing we are commanded to rejoice always, and evermore, 1 Thes. 5. 16. We should think ourselves bound in conscience to do so.  
37. When our spirits are down and sad, we should wind up our affections, and stir up ourselves to take hold on God, Isa. 64. 7. If thou hast sinned, thou hast done foolishly: it being done, it cannot be undone. What shall the soul do, but remember that sweet place, Heb. 10. 17. Their sins and iniquities I will remember no more, see vers. 19 to 26. Rom. 8. 1. 33. Fetch thy comfort from it.  
38. Know and consider, there is not any sin a believer can commit, that should cause him to cast away his confidence, or so much as question the love of God to him, not for any thing he hath done, or can befall him; he may not admit of such a disquietness, as shall discourage him, or hinder him in obeying another command of God, 1 Thes. 5. 16.  
39 Lastly, Know that these means are to be used, they tend much to assure and settle the soul in the sensible enjoyment of love, and that means alone are not sufficient to quiet and settle a troubled soul; it's the work of the Spirit to answer all doubts, and remove all discouragements: God creates the fruit of the lips, peace; peace to him that is afar off, and to him that is near, saith the Lord, and I will heal him, Isa. 59 19 It's God that stablisheth us, 1 Cor. 1. 21. In the use of means, we are to look to him and wait upon him, who will in his time free all his from all their discouragements, doubts and fears, and satisfy them with his love: These things I write unto you, that your faith and hope may be in God, 1 Pet. 1. 21.   

2 Cor. 5. 20, 21.  
Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be ye reconciled to God.  
For he hath made him to ●e sin for us, which knew no sin, that we might be made the righteousness of God in him.  
THese words breath forth nothing but love, tidings of peace, and great joy, in that Christ alone doth free the soul from sin, and causeth the soul for to enjoy the Righteousness of God in him.  
Behold, what sure, sweet, clear, full, durable, divine consolation is here, sufficient to cheer, revive, raise, and ravish the sinking soul, by reason of sin, in the want of a Righteousness of God in him.  
These words contain many divine truths, for our instruction and consolation.  
In that he saith, We are Ambassadors for Christ.  
Obs. That God hath sent to us his servants, to declare his infinite love, and the unsearchable riches of Christ, and the freeness thereof, as, Isa. 61. 1. Zach. 9 9, 10, 11. 2 Tim. 1. 9, 10.  
Ambassadors; It's the duty of an Ambassador to deliver his Message, without alteration, addition, or detraction.  
Obs. Ambassadors for Christ; Christ Ambassadors are for him, not against him.   

As though God did beseech you by us.  
Obs. Those into whom God hath put this word of Reconciliation, when it is declared unto us by them (or in his Word) we ought to believe and receive it, as if God did immediately speak unto us; for they speak in his stead.  
Obs. Then all the doubts and fears the soul or Satan can frame of God's unwillingness to save a lost sinner, as Luk. 19 10. are all groundless and false; for God seeks to us to be reconciled; man seeks it not; I was found of them that sought me not, Isa. 65. 1, 2, 3.  
The Prodigal is said to go, but God who is the Father is said to run, Luk. 15. 18. 20. As running doth express more willingness than going, so God is more willing to save a lost sinner, than he is or can be willing to be saved.  
This should teach and encourage all that desire Christ to believe, though thy sins a●● many, you need not doubt of his love, for 'tis infinite, without time, or measure, full, free, and eternal; I will love them freely, Hos. 14. 4   

We pray you; a loving way.  
Obs: God's way of saving man, is in a way of love: Therefore God saith, I drew them with the cords of a man, with bands of love, Hos. 11. 4. Behold, I will allure her, and speak comfortably to her, Hos. 2. 15.   

We pray you:  
Obs. Fallen man is contented to be as he is; he is so seduced and deceived by sin, that he need to be prayed and entreated to be reconciled.   

We pray you in Christ's stead.  
Obs. If Christ were with us, he would pray us to be reconciled to him: in his absence, he hath sent some to pray us in his stead.  
Obs. Ignorance of Christ's love, is a cause of our fears, when it is discovered, our doubts are resolved, and our hearts revived and enlarged, Psal. 63. 5, 6.   

Be ye reconciled to God.  
Obs. The best estate of nature, is a state of enmity against God; for if these need any reconciliation, how much more enemies?  
Sight of reconciliation to God is consolation.  
We are to distinguish betwixt God's love and Reconciliation to us and our love, and reconciliation to him, they differ in nature and time, and is grounded upon several causes; as to instance the cause of God's Reconciliation to us, is God's love, and the death of Christ; our Reconciliation to God, is the holy Spirit of God, revealing to us God's love, and Christ's Righteousness to be for us.   

Reconcile us.  
Obs. Even such sinners as God doth love, and sends after, and will save, they look upon God as their enemy, and have hard thoughts of him.   

For he hath made him.  
Obs. God the Father hath set apart the Lord Jesus, to save man; There is no other name whereby we may be saved, Acts 4. 12. Heb. 9 14. 22.  
Obs. The way and means God hath chosen to free a sinner from sin, is only by Jesus Christ. This should teach us to prise him, and rest satisfied in him, and not suffer ou● foolish hearts to seek after, nor desire any other means or way of deliverance from fin, but only him.  
Made him to be sin] Some understand a sacrifice for sin, and no more, so as the guilt and punishment shall be translated unto Christ, and not the fault; but is it not unequal, if not unjust and impossible, to impose our guilt upon Christ, and not our sin: sin and guilt are inseparable; for where there is no sin, there can be no guilt, therefore that our guilt might be laid on Christ, necessarily our sins, must after a sort be made his, and annexed unto him; by imputation all the sins of the Elect, their adulteries, murders, blasphemies, etc. were laid upon him, Isa. 43. 5.  
Obs. Sin must be charged upon Christ, or the sinner, and had not Christ undergone the penalty of sin, no man could be saved; as appears, Joh. 1. 1. 7. Joh. 1. 29. Rev. 8. 2. Eph. 2. 14, 15. He●. 9 22 Col. 1. 20. Zach. 9 11. Our happiness lieth in this, that our sins are not ●mouted unto us, Psal. 32. 1, 2.  
Obs. God hath imputed our sins unto Christ, and so laid them upon him, that they are not ours no more but Christ's, who hath ●reed us and himself from them, and so he shall appear without sin, Heb. 9 28. We should rest satisfied in Christ's satisfaction, because it is a ●ull, perfect, and infinite satisfaction.  
Obs. It appears that the sense and guilt of ●in, doth discourage a soul, and cause it to desire to be at a further distance from God, as Luk. 5. 8.  
Obs. There needs strong reasons and earnest ●ntreaties, to reconcile a soul to God, yea, ●he arm of the Lord must be revealed in them, ●o make them effectual, Isa. 53. 1.  
Obs. The way to reconcile a soul to God, ●s to let him understand the cause, way, and ●eans of his salvation; therefore the Apostle ●aith, He hath made him to be sin to us; and ●hat we are justified freely.  
Obs. The words us, and we, in this verse, we are to understand them in the 19 verse, to whom God doth not impute their trespasses, therefore they are blessed, Psal. 32. 1, 2. They shall not miss of glory, they have Redemption by his blaud, the remission of sins, Col. 1. 14. Rom. 5. 10. Therefore by us, and we, cannot be understood every son and daughter of Adam.  
Obs. For us] That which is spoken in general to believers, every believer is to apply it to himself in particular: so Paul saith, He loved ●e, and gave himself for me, Gal. 2. 20.  
Obs. For us▪ for me] The word and promise of God, that it is for me, is that which the soul should fix its eye upon, and for eve● rely upon, to a full satisfaction to my soul, knowing that the word and promise of God is the only ground of faith, and is security sufficient for my salvation.  
Obs. Jesus Christ being made sin for me] 〈◊〉 as good for me, yea better for me then i●● had never sinned; as much better as a spiritual body is better than a natural; and 〈◊〉 the image of the heavenly, is better than th● image of the earthly; as much better 〈◊〉 strength is better than weakness; and heaven better than earth, 1 Cor. 15. 43, 44, 〈◊〉 55.  
Obs. As soon as the soul is convince● that Jesus Christ is made fin for me, and he made the Righteousness of God in him, a● the soul's fears, doubts and discouragement and objections vanish, and Christ is beleeve● in, and lived upon, with thankfulness a● joy.  
Obs. Which knew no sin] Christ was wholly free from sin personally Luk 1 35. inherently, Heb. 14. 5. and actually, Joh. 8. 40.  
Obs. Seeing Christ is so holy, and so qualified as he is, there is no reason why we should doubt of the sufficiency, meritoriousness, and effectualness of that which Christ hath done for us, Heb. 10. 10. 14.  
Obs. That we m●g●t be made] Whatsoever Jesus Christ hath done and suffered, was for those whose fins were laid upon him, and are fully pardoned by him, Rev. 1. 5. Rom. 5. 19  
That we might be made the Righteousness of God] There is a twofold Righteousness, according to the diversity of his nature; the one uncreated and infinite, which is the Righteousness of the Deity; the other is created and finite, which is the Righteousness of the humanity: the first is infinite, and therefore incommunicable; the latter is the Righteousness of God also, because it is in him, who is not only man, but God. So then  
Obs. Christ's Righteousness is the Righteousness of God.  
The Righteousness which freeth a sinner from the curse of the Law, is a perfect Righteousness, Heb. 1. 8. Heb. 10. 3. see Job 33. 24.  
Obs. Man's best Righteousness is imperfect, it cannot justify him before God: All our Righteousnesses are as filthy rags, Isa. 64. 4. 6.  
Obs. After what manner Christ became a sinner, after the same manner we are made just; but Christ became a sinner, not by any infusion of our corrupt qualities, but by imputation only, therefore we are just before God, not by any infusion of any habitual grace into our corrupt natures, but by imputation of his Righteousness without works, Rom. 4. 6.  
If this were well minded, it might remove divers errors, and answer many temptations, which are occasioned in many by apprehending the contrary.  
Obs. So that justification is a Reciprocal translation of our sins unto Christ, and his Righteousness to us, both which are done by God for us.  
Obs. God reveals to the soul Christ's Righteousness, and the soul's interest in it, John 16. 14. To comfort the soul, and cause us to love God, he doth not comfort us with our own Righteousness, but with Christ's Righteousness, that so we might fetch all our peace and comfort from Christ's Righteousness, and so rest satisfied in Christ alone.  
Use. Exhort. Seeing Christ's Righteousness is a perfect Righteousness, yea the Righteousness of God; this should teach us to prise highly Christ's Righteousness, and count his enough for us, and rest satisfied in it; and to slight and abhor all our Righteousness, in comparison of his; esteem Christ to be as he is, our Righteousness; This is his Name, whereby he shall be called the Lord our Righteousness, Jer. 23. 6.  
2. This should teach all that believe to admire the greatness and sweetness of God's love and free grace, in making Christ's Righteousness our own; it's a mercy to hear of it, how much more to have interest in it, and to enjoy it, and be possessed of it, Isa. 61.  
3. Is Christ's Righteousness thine? then claim interest in it, take it, and apply it against all sin, and discouragements, because it is thy own portion, and treasure, provided for thee, therefore take it, Col. 2. 3. and ever live upon it, and the eternal love of God in Christ to thee; this object is sweet, full, durable, and sufficient to satisfy thee at all times.  
4. Dedicate thyself, and all thou hast freely to him, who gave himself fully and freely for thee; he suffered, yea died for thee, to make his Righteousness thine, etc. Oh how should such love engage our hearts to walk with God, to be holy as he is holy, to do all, and suffer for him; for the ways of the Lord are right, and the just shall walk in them, Hos. 14. 9  
5. Declare to others Gods goodness to thy soul, use means that others may enjoy the same mercy with thee; be merciful as he is merciful; give and forgive freely to the souls and bodies of others, for so thou hast received.  
6. Be content with thy estate, inward and outward, though many crosses and miseries attend thee, seeing Christ's Righteousness, and God himself is thine; thou hast enough, and therefore mayst well be content; let not many, nor great troubles, inward or outward, dismay thee; see 1 Cor. 10. 13. Though they seem long, they cannot last long; The God of peace shall bruise Satan under your feet shortly, Rom. 16. 20. Christ saith, Lo I come quickly, Rev. 22. 20.  
7. As Christ is all thy happiness, so let him be all thy comfort, and the support of all thy wants; expect from him all you need, and can desire, yea that God can give that is for thy good; for thou shalt have all thou needest, Psal. 34. 10. Seeing he hath freely given us his Son, how shall he not with him give us all things else, Rom. 8. 32.  
8. Watch and pray, lest ye fall into temptation, and so abuse this favour, and turn this grace into wantonness.  
9 Stand fast in Christ's Righteousness, and in that liberty in which he hath made you free, Gal. 5. 1.  
10. Rejoice evermore, let thy joy be in God, who is thy portion; They shall joy in their portion, Isa. 61. 7. It is no small joy to us, that Christ's Righteousness is ours, it comforteth 〈◊〉 at the very heart.  
Lastly, Be exceeding thankful to God for his exceeding great grace and mercy to thee, in that he hath given thee beauty for ashes; verlasting joy shall be to th●e, Isa. 61. 3. 7. Because Christ and his Righteousness is thine; all other comforts will soon vanish, and come to nothing, but this shall last for ever.   

Righteousness in him.  
Obs. That righteousness which justifieth us before God, as it is not ours, so it is not in us; but as the righteousness is Christ's, so it is in him: therefore Christ saith, In me you shall have righteousness and strength: Surely shall one say, in the Lord have I righteousness and strength, Isa. 45. 24.   

In him.  
Obs. The state of a believer in Christ, as considered in him, is a state of perfection; We are complete in him, Col. 2. 9, 10. 13. As Christ is, so am I, as I am, so is Christ; as he is, so are we in this world, 1 Joh. 1. 17. What is Christ's is mine, and what is mine, is his; Christ's righteousness is mine, therefore I am all righteous, I do not need no more, nor no other righteousness; as I am in Christ, I am as righteous as Christ, and as acceptable as Christ; God seeth no sin in me, because there is none: as God saith, (so I believe) Thou art all fair my love, there is no spot in thee, Song 4. 7. Isa. 38. 17.  
It is also as true, that in the most perfect Saint, if he be considered as he is in himself, there is much sin in him, and God doth see it. Yet God cannot condemn them to wrath for it, because Christ hath suffered for it.  
Seeing that righteousness which causeth a soul to be accepted, pardoned, saved; and that on which our eternal happiness depends, is in Christ, in him, we learn;  
Obs. That our eternal happiness doth not lie in ourselves, in nothing that is in us, or done by us; therefore when we seek for our happiness or righteousness in ourselves, we lose our labour; for Righteousness is in him.  
Obs. Seeing this Righteousness is in Christ, than it must needs follow, that the Saints cannot possibly make it away, or lose it, because it is not in us, and so not in our keeping, but is in him. Adam had his righteousness in him, and he lost it, but seeing it is in Christ, in him it cannot be lost.  
Obs. If the Saints Righteousness be in Christ, than all the Saints are alike righteous, the meanest and weakest as the best, he hath as much righteousness in Christ as any, and is as much accepted by it as the best: as Christ hath righteousness enough for them all, so it is alike for them all; as they are in Christ, they are alike perfect, righteous, and glorious: they that do most for Christ, do best, but they have no more righteousness than the rest; all the Elect are alike clothed with the garment of salvation, and covered with the robe of righteousness; therefore they may all rejoice alike in the Lord, Isa. 61. 10. Oh here is strong consolation for a fainting soul, to refresh itself withal.  
Use. This should teach all that desire righteousness, to go for it to Christ where it is; O soul, look no longer to find it in thyself, for it is not there, it is in Christ, in him; his righteousness is enough, and good enough for thee, yea best for thee, therefore seek no further, but rest satisfied in Christ, in his righteousness; drink here abundantly in this sweet fountain that is bottomless, add therefore can never be drawn dry, Song 5. 1. Thy pardon is now by Justice as well as mercy, therefore drink freely.  
Use. Comfort. Behold, here is comfort and consolation to all that believe, in that you have righteousness in Christ at all times, however it be with you, within or without, be thy defects few or many, this is a comfort to thee, thou hast righteousness in Christ, which makes thee happy for ever. Now all is paid by my sweet Jesus, I may go boldly to the throne of grace. I am happy now, and so shall be for ever.  
But saith the discouraged soul; I cannot believe the Lord Jesus was made sin for me.  
Why not for thee?  
Because my sins are greater than others; for my sins have all the aggravations upon them that can be.  
1. Mine are many.  
So were those in the second and third Chapter of Jeremiah, yet notwithstanding God pardoned them all, as appears, Jer. 3. 21. to 25.  
2. But my sins are great and heinous.  
So were theirs, and so were M●nasses, as appears, 2 Kings 21. 4. 11. 16. and so was hers in Luk. 7. 47. and so was Paul's, 1 Tim. 1. 15. yet God pardoned them all, as he hath done many others; if thou art a wonderful sinner, Christ is a wonderful Saviour, Isa. 9 6.  
3. But my sins are against the Gospel.  
So was Paul's, he persecuted them that professed, he made havoc of the Church, entering into every house, haling men and women, and committing them to prison, Acts 8. 3. Christ died for them that slew him, Acts 2. 23. 38.  
4. But mine are after many mercies.  
So was solomon's, he sinned against God after the Lord appeared unto him twice, 1 Kings 11. 9  
5. But I have sinned against God's entreaties to return.  
So did they, I said after she had done all these things, Turn thou unto me, but she returned not, Jer. 3. 7.  
6. But I have sinned against God's Reproofs.  
So did they; Thou hast a whore's forehead, that refusest to be ashamed, Jer. 3. 3. 8.  
7. But I have sinned against God's corrections, in not being reform by them.  
So did they; In vain have I smitten your children, they have received no correction, Jer. 2. 30.  
8. But I have committed one sin often.  
So did they; Thou hast played the harlot with many lovers, Jer. 3. 1▪ 6.  
9 But I have continued ●●ning for a long continuance of time.  
So did they; We have not obeyed the voice of the Lord, from our youth unto this day, Jer. 3. 25. & 2. 22.  
10. But my sins are against knowledge and conscience.  
So was david's concerning Bathsheba, and putting to death Uriah; and so did Peter sin, when he said, and swore, He know not the man, and that he was not with him, Mat. 26. 69. to 75.  
11. But I am fallen back from what I have been.  
So did they; Return thou backsliding Israel, Jer. 3. 6. 12.  
12. But I have willingly and resolvedly forsaken God.  
So did they; saying, We are Lords, we will come no more at him, Jer. 3. 31, 32.  
13. But I have willingly chosen sin.  
So did they; saying, I have loved strangers, and after them will I go, Jer. 2. 25.  
14. But I have seduced others, and caused them to sin.  
So did they; Thou hast also taught the wicked ones thy ways, Jer. 2. 23. And Manasseh seduced them to do more evil, then did the Nat●ous whom the Lord destroyed, and made Judah also to sin, 2 King. 21. 9 11. 16. And Paul compelled men to blaspheme, Acts 26. 11. 16. Manasseh a greater sinner obtained mercy, ● Chron. 33. 18, 19 and a lesser sinner perisheth in his sin, that men may know that the Lord will have mercy on whom he will, Rom. 9 15.  
15. But I have sinned as much as I could.  
So did they; Behold, thou hast spoken and done as evil things as thou couldst, Jer. 3. 5.  
16. But my sins are after vows and covenants.  
So were theirs; Thou saidst, I will not transgress, when upon every high hill, and under every green tree, thou wanderest, playing the harlot, Jer. 2. 25.  
17. But I have justified myself in all my sins.  
So did they; Because thou saidst, I have not sinned, I will plead with thee, Jer. 3. 35.  
18. But I despair, and have no hope of mercy.  
This is worst of all, yet so did they; Thou saidst, there is no hope, Jer. 2. 25. And when I cry, he shutteth out my prayer; and I said, My strength and my hope is perished with the Lord, saith Jeremiah, Lam. 3. 8. 18. And Job said; My hope hath he removed like a tree, Job 19 10. My days are spent without hope, Job 7. 6. 13, 14, 15, 16. David in his haste, said; I am cut off before thine eyes, Psal. 31. 22. Abraham believed against hope, Rom. 4. 18. Ye were sometimes without hope, Ephes 2. 12. Consider these were once like thee, and the Lord hath had mercy on them, and it may be he hath mercy for thee, although thou dost not know it; be not out of hope, I was brought ●●w, and he helped me, Psal. 116. 6. And so God may help thee also. Oh the riches of his grace is unsearchable; All that know his Name will trust in him, Psal. 9 10. consider Exod. 34. 5, 6, 7.  
I am persuaded, I have sinned the sin against the holy Spirit, and that is unpardonable, Heb. 6. 4.  
1. Those who have committed that sin, tread underfoot the Son of God, and c●unt the blood of the Covenant an unholy thing, and do hare God and Christ, Joh. 15. 24.  
2. In that thou art afraid thou hast committed this sin, it is certain thou hast not committed it, because those that have so sinned, are past fear, and feeling, being given up to a reprobate sense, Eph. 4. 19  
I am afraid he doth not love me, and so nothing can do me good.  
〈…〉 give way to such a thought, 〈…〉 but the Lord may return, as 〈…〉  
2. Is this the way thinkest thou to enjoy assurance to nourish jealousies against his love; shouldst thou not rather say as David, How precious are thy thoughts to me, O God, great is the sum of them, if I should count them, they are more than the sands, Psal. 139. 17, 18. The number of the sands are many, yet ye see Gods thoughts of love exceeds them, therefore be not afraid, only believe, Mark. 5. 36. Christ received sinners, Luk. 15. 1, 2.  
3. If thou thinkest so, because thy sins are great, this will not prove it, consider what God saith; I have spread out my hand all the day to a rebellious people, that provoke me to anger continually to my face, Isa. 65. 2, 3.  
I do not believe I am elected, and so nothing can do me good.  
1. This is a secret, meddle not with it; Secret things belong to God, and revealed things to us, Deut. 29. 29.  
2. It is a common deceit of Satan to tell a soul, God hath no mercy for him, when the soul hath obtained mercy, or when it is not far from him.  
3. It is certain these thoughts come from Satan, because they are contrary to God in his Word, as Gen. 3. 2, 3, 4.  
4. It's the nature of unbelief to be inquisitive and curious, to find out any pretence, that he may seem to do well in not harkening to what God saith in his Word, Heb. 10. 14.  
5. We must not yield to Satan, nor hearken unto him: trouble not thy thoughts with Election, but mind Jesus Christ; do you wait upon him in the use of means, till he give thee faith, and then thou shalt know thou art elected, Acts 13. 48.  
But I have used the means, and I am worse and worse, therefore God will not do me good.  
1. Do you know God's means, and the number of them? have your ends been good, and right placed? have you used them in a right manner, measure, time, in sincerity? have you not rested on the means? have you used them in faith, expecting his blessing? The word they heard, profited them not, for want of faith, Heb. 4. 2.  
2. It's no good reason to say, Because God hath not as yet given me my request, therefore he never will; consider Isa. 64. 4. Isa. 8. 17. They which had not obtained mercy did, 1 Pet. 2. 10. They shall not be ashamed that wait for me, Isa. 49. 23.  
3. It is just with God to blast the means, yea it's a mercy, that we might look more to Christ in the use of means, to bless them, and be all unto us.  
4. If thou hast a will that Christ should save thee, and rule thee, he that hath begun this good work in thee will finish it, Heb. 12. 2. One day thou shalt know thy sins to be pardoned and subdued.  
5. Consider God may have mercy for thee, though thou knowest it not; for men's sins are first forgiven, before they can know it, or believe it, or be assured of it; therefore thy sins may be pardoned, though thou dost not know it: faith believes sin is pardoned, but our believing neither pardons any sin, nor procures the pardon of it.  
I have waited a long time, and many others have receeved mercy, but I have not.  
1. Some of the Lords have waited a long time, at least they thought the time long: David said; I am weary of my crying, my throat is dried, my eyes fail while I wait for my God, Psal. 69. 3.  
2. If God hath given thee a heart to wait upon him, thou art blessed; Blessed are all they that wait for him, Isa. 30. 18. Waiting implies perseverance, patience, long suffering in holding out, notwithstanding the tediousness of the time deferred: courage in breaking through all difficulties that stand between waiting, and to continue waiting, though all things seem contrary, till we enjoy what we wait for; I wait for my God, Psal. 69. 3.  
But I am now old in years, and if God had intended mercy for me, surely he would have revealed it before this time, and now death is ready to take me away.  
1. Yet mercy may come at last; the thief was saved upon the Cross, Mat. 20. Luk. 23. Oh how near was▪ he unto his end, before mercy came to him.  
2. You must not set a time to God, its mercy though it come at last: God useth to call some the last hour as well as the third; see Mat. 20. 1. to 10. There is nothing too hard for God.  
If I were fitted with qualifications, as humbleness, brokenness of heart, and took delight to hear and pray, as others, I could have hope, but it's not so with me.  
1. This is nothing but a delusion, for these things cannot fit thy soul for mercy; while ye look and rest on such things as these, ye seek the living among the died, Luk 24. 5. If you had these things ye desire in the greatest measure ever any had, they could nor procure thy happiness, nor stand thee in any stead, to save thy soul, nothing but Jesus Christ can do that, nor any thing but him truly comfort thee.  
2. What qualifications had they in Ezek. 16. 3. to 9 except sinful ones; and what qualifications had they who were enemies, yet Christ died for them, Rome 5. 9, 10. Isa. 65. 1, 2, 3. It's a certain truth, that all that are saved are saved freely, without any cause or condition in man; see 2 Tim. 1. 9, 10.  
3. What need ye Christ, if ye have what ye need without him.  
4. As in nature none can work before they have life; so none can work a spiritual work before he live spiritually: Christ must be in the soul before it can believe, so the soul must believe, before it can find any sanctification, or any good work at all in himself: consider there is nothing to be done by man to be a preparation to sanctification; see Rom. 4. 5. & 5. 8. 10.  
5. You go a wrong way to work, you go about to establish a righteousness of thy own, therefore thou dost so much thirst after it, but it must be renounced, its hard to be taken off our own works, & selfe-concurrence: strip a man of his own, and ye take away his life; he must and will have something, some humbleness, tears, good works, something they must have, they think it cannot be that one should be accepted, pardoned, and saved, and to do nothing at all for it: yet it is so.  
Many when they see they have not done well, they go about to break their hearts, to make God amends for all, and think if they can but attain to such a deep measure of humiliation and sorrow for sin, than they think they have an evidence for heaven; alas, this is an evidence of great ignorance, in that they do not see death in their best duties: the Lord may say to them who work so hard for life; Thou hast found the life of thy hand, therefore thou wast not grieved, Isa. 57 10. And so Comfort themselves with their own sparks: sorrow will follow such comfort, Ye shall lie down in sorrow, Isa. 50. 11. When we say, our good works are not the way to life, men esteem it a grievous error, yet Christ saith, I am the way, Joh. 14. 6. Tell me, are thy works Christ's or no, if no, than they are not the way, if Christ say true, as he doth, also if Jesus Christ is to be unto us all in all, Col. 3. 11. our best works are to be unto us nothing at all: our works do not make us the better before God, nor the more beloved of God, but they declare us to be what we are made by God. The Papists do, as they say, many good works to be saved, but we abhor it, because it is condemned of God: Not of works, lest we should boast. If it were of works, it were not of grace. Therefore all those that expect & hope for mercy, because they leave their sins, and do many good works, as they think, alas, they are greatly deluded, they are not taken off of selfe-works, and selfe-concurrence with Christ, you are ignorant of the righteousness of Christ, therefore ye go about to establish your own righteousness, and so long as ye do so, ye cannot submit to the righteousness of God, see Rom. 10. 3. But if thou didst know what a righteousness Christ is, thou wouldst have preferred it before thy own; yea it would be esteemed by thee but dress and dung to his, Phil. 3. 8, 9 Publicans and Harlots are nearer salvation than thee, as righteous as thou art, who work for life, as the blind Pharisees did, and perished, see Mat 21. 31, 32. Luk. 7. 29, 30. We are not commanded to do any thing to procure the pardon of our sins, but in reference to service and duty: I do count myself never the nearer heaven, for my best works, then if I had never done any thing but swore and blasphemed God; it's to him that worketh not, Rom. 4. 2, 3, 4, 5. We are saved not according to our works, but according to his own purpose and grace, 2 Tim. 1. 9 Doth not God speak plain enough to the question, in saying it is not according to our works: And when we were enemies, we were reconciled to God by the death of his Son, Rom. 5. 10. I will do away thy offences for my Names sake, Isa. 43. 25. When thou wert polluted in thy own blood, I said unto thee live; then was the time of love, Ezek. 16. 6. 8. From hence it is that all that see this mystery of God's free grace, that salvation is not according to our works; they cry, grace, grace, Christ, Christ, Christ is all in all, nothing but Christ, now all their prayers, tears, duties, devotions, all of theirs is nothing to them, in respect of their acceptation, justification, or salvation, they are dead to working, they will not stir to do the least work in the world to attain any of these, etc. Heb. 4. 10. All ours is vanished in the infinite ocean of God's free love; it's so that God might have all the glory, Eph. 1. 6. Jer. 9 24. and that man might not boast, Rom. 3. 9 but obey God freely, Luk. 1. 74.   

I have no work of God wrought in me.  
The Spirit shall convince the world of sin, and of righteousness, Joh. 16. 7, 8, 9, 10. God hath begun his work in thee, if he hath convinced thee of sin, and of righteousness: to be convinced of sin, is for the soul to see itself utterly lost and undone by reason of sin; they confess, th●y are vile, and abhor themselves, Job 42. 6. They loathe themselves for their deeds, Ezek. 20. 43.  
2. The soul is convinced, so as to have no hope in any thing it can do to help itself; this is to be undone in nature, so as he cannot do any thing from whence he may expect salvation, or have any hope of it; for a man cannot expect life and salvation from Christ alone, until the soul be taken off all other things in respect of life. This vision of God causeth the soul to see themselves, and say, There remaineth no strength in me, my comeliness is turned in me into corruption, Dan 10. 8. That is, now the case is altered from what it was, now my best works, my righteousness is defiled, and is sin, now sinfull-selfe, and righteous-selfe, are alike, if there be any difference, the last is the worst: now the creature hath nothing to procure Christ, nor no strength to believe in him; the Spirit of God reveals to the soul that there is nothing but darkness and death in our best duties: it is from grace to be taken off of nature; and he that is taken off of nature hath grace, is borne of God: When the soul is taken off its own bottom, it must have another to rest on, or else it sinks, therefore when God takes away the souls false foundation, which is her false hopes, he gives the soul a better in himself: this is the teaching and drawing of the Father, Joh. 6. That in Christ there is a ransom, in which is life; and that all that Christ hath done is for him; and that nothing will stand the soul in any stead but him; when the soul hath learned this, there is a secret power goeth with this teaching, and carrieth the soul to Christ, to believe in him; for the teaching of the Father and faith, goeth together; Every one that hath heard and learned of the Father cometh unto me, Joh. 6. So that to convince the soul of righteousness, is to convince it of Christ, to reveal that in him only is help, and in his righteousness is deliverance; I have laid help upon one that is mighty, Psal. 89. 19 So that the Lord doth fix and settle the soul upon Christ's righteousness only, at least he puts the soul under the hope of it, Ezek. 16. 5, 6. When the soul seeth nothing but death, God saith live, and when the soul is a going down into the pit, God saith, Stay, harken, I have received a Ransom for thee, see Job 34. 23, 24. Now the soul wonders at the love of God in pardoning his sin, he is taken up, as Luk. 1. 41. 43 Though for the measure it is not in all the Lords alike.  
The Spirit discovers to the soul, that it hath chosen something else besides Christ, upon which the soul resteth, and satisfieth herself withal, and expects mercy and comfort from, her best works, and other lying vanities; telling the soul, that there is nothing but death in them: God by this teaching turneth the soul from darkness, viz. self, Satan, and all other lying vanities, to light, to Christ, where life is; telling the soul, there is life in Christ, and that it need not seek life in nothing else, but to wait upon Christ for it, and that the soul shall not lose its waiting, but shall certainly have it at last, Isa. 57 13. These things are wrought in some measure: Some are strong, others are weak, and are called carnal, and not spiritual, yet they are babes in Christ; therefore they were in a happy state, 1 Cor. 3. 1. 3. In the same measure this work is wrought in the soul, in the same measure faith is wrought; and as it appears to the soul, so faith appears to the soul.  
I know not whether I may believe; for some shall not be saved.  
The Scripture doth declare, that he that believes shall be saved, Joh. 3. 16. You are to rest satisfied in the Word of God.  
But I have no love to Christ, I am an enemy to Christ, and not fit for Christ.  
1. The reason you do not love Christ, is because thou dost not know God's love to thee; We love him, because he loved us first, 1 Joh. 4. 19 As soon as we know God's love to us, that love constrains us to love him, 2 Cor. 5. 14.  
2. Art thou an enemy to God, so were all that ever did believe; see Eph▪ 2. 12, 13. While we were enemies, we were reconciled to God by the death of his Son, Rom. 5. 8. 10. Enemy's cannot deserve Christ, yet God gives Christ to such.  
3. It's a foolish conceit to think of fitting thyself for Christ, it can never be.  
4. If thou desirest Christ, go to him, and you shall speed; He that cometh to me, I will in no wise cast out, Joh. 6. 37. You see, you have his word for it; also Christ is in you, if you desire him; for no man can hunger and thirst after righteousness (that is, Christ) but such as are blessed, Mat. 5. 6. They that are led out of themselves to Christ, for light, and life, and strength, are the children of God, Rom. 8. 9, 10, 11, 14. This desire is from the in-being of the light and life of Christ in you.  
Indeed there are many great and sweet promises in the Word, but they are all for believers, but I am none.  
I grant none may apply a promise of life, but such as believe, yet the promises are for all the Elect, thou dost not know but thou art one of them; when God shall give thee faith, thou shalt know thou hast an interest in them, Acts 13. 48. In the mean time, stay thyself with this, that the Lord Jesus gave himself for enemies, and justifieth the ungodly, Rom. 5. 4. see Rom. 5. 8. 10. Be not discouraged, God may save you: also the Lord saith; I will have mercy upon her that hath not obtained mercy, and I will say to them that are not my people, thou art my people; and they shall say, thou art my God, Hos. 2. 23. Oh sweet place! therefore by no means yield to thy fears, do not nourish jealousies against his love; resolve thee in Christ's strength to cleave to his Word; as, Psal 119. 49. And hold there, saying, My beloved is mine, and I am his, Song 2. 16.  

FOr he Jehovah is, and changeth never,  
Strong, gracious he is, and merciful;  
The same this day as yesterday, and ever  
Kindness & truth, as from their fountain flow.   

Though thou hast nothing wrought, no kind of way,  
That might deserve his mercy on thy part,  
Do not thou faint therefore or doubt to speed,  
He gracious is, and loves without desert.   

If thou hast waited long, and also prayed,  
And yet no comfort from him thou canst find;  
Still hope in him, and be not thou dismayed,  
He in the end will show himself full kind.   

Declaring love, yet in his judgement just,  
All that do know his Name, will in him trust;  
He is a Father, O come taste and see,  
How sweet he is, and how he loveth thee.    

I would gladly believe, but I dare not.  
1. There is no reason in the world for thee to doubt, or be afraid, seeing Christ cryeth, saying, If any man thirst, let him come to me and drink▪ Joh. 7. 37. The Spirit and the bride say, Come, and whosoever will let him come, Rev. 22. 17. Doth God say, come, come, come, and are you afraid, come, he will not quench the smoking flax, Mat. 12. 20. Hope thee in his mercy, and know; The Lord takes pleasure in them that fear him, and in them that hope in his mercy, Psal. 147. 11.  
2. The fears in many are occasioned, or much increased, by such teachers, who bid persons believe, and then unbid them again, saying, take heed what ye do, you may be deceived, it's no easy matter to be saved, you must first be humbled, and so sensible of sin, before ye may believe; and they conceive, they are not so humbled, nor so qualified, and therefore they dare not believe. So sometimes they scare them exceedingly with the many things hypocrites may do, and how far they may go, and so set them short of hypocrites, which must needs discourage them, and terrify them; so they build up one day, and pull it down again the next, if not the same day. The word of God requires no such teaching, for men to learn before they do believe; for when the soul seeth itself lost, the first thing they are to do, is to believe in Jesus Christ, as appears, Acts 16. 31. The word requires nothing of them before they may believe, therefore we may not, for none may presume to teach what is not written, Rev. 22. 18.  
3. If thou desirest to believe, thy will is in part regenerated, and thou dost in some measure believe, though weakly, as he that said, Lord, I believe, help my unbelief, Mark. 9 24. God's servants are described by a desire to fear his Name, Nehe. 1. 11. Psal. 145. 89. Psal. 147. 11. Those desires which work towards God, came from God; The spirit returns to him that gave it; if thy desires be spiritual, thou art spiritual; to will, to repent and believe, evidenceth that such do repent and believe; to will to be regenerate, is the effect and testimony of regeneration: It is God that worketh in you to will, Phil. 2. 13. Holy desires cannot be in the soul that hath no spiritual life, Psal. 145. 19 Desires after Christ, are an act of spiritual life, an act is from a faculty, a faculty is from life and being; a dead man desires not; spiritual desires flow from the Spirit, and are a part of the work of God in us; the will of man in itself is not able to effect a supernatural action, 2 Cor. 3. 5. insufficient to think, Gen. 6. 5. He cannot perceive the things of God, 1 Cor. 2. 14. He cannot repent, Rom. 2. 4, 5. He cannot come to Christ, unless he be drawn, Joh. 6. 44. God must give eyes to see, and a heart to understand, Deut. 29. 4. There can be no desires without saith, 1 Pet. 2. 2, 3. A man cannot desire that which he doth not love, nor that he believes not to be, Heb. 11. 6. Many do give God their hearts, and do not know it, and so are troubled; because they do not know what is meant by the heart, nor where it is seated; I speak not of the heart of flesh, Rom. 8. 5, 6, 7. There is a carnal mind, and a spiritual mind; I speak of the heart mystically and spiritually, which is principally seated in the will, so that what it wills or desires, there is the heart, and to that which the will most wills or desires, to that the bend of the heart is unto; now if any one were to have its choice of any one thing in the world, that one thing that the soul should choose, would any question, whether they loved it, and whether their hearts were to it: so in spiritual things, for as no soul can be sensible of the want of Christ, until the soul be possessed of him, Rome 8. 10, 11. so no soul can desire Christ above all things in the world, unless Christ had their hearts, and they dear loved him, and believe in him; Christ is precious to them that believe, 1 Pet. 2. 7. Therefore such as esteem Christ precious, do believe.  
So the seat of faith is in the heart, which is the understanding and will, but more principally in the will, so that if our wills be renewed, our hearts are renewed, Rom. 8. 5, 6. Paul saith, To will is present with me, good I would do, so then with my mind I serve the law of God, Rom. 7. 18, 19 with 21. 15. By which it appears, the will is one with the mind, and the heart is one with them; these three are one, and always go together, and are alike spiritual: Christ saith, Where your treasure is, there will your hearts be also, that is the mind, Mat. 6. 21. And by affections in Colos. 3. 2. is meant the heart; Set your affections on things above; So that the heart, and the affections are one thing.  
Many believe, and yet do not know whether they believe or no; so that they do as the blind man did, call their faith unbelief, Mark. 9 24. So many mistake faith, some have thought comfort, joy, and ravishments of soul with God, to be faith, and have concluded, because they had not them, they had not faith.  
He that believes that Jesus Christ is the Son of God shall be saved; all is included in this, He that believes this.  
1. Know Christ to be the anointed, Luk. 23. The Saviour of his people from their sins, Mat. 1. 21.  
2. He rests upon him; Lean, or stay himself upon the Lord, Pro. 3. 5. To believe in him, Rom. 10. 9 11. Psal. 17. 6. To cleave to God, Deut. 30. 20. Joh. 23. 6. Acts 11. 23. Psal. 119. 30, 31. To hope in him, Psal. 147. 11. is all one.  
3. He cannot but own and confess Christ; Simon said; Thou art the Christ, the Son of the living God, Mat, 16. 16. Rom. 10. 9  
A man may say, that Jesus Christ is the Son of God, the Devils confess this; I know thee who thou art, Jesus Christ the Son of God; therefore this cannot be the faith of the Gospel.  
Two things to be considered in the nature of ●aith.  
1. Illumination; this is to consent to the 〈◊〉 that its true; this is called faith, and 〈…〉 Devil doth, Jam. 2. Mark. 5. 8. A&s' 〈…〉  
2. To believe that Jesus is the Christ, which implies a seeing and knowing all to be in Christ for life, and to trust in him for pardon and life, to rest upon him for it: he that thus believes in Christ, is brought over to Christ, and so centred upon him, that it will not go from him: as Peter, Whither shall we go, thou hast the words of eternal life, Joh. 6. 58. My soul wait thou on God, for my expectation is from him, Psal. 62. 5. This no Devil can do.  
As for the application of Christ, as their own in particular, this all that believe have not attained, this is not so much of the nature of faith, as assurance to know all is in Christ, no way or means of life but him, and to rest upon him for it; is more than illumination, or saying so.  
The Scriptures clearly prove, that to believe Jesus Christ to be the Son of God, is the faith of the Gospel; I prove by these Reasons.  
1. Because this is the faith which the Apostles preached, and witnessed unto; and the faith that is recorded to us in the Scriptures, see Acts 18. 28. 1 Joh. 2. 22.  
Our salvation depends upon the faith of what God saith.  
2. None can say, that Jesus is the Lord, but by the Spirit, 1 Cor. 12. 3.  
3. Because upon the profession of this, Christ builds his Church, Mat. 16. 16. 18.  
4. Because upon the profession of this, the Baptism of Christ is to be dispensed, Acts 8. 37.  
5. They who have this faith, dwell in God, and God in them, 1 Joh. 4. 15.  
6. Because God reveals this to the soul, flesh and blood cannot do it, Mat. 16. 16, 17.  
7. Such are borne of God; Whosoever believes, that Jesus is the Christ, is borne of God, 1 Joh. 5. 1.  
8. This is the faith that overcometh the world, 1 Joh. 5. 4, 5.  
9 Because such as believe this, are pronounced blessed, and shall never die, John 11. 25, 26.  
10. He that believes this shall be saved, as appears, Rom. 10. 9 Joh. 11. 25, 26.  
There is a lesser degree of faith, than a full and certain assurance of life by Christ for him in particular, Isa. 45. 21, 22. Mat. 5. 3, 4, 5. They had not this, yet were blessed, and shall be satisfied; there is a hope of mercy, without a certainty; such are blessed; Turn ye to the strong holds, ye prisoners of hope, Zach. 9 12. They hope, and in his Name they do trust, Mat. 12. 21. A man may believe, and yet not know that he hath eternal life. The Apostle saith, These things have I written unto you that believe on the Name of the Son of God, that ye may know that ye have eternal life, 1 Joh. 5. 13. They had it, but they did not know so much, they believed, yet had no assurance.  
The people of God are ready to admit of discouragements, when there is no cause, as the Scriptures, and experience testify: Mary was troubled, and afraid, Luk. 1. 29, 30. All the matter was, the Angel saluted her, and sa●d, She had found favour with God: So the Shepherds were afraid when the Angel brought them tidings of great joy, Luk. 2. 9, 10. So Peter was afraid, when he drew up much fish, Luk. 5. 8, 9 But what cause had these to fear? God saith, Fear not, but believe: and we fear when we should believe, to the dishonour of God, and the hindering our own peace; therefore I shall name some of the discouragements, which hinder the Saints comfort, and endeavour to remove them.  
1. Discourg. Some are discouraged and think they have no work of God in them, because they have not had so great a measure of sorrow for sin as some have.  
1. All that believe, have not the same measure of sorrow for sin; Lydia received the word with joy, Acts 16. 14. but the Jailor trembled, being in fear, Acts 16. 29.  
2. The greatest measure of sorrow for sin any have had, was not the cause they were loved or saved; it's a great mistake to think, God delights in fears or tears.  
3. A deep sensibleness of sin, hinders the souls believing, and drives it from Christ, as it did Peter, saying, Lord depart from me, for I am a sinful man, Luk. 5. 8.  
4. Do not complain that God deals more gently with thee than others.  
5. What is sensibleness of sin, that flows not from the apprehension of pardon & love, we must not look to our sensibleness of fin, but to Christ.  
6. Our greatest measure of sensibleness of sin, is not free from sin, it deserves nothing but death.  
7. If thou didst see thyself lost and fatherless, so as not any thing could satisfy thee but Christ, this is a great and sweet work of the Gospel, this none have but such as shall be saved: by thy renouncing thy own sufficiency, it doth appear, there is a better sufficiency come in place.  
2. Dis● I fear my faith is not the faith of God's Elect, because I have so many doubtings.  
1. I grant fears and doubtings are the fruits of unbelief: and as fears and doubts increase, the stronger unbelief is, yet by the Scriptures it appears, God's people that have believed, yet had many doubts and fears, as appears Joh. 13. 1. Mark 9 24. Unbelief was so strong in Thomas, that he said he would not believe, Joh. 20. 24, 25. It may be the case is so with thee, therefore take heed lest ye say, you have no faith, lest ye deny the work of God, and call little faith, no faith, and light, darkness, and one of the fruits of the Spirit sin; for to do so is very evil; Woe unto them that call evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter. Isa. 5. 20. Those that put faith for unbelief do so.  
2. Use means to remove such things as strengthen unbelief, and hinder the sight of thy faith: ignorance is one cause of doubting; also an over-sensiblenesse of infirmities, slighting Gods means, neglect of duty, or formal performance, or nourishing sin, proneness to sin, harkening to Satan, to sense, carnal reasonings, nourishing fears and unbelief, etc. Know that means are means, not causes of the increase of the fruits of the Spirit; look to God  
3. Endeavour to strengthen thy faith; know the happiness of a believer in Christ; seed thy faith with suitable promises; live upon Christ above; pray in faith; Ask his Spirit, and thou shalt have it, see Luk. 11. 23. Which will revive and fill thy soul with joy and peace in believing; in the same measure God reveals his love to a soul, in the same measure doubts and fears are cast out; Perfect love casts out fear.  
3. Dis. I fear my faith is presumption.  
Presumption may be understood in a twofold consideration: first, for a confidence without the Word; or, secondly, against the Word: for the first:  
1. He that presumes he hath no ground for his confidence, he can neither give you any Scripture, or good reason for his confidence; the ground of his confidence is his own conceit, and not from the Word and promise of God; but he that believes in Christ, his confidence is in the Word; We through the Scriptures have hope, Rom. 15. 4. No hope without a word; In his word do I hope, Psal. 130. 5. But I hope in thy Word Psal. 119. 81.  
He that believes in Christ, receives no promise of life, but in, and through Christ, in the riches of his grace: but  
2. He that presumes, if he receive a promise, he receives it upon his own qualifications, without respect to Christ: he gathers conclusions of life from what he is, and what he can do: his own righteousness was never dross and dung to him, as Phil. 3. 8. So they depend upon their faith, and not upon Christ; the cause of their confidence is, because they are so good, and not so bad; like the proud Pharisee, he never received the sentence of death in himself, 2 Cor. 1. 9 And as they were ever confident, so it was ever easy for them to believe.  
He that believes, his hope and trust is only in God; they hope in his mercy; The eyes of the Lord are upon them that hope in his mercy, Psal. 33. 18. 21. 22. It is God's work to persuade the heart to rest upon the free mercy of God in Christ, Psal. 13. 5. I trust in the mercy of God for ever and ever, Psal. 52. 8. With the Lord there is mercy, Psal. 130. 7. God is rich in mercy. Eph. 2. 4. Presumption cannot do so, Joh. 12. 37. 1 Pet. 19 20. John 6. 28, 29.  
Also his confidence is contrary to the word of God, the word of God protests against them, and their confidence; as appears Jer. 9 9 15. So their presumption hardens them and emboldens them to venture upon sinful practices, as lying, stealing, drunkenness, swearing, uncleanness, etc.  
He that truly believes, abhors that which is evil, and cleaves to that which is good, Rom. 12. 9 Every man that hath this hope in him purifieth himself as he is pure, 1 Joh. 3. 3. see Titus 2. 11, 12. They count all things but loss for Christ; for him they will suffer the loss of all things, Phil. 3. 8. Those who have tasted of God's free love, admire it, are thankful for it, and do loath with the greatest indignation what soever shall entrench upon the free love of God, although it were but in the least degree.  
4 Dis. If I had grace, I should grow in grace, but I do not my life is not holy, nor am I like unto the Lords.  
1. Art thou a child, a young man, or a father, there is a great difference betwixt a child and a man in nature, so great is the difference between a babe in Christ. 1 Cor. 3. 1. and a man in Christ, see 1 Joh. 2. 12, 13. Also consider, are you a babe in the womb, or borne, he is a babe that is unskilful in the word of Righteousness, see Heb. 5. 13. As a child is begotten and alive, it's in the womb before it be borne, so a soul may be alive, begotten from above, before it be borne; Christ must be form in us, before we can be newborn babes, Gal. 4. 18. 1 Pet. 2. 2. When thou art delivered out of bondage, darkness, and fears, concerning thy soul, thou art borne and brought forth: for as the womb is a place of bondage, so is a doubting condition, and therefore such cannot do that which others do. Also in case thou art new borne, there cannot be that expected from thee as from a man in Christ; you know there is a difference to be put between a child and a man.  
2. Learn to distinguish between the fruits of the Spirits, and the exercise of them; it's not the having of the fruits of the Spirit, but the exercise of them that attains to a holy conversation.  
3. Know that the time of doubting is a barren time; men cannot fight and work at one and the same time; when a soul is delivered from its enemies, Satan's terrors then the soul begins to serve; Being delivered we serve, Luk. 1. 47. Ye see deliverance is before working, therefore the time of doubting, of bondage, is not the season of growing in holy services.  
4. Know, it's one thing to be the Lords, and another thing for God to convey his power into the soul, by which it's made conformable to the will of Christ, and lives by faith in the Son of God, Gal. 2. 20. The first is where the latter is not.  
5. Believers are of several growths and states; first, babes, children; secondly, young men; thirdly, Fathers: Can babes work, yet if babes die in that state, they shall not miss of glory, 1 Joh 2. 12. It's one thing to be ●●stified, and another to be sanctified: as it's one thing to live, and another to be borne and to work is distinct from both: There is a great deal of difference between the Lords own people; some are spiritual, but others are termed carnail 1 Cor. 3. 1 Thou mayst be begotten, and not borne.  
6. If thou be'st ignorant, or in temptation, than thy heart is clouded, and thy heart distempered with fear, as Job 23. 8, 9 and to thou art not fit to judge or thy growth: is● new borne babe able to judge of its growth? Also consider, it may be, thou dost not use the means or not rightly in God's way. Psal. 1. 3. with Song 4. 12.  
5. Dis. I have many thoughts in me, that I am not the Lords, which discourageth me, and weak●●●● my confidence.  
1. These thoughts are from Satan, they are contrary to the word of the Lord, which saith, Cast not away your confidence, Heb. 10. 35.  
2. If you would consider from whence such thoughts arise, it would appear to be groundless, and not according to the word, they arise commonly because a man is so indisposed to do good, in that he is no more spiritual; these indeed declare there is much corruption and sin, but they do not prove one not to be a son and daughter of God; one son is more wilful and stubborn than another, yet he is a son for all that, though a bad one.  
3. Satan tempts Christ's babes to cast away their confidence in God; it's no wonder he will tell them they have no faith, etc. Satan may be answered, that he knows not; also if I should think so, I may be deceived; for as fire raked up in ashes appears not, nor gives it any light or heat, so corruption may hide and obscure faith, 1 Cor. 3. 1. The soul may say to Satan, if I have no faith, why do ye not let me alone, as ye do others, and as ye did me when I took my fill of sin, than ye told me I had faith when I had none, I have found ye a liar, and therefore I will not believe you, and am the more confident I have faith, because ye say, I have none; for you are a liar, and the father of it, Joh. 8. 44. But suppose I have no faith, there is no reason why I should despair, because all that are the Lords were sometimes as I am: at that time ye were without Christ, etc. Eph. 2. 12, 13. Which in times past were not a people, but are now the people of God, which had not obtained mercy, but now have obtained mercy, 1 Pet. 2. 10. Men are ordained to eternal life before they believe; I know not but I may be one of them; despair will do me no good, it's better in the use of means to wait upon God, and trust him with my soul; if mercy appear, I shall praise him, and it may come, there is nothing too hard for God; Lord, if thou wilt, thou canst make me clean, Mat. 8. 2. Jer. 32. 17.  
6. Dis. I cannot pray, nor do any thing that is good, therefore God hath not done my soul good.  
1. Unbelief deads' thy heart, and hinders thy living upon Christ's strength.  
2. It's so with thee that thou mayst see a need of Christ's strength, and go to him by faith for it.  
3. If God hath given thee a desire to obey him, say not that it is nothing, God saith its something, 2 Cor. 8. to 11. He that gives this, accepts it, 12 and he will grant thy desire in his time; He will fulfil the desire of them that fear him▪ he also will hear their cry and will save them, Psal. 119. 19 He will not quench the smoking flax. When we see no fire, we know there is fire by the smoke. Many a time a will to obey, may be all that a believer can find in himself; To will is present with me, but how to perform that which is good I find not for the good I would I do not, but the evil I would not, that do 1, Rom. 7. 18, 19, 20, 21. The strongest Saint is but weak, the highest perfection we are capable in this life, is a fight of our imperfections, and a desire and endeavour to obey and to live upon Christ by faith; see Phil▪ 2. 12, 13. Paul was one of the most eminent Saints, yet see what he saith of himself, Rome▪ 7. 14. to 25. Rom. 8. 37, 38, 39 He had not power to do what he should, yet he lived by faith in the Son of God, Gal. 2. 20.  
4. We should do all we can to obey God, yet we must know our all [we can do] will not justify us before God; see Eph. 2. 8, 9  
7 Dis▪ I find no relish in go●d things, and I often ●mit them.  
1. God may have begun his work in thee, although it be thus with thee, this temper in thee may arise from divers causes; first, from unbelief; secondly, doubting of acceptance of thy person and duty, it's no wonder such have little list to obey; thirdly, eyeing infirmities, and not Christ with them; fourthly, not exercising the fruits of the Spirit, especially faith; five, little love to Christ; fixt●y, loving temporal things, deads' the heart, and makes it 〈◊〉; seventhly, weakness of grace; eightly, from Gods not affording present strength; ninthly, sloth and ease, that-slayeth the soul; tenthly, undiscreet doing duties out of their season; eleventhly, ignorance of the nature of duties, and what God requires in some cases; twefthly, ignorance of the sweetness in spiritual duties; thirteenthly, the soul's sickness, which hinders the soul's relish of spiritual things; the soul hath its sickness and distempers as well as the body; fourteenthly, weakness of body is a great enemy to action; My flesh and my heart fails, but God is the strength of my heart, and my portion for ever, Psal. 73. 26. he never fails.  
2. Unwillingness to good duties, argueth much corruption; from whence the omission of them doth often flow.  
8. Dis. I have nothing; for I am not able to subdue my passions.  
1. Thy not subduing them, may arise from weakness; we ark weak and imperfect at the best, we fall often; see Gal. 6. 1.  
2. Some partake more of natural choler than others, and as that is, so we are more or less hasty and passionate; and as that increaseth, passion increaseth: one that is wicked, may be naturally patient, and a child of God may be sinfully passionate; El●● was a man subject to the like pass●ons we are, Jam. 5. 17.  
3. You must not measure God's love to thee, nor the truth of his work in thee, by thy mortification of sin, consider Rom. 7.  
4. God may for ends best known to himself, suffer corruption to be too strong for thee, it may be, to abase thee more in thy own eyes, to see thy weakness, and to see a more need of Christ's strength. God may leave thy personal Sanctification the more imperfect, that we might the more mind and behold Jesus Christ, and our Righteousness in him, and live the more upon him, and joy the more in our Justification by him, Rom. 4. 6, 7.  
5. It's one thing to have thy sins forgiven, or not imputed, Psal. 32. 1, 2. and another thing to subdue sin in thee.  
6. The reason fin so much prevails, is because ye live so much in discouragements; live in the apprehension of the love of God and down goes sin and discouragements, but if ye live in discouragements, sin prevails, as you may see Psal. 77. 2. 7, 8, 9, 10.  
7. We ought not to fetch our comfort from our subduing of sin, but from Christ, who is made unto us both Righteousness and Sanctification, 1 Cor. 1. 30. When we are at the best, we may not live in ourselves, nor by sigh●, bu● by faith; and when we are at the worst, we ought to live upon Christ by faith, and comfort ourselves in him, and in him only. It's the folly of many when they want strength and comfort, they seek it in their duties ●nd subduing of sin, and comfort themselves there, but Christ is not in all their thoughts, Psal. 10. 4.  
9 Dis. What I once felt is now decayed.  
1. The ground of our faith is God in his Word, and not our sight and feeling, that is sensual; We live not by sight, but by faith, 2 Cor. 5. 7.  
2. Whilst thou maintainest fears and jealousies of God's love to thee, it's no wonder it is so with thee; call to mind the days of old, as, Psal. 77. With him there is no variableness, nor shadow of turning, Jam. 1. 17. Whom he loves he loves for ever, Joh. 13. 1.  
3. A child of God may decay in parts, sight, feelings, and exercise of faith, as Phil. 4. 10. these are sometimes more, & sometimes less, as God seeth best, that so we might rest and rely upon Christ alone; I see and feel nothing in myself, or all is as nothing to me to Jesus Christ, who is all to me.  
4. We ought to believe that we neither see nor feel; saith is the evidence of things not seen, Heb. 11. 1. To live by faith, is to walk after the Spirit; and to live by sight and feeling, is to live after the flesh, Rom. 8. 1, 2.  
10. Dis. I am discouraged, because nothing, is made good to me, I do not possess is.  
1. If thou be'st included, and art under the promise of it, thou shalt possess it.  
2. It may be made good to thee without thy possession of it, there is neither faith, nor hope in what we possess; to have right in it, and to possess it, are two things; They died in faith, they did not possess what they believed, Heb. 11. 17, 18. Abraham believed he should have a Son; here was his faith, Rom. 4. 3. 17, 18. yet then he did not possess his Son to make enjoyment essential to faith, is a very great mistake.  
11. Dis. I have no assurance of salvation, and therefore have no faith.  
1 Faith and assurance are two distinct things; assurance cannot be without faith, but faith may be without assurance; for assurance is not the proper act of faith, but an effect of it, and a higher measure than that is; and the greater our feelings of assurance are, the lesser is our faith.  
2. Faith is an assenting or cleaving to the truth and faithfulness of God in his promise, not from any thing the soul seeth or feeleth in itself, but from something it apprehends in God in his Word, Rom. 4. 20, 21, 22. Sometimes faith is attended with much strife and struggling; for Satan saith to the soul, it's in vain to believe. Christ saith, Come, I will ease thee; now for the soul to rest upon the ability and fidelity of Christ in his promise, is no small measure of faith.  
Assurance is not from the nature of faith, nor from the direct act of faith, but from the reflect act of faith, which is for a man to see and know that he believes; which assurance is from the light and testimony of the Spirit of God in the conscience of one that is already a believer, causing the soul to know it believes; the Spirit itself beareth witness to our spirits, that we are the children of God, Rom. 8. 16.  
3. There be some that have faith by reason of their ignorance and unskilfulness, as Heb. 5. 14, 15. & 10. 15. Babes are unskilful, and have not experience of Gods dealing with his for order and manner; so that when faith doth not act, and when Christ doth not clearly appear in the soul, he doubts whether he be not deceived; but when the Lord appears again, the doubt is dissolved, and the soul satisfied, and he is armed with experience against such a time, if he be able to judge, and neglect not to mark well, but where use and exercise is wanting, there is not so clear a discerning, Heb. 5. 11, 12.  
12. Dis. I fear the opposition in me is not between Christ and Satan, or the Spirit against the flesh, but from my corrupt will, and my enlightened conscience.  
I grant all the combats in men are not right, many are deceived herein, yet the difference may be discerned; as,  
1. The natural conscience, though enlightened, acts only in a natural way, at the most it is but moral, as not to ●lie, steal, swear, and such gross acts.  
2. It stirs not, unless it be forced, and only to that its forced unto.  
3. Conscience enlightened, strikes only at the branches of sin, but not at the root.  
4. It sets one faculty against another, as the will and affections against the understanding.  
1. But the Spirit of Christ causeth an opposition in the same faculty, as in the will, etc.  
2. The Spirit of God makes a free, full, constant, impartial resistance against all sin.  
3. And discovers to the soul her secret corruptions in their colours; the Spirit overpowereth the soul, causing it to hate sin, and leave it.  
4. The Spirit causeth the soul to be more glad, the more sin is discovered.  
5. The Spirit of God teacheth the soul to oppose all sin, even the appearance of evil, equally, proportionably, and orderly.  
6. The Spirit causeth the soul not to turn the truth of God into encouragements to sin, as some do.  
13. Dis. I am so troubled with hideous temptations, as I believe no child of God is.  
1. Christ was tempted, Mat. 4. There is no temptation but a child of God may be tempted with, see 1 Cor. 10. 13.  
2. If they be hateful and burdensome to you, and you cry to God for help against them, they shall not be laid to your charge; for as it was with the Damsel, Deut. 22. 25, 26. even so is this matter.  
14. Dis. I fear when persecution comes I shall not be able to suffer, and so not hold out to the end, but dishonour God, betray his truth, shame and grieve his people.  
Take no care for the morrow, cast all these cares and fears upon the Lord; in nothing be careful, Phil. 4. 10. He will care for you; I will never leave thee, nor forsake thee, Heb. 13. 5. God will take care for his glory & truth, etc. his wisdom, power, and faithfulness shall order all.  
15. Dis. I am discouraged, because I am not filled with joy and comfort.  
1. Faith may be strong, when joy is absent; David had faith when he had no joy; Restore to me the joy of my salvation, Psal. 51. 12. He refused comfort, Psal. 77. 2. But after he wanted it.  
2. Such as judge their conditions good, because they are filled with joy, build upon a wrong foundation, in that they are not founded upon Christ alone. If some had joy, they would make it a Christ to them, live upon it, and so abuse Christ, and themselves, and their joy; it's a mercy to such to want joy, till they can better use it.  
16. Dis. But my soul is filled with terrors; I have a hell in me, I feel the wrath of God in my soul, and so have been for a long time.  
1. This is a sad condition, yet thus it may be with one that is the Lords; thus it was with Heman, who said; Lord, why castest thou off my soul? why hidest thou thy face from me? I am ready to die whilst I suffer thy terrors; I am distracted, thy fierce wrath goeth over me, thy terrors have cut me off, Psal. 88 15, 16. Job cried, saying; He hath kindled his wrath against me, and counts me unto him as one of his enemies; see Job 19 10, 11. & 7. 6. 13, 14, 15, 16. And David in temptation, judging himself according to the law, and sense, and feeling said; I am cast out of his sight, Psal. 31. 22. Christ said; My God, why hast thou forsaken me, Mat. 26. 48. Horror hath overwhelmed me, Psal. 55. 7. & 77. 8, 9 And Jeremiah said; He hath led me into darkness, and not into light; he hath broken my bones, and compassed me with gall; he hath made my chains heavy; he hath filled me with bitterness; thou hast removed my soul far off from peace; and I said, my strength and my hope is perished from the Lord, Lam. 3. 2. to 19 Some conceive, if God loved them, there should be no such tempest in their souls, but a sweet calm, and in stead of wrath and terrors, sweet peace and joy; but the Lord hath his way in the whirlwind, and in the storm, Nahum 1. 3. Some enjoy peace and joy, but it's not so with all; see Job 13. 26. Job said to God; Why dost not thou pardon my transgressions, etc. Thou hast set me as a mark against thee, so that I am a burden unto myself, Job 7. 18, 19, 20, 21. ●3, 14. Our comfort depends not upon freedom from terrors, but upon the Spirits re●ealing truth, and application of it to the ●oule, Lam. 3. 21.  
2. The Angel of the Lord said to Gidcon; The Lord is with thee; But Gideon said; Oh my Lord, if the Lord be with us, why then is all this fallen us, etc. Judg. 6. 12, 13. So saith the soul; If the Lord be with us, why then is all this befallen us, that we are so full of terrors, yet it may be so; and as Gideon was mistaken, so mayst thou.  
3. The greatest peace any Saint enjoys, is not to be neither ground nor encouragement for them to believe, therefore not any terrors any possess, ought not to be a ground of discouragement in believing, for our happiness is not in any thing we feel or apprehend in ourselves, but in the word and promise of God, and in that we are known of God, who loves us and comprehends us in himself, and his not imputing ou● trespasses unto us, Psal. 32. 1. Of this see more in part the third.  
4. A soul in such a sad condition, should consider what the Lord saith, Isa. 8. 20. and cast all their fears of hell upon God in a promise, and trust in the Lord, Isa. 26. 3, 4. When thou art in the flames of this fire, thou shalt not be burnt; with God nothing is impossible, O troubled foul; the tender mercies of our God hath visited us, and so it may visit thee also, and give light to thee that sits in darkness, and in the shadow of death, to guide thy feet in the way of peace, Luk. 1. 78, 79.  
5. If thou wouldst be freed from these terrors, trust in God, that is the way to be freed from them; Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusts in thee, Isa. 26. 3, 4.  
6. Consider what brought thy terrors, but poring so much upon thy sins, until thou wert filled with despair, and thy omissions and commissions against conscience increased thy horror, do the contrary, and see that ye daub not yourselves over with your duties, and know that which is a great cause of mourning, is no cause of despair, therefore cast not away your confidence, Heb. 10. 35. for yet a little while, and he that shall come will come, and will not tarry, ver. 37, 38. Therefore say as the Prophet said; When I sit in darkness, the Lord shall be a light unto me; he will bring me forth into the light, and I shall behold his Righteousness, Mica 7. 8, 9  
17. Dis. I am in great outward misery and want, by reason of poverty, surely if God did love me, I should not be so neglected as I am.  
Thou shouldst not reason so; was not this the condition of those who wandered about in sheepskins, goatskins, in des●ts, mountains, dens, and caves of the earth. Surely they were more destitute of outward comforts than thee, and suffered more hunger, cold, and nakedness then thee; hast thou not a house nor bed to lie on, the places where they wandered afforded not these things to them; art thou destitute, afflicted, so were they whom God so loved, that he esteemed the world not worthy of, Heb. 11. 37, 38. Poverty and want is no small burden, many desire death rather than such a condition; yet know that  
2. Poverty and want hath attended and kept company with many of the children of God: Job was poor; the Apostles were poor, 1 Cor. 4. 11. 2 Cor. 6. 10. the Churches of Christ were poor; the Church of Corinth was poor, 2 Cor. 8. 14. The Church of Smyrna was poor, Rev. 2. 9 The Church of Macedonia was in dead poverty, 2 Cor. 8. 1, 2. And our Lord Jesus Christ was poor, 2 Cor. 8. 9 And thou mayst be very poor, and yet God may love thee as he loves Christ, Joh. 17. 26. The poor receive the Gospel, and the profession of the Gospel of it, have made, will make the rich poor, in that for Christ they have suffered the loss of all things, Phil. 7. 8. It will not be always thus, if it continue as long as I live, my life will not be long ere glory come, then shall I suffer no more troubles, nor afflictions, no hunger, cold, nor nakedness, etc. In our greatest want, we should be content; for the time will quickly come, in which we shall feel no want, nor suffer no hunger, cold, or nakedness: be content to be like Christ in poverty, as well as in glory: what God takes away in one kind, he can give in another, which will be better, Psal. 34. 9, 10. Therefore when I think I want, I may not believe I want, but that I have what I want, when I do not see it: Saints poor and under abasement, may be rich in faith, Jam. 2. 5.  
3. There is no state and condition under the Sun, that is free from Satan's temptations, those who have more abundance of outward things, Satan saith to them, these things are all they are like to have, and in that they receive their good things in this life, have a heaven of outward contents here, they must not expect another hereafter: and to those that have more gifts and parts than others, he saith, they are not given in love to them, but only for the benefit of others: on every s●de Satan is ready to get advantage, to disdiscourage us; it's well if we could say, we are not ignorant of his devices, 2 Cor. 2. 11. The Lord teach us to know the depths of Satan, Rev. 2. 24. So as to know his stratagems, and resist him.  
As there is no state under the Sun free from trouble, so it's a comfort to all that are the Lords, that God can and will support his in, and under it, and make it sweet and comfortable to them; All things shall work for good to them that love God, Rom. 8. 28. 35. 38, 39  
18. Dis. I cannot see God, surely God hath forsaken me.  
1. Sometimes God hides himself from his; Verily thou art a God that hidest thyself, Isa. 45. 15. I opened to my beloved, and he had withdrawn himself, Song 5. 6. Behold, I go forward, and he is not there, and backward, but I cannot perceive him, on the left hand where he doth work, but I cannot behold him; on the right hand, but I cannot see him, Job 23. 8, 9  
2. Our carnal reason, our corrupt heart, and Satan's suggestions are so near, as before our eyes, that we cannot see God, and we hearken so much to what they say, that we mind not the voice of the Spirit, Rom. 8. 16.  
3. It's one thing to know, and another to know that we know: Christ said, they knew; they said, they knew not: Whither I go ye know, and the way ye know: Thomas said unto him, Lord, we know not whither thou goest, how then can we know the way? Christ spoke true, and they knew not that they knew, Joh. 14. 3, 4, 5. So, she saw Jesus standing, and knew not that it was Jesus; but when their eyes were opened they knew him, Luk. 24. 31. Paul prayed, that they might know the hope of their calling, Eph. 1. 18, 19  
4. When God hideth his face, we are to wait upon him, and look for him, Isa. 8. 17. For he will return again, but Zion said, the Lord hath forsaken me, and my God hath forgotten me: Can a woman forget her sucking child, etc. yea she may, yet will not I forget thee, Isa. 49. 14. For a small moment have I forsaken thee, but with great mercy will I gather thee, Isa. 45. 7, 8. Though God absents himself from his, yet his love and care of them is the same to them as when he doth most manifest himself to them.  
19 Dis. Another is discouraged, and saith; I had thought I had faith, but since I fell into a great sin; I am persuaded, if I had been the Lords, I should not have been so left of God to sin so as I did.  
1. Say not so, consider God hath left his own children to fall into the same sin, or as great; David sinned in adultery and murder; and Solomon sinned greatly after he had obtained mercy, 1 King. 11. 9 And Peter denied Christ with an oath; Paul was led captive, Rom. 7. 23. These examples are recorded, to hold forth the glory of the riches of Gods free gra●e, Eph. 2. 4. that men may know what God can do, that great sinners might not despair, or faint under their sin, 1 John 2. 1.  
2. To despair of the mercy of God, because our sins are great, were to limit God in his mercy, which is to add sin to sin, and a greater sin than the former, therefore the greatest sin a believer can commit, ought not to make him mourn without hope; for no sin can put him in the state of damnation, or under the curse, Rom. 8. 1, 2, 3. While we live in this world, God healeth not our sinful natures wholly, nor takes it quite away; the flesh lusteth, Rom. 7. God ever looks upon his as they are in Christ, and not simply as they are in themselves, Eph. 1. 4. 1 Cor. 1. 30. I myself keep the law of God, but with my flesh the law of sin; sin doth the evil, Rom. 7. 15. 17. 20. 1 Joh. 3. 9 Consider N●he. 9 16, 17, etc. He knoweth our frame, and remembreth that we are but dust, Psal. 103. 14. see p. 66. God hath in wisdom and love left sin in his, to humble them, and to exercise the fruits of the Spirit, Gal. 5. 22, 23. and that we might long to be where we shall not sin: also that we may love Christ, in that it's pardoned, and depend upon Christ to subdue it, and that we might not scorn, nor insult over any, and see the power of Christ in subduing them, and admire free love: the use of all is not to expect to be freed from the act of sin while we live here, as some dream. Secondly, not to sin that grace may abound, God forbid, Rom. 6. 1, 2, 3. 8. Use we all means against it; Be not over-pressed, and sunk in despair under it; see Rom. 5. 20. & 6. 1, 2. 2 Cor. 12. 9 Rev. 3. 7, 8. All the Lords are the more happy they were sinners, else how could they be capable of union with God, and of mercy and heaven: if there were not evil, it would not be known what is good; Justice and mercy had not been known, how could the wisdom of God be known, in drawing good out of evil, or his love in sending Christ to die, could not have been known, and man had not come to that happiness in Christ, which the Saints shall come unto, 1 Cor. 15. 44, 45. The misery is, that the most men fall into the extremes, either to despair by reason of sin, or look upon sin as a small matter, and so grow profane; of this we have many sad and miserable instances, as also of Gods making them visible examples, by his terrible judgements on some of them to be a warning unto others.  
3. God is never an enemy to his, though they greatly sin against him, Psal. 51. We are not beloved for our own sakes, nor for any thing in ourselves, but in Christ, who hath made us acceptable in the beloved, Eph. 1. 5. Therefore nothing we do can cause God to love us more or less, his love is as himself, ever the same, Heb. 13. 8. Therefore a believers hope, joy, and confidence, is to be ever the same in Christ; hence it is they are always to rejoice; Rejoice always, Psal. 5. 11. & 32. 11. Rejoice evermore; again I say rejoice, 1 Thes. 5. 16. Phil. 4. 4. Let them exceedingly rejoice, Psal. 40. 16. The joy of the Lord is our strength, Nehe. 8. 16. Oh there is enough in the Lord to satisfy thee at all times; he is an unchangeable object of true joy; in him is all our hope and happiness. Therefore let not thy fall cause thee to question the love of God to thee, thy salvation depends not on thy repentance and holiness, see Rom. 9 15, 16. Isa. 43. 24, 25. & 57 17. Ezek. 16. 1. to 9 My little children, these things I write unto you, that ye sin not, 1 Joh. 2. 1. But for those that turn the grace of God into wantonness, the mercies of God encourage them in their sins; such are led by the Spirit of the Devil, he is their father, and his works they do●, Joh. 8. 44. If ye regard iniquity, Psal. 66. 18. Here is no consolation for you, you are not to be numbered with those who through temptation and weakness are overtaken and fall into the sin they hate. If fallen, be not out of hope, Paul persecuted the truth, and them that professed it, yet after he preached the faith, Acts 9 1, 2. Gal. 1. 23. If not converted, God may convert thee; if the Lords have fallen into sin, they are to rise by faith; Shall a man fall, and not rise, Jer. 8. 4. When I fall, I shall arise, Mica. 7. 7. Who is a God like unto thee, that pardoneth the transgression of the remnant of his people, Mica. 7. 18, 19, 20. I will be merciful to their unrighteousness, and their sins and iniquities I will remember no more, Heb. 8. 12. God hath nothing against those who are in Christ, 1 Cor. 1. 30. Gal. 3. 13. therefore go boldly to God, in full assurance of faith, Heb. 4. 16. & 10. 22.  
20. Dis. But my heart is hardened.  
1. There is much hardness of heart in a child of God, they feel it, and mourn under it, and complain of it, this is the frame of a new heart.  
2. To feel hardness is from softness, and the condition of an experienced child of God; O Lord, why hast thou made us to err from thy ways, and hardened our hearts from thy fear; doubtless, thou art our Father; thou, O Lord, art our Father. Their hearts were hardened, yet they were the children of God, Isa. 63. 16, 17. Let not the Eunuch say, Behold, I am a dry tree, Isa. 56. 3. I consider myself as I am in Christ, and one with him; what is his is mine; Christ's fruitfulness is ours. I have sin, my glory and rejoicing is, that it's forgiven, and shall be remembered no more; and so I rest satisfied in what Christ hath done; my best works cannot save me, nor my worst cannot destroy me; thanks be to God, who hath given us victory by Jesus Christ, Rom. 7. and fetch we our comfort from him, & not from what we find and feel in ourselves. About twelve years ago in the viewing of my defects in prayer, in considering with what faith, sensibleness, earnestness, etc. I had prayed, I concluded, that if I had had the Spirit of God, I should not have so prayed as I did, than I concluded, that I had been fourteen years or more mistaken; then I concluded that if God had intended me good, he would have manifested it to ●e before this time, then was I as fully satisfied as ever I was satisfied of any thing in the world, that I should never be saved; I thought my condition was very miserable; but in this extremity I apprehended no remedy in this condition, till an interpreter, one of a thousand, did by the truth convince me, that I did believe, and should be saved; and I was forced to confess that he that did desire to believe, did believe; yet I was not fully settled till I did see that my salvation was effected by Christ on the Cross, etc. But that which is to be considered herein, is, into what a condition of despair we are like to be led in, if we judge of our eternal conditions, and of God's love to us by the hardness of our hearts & by what we see and feel in ourselves. Although many years before I had the assurance of the love of God, and was filled with joy and peace in believing, yet see what it is to give way to unbelief in us: Let this experience be a warning to you that ye do not as I did, but always remember that we are to believe that which is contrary to that which we see and feel; its sense and not faith to believe that which we see and feel, if one may be in this condition one day, than two days, and then two seven years; it is as God pleases, sooner or later; He heals the broken in heart, and bindeth up their wounds, Psal. 147. 3.   

Mark. 5. 36.  
Be not afraid, only believe.  
WE are commanded to believe, and the Spirit enlighteneth our understandings; without the Spirit of Christ we can do nothing, Joh. 15. 5. Eph. 1. 19 yet men are to use the means; for in the preaching the Word we expect the holy Spirit to put power in the words spoken, to make it effectual, and to enable the creature to obey; he said unto me, Son of man, stand upon thy feet, and the Spirit entered into me; When he had spoken unto me, and set me upon my feet, Ezek. 2. 1, 2. And the dead shall hear the voice of the Son of God, and they that hear shall live, Joh. 5. 25. else it were in vain to speak to dead men to believe, 1 Pet. 4. 6. And all men by nature are spiritually dead, Eph. 2. 1. & 5. 14. only they believe whose hearts God opens; as, Acts 16. 14. None can believe, but they to whom it is given.  
There are many encouragements to believe.  
1. Because the Gospel is to be preached to every creature, and none are forbidden to believe; nor is there any precept or command for any to doubt; see Acts 16. 30, 31. 1 Joh. 3. 23. But men are commanded the contrary, to follow after faith, and to lay hold on eternal life, 1 Tim. 6. 11.  
2. By believing we come to know our interest in Christ, and salvation by him; He that believes in the Son hath everlasting life, John 3. 36. & 6. 40.  
3. By believing, we honour God; He that receives his testimony, hath set to his seal that God is true, Joh. 3. 33 & 5. 10. Therefore none can believe too soon, too confidently, or too constantly.  
4. There is no quietness and settlement of soul without believing; If ye believe not, surely ye shall not be established, Isa. 7. 9 It's faith that rids the soul of all its distempers, doubts, and fears, Rom. 5. 1, 2.  
5. Thou standest by faith, and thou fallest into sin by unbelief, Rom. 11. 20. Heb. 9 12. The Word is precious and powerful, yet it profited them not, because it was not mixed with faith, Heb. 4. 2.  
6. By faith thou shalt be kept in perfect peace, which will sweetly and transcendently refresh thy soul, Isa. 26. 2, 4. Rom. 5. 1. By saith we apprehend Christ our justification; the fruit of which is joy and peace.  
7. By unbelief we add sin to sin in the highest nature; if we believe not what God saith, our act of unbelief accuseth God to speak falsely; He that believeth not hath made him a liar, 1 Joh. 5. 10.  
8. It can be no dishonour to God, nor hurt unto thyself, to believe, and hope in his mercy; therefore believe, and when thou art tempted to unbelief, set before thee the evil of this sin.  
9 Unbelief hinders our thankfulness to God, it straightens our hearts, and stops our mouths from praising God; Thou shalt be dumb, because thou believest not, Luk. 1. 20. Unless we believe we can never glorify God, nor honour him; He was strong in faith, giving glory to God, Rom. 4. 20.  
10. As bad as thou canst be, have been received to mercy; Jesus Christ came to save sinners; This is a faithful saying, that is worthy of all acceptation, 1 Tim. 1. 15, 16. He justifieth the ungodly, Rom. 4. 5. Therefore have hope, Fear not, but believe, Luk. 8. 50. The Lord will command his loving kindness in the day time, and in the night, Psal. 42. 8. Be not afraid, only believe, Mark. 5. 36. Hope thou in God, Psal. 42. 5.   

Moreover, consider, that  
1. The multitude and greatness of sin, ●●ght not to discourage thee in believing, nor the fewness, or smallness of sins, is not to be any ground of thy confidence in God for pardon.  
2. The word of God doth no where say, that great sinners shall not be saved; therefore to think so is folly, and a delusion of Satan.  
3. The word of God saith the contrary; That Christ came to save the chief of sinners, 1 Tim. 1. 15. Come, let us reason together, saith the Lord; though your sins were as crimson, they shall be made white as snow, etc. Isa. 1. 18.  
4. The word of God declares many great and sweet promises to great sinners; as Jer. 3. Isa. 55. 7, 8, 9 & 43. 24, 25. And there be many examples of great sinners received to mercy, as Manasses, 2 Chron. 33. 18, 19 and many others, yea the rebellious also, Psal. 68 18.  
5. Because Christ is mighty to save, Isa. 62. 1. He will abundantly pardon, Isa. 55. 7. His compassions fail not, Lam 3. 23. There is a fountain set open for sin, and for uncleanness, Zach. 13. 1. All that are weary and heavy laden are called to come to Christ, Mat. 11. 28. If any man thirst, let him come to me and drink, Joh. 7. 37. Every one that thirsteth, come ye to the waters, Isa. 55. 1. Rev. 22. 17.  
6. The Saints have made the greatness of sin an encouragement to believe; Lord pardon my sins, for they are great, Psal. 25. 11. How great is his goodness, much greater than thy sins, Zach. 9 17. Isa. 43. The greater our sins are, the greater our faith should be; lo here is great consolation.  
7. God doth not sel● Christ, etc. he was given freely; Come buy without money, etc. Isa. 55. 1. Whosoever will, let him take of the water of life freely.  
8. Because such as Christ saves, are unworthy, without works, Rom. 4. 5, 6. The most perfect Saint that ever was, stood in need of mercy; Behold, he found no steadfastness in his servants, and chargeth his Angels of folly, how much more them that dwell in houses of clay, Job 4. 18, 19 Ezek. 16. 63. The love of God is the more glorious in that it is given to the unworthy.  
9 It makes most for the glory of God to give great things; it were a disparagement for a King to do otherwise: the Lord is a great King, Isa. 9 6. He doth great things past finding out, and wonders without number, Job 9 10. Fear not, the Lord will do great things, Joel 2. 21. Measure not the Lord by thyself; My thoughts are not as your thoughts, nor my ways as your ways, saith the Lord, Isa. 55. 8, 9 Such as are wise will not look so much to their own baseness, is to his greatness, Zach. 9 17.  
10. Nothing we can do, can move God to show mercy, Ezek. 16. 3. to 9 he shows mercy because he will, Mica. 7. 18, 19 I will do away thy sins for my Names sake, Isa. 43. 25.  
11. The mercy of God is infinite, it's without part or form, therefore not capable of any addition or defect, therefore infinite; shouldst thou need thousands of Seas of mercy to pardon thy sin; he could give it, and not have the less; if I had all the sin in the world upon me, or one sinful thought, this consideration makes it all one: oh worlds of sin in this Ocean vanish and come to nothing: O the depth (not of the believers faith, but) of the unsearchable riches of Christ, Rom. 11. 33. Eph. 3. 8.  
12. The name of God is infinite; he is the father of mercies, 2 Cor. 1. 3. its the nature of God: The Lord is very pitiful, and of tender mercies, Jam. 5. 11. All the pity and mercy that is, or ever was, is from him, and all is but a drop to that Ocean of pity, love, and mercy, that is in him: we are ready to sin, but he is more ready to forgive; Mercy pleaseth him, it's his delight; thou art a God ready to forgive; he is plenteous in mercy, Psal. 86. 5.  
13. Consider the price that was paid for the sins of his, its infinite also; count all thy sins, still they are the acts of a finite creature; Christ is God, Rom. 9 therefore his satisfaction is above them, 1 John 5. 20. His righteousness is greater than thy sins.  
14. Consider the covenant of grace is not made with us, nor can it be broken by us, Psal. 89. 31. It's not founded upon such a fandy foundation, as thyself and duties are; and seeing the Covenant stands sure for ever, it should satisfy us for ever, and cause us to cast away all our doubts and fears, and rest satisfied in his love.   

That Circumcision in the nature of it was not the Seal of the Covenant of grace.  
1. Because Circumcision bindeth unto a Law that is unprofitable to him that doth not keep the Law, Gal. 5. 3. Therefore Circumcision hath nothing to do with the covenant of grace.  
2. The Scripture doth not declare that Circumcision was an old seal of the covenant of grace, Col. 2. 11, 12. Doth not prove it was.  
3. Because if Circumcision had been a seal of the covenant of grace, those who had that should not need a new seal.  
4. If Circumcision had been a seal of the covenant of grace, than the urging it could not have overthrown the Gospel, as the Apostle said it did, see Gal. 2. 17, 18. with Gal. 5. 10. and Chap. 3.  
5. Because the promise of blessedness by remission of sins, Gen. 12. 3. is far different from that covenant, Gen. 17▪ 7, 8. which was sealed by Circumcision.  
Lastly, Circumcision being an intolerable yoke, Acts 15. 10. it could not be a seal of the righteousness of Christ; if it had, than it had been a benefit, and not a burden.   

Luk. 5. 4, 5, 6. Observations.  
MAster] Christ is to be owned, acknowledged, and obeyed.  
We have toiled all night] Much pains.  
And have taken nothing] men's labours without God's blessing are fruitless.  
Nevertheless] I let go reason, experience, and likelihoods to obey thee.  
At thy word] Christ's word prevails, a word from Christ is enough to put us upon action, his word is to be eyed.  
I will] So soon as the soul hears Christ speak, it submits.  
Let down the net] Faith and the use of means agree.  
Nets filled] Obedience of faith never fruitless, etc.   

Matth. 10. 29, 30, 31.  
Are not two sparrows sold for a farthing, and one of them shall not fall to the ground without your Father: the very hairs of your head are all numbered.  
COnsider the lilies of the field how they grow, they toil not neither do they spin, Mat. 6. 28. God provideth for the young Ravens their food, Job 38. 41.  
All things are ordered by the providence of God: Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places, Psal. 135. 6. Our God is in heaven, he ●hath done whatsoever he pleaseth, Psal. 115. 3. Many seek the Ruler's favour, but every man's judgement cometh of the Lord, Pro▪ 29. 26. He fashioneth their hearts, Psal. 33. Whose hearts God hath touched, 1 Sam. 10. 9 26. As the Rivers of waters he turneth it whither soever he will, Pro. 21. 1. The lot is cast into the lap, but the whole disposing thereof is of the Lord, Pro. 16. 33. The preparations of the heart in man, and the answer of the tongue is from the Lord, Pro. 16. 1. A man's heart deviseth his way; but the Lord directeth his steps, vers. 9 Ye ought to say, if the Lord will we will go unto such a City, and do this or that, Jam. 4. 13. 15. They shall fight against thee, but they shall not prevail, Jer. 1. 19  
The consideration of these Scriptures are very necessary, profitable, and comfortable; these Scriptures declare, that what God willeth, he effecteth; all things are as he pleaseth to order them.  
Job seeing of God in all his crosses, was patient, content, and thankful; The Lord hath given, and the Lord hath taken, blessed be the Name of the Lord: He knew men could do neither more nor less than God will: it was God that did it.  
A cause of that great care and over-thoughtfulnesse of heart in fearing men, and want, is, because we see not all things to be ordered by God; we are more like heathen Gentiles, as Christ saith, Matth. 6. We have need to mind that Chapter more, to be more content, and to live by faith, and to be thankful to God, which we cannot be until we see it's sent from God; it's a gift of love, whether it be bitter or sweet, it shall do me good, Psal. 34. 1 Cor. 13. 10.  
All our care, and dislike, &c. cannot alter what God will do; it might cause men to be content: Job saith, He is in one mind, and who can turn him? and what his soul desireth, even that he doth; for he performeth the thing that is appointed for me; and many such things are with him, Job 23. 13, 14. As if he should say, I cannot help it, God will have it so, I may use the means, but I must wait upon him, both for the time, and manner of my deliverance; Man disquiets himself in vain, because he doth not see and mind the providence of God in the ordering of all things; and so are not content with our conditions, nor bear crosses patiently.  
If thou art lost and fatherless, Luk. 19 10. Hos. 14. 3. Christ is precious to thee, and thou art precious to him; Oh know, Christ came to seek and save you, and that you shall enjoy life and glory by him. God is at peace with you, he hath loving kindness for you, that is better than life; lo all is yours, for God is yours, and that for ever: what can be more suitable, pleasant, profitable, and delightful, better or more desirable? Oh the fullness, sweetness, gloriousness of this peace, it passeth knowledge: if thou art nothing in thy own eyes, thou hast a right in it, and therefore mayst apply it, and be ravished with it.  
Consider what I have said, what God hath given thee, sent unto thee, and put into thy hand, even his rarest & choicest dainties from his banqueting-house, & flagons of his most excellent and richest wine, full of spirit and life, one taste is able to cheer and revive thy heart, yea raise and ravish thy fainting soul with love into love; Oh here is enough, Christ's dainties are durable, his fountain is bottomless and infinite, it cannot be exhausted or drawn dry, therefore eat O friends, and drink abundantly. To be comforted and strengthened with it, if God please to bless it to thee, it will be sweet and profitable; instead of darkness light shall shine clearly, sweetly, pleasantly, if the Lord cause thy soul to be this light, & love to live in it, & be overpowered with it, thou wilt acknowledge his goodness with thankfulesse and joy; as some have done; he creates the fruit of the lips, peace; if he speak the word it's done, Gen 3. 3. The Lord so speak to thee, that thou mayst profit by it, and that thy joy may be full.    

A Song of the love of God to such as are in Christ.  Make ye his praises glorious with a joyful voice, Psal. 66. 1, 2. 

1.  
THe 
a Eph. 2. 4.  love of God hath been to me full great,  
In leaving 
b Rom. 3. 9  me in such a state to be;  
And then to set 
c Rom. 3. 24.  me free from that estate,  
He gave his only 
d Joh. 3. 16.  Son to die for me.  
Which is a greater 
e 1 Cor. 2. 9  happiness to me,  
Then if I had not been in 
f 1 Cor. 15. 45.  misery.   

2.  
I was as 
g Ezek. 16. 3.  vile as any man could be,  
And my vile 
h Ezek. 16. 6.  state did openly appear;  
When God in 
i Ezek. 16. 6.  love did please to look on me,  
And caused 
k Ezek. 16. 6.  me a joyful voice to hear.  
For passing by me, he to me said 
l Ezek. 16. 6.  live,  
Which voice of his unto 
m Gen. 1. 3.  me life did give.   

3.  
When I heard this sweet voice of 
n Ezek. 16. 6.  God to me,  
Upon my heart 
o Eph. 5. 14.  effectually it wrought;  
That I was then so set at 
p Rom. 8. 33.  liberty,  
That oft times I did 
q 1 Cor. 2. 9  ponder in my thought▪  
From 
r Joh. 8. 36.  sin, Satan, curse, wrath, and hell so free,  
That I fear not what they can do to 
s Rom. 8. 38.  me.   

4.  
Love caused God for 
t Gal. 4. 4, 5.  me his Son to give;  
Love caused Jesus Christ for 
u Joh. 10. 18.  me to die;  
Love caused God to say to my soul 
x Ezek. 16. 6.  live;  
Love in my 
y Psal. 116. 7.  soul doth now again reply;  
In Songs how lovingly 
z Heb. 10. 7.  Christ did come forth,  
A mighty 
* Mark. 10. 45.  and ransom of great worth.   

5.  
What glorious sight of 
a 2 Joh. 3. 1.  love is this I see?  
That being had before the 
b Eph. 1. 4.  world could be;  
Without all time, bounds, 
c Eph. 1. 4.  measure, or degree,  
Is this his 
d Eph. 2. 4.  love which he hath set on me.  
One glorious 
e Eph. 3. 19  sight of this so great love,  
Will cause a soul for to be 
f Song 5. 8.  sick of love.   

6.  
This love made known to 
g 1 Joh. 3. 1.  me, made me to muse,  
That ever 
h Rev. 1. 5.  God should be to me so good;  
To give his 
i Eph. 1. 4.  Son for me, and me to choose,  
Which was his enemy; and in my 
k Ezek. 16. 6.  blood.  
When I fled from 
l Jer. 3. 7.  him, after me came he;  
I sought not him, but 
m Isa. 65. 1.  he sought after me.   

7.  
The love of God to 
n Eph. 2. 4  me, is passing great;  
Which had a being 
o Eph. 1. 4.  ere the world began;  
It 
p 1 Joh. 3. 2.  boundless is, and every way complete,  
And 
q 1 Cor. 2. 9  longer doth endure then this world can.  
Like love to 
r Rom. 5. 7.  this hath never yet been heard,  
And there is 
s Rom. 5. 7.  none can be to this compared.   

8.  
That many in their 
t John 8. 21.  sins should be destroyed,  
Whose first 
u Eph. 2. 3.  condition was as good as mine;  
And yet to 
x Rom. 5. 1.  me this mercy is enjoyed;  
Thus being freed I shall in 
y Joh. 17. 24.  glory shine.  
This 
z Ho●. 14. 4.  shows his love to me is great and free,  
And could not be 
* Isa. 64. 6.  deserved at all by me.   

9  
Oh! who could wish 
a Psal. 63. 3.  himself a thing so rare,  
As to be 
b Rom. 8. 39  hemmed in, and compassed about  
With boundless 
c Eph. 3. 19  love; oh! who can it declare?  
Or who by 
d Hos. 11. 4.  fathoming can find it out?  
My 
e Eph. 3. 19  heart, my hand & tongue are all too weak,  
Of matchless 
f Eph. 2. 4.  love, to think, or write, or speak.   

10.  
It is through 
g Rom. 3. 20.  faith enjoyed, so excellent;  
It 
h 1 Pet. 1. 8.  comforteth, and elevates on high  
The saddest 
i Rom. 5. 1.  heart, and fills it with content,  
Yea, it revives a 
k Rom. 8, 35. 39  soul ready to die.  
The apprehending 
l Rom. 5. 1.  it brings joy and peace;  
When it is 
m Rom. 7. 24.  clouded, than our joys decrease.   

11.  
Each soul that doth this boundless 
n 1 Pet. 1. 8.  joy possess,  
May well be 
o Eph. 3. 8.  swallowed in admiration;  
And to the 
p Rom. 7. 25.  praise of God may it express,  
And have 
q Joh. 16. 22.  it in their meditation.  
Well may it cause us to 
r 2 Cor. 5. 14.  serve, fear, and love  
This infinite 
s Rom. 8. 32.  Giver, ever God above.   
Glory be to God on high.  
The end of the second Part.   

DIVINE CONSOLATIONS; OR A fountain of life and comfort. The Third Part.  
Declaring that the Elect were justified from the punishment of sin by Christ, when he was upon the Cross, and the objections against it are answered.  
And that Christ alone is our life, happiness, peace, strength, comfort, joy, and all perfection.  Blessed is the man to whom the Lord will not impute sin, Rom. 4. 8. Being justified by his blood, Rom. 5. 9 Who can lay any thing to the charge of God's Elect, Rom. 8. 33. For they are without fault before the Throne of God, Rev. 14. 5. 
By Samuel Richardson.  
LONDON; Printed by M. Simmons in Aldersgate-stre●te. 1649.   

To all that love Jesus Christ in sincerity; heirs of the purchased possession; to as many of them as this shall come; understanding to know, and love to embrace the truth.  
Holy and beloved in the Lord;  
BEhold I present to your view Christ crucified, which is the sum and substance of the Gospel: The Priesthood of Christ, and the sufficiency of his Sacrifice to save, is the main thing I contend for against the Papists, who say, Christ's sacrifice is not sufficient without their sacrifice; Charity saves, saith one; without good works, no salvation, saith another; a third saith; that Christ's sacrifice is not sufficient for our Salvation without believing; that believing saves; and that without believing we cannot be saved: Ye see, they all urge a necessity of something for salvation, besides Christ's Sacrifice, without which something, they say, we cannot be saved; so that they de●y the sufficiency of Christ's sacrifice to save, and so deny that Christ doth save; for those that he saves, he saves by his sacrifice: Also if Christ and something else saves us, Christ saves us not; for he is no Saviour, if he be but a part of a Saviour; therefore in adding something to Christ's sacrifice, they deny the sufficiency of Christ's sacrifice; so that their opinions are dishonourable to Christ; therefore as we tender the honour of Jesus Christ, we are to hate and abhor them, being enemies to the Cross of Christ, and therefore abominable.  
If we consider how generally these are received, and scarce contradicted by any, that believing, and Christ and believing together saves us: sure it should greatly stir us up, and provoke us to contend for the sufficiency of Christ's sacrifice, though our contending should cost us our lives.  
There is no truth more honourable to Christ, nor of greater conc●rament to his glory, and our salvation, than this is; take away any thing of the sufficiency of Christ's sacrifice, and our salvation is destroyed; what a dishonour were it to God to send Christ to save us, and yet for him not to save, and not to be sufficient to save: there is no opinion in the world, that my soul doth more abhor, nor against which I would more freely lay down my life for then this.  
This Treatise tends to exalt Christ alone, self is not exalted, nor nothing of man; this doctrine puts a man upon a whole denial of himself, because man and his best works are not only wholly shut out in this work, but trampled upon in respect of Justification and Salvation: This doctrine strips us naked from all things else but Christ, it is not I and my works, nor Christ and my works together that saves me, but Jesus Christ alone is he that saves us from our sins, etc.  
Many want this light: desire and hope of doing good, moved and encouraged me to take pains herein, and send it into the world; I have no prejudice against the persons of any, nor would I have any think ill of them; in many things we sin all, in one kind or other; it's in vain to expect better so long as we are in this world: neither d●e I know that I take any pleasure in writing against any, no further than I think myself bound in conscience to witness to the truth, and then especially when others omit it: Mr Gerees Book against D●ctor Crispe hath been published above four years, and no answer given to it by any; neither have I heard that any other hath given any answer to the other four Treatises, the most of them have been published several years: O ye that love the truth, is it a small matter to you for Christ to be dishonoured, and his truth condemned? Do ye not regard what violence is offered to the sufficiency of Christ's sacrifice? if yea, why are ye so silent, as if there were none to answer: God complaineth; None pleadeth for truth, Isa. 59 4. It might grieve us to consider that others take more pains for error, than we do for truth; Can we say, we love the Lord, and his truth, as we should, and not lay it to heart? In these cold days, the love of many, too many waxeth cold to God and man; many profess love to Christ, yet few love him, as will appear ere long; for the knowledge and practice of the truth shall be slighted and hated; there shall be found but a very few that will own it. The more dark or doubtful any thing appears, the more narrowly search the Scriptures, and consider them, the benefits will answer the pains: set aside partiality, prejudice, and the opinions of men; neither receive nor refuse without sufficient trial; pray to God to reveal his truth to thee: I trust the Lord that hath directed this to thee, will bless it to thee; so as thou shalt praise and honour him all thy days; which is the desire of  
Samuel Richardson.   

To Colonel Robert Tichborne, Mr. Moris Thompson, Merchant; Mr. William Packer, Captain; and Mr. Methusalah Turner, Linen Draper,  
Fullness of joy, happiness and glory. Much honoured and worthy Sirs;  
CHrist and him crucified, is the best and most desirable object that can be presented unto your view: what can be better or more desirable; this is our happiness & glory, and our chiefest joy. Joy sweet, satisfying, unmixed, pure, spiritual, glorious, full, and eternal; there is no sweetness like to this, of Christ dying for my sins; his suffering for us the whole punishment of sin, so that God will not impute sin to that soul for whom Christ died, therefore we are for ever freed from the punishment of sin. The more we know this truth, the more sweet is Christ to us, and the more fixed on Christ our hearts will be, the more we love and obey him, and contend for the truth once delivered to the Saints. This subject is love, the best love, which is most sweet and full of divine consolation. In the view thereof I trust you shall find some sweetness: and if you had not enjoyed this sweetness, you could not have scented it forth so naturally, fully and sweetly to me, as you have done. I have great cause to be thankful to you, and to God for you: your love to me hath caused me to dedicate this small Treatise to you, as a testimony of my hearty thankfulness to you for your love: the Lord bless you and keep you from all evil; So he prays that remains  
Your much obliged, Samuel Richardson.   

Of the Justification of a Sinner before GOD.  

Rev. 1. 5.  
Unto him that hath loved us, and washed us from our sins in bis own blood.  
THese words declare the virtue, fruit, and efficacy of Christ's blood, and the privileges and happiness of the Elect by it.  
The word our, comprehends the Elect, as appears John 17. 29. & 6 37. etc. Rom. 11. 17. Acts 20. 26.  
By the word sin here, we are not to understand the being of sin, for sin hath still a being in the Saints; Paul saith, Sin dwelleth in me, Rom. 7. 17. see 1 Joh. 1. 8. In many things we sin all; nor are we to understand it of the pollution and defilement of sin, for sin is as filthy or and as abominable as ever, and as defiling ●he ever; therefore by sin we are to understand o● the charge, curse, wrath, the condemnation of sin, viz. the whole punishment of sin.  
The word washed, is a borrowed word from washing the dirt and filth from clothes, etc. so here washed us from our sins, separated and cleansed us from sin, viz. the punishment of sin.  
This him that hath washed us is Jesus Christ, Rev. 1. 5.  
The word blood, comprehends his death, and something else, as appears, Heb. 9 22. 2●. He offered himself through the eternal Spirit, 1 Joh. 1. 14. The life and substance of all lay hid under this veil, that is to say his flesh, Heb. 10. 26. By virtue of this union, there was such a worth in Christ's blood as was able to do it, 1 Pet. 1. 19 with Acts 20. 28.  
Hath washed us in his own blood; which declares that it is done, and therefore it's not a doing, nor to be done; for he did it in his own blood, that is, when he shed his blood; his own blood, that is, the blood of his body; by his death he did wash and cleanse us from our sins, that is, from the punishment of them.  
The cause why he washed us from our sins, that was his love, which was in himself; nothing in us, or done by us, did cause him to y die for us.  
Doct. That Jesus Christ by his death upon the Cross, he fully freed his from sin (that is to say) the punishment of sin for ever, as fully as if they had never sinned.  
For proole, consider these Arguments or Reasons drawn from Scripture, and I shall be the 〈◊〉 large in it, because there is much consolation in it: also it is denied by many, who ascribe our Justification from sin to believing, etc.  
For from the Scriptures I thus reason.  
Argu 〈◊〉 I● Jesus Christ hath suffered for our sins, than he hath suffered the whole punishment of sin; if so, than we are freed from the punishment of sin; and if he freed us not from that, his suffering for us was ineffectual, and he freed us not from any thing at all; for there was nothing we were liable unto, but the punishment of sin.  
But Christ suffered for us, for our sins; the just suffered for the unjust, 1 Pet. 3. 18, 19 He was made sin for us, 2 Cor. 5. 21. He offered himself for the errors of the people, Heb. 9 7. The punishment of our sin was death; In the day▪ thou earest thereof, thou shalt die, Gen. 2. 17, Christ tasted death, and underwent the same. Heb. 2. 9 He gave himself for our sins, Eph 2. He laid down his life for ours, Joh. 10. 15. Christ shed his blood for the remission of sin, Mat. 26. 28. Therefore it was sufficient for the remission of sin; if it be remitted, the punishment is taken away; if his life was not sufficient for ours, his precious blood sufficient to satisfy for all our sins, 1 Pet. 1. 19 to what purpose did he die for us? The law said, Cursed is every one that continueth not in all things that are written in the book of the Law to do them, Gal. 3. 10. So that we were under the curse, nor liable to it; the curse was the punishment of sin, Christ to free us from it he was made a curse for us. Gal. 3. 13, 14. He that is hanged is accursed of God, Deut. 21. 23. He bore the punishment, that we should not bear it; He bore our griefs, and carried our sorrows; he was stricken smitten, and afflicted; he was wounded for our transgressions and bruised for our iniquities; the chastisement of our peace was laid upon him, etc. Isa. 53. He bore our sins. viz. (the punishment of them) in his own body on the tree, 1 Pet. 2. 24. So that Christ's payment of our debt is our discharge; for by the law of God and man, if the debt be paid the debtor is freed as fully as if he had never ought any thing (for Justice can require no more than a full payment) if my debt be paid, it matters not whether I paid it or another, so it be paid, doth not he to whom it is due, reckon he is paid when he hath received it: if he be asked, is not such a one in your debt? his answer is no; I am paid, he oweth me nothing, and my book is crossed.  
But if you ask the debtor, are not you in such a ones debt? it may be he will answer yes; to whom answer may be made, you are mistaken, you owe him nothing, therefore you are not in his debt, your surety hath paid it, and I asked your creditor, and he told me all is paid, and you ought him nothing, and that his book is canceled, crossed, etc. Saith the debtor, if it be so, I owe him nothing, I did not know so much before, neither the creditor nor my surety did not tell me that my debt was paid, therefore I thought it had not been paid Will not the debtor be glad, rejoice, and triumph, and say, I am glad my debt is paid, I was not able to pay, I was afraid to be cast into prison; but now I know I owe him nothing, I am not afraid of any thing he can do to me now my debt is paid; it's so in this case; Remission of sin could not be given before Christ's death but in reference to this price, Heb. 9 15. In all their sacrifices Christ was presented slain, to teach, that in his blood is remission, & without his blood no remission.  
For the sins of the Elect that were passed before Christ's death, God was content to trust Christ for payment; this is called God's forbearance, Rom. 3. 25. The debt being paid forbearance ceaseth; He was made a Priest to make reconciliation for the sins of the people, Heb. 2. 16, 17. We were by his death reconciled; and since it is declared to us before we believe it.  
Christ suffered for us without any act of our own, yea without our consent or knowledge of it, and he then justified his, that he might have all the glory of our salvation.  
Argu. 2. If Christ hath saved us and redeemed us, than he hath saved and redeemed us from the punishment of sin, else from what are we saved; but Christ is he that hath saved us, 2 Tim. 1. 9, 10. He gave himself to redeem us from all iniquity, Titus 2. 14. with Eph 5. 2. Gal. 1. 4 Heb. 7. 27. To be redeemed from iniquity, is to be redeemed from the punishment of sin: the slaying of Christ was our redemption, Rev▪ 5. 9 Redemption and forgiveness of sin is one, Eph. 1. 7. Col. 1. 7. 14. Remission and Redemption is the taking away the blame and punishment of sin. When he was cut off he made an end of sin, Dan. 9 24, 2●, 26, 27. with Isa. 53. 7, 8, 9 Joh. 10. 10. 15. To make an end of sin, is to make an end of the punishment of sin, which was removed in one day, Zach. 3 9 When Christ died, than the hour of that day was come, Joh. 17. 14 Joh. 1. 29. So that ever since that day and hour, the punishment of our iniquities have been removed from us; He took away sin by the sacrifice of himself, Heb. 9 26. We we●e reconciled to God by the death of his Son, Rom. 5. 9, 10. Therefore ever since his death we have been reconciled, before Christ entered the heavens, he had obtained an eternal Redemption for u●, Heb. 9 12. 24. Eternal life promised, 1 Joh. 2. 15. 1 Joh. 1. 2. 2 Cor. 5, 6. 8. Phil. 1. 23, 24.  
Argu. 3. If nothing can take away sin but Christ, than no sin from the beginning to the end of the world shall ever be taken away, but what he then took away by his death; but nothing else but Christ's death could take away sin; the blood of Bulls and Goats could never take away sin; the Priests by all their offerings could never take away sin, Heb. 10. 11. Our prayers, tears, nor any work of righteousness we could do, could not do it, Titus 3. 5. Christ's believing could not do it (much less our believing) if it could, why did he die? He took away sin by the sacrifice of himself, Heb. 9 20. The offering of the body of Jesus took it away once for all, Heb. 9 15. 26. & 10. 17, 18. 1 Joh. 1. 7. Our sins were too heavy a burden for us to bear, Psal. 38. 4. He was mighty to save, therefore able to bear them, Psal. 89. 19 Therefore the Lord was pleased to lay on him the iniquity of us all, yea the punishment of them all was laid upon Christ, Isa. 53. 6. and so saved us from the punishment of them; therefore Christ is called the Author of salvation, Heb. 5. 9 because he is the author of our freedom from the punishment of sin, and the means of salvation through or by Jesus Christ, because it was through him and by him effected, Eph. 1. 7. Col. 1. 14. Mat. 1. 21. He came into the world to save sinners, 1 Tim. 1. 15. Therefore when he was in the world he did save his from their sins, else he lost the end of his coming. He is called Salvation itself, Isa. 49. 6. Because he alone hath saved us without us; without our believing or works he hath fully and wholly saved us; he is no half Saviour; he saith, My own arm hath brought salvation, Isa. 63. Therefore it's not now to bring, because he hath saved us from the punishment of sin; for he bore our sins, and carried them away, Isa 53. 4, 5. with Leu. 26. 21. If he had not then freed us from the punishment of sin, Christ had not exceeded the Priests under the law and their offerings, but had been as very a shadow as they were Leu. 16. 30 with Heb. 10 4, 5, 10, 11. Col. 2. 17.  
Argu. 4. If the blood of Christ cleanseth us from all sin, ●oh. 1. 29. 1 Joh. 1. 7. than not any thing ●lse doth not, nor cannot cleanse us from any sin. Some weakly conceive, Christ hath been taking away sin this sixteen hundred years, and yet this work is still to do; this is contrary to Zach. 3. 9 Say some, can sin be taken away, and in us too? I answer; yes; in a several consideration they have sin, and they are free from sin; they have sin, 1 Joh 1 8. 10. they are charged with sin, Jam. 5. 17. Gal. 2. 11, 12, 13, 24. yet they are free from all charge, Rom. 8. 33. they are free from all sin, Song 4. 7. 1 Joh. 4. 17. they cannot sin, 1 Joh. 3. 5. 5. We speak the wisdom of God in a mystery, 1 Cor. 2. 7. But few understand this mystery, it is so great.  
Argu, 5. If Christ's righteousness is sufficient to free us from the punishment of sin, and his righteousness is ours, than we are freed from the punishment of sin: but Christ's righteousness is sufficient, as appears 2 Cor. 5. 21. Christ is ours, therefore his righteousness is ours; for they are inseparable: This is his name that they shall call him the Lord [our] Righteousness, Jer. 23. 6. Therefore neither believing, nor our works, cannot free us from the punishment of sin.  
6 Argu. Those that are without fault, they are not liable to any punishment of sin; but we are so; for they are without fault before the throne of God, Rev. 14. 5. It's an act of Injustice to charge one to be guilty of that which he is free of, but more unjust to punish him; he that is free from sin, is an innocent man without fault, ought not to be punished.  
1. Christ is without sin, 1 Joh. 5. 5. and as he is, so are we in this world, 1 Joh 4. 17. We are fa●re Song 2. 10. Thou art all fair my love, there is no spot in thee, Song 4. 7. That is, unforgiven.  
2. We are perfect; We speak wisdom among them that are perfect, 1 Cor. 2. 6. Just men made perfect, Heb. 12. 23. Luk. 6. ●0. Christ was made perfect through suffering, Heb. 2. 10. Then were we made perfect by it, for what he was made he was made for u●, 2 Cor● 21.  
3. We are righteous; We are made the righteousness of God [in him,] 2 Cor. 5. 21 R●m. His works are all perfect, Deut. 32. 4. Therefore we are perfectly and everlastingly righteous; By one offering he hath for ever perfected us, Heb. 10. 14. We are sanctified through the offering of the body of Jesus once for all, Heb. 10. 10. 14.  
4. We are one with Christ; He that sanctifieth, and he that is sanctified, are all of one, Heb. 2. 10. Both in one body, Eph. 2. 16. Eph. 1. 16. Phil. 3. 15. 1 Cor. 16. 15, 17. In the body of his flesh we were presented holy, unblameable, and unreprovable in his sight, Col. 1. 22 Eph. 5. 25, 26, 27. To be presented holy in his fight, is to be cleared in his sight, Gal. 3. 10. with Rom. 3. 20. To be without fault, to be holy, just and righteous, to be perfect, and to be free from sin, and to be free from the punishment of sin, is one thing, therefore we are freed from the punishment of sin.  
7 Argu. Those that are freed from sin, they are freed from the punishment of sin; but we are freed from sin, Rom. 6. 7 & 7. 6, 7, 8. We are freed from the law of sin and death, Rom. 8. 2. Therefore we are freed from the punishment of sin, else how are we freed, and from what: Christ saith, Lo I come to do thy will O God; that will was to take away sin, Heb. 10. 5. 4. Christ made me free, Gal. 5. 1. His death paid for the freedom I now enjoy, Rome 7. 24, 25. We are called Saints, holy, etc. But if we were not freed from sin, how are we holy? what kind of Saints are we? That which freeth us from sin, is not in me, but something in him, Rom. 8. 2.  
8 Argu. If Christ hath purged away our sins, than they are gone, we are freed from them, from the punishment of sin; but Christ hath purged our sins away; He by himself purged our sins, Heb. 1. 3. As for our iniquities, thou shalt purge them away, Psal. 65. 3. When he died, by his death he fulfilled this prophecy, to purge away sin, viz. the punishment of sin, therefore he hath freed us from the punishment of sie.  
9 Argu. If our sins cannot be found, than they cannot be laid to our charge; but they cannot be found; Thus saith the Lord, the iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found, Jer. 50. 20. Therefore we are freed from the punishment of sin.  
10 Argu. If we are not in our sins, than we are just and righteous; but we are not in our sins, because Christ is risen: To say we are in our sins, is to deny Christ to be risen, 1 Cor 15. 17. which is to deny him to be the Christ the Son of God, and to make him to be a false witness, Mat. 20. 19 & 16. 21. Joh 18. 32 Acts 2. 25. & 24. 24. He took away sin by the sacrifice of himself, therefore we are not liable to the punishment of sin.  
11. Argu. If not any thing can be laid to the charge of God's Elect, than they are not liable to any punishment of sin; but not any thing can be laid to the charge of God's Elect, Rom. 8. 33. To be free from sin, and to be free from charge, and to be freed from the punishment of sin, is one thing; they that are justified by his blood, they are justified from all sin, and therefore stand not chargeable to him for any sin. So that ever since the Elect were reconciled to God by Jesus Christ, their sins were never imputed to them, as appears 2 Cor. 5. 18, 19 They have sin, but it's not imputed.  
12 Argu. If Christ hath delivered us from the curse, than we are not liable to the punishment of sin, for the curse and punishment of sin is one thing, Gal. 3. 10. But we are delivered from the curse, Gal. 3. 13, 14. No curse can come nigh our dwelling place, Psal. 91. 10. Christ's suffering for us, is as sufficient for us as if we had suffered for us in our own persons, he by it had made a full and perfect satisfaction: therefore we are freed from the punishment of sin.  
13 Argu. If there be no condemnation to them that are in Christ, then there is no punishment due to them; for punishment and condemnation are one thing; but there is no condemnation to us, Rom. 8. 1. with Eph. 1. 4. Therefore we are freed, etc. for our sins are not imputed to us, 2 Cor. 5. 19 Rom. 4. 8. Therefore we are not liable to any condemnation for them.  
14 Argu. If Christ hath delivered us from the wrath to come, than we are not liable to any punishment of sin; for wrath and punishment are one, Isa. 27. 4. But Christ is he who hath delivered us from the wrath to come, 1 Thes. 1. 10. If it be so, than we are not liable to any, than we have no cause to fear any punishment to come, because to us there is none to come.  
15 Argu. If that which was against us was nailed to his Cross, than the punishment of our sins was nailed to his Cross, for that and nothing but that was against us; but that which was against us was nailed to his Cross, Col. 2. 14. Therefore never since his death there hath not been any thing against us. When I look into the book of Justice, I see all is paid, crossed, canceled; before God we were acquitted and set free by Christ, and are ever so, Heb. 10. 14.  
16 Argu. If our peace and reconciliation was made by the blood of his Cross, then ever since his death our peace and reconciliation hath been made; but our peace and reconciliation was made by the blood of his Cross, Col. 1. 20, 21, 22. If Christ hath made our peace for us, we cannot make our peace with God; Christ he is our peace, Eph. 2. 14. If he was before we were, our peace was before we were. Therefore we are freed from the punishment of sin.  
17 Argu. If our sins are blotted out, than they are not chargeable; but they are blotted out, Isa. 44. 22, 23. Therefore we are freed from the punishment of sin.  
18 Argu. If the enmity that was against us be slain & abolished, than we are freed from it; but the enmity that was against us was slain and abolished in his flesh, Eph. 2. 15, 16. Col. 1. 20. Therefore ever since his death it hath been abolished: the enmity that was against us is nothing else but the curse, wrath, which is the punishment of sin, if it be slain it cannot hurt us; if it be abolished, it is not; we cannot meet with nor suffer by that which is not; for that which is not, hath no being; therefore we are for ever freed from the punishment of sin.  
19 Argu. If God will not remember our sins, he will not punish us for them; but he saith. He will not remember our sins no more, Isa. 43. 25. Jer. 31. 34. Heb. 8. 12. God is not capable of any forgetfulness; what he ever knew, he ever shall; all that ever was, is, or shall be, he ever knew, and ever shall. He is only wise, Rom. 16. 27. He cannot know more nor less than he doth: its only a borrowed expression; it's a similitude the Lord express 〈◊〉 it, so to satisfy us as if God should say, as that which is not remembered cannot be imputed, it cannot be charged, nor punished; so certainly I will not charge any sin to you, nor punish you for them, no more than if I had forgot it, and never remember any such thing; for that which is not remembered, cannot be punished: so his removing our sins far from us, as the East is from the West, Psal. 130. The casting them into the Sea, Mica 7. 19 The casting them behind his back, Isa. 33. 18. The carrying them away into a Land not inhabited in the Wilderness, Leu. 16. 22. His covering them, Psal. 32. 2. Making an end of sin, Dan. 9 Blotting them out, Isa. 44. 22, 23. These and the like expressions of God, are to satisfy and assure us, that he will never charge us with them, or impute them to us, or punish us for them, which is enough to satisfy us, that we shall never suffer any punishment for them.  
20 Argu. If we may have boldness in the day of Judgement, than we may ever have boldness; for that is the most dreadful and terrible day of all; but we may have boldness in the day of Judgement, 1 Joh. 4. 17. Then all is paid, and nothing can be laid to our charge. Tell me, what boldness could we have in the day of Judgement, if any thing could be laid to our charge, if all were not paid, if we were not freed and delivered from the punishment of sin?  
21. If we are blessed, then are we freed from the punishment of sin; if we were not freed from that, we were in a miserable condition; but we are blessed, Psal. 32. 1. & 1. 1.  
22 Argu. Those that are blessed, shall never be cursed; but we are blessed; Thou shalt not curse the people, for they are blessed, Num. 22. 12. see 23. 8. 1 Chron. 17. 27. Psal. 115. 15. Isa. 61. 9 There is nothing but a blessing to come, even the sure mercies of David, Gal. 3. 14. Heb. 6. 16, 17. Therefore we are for ever freed from the punishment of sin.  
23 Argu. Those that are blessed, heaven is provided for, and they shall be saved; but the Elect are blessed, and shall be saved; Come ye blessed of my Father, inherit the Kingdom prepared for you, Mat. 25. 34. If we are sure to be saved, we are sure we shall escape the punishment of sin; our salvation is certain, as appears Rom. 8. 39 Therefore our freedom from the punishment of sin is certain. The Papists say, to deny that our good works save us, is a doctrine of liberty; so say some, to say all our sins, past, present, and to come are pardoned, is a doctrine of liberty to the flesh. We answer; the flesh will abuse all that is of God; God saith, they are pardoned, Isa. 42. 1, 2. Others say, they shall be pardoned; if they shall certainly be pardoned, will not a corrupt heart be as bold upon that principle as this, seeing the 〈◊〉 is the same, 1 Joh 2. 1. Most we tea●h that the Elect may be damned men, and that men may fall from the love of God, to keep men in awe.  
24 Argu. If the Law was not to last but till Christ came, Gal 3. 19 Then Christ put an end to the Law, Ro. 10. 4. The Law being then taken away, Eph. 2. 15, 16. than never since the Elect have not been under the Law, and therefore not under the punishment of it; for when the Law is put to an end, condemnation ceaseth; No Law, no transgression, no punishment, Deut. 27. 4. We are delivered from the Law, Rom. 7. 6. God sent his Son to redeem them that are under the Law, Gal. 4. 4, 5. Therefore we are not liable to any punishment of it; I am not under the Law of the King of Spain, therefore I am not liable to any punishment for not observing it.  
25 Argu. If we be dead to the Law, than we are not tied to observe the Law; But we are dead to the Law by the body of Christ, Rom. 7. 1. to 7. We are dead with Christ, Rom. 6. 8. Then the curse of sin and death was taken away by his death, and therefore never since his death the Elect have not been under wrath, nor liable to it, 1 Thes. 1. 10.  
26 Argu. If the Law hath nothing to say to us, than we are not under the command of it; but the Law hath nothing to say to us; Now we know that whatsoever the Law saith, it saith to them that are under the Law, Rom. 3. 19 We are not under the Law, but under grace, Rom. 6. 14. Christ and not our believing delivered us from under the Law: ●f we were in our sins, the Law would have enough to say to us, Gal. 3. 10. Deut. 27. 4. Gal. 5. 23. & 4. 26. 31. Therefore we are freed from the punishment of sin.  
The Law is holy, just, and good, Rom. 3. 31. the righteousness of the Law remains, and every one ought to frame his life according to the same; we receive not the Law as given by Moses, but as given by Christ; he gives the same Law for his to obey, though not upon the same terms; though we have nothing to do to be saved, yet we have something to do for his glory, Joh. 15. 8. We are commanded to be careful to maintain good works, Titus 3. 8. For any to say we are not to observe the ten Commandments, called the (Moral Law) ten words, is abominable; for if I am not tied to observe it, I sin not if I do contrary to it, it's no marvel if such be abominable in their hearts and lives: I grant we are freed from the curse and punishment of it, but not from the things contained in it; the Law concerns our conversation, though not our salvation. Be ye holy in all manner of conversation; this is the Saints prise; ye that love the Lord hate evil, and abhor to company with such as slight the commands of God; see the Saints daily duty, part the second.  
Christ hath a yoke, and we ought to put it on, Mat. 11. 29. Mat. 14. 23. 31. It's easy and a sweet mercy to observe it.  
The power of divine love will sweetly and violently draw the soul to obey Christ; see Titus 2. 11. & 3. 8.  
Christ saith; If any man love me, he will keep my words, Joh. 14. 23. & 15. 16. Eph. 2. 10. Such as love Christ, they desire and endeavour with all their souls to obey him.  
For such as love sin, and take liberty to sin, such as turn the grace, the love of God into wantonness, and say they are saved, etc. they are liars, they mock themselves and others, they have need to consider 1 Joh. 1. 6. Gal. 5. 13. to 23. & 6. 5. 7, 8. Rom. 2. 17. etc. they are the basest among men; it's a certain truth, as a man believes, so he obeys; as his faith is, so are his works good or bad. Observe and take heed of those that speak for liberty for the flesh; say to such, thou art one of them, for thy speech bewrayeth thee.  
When Christ comes into the soul▪ all things are become new, old things are done away, 2 Cor. 5. 17. Fire shall as soon cease to burn, as such shall cease to obey God.  
27 Argu. That which is for our profit, that is a mercy to us, and no punishment for sin, but God's chastisements and corrections sent to us are for our profit, Heb. 12. 10. They are to correct our injustice, but not to satisfy Justice; they are to amend us, not to pay God; they are to exercise the fruits of the Spirit in us, not payments: without them we neither know God, nor others, nor ourselves: they embitter sin unto us; we need them to turn us from sin to God, seeing we are the better for them, how are they punishments to us?  
28 Argu. That which comes from the love of God, that is sweet, that is not a punishment for sin which is from anger; But whom the Lord loveth, he chastiseth, Heb. 12. 6, 7. 8. God's chastisements are love-tokens; all God's dispensations, bitter or sweet, are a portion of love to his; crosses and afflictions I receive as love: and my escape from them (if God so ordereth it) I receive as love: hunger, cold, and nakedness, pain, grief, and weariness, though in themselves they are punishments, yet they are not so to us; if they be curses and wrath to the Elect, how are we delivered from the curse, Gal. 3. 13, 14. and wrath, 1 Thes. 1. 10. Therefore to affirm that we are punished for sin, is to deny we are delivered from the curse, which is contrary to Gal. 3 13, 14.  
29 Argu. If they be blessed that God correcteth, thou they are no punishments of sin, but blessed is the man that thou chastisest, Psal. 94. 12. Our God turned the curse into a blessing, Nehe. 13. 2. Therefore they are no punishments of sin.  
30 Argu. If God by corrections teacheth us, then it's no punishment, for its a mercy to be taught; but God by corrections teacheth us, Heb. 12. 9 Therefore they are no punishments to us.  
31 Argu▪ If all things work together for our good, Rom. 8. Then all falls, pains, diseases, crosses, afflictions, etc. do us no hurt, but work for our good; all things work for our good, Rom. 8. 28. Death itself is a mercy to us; we die not to satisfy Justice, but to pass through it into eternal glory provided for us: for me to die is gain; Christ hath borne the whole punishment of my sins; There shall no evil come unto thee, Psal. 91. 10. So that whether I live or die, I am freed from the punishment of sin; the sting of death is sin, now that is gone; we are saved from death, though we die; death is an entrance into life, 1 Cor. 15. 55.  
32 Argu. Those whose iniquities are pardoned, they shall never be punished for them; but our iniquity is pardoned, Isa. 42. 1, 2. Therefore we are freed from the punishment of sin; for that which is pardoned, is not punishable; how is it pardoned, if we are punished for it, or liable to be punished for it: to forgive a man his sin, and not the punishment, is as if one should say, I forgive thee the debt, but not the payment of the debt; our sins were debts.  
33 Argu. Those whose sins God hath forgiven, he will not punish, if he will, how are they forgiven; but God hath forgiven the sins of his people; thou hast forgiven the iniquity of thy people; thou hast covered all their sin, Psal. 85. 2. To forgive sin, and to cover it, is one thing; if all be covered, there are none to cover; my happiness is not in having a few sins, or many, but in that they are all forgiven, and not imputed to me, Psal. 32. 1, 2. We are imperfect in ourselves, and action yet all our imperfectness is perfectly forgiven: we are perfected for ever, that is, perfectly freed from the punishment of sin for eve● by the offering of himself, Heb. 10. 10. 12. 14. The righteousness of Christ availeth for ever for all our sins: if the blood of Christ cleanseth us from all sin, Joh. 1. 29. then from sin, past, present, and to come, for that is all, less is not all; as Christ by his death satisfied for all our sins, so by one act of our faith, we are to apprehend and believe the pardon of them, Rom. 5. 11. to 24. This must needs be so, for if we shall ever commit any sin that is not satisfied for by his sufferings, Christ must come and suffer again, or e●●e we must perish in the unpardonable sin; for without his blood there is no remission, ●eb. 9 22. 26.  
None can by any means redeem his brother, nor give to God 〈◊〉 for him; the redemption of the soul 〈…〉. 89. 7, 8. Rom. 7. 14. The cause of our being delivered from destruction, and our eternal happiness in heaven, is ascribed to Christ's blood, to his ransom: God saith; Deliver him from going down into the pit, for I have received a ransom, Job 33. 24. see Zach. 9 11. Our not being condemned, is ascribed to Christ's death; It's Christ that died, who now shall condemn, Rom. 8. 33, 34. Therefore Christ's ransom, his death is the thing which delivereth us from the punishment o● sin: heaven is called our purchased possession, Eph. 1. 14. All except election, and the love of God, is attributed to Christ: We preach Christ crucified, 1 Cor. 1. 23.  
Thus I have fully proved that Christ upon the Cross did suffer the whole punishment of sin for all his Elect for ever: if it were not so, Christ did die in vain, or is not a full and a complete Saviour: if he suffered but part of the punishment of sin, he had saved us but in part, and not fully and perfectly: but Christ's dying for us, was to free us from all the punishment due to us for sin. Christ bore all, in being made a curse for us; for what he did bare he bore for us, and that which he hath borne for us, we shall never bear: and therefore it is a most certain truth, that all the Elect are for ever fully freed from the whole punishment of sin; and his death is our justification and freedom from the curse and punishment of sin; and this is no small part of our happiness and comfort.   

Use of this Doctrine.  
Use 1. To exhort all that are the Lords, to ascribe their salvation to the free love of God, and to the death of our sweet Lord Jesus Christ, and Christ alone, and to nothing but Christ. Who was made sin for us, but Christ? 2 Cor. 5. 21 Who bore our sins in his own body, but Christ? 1 Pet. 2. 24. Who was ordained to take away sin, but Christ? Heb. 9 20. Who hath redeemed us from all iniquities, but Christ? Psal. 130. 8. Titus 2. 14. Who finished transgressions, and made an end of sin, but Christ? Deut. 9 24. Zach. 3. 9 Heb. 10. 4, 5. 7. Who appeared to take away sin, but Christ? 1 Joh. 3. 5. Who came into the world to save sinners, but Christ? 1 Tim. 1. 15. Who washed us from our sins, and purged them away, but Christ? Rev. 1. 5. Heb. 1. 3. Who gave himself for our sins, but Christ? Eph. 5. 2. 1 Tim. 2. 6. Who was made a curse for us, and delivered us from the curse, but Christ? Gal. 3. 13, 14. Who laid down his life for ours, but Christ? Joh. 10. 15. Who bore our griefs, and carried our sorrows, but Christ? Who was stricken, and smitten, afflicted, and wounded for our transgressions, and bruised for our iniquities, but Christ? Isa. 53. By whose stripes are we healed, but Christ's? 1 Pet. 1. 24. Who is that just one that suffered for the unjust, but Christ? 1 Pet. 3. 18. Who made peace for us, but Christ by the blood of his Cross, Col. 1. 20, 21. Who reconciled us, but Christ, Rom. 5. 9, 10. By what means are our trespasses forgiven, but only by him Col. 2. 13. Who hath so blotted out our sins, that they cannot be laid to our charge, Rom. 8. 33. Who could deliver us from the wrath to come, but Christ, 1 Thes. 1. 10. What blood could cleanse us from all sin, but Christ's, Joh. 1. 29. 1 Joh. 1. 7. Who hath carried away our sins, but Christ? What could justify us, but Christ by his blood, Rom. 5. 9 What could make us complete, Col. 2. 10. and all fair, Song 2. 10. Without ●ault, Kev. 14. 5. Without spot, Song 4. 7. and perfect us for ever, but Christ, Heb. 10. 14. What could make us one with Christ, Heb. 2. 11. his fellows, Heb. 1. 9 and make us the righteousness of God, but Christ, 2 Cor. 5. 21. Who is our righteousness, but Christ, Jer. 23. 6. Job. 33. 23. by whose obedience we are made righteous, Rom. 5. What ransom could deliver us, but Christ's, Zach. 9 11. Job 33. 24. What could make us free from the law of sin, and death, but Christ, Rom. 8. 2, 3. What could make us free but Christ, Gal. 5. 1. Who could present us holy to God, but Christ, Col. 1. 20. Who brought salvation, but Christ? Who ●ought our battle, got the victory, and delivered us from all our enemies, but Christ, Luk. 1. 68 What Redeemer and Saviour have we but Christ, who is all in all. And seeing all is attributed to his blood, 1 Cor. 1. 18. 18. 23. we may not attribute it to believing; justification and salvation are proper only to Christ, to his blood to effect it; to attribute it to believing, as some do, is to rob Christ to give it to believing. And if the preaching of Christ in wisdom of words, made the Cross of Christ of none effect, 1 Cor. 1. 17. this opinion of theirs doth much more, Gal. 5. 9  
2. Prise this doctrine, contend earnestly for it, Judas 3. Be content to suffer for it.  
3. Fetch all thy comfort from Christ in this truth, meditate on this truth, and endeavour that others may enjoy it with thee.  
4. Think nothing too much for him, that hath done so much for you; walk holily, as it becometh the Gospel; obey Christ's co●mands; tremble at the thought of giving way to sin, lest ye dishonour Christ, and his truth, and open the mouths of the wicked against the people of God.   

Of the excellency and benefit of this Doctrine.  
1. There is no doctrine in Religion more honourable to the Lord Jesus Christ, than this is, this is the doctrine that gives all to Christ, and exalts him alone, that God may be all in all: this doctrine cryeth nothing but Christ; for he hath done all for us, and is all unto us, Col. 3. 11. The main thing the Apostle desired to know, was nothing but Christ, and him crucified, 1 Cor. 2. 2.  
2. This doctrine most magnifieth the free love of God in that he hath loved us, justified and saved us freely: many are not able to behold this light, it is so great; as when the Sun shineth in its strength, weak eyes are not able to bear it, only the Eagle can behold it; so none but the Eagle-eyed Christians are able to behold the Son of Righteousness shining in his glory; therefore few receive it: the Prophet speaking of this doctrine, saith; Who hath believed our report, and to whom is the arm of the Lord revealed, Isa. 53. 1. So that unless the power of God causeth the soul to see this truth, there is no believing it, men are ignorant of the fullness of the perfection of Christ's righteousness, therefore they condemn it, & go about to establish their own righteousness, Rom. 10. 3. They reproach this doctrine, (thus they served Christ, and his Apostles, see Luk. 23. 13, 14. Joh. 17. 12. & 10. 20. 23. Jer. 20. 8, 9) and darken this truth, instead of clearing it: over-confidence of men's knowing truth, forestalls and deceives many, and keeps them from the truth.  
3. This doctrine most abaseth man, in that he hath not, nor could not do any thing in the world to procure these things, I deserved it not, nor procured it not, nor had any hand in the doing of it; God will have it so, that no flesh should glory, 1 Cor. 1. 29. That God may be all, and man nothing: I be nothing, 1 Cor. 12. 11. As the light of the Sun puts out the● light of the fire, as not enduring any light but its self; So when Christ the Son of Righteousness appears in the soul, Mal. 4. 2. Gal. 1. 16. Outgoeth all fire and candlelight, not one spark is left to walk in, nor to comfort the heart withal, Isa. 50. 10, 11. It is no matter, let it go, Christ is a better light and heat, strength, and comfort, and shines mes● gloriously when alone.  
4. This is the doctrine that causeth th● Saints to sin less, Gal 5. 16. Sin is desired so● the sweetness and pleasure of it: in the wa● of satisfaction men go to sin, but being satisfied are content without it; here is sweetness and satisfaction; oh how it satisfieth the soul. The more the soul is filled with this doctrine, the less it desireth sin; the less w● desire sin, the less we sin; lo now there is 〈◊〉 better sweetness & satisfaction come in place● Song 1.  
5. This is the doctrine that makes th● Saints most spiritual, and thankful, this 〈◊〉 us with joy, and gladness, praise, and thankfulness to God, and to glory in him, and 〈◊〉 call Christ by his right name; This is his na● that they shall call him the Lord [our] righteousness Jer. 23. 6. Job 33. 23.  
6. This doctrine causeth the soul to b● most serviceable to God, & to serve him free●ly and cheerfully; Being delivered, we ser● him in holiness and righteousness all the days of our lives, Luk. 1. 73. Until men know they are delivered, they cannot serve God freely; but the contrary doctrine fills men with slavish fears, to do duties to escape hell, and get heaven.  
7. This is the doctrine that will hold when all fails, because it is built upon the truth: The Gospel is the word of truth, Col. 1. 5. Therefore this doctrine we embrace.  
8. This is the doctrine that holds up the soul, and keeps it from sinking and fainting in the sight and sense of sin; this doctrine removes many objections, which otherwise would trouble and discourage us; this doctrine saith, there is nothing to pay, all is paid, it cost Christ dear, that it might cost us nothing; it's not of works, nor according to our works, Rom. 10. 6. & 4. 4, 5. 2 Tim. 1. 9 Our life is hid with Christ in God, Col. 3. 3, 4. The answer of a good conscience is; O God, thy Son hath died for me; satisfaction is made; what more canst thou require of me? O the unsearchable riches of Christ, Eph. 3. 8.  
9 This is the doctrine that raiseth the soul when fallen, to rise and return to God, Heb●0 ●0. Not any thing can keep the soul from utter despair, and ●aise it when fallen but Christ's satisfaction, and the unchangeableness of the everlasting love of God, Jer. 31. 3. Tell me, what peace or comfort could we have, if we were not freed from the punishment, of sin: I see not how one can be wholly ignorant of this doctrine, and be a Christian.  
10. This is the doctrine that is full of sweetness and life, behold a living fountain that can never be drawn dry, it ever flows full of sweetness; lo here is strong consolation, full of spirit and life for the soul to drink freely in at all times, to refresh itself withal; here is peace, security, consolation, joy, contentment, in that not any thing can be laid to our charge; our sins shall be remembered no more; no more, no more; oh what a fountain of consolation is here; what marrow and fatness is like to this, if my soul be deserted, & faith fail, yet God is my God, I change oft, but he never; when I cannot apprehend him, I am comprehended of him; Christ is the same, yesterday, to day, and for ever, Heb. 13. 8. I am the Lord, I change not, Mal. 3. 6. He that understands not this doctrine, can enjoy no true, sweet, solid, settled comfort: in the right understanding of this doctrine, Christ is rightly understood, and our souls enjoy such marrow and fatness, which glads our hearts, and keeps our souls from fainting in a world of misery and trouble.  
Seeing the Lord hath caused us to know and enjoy this truth, we have cause always to rejoice and sing praises to him; I will give thanks, and sing praises to his Name, Psal. 18. 49. see Acts 16. 25.    

A Song that JESUS CHRIST is all in all to his.  

1.  
CHrist is his 
a 1 Pet. 1. 19, 20.  Father's chiefest choice,  
And I in 
b Eph. 1. 4.  him the very same;  
Why should I not in 
c Phil. 4. 4.  him rejoice?  
Who am secured from all 
d Rom. 8. 38, 39  blame.   

2.  
In God through 
e Phil. 3. 3.  Christ, the Saints rejoice,  
When they know they in 
f Phil. 3. 9  Christ are found;  
Through 
g Psal. 61. 1, 2.  Christ they with a joyful voice,  
In singing do his 
h Psal. 18. 49.  praises sound.   

3.  
I now in 
i Ezek. 16. 14.  Christ, have beauty bright,  
I am complete in 
k Col. 2. 10.  him alone;  
And clothed in his 
l Rev. 19 8.  Robe that's white,  
In 
m Col. 2. 3. 10.  him I have perfection.   

4.  
In me God doth, through 
n Mat. 3. 17.  Christ delight,  
In God through 
o 1 Cor. 3. 21.  Christ, I a right have;  
Through 
p Heb. 10. 19  Christ I may come in his sight,  
And needful things, may 
q Mat. 21. 22.  ask and have.   

5.  
My 
r Gal. 4. 7. 1 Joh. 1. 1, 2.  privileges are full large,  
Through Christ my 
s Mat. 1. 21. Psal. 2. ●.  Saviour and King;  
We only under●● the 
t Rom. 5. 8.  charge,  
Me to 
u Eph. 2. 13.  redeem, and me home bring.   

6.  
Christ is my 
x Joh. 1. 4, 5. Col. 3. 4.  light, my life, and strength,  
My 
y Phil. 4. 13. Acts 3. 22, 23.  Prophet, Priest, and King is he;  
My 
z Heb. 9 11. Eph. 1. 22.  husband, head, and Saviour,  
O● non● but 
* Luk. 2. 11. 1 Cor. 15. 19  Jesus Christ for me.   

7.  
Christ is 
a 1 Cor. 1▪ 30.  Sanctification,  
And 
b Col. 1. 20.  Reconciliation,  
And all my 
c Rom. 15. 5.  Consolation;  
For he u my 
d Mat. 1. 21.  Salvation.   

8.  
He is my 
e Isa. 42. 6.  Covenant, and peace,  
Mediator, and 
f Eph. 2. 14.  Advocate;  
And he is my 
g Luk. 5. 31.  Physician,  
And the 
h Eph. 1. 7.  forgiveness of my sin.   

9  
And my Sanctuary always,  
He is my 
i Psal. 23. 1.  She heard and my stay;  
He is my 
k Isa. 9 6.  Counsellor always;  
In 
l 1 Pet. 1. 8.  him I have 
m Psal. 16. 11.  fullness of joy.   

10.  
He is a 
n Isa. 9 6.  Father unto me,  
And 
o Phil. 4. 6. 19  supply continually;  
And my 
p Eph. 2. 20.  foundation is he,  
And he 
q Luk. 2. 32.  alone is my glory.   

11.  
I have no hope, 
r 1 Tim. 1. 4.  comfort, or joy,  
But in swe●t 
s Psal. 71. 23, 24. Psal. 71. 15, 16.  Jes●s all the day;  
He is my sweet 
t 1 Pet. 1. 1. 8.  delight always,  
For all things else will soon 
u Eccle. 1. 1, 2.  decay.   

12.  
What is it 
x Psal. 4. 6.  worldly men desire?  
But beauty, 
y Luk. 12. 19  riches, and fine fare;  
With pleasure, ease and 
z Luk. 12. 19  rich attire,  
Things which the 
* Psal. 49. 6.  world in them do share.   

13.  
And what these 
a Psal. 49. 6.  things to them can be,  
The same is 
b Phil. 3. 8.  Christ to me and more;  
And what thy best 
c Rom. 10. 3.  works are to thee,  
Better to me, is 
d Phil. 3. 7, 8.  Christ my store.   

14.  
Should my 
e Rom. 7. 18.  performances grow slack,  
And should I 
f Joh. 15. 5.  dead and lumpish be;  
Or should 
g Mark. 15. 34.  God seem to turn his back,  
My part in 
h Heb. 2. 11.  Christ shall comfort me.   

15.  
If my 
i Rom. 7. 23, 24.  corruptions increase,  
And sin should seem to 
k Rom. 7. 23.  master me;  
Yet 
l Eph. 2, 13, 14.  Christ shall be my health and peace,  
My strength and 
m Psal. 71. 16.  righteousness is he.   

16.  
In 
n Phil. 3. 7. Col. 3. 11.  life and death, so shall he be,  
For all 
o Phil. 3. 8.  things else, are vanity;  
What ever my 
p Rom. 8. 38.  Condition be,  
Nothing but 
q Psal. 71. 16.  Christ shall comfort me.   

17.  
For 
r Col. 3. 11.  Christ to me, is all in all,  
In 
s Gal. 6. 14.  life and death, advantage he  
Unto me is, and sure 
t Phil. 3. 21.  he shall  
More than a 
u Rom. 8. 33.  Conqueror make me.   

18.  
And now I am by 
x Joh. 8. 36.  him set free,  
Union with 
y Heb. 2. 11.  him for to enjoy;  
The thoughts of 
z Joh. 17. 24.  it so cleaves to me,  
Tha● nothing can 
* Rom. 8. 35.  me much annoy.   

19  
And in this doth my 
a 1 Pet. 1. 8.  joy abound,  
That I in 
b Phil. 3. 3.  Chri●t am ever found;  
Where all 
c Col. 2. 3.  perfections abound,  
And so shall I with 
d 2 Tim. 4. 7, 8.  him be crowned.   

20.  
Therefore I will set forth 
e Psal. 18. 49  his praise,  
And honour 
f 2 Cor. 5. 14.  him whilst I have breath;  
And 
g Col. 3. 23.  him love, fear and serve always,  
From henceforth to 
h 2 Tim. 2. 9 Rev. 2 10.  my day of death.   

An Answer to several Passages in a Treatise, entitled, The Triumph of Faith; By T G. the second Impression.  
IN which T. G. endeavoureth to maintain, that our Justification itself was not at Christ's death, but at, and by his Resurrection; Secondly, that the work of our Salvation is not yet effected, but Christ is a doing of it by his Intercession, etc. I thought it necessary for the clearing the truth, (namely, that we are justified by his blood) to remove these objections by giving a brief Answer to what he there saith.  
Concerning the Resurrection of Christ, he saith.  
T. G. Yea rather that is risen again, Rom. 8. 34. Rather compared to his death. The Resurrection of Christ served for a double use and end; as an evidence to our faith, that God is fully satisfied by Christ's death; Secondly, It had as great an influence into our Justification as his death had, in both respects it deserves rather to be put upon it, Pag. 65. & 102, 103.  
Ans. It's Christ that died, yea rather that is risen again, etc. Rom. 8. 34. The scope of the Apostle here in his triumph in Christ's death gives us to understand the visible ground and cause of triumph, and that was rather in the Resurrection of Christ, then in his death; for that did more declare him to be the Son of God, than his death did; for any one might be crucified, and die; but no false Christ could rise again: and had be not risen, he had not been the true Christ; and if he had not risen, they could not be assured that he was the Son of God, who only could take away sin; therefore Christ's Resurrection declared these things: First, That he was the Son of God; Declared to be the Son of God with power by the Resurrection from the dead, Eph. 1. 4. Secondly, It declared he had taken away sin by the sacrifice of himself, and we are not in our sins, see 1 Cor. 15. 1. 4. 5. 17. Thirdly, It declared that those who witnessed Christ to be the Son of God, etc. that they declared the truth, and so justified them to be true witnesses: therefore the Apostle saith; If Christ be not risen, we are found false witnesses, 1 Cor. 15. 14, 15. He rose again for our justification, Rom. 4. 24. Before men Christ's resurrection justified us in declaring him to be the Son of God, in that we are true witnesses. Fourthly, It declares to us that we shall also rise in due time; see 1 Cor. 15. the 12. to ●ers. 24. Therefore Christ by his death did justify, that is, free the Elect from the punishment of sin.  
And that the Resurrection of Christ had no influence at all in that Justification which is our freedom from sin; appears by these Reasons.  
1. We are justified by his blood, Rom. 5. 9 His Resurrection is not his blood.  
2. We are made righteous, that is, justified by his obedience, Rom. 5. 18, 19 His Resurrection is no part of his obedience. What Christ did as God was no obedience; not the divinity but the humanity is capable of obeying; but Christ raised himself as God by his infinite power, Eph 1. 19, 20, 21. see Joh. 10 18. I grant his Resurrection is necessary to our eternal happiness and glory, 1 Cor. 15. 23. etc. But it's no part of his obedience, nor did it save us from our sins.  
3. His resurrection was no obedience to the Law; for the Law required no more but death, Gen. 2. 17. And therefore his death was a full satisfaction of the Law, Heb. 2. 9 Gal. 3. 13. The Law did not require nor desire that we ●●●●uld rise again.  
4. We were justified through his Redemption, Rom. 3. 24. Therefore not through his Resurrection: he redeemed them by his blood; Thou hast redeemed us by thy blood, etc. Revel 5. 9  
But he saith; The resurrection of Christ makes up that sum of that price paid for us, p. 66.  
Ans. Then Christ's blood was not a sufficient price for sin; you contradict yourself; for, you say, the Resurrection of Christ did evidence that God was fully satisfied by Christ's death, p. 65. And in p. 66. you say the resurrection of Christ makes up the sum of that price, as if God were fully satisfied with an imperfect and insufficient price; therefore you add another price, as you call it, to make up the sum of that price paid for us: if his blood was a perfect and sufficient price, it wanted nothing to make it up. In another place you confess Christ's death was a sufficient price, p. 225. Yea a price more then enough to satisfy Justice, even to overflowing, p. 230. (than I hope it was such a full and perfect price, that it needed nothing to make it up) you say and unsay, and contradict yourself.  
But he saith; The acquittance to free from the debt was at and by his Resurrection, p. 70.  
Ans. Then it made not up the sum of the price paid; for the acquittance is no part of the payment of the debt, nor no act of the debtor, but of the creditor: an acquittance about a visible testimony that the debt is paid, neither are acquittances of absolute necessity among honest men. I have received and paid many debts without any acquittance, and we are fully discharged in justice and conscience. I require no acquittance of that faithful and just one, who ever lives, and I know he is just, I know all is paid, therefore I am satisfied.  
T. G. His lying in the grave was a part of his humiliation and so of his satisfaction, as general Orthodox Divines hold, p. 107.  
Ans He was buried and laid in the grave, to manifest that he was dead indeed, Mat. 27. 59, 60. Acts 13. 29.  
H●s humiliation went no further than his life, his death was the last act of his obedience, He humbled himself and became obedient [unto the death] even the death of the Cross, Phil. 2. 7, 8. In his humiliation his life was taken from the earth, Acts 8. 33. Death put a stop to his humiliation, it went no further than his life.  
His lying in the grave was no part of his obedience, therefore no part of his humiliation; and therefore no part of satisfaction: he had a command to die, but none to lie in the grave, Joh. 10. 18. & 12. 49. Also how could Christ obey when he was dead, or did he suffer when he was dead; if he did not suffer when he was dead, he did not satisfy then when he was dead; his humiliation and satisfaction consists in his suffering; you should have alleged for proof the Word of the Lord; the thoughts of men are vain.  
The record and testimony of God is truth, and the highest authority, and only will bear sway in the hearts and consciences of those that love the Lord.  
For your general Orthodox Divines, we thought they were more divine than other men; we fell down at your feet, we thought we could not worship you enough, unless we shut our eyes, and suffered our understandings to be led captive by you: if you said to us stand, we durst go no further; we were content to see by your eyes, and to call things after your names; when we did see any light, if you told us it was darkness, we believed you, till we found you deceived us: Know you not that matters of Religion are to be tried by the Scriptures only: If an Angel from heaven teach otherwise, we reject and detest it.  
It's a poor shift in the want of Scripture to allege the saying of men, in Religion we are to hear none but God, Isa. 8. 20. The testimonies of men are no proof; all men are liars; in them we do not believe, Psal. 116. 11. Cease from men, Isa. 2. 22. They do or may deceive. We cry nothing but the Word of God in matters of Religion, the word we embrace without men; if the Word say it, we believe it, and not else, therefore speak Scripture we pray you, do no more scare us with such great words, we know many call you Orthodox, and others that differ from you Heretics: you call yourselves Divines; but why is it, because you are exercised in matters divine, or because you are made partakers of the divine nature: if so, than many tradesmen may be called Divines as well as you, seeing the Reason is the same: Gods being is only divine.  
Concerning the Intercession of Christ, he saith:  
Intercession is an act, p. 204. In his intercession he intreateth, p. 194. It's his praying for us in heaven, p. 176. 179. 185. 189. Intercession is ask, p. 339. Christ by his own prayers seconds the cry of his blood p. 253. Jesus shall intercede for the pardon of them, p. 246. The 17. of John is a pattern and instance of his intercession for us in heaven, p. 24●.  
Ans. The 17. of John declares Christ spoke words in his own person: and then the sum of that you say, is this; That Christ in his person now he is glorified; speaks words to God for us, etc.  
2. If it be so, then there is no perfection in glory, for where perfection is, there needs no words; God is perfect, so is Christ in glory, and must Christ speak words to God, that God might know his mind, and so prevail; is this suitable to a condition of glory, in which is perfection?  
3. Your words imply that God the Father loveth us less than Christ; that he need to be prayed and entreated, etc. But Christ is so far from needing any to pray and entreat him, that he prayeth and intreateth God for us; which cannot be, because they are one, 1 Joh. 5. 7. Therefore equal in love: God the Father is said to Elect us, give us to Christ, and send Christ to die for us: God is as well pleased with us as Christ is, and he loveth us as well as he loveth Christ: Christ saith, Thou hast loved them as thou hast loved me: thou lovedst me before the foundation of the world, Joh. 17. 23, 24. The Father himself loveth you, Joh 16. 26. 27. He of himself without entreaty loveth us; God cannot love us more nor less than he doth, his love is infinite, without beginning or end; that which is infinite, is not capable of being greater or lesser; and it's the more glorious, because it is so, his knowledge cannot be greater nor less than it is: the same may be said of his love, he never began to know, to will, to love, they are one in God: God is love; it's his being, 1 Joh. 4. 16. I can say in a holy reverence and confidence, in the satisfaction of Christ, in admiration and thankfulness; if God can condemn me let him, he cannot deny himself: the eternity and certainty of the Saints happy estate, lesseneth not his love: when we conceive of him in the highest eminency we can, still we come short, we cannot reach it; Such knowledge is too wonderful for me; it is so high I cannot attain unto it, Psal. 139. 6. O the depth of his wisdom and ways, they are passed finding out, Rom. 11. 33.  
Christ's blood speaketh, Rev. 6. 9 Heb. 11. 4. So the blood of sprinkling speaketh within us better things then that of Abel, Heb. 13. 24. It speaketh peace to the conscience.  
But he saith; Intercession is a praying for us in heaven, p. 180.  
There be many heavens, Deut. 10. 14. The kingdom of heaven is within you, Luk. 17. 21. The Church is called Heaven, Rev. 12. 7. Mat. 11. 12. The air is called heaven, 1 Kings 18. 45. The heaven of heavens cannot contain God; in him we live, move, and have our being.  
2. Christ ever liveth to make intercession for us, [in us] The Spirit itself maketh intercession for us, Rom. 8. 26, 27. Christ, the Father, and Spirit are one; The Spirit of Christ which was [in them] 1 Pet. 1. 11. The Lord is that Spirit, 2 Cor. 3. 17. The Spirit of your Father speaketh [in you) Mat. 10. 20. Rom. 8. 34.  
3. Christ is our advocate and intercessor, in respect of that which he did for us in his own person when he was upon the earth before he suffered; when he poured out his soul unto death, and made intercession for us, Isa. 53. 12. Holy Father, I pray that thou keep them from evil; I pray not for these alone, but for them also which shall believe in me. Father, I will that they which thou hast given me may be with me where I am, that they may behold my glory, etc. Joh. 17. 9 11. 15. 19 to 26.  
4. Christ's intercession holds forth the continuation of the efficacy of the virtue and fruit of Christ's sacrifice, that it doth for ever remain in force a full satisfaction for all the sins of the Elect. This is very sweet, and full of divine consolation, to satisfy the discouraged soul, which is the main thing intended by such expressions: it is a figurative speech, as the Scripture ascribes to God, eyes, hand, arm: the Anthropomorphites conclude that God the Father hath a body, with eyes like unto us: So the Papists picture him to be an old man, etc. If one should say, God is capable of forgetfulness, because he saith, he will remember our sins no more. These conclusions are unreasonable, and so is your position that Christ speaks words now in his person, etc.  
But he saith; Christ doth as much work for us in heaven at this instant, as ever he did on the earth, p. 214.  
Ans. You confess that a Surety is more than an Intercessor; and is it not more to die for one, then to speak for him; if so, Intercession is not so much: see you not how you contradict yourself in your discourse.  
Christ is said to be set down at the right hand of God, to declare to us that his work is done; while the Priest was executing his offices, he was to stand, Heb. 10. 11. Which declared that Christ the substance of those Priests, was not to sit until he had finished in his person his offices of Priesthood.  
He saith; That none of his offices should lie idle, he appoints this full and perpetual work in heaven, that as a Priest by praying and interceding God would have Christ never to be out of offices, or out of work for ever, Heb. 7.  
Ans. If the end of Christ's praying and interceding is, that he might not be out of offices, or out of work, then it's not because of our sins.  
That he doth execute any offices in his person in glory, or that he doth any work there, is still to prove; do the Angels pray for us, etc. or are they idle o● out of work.  
He saith; He lives but to intercede, p. 208.  
Ans. Then it seems after this life when all the Saints are gloried, Christ must continue praying and interceding for us, or else he must cease to live. I hope you will not say, when we are in glory, that he shall need then to intercede for us: if so, than it seems he shall be out of office, or out of work: by your exposition you have run yourself upon a rock, I shall be glad to see you get off again, I have afforded you my help.  
He saith; His living to intercede, is said to keep God and us friends, that we may never fall out more, though pardoned by his death: Intercession is principally intended for sins after conversion, p. 208. God says to him, now do you look to them, that they and I fall out no more: not but sins after conversion are taken away by his death, and sins before it by intercession also, p. 209.  
Ans. God saith no such thing, you vent your vain conceits, and father them upon God, and say he says so; I wonder at your boldness; sure you either know not what you say, or think you may say any thing. When you write again, tell us in what place we may read that God says so: it is better to say less, and prove more.  
2. Can you tell that ever God fell out with his Elect, and was not their friend, or that it is possible for God not to love us, or not to be a friend to us: you insinuate both, but are able to prove neither.  
3. Tell me, what is God liable to fall out with us for, if for sin, you confess that is pardoned by his death, and those sins after conversion taken away by his death: to what purpose is it for Christ to pray and entreat for that which he knows is pardoned before; and what hath God granted Christ, in granting the pardon of that which was pardoned before? Suppose I pay to one all that I owe him, all that he can desire and require, need I pray and entreat him to forgive me the debt; but if I do, and he grant my desire, he forgives me nothing, because I owe him nothing: is not this the case also? how are our sins pardoned, if we be liable to suffer for them?  
4. You present God to be a friend, but a very uncertain one, in that he need to have one to be continually praying and entreating him, to keep him friends with us, that we may not suffer for that which is pardoned; hath God pardoned us, and is he now ready to destroy us? he said, he would remember our sins ●o more. Heb. 10. 17, 18. And doth he now remember them? You present God to be changeable, who is immutable and changeth not.  
5. You present God to be an angry God, yet God saith; Anger is not in him, Isa. 27. 4. How can I, or Christ say, thy will be done, if his will be to fall out with us: it seems he hath a great will to it, if he must be continually prayed and entreated to forbear, and to be pacified, and not to fall out with us.  
6. The Father needs no more entreating than Christ doth, and that is none at all, for these Reasons.  
There is no place for Intercession; for  
1. Because satisfaction is made for the sins of the Elect, for them it was that Christ suffered death: it is an act of injustice for to suffer for that which is satisfied for, or to require any thing of me, for that which before full satisfaction hath been made.  
2. We are reconciled, therefore need none to reconcile us; also his death is that which reconciled us, therefore not his praying and entreaty, Rom. 5 10. Before Christ suffered, he made intercession; also there is no place for intercession for that which is pardoned by his death.  
3. If Christ's blood cleanseth from all sin, praying and intercession cleanseth us not from any sin.  
4. If Christ blessing his Disciples, blessed all those that shall believe to the end of the world, as you confess, p. 42. and that the offering of himself once, made so full a satisfaction, as he needed to do it but once, p. 242. Why may not this intercession when he was upon the earth, though if it were but once, be as effectual to serve for ever, as the rest, especially when we consider that in the 17. Of John, Christ prayed for all that were given him that shall believe. Christ's prayer was granted, Father, I know thou hearest me always. What benefit have we to the end of the world by that prayer in John 17. if it was not sufficient and effectual for us; if it was sufficient and granted, there is no need of his continued praying for it; if Christ had intended in his person to pray and entreat for us now, what needed Christ to have prayed for us when he was upon the earth, so many hundred years before we were borne, if he prays so for us now, would not they be sufficient for us, seeing they are continually, as you say; if all that Christ can ask, is less, yea far less than the service he hath done to God comes to; our lives, pardon, salvation, if these be not enough, but too small a requital, as you affirm, p. 244. there is no ground, or reason, justice or equity, that Christ should for ever ask and pray, before he or we can have it, especially if we consider God teacheth us to give to others their due without a continual ask, yea before they ask; to pay and pray comes not freely off.  
5. Because the Father himself loveth us, his heart is as much for our happiness as Christ's is, therefore Christ need not pray to God to love us, the reason is rendered by Christ, Joh. 16. 26, 27. Joh. 3. 16. Eph. 1. 3. 5. 9 11. The Spirit of the Lord doth not, nor need not help us to make requests, to be loved, to be justified, saved from the punishment of sin; these things are already done, only to know it not, or more fully to know it, Christ's prayer John 17. is, to keep us from evil; and we are to pray for many things, though not to be loved etc.  
6. If Christ by his death had fully satisfied for our sins, as you confess, and that at Christ's Resurrection, God gave Christ an acquittance for all our sins, a discharge, p. 103. to 107. And that Justification gives title to eternal life, Rom. 5. 18. p. 161. and that by Christ's Resurrection our justification is made irrevocable for ever, p. 103. Then there is no need of any intercession, it is safe and sure, there is no danger, there needs no care or fear, because it's done and passed recalling; he died as a public person, he rose as a public person, and there is a formal, legal, irrevocable act of Justification of us passed and enrolled in the Court of heaven between Christ and God, in his being justified we were justified in him; so that thereby our justification is made past recalling, p. 286. If so, there is no need of Christ's praying and entreating (in his person in glory) for us.  
He saith; Intercession is a praying for us in heaven, otherwise the salvation by his death were not perfect, the performance of that part in heaven is the perfection of it, p. 189. The virtue of his blood with prayers in the heavens, makes atonement by both, p. 180. Blood hath the loudest cry of all things else in the ears of the Lord, as Judg. 12. 13. Gen. 4. 10. Christ's blood cryeth louder than Abel's, p. 218. 249. 251. Rev. 9 6. Christ's blood cryeth for pardon, p. 250. If his righteousness be put into the opposite balance with all our sins, will carry it by mere righteousness and equity, p 246, 247.  
Ans. Then that cry is enough, and another needless, than his righteousness is enough, and there is no need of more: you answer and contradict yourself, you deny the sufficiency and perfection of Christ's righteousness, and add something to it to make atonement, and so deny Christ's death to be sufficient to perfect us, contrary to Heb. 10. 10. 14. and so piece it out to make it up, but if it be by both, one is not sufficient to do it, nor is it by the offering of himself: and in another place ye extol it beyond all bounds.  
T. G. God hath two attributes; Justice and free grace: the first is satisfied by blood, the latter by entreaty, p. 192. Free grace must be sought too and entreated by Christ, p. 193. Favour and entreaty to effect it, p. 175.  
Ans. 1. If Justice be satisfied, there is no more required.  
2. You lessen the glory and freedom of free love. That love itself need to be satisfied, or was ever unsatisfied, that it ever needed any entreaty, I remain unsatisfied; tell me in what place in the Bible may I read, that free grace, the free love of God was ever to be satisfied, or to be entreated; or that entreaty is any satisfaction at all.  
T. G. The greater the person Christ, the sooner he will prevail, p. 15. All matters of intercession are carried by way of favour, if he should deny him any thing, he should deny himself, which God can never do, Eph. 1. 6. The beloved of the Lord, 2 Sam. 12. 24. p. 335.  
Ans. If Christ and the Elect are one, tell me which is the greatest, the Elect are a piece of himself; flesh of ●is flesh, and bone of his bone: We are not only in favour, and so shall ever be, but we are in union with God, and one with him; thy Maker is thy Husband, Isa. 54. 5. Christ saith, I go to my Father, and to your Father, and to my God and your God. Ye are of God little Children; they are one with God, and God is one with them, John 4. 4. John 10. 30, 31. We have favour and interest with God, we may have boldness, Heb. 10. 19 We are well, we are healed, and delivered from the curse: Christ hath destroyed him that had the power of death, that is, the Devil, Heb. 2. 14, 15. He brought Sons to Glory, Heb. 2. 10. Having loved his own, Joh. 17. The Elect are his own, and God loves them.  
T. G. His obedience can never be requited, p. 245.  
Ans. What not by God, he obeyed as man, and it is sufficiently requited; the divine being cannot be beholding to the humane.  
T. G. Salvation is as free as if Justice had not been satisfied, p. 193.  
Ans. It's so to us, but not to Christ, he paid a great price for it.  
T. G. Obs. We are saved over and over, p. 175.  
Ans. That which is more then enough, is needless.  
Obj. Christ's favour with the Father, and intercession alone, might have procured pardon for us, but it was Gods will to have Justice satisfied.  
Ans. If it had not been his will to make a Law, and to have it satisfied, we should never have needed neither favour nor Saviour.  
But you say, those words of Christ, viz. I say not that I will pray the Father for you, Joh. 16. is such a speech as Christ used Joh. 5. 45. I will not accuse you to the Father: he insinuates that he will: as we say, I do not love you, p. 279, 280.  
Ans. This your exposition teacheth us not to believe what Christ saith, and that his words are not truth, & that he doth not mean as he saith, but the quite contrary; and that Christ would not have us think that he meaneth as he saith: Christ saith; Do not think that I will accuse you to the Father, Joh. 5. 45. Yet, you say, he insinuateth that he will. By this rule I may say, when God saith, Thou shalt not commit adultery, he would not have us think he meaneth so; these words insinuate that we may; Is not this the same? I wonder at your rashness, vanity, and boldness.   

An Answer to a Treatise, entitled the Doctrine of the Antinomians, in Answer to Doctor Crisps seven Sermons, by Steven Geree.  
Geree saith, that Doctor Crispe condemns doing any thing for our own salvation, and is not ashamed to say there is no condition on man's part: I say, nothing is more evident in the Gospel than Conditions on the Covenant on man's part, to wit, Faith and Repentance; without which, he cannot be in the Covenant, nor have any share in Jesus Christ. As Master's covenant with their servants, so doth God with his people, and they with him, and if it be not performed the covenant is frustrate, Rom. 3. 27. Acts 27. 24. 31. 2 Cor. 6. 14. to 19 If we mean to have God for our God, we must repent, and come out, and God will receive us, and upon no other terms in the world: therefore I conclude, that Doctor Cripse is fully deceived, and strangely deluded, and so are all others as did and do believe him, Epist. side 9 pag. 35. 37. 43. 67. 72. 75. 77, 78, 79. 80. 99 102.  
Ans. You prove not what you affirm, Rome 3. 27, declares salvation is not of works, this is a full place against you, Acts 27. Except ye abide in the Ship ye cannot be saved; this is a temporal salvation from drowning, unless he brings this place to prove his soul shall not be saved, whose body is drowned: it's not to the question; for the 2 Cor. 6. he allegeth to prove that God is our God upon terms, not else, whereas these words were written to the Saints who were converted, and the Church of God before this Epistle was written to them; this Church of Corinth had some communion and fellowship with Idolaters; therefore the Lord exhorts them to come out from amongst them, and he would receive them; declare himself to be their God, and own them to be his people in a Church Relation, as Rev 1. 20. & 2. 5. see pag. 170. To understand it concerning our eternal condition, is to contradict the Scripture, which saith; He hath not dealt with us after our sins, nor rewarded us after our iniquities, Psal. 103. 10. Psal. 89.  
God's love to his depends not upon what we do; see Gods eternal good will to his, Jer. 31. 3. & 34. 40. Joh 13. 1. Luk. 22. 32. Joh. 17. 20, 21. Mat. 21. 22. Rom. 8. 9 Joh. 14. 16. Joh. 10. 28. Phil. 2. 6. Rom. 11. 29. 1 Joh. 3 9 Mat. 24. 24.  
Tell me, is Election, Christ's death, conversion, etc. fruits of hatred or love, if of love, than God loved the Elect before they believed, yea, before they were borne, Eph. 1. 4.  
If we are chosen to life according to the good pleasure of his will, than we are not chosen to life according to our believing and repenting, etc. But the first is true, Eph. 1. 5, 6. Therefore the latter is true also: nor are men chosen to life, because God foresaw they would believe God is eternal; the will of God is God, he was never without his will; what he now willeth, he ever did: therefore there could not be any cause to go before it, to cause it to be, or so to be: man cannot Elect without an act and time, but it's not so with an infinite being, Election is his eternal and immutable decree from eternity, Rom. 9 11. Eph. 1. 4. 2 Tim. 1. 9 It is the more wonderful and glorious, that it is without beginning; his love is everlasting, Jer. 31. 3. Therefore without beginning: as God is infinite without beginning, so is his love; for God is love, 1 Joh. 4. 16. see Joh. 17. 23. Therefore God loves his as much before they believe as after. The Scripture doth not say, God began to love when we began to believe, nor that he loves any the better because they believe: it is a certain truth, that God's love to us, is not as ours is to him.  
In that ye would have men to do something for salvation, it appears you are ignorant of the taking away of sin by the death of Christ: hence it is that you urge our works to be necessary to salvation; and so did the Seducers, Acts 15. 5. & 20. 30. If it were as you say, we are under an absolute covenant of works; Do this, and live: men must do so, and so saith the Papist, or else no salvation, so say you; Though God hath promised, and Christ purchased all good for believers, yet they shall not have it, unless they do so, etc. Do you not see how you exalt your works above the skies, yea, above God, and his promise, and the death of Christ, and make works all in all, because without them, all is frustrate and comes to nothing. What, no share in Christ, without our works, all is frustrate, if it be so, than our works are joint Saviour's with Christ, chief Saviour's: is not this pure Popery, and the Pope's Doctrine to a hair; yet it hath an Imprimatur, J. C. is there not a clear light of the Gospel in such Licensers, see Jer. 5. 31. Gal. 5. 2. Christ undertook to obtain for his, remission of sins by his death, but he did not perform it perfectly, if it be in part by our works; if it depends upon our works, than it depends not upon the death of Christ, or do you bring in Christ to merit, that your works may merit salvation? Most truly and worthily did Doctor Crispe contend for the sufficiency of Christ's blood to save us, and you contend against him, and contend for the sufficiency of your doings in bringing in your works to salvation, and so undervalue the blood of Christ, therefore I contend against you, our works are imperfect, and that which is so, cannot please God: if ye say, Christ makes it up with his perfection, in adding Christ to piece it out, to make it up, its apparent ye make Christ but a piece of a Saviour, which is the greatest indignity ye can offer to him.  
We do condemn the doing of any thing for our own salvation; and the Reasons why we do so are  
1. We do nothing to be saved, because Christ hath saved us; He came into the world to save us, and he saved us before he ascended, therefore we are not now to be saved from our sins, Heb. 10 10. 12. 14. 1 Tim. 1. 9 It's too late for us to be paying the debt of our sins by our work, the debt being paid before by Christ for us; God did execute on him in his death all the punishment that was due to us for our iniquities: God doth rest satisfied in Christ's satisfaction for the sins of his, past, present, and to come, Isa. 53. 5, 6. 11. Heb 10 10. 14. Blessed he the Lord God of Isael, for he hath visited and redeemed his people, and hath raised up [an horn of salvation] for us in the house of his servant David, that we should be saved from our enemies, &c Luk 1. 68, 69. 71. Christ is the horn of Salvation.  
2. God requires no righteousness of us to save us, because Christ hath fulfilled all righteousness for us, Mat▪ 3. 15. His righteousness saves us from our unrighteousness. In the beholding of sin, we consider God hath set against it Christ's righteousness, and that in his righteousness God is fully satisfied, and therefore in it we rest fully satisfied: Christ's satiffaction by his death, if laid in the balance with that perfect obedience of the law required of us, is of sufficient weight to answer the Justice of God: the wise and just God would not have ordained it for that end, if it had been insufficient to satisfy for our sins; to judge Christ's death insufficient, is very dishonourable to Christ.  
3. Salvation from sin is not man's act, but an act of Christ by his death, it's Christ's work to save us, Mat. 1. 21. It's not our work to save ourselves, not our works, but Christ is the price and paymaster for the sins of the Elect; if we could have saved ourselves, Christ needed not to come from heaven into the world to do it, 1 Tim. 1. 15. Christ works not salvation in us, nor by us, but brings salvation to us, Isa. 63. 5. Jesus Christ in one work once performed by his death, did eternally redeem, Rev. 5. 9 Justify, Rom. 5. 9 Sanctify, and perfect us for ever, Heb. 10. 10. 12. 14. Heb. 2. 29. Then he reconciled all the Elect in the body of his flesh through death, Col. 1. 21, 22. His death is that price that paid to the utmost for all our sins; our best works cannot save us, neither in whole nor in part.  
4. Heaven is an inheritance, eternal inheritance, Heb. 9 15. An inheritance incorruptible, and undefiled, that fadeth not away, reserved in heaven for you, 1 Pet. 1. 4. That which we possess by right of inheritance, we never wrought for, nor paid for, left to one, Pro. 13. 26. falleth to one, Ezek. 47. 14. given. Jer. 3. 18. Acts 20. 32. Heb. 11. 6. Ezek. 33. 24. Psal. 78. 55. So this inheritance, Acts 26. 18. Col. 1. 12. & 3. 24. Christ bought it, and paid for it his precious blood, a great price, 1 Pet. 1. 18, 19 Eph. 1. 14. It cost him so much, that it might cost us nothing: vain man would work for it, to earn it, and merit it: men think they must do something for it; our doings could not procure it; God would not have us to have it that way, but by way of gift; it's a free gift, as appears, Rom. 6. 23. Eph. 2. 8, 9 And that it could not be▪ if it had been to be wrought for by us; To him that worketh is the reward not reckoned [free] of grace, but of debt, Rom. 4. 4. The children of God are borne heirs to it, Rom. 8. 17. and it was prepared for them before they were borne; Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world, Mat. 25. 34.  
5. We are not exhorted to forsake evil and do good, to the end we may be saved, but because it is our duty, consider these places, Rom. 4. 5. & 5. 19 & 1. 17. Gal. 2. 17. & 3. 14. Joh. 3. 18. James 5. 24. Acts 10 43.  
6. We do nothing in the world to be saved, because salvation is not given for our works, nor according to our works: God saith, he imputeth righteousness without works, Rom. 4. 6. Not of works, Rome 9 11. Who hath saved us, and called us, not according to our works, 2 Tim. 1. 9 Not of works of righteousness which we have done, but according to his mercy he saved us. Titus 3. 5. If by grace, it is no more of works, otherwise grace is no more grace: if it be of works, than it is not of grace, Rom. 11. 6. What can be more plain: Hence it is that we are ceased from our own works, Heb. 4. 10. We did walk in the way of works for salvation, till God did hedge up our way with thorns: our works were those thorns which did pierce ●s and wounded us at the heart, in stead of saving us they killed us; these thorns did so prick us, that we were not able to go any further in that way, God opened our eyes that we saw nothing but death in them, than we ceased to work for life and salvation: We ought to do good works, because God commands us to do them, and because they are for his glory; see Titus 3. 8. 14. and because we are loved, and saved from our enemies, Luk. 1. 71. To do good works, is good, but not for salvation: fire is good, but not to put into the thatch, nor under the bed, unless ye mean to fire the house. We persuade to good works and strictness in holiness of life, because we are justified and saved without works, yea before we did any good work for we did none before we were called; Who hath saved us, and called us, 2 Tim. 1. 9 We were saved when Christ suffered upon the Cross, called when converted, both e●●ected in time, but neither of them was according to our works, but according as he had purposed before the world began: our works remove not our offences, nor make us just before God; that which can cause to be accepted must be so perfect that the Law of God cannot except against, see Lev 18. 5. Luk. 10 27, 28. Our best works are not so, and therefore they will not stand us in any stead for salvation: If we could be saved by any works, Christ died in vain; I determined not to know any thing among you; save Jesus Christ, and him crucified, 1 Cor. 2. 2.  
Remember that they that love Jesus Christ will keep his words, see and consider, Joh. 14. 23. & 15. 16. & 2. 10. Is Christ come not to do his own will, than we may not do ours, unless ours be his, Joh. 6. 28, 29. For those that take pleasure in sin, let them consider, 1 Joh. 1. 6. & 2. 4. Gal 5. 13. to 23. & 6. 5. 7. 8. Rom. 2. 17. Mat. 7. 30. Luk. 6. 44. & 13. 27.  
Christ's love caused him to die for us, let his love constrain us to serve him, he is worthy of our love; if he hath thy affections, he shall have thy actions; if thou hast tasted of the sweetness of Christ's love, thou wilt say, there is none so sweet as his, who in his wounds hath buried and destroyed all thy sins, to redeem thee from them, and purchase thy salvation.  
7. To do for salvation, were to bring in the law of works; he that seeks to be justified by the Law, is fallen from grace, Gal. 5. 4. The Law concerns our conversation, not our salvation: The righteousness of God is manifested without the Law, Rom. 3. 21. No man is justified by the Law in the sight of God, Gal. 3. 11. In man's sight he may: Jam. 2. 24. By the deeds of the Law shall no flesh be justified in his sight, Rom. 3. 20. We are not debtors to the Law, Gal. 5. 23.  
8. Those that are such great doers for salvation, do as little as others; None of you keep the Law, Joh. 7. 19 If ye say ye can keep the Law without fin, the Scripture doth call you a liar, 1 Joh. 1. 8. There are none just upon earth. Such as are such great doers for salvation, are fit to be ranked with those in Mat. 7. 22. Can you make yourself righteous? can you keep the Law? It forbids lust, yea vain thoughts, Rome 7. 7. Gal. 3. 10. Unless ye can keep the Law, ye cannot be saved by works.  
9 So much as we eye any of our works to be any thing in salvation itself, so much we not only neglect and slight Christ, but are enemies to the Cross of Christ, Phil. 3. 18. Whatsoever they say or do they are no better.  
10. To do any thing to be saved, is but wicked obedience; all is unclean, Their minds and consciences are defiled, Titus 1. 15, 16. The more they do, the more hypocrites they are. What men do to escape hell, and get heaven, is wicked serving of God, for that they do is not in faith, therefore it is sin, Rom. 14. and do not please God, Heb. 11. 6. If the ploughing of he wicked is sin, what is his praying; until Christ's love constrains the heart to love and serve him, there is no love to God in what they do, all is but self-love, their own ends are all they aim at; but when the love of God is shed abroad into their hearts, they will serve God freely, Luk. 1. 74.  
11. We do nothing to be saved, because we saw that when we had done all we could, we were unprofitable servants, Luk 17. 10. Which could not be if we could have saved ourselves, or effect the least part of our salvation by any thing we could do: we see we sin in all our works, they are no better than Paul's, and he calls his dung, Phil. 3. 8. Dung is fit for the dunghill; Such are not worth the mentioning, much less magnifying; O Lord, I will make mention of thy Righteousness, even of thine only, Psal. 71. 16. 24. We have no confidence in the flesh, none in ourselves, but in Christ, 1 Cor. 1. 3. We live to Christ's righteousness, we are dead to our own, Gal. 2. 19, 20. Our works are our glory, God spoils us of our glory, that we might glory in Christ, I be nothing, 2 Cor. 12. 11. All we can do cannot satisfy for one vain thought; our works are a most miserable, rotten, and sandy foundation; if our salvation should depend upon them, it did depend upon a broken reed: no man is righteous in himself; we are not just in ourselves, but in another, 2 Cor. 5. 21. Saving benefits are in Christ, and not in us, our blessedness is in Christ, and him crucified.  
12. Doers for salvation, as confident as they are, such were shut out of heaven, those in Mat. 7. 22. were confident heaven should be opened to them; their plea to enter into heaven was, because they had done many great and wondrous works ('tis worth the observing) they thought it an unanswerable argument, yet they were shut out, heaven was not provided for them, Publicans and Harlots were saved, but not they, Mat. 21. 31. Christ saith, He knew them not. What? Doth not Christ know great workers for salvation, no, he neither knows them, nor they him. Such as look for salvation to be on condition of works, seek to attain it by works, they prise their own righteousness in stead of Christ's; see Rom. 10. 3. Such as know Christ's righteousness, prise it, its glorious in their eyes; our works are as nothing to us, they vanish before us like the morning dew, as Hos. 6, 4. They prise, set up, and esteem nothing but Christ. Your conclusion, it's your delusion; consider again and see if you can see whose is the error, who is deceived and strangely deluded, I desire you may see, look on it well and submit.  
Geree: Who so blind as he that cannot see with half an eye, that believing is the condition of the party justified, p. 82. We must believe before we can be justified, p. 81. The Doctor doth most ungodlily infer, that a man is justified actually before he hath faith, p. 83. He saith, We are justified before we believe; this is the thing in question, p. 87. He makes a wicked and sinful separation between Christ and faith, in the point of Justification, which methinks should make all true Christians abhor their Doctrine as hellish and apostatical, p. 95. The Doctor holds, that Christ justifieth us before any qualification is wrought in us: he saith, Faith comes after Justification as well as works, and so excludes Faith in Justification, p. 18. 34. The Apostle saith, We are justified by faith, Rom. 3. 23. The Doctor saith, before we believe.  
You cry out against us, our answer is to all your sharp arrows, most bitter words, The Lord rebuke thee: You will have us to see what spirit you are of; I hope the Lord will let you see and say, that you condemned the truth, and those that taught it, and that the error and hellish doctrine and blasphemy is your own.  
You see the Word faith in Scripture, Rom. 3. 23. But it's evident ye see not the meaning of it. What the Scripture saith is true, and so is what the Doctor saith; it's but your mistake to think otherwise; we deny not, but affirm we are justified by faith; but we deny we are justified by believing; for the word Faith, is not always to be understood for believing: the Scripture doth not say, we are justified for, nor through, nor by believing, neither doth it follow, that we are justified by believing, because the Scripture saith, We are justified by faith; because the word Faith is diversely understood; as,  
1. Sometimes by faith is meant the doctrine of Christ, Judas 3. Obedience to the faith, Acts 6. 7. In the faith, 2 Cor. 13. 5. Hearing of faith; preacheth the faith, Gal. 1. 23.  
2. So for the power by which we believe, Gal. 5. 22. Phil. 1. 29.  
3. Faith is to believe; have faith in God, Mark. 11. 22.  
4. Sometimes by faith is meant the profession of faith, Rom. 1. 8.  
5. By faith we are to understand knowledge, Rom. 14. 22.  
6. Sometimes Christ is called faith in Gal. 3. 16. with 19 23. The seed in the 19 verse is called faith in 23 verse, and Christ in the 16 verse: So that to be justified through faith, and by faith, that is, through Christ, through his blood, Eph. 1. 7. Through the Redemption that is in Jesus, Rom. 3. 24. So the word through him is used 1 Joh. 4. 9 Through him and by him is all one, Eph. 1. 5. 7. That the blessing of Abraham might come on the Gentiles through Jesus Christ, Gal. 3. 14. Compare Rom. 3. 14. 28. with Rom. 5. 9 Isa. 45. 24, 25. Mat. 9 22. Eph. 2. 8. Acts 15. 9 Gal. 3. 26. Eph. 1. 5. Those expressions of Scripture▪ that ascribe most to Christ, are the clearest; the other are to be interpreted by them; for the Scriptures are to be interpreted for Christ▪ and not against him. Also we are to consider, if the word Faith were always to be understood for believing; by Levit. 17. 11. it appears that was ascribed to the sign which is proper to the thing signified.  
The word Justify, it signifieth to make just: men are made just three ways.  
First, By infusion; so Adam, Eccles. 7. 29.  
Secondly, By the justice of another, R●m. 5. 19 Eph. 1. 5. Rom. 3. 24. In this sense the Elect are justified by Christ, for we are justified by another, and in another; Righteousness and Justification are one; when he was made our Righteousness, than he was made our Justification, 1 Cor. 1. 30. We are made righteous by his satisfaction, therefore we are justified by his satisfaction: to deny this were to overthrow the foundation of Religion, and man's salvation.  
Thirdly, Men are said to be justified by Sentence: in this sense a man may justify himself; so Job 9 20. or by witnesses, Isa. 43. 9 26. In a large sense, this is called Justification: and sometimes this Justification is worth nothing, and worse than nothing; as whe● the wicked are justified, Pro. 17. 15. & 24. 24. We are justified by the Spirit, 1 Cor. 6. 11. But this is not that Justification on which depends our eternal happiness; this is only declared to us by the Spirit, that we are justified by Christ's death; this knowledge of it is only necessary to satisfy & quiet the Conscience: Christ having justified his upon the Cross by his blood, it is (not our believing but) the Spirit that reveals the same to the soul: The Spirit dwelleth in us, 1 Cor. 3. 16. 1 Cor. 9 19 Rom. 8. 11. 16. 1 Joh. 3. 24. The Spirit speaketh in us, Mat. 10. 20. and showeth us what Christ hath done for us, 1 Cor. 2. 9, 10. with 16. 13, 14, 15. Heb. 10. 15. 17. 1 Joh. 5. 6. The blood of sprinkling is the Spirits speaking to the conscience that all is paid; this satisfieth and cleanseth the conscience, Heb. 12. 24. The work of faith is only to assent to the testimony of the Spirit, that it is truth, and so receives its testimony: to manifest and to receive the manifestation are not one thing, Eph. 3. 5. When the declaration is believed, the answer of a good Conscience is, My sweet Jesus died for me, he hath delivered me from all my enemies, and from the wrath to come; the debt of all my sin is paid, there is nothing now to be required of me: What shall I render to the Lord for all his goodness unto me? O that men would praise the Lord for his goodness, etc. Psal. 107. 8.  
There is a Justification before men by good works, James 2. 24. which declareth to men we are justified visibly, but not infallibly; but this is not that Justification which saveth us; that Justification I treat, is of that Justification which freeth us from condemnation; for Justification is opposed to condemnation, Rom. 8. 1, 2. For his death was our Justification from the punishment of sin; this is the Justification that I intent, and contend for; for in this is our salvation, therefore in this is our greatest happiness and glory.  
And that the Elect from the beginning to the end of the world, were justified at and by Christ's death upon the Cross; Consider  
Justification is that which is our freedom from the punishment of sin; this I have proved was at and by Christ's death: and that I may more fully put this question out of question; namely, that we are not justified by believing, but before we believe by Christ; I prove by these Arguments or Reasons.  
1 Argu. If Justification is free, then believing is not required; for that which is free, is without any condition or consideration of any thing in us, or done b● us; but we are justified freely, Rom. 3. 24. Ergo.  
If it be Christ, and his works, it is not I and my works that can justify me from the punishment of sin: if Christ saves us, than believing doth not save us: compare Joh. 12. 42, 43. with Mat. 10. 37. Luk. 14. 26.  
If it be Christ and my believing together, that saves me, than Christ doth not save me; if it be Christ and my works, than I share in saving myself: To say we are justified by Christ and believing together (as some say) is to deny we are justified by either; for that which is not alone, doth not justify alone; he that is justified by two, is justified by neither. Christ and faith together, say you; Christ and works together, say the Papists; we are not justified without believing, say you; not without charity, say the Papists; that which they say is Popery, so is what you say, because what yond both say is in the nature of it one, and though you differ in the letters that express it, yet in substance it is one and the same thing.  
2 Argu. If Christ justified enemies, sinners, ungodly, etc. then they were not believers when they were justified; but Christ justified enemies, Kom. 4. 5. & 5. 10. Believers are not so called, they are called friends, Luk. 12. 4. Joh. 15. 15. Saints, 1 Cor. 1. 2. Holy and beloved, Col. 3. 12. Holy brethren, Heb. 3. 1. Holy women. 1 Pet. 3. 5. If holy, than not ungodly; Babes in Christ, 1 Cor. 3. 1. Therefore we were justified before we believed; therefore believing comes too late to justify us from the punishment of sin, if we were not justified till we believe, he doth not justify the ungodly it is evident.  
3 Argu▪ In the same manner we are made sinners, in the same manner we are made just and righteous; but we were made sinners by the disobedient of one; so we are made righteous by the obedience of one, even Christ, Rom. 5. 12. to 20. Eph. 1. 5. Therefore his obedience justified us from all sin, viz. from all the punishment of sin; therefore ever since his death we have been justified; also if justified by his obedience, than not justified by believing; as our sinfulness consists in that one disobedience of the first Adam, so our righteousness consists in that one (only) obedience of our sweet Lord Jesus Christ.  
4 Argu. Those God declares to be just and righteous, they are just before; therefore made so by Christ; if they be not just, they are wicked, and to declare them to be just, is to justify the wicked, which he saith is abomination to him, Pro. 17. 15.  
5 Argu. If Christ did die for us truly, really, and actually, than he did truly, really, and actually justify us; but Christ did die for us truly, really, and actually, Joh. 10. 15. it was not in a shadow, Col. 2. 17. Therefore he truly and really took away sin, viz. actually justify us from all the punishment of sin; and in that the Apostle saith, Without blood there is no remission, Heb. 9 22. it doth follow that with blood there is remission; see 1 Pet. 1. 19, 20.  
6 Argu. If all things were accomplished, the prophecies concerning Christ's death were finished, than he justified us; but the first is true, Jesus knew that all things were accomplished, that the Scripture might be fulfilled, saith, I thirst; when he had received the vinegar, he said, it is finished, and he bowed his head, and gave up the ghost, Joh. 19 28. 30. Christ came to save sinners, and when he gave up the ghost upon the Cross, he tells us the work was finished, Joh. 17. 4. and I believe him.  
7 Argu. If I am to believe, I am justified, it is either true or false; if true, than I was justified before I believed it; if not true, then for me to believe I am justified when I am not, is for me to believe a lie, and deceive myself; nor doth God require me to believe a lie, and for me to believe I am justified, that so I may be justified, is to believe a lie that it may be true, which is unreasonable; for my believing cannot make any thing true or false, (nor give being to that which had no being before; if I believe brass is gold, is it gold) therefore I was justified from the punishment of sin before I did believe it, Rom. 5. 19  
8 Argu. If our believing cannot satisfy Justice, nor pardon the least sin, than it cannot justify us from the punishment of sin; but the first is true, 1 Joh 3 5. it cannot give remission of sin, Acts 28. 18. Believing adds nothing to Christ, nor to our salvation, 1 Cor. 13. 2. Luk. 8. 13. & 13. 25, 26, 27. Mat. 13. 20, 21. Mark. 4. 16. Heb. 6. 4, 5. with Isa. 48. 6, 7. & 58. 2. Jam. 2. 19 Charity and prophecy is greater and more to be desired then faith, 1 Cor. 13. 13. & 14. 1. But how could it be so, if believing did justify us; for without justification there is no salvation, no freedom from the punishment of sin: also there is not that said of believing, which is said of charity; see Mat. 25. 42. The Papists say, we are saved by charity; others by believing; the Papists ground is as good as theirs.  
9 Argu. That which is imperfect and defiled, and is stained with sin, cannot justify us from sin; but our believing is so, its imperfect, something is wanting in our faith, 1 Thes. 3. 10. It's defiled with sin; All our righteousness is as filthy rags, Isa. 42. 6. with Titus●. 5. Daniel includes h●s most holy acts when ●e names his righteousness, Dan. 9 18. Our believing is called unbelief, Mark. 9 24. Therefore our believing cannot justify us from the punishment of sin, it's only a means of our knowing or enjoying the knowledge and com●ort of it. We say not that good works are ●innes, we put a difference between the action God commands, and the corruption of it, ●s acted by us, by reason of the corruption in us it's stained and defiled with some spot of ●inne, all our actions, our righteousness is so.  
10 Argu. If our righteousness be like unto a stinking filthy clout, Isa. 46. 10. then every good work we do is tainted with some sin; ●or they were converted, and were not without the fruits of the. Spirit when they so said of themselves; see Psal. 130. 3. Dan. 9 7. 18. Ezra 9 15. Job 9 3. 28. 1. Joh. 1. 8. & 1 Joh. 2. 7. Titus 3. 5. Psal. 143. 2. Which showeth that we are not justified for (nor by) any thing we do: also from these Scriptures it is evident, that there is no perfection in the flesh, nor in any thing we do; and therefore that which is not perfect is not our righteousness, and therefore cannot possibly be our Justification; viz. our freedom from the punishment of sin.  
11 Argu. If Christ saves us, believing doth not save us; if we be reconciled by Jesus Christ▪ 2 Cor. 5. 18. believing doth not reconcile us if Christ takes away the sins of the world, believing takes away no sin; if we are justified by his blood, than not by believing; if we are reconciled to God by the death of his Son, Rom. 5▪ 9, 10. than not by believing; if Christ hat● delivered us from the wrath to come, 1 Thes. ● 10. then believing doth not deliver us fro● wrath; if he hath delivered us from the curs● Gal. 3. 14. then believing delivereth us no● from the curse; if Christ hath made me fre● Gal. 5. 1. believing maketh not me free; our sins are forgiven for Christ's sake, Eph. 23. than not for my sake, nor for believing if men are Christ's sheep before they believe Joh. 10. 26. then believing doth not mak● them his sheep; if men are of God before th● hear, Joh. 8. 17 then before they believe if Christ hath washed us from our sins, Rev. 5 believing doth not do it; if we are set out of the (pit of destruction) by the blood of the Covenant, Zach. 9 11. than not for, nor by our believing; if we were not justified by his death, how are we justified by his blood? if the blood of Christ cleanseth from all sin, 1 Joh. 1. 7. believing cleanseth from no sin.  
12 Argu. If the sins of the Elect shall not hinder their salvation, than their salvation dependeth not upon their believing; bu● the sins of the Elect shall not hinder their salvation it is evident, Psal 89. 28. to 39 Oh how sweet is this place, and that in Rome 8. 1. 33. to the end. It depends upon his promise, and not upon our believing; He is faithful that hath promised, Heb. 10. 23. What if some did not believe, shall their unbelief make the faith of God of none effect? God forbid. Yea, let God be true, and every man a liar, Rom. 3. 3, 4. If we believe not, yet he abideth faithful; he [cannot] deny himself, 2 Tim. 2. 13. see Isa. 14. 24. If we believe not, observe God's faithfulness in saving us, depends not upon out believing; see Rom. 11. 29, 30, 31. It depends upon God's election, predestination in the immutability of his Counsel, Heb. 6. 16, 17. Therefore our salvation is certain: to say we shall not miss of salvation, unless we will not believe, is a vain conceit; if nothing can be charged upon the Elect, Rome 8. 33. they are freed from all curse or wrath before they believe; yea, consider this truth, and the sweetness of it.  
13 Argu. If God loves the Elect before they believe, than believing is not any cause of his love, but God loves the Elect before they believe; he that is an enemy to the Gospel, doth not believe it: as concerning the Gospel they are enemies, but touching the election they are beloved, Rome 11. 28, 29. He accepts of our persons, before he accepts of any thing we do, Heb. 11. Therefore we are loved and accepted before we believe, Eph. 1. 4. 6, 7.  
14 Argu. If not any thing shall separate us from the love of God, than unbelief shall not, but not any thing shall separate us from the love of God, as appears, Rom. 8. 33. to the end. The Elect shall be gathered together, Mat. 24. 31. Joh. 11. 52. The election obtained it, Rom. 1●. 7. He saith not that we obtained it by believing: If believing were of absolute necessity to salvation, such as die in their infancy cannot be saved; for they do not believe, as appears, Rom. 10. 14. 17. Faith is an assent, a trust, a persuasion, Heb. 11. 13. A believing God, v. 6. a judging God faithful, v. 11. Infants want understanding to believe; for knowledge and saith▪ are not without the knowledge of the Son of God, Gal. 1. 16. & 2. 20. That infants do believe, there is no reason nor Scripture for it: If any say, God is able to make them believe; I answer; God is able to fill this house full of gold, but this is no proof, that he hath done it, or that he ever will; so here.  
15 Argu. If unbelief be not the unpardonable sin, than it cannot deprive the Elect of salvation; but unbelief is not the unpardonable sin; for unbelief is a not believing in Christ; this sin is immediately and directly against Christ, therefore it's as pardonable as any other sin against Christ is, as appears, Mat. 12. 31, 32. Also the Elect have committed this sin, not only before conversion, but after; and daily sin by unbelief, in that we believe not all that we ought, nor so as we ought to believe, and die in not believing that which we ought to believe; is not this unbelief? If final unbelief be the unpardonable sin, none can be seen to commit this sin before death; for who can tell its final till they die, but men may be seen to commit the sin that is unto death before they die; as appears 1 Joh. 5. 16. Therefore final unbelief is not the unpardonable sin.  
16 Argu. If the salvation of the Elect is sure and certain, than it depends not upon that which may fail, but believing may fail, therefore if it depends not upon believing, if it did, it might fail also; but the salvation of the Elect is sure and certain, in that it depends upon a sure foundation, the immutability of his Counsel, Heb. 6. 16, 17. Faith shall cease, 1 Cor. 13. It is a creature, Psal. 5●. a work, and it groweth, 2 Thes. 1. 31. and increaseth, 2 Cor 10. 1●. it may be overthrown, 2 Tim. 2. 18, 19 What God saith, I must believe, he saith they did for a time believe, Luk. 8. 13. The Devils believe, James 2. 19 How could they have that taste, Heb. 6. 4, 5. Without believing; how could they receive the knowledge of the truth, Heb. 10. 26. Without believing; how could they stay themselves upon the God of Israel? Without believing ye see what they were, Isa. 48. 1. to 7. & 58. 2. The nature of it is liable to fail, else what need was there of Christ's prayer that it might not fail, Luk. 22. 32. It's a fruit of the Spirit, one with joy, peace, goodness, temperance, Gal. 5. 22, 23. And do not one or more of these in a child of God sometimes fail: if it be denied, the experience of the Saints do sufficiently testify to the truth of this: but I will prove it by Scripture: First, for joy, David saith; Restore to me the joy of thy salvation, Psal. 51. 12. Had not he lost his joy? it did fail him, he wanted it: and Heman, a good man, complaining saith; Lord, why castest thou off my soul? I am distracted while I suffer thy terrors, Psal. 88 14, 15, 16. What joy and peace had he, if Joy and peace fail? Why not faith, they being one in nature? Jeremiah saith; I said my strength and hope is perished from the Lord, Lam. 3. 18. If his strength and hope perished, than faith perished; if no hope, than no believing: if we cannot cast away our confidence, why are we exhorted not to cast it away, Heb. 10. 35. Believing and confidence are all one, 2 Thes. 3. 4. Eph. 3. 12. If their confidence might be cast away, they might be without it; see Heb. 3 6. with 1 Joh. 5. 14. Rom. 11. 20. Flesh and heart fail, but not God, Psal. 73. 26. My hope hath he removed like a tree, Joh. 13. 10. Joh. 20. 25. Psal. 77. 2 7 8, 9, 10. If continue in faith, 1 Tim. 2. 15. denieth the faith, 1 Tim. 4. 1. & 5. 12. denied the faith, 1 Tim 5. 8. I speak as unto wise men, judge what I say. Many idolise their believing, they live upon it, fetch all their comfort from it, and not from God in Christ.  
17 Argu. That which taketh away sin, that justifieth us; Christ took away sin by his blood, therefore we are said to be justified by his blood, Rom. 5. 9 To be justified, and to be free from sin is one; that which justifieth us, freeth us; as the payment of the debt, freeth the debtor from suits and imprisonments, etc. So Christ paying our debt, is our justification from sin, our freedom from the punishment of sin. To be saved by Christ, and to be justified by Christ, is all one; to be saved from our sins, Mat. 1. 21. and to be justified from our sins, Rom. 5. 17. is one thing. It's not our believing, but the Spirit that reveals to us we are justified; the Spirit dwelleth in us, 1 Cor. 3. 16. 1 Cor. 9 19 Rom. 8. 11. 16. 1 Joh. 3. 24. The Spirit speaketh in us, Mat. 10. 20. and showeth us what Christ hath done for us, 1 Cor. 2. 9, 10. with 16. 13, 14, 15. Heb. 10. 15. 17. 1 Joh. 5, 6. The blood of sprinkling is the application of it to the conscience, it speaketh good things to the conscience, that all is paid, this cleanseth the conscience, Heb. 12. 24. The work of faith is only to assent to the truth of what the Spirit in the Word saith, and receive its testimony: now to assent unto a thing, is not to manifest it; giving and receiving are two things, Ephes. 3. 5.  
18 Argu. If Christ's death be that thing, for and by which we are justified, then when that death was, than we were justified; but Christ's death is the thing for and by which we are justified: By his knowledge my righhteous servant shall justify many; for he shall bear their iniquity, Isa. 53. 11. So that his bearing our iniquity, was our justification from sin, and by his knowledge he knew who●e sins he bore; that is, whom he justified; The Lord knoweth who are his, 2 Tim. 2. 19 with Exod. 28. 21. etc. By his knowledge he knew thee and me, and he loved thee and me, and gave himself for me and thee, Gal. 2 20 To bear iniquity, and to bear the punishment of sin, is one thing; if we are justified through the redemption which is in Jesus Christ, Rom. 3. 24. Therefore it is evident, we are not justified through believing, Rev. 5. 9 This is my body which was broken for you, 1 Cor. 11. 24. He had not died but for you, and in his knowledge and love you were when he died for you; here are sweet consolations.  
19 Argu. If we are not justified by works, then if believing be a work, than we are not justified by believing, but we are not justified by works, Rom. 4. That believing is a work, appears  
1. Because we are commanded to believe, as to love one another, as he gave us commandment, 1 Joh. 3. 23. If we are commanded to do it, it's a work.  
2. To obey a command is a work, but to believe is to obey a command; faith is an obeying of the will of God, therefore a work; faith is called a service, the service of your faith, Phil. 2. 17. If it be a service, it is a work; the work of faith, 2 Thes. 1. 11. The act and exercise of our faith is a work.  
3. It's a work, because we are reproved for the smallness of our faith, Mat. 6. 30. & 8. 26. If it were no way acted by us, why are we reproved for not believing; if we are not to do it, why are we reproved for not doing it?  
4. It's a work, because the Saints are exhorted to do it, Heb. 10. 22. We are not exhorted to any thing but that which is our duty to do, if it be a duty, it is a work,  
5. To believe, is a work of all the faculties of the soul, the understanding, will, conscience, memory, affections.  
6. To receive a thing, is an act of the whole man, but to believe a thing, is to receive it, Joh. 1. 12.  
7. Not to believe, is a work of darkness, therefore to believe is a work of righteousness, Titus 3. 5.  
8. Faith is required in all we do, therefore it partakes of the nature of a work, and so is a work, and without it we cannot do any good work, Heb. 11. 6.  
9 It's a work, because we are said to do it, If [thou] believest, [I do believe] Acts 8. 38. With the heart [man] believeth, Rom. 10. 9, 10. It is an action of the heart consisting in judgement, and he doth it as truly as he confesseth with his mouth: it is improper to say, believe doth believe, love doth love, repentance doth repent, but we being moved by the Spirit of God, we do believe, we love, and we repent; not God, but we by his power.  
10. If to confess Christ is a work, then to believe is a work, and one of the works of righteousness we have done, Titus 3. 5. If it be said, that faith is put in opposition to works, and therefore faith is not a work: I answer,  
First, When faith is put in opposition to works, then by faith we are to understand Christ, because he alone is our Righteousness, Rom. 3. 28.  
Secondly, When the Apostle excludes works in Justification, by works we are to understand all outward and inward acts, faith itself, for seeing works are excluded, believing being a work it is excluded with the rest.  
Thirdly, It will be granted that the works of the Law were excluded in Justification; than it will follow, faith is excluded, because no command of the Law could be obeyed without faith, therefore faith was a part of the fulfilling of the Law: that faith was required, appears, Mat. 22. 37, 38. 40. The Law required purity, and that could not be without faith; for those that believe not, are defiled, their minds and consciences are defiled, Titus 1. 15. Therefore believing was required under the Law as well as under the Gospel: as to love the Lord is a duty now as ever, and ever as now; that which is our Righteousness, causeth us to be accepted, causeth us to be saved; but that is Christ, and not our believing, Ezra 9 15. Righteousness belongs to God, Dan. 9 7. It's proper to Christ, Jer. 23. 6. Our believing is neither God nor Christ. We are justified by the act of faith; answ. Then we are not justified by Christ, by his blood; Christ hath deserved to accept our faith for Righteousness; answ. God's judgement is according to truth, Rom. 2. 2. He accepts it in mercy, not in justice: answ. Doth God judge or accept a thing to be that which it is not.  
20 Argu. If justification is an act of God, than it is not an act of believing; but it's an act of God; its God that justifieth, Rom. 8. 33. Christ is God; My righteous servant shall justify many, Isa. 53. 11. Rom. 5. 9 Ever since his death our sins have been removed, Zach. 3. 9 Joh. 1. 29. Col. 1. 20.  
21 Argu. If we are justified by his blood, than we are not justified by believing; but we are justified by his blood, Rom. 5. 9 Through his Redemption, Rom. 4. 24. Therefore not through our believing; for blood, Redemption, and believing are not one thing.  
22 Argu. That which is our justification, that is our peace; but Christ is our peace, Eph. 2. 14, 15. 17. Therefore Christ is our justification, and not believing.  
23 Argu. That which covereth our iniquity, that justifieth us; but Christ covereth our iniquity, Isa. 59 2. Therefore he is our justification: as that which is covered, is not seen to men, and that which is not seen, is not imputed, and that which is not imputed, cannot be punished, no more will God impute any sin to his, 2 Cor. 5. 18. But his righteousness. Imputation signifying accounting, or recounting what was ours, not to be ours, not imputing their trespasses to them, 2 Cor 5. 19 Not reckoning to us sin, and so not the punishment of sin, and imputing or reckoning Christ's righteousness to be ours for it is ours.  
24 Argu. If our justification is in another, than we are not justified in ourselves; but we are justified in another; In the Lord shall the children of Israel be justified, and shall glory, Isa. 45. 25. Our justification is our glory, and we glory in it: belief is in us; see Rev. 19 8. & 7 9 13, 14. Isa. 61. 10. Therefore believing is not our Justification.  
25 Argu. Where our Righteousness is, there is our Justification; but our Righteousness is in Christ; In the Lord is our righteousness, Jer. 23. 6. Sufficient to secure us from the punishment of sin: that which is our Righteousness, is our Justification; Christ is that, 1 Cor. 1. 30. Therefore believing is not our Righteousness, nor our Justification, Isa. 45. 24. Rom. 4. 24. The Papists judge their works to be that which saves them, upon such places as these; Mark. 16. 16. Pro. 28. 18. Mat. 9 17. to 23. Mark. 13. 3. James 2. 24. 1 Tim. 4. 16. 1 Cor. 7. 16.  
26 Argu. Justification is a spiritual blessing, therefore where our spiritual blessings are, there is our Justification; but all spiritual blessings are in Christ, Eph. 1. 3. In him, 2 Cor. 5. 21. Saving benefits and blessings are not in us, but such things as accompany salvation: Saving and accompanying salvation are not one.  
27 Argu. Where we are accepted, there we are justified; but we are accepted in the beloved, Eph. 1. 6. Therefore we are justified in the beloved: so we are complete in his completeness, not in ourselves but in him is our perfection, Col. 2. 10.  
28 Argu. Our Justification is a part of our completeness, therefore where we are complete, there we are justified; but we are complete in him, Col. 2 10. Therefore we are justified in him; therefore we are not justified in ourselves, nor by believing.  
29 Argu. If we be justified by grace, and believing is not grace, than we are not justified by believing, but we are justified by grace, Rom. 4. 24. Titus 3 7. Believing is not grace, the fruits of the Spirit, Gal. 5. 22, 23. are called graces by men, but not by God; the Scripture calls them not so; faith, love, meekness, temperance, peace, joy, etc. are not graces, but effects of grace, gifts of grace, or from grace, grace is but one, there are not many graces, though there be many gifts of love, which are the effects of it, which all are the gifts of grace, Rom. 2. 6. 1 Cor. 12. 4. Grace is out of us in the good will and pleasure of God; and Christ's death was an effect of grace, of God's grace is love, Titus 3. 7. We are exhorted to grow in grace, viz. in the knowledge of the love of God, etc. He that believes hath the witness in him; but faith is not this witness, 1 Cor. 2. 10. 2 Cor. 4. 13. The seed that remaineth in us, is not God, but the Word of God, Luk. 8. 11, 12. Rom. 10. 17. Rom. 8. 30. It declareth the order of Gods dispencing these privileges to us; the setting of one thing before another, doth not always prove the being of it before it; see 1 Cor. 1. 30. Rev. 5. 9 If men be called before justified, men are not justified by believing; for if they be called they believe, or else how are they called; if they be believers, and yet are not justified, it is because believing could not justify them. We are also to consider when Scriptures were written, if before Christ's death or after: Some of those before his death, saith; as some object; He shall redeem Israel, Psal. 130. 8. He shall justify, Isa. 53. 11. He shall save his people from their sins, Mat. 1. 20, 21. These speak in the Future tense, he shall come; for as yet Christ was not borne: but after Christ's death the Scripture speaketh in the Present tense, because he had then actually done it; see Heb. 10. 10. 12. 14. Rev. 1. 5. & 5. 9 Before Christ's death it was commonly expressed that he should do it; now Christ hath done it, we may not say it is to do. Justification by believing is not to be understood of Justification itself, but the manifestation of it in the conscience; for the Scripture attributes that to a thing, which is not a cause, nor means, nor effect of it, but a mere shadow of it; as appears, Levit. 16. 30. compared with Heb. 10. 11. Col. 2. 17. Till Christ died there was no satisfaction for any one sin; the Father trusted Christ for the sins of the Elect till Christ's death, and then Christ made payment for the sins of his Elect to the end of the world.  
30 Argu. If we are healed by Christ's stripes, than we were healed before we believed, for his stripes were before his death when he died upon the Cross; but Christ's stripes healed us; By whose stripes we are healed, 1 Pet. 2. 24. Therefore believing doth not heal us; then ever since Christ's death we have been sound and whole, even before we knew it; see Eph. 2. 16.  
31 Argu. If men are given to Christ before they believe, than believing doth not make men belong to Christ; but the first is true, Joh. 6. 37. Joh. 17. 6. Therefore the latter is true also.  
32 Argu. If salvation is in Christ, than it is not in us, much less in believing, but salvation is in Christ, 2 Tim. 2. 10. Mat. 1. 21.  
33 Argu. If the cause why we shall live, is, because Christ lives, Joh. 14. 19 then believing is not the cause why we shall live: if we are alive to God through Jesus Christ, 2 Cor. 5. 7. than not through believing; see Rom. 6. 10, 11. for believing is not Jesus Christ.  
34 Argu. If our salvation depends upon the promise of God, than it depends not upon our believing, but it depends upon the promise of God, Heb. 13. 8. Heb. 6. 17, 18.  
35 Argu. If the Reason why we shall not perish, is, because none are able to pluck us out of his hand; then the Reason of our not perishing is, not because we believe, but the Reason we are saved is, because none are able to pluck us out of his hand, John 20. 28, 29, 30.  
36 Argu. If our salvation depends upon the faithfulness of God, than it depends not on our believing; but it depends upon the faithfulness of God, 1 Thes. 5. 23, 24. Mica 7. 18. 20.  
37 Argu. If the Reason why we are not consumed, is, Because the Lord changeth not, Mal. 3. 6. Then it is not because we believe; we change oft, but he never, Heb. 13. 5. The ground of my confidence is not in any thing in me, or done by me, but in God, in his promise. Psal. 62. 7, 8. I rejoice in the Cross of Christ, Gal. 6. 14. and that my name is written in the book of life, Luk. 10. 20. O ye that love the Lord, Rejoice in the Lord, Phil. 3. 1. Always, Phillip 4. 4. Evermore, 1 Thes. 5. 16.  
I would know of you that hold we are justified by believing, whether faith in the nature and power of it doth justify or no; if yea, I would know how the power to believe apart from the exercise of it can be known to us, and how it may be called faith, when there is no believing; and whether the light and power by which we believe, be not the same by which we obey the rest of the commands of God, and how it can be distinguished apart or without believing; if it justifieth us without its act, can you tell how and when you were justified; for if it may be in the soul one hour, and not act, why not two seven years; and whether this opinion doth not imply, that a man may have faith, and be justified by it, and yet not know it, nor believe; if faith justifieth in respect of the righteousness and meritoriousness of it, whether it will not follow that we are not justified by the righteousness of Christ, but by that of faith which is in ourselves, and so need not look at a righteousness in another, in Christ, if the act of faith justify, whether we are justified by one act or many, if by one, how we may know it or distinguish it, that we may not so act faith again needlessly; for what need is there of more than one, if one be enough; if many acts of faith be required to justify us, it is necessary to know how many, that so we may know when we are justified; if we are to act faith continually to be justified, because we sin continually, it will follow we are not justified for ever, and that we may despair of ever enjoying one quarter of an hours sweet enjoyment of Justification, because in less time we sin, and so are unjust, and to be justified again: and if it be so, no man can say three minutes together, he is a justified man, because in less time he sinneth, and then he is by faith to be justified again; but this it is for a man to justify himself (as the blind Pharisees justified themselves) Luk. 16. 14, 15. Call you this Justification, which will last no longer, and is to so little purpose; it's but a shadow, there is no truth nor substance in it, they are like the Priests under the Law, and their work to less purpose, Heb. 10. 11.  
Geree: For satisfaction that they may see we derogate not a jot from Christ; see Wards Sermon, p. 68  
Ans. It seems Wards Sermon saith, they do not, therefore they do not: this is proof enough for those that will think it so.  
Geree: How can this be a derogating unto Christ, or an abrogating unto faith, to say by believing we live and are justified from sin, etc. Joh. 3. 33. p. 92.  
Ans. How can it be otherwise, seeing ye dishonour Christ, and put him to open shame: it is a very great evil ye do; your evil is great and grievous:  
For 1. Christ should be lifted up, but ye pull him down, in that ye deny him his perfection and glory; ye derogate from his sacrifice, in that ye deny it to be sufficient to save us.  
2. Ye bring in works, believing and repentance, etc. as joint causes of salvation, and deliverance from wrath.  
3. In desiring something beyond his perfection, ye make Christ an imperfect Priest, and his sacrifice imperfect.  
4. Ye disgrace Christ, in adding your righteousness to his; ye deny the efficacy of his death, and deny him to be able to save to the uttermost.  
5. In that ye would have something done for salvation, ye deny it depends alone upon Christ; for it depends not alone upon him, if it also depends upon any other condition or additions.  
6. Ye deny salvation to be a free gift, freely given us, if we must do for it, and so earn it, else (as you say) we shall not have it, and so you make salvation uncertain and doubtful.  
7. Ye make Christ a mere shadow in comparison of your works, in saying the promise of God, and the death of Christ is frustrate to us, unless we perform such conditions.  
8. In saying we are justified by believing, ye deny we are justified by Christ, which is dangerous, though it hath a show of truth, because Christ and believing are two things; so that it's to divide our Justification between God and man, Christ and us, his works and ours.  
9 Ye deny Justification and Salvation to be accomplished by Christ's obedience, in making it to depend upon our obedience, and so ye impute it in part (if but in part) to ourselves, & so overthrow the death of Christ.  
10. Ye make not Christ, but faith and repentance, etc. the means of our salvation.  
11. Ye give that to believing, etc. which is proper to Christ, in that ye attribute Justification, (which is the chief and main thing Christ hath done for us) to believing, Isa. 45. 24. & 53. 11.  
12. You make believing a cause of Justification, in saying without it we cannot be justified.  
13. In saying believing is imputed for righteousness, ye make it our righteousness, or charge God to impute that for righteousness which is not righteousness.  
14. Your opinion engendereth unto bondage, it leaves the conscience in fear, it robs it of peace, joy, and consolation; it's an enemy to a cheerful and free serving of God.  
15. To say that we are justified by Christ and faith together, is dishonourable to Christ; for if we be justified by both, than not by one, and so Christ is made no Saviour, in their judgements he is but a half Saviour. I desire to know how it can be made out that we are justified by Christ, if we be justified by believing; if we are justified by his blood, Rom. 5. 9 Unless believing be his blood, we are not justified by believing: the Scripture doth not say that any one is justified from sin by believing, but we have been taught so, and it is no easy matter to unlearne and leave a corrupt principle.  
16. Christ hath not all the glory of our salvation, if we join believing or works to Christ as a copa●ner with him: faith must have a part of it, and we ourselves; for we believe as you confess, p. 6.  
17. In saying we are not loved nor accepted until we believe, ye deny we are accepted for Christ sake.  
18. Ye attribute righteousness in part to ourselves, in attributing it in part to believing: many please themselves with a conceit that they do not dishonour Christ in attributing salvation to believing, because faith is from Christ.  
19 If we may ascribe Justification to believing, then by the same Reason we may ascribe Justification to love, patience, temperance, etc. yea to all our performances, our good works, prayers, tears, etc. Because the power by which we do these is Christ's; Without me ye can do nothing, Joh. 15. 5.  
20 You make Christ no Saviour at all, though you confess Christ died for us, yet you affirm, believing and works save us; He is all, yet you make him nothing at all, unless man please ●o make him (and what he hath done) something by believing, etc. Christ will be all 〈◊〉 thing in that if ye make him not all, ye 〈◊〉 upon him.  
O ye sons and daughters of the most High, lift up your voice, and cry no inherent holiness, no works of the Law to Justification; It's not of works, of righteousness we have done, but according to his mercy he saved us, Titus 3. 5. to 9 In the Lord have I righteousness, he is our righteousness, Jer. 23. 6. My tongue shall talk of thy righteousness, even of thine only, Psal. 71. 16. 24.  
Geree: Methinks Ezek. 36. 26, 27, 28. should make him blush, if he were alive, they shall be my people, and I will be their God, p. 79.  
Ans. You have cause to blush for writing yourself a Preacher of the Gospel, and are so ignorant a Preacher (of the Law, yea) of Popery, to be a Minister of the Law, is to be a Minister of the Letter, as appears, 2 Cor. 3. 6, 7, 8, 9 Such a Minister you are.  
2. Such as belong to the Election of grace, ever were and shall be the people of God, yea all the world, and all in it is Gods; he saith My Gold it's his, Ezek. And the beasts of ten thousand mountains; the world, and all in it is his; but when God saith; I will be their God, and they shall be my people; the meaning is, he will declare himself to be theirs, and own them for his visibly; My people, Isa. 5. 13. called so, Rom. 9 25. And so shall they own him; in this sense they were not his people, nor God to their God before.  
Geree: We must make our Election sure, 2 Pet. ●. 5, 6, 7. 10, 11.  
Ans. This place is to be understood of the knowledge of our interest in it, that is, we are to use all the means to attain to the knowledge of it; as for Election itself is sure enough, it was before the world, therefore nothing we can do, can cause it to be, nor cause us to have an interest in it, Eph. 1. 4. Our help comes too late to do that which was done before we were borne; we grant that until men believe, we cannot tell who is elected, or shall be saved, till it appears to us, Acts 13. 48.  
Geree: All justified persons please God, but without faith none can please God, Heb. 11. 6. I herefore without faith no man is justified.  
Ans. God was ever pleased with the persons of the Elect; Jacob was loved before he had done good or evil, Rom. 9 11. 13. This love is from everlasting, Jer. 31. 3. God loves the Elect, as he loves Christ, and Christ was loved before the foundation of the world, Joh. 17 23, 24. Therefore the persons of the Elect pleased God before the world, therefore before they believed; nor doth God love any the more or the better because they believe; as appears, Rom. 5. 8, 9, 10. 2 Tim. 1. 9, 10. Rom. 11. 28. 1 Joh 4. 16. Therefore Heb. 11. 6. is to be understood of actions not done in faith, are not according to the Word, therefore are not acceptable; therefore your Syllogism is not true nor safe; if ye learn the truth, ye must learn a new Logic; your Doctrine infers, that a believer doth not sin, or if he do, he pleaseth God; if ye grant, its possible for one that is justified to displease God, than ye contradict yourself, than its possible for a man to displease God, and yet be justified.  
Geree: Faith and repentance on man's part, are conditions of the Covenant of grace, is evident, Joh. 3. 16. p. 73.  
Ans. I would see Scripture for this, I hear it from men, but not from Christ: the Scripture doth not say, that believing and repentance are conditions of the covenant of grace, nor that there is any conditions on man's part of the Covenant of grace. When you write again, allege the Scripture that saith so, or say nothing: if there be conditions in the covenant of grace, than the covenant is frustrate, if the condition be broken, if it were so, we could not be certain of salvation. Joh. 3. 16. Mark. 16. 15, 16. and the like places, are not conditions of the covenant of grace, but directions how the Gospel is to be preached, and applied: if any ask who shall be saved, the Scripture answers, He that believes.  
The Scripture saith; He that believes and is baptised, shall be saved, Mark 16. 16. Ye see Baptism is required as well as faith: the thief on the Cross was not baptised, yet saved; if he was saved and yet wanted the one, by the same reason another may be saved in the want of the other (if he belong to the election of grace) seeing believing, repentance, baptism, are works in nature one. Whereas it is said; He that believeth not shall be damned, and is condemned already; Such Scriptures hold forth what men are in appearance, and not what they are in respect of the eternal decree and appointment of God: for those who believe were once unbelievers, Rom. 11. 32. And if it were his will that they should be damned, God hath or must change his will, or they cannot be saved; For the Lord of hosts hath sworn saying, as I have thought, so shall it come to pass, as I have purposed it shall stand, Isa. 14. 24. & 46. 10. Acts 2. 23. Heb. 6. 17. To be condemned already, is to be understood they are condemned in the Scriptures, and in their own consciences, yet if elected, they shall be saved.  
The Word of God is his will, viz. his signifying will, it reveals some part of his pleasure, it is not his decree or pleasure, it is not so properly his will, as the will of his good pleasure is: By the event (the not slaying Isaac) it appeared that it was not the will and decree of God that Abraham should kill his Son; nor Niniveh be destroyed. The word of God is his signifying will, and it concerns us to look upon it, to bind us to the observation of it, until he signify the contrary; thus it was in Abraham's case concerning the kill of his Son. Also the providence of God declares his will as well as his word, though it be not in the same way; instance the sparing of Niniveh, etc.  
Geree: Righteousness is imputed to us by faith, p. 102.  
Ans. The Scripture saith, God imputeth Righteousness; you say, faith imputes it: faith and belief you make one, p 85. Do you make God and belief one, or do you deny that God imputeth Righteousness?  
1. Nor doth God impute our believing for Righteousness; if it be said, Abraham believed, and it was imputed to him for righteousness: So Phineas executing Judgement was imputed to him for Righteousness unto all generations: Psal. 106. 30, 31. That is, it was an action commendable.  
2. [It] what it, was imputed, his believing or that which he believed, it was Christ his Righteousness that was imputed, not his believing; the word believing implieth so much, that Righteousness is elsewhere, and not in believing, nor in ourselves; for by it we apprehend something out of ourselves in another, in Christ.  
3. If God imputed his believing to him for righteousness, than it was his righteousness, or God imputeth it for that which it was not; for Christ is our righteousness; This is his Name that they shall call him the Lord our Righteousness, Jer. 23. 6. We are to ask in his Name, viz. his Name is his Righteousness; He is made unto us Righteousness, 1 Cor. 1. 30. In his Name, that is, in the confidence of his Righteousness we are accepted, and shall have what we need; in this confidence go to God without wavering.  
1. Righteousness is in Christ; In the Lord have I righteousness, Isa. 45. 24. Rom. 2. 24.  
2. Belief is in us; Christ's righteousness is without us; it covereth us, Rev. 19 8. & 7. 9 13, 14. Isa. 61. 10.  
3. Daniel believed, yet righteousness was not then brought in, Dan. 9 24. Isa. 61. 1.  
4. The Saints did not count belief to be their righteousness, Psal. 71. 16. Mica 7. 9 I shall behold his righteousness. Righteousness and glory consists not in faith, but rather subsists in us by it; I mean the comfort of this Righteousness.  
5. To say that any thing is our righteousness besides Christ, is to deny him the pre-eminence in all things, Col. 1. 18.  
6. Therefore the Saints cry; O Lord, thou art our Righteousness, Ezra 9 15.  
7. All that fallen man needed, was only a perfect righteousness to justify and save him, if believing could have been that to them, Christ might have been spared.  
8. That which is our righteousness causeth us to be accepted, and that is Christ, Eph. 1. The Saints expect not any acceptance for any thing in them, or acted by them, Dan. 9 18. Isa. 71. 10. 16. It's most evident that Christ he is made unto us Righteousness, 1 Cor. 1. 30. Therefore believing is not made our Righteousness. Therefore our Righteousness is not in any thing but Christ, in and by whom we are more righteous than Adam in his purity and greatest glory.  
Geree: Belief makes us the children of God.  
Ans. Men are sons; first, by creation; secondly, by generation; or thirdly, by adoption. A fourth way we know not.  
The Elect are Sons before they believe, which appears by these Reasons.  
1. We are children and sons by adoption, Eph 1. 5. We were sons when elected; for Election is nothing else but our adoption (by adoption Christ and the Elect became sons to God) adoption and choice is one; the Elect were chosen before the world, Eph 1. 4. Adoption is acceptation of us in Christ; therefore we were children before we believe: before God declares mercy to Ephraim, he calls him his Son; Ephraim my Son, I will surely have mercy upon him, Jer. 31. 20.  
2. The action of the Father is before the action of the Son; adoption is attributed to the Father, therefore it must in order be before Redemption, which is the work of the S●nne; so that the Elect were chosen before Christ did redeem them by his death, Rev 5. 9 Therefore adoption is before our redemption, Eph. 1. 3, 4, 5. And our Redemption was before we believed, Rev. ●. 10. And therefore we were sons before we believe.  
3. If we were not sons before Christ suffered, he could not have brought sons to glory through suffering, Heb. 2. 10. If not sons before he suffered, how could we be his brethren? It beh●ved him to be like unto his brethren, vers. 17. But if they had not been children, they could not be his brethren; also Christ by his death justified children.  
4. We were given to Christ before he suffered for us, than we were heirs, sons; If ye be Christ's, then are ye Abraham's seed and heirs, etc. That is, children of God, Gal 3. 29. So that our being Christ's, makes us the seed, and not our believing.  
5. If a child differs nothing from a servant, Gal. 4. 1. That is, one that is not a child, than he is a child before he believes; for if he believes, he differs apparently.  
6. We are sons before we believe, because we cannot believe without the Spirit; for faith is a fruit of the Spirit, Gal. 5. 22. Therefore we have the Spirit before we believe; and we are sons before we have the Spirit; for the Spirit had not been sent into their hearts, if they had not been sons; Because ye are sons, God hath sent forth the Spirit of his Son into our hearts, Gal. 4. 5. If the Reason he sent the Spirit into their hearts, was, because they were sons; than it was not because of the smallness of the measure they had received; therefore Gal. 4. 5. is to be understood of the first sending it into their hearts.  
7. If believing makes us the children of God, it will follow, we have no union nor interest in God without our act; for we believe; this suits well with Popery.  
8. It's against truth and reason to believe, that by believing I make myself a son, and God my father; if I believe myself to be a King's son, will believing it make me so: if I believe brass is gold, will it be so; he that is a Prince knows not that he is so, until some time after he is so; yet he is a Son and a Prince whether he knows it or believes it or no: therefore believing makes us not sons, but by it we see ourselves to be sons, and enjoy the comfort of it by believing.  
9 Some teach and say, by baptism I was made a member of Christ, a child of God, and an inheritor of the kingdom of heaven: and you say, by believing: yet it's by neither.  
10. Some have believed themselves to be sons, yet see what God saith, Isa. 58. 2, 3, 4. Besides, God saith, Some believed for a time, and after fell away, Luk. 8. and that the Devils believe, as James 2. Were these the sons of God; if no; then believing cannot make any a son; sons by saith in Gal. 4. By faith is understood Christ; or by faith we know ourselves to be sons; and by faith we appear to be sons; faith and works being inseparable, in any other sense it cannot be extended, as I have proved.  
Geree: None can be in Christ without faith, Rom. 11. 20. Eph. 3. 17. p. 97.  
Ans. The Scriptures saith not any are in Christ by faith; Christ saith, Every branch in me, Joh. 15. 2. 4. etc. That is, in the (visible) Church; for that is called Christ, 1 Cor. 12. 12. In this sense men may be in Christ, and perish, a contrary exposition enforceth a final falling away, etc. There is a being in Christ by election, Eph. 1. 4. But this not by believing, therefore your conclusion is without a foundation.  
Geree: We are dead till we believe.  
Ans. We are so in ourselves; but alive unto God by Jesus Christ: our life is hid with Christ in God, Col. 3. 3, 4.  
Geree: That which is sinful may justify from sin, p. 91.  
Ans. So you say, but the Scripture doth not say so; read me this out of the word of God, if ye cannot, it must be placed among the unwritten verities or fables. God doth not approve of that which is sinful, much less doth he justify us for it, or by it; all that is sinful is detestable and accursed, the wrath of God is against it, Rome 1. 18. Gal. 3. 10. Hab. 1. 13. That which makes us innocent, makes us just, and that is not sin, but Christ, who is our righteousness.  
Geree: It justifieth not in regard of itself or work, but in regard of that which it holds, being most worthy, p 91. They over-honour faith indeed, that say, the very act of faith justifies, which we utterly disclaim in the Arminians, p. 90.  
Ans. If faith justifieth as it holds, than it justifieth as it is an act; for to hold a thing is an act; and yet ye say the act of saith doth not justify; I see you can contradict yourself, and disclaim what ye affirm.  
2. If faith justify, because by saith we receive justification, than the act justifieth; for its an act to receive: also it will follow by this Reason, that he that receives a pardon from a Prince, may say his hand pardoned him, because the hand received it; and may ●e not as well say he pardoned himself, because he received it. The reason is the same.  
Geree: Faith is before Christ, p. 116.  
Ans. Christ saith; Without me ye can do nothing, Joh. 15. 5.  
Geree: Repentance and Faith are antecedents of grace, p. 76, 77.  
Ans. It seems they are no grace, but go before it, they are and are not, you know not what they are; they are effects of grace, and signs to us that we are chosen to life, Acts 13. 48. Repentance is a change of the mind Luk. 16. 13. and a change in conversation, Hos. 14. 10.  
Geree: Treading the winepress alone, Isa. 63. 3. is not meant Christ suffering for sin, but causing his enemies to suffer; as the coherence with Rev. 19 13. Christ is an agent, he treadeth, p. 13.  
Ans. Christ's passiveness was an actual destroying sin his greatest enemy; what you have said to it, hath not proved that it is not so meant; is not this your mistake, be not so confident.  
Geree: Eph. 5. The word might present holy without spot, etc. is meant for the future in heaven, p. 5.  
Ans. It seems you are ignorant and a stranger to these, and the like places, Song 4. 7. & 2. 10. & 6. 9 1 Joh 4. 17. Rev. 14. 5. Heb. 10. 14. Rev. 1. 5. We believe these, because they be the word of God.  
These places speak in the Present tense; hath Christ been 1600 years a removing iniquity, and still is it to do; this is contrary to Zach. 3. 9 Heb● 9 26.  
Many Scriptures written before Christ's death, saith; He shall redeem, etc. as Psal. 130. 8. Isa. 53. 11. Mat. 1. 21. After his death, it saith, It's done, Heb. 10. 10. 12. 14. Rom. 4. 9 Rev 1. 5.  
Geree saith; The Doctor doth unlearnedly infer, p. 83.  
Ans. It seems if any infer any thing contrary to you, it is no learned inference; will you monopolise all to yourselves, that wisdom may die with you; God is the teacher of his, 1 Cor. 2. 10. They shall all be taught of God; he is the best teacher, and they are the most learned that are taught by him, Who teacheth like him? saith Job.  
Geree: He hath not any solid Author on his side for what he hath delivered, p. 99  
Ans. He allegeth none but solid ones; Is Christ, his Prophets, and Apostles, no solid Authors with you? If we had said so, you might well have cried Blasphemy.  
Geree: The Antinomians hold that faith cannot be showed by our works, p. 89.  
Ans. Then I am no Antinomian, nor never knew any, yet you rate and revile us at your pleasure.  
Geree, saith Doctor Cripse, denies, Mat. 10. 34, 35, 36. Luk. 11. 33. 26. Therefore he teacheth another Christ, and a wrong way to heaven, p. 22.  
Ans. He mentions not these places, much less doth he deny them: your words want warrant and weight; for they are a manifest slander; the objection you answer unto is sufficient to convince you: you charge falsely, and then draw a false conclusion; what boldness and large conscience have ye? how unjust and unreasonable is your charge and inference? do you it to make us vile?  
Geree saith Doctor Cripse saith; Righteousness puts a man from Christ, a prodigious profaneness, hell itself hath not a more devilish expression, Mat. 5. 6. p. 104.  
Ans. The righteousness he condemns, is our own righteousness, and that which keeps men from Christ; see Rom. 10. 3. He condemns not the righteousness of Christ, nor any thing that is righteous, or from Christ; I never knew any so unreasonably wrest any man's words as you do his.  
When the Doctor saith, sit down, question it not, believe it is as good security as God can make thee; God hath promised, venture thy soul upon it without further security; Geree wonders at this security, and saith. It's no security; as good as God can make; Blush, O heavens, at this blasphemy; if they have no better assurance, their faith is built upon a sandy and slippery foundation, p. 124, 125.  
Ans. The security is that which the soul is to rest upon: therefore he saith, God hath promised, venture thy soul upon it without seeking any further security, p. 124.  
2. Is the promise of God no security at all with you; blush O heavens at this blasphemy; to call it none at all, sandy and slippery.  
The promise hath an Oath annexed to it, Heb. 6. 17, 18. This is as good security as God hath made, or is needful to make.  
Blessed be the Lord God of Israel, for he hath visited and redeemed his people, and hath raised up for us a horn of salvation in the house of his servant David, etc. Luk. 1. 68, 69.    

An Answer to a Treatise, entitled, An Antidote against Antinominanisme, by Doctor Homes.  
AN Antidote promiseth some rare extract to expel poison, a specious pretence; But how can poison expel poison? his Antidote is poison, and he that hath received it, needeth an Antidote to expel its poison: he crownes the truth we contend for with names of disgrace (which is powerful to deceive the simple) calling it unjustifiable Antinomianism, etc. But it's easier to say it, than to prove it; and though his saying so, is sufficient to many, the wise will try it, 1 Joh. 4. 1. He confesseth actual Justification is by union, and so hath overthrown what he contends for: Seeing we were united to Christ before we believed, as appears, Heb. 2. 11. Joh. 1. 14. Then we were justified before we believed. Also how could the Elect be crucified with Christ, if they were not considered in him, one with him, united to him, Gal. 2. 20.  
But he saith; The instant of union is when Christ is in us by faith, Eph. 3. 17. Joh. 3. 36. Joh. 1. 12.  
Ans. A thing may be said to be in us▪ and yet not one in union; how could Paul say; It's not I, but sin that dwelleth in me, Rom. 7. If sin and he were one in union; is the house and he that dwells in it one in union? Eph. 3. 17. Speaks of Christ's dwelling in us by faith, Joh. 3. 36. it declares who hath everlasting life, he that believes hath it: we do not say men have it before they believe; we say, this life is in his Son; and the Elect shall have it, 1 Joh. 5. 11. Joh. 1. 12. declares that those that receive him, have this privilege or prerogative to be called Sons; this none have but such as believe; for we may not call him a son, who appears not to be so; to men there is no difference between men before they believe, but to God there is, he knoweth who are his.  
Without faith it is impossible to please God; please, signifieth a delight, so Basill and Bud.  
Ans. Seeing the Scripture declares that Gods well pleasedness with us depends not upon our pleasing of him, we are satisfied, we regard no man's testimony, we own no Doctors but Christ.  
Can God approve of the greater, our persons without faith, and not of the lesser, namely, our actions without faith; this is strange.  
Ans. It's Christ that causeth us to be accepted, Eph. 1. 6. Actions without faith are not accepted, neither for Christ, nor for faith.  
Our happiness consists, not in Gods accepting our actions, but in our union with him, and in that our sins are not imputed unto us, Psal. 32. 1.  
Our actions are accepted, because our persons are accepted, Gen. 4.  
Ans. It's strange you will offer to say so; oh the horrible and tragical effects that naturally flow from this doctrine, that he that believes cannot sin, or his sinful actions are accepted; if so, than David's adultery and murder was accepted, yea all the sins of believers are accepted; we abhor to open such a gap for sin to enter.  
The word Reconcile, declares that God is at enmity with us, and we with him. Re signifieth again, con signifieth together, ciliation, to call or move to, how is there a removing, where there was never a removing? how together of those who were never asunder? how again, unless the oneness had been broken apieces?  
Ans. Though the word signify so, it will not follow, that God was ever at enmity with the Elect. We are full of movings, and remove, because changeable, but it's not so with God, although the Elect sin, and depart from God, yet the Scripture saith not that God was at enmity with them, or that they fell from the love of God, or that God hated the Elect; consider 1 Joh. 5. 16. Isa. 27. 4. Rom. 5. 9, 10. Heb. 13. 8.  
In saying God was never an enemy to the Elect, you make the fall of Adam, in whom the Elect were included, a fiction, and the story of Christ's sufferings a fable, and Christ's passion a vanity, and overthrow the nature of God, whose purity cannot endure sin; ye deny many Scriptures, which testify that God was at enmity with the Elect, Eph. 2. Isa. 63. 10, 11. Leu. 26. 40, 41, 42. Ezek. 16. 62, 63.  
Ans. These are hard words, and high charges indeed, Jud. 13. 15. like the raging waves of the Seas▪ that look big, and rise high, and fall as suddenly; so will your words fall into mere fables, or slanders; for no such thing will follow; we say the ●all of Adam, & Christ's death, are no fictions, nor fables, but real things, by nature in Adam the Elect did sin, and fell in Adam, etc. And had not Jesus Christ been made a curse for us, we had perished, therefore the death of Christ did more than reveal love; men can reveal love each to other without dying, much more could God; in the love of God, and Christ's death, lieth our eternal happiness: Consider whose doctrine is against the purity of God, yours or ours.  
You say, we deny many Scriptures, tell us of one, we deny not any, we deny your false glosses, and misinterpretations, I pray tell us in what place of Scripture we may read that God was ever at enmity with the Elect; or that he did not love them, until they did believe.  
You say; Till conversion comes, God is an enemy with the Elect.  
Ans. The Scripture you allege to prove it, says not as you do; the word, wrath, Eph. 2. is the curse, that nor any other place doth not say, that by the word wrath is meant God's enmity against the Elect; if it do, we will say so too. In Isa. 63. 10, 11. is the word enmity, viz. In some of his dispensations he was so; for he fought against him. So Levit. 26. God walked contrary to them, yet it will not follow, that God did so from any enmity and hatred to them; for he did then love them, and own them for his; as appears, vers. 45. I have given the dearly beloved of my soul into the hands of their enemies, Jer. 12. 7. As for Ezekiel 16. 62, 63. When I am pacified towards thee; it appears by the four last verses, that it's to be understood of the knowledge of his love; for he saith; Thou shalt know that I am the Lord thy God. Joh. 14. 20. God may seem angry, yea seem an enemy, and hide himself, and handle them roughly, and yet love them not the worse for that; as Jer. 31. 20. He changes not, Mal. 3. 6. He saith, He is the same yesterday, to day, and for ever, Heb. 13. 8. Anger is not in me, Isa. 27. 4. Therefore your brother was very much mistaken to conceive that there was anger in God till he was pacified.  
If God's enmity had not concurred with Eves enmity against him, she had not in all likelihood eaten the forbidden fruit.  
Ans. You are hard put to it, and have no Scripture to prove that you affirm; it appears you have no more but a likelihood for it; therefore we must take that, or nothing.  
The fall was not from any enmity in God against her, but God by that means was pleased to bring about his glory; see Eph. 1. 6. to 12. Rom. 3. 19  
God is a God of wrath to us, till faith in Christ comes, Eph. 2. Rom. 5. 1, 2 It's as evident as evident may be, that by faith in Christ, God is reconciled to us and we to him.  
Ans. It's as evident as may be in your book, though the Scripture say not so.  

Faith is a cause of Justification.  
Ans. You ascribe as much to faith, as to Christ a cause; this your opinion is very dishonourable to Christ, in setting faith above Christ; in making it a cause, whereas Christ's death is but a means, a cause is above a means; the cause is the love of God.  
I say actually God cannot be said to be reconciled to man, while man is not reconciled to God.  
Ans. I see you say it, and say more than you can prove; we say and prove that we were reconciled to God by the death of his Son, Rom. 9 10. What Christ did was actual, unless you will make it a fable: if Christ died before we believed, we were reconciled before we did believe.  
Faith brings us into Christ, Eph. 2. 8, 9 Joh. 6. 37. Joh. 3.  
Ans▪ You say, into Christ, and that faith is a part of Christ, and a part of the divine nature; but the Scripture doth not say so; the divine nature is God, and incommunicable; if it could be divided in parts, it were not infinite: we partake of it by union, not by infusion: it's no wonder ye ascribe all to faith, as you do, if ye think faith is God. So you ask, ●f God saves us without our being in Christ, and whether God doth not love to see us in Christ, rather than out of him: is this to speak like a Doctor? Tell me, how could we be chosen in Christ before the world, if God did not consider us in him, Eph. 1. 4. Can you ●ell when God considered us out of Christ, or or in what Scripture it is said, that ever any of the Elect were out of Christ, or that they by ●inne fell out of Christ, or out of the love of God.  
When in Ephes. 2. 5. doth not import a difference of time.  
Ans. But it doth, for when we were dead, than was the time that we were not alive.  
Evermore the godly learned Schoolmen (we call not the Papists in) put a difference between God's decree and the execution of it.  
Ans. So do we, but not because they say so: if the Scripture be clear, why call ye in any at all, we will not believe men, therefore spare that labour when you write again: we do not say, we were actually justified from eternity, but by Christ on the Cross.  
Why is God said to be wrath with the Ephesians whilst out of Christ?  
Ans. You abuse the Scriptures, for they do not say, that they were ever out of Christ, or that God was wroth with them.  
Tremble to say, God loved Paul with as great love, when he persecuted the Church, as when he preached the Gospel.  
Ans. Let them tremble that say, that the sins of believers are accepted, that make God changeable, and love in him finite, and to be by fits and starts sometimes more & sometimes less, and sometimes without any love at all; and that a purpose of love, and an act of love are contrary; I thought a purpose of love could not be without love; a purpose of love is love in act; see Jer. 31. 3. Joh. 3. 16. 1 Tim. 1. 14, 15, 16.  
Concerning your distinction of God's love of benevolence to a sinner, and his love of complacency after conversion, there is no light in it: in what Scripture may I read this distinction of the love of God; if not in any, I believe it came out of the impure fountain, viz. the blind Schoolmen. How this distinction of love may suit with man, I pass not, but to refer this to God, is to make him imperfect; Christ loved me, and gave himself for me, Gal. 2. 20. I did not believe when God sent his Son, and when he died for me, therefore he loved me before I believed; see Rom. 9 11. 13.  
I wonder why you so contend for this expression, that God loved the Elect from Eternity, seeing the Scripture for once calling it love, calls it, purpose, choice, counsel, election, predestination.  
Ans. Wonder not we contend for it, seeing many deny it, a little leaven leaveneth all, Gal. 5. 9 We believe also that all those expressions hold forth love, and are one with it.   

Where is life and peace till faith comes?  
Ans. It's in Christ, where it should be, Col. 3. 3, 4. who is our peace, Eph 2. 14. and when we believe, we enjoy the comfort of it.  
I wonder ye so contend against our Justification and salvation alone by Christ, unless ye intent to establish your own works for righteousness, Rom. 10. 3. Luk. 18. 9  
What need we take care, if we believe he will not love us the better; if we believe not, he will not love us the worse; and then a man may die without faith, and yet be saved.  
Ans. If this be all, the Papists say as much against you for denying they are saved by charity: say the Papists, if our good works cannot make us to be never the more loved, what need we take care to do them? if we do them, God will not love us the better, if we do them not, God will not love us the worse: if we die without them we may be saved: Consider what answer ye would give to them, and take it to yourself.  
So you tell us a story of a maid, who, as you say, was led away with this doctrine; said boldly to you, she knew not how she could offend Jesus Christ by any thing she did; answer Heb. 13. 8. He changeth not; if her speech could not be justified, what is that to us? The doctrine of Christ is not the cause of the sins of men; is there none of your mind do amiss; it's easier to tell a story, then to prove what you have said.  
To use your own words; Many errors, blasphemies, and tragical effects flow from your doctrine: You say, Faith takes a man out of the state of damnation, etc. with other strange doctrines, which the Bible never knew, which tend to dishonour Christ, and to obscure the Gospel, and fill the conscience with trouble and sorrow, in stead of joy and peace.  
Christ's perfection is our happiness, and in it we rest satisfied, desiring to obey him: O that we did not think any thing too much for him, who hath done so much for us, to love us, and wash away our sins in his own blood.  
Many shall receive the notion of this truth (as I hear you have done) but shall afterwards lay it down again for error (as you have done) grow dead, or be profane, because they received not the truth in the love of it, God gave them up to strong delusions, to believe lies, taking error for truth; they not being taught it of Christ, they wanted the power of it, and never truly knew nor understood this truth; but ye have not so learned Christ, if so be ye have heard him and have been taught by him, as the truth is in Jesus, Eph. 4. 20, 21, 22. Ye see the teachings of men, and the teachings of Christ, are divers, and have several effects: the one ends in profaneness; but Christ's teaching, ends in holiness, as becometh the Gospel.    

An Answer to a Treatise, entitled, Sin suffered for, but not remitted.  
IN which he saith; Sin was not before the sinning person had a being  
Ans. If sin cannot be considered to be before we were borne, then when Christ suffered he bore none of our sins; how then can we be saved; for that which is not, cannot be borne; and how is it just to punish Christ for nothing; for so is that which is not, Isa. 53. 4, 5, 6.  
We put a difference in the Covenant, and the performance of it.  
Ans. So do we; and when Christ died he performed the condition of the Covenant.  
Heaven was then purchased, and we may a● well say, we have that now, as pardon of sin before it be committed.  
Ans. The Scripture saith, we are justified in his blood, and that he hath washed us from our sins in his own blood: but the SS●rip●ture doth not say, we have heaven in his blood and are glorified in his blood; therefore th● Reason is not the same.  

The Scripture speaks only of sins past.  
Ans. If Christ satisfied only for the sin passed before his death, or only those we hav● committed, who shall satisfy for the rest w● shall hereafter commit: the Scripture saithe he hath forgiven us all our trespasses, pas● present, and to come, is all, less is not a● How past; what before Christ suffered, wh● or what satisfied for sins since committed● if past, before we believe, what satisfieth 〈◊〉 purgeth us after conversion; will our work● do it?  
We put a difference between the salve in t● Surgeon's box, and the healing of the wound.  
Ans. So do we; yet say, His stripes healed 〈◊〉  
Some whose sins Christ 〈◊〉 are 〈◊〉 unwashed, Zach. 13. 1.  
Ans. Zach. 13. 1. was a prophecy of Christ▪ who by his death washed us clean in his own blood, Rev. 1. 5.   

Christ gives remission of sins after we believe.  
Ans. The question is not when Christ gives it, nor when we receive it, but when sin was destroyed, and washed away, and we made just: if there were not remission of sins in Christ for us before we believe, how could it be given us afterward?   

We are to ask pardon, Mat. 6. 12.  
Ans. The word pardon is not in the Text; the word debts is to be understood betwixt man and man: first, for we pray to be forgiven as we forgive, we forgive not perfectly; will an imperfect forgiveness of our sins from God be sufficient for us? Secondly, Because God's forgiving us our sins against him is not on that condition, if we forgive others, as this is; see Mark. 11. 25, 26. Luk. 17. 3. 2 Cor 2. 7. And as for the forgiveness of sin in 1 Joh. 1▪ 9 is to be understood for the manifestation of forgiveness, the assurance and enjoyment of it in the conscience: its usual in Scripture to put the cause for the effect, and the effect for the cause, Pro. 8. 36. It's so to be understood, because there is nothing of pardon obtaineable, but the manifestation of it, therefore not to be prayed for since Christ's death, all that is to be done is only to declare its done, and for whom it's done; for Christ will die no more, it's in vain to pray for the pardon of that sin which was not washed away in his blood, Heb. 10. 18. 2 Cor 5. 19 It is no mocking of God, to pray to God to manifest to us what he hath done for us; as, David, Psal. 51. 9 12.  
I grant Christ hath borne our sins, there is a difference betwixt Christ's bearing them, and giving us pardon for them.  
Ans. If Christ hath borne them, and satisfied for them, seeing God is satisfied, now we know it, we are satisfied, in that God hath not any thing to lay to our charge, Rom. 8▪ 33.   

2 Tim. 1. 9 speaks of his purpose.  
Ans. Christ by his death did save us, according to his purpose, before the world: mark the words, His purpose to save us was before the world: He saith not that we were saved before the world; He saved us by his death, so that its said, He hath saved us, 2 Tim. 1. 9 see Titus 3. 5. Joh. 3. 36. & 5. 24. Col. 2. 10. Eph. 1. 3. & 2. 5. 8. Heb. 10. 14. 1 Joh. 5. 11, 12, Phil. 3. 12. Rom. 8. 24. We have all in Christ, Rom. 8. 23. We wait for the adoption; yet we are now the Sons of God, 1 Joh. 3. 2. and our Redemption, Eph. 1. 4. Yet by Christ we are redeemed, Luk 1. 68 We have redemption in him, Col. 1. 14. for Eph. 1. 3. In ourselves imperfect, there is no perfection in us, nor in this life.  
Heb. 10. 10. Proves that by one act, Christ's death, God was satisfied.  
Ans. It's enough, seeing God is satisfied, we are satisfied, though others cavil, and be unsatisfied.  
Forgiveness of sin, conveyed to us by the Spirit, is called pardon.  
Ans. It appears from Isa. 40. 1, 2. That their sins were pardoned before it was declared unto them; God calls it pardon, yet they knew it not, nor had it in their consciences; Comfort ye my people; tell her that her iniquity is pardoned.  
2. Pardon of sin, or justification in the conscience, is not justification is self, but only the knowledge of it; Justification depends not upon our assurance of it, or knowledge of it, but upon Christ, Isa. 45. 25. It consists in taking away sin, that which is in the conscience is the knowledge of it, and comfort of it.  
1. That pardon of sin or justification consists not in the declaring of it, nor receiving of it; for if to declare one to be just, makes him so, than he was not so before, God and wisdom are said to be justified by men, Mat. 11. 19 Luk. 7. 35. Rom. 3. 3, 4. did it make him so?  
2. God by his Spirit declareth a soul to be just and righteous, but if he were not made so by Christ before, it will follow, he justified the wicked, which is abomination, Pro. 17. 15. They are just, or wicked, guilty persons or not guilty, he saith, he will by no means clear the guilty, Exod 34. 7. Deut. 25. 1. Therefore they that are righteous before, God will declare them to be so: God will not have men to declare any to be just and righteous, unless they appear to be so: The Elect are made just by Christ, therefore they appear so to God, and in his time he declares it.  
3. If to declare one to be just, could make him so, it were good to do it; for its good to make evil good: if the wicked and their actions were to be declared to be just, yet would they remain wicked and sinful still.  
1. Neither is Justification a taking sin out of the conscience, if it were, faith justifieth not, nor doth it take sin out of the conscience, nor assure the conscience that he is a child of God, for that is the work of the holy Spirit of God.  
2. A man may fear the Lord, and obey Christ, and yet walk in darkness, and see no light, and yet God is his God, Isa 50. 10, 11. If he be not a believer, how doth it appear that God is his God: If sin be taken out of his conscience, & he assured that God is his God, how doth he walk in darkness, and see no light? to see all Christ hath done to be for us, and sin taken out of the conscience, which is the fruit of the former, is a great light.  
3. If the knowledge that a man is a believer takes away sin, than faith takes it not away; for it is one thing to believe, and another to know I believe; as it is one thing to see, and another to know I see: the latter is by a reflection: by this reason it will follow, that nothing justifieth, but the taking sin out of the conscience, which is assurance; and  
4. If assurance be justification, than a believer may be an unjustified man, because he may want assurances, and be so clouded and deserted, that he may not enjoy the assurance of pardon, but very much doubt whether his sins be pardoned or no●: thus it was with Heman, Psal. 88 and many other believers.  
5. If justification consists in taking sin out of the conscience, it will follow, that if conscience accuse, he is an unjustified man, and so be a justified and unjustified man in ten minutes; for idle thoughts and words are sins, and conscience will accuse for them, and they may lie heavy upon the conscience.  
6. Also by this reason it will follow, that none are converted, nor have faith until they have assurance they appear to be in their sins; no faith but assurance, yet assurance is no faith at all, for they are two things, Joh. 6. 68, 69.  
7. In placing pardon and Justification only in the conscience, many of the children of God, who enjoy not assurance, but walk in darkness, in that respect are concluded to be in sin and unjustified, which is not only uncomfortable, but contrary to the Scriptures, and the Saints experience, it's an error, therefore to affirm that men must believe, and be assured of the remission of sin, to the end they may be remitted.  
Heb. 10. 14. By Perfect, is not meant pardon of sin, they were sins, and after washed, 1 Cor. 8.  
Ans. What then doth it mean, is not he that is perfect without fault? did not Christ by himself purge our sins, Heb. 1. 3. Was it not enough, and to purpose?  
They allege 1 Joh. 3. 9 & 5. 18. Whosoever is horn of God sinneth not, etc.  
Ans. It's not I but sin that dwelleth in me, Rom. 7. 20. If sin and a believer be one, how can he say, it's not I, therefore I and sin are two things: we say, Whosoever is borne of God sinneth not, and we do sin, and have sin, if this be a contradiction, you know where we had it.  
O but, say they, God's people cannot sin in God's account.  
Ans. We neither say so, nor think so, but think and say the contrary; believers sin, and they see it, therefore God much more, and counts it as it is, sin: also we say, there is no condemnation to be inflicted on the Elect for their sin, Rom. 8. 1. 33.  
Your doctrine causeth men not to feel the sense of sin, and to cry to God for pardon, nor to know the sweetness of pardon.  
Ans. If by sense of sin you mean the horror and terror of it, we desire not such a sense of sin, nor wish it you, nor do we fetch our comfort from our sense of sin, or tears, or crying, nor our best works, but only and alone from the love of God in the death of Christ; we have made a Christ of our works, tears and crying long enough.    

An Answer to a Treatise, entitled, Ancient and durable Gospel: written in answer to my Book, entitled, Justification by Christ alone.  
HE saith; It's well you yield to the truth at last, if you had done so all this while, I had spared my labour in opposing you; you confess what I stand for, p. 93. 97, 98.  
Ans. You should have read my Book before you answered it: if I confess that which you stand for, you might well have spared your labour: you answer and contradict yourself, and so contradict yourself, that your Book needeth no answer to throw it down, it will fall alone; for he affirms things unreasonable: He saith; Sonship and purity goeth together, p. 12. We are Sons when we believe, p. 76. We are not purified till Christ's second coming: Salvation and Sonship came together, p. 77. Yet no man is saved till Christ's second coming: We are Sons by faith, when God is our God we shall, etc. p. 11. 19 Adoption and Redemption came both together, p. 77. Yet our Redemption is not yet, p. 44. We are justified by faith before God, p 87. Faith by which we are justified: yet Faith doth not, nor cannot justify, p. 32. 89. We are not justified while we act sin, p. 107. No man is justified in this life; we shall be justified when Christ again appears, not before, p. 105. When they believe, they by faith become Sons, p. 76. We are Sons by faith, p. 77. That faith makes us Sons, I utterly disowne, p. 76. Are not these contradictions? So he contradicts the express Scripture; such deserve no answer; instance, he saith; Our sins remain; our sins are not laid upon Christ, and taken away as yet, p. 55. He saith; We are not healed till Christ's second coming, p. 57 Contrary to 1 Pet. 2. 24. Christ saith; Woman thy sins are forgiven thee, Mat. 9 2. I write unto you little children, because your sins are forgiven you▪ 1 Joh. 2. 12. Yet he saith; Forgiveness of sin is not in this life, p. 63. He saith; Health of body, and outward cures, are forgiveness of sins, p. 16. Our sins are not remitted, but imputed to us, till Christ's second coming, p. 94. And that believers are under the curse, and do bear it, p. 67. He denieth God to be their God who believe, and that we have no interest in God; He saith We shall have interest and propriety in God at his next appearing in the world to come, when God is our God we shall not need Word nor Ordinances, p. 11, 12. 15 16. 19 20. Contrary to the express word of God, Psal. 48. 14. & Joh. 20. 17. God saith; He will not remember our sins: He saith; He will remember them till we sin no more, p. 57 And that these Scriptures, Col. 1. 21. Eph. 5. 26. Isa. 53. Song 4. 7. 2. Cor. 2. 21. Eph. 3. 17. Rom. 8. 33. are not relations of things done, but prophecies of this to come, p. 48, 49. 57 63. 65. He might as well have said, those words, we have all sinned, in Rome 3. is a prophecy as well as Rom. 8. 33. Who shall lay any thing to the charge of God's Elect? He might as truly have said, Christ's Testament is a prophecy, and is to be understood in the Future tense, and then Christ as yet is not crucified, dead, and risen, etc. Since he said to those words in Isa. 53. 6. He hath laid on him the iniquity of us all, he could not tell whether they were or no: So he hath added, and detracted, altered and falsified some of my words, and left out the Scripture and strength of what I wrote, which is but a flight answering, & therefore a slight answer is more then enough.  
The main difference lieth in the time of Justification; I say it was when he shed his blood; others say it is when men believe: he saith, it is not till the next world: I have given my Reasons from the Scripture, and answered all the objections that I know are made against this doctrine, with as much love and tenderness, as their expressions against the truth would admit; and now I have declared the truth, and pleaded for it in faithfulness, love, plainness, and singleness of heart, as in the sight of God. Christ was called a deceiver, Mat. 27. 63. Therefore I wonder not if I be so called, yea and I expect it, and that which Christ & his followers in teaching the truth, to meet with, which was, Some believed the things that were spoken, and some believed not, Acts 28. 24.  
I pass not if any condemn me, so they do not condemn Christ and his truth, seeing all shall work for good, therefore I am satisfied in committing all to God.  
And concerning the doubt which doth arise in many concerning Communion, whether we may have Communion in the Ordinance of the Supper with such as hold contrary to this truth so much contented for, I answer to the question, whether we may walk in communion with those that deny this doctrine▪ Can two walk together unless they be agreed, Amos 3. 3.  
The Saints cannot walk together warrantably, and so not comfortably, without these two things.  
1. An oneness of faith in the principles or doctrine of Christ, known, owned, and declared.  
2. Love to the truth, and to each other, so as to desire to walk together.  
For my part, I would not join to that Church, who denied any foundation-truth, and this is one; but being joined, if the Church do not den● it, I am not to deny communion with those that deny it, until sufficient means hath been used to inform them: it appears to me, there is a necessity to part in any of these causes following; as,  
1. If the staff of beauty is broke, Zach. 11. 10. Faith and Order, Col. 3. 5.  
2. Or the staff of bands is broke, Zach. 11. 14. Love so broke, so as each desires to part.  
3. Or the brotherhood so broke, that the Church, the Candlestick is removed one part from another, that we cannot perform our duty one to another, Rev. 2. 5. with 1. 10.  
4. Or many depart from the faith.  
5. Or the worst over power the best, that offenders cannot be cast out.  
6. Or cannot agree about the doctrine and discipline in the Scriptures for the Church, when our staying cannot reclaim the rest, then can we not with honour to the truth, nor with comfort and peace of conscience, walk together. Such as love the Lord, who are of one mind and heart, in the principles of truth, are to cleave to the truth, and each to other, as Jer 50. 5. Only let each soul consider well that his grounds be full and clear; let not any thing be done in strife, nor passion, but in love to the truth and them: The Lord help and direct us all to know his will, and to do it.  
Concerning the Ordinances of Christ, many shall slight them, and depart from the faith, and the practice of them, and pretend want of Apostles, and of men to work miracles: that all that did baptise, did work miracles, cannot be proved, but the contrary appears. John did baptise, yet he did no miracle, (nor Apollo, Acts 19) Joh. 10. 41. He that is least in the kingdom of God is greater than he; therefore a preaching Disciple may baptise as well as he. The Scripture doth not declare, that he that baptizeth must work miracles, etc. therefore it may not be restrained to such; consider 1 Cor. 12. 7. to 14. The gifts of the Spirit are in nature one, though divers in operation; therefore of equal authority, and so to be esteemed by us, 1 Cor. 12. 7, 8, 9 24.  
He that is baptised by any of the gifts of the Spirit, is baptised by the same Spirit; we are baptised by one Spirit, 1 Cor. 12. 3. He saith not by the gifts of miracles; see vers. 28, 29, 30.  
If God works in all the operations of the Spirit, the baptism by one gift of it is to be acknowledged the baptism of the same God: the first is true, 1 Cor. 12. 6. therefore the latter is true also.  
To tie Baptism to some of the gifts of the Spirit, and not to the rest, is to dishonour the Spirit, as 1 Cor. 12. 23, 24. This in effect was the Corinth's sin, 1 Cor. 12. 26. The ceasing of the gifts of tongues and miracles might be, because they might not be idolised above the other.  
If the Apostles did baptise, because Apostles, than might they baptise, though they had not the gifts of miracles, etc. for it is one thing to be an Apostle, and another to work miracles, 1 Cor. 12. 28, 29, 30. Gifts are given to men severally as he will, 1 Cor. 12. 11. The Disciples were not Apostles when they baptised, Joh. 3. 22, 23, 24. & 4. 2. At that time Christ had no Apostles, Mark. 1. 14. After John was cast into prison▪ vers. 16. Simon and Andrew his brother were converted, and that Simon & Andrew were the first Apostles, appears, Mat. 10. 2. Luk. 13, 14, 15. Whence it will follow, that one that is not an Apostle, nor a worker of miracles may baptise.  
Obj. Apollo conferred the gifts of the Spirit, by laying on of hands, because its a principle in Religion, and he baptised not till he had learned the principles of Religion, Heb. 6. 2. Ans. It doth not follow, because it is one thing to understand the principles of Religion, and another to confer the gifts of the Spirit, by laying on of hands: as it's one thing to understand, to believe the Resurrection of the dead, etc. and another thing to raise the dead. Which holds forth most of God's wisdom & love: to say the Ordinances of Christ are not necessary, or cannot be had; or to say they are useful, and God hath appointed a way and means for such as believe to come by them, and enjoy them. Therefore as in Moses time the children of Israel had miracels, yet obedience was required of the after ages, who saw no miracles: So in the Apostles days there were miracles, yet obedience is required of those who now believe, although we see not such miracles. It's foretold that Antichrist shall come with signs and wonders, as Mat. 24. 23, 24. & 2 Thes. 2. 9, 10. Christ is not to come in this way, yet many, except they see signs & wonders, they will not believe, Joh. 4. 48.  
Preaching and Baptism are to continue to the end of the world; as appears, Mat. 28. 19, 20. And breaking of bread until he come, 1 Cor. 11. 26. And gifts to teach until he come, Luk 19 13. 1 Cor. 14. 3. So all things delivered unto the Saints are to be held fast till he come, Rev. 2. 25, 16.  
The end of the third Part.  
FINIS.