COLLECTIONS, OR BRIEF NOTES Gathered out of Mr Daniel Rogers' PRACTICAL CATECHISM for private use: And now hereby communicated to some private friends, towards the building of them up in their holy Faith.  
By R. P.  COR VNUM VIA una 
Printed for the Author. Anno Domini 1648.   

The Printer to the Reader.  
THe Author of these Collections or notes out of Mr Daniel Rogers' PRACTICAL CATECHISM (which may not unsitly be called an epitome thereof having experimentally found much benefit and comfort by them in his own private conversation, had divers times transscribed several Copies to bestow upon special friends, to the intent, that they might with himself, be promoted in a religious course. But now, growing old, and weary of transscribeing so many as he desired, he thought of a more exped te way and less troublesome, though with some charge to communicate them to his friends in this form. Such is the diffusive nature of good, that it contain's not itself in a private closet; but spread's further and enlarge's its quarters, where it may find entertainment. Give God the prais, and enjoy to thy benefit and comfort the pious labours of this thy friend, who undertook this pains for thy sake.   

Collections gathered out of Mr. Daniel Roger's PRACTICAL CATECHISM for Private use, and now dispersed by some few Copies for the use of private Friends, to whom I desire to communicate the same comfort which I have experimentally found by them. GOD give a blessing unto them, to the Soul's health of those who shall be partakers of them.  


ARTIC. I.  
In Adam mankind was created in perfection of light and holiness.  
He was not miserable at the first: for God created man male and female in his own image.  
1. For the matter, in respect of his Soul, he was made a spiritual, immortal, invisible intelligible Being, as God, a little spark of Divinity.  
2. For the manner: as God's Essence being One is subsisting in three persons: so one soul in three powers, natural, sensible and reasonable.  
3. In respect of endowments, pure, lightsome, orderly, righteous, holy and perfect, though not in actual power and stability, yet in habitual integrity. He was righteous, but not righteousness (for that's the Gospel-work) not immutable, but left to his freedom of will.  
4. In his body, although of earth, yet by the breath of God, putting life into the earthly frame thereof, he was made a creature of great authority and majesty, a Lord and Sovereign (under the Creätor) of all his creatures under himself. A little lower than the Angels, a petty Viceroy under the Lord himself.  

This Image of God is more distinctly considered in three things,  
1. Body.  
2. Soul.  
3. Person.   
I. In the Body: in which we consider two things.  

1. The Production of it.  
2. The Frame of it being made.   
For the first: the Lord addresse's himself more solemnly to it then to other creatures: Let us make Man: not thus, let man be. The Trinity is called to this work, noting it should be divine, excellent and complete.  
For the second: a special resemblance of the Creätor. Consider it in three things.  
1. created with peculiar aptness and fitness for the service and execution of an immaterial and divine Soul: yea every way and in all points most instrumental.  
2. Out of so base and earthly substance the Lord raised up an immortal and durable nature, never to die, free from all alterations.  
3. A difference of habit, of proportion and gesture from other creature: in him such reverend marks as cause all creatures to stoop and do obeisance to him.  
II. In the Soul: considered two ways:  

1. In the Nature of it.  
2. In the Functions.   
1. In the Nature, like God's immortal, incorporeal, intelligible, free to will or nill.  
2. In the Functions, both inward and outward.  
Inward: 1. The understanding having perfect knowledge of God. 2. His Will perfectly righteous, wholly subject to God's will: and so the operations and actions suitable to both. God then sat in the throne of the mind as supreme, the Will was subject to the mind, the Actions to both.  
3. The Conscience pure.  
Outward ordered by knowledge. There was positive power and free will to good, and to evil negative: (as now in the unregenerate there is a freedom to evil and not good, and in the regenerate, partly to good, partly to evil) only not unchangeably so.  
III. In the whole person.  

1. In his reverend and awful behaviour.  
2. In his honourable entertainment vouchsafed by the Lord, even as a Prince into his Palace.   
All the world being finished in her due parts and ornaments, man is brought in as the Royal creature, possessed of all the rich treasure of the Creation, set therein as in a theätre of the Workmanship of God, that all should be subject to him.  
Although the crooked nature of man think's it but her misery to think how happy she hath been, yet the Lord purposeth by this means to bring her back to her first excellency, if she will be ruled by him.  
Use I. This should teach us to adore that deep workmanship of God, which once enstamped such a lively image of himself in man, as cannot be quite defaced, no, not by sin itself, I mean in some characters of it, which by his merciful providence he hath left in common nature.  
This stir's us up to two meditations. First, if sin (as defacing a blemish as it is) yet could not so quite root out that honour and majesty of God in man, but still he hath reserved (for universal ends) some relics thereof (for else whence is it that the Lord hath denied those useful creatures, the horse and the ox and others, to feel their own strength, and the curs of man, so that they should quite renounce his service: do they not still fear the shadow of God's image? and are they not awful? nay, do they not yield themselves to his tameing and subduing power?) what an indelible character is there in his second image of righteousness enstamped by the Spirit of Christ? who dare say that any thing can deface that lasting image?  
Secondly what reverend respect should we yield to the ruined image of God in the Creature? who should dare to mock and disdain those whom God hath doubly impaired his image in? even the lame, the blind, the deaf, the imporent and crooked.  
Use II. This should smite a terror and awe into us of Magistrates, Ministers, Parents and Superiors: let us behold God perfecting his authority in them, though they have razed it out by their sin.  
This recognizance of the first image of God should occasion us 1. to shame our selus, by the reflex of our odious and degenerate qualities, upon our own spirits. 2. To provoke us (if we are not quite forlorn) both to mourn, that for so base objects and lusts sake we have despised so great graces as have been offered us: and also to excite our appetites to long after it, and to groan under our inability to believe it; saying, O Lord I was born to excellency and honour, and shall not thy persuasions draw my heart to recover my lost estate? and should not each day seem ten to us (when we may regain it) till the Lord hath settled it again in Christ upon us?  
Use IU. It should teach us much more to believ, how admired he can make himself, in all his Saints by his second Creätion, especially at his second coming: and the whilst, in repairing his image more perfectly in those that believ; faith being a greater excellency and tending to a nearer Union than ever any perfection of Adam, Oh! it should convince us of the goodness of mercy, and cast out that enmity of ours, which cannot beteam God one good thought.   

ARTIC. II.  
ADAM fell from his integrity by wilful transgression.  
HIs sin was a Compound of all sins in one: a proud, disloyal, needless, distrustful, revolting, discontented, unthankful, rebellious departing from the blessed GOD to a base Creature, even when he was set in the midst of all perfection above all base objects.  
He was indeed actually God's image, but not unchangeablie so. Therefore having his will left in her freedom, and unestablished by gracious determineing thereof to good: Lo, when a sensible object is presented by the Devil, first she (as the weaker) than he by her means, freely chose to leave God and to embrace the Creature. And hereby, when he was made able if he would to stand, (although, so as he might fall) he turned this voluntary might, into a necessity of falling, and impossibleness of return by himself.  
This sin is more fully set forth by two things.  

1. By the description of the holy Ghost.  
2. By the parcels of the sin.   
I. The Scripture calls it That disobedience, That offence, That transgression. Sol. Eccl. 7. ult. calls it a finding out of inventions. No man can find out any thing that good is beyond God. God had found out and bestowed on Adam and Eve all goodness in perfection: yet they would find out beyond him, and be wiser than he: supposing to better their estate: but they found out nothing but their own findeings, Sin and Sorrow, as it was just they should do, who would go beyond God: they found out work which God never set them, and then devised lies and shifts, but they found out misery to their portion, when all the rest vanished and left them in sad confusion.  
II. By the parcels of their sin: considered  

1. By the circumstances,  
2. By the fall itself.   
The circumstances are as the persons belonging to it: viz. 1. the Serpent the subtlest creature, the fiittest instrument for Satan to work by: he set's upon the woman the weaker, and that alone. 2. Satan, who had been an Angel of light; but fell by pride, and now full of rage against man. 3. Eve and Adam jointly: who did most immediately concur to their own transgression.  
In their fall consider two things.  

1. The remote causes.  
2. The more near and proper.   
The former were  
1. Changeableness of their will, whose habitual holiness wanted a confirmation in grace, and so was corrupted to a passive capableness of evil, but they used not that power to stand, which God had put into them.  
3 The aptness of the temptation. By the strong bait of sweetness he attempts the affection, and so corrupts the judgement.  
The near or proper cause is threefold.  
I. Inward tickling of their affection: not suddenly, but by steps. Satan suspend's the act of goodness in them, bring's them to a slack remissness, and corrupts their bent of spirit. This was the first spawn of the sin: which stood in foolish credulity, curiosity and dalliance. Credulity, to secure herself of her own welfare, as if nothing could or would hurt her. Curiosity, to enter change talk with a creature, she being the Lady of all creatures. Then Dalliance, in bandying so many replies one after another (who knows how many?) and ventureing to prate of so weighty a thing as her happiness, not doubting that so nice a point threatened her ruin.  
These three brought forth the second, which was  
II. Snareing: for by this tickling of her she takes the Devil's snare into her will and thoughts, so far, that as a bird in the grin she could neither go backward nor forward, but is limed and hampered with that which at first she was free from.  
And so in the third place succeeds  
III. Secret assent to the temptation, and yields up the inward weapon of her innocence to the Devil. So God leave's her to call evil good, and good evil. And so she took it, eat it, gave it her husband, who, though he were not first, yet he was last in the transgression, and yeeldded to do as the Devil had drawn her to do, and so both of them disobeyed.  
In the fall itself consider, not only the act of the transgression, but with it a fardel of abundance of foul corruptions of heart: and these are of two sorts, Special, or General. The Special were, 1. Pride. 2. Security and Sloth. 3. Vanity. 4. Sensuality. 5. Discontent. 6. Salriledg. 7. Cruelty and Injustice with the like. The General: 1. Woeful distrust of God. 2. Rebellion against God. 3. Unthankfulness. 4. Apostasy totally from God.  
Use I. Learn from the Serpent, who abused his parts, not to boast our selus, or rest in no outward gift of God for itself: Seeing (if unsanctified) it may be instrumental to such villainy and dishonour to God, either in our public or private places, and so prejudicial to our own Salvation, as we should wish rather we had been Idiots, than so egregious,  
Use II. From Satan, learn to suspect him in his sweet enchantments: and when he attempts Eve, that is out sensual part, overthrowing our Adam and judgement thereby, then to handle him roughly, knowing him (by his messenger) not to be far off.  
Us▪ III. From Eve and Adam, learn to beware of dalliance and admitting parley with temptations of sensuality, lest we far as Samson by Dalilah, and would fain get off the hook, but cannot, being snared.  
Use IV. Bless God, that in Christ hath changed old Adam's perfection to a better and surer: from a self-subsistence in grace according to our own freedom, to a subsisting in another. Betrusting us no more with our own treasure, but keeping it under the lock and key of his own power in Christ.  
Use V It teaches us highly to esteem of self-denial: Adam fell by too much trusting himself, we stand by the grace of self renouncing.   

ARTIC. III.  
Adam's sin made him miserable.  
Both in respect of sin, and punishment.  
1. HIs actual sin brought forth Original: his Original all Actual sins: and both these procured all penalties. So that by the wrath of God was inflicted upon him the loss of God's image standing in righteousness and true holiness; a deprival of the glory of God both in Soul and body. Hence came that utter impotency of mind and members, to purpose, to will, or execute any good. Nay, an utter averseness from it, an utter uncapableness of it, a contrariety of Spirit unto it, Jo. 14. 4. and 5. 14. Psal. 5. 15. Rom. 7. 23. propension to any sin, and unaptness to any good.  
2. So for the penalties, a seed of utter impenitency, disobedience, obstinacy, apostasy & excommunication from God. From this fountain proceeded both actual sins and actual penalties. Sins of commission, omission, ignorance, presumption: inward habits, as hypocrisy, earthliness, ignorance, error, profaneness, unthankfulness, hardness of heart: Outward acts, impiousness, unrighteousness, intemperancy and the like. So penalties actual, as the impurity and curs of conception and birth, the loss of the right and dominion of the creatures, the curs on God's blessings, hellish terrors, diseases, poverty, discredit, imprisonment, fear of death, guiltiness of judgement, and utter misery of loss and since in hell. Such a penalty upon Adam's nature, as made it truly miserable in stead of being truly happy.  

This misery hath two branches.  
1. The misery of sin.  
2. The misery of punishment.   
1. Misery of sin is either of the root, Original: or the branches, Actual sin, both making the Soul truly, though not equally miserable.  
The misery of Original sin standeth in two things.  

1. Original guilt.  
2. Original stain or pollution: both being the fountains of all actual guilt and pollution of conscience.   
Original guilt is that privity and reflection of conscience, whereby he told himself continnally that he had fallen, and therefore must die the death in each kind of it, body and Soul. This perpetual Alarm of conscience in his nature was the first part of his finfull misery. And to say the truth, what misery is like to this? to be ever on the rack of a man's own spirit, suggesting and boding him sad things to come for his sin, threatening him with perpetual ruin.  
Original stain, or pollution is set forth either in the whole, or in the parts. Touching the whole, the holy Ghost expresseth it by the word Death: for as death is the resolution of nature; so is this death of the Soul a total abolishment and corruption of that blessed frame of creätion, in Mind by light, in Will by holiness. Touching the parts, in the mind there is a death of all pure light and knowledge: in the will, of subjection: in the affections, of direction to the right objects: in the conscience, of all welfare and pureness: in the spirits, senses and members, there is a death of that ability and serviceableness to the Soul in good things; and a proneness and tickling to be employed profanely and unholily. To conclude, there is a death of the Person, in respect of that right and sovereignty over the creatures, with a slavish proneness rather to idolise them, both in the worship of some, and the love or use of others; a declenfion from God, and a revolt to the base creature, as Eve did to the forbidden fruit.  
The misery of Actual sin is the depravedness of death of all the operations flowing from the soul within, or the body without.  
11. The misery of punishment stands in the manifold penalties both of soul and body. In the Soul first, an averseness from God, an uncapableness of admitting of any means to draw the Soul out of misery to any better estate, a spirit of resisting and opposition to any such: a proneness to be riveted more and more deeply into this woe, with less or less feeling or believing it. Touching the body, what languors and diseases are incident to it: what poverty, baseness, beggary and want to the estate? what reproach to the name and credit? aspersions, slanders, dishonours? what misery in family, Church and Commonwealth? Crosses, straits, pursuits, losses, forfeits, death of friends, imprisonment, bad tidings, famine war, pestilence and a thousand ways for him to go woefully out, who came but one way into the World: besides grief of mind, melancholy passions and distempers of the spirit, bad conscience, ill marriage, lewd children, ill success, ruin of estate, and at last a miserable death: and yet the upshot of all is worst after, viz. a final separation from GOD, and loss of his eternal presence, with the since of unutterable, intolerable, unavoidable wrath of God in Hell upon the whole man for ever, without the least hope of help or redress in or from himself.  
Use I. To confute the Papists, who deny this death of nature, and say, there be left in the unregenerate such abilities and devotions as may congruously dispose God to pardon them, and by some help of grace merit also full forgiveness. It likewise reprov's natural Papilts, who  upon their civil, moral, or religious duties: except ye also deny your selus, and behold the miseries of your natures ye will far worse in time even by your righteousness, then if ye had none. For why? do not ye graft upon a rotten stock, and gild a rotten post? So also such as commend men's natures, saying, oh such are so sweetly natured, courteous, loving, mild and harmless, that there is but little between them and heaven: alas, how many of those sweet creatures are as bitter enemies to God's grace, as friends to civility and fair carriage. And also such as defend their passions by their nature, saying, it's my nature to be so hot, I have soon done: fool, thinkest thou thy nature is more excusable than thy passion? Men think the Minister should only reproov gross sins, but should not be bitter against infirmities: oh, God would fain draw thee from the open to the secret sins of thy heart, lest thy freedom from the gorsser should destroy thee.  
Use II. This should cause thee to look upward, and to gauge the greatness of Christ's love, which could finde in his heart to satisfy for such a misery, & to fetch happiness out of the depth of it. The height & depth of mercy cannot be sounded, till thou take measure of it by the depth of misery. Little sin to forgive will make Christ little loved. Let us not lessen and mince our sins in hope of more easy pardon: but if we should magnify the grace of Christ, let us first magnify, and enlarge our sin to the uttermost: if Christ see that we rather hope in our small sin then his great grace, we are dead men. The way to get pardon is to equal his price to all our misery. That love that would rather satisfy for all, than any should condemn me is of infinite dimensions.  
Use III. This should cause us to wonder at the goodness of God's dispensation of this misery, that both in the sin and in the penalty it should be so mitigated by the providence of that God, who for universal ends restraineth the force and violence of this misery. Let us acknowledge the singular patience of God to dispens so mercifully with man: all save hell being mere indulgence of mercy.  
Use IU. It teacheth us to judge aright of sin: to count our selus miserable by it: to judge of it not by the matter or act of it, but by the villainy of it against the majesty of God, his crown and dgnitie. And the truth is, from the slender esteem of sin comes that base esteem of Christ with many.   

ARTIC. iv  
The whole race of mankind is guilty of Adam's sin.  
AS a Leprosy it hath overspread the whole nature of mankind, all sorts, sexes, state and degrees, without exception, Rom. 5. 18. All the sin, all the penalties of sin belonging to Adam himself, belong to us: no man is exempted from this mass of corruption. That first actual sin of Adam and Eve in eating the forbidden fruit is conveyed and made over to us: then original, then actual, than penalties, all hanging each upon another, as the lesser boats tied to the greater ship. So then, although we did not individually and personally see, talk with the Serpent, put forth our hands, and put the fruit into our mouth: yet did we eat it as well as he: why? because Adam's sin was the sin of nature, not of a person. As God would have imputed Adam's integrity to us, if he had stood therein, so might he impute his sin.  
And thus by partakeing with him in the act, we also partake with him in all the consequents of sin and penalties following.  
Use I. This should teach us, when we see what a lump of mortality it hath leavened, to lie down with horror under the hugeness of it, and to feel it crush our souls yet more sensibly. How deadly a poison is in the sin of Adam, which could not be washed out in so many hundred generations. Nay the stain of it is as fresh, and will be to the world's end, as at the first, and the fruits much fouler. It's a true speech, Old Adam is not as other old men, crazy with old age: but his age is renewed in every new generation, as the father in the son. This should take away all prideing our selus in our brats, being the generation of vipers.  
Use II. It should make us tremble to think that we have put into them a leaven, which Grace it itself will never thoroughly purge them of in this world.  
Use III. It sharply reprov's such as solder up this fearful ruin by any outward accomplishment, which makes them glorious in the eye of man, and so blind themselves willingly from seeing their abomination before God.  
Use IU. It teaches, that if God exempt any from this leaven and infection, they must count it a peculiar grace: for he is tied to none.  
Use V Let all Pharisees learn to take this razor and cut the comb of their own conceitedness, when one and the same misery shall be laid upon the proudest hypocrite, and the profanest Publican, when one hell and judgement belongs to both. Oh what ground of self-denial and humiliation ought this to be?   

ARTIC. V  
There is no possibility for man of himself to escape this misery.  
He is uncapable of any way offered him, therefore much less able to embrace it. Nothing in nature, art, education, nothing of worth or congruity, nothing from self or other men, or Angels to help out of this desperate ruin.  
Use I. This should quite sink the heart of a proud Sinner. Hopeless misery should make an helpless Soul, lying panting at the mercy of a Saviour, and gasping for breath, that if there be no more for her out of herself then within her, she may give over all.: And while she see's no hope in herself, she may despair in herself, Those that come to Christ must be wholly beaten out of all holds, and those strong holds of self-hopes and self-love's either of mere nature, or mixed with some help supernatural. Give now up all weapons, and say, If it be thus Lord, thou hast overcome, I am bereft of all, and I must stand to the mercy of a Conqueror: I have nothing to merit or help me: it remaines now that utter misery provoke mercy at the hands of a merciful GOD, with whom the fatherless shall find it.  
Use II. It quasheth all Popish pride and arrogancy, all Pelagian conceit of the remnant of  in us towards our own Recovery. Man is as truly blind as in a dungeon of darkness. Though light be offered, he is as impotent to see it, as unable to procure it in the want of it.  
Use III. It teacheth what a mystery Grace is. When grace finds a man, it doth prevent him, even as the light comes upon the Drunkard in the depth of his snorting and Surfeit. Oh the sweet peace the Sinner finds in his misery! As Israel made their bondage ease, so we hell itself our heaven by custom. We add delusions to our blindeness and senslesness by falls errors of our own and others. Nothing can work the Soul to humiliation save woeful experience, when all is too late.   

ARTIC. VI  
The convincing Ministry of the Moral Law reveale's our misery.  
THe Apostle 1 Tim. 1. 5. divides the work of the Law into two sorts: 1. One upon the righteous as an eternal pattern and direction of righteousness. 2. As it is a means to convince the ungodly, and to reveal to them their sinful and cursed condition. The Law work's two things in particular: 1. Know. ledg. 2, Conviction.  
The Law first searche's the Soul, it's the Candle of the LORD, and pierce's the bowels of the Spirit, those secret windeings and corners, shifts and evasions of it, be they never so colourable and subtle. The Lord hath given it authority over the Conscience as his own Bailiff, to hunt out and discern sin in the colours, in the kinds of it, open, secret, thoughts, affections, yea concupiscence: not the bare letter of the Law but the Spirit. And the conscience of the unregenerate being once thus stirred, is as the light of the Law to bring God into each privy part. That most holy and wise God who first contrived the Law, put the light of his own pure majesty into it, and enabled it to discover sin to the Soul, not as other laws to speak to the ear, but the conscience. And as light, so conviction also, both are put into the law by the same God, whose fingers wrote it.  
The Law discover's not the unbelief of the Gospel: for it is a model of the righteousness of creätion, in which there is no need of faith: therefore it only reveale's those sins which make us guilty without a remedy, that might drive us to seek a remedy.  
The Law discover's all sort of sin, Actual and Original, and the curs that lies upon us: And this it doth 1. by dispersing those mists of ignorance, that suffer not the light to enter. 2. By removing the bars against it: which are chief these:  
1. Prejudice against the light, the means of light and instruments of light, which hinders them from Knowledge.  
2. Custom in darkness: they have lived as their forefathers, and done well enough.  
3. Hardness of heart and purpose to to live in their lusts still.  
4. Woeful bluntness of edge and bluntness of Spirit, by which they make themselves uncapable of Knowledge.  
5. Generalness or slightness by which they pleas themselves, to know the mere common sins, which every one may read in great letters running; and through eas seek no further: because indeed knowledge in not their aim, but their policy to avoid the shame of gross ignorance.  
6. Self-love, by which he is loath to be informed in truths: his partiality and subtlety, which suffers him not to bear such truths, as are like to oppose his personal, precious and beloved evils, whereby he is loath to hear of any sins, save other men's, not his own.  
7. Errors of our own conceit of sound righteousness, to wit, that we have served God well, both in shunning of sin, or doing duty, when we have been drawn to it only by foreign compulsion, or outward occasions.  
The Law enlightens us in the discerning actual sins both in themselves, and in their Penalties.  
1. In themselves, sundry ways.  
1. By her authority in commanding, setting up herself in the conscience the most privy chamber of the Soul: this no law of man can do.  
2. By her harmony, consent and coherence: this no man can see except enlightened. Jam. 2. 10. be that break's one, is culpable of all. As he that break's one Link of a golden chain, breaks the coherence. As he that break's his neighbour's fence trespasse's him as well as if he ranged over all his ground, because the bond is broken.  
3. By her royalty: That as a King is not prescribed against by the quality of any Subject offending, why he may not hold him guilty: So in this no person is accepted of God in this kind. This royal law is impartial, it will show a Queen her sports as well as a poor woman.  
4. By her integrity and soundness: that is, it open's sin to the soul in one kind as well as the other. Such is the corruption of Adam that it will suffer much of the body of sin to vanish in the survey. But where God enlightens he discover's sin in all her sexes, male and female, strong and weak, remembered and forgotten, ignorance and knowledge, in a word, one and other: for want of which many a Soul never comes to the bar of God's conviction.  
This rule shows the difference of these:  
First, sins of Omission are pass by, and balking of some duty behoving to be done whether against, or without knowledge.  
Secondly, sins of Commission are actual do of some evil (in thought, word and deed) against the revealed will of God, whether we be convinced or not convinced convinced thereof, to be sin: as to work upon the Sabbath, to speak vainly, to nourish base thoughes.  
Thirdly, sins of Knowledge are transgressions of the Law of God against a man's conscience, and the check of it, whether greater or smaller: as when Shimei poised Jordan against his own covenant, or, when a man goeth against his own light. Sins of Ignorance are, when a man transgresseth, but yet not knowing his sin to be sin, as Abimelech coveting of Sarah, Paul's persecuteing the Church.  
4. Sins of weakness or Presumption differ only from sins of knowledge in the intention of him that sinneth: Not each sin of knowledge amounteth to a sin of presumption, though all presumption must need's be a sin against knowledge. Sin of presumption than is a sin of knowledge committed with an high hand. Sin of weakness is a sinning against such knowledge as yet is prevented in her work through accident: as either inability of grace to stick to knowledge, or, through timerousness and fear, although dalliance and wantonness be absent, and though conscience be present to accuse. 5ly. Sins of presumption itself are not all one: for some are only presumptuous in act, as David's adultery and murder: others are total, when a man is totally and finally carried in a presumptuous stream of habited sinning. This trencheth most horribly against the patience and long-suffering of Grace itself: and commonly drawe's impenitency of spirit upon itself, which cannot repent when it would. 6ly. A just fruit of this dalliance with grace habitually, is that total and final Desertion of God's spirit, giving over the presumptuous heart to such a sinning against grace, as at last despiteth that grace, which it hath so long slighted; as the Gnat which burneth itself in the candle: and this is called sinning against the holy Ghost differing from habited Presumption in this, That in that a man sinneth against the grace of the Spirit: but in this, a man despiteth the Spirit of Grace itself.  
5. By her extent: it is a great piece of the light of the law to extend itself in the soul to all parts and degrees of sin: 1. in her Spiritualness, teaching us not to rest only in open, gross, moral offences, but to go to spiritual wickedness. 2. In her inquisition and search: it dare and can go to any part of the whole man, and fetch out any poison out of any corner. 3. in her aggravateing power: whereby she inlarge's sin by her circumstances, causing it thereby to seem the more odious, and setting the worse colours upon it; as because such a person committed it, a public man, against such light, when he needed not, from mere malignity of Spirit, in the midst of blessings, against mercy, gospel, vows, covenant, etc. 4, in her purity: the law doth not go tell the Soul of each sin; but set's the mirror of God's pureness before her, that she may according thereto discern and judge of sin; good and bad, true and evil.  
These are helps to serve the work of the law in convinceing, not to forestall the work of the Spirit. she more sound light the soul hath, the better: Howbeit, God is free to work in what way and measure h●e pleas.  
II. The law discover's sin by the Penalties. The Lord takes away all distinction of venial and mortal sin from a man: presents himself to him in his full justice of revenging all sin without exception: tell's the Soul, deferring of punishment is no remoovall of it, that all sins deserv all punishments; that the least cost the Lord Jesus his blood, and he that beleev's it not, shall pay for it in hell: there is no lying hid from God's eye; no shift, or evasion besides faith and repentance.  
The Lord discover's Original sin to the soul many ways:  
1. By the special terms of his Word: the Lord is in no one thing so emphatical, as in the names he give's to this poison. He calls it the old man, the flesh, lust, concupiscence, the law of the members, the law of sin reigning in the members, the body of death and the like.  
2. By comparison. For when the Soul hath had the view of actual sins before, as most irksome, and now comes to see greater abominations than these, as the Lord tell's Ezek. Chap. 8. 15. Oh! how out of meature sinful seems it to the soul? how doth she cry out, miserable man! for mark, thus she speaks, although actual sins were enough to sink me into misery, yet I see they were but evil in respect of their part: but now I see a body of all parts and members, a King in his throne. I see now myself cursed double and treble.  
3. By the properties of Original sin. as,  
1. It is eminently sinful: it's more sin than other sins: Whatsoever is in any of them, is here more notoriously: whatsoever filth and base quality may be spied in all, or any sin, is here more singularly: as light and heat is in our fire, or the air, or the Moon, but eminently in the Sun, the first subject and seat of it. All the poison of actual evils is seated in the Original, after whose copy they writ: and therefore Original is greatest, as the seed, which in her power contain's thirtie-sold.  
2. Predominantly, both in respect of fullness and force. For fullness, it hath all sin under it, and in it, as the perfect body hath all the members: 'tis the fuel of the fire of sinful acts. For force, Paul calls a Law. Prince's rule strongly by their laws, they are as a soul wholly and en each part: nothing so forcible, there is a necessity in a law: it break's down and carry's all before it.  
3. Perpetually. We say the King hath a perpetual patrimony that is not alienable: so hath a Sinner by his original sin: He may fail in his spending-money, as in his policy and strength, and industry to oppress, to defile his body: but his stock and patrimony never fails. If it be so in the best of God's servants (Luther himself little molested with covetousness, yet he had this Stock still within) how much more is it true of each sinner.  
4. It is an Overflowing sin and natural. Fire and water are ill masters, but they burn and overflow naturally. It please's us because it is natural, and hath a self-perswasion which carry's it smoothly, unsuspiciously, and by privilege. It is my nature to smite when I am angry: it's my nature to be soon hot: it's therefore the more dangerous and cursed.  
5. The bondage of it. It binds up the Soul in death, hardness, insensibleness, incapableness of any good, averseness to all means of grace.  
6. The unlimitedness of it: Not only an utter impotency to any present obedience urged by the Law: but so rooted a languor, as rejects whatsoever God might impose.  
Use I. Touching the sin of ignorance, bless God, that hath freed us from the darkness and corruption of Popery, whose principles do for ever keep Souls far from the possibility of sound knowledge of their natural estate, eitther by actual or original sin. Beware likewise of nuzzeling thyself in places under ignorance, or to abide ignorant under the use of means: bring not God a sacrifice which vows this eye of knowledge of thy sin.  
Use II. Admonition to all sinners, to go to work aright, to get sound knowledge of their estate. Consult not with dead teachers, go not to blind guides, to such as thyself, to deceivers. Consult not with thy wits and carnal wisdom, thy corrupt hopes, blind devotions.  
Refuse no informations for fear of losing thy liberty in sin.  
Use III. Exhortation to all that would be kindly convicted to come to the light for sound information of sin. The want of this will be a flaw for ever in thy Religion. They who never knew themselves, never were humbled ones, nor believers. Discourage none for measure. That light which makes all manifest, is enough, be it never so little, if sound.  
Use IU. Every one ought willingly to open himself and the door of his conscience and the light of this law, coming into it. Although the law hath no Christ in it, yet the maker of it useth it as a Schoolmaster to him. Grace begins at the root of enlightening: examine thyself in thy uprightness therein.  
Use V This layeth open the unspeakable justice of God in suffering such darkness to speed over the world for so many ages, and still in many nations who sit in the Valley of death.  
Use VI This may teach us how deep a blindeness is cast upon the Soul in point of discerning her own sin and danger. Nothing is further off then the reflex of her own corruption upon conscience: nothing more tedious then to be informed of sin in the kind: He that comes to tell us what we are, is our deadly enemy.  
Use VII. This should teach both Ministers and people to loathe all Generalities, and to learn the Law in the true sens and the through enlightening of it.  
Thus much of the first work of the law, i e. knowledge of sin as sin.  
II. The second work of the Law is Conviction; and this is twofold: I. Simple conviction, viz. of the judgement. 2. Conviction with terror, viz. of the whole Soul, or whole man.  
When once the soul is thoroughly enlightened, if the law proceed in her work, she comes to apply her light to this convincing of the soul: and first by causing the conscience to join against itself, and to say, thou art the man. Again, by a due yielding of the soul to lie under the bondage and fear of punishment belonging to such a sinners woeful estate.  
1. This work of the Law, viz. Conviction of the judgement, is the second work of the Ministry of the Law, by the efficacy whereof, the soul beleev's herself to be that which she knows, to wit, this sinful and cursed one. A most powerful work: yet no other than the poor Minister of God enabled by the authority of the Law, may and doth perform. The Law effects this conviction by removeing three lets: 1. Deadness of spirit. 2. Sloth and eas. 3. Subtlety and hollowness. And contrarily put's a quickuing, and a diligent and plain consent to the light, into the soul.  
1. Deadness of Spirit. Love of lusts and custom therein with delight, doth defile and besot the powers of the mind, that as one busy in his game doth not listen to a sad tale: so neither doth this mind to the end of the law in enlightening.  
2. Loose incogitancy and carelessness, by which men run up and down with light, as the dog with his chain broken loose. So doth a slothful heart, even cut's its own throat.  
3. The worst of the three, Subtlety and slyness, when men pretend they have received the light to believ it: but they lie, and their falls hearts are defiled with some secret root of bitterness, which will not suffer them to be plain.  
Now the Mnisterie of the Law grapple's with these, by jogging the soul, and not suffering her to be any of these, but being more forcible in setting the Word home to the soul, and breaking open that lock which will not shoot of itself.  
And this it doth many ways:  
1. By entering into a solemn judicious course with the soul, and by applying the light to her by particular evidence-giveing in against her, that she is this child of death. When the Lord meane's to go thoroughly to work, he will suffer no lust, no sloth nor falsehood to keep off the soul from her light, but (will she, nill she) she shall not only almost, but altogether be convinced. Now to bring the light and the soul close together is the great wisdom of the Spirit in the Ministry of the Law. Sometimes he first insinuate's into the heart by slight or cunning, and trap's the soul ere it be ware in his net. Thus Nathan came upon David. Sometimes he takes the soul napping in the midst and her sin, while the scent is fresh: thus he dealed with Saul. Sometimes, by contesting with conscience, and urging her to speak truth upon experience.  
2. By violence and necessity, when no other course will serv. This the Lord doth by threats apart, and sometimes by the addition of some works convince. Thus God dealed with Saul, and with Achan. Sometimes the Lord is fain to circumvent a Sinner in his own course, and to bring forth the long-concealed marks of his sin to his face, bidding him deny it if he dare. Thus Tamar dealed with Juda. Sometimes by crosses, so was Manasses taken in the bushes. So the Prodigal. Sometimes by patience and long-suffering, and thus Saul (in a pang) was convinced of David's innocence.  
Use I. Of sad mourning for the days we are in, in which this spirit of the Law seems to be lost: even as the Ark and Ephod were in the days of the second Temple. Oh! it is heavy to ponder, how few consciences are roused up and gastred from their dregs under Ministeries of 7, 10, 20 year's continuance! but still the same men and change no colour.  
Use II. Of Admonition both to Ministers and people. First to Ministers, that they pray and strive for the Spirit of conviction, It's God's gift: and one chief part is to be Ministers of the Spirit, not of the Letter. The manner of of our dispensation is more than our voice, and as much as our matter. Secondly, to people: They must be warned to shake off their lets of conviction: Let the righteows smite you, it shall be as a balm. Thus Abigail was welcome to David. Self-love is an Adder, which will not hear the voice of the Charmer. The sweetness of usury, pleasure, lawful liberty,, eas will be as a Delilah to keep off the least conviction of the law.  
Use III. Examine thyself about this weighty work of the law, that thou mayest hope to go on more safely. Try it by these marks: 1. By the love of a convinceing Ministry, and loathing of the contrary. 2. A clearing of God, and the righteousness of his law: call thyself the Slave sold under sin. As he to Achan, give glory to God. Hugg the Chirurgeon that lanceth thee. 3. Shame and confusion for sin. The Publican durst not look up. 4. By thy thanks to God for this merciful work. 5. Be thou under this confusion till God raise thee up. Let rottenness enter into thy bones, that peace may be in the day of trouble. Crust not over thy sore. Wax not weary of this work of God, as most do. 6. Let it end in the true consternation of Soul and terror for thy sin.  
Thus far of conviction of judgement.  
II. The second work of conviction, is of the whole Soul, called Terror and Bondage. For when the former work of conviction hath prevailed, it work's thus, that such a Soul is under an arrest, and seeing itself this sinner, this cursed one: he is thereby killed: and the Spirit brought into terror and bondage. Rom. 7. Paul saith, When the Law came I died. Meaning in spirit and in conscience. That self of jollity, eas and security which sin afforded was niped and quashed: and in stead of it a sad item given to the soul, takeing away the taste of her morsels, mixing the gall of Asps with her drink, and stinging her as an Adder, and stabbing her to the heart as a sword for her convinced villainies: Yea and none more than this body of death, which still dogg's her, and wound's her as fast as she lick's herself whole with all duties or abstinences, and works and shifts, proving her a slave sold under misery, and showing her by nature a world of sin and woe to bear down all her morality & hypocrisy. And yet this terror is not grace, but in the Elect a seed of it: This work in Scripture is called the Spirit of fear, or bondage: not bondage to sin, but by it: whereby, as they who are prisoners under chains do lie in sorrow and horror without escape and hope, so do these. Their spirit is enslaved to fear, their conscience to guilt, accusation, to the whip of wrath and justice, yea crushed down to hell by the torment of such a spirit as cannot sustain itself for the restless anguish thereof, but abide's and hang's between earth and hell.  
This Legal terror is explained by the consideration of three things especially.  

1. The difference.  
2. The nature, effects and end of it.  
3. The extremities or abuse of it.   
I. By differencing of it from the former conviction. The work of enlightening casts out ignorance: the work of convincing resist's deadness and insensibleness. But this third of consternation and terror resist's that pride and jollity of a sinner, over-bearing himself and lifting up himself in his sin without check or remors. And this later is of all other, the most proper work of the last, to tame and beat down the lofty heart of man, setting up a law to itself to walk as it listeth without law or fear. It is as Leviathan pulling down all children of pride.  
II. By the nature, effects and end of it. Touching the nature of it, It is a presenting (more or less) of the wrath and penalties due to sin, unto the whole man, by the conscience, for the casting of it down at the feet of God. First, it's a presenting: for the dead bare letter of the ten Commandments cannot do this by any magical power: no, it's the powerful ministry of the Law which can do it. Although in appearance it be weak, yet God setting it on work with the authority of his spirit, with power to carry his errand into the soul, it shall be able without fear or flattery to do it, and to do that which no law of Princes can effect, even to flait and gaster the Conscience Secondly, it doth present the wrath and penalties of sin especially. Till these come, sin is at peace. This wrath, I say, in the peanalties of it, temporal, spiritual, and eternal, the law presents to a sinful soul. Thirdly, unto the whole man, by the conscience: for as the law is the worker, so the conscience is the immediate object of this wrath. God hath made it the law's object: created it with a merveilous power of sensibleness (above all parts) to record and to apprehend all sin and wrath for it. It exceeds the apprehension of any the tenderest part, when it is stung with an Adder, scalded with water or oil, burnt with fire, cut with a sword: The since of conscience seized with this wrath of God is unspeakable and cannot be uttered by man. In this it is differenced, first from the ignorant, erroneous, and superstitious conscience not fearing at all, or fearing amiss. Secondly, defiled conscience, dallying with God, half convinced, and half whole. Thirdly, seared and hardened conscience, which by long rebellion and resistance of the law hath got the mastery of the law, and is waxed senseless and useless, forgetting her offices.  
Fourthly, The act of the law in all this, is, to cast down the soul at the feet of God. For there is in nature an intolerable bearing up a man's self in his estate, a prideing of himself, boldness, boasting of sin. He is so far from being ashamed, that, till the law come home to him thus, be is alive, Rom. 7. 9 that is, jolly, jocand, merry, as the fool that casts arrows, darts, and saith, Am I not in sport? A Sinner's crown is not his bare sin in corners and by stealth: that is his woe, his law: but his crown is his liberty of spirit in it, to do what he list, to run, ride, talk, practice, to drink, swear, lie, and cozen, and no man control him. Now this jollity and boldness and pride in sin, the Lord in his ministry of the law resist's; and that he doth when he pull's the sinner upon his knees, casts his crown in the dirt, dismount's him as he did Saul from his Palfrey, Acts 9 and the desperate Jailor in his profaneness and cruelty, Acts 16. 27. And those killers of Christ Act. 2. saying, Lord, what wilt thou have me to do? Oh, then hath wrath seized upon the soul, when it hath killed this jollity, and let out this pleurisy out of it! And hence it is called, the Sacrificeing-knife, sharper than any twoedged sword, the kill letter, that which slew Paul, not by mortification, but by shedding the blood and bowels of sins jollity to the ground.  
The effects of this terror are usually three:  
1. Stoopping in a course of evil. This differs from the effect of providence, whereby the Lord doth limit the number and measure of sin in the wicked for the preservation of peace and civil society: For though that be a divine work, yet it is not the immediate work of the law: but either a Providence without a word, or else by the general power of the word restraiing sin: but this is a special kind of restraint, issueing from the work of the law, for the good of the soul so restrained. And it is a loathsomeness of the soul, finding no joy in old courses, beholding them with repenting and irking of thoughts, wishing them undone, and abhorring to return to them, through the terror of conscience, being under this whip of the law.  
2. The second effect is, shakeing of a rotten peace: scil. falls, secure peace which it takes to herself, when God debar's her of all sound peace. Esay 57 ult. A sinner's life is his rotten peace, both without a law, and with, or under a law by sumdrie practice and colours; viz. 1. By nuzling himself under flattering means. 2. Withdrawing from stirring ones. 3. Holding off conviction with obstinate error or faneness, and coloring with half yielding and and show of consent, the heart being rotten.  
3. The third effect of the law is the spirit of bondage. The Lord aime's by this to hold and keep the soul whom he will save, from all revolt to former lusts and liberties. The spirit of bondage is the frame of a fearful heart held under slavery and chains of the law from all escapeing. As we say, such a man hath the spirit of mirth, or covetousness in which he is rooted. So the Woman is said to have a spit of infirmity, when her disease had so prevailed over her that she was crazed by ha' bit. So the Spirit of bondage Gal. 4. 7. is to be one sold to it that cannot get out.  
Use I. Of Admonition, to beware we rest not in this servile estate. For it differs from true fear as much as from true liberty: for, 1. True filial fear is a loadstone to attract the soul to God: this rather of itself drives from God. 2. This fear hath a respect to sin as the occasion only, to punishment as a cause: as the slave looks not at sloth, but at the whip. But true filial fear looks at sin as the proper cause of fear, but at punishment as the occasion.  
3. True fear soften's: this rather harden's and imbitter's the heart. Examples in Josiah and Ahab. 4. It hath excess in it, both for the constant assault of it without all intermission in all places, duties and occasions; and also for the dangerous inconveniences it bring's after it oftentimes: hinders all fitness of spirit both to duty and in duty, and defiles all. 5. It differs from true filial fear, as doth the fear of an harlot and a loyal wife: the one fear's danger and hurt from her husband: the other reverences him for love.  
Use II. Let none stumble at it; for although it be no better in itself: yet the Lord can moderate, correct it and guide it so, that it shall be a special medicine to prepare the heart for that which lightness and giddiness would disable it from attaineing.  
God's End in setting thus his law on work, is to make way for a sinner's reconciliation, which otherwise were not possible to work. Assoon catch an hare with a taber, as a wild wilful sinner by the charm of the Gospel.  
This appears sundry ways:  
1. By this means God joines all wholesome doctrine together. For it is not his purpose to leave the soul in this case, to seek out of herself after eas, seeing it's not in her power. But he himself will have his Minister to join all doctrines together in the order of Catechism both of remedy and misery, in their due order.  
2. By this consternation he doth try and weary the spirits as in a Labyrinth, working them to an utter hopelesness in themselves to be better: that in such a case the least inkling of mercy might be as news out of a far country.  
3. That by the hear-say of it, their hearts might be raised up to make serious inquisition after it, and not to perish in their misery. When the Prodigal was brought to husks at the trough, then, and never till then, the notion of a father pierced him really.  
Use I First observe how God prevent's a sinner by his wisdom. For what is all the complaint of a poor soul, when the promise is offered? Oh it's true, if I were loaden, I doubt not of eas! thou liest against thyself, thou dost doubt of eas by the promise: for of the former thou canst not doubt having been enlightened, cast down and convinced by the law. That than which is the more easy to grant, the Lord work's first, as a part of the condition of Grace, that is to be laden: that, when the harder comes to be urged, that is, Faith, than the condition already wrought, might be ready to comfort the poor soul.  
2ly. Wonder thetefore at this wisdom, which most fitly to the soul's condition, doth even work by contraries, life out of death, and order out of confusion, and descant not by carnal reason against it.  
3ly. In all the ministry of the Word, let the Minister and people of God, still fix their eye upon the scope of God, moving onwards with him; and going even pace with his ordinance, for the effecting of his own ends, and the glory of his grace in our salvation.  
III. The extremities and abuses of this legal work. The extremities are two.  

1. Legal presumption.  
2. Final despair.   
1. Touching the first, it is called Legal, because there is another and a more dangerous one by the Gospel. This presumption is twofold: One this, when the sinner waxe's bold and venturous, to shake off this yoke of the law, before his spirit be convinced and cast down: this sin made Adam, and all us cursed, even presumption against threats. The second is, when the consternation of the law, seizing without addition of the Gospel, cause's the soul to wax confident of its own welfare, because it hath been humbled, and perhaps holds some impression of it still, not daring to resist her light. But this is rare, and where it is, dangerous.: for it's a sign that the heart is secretly falls.  
2. The second extremity is Despair, offending as much on the left hand, thorough the excess of terror. Thus Saul and Judas. And it commonly grows from the first: Satan never seeking more to poison with presumption and dalliance with the law, then where he meane's to snare with the contrary of Despair. Doubtless it is the sin of the damned to live in the perpetual despair of release; and in persuasion that Grace is unable to do them good.  
Use I. Learn we daily to root this cursed root of bitterness out of us, by two things ensuing: First, a Spirit of Humility and Fear to keep our selus under the bondage of of our Schoolmaster rather than to affect the liberty of presumers: and in so doing to beseech the Lord to proportion out our stripes according to our strength and to keep our despair within the compass of our selus, and any thing in us: but to be far from the least thought of enlargeing our baseness above the infiniteness of mercy. Secondly, to nourish in our hearts above all, those meditations of mercy and grace in Christ, which may set us upon a rock above ourselus, and all fearful distrust, and carry us in the stream thereof with holy irresistableness. Frequent, holy, and loving thoughts of God are the surest remedies against this hideous monster.  
The abuse of the Law is double:  
First, on the right hand: many abuse it, when they nourish themselves in a needless bondage, whereas they know they are in case to hearken after the remedy, and will not, pretending they have not been cast down or troubled enough. What madness is this to nourish a disease against Physic? or to think that our trouble pleaseth God? or to think that to be of substance of Grace, which only is for preparation to it?  
Secondly, on the left hand, those who do far worse abuse this doctrine, who being weary of terror and bondage, assoon as they fall into it, cast with themselves how they may shake it off, pretending that this is no estate to serve God in: and so they return, some to their sport and pastimes, some to their pleasures, some to their profits, some to their old companions. Let these know, that the course they take is violent, and much like to them, who to stop the cry of their infants put into the brazen belly of Moloch, did oppress their own ears with the nois of pipes and tabret.  
Obj. Paul Rom. 7. 7. saith: When the Law came, sin revived: how then is terror the law's work?  
Answ. Both may stand together in one unregenerate man according to divers parts. For when the law had slain conscience, than concupiscence revived: and we must distinguish between the natural work of the law and the accidental. Terror is the proper work of it, and when it's wrought, it is as it ought to be: but when rebellion ariseth, it's otherwise then ought to be. When the Sun ariseth and sweetens the earth, it work's properly: when it drawe's up the noisome stench of a dunghill to poison the air, it's accidental, coming from the loathsomeness of the dunghill. So when sin rebel's, she doth her kind: yet this rebellion shall not hinder the kill power of it. It shall rather encreas it: for when the soul comes to see, how loathsome sin hath made her, this makes her conclude herself, out of measure woeful by sin, and out of measure sinful. And when rebellion begins to be tamed, the heart grows more and more under fear; although nothing hinder, why both may not at one time be together. Only in the bad, commonly it increaseth, till it hath cast out all terror, and strengthen's the jollity of sin. In the godly, the Lord will enlarge terror and conviction so far, that rebellion shall not stand it out, but stoop with confusion under the power of it. Paul, by Sin, mean's Original sin, body and members: by himself, he mean's the powers of soul and body. Sin was alive in point of her stillness, peace and quietness, without any distemper: Paul was alive: that is, merry, jolly, lusty, secure, without any fear. Again, note sin's death, and Paul's life, caused this deep consent between them both: I say her quietness and his jollity made them as close as buckle and thong: For why? Sin was glad to see Paul lusty: and Paul was glad to see her quiet. Thus it was between them ere the law came. But how since? oh quite contrary. Sin revived, Paul died. How? Sin perceiving the law, resolved not to give over, till it had divided her and Paul (who had so long lived at peace together, and traded with gain and pleasure each by other) and to scour her house of her guests whom she so corrupted, (the mind, the will, affections, conscience and members of Paul being the creation of God) begins to revive, to be no longer quiet as before, when her trade prospered, but to fret, rage and be unquiet. On the other side Paul also seeing the law also to gaster him out of his wicked haunt, what doth he? Dies, is all amort, forsake's his old mistress, Concupiscence, and begins to be weary of his trade. Now, what is it against Paul's dying, that sin reviveth? what is it against the guest's shame and dying to their trade, that their old hostess rageth? Rebellion is in her, not in them: they are ashamed and flaited, though she will know no law: conscience and concupiscence are two things.  
Three sorts of Rebellion:  

1. Natural.  
2. Penal.  
3. Mixed.   
1. Natural: when the Word or Law comes so to the corrupt Soul, that as yet it carry's no power or authority over the soul with it, but still the soul holds her own: for then so close is sin and the soul, they so consent, that to be parted from their filthy fellowship is even death to them both, sin incorporateing herself into the soul, that she is as one with them, that it is as easy for Samson to part with Dalilah as these to be sundered: here therefore as both band in evil, so do they conspire against all the laws of God: it is as eastie to rob a Bear of her whelps as these of her sinful pleasures. The Minister is to such as the Marshal in London is to Harlots: an ey-sore, a reproach, a common wonderment. This is the first rebellion in the unconvinced. This is not here meant.  
2. The second is Penal, a fruit of this, only increased by the just wrath of God upon the rebels, whose chains the Lord makes stronger Esay 28. 22. by how much the more they kick against the pricks: I say, when the Lord penally smite's them, and suffers them to encreas and fulfil the measure of their lusts to grow frozen in these dregs, desperate in their lusts, so that they find no place of repenting. See these texts, Mat 23, 32. 34. Act. 14, 19 Act. 28. 27. Neither is this meant here.  
3. The third is mixed: When rebellion is allayed with terror of conscience, and not permitted to herself: as we know a thief in hold is one thing, and at liberty, is another. This mixed terror is the accidental work of the Law, working corruption to a rebellion and resistance, that sin might be odious and the soul more humbled. To apply then the distinction, I answer, This objection hinders not this truth, That the proper work of the law is to cast down and embondage the guilty soul.  
Qu. How a troubled Conscience, privy to much reviveing of corruption may discern that it cometh not from herself, but from sin?  
Ans. This may be discerned easily by many marks. First, from the work of the law that hath separated her from sin, and that amity which was between her and it.  
This is no hard matter to prove, if once the soul can say, her old lusts and she are divided by the law's terror: How can she then think that she should rebel against the good law, for working that which she is glad of.  
2. It will will appear by this, that whereas true rebellion must come from a free will and principle of the agent: but that cannot be conscience, nor herself, because she is convinced by an over-ruleing law, which hath killed her freedon: therefore this rebellion is from sin.  
3. By this, that rebellion where it is unconvinced doth not only fret in respect of somewhat she is denied, but also at that which crosseth her for itself. But in this legal rebellion, when the soul is in chains, the scope of this is as much in respect of that which is denied, as at the law simply.  
4. Try it by this; when rebellion comes from the soul, it encrease's ordinarily; but when from sin, it decrease's, because the Lord more and more weaken's her by terror of conscience.  
Use I. Let us from hence conceiv the woeful estate of a wretch, ere the law comes in terror to him: he and his sin are in a cursed league, and commit hideous villainy together. As Simeon and Levi sworn brethren. My soul come no more into her counsel and consent: how much better is the Law's little-eas, than such Liberty of hell.  
Use II. Let this teach God's Ministers of the law to ply their tools. God hath put a weapon into their hand able (if well urged) to separate even sin and the soul: do not suffer this law to perish for lack of execution.  
Use III. It confut'es the world's aspersion upon the powerful ministry of the Law: they call it debate, and raising up strife (as I said) but oh ye liars! we do not envy your neighbourly peace, nor lawful consent; but your close league in your lusts: we would divide you and your concupiscence, that God might rule by that division, whom ye barred out by your consent.  
Use IV. Beware of all such as nourish rebellion against the Law, in the point of her holy pureness! if this rebellion here be odious under terror, what is rebellion of sin and conscience jointly, I mean, wilful and wicked? Beseech the Lord to use any means, rather than such rebellion should be nourished in thee! oh beg of God, rather he would divide thy sin and thee, by the hardest courses than thou shouldest rebel against the Word for doing her office: Clear the Law and say it is holy, I am the slave that is sold under sin.  
Use V Let it be exhortation to all such as God hath thus humbled, to bless him that he hath chosen to tame the soul by terror, and stirring up of rebellion rather than to leave it to itself. And let such be comforted in all their fears of their own rebellious hearts against the Law of GOD, that the rebellions committed under terror, are none of hers, but sin's work within her, which she abhors.  
Use VI Mean while, let all such comfort themselves in their rebellions of sin: they are marks of Good, signs of the battering of Satan's and sin's kingdom. Sin would never so rage, if she were at as good peace as formerly. Beware of closeing the second time with this harlot. Beseech the Lord to nourish terro; though it be not grace, yet it is a seed of it: pray him for a time rather to quash rebellion, then to suffer rebellion to destroy it. And be of good cheer: the Lord doth all this for good. When he hath cooled and rooted out rebellion, he will after a while root out terror also, and in due time bring thy soul out of all her adversity, turning both into a sight of the promise, and hope of the remedy. And thus much for the use of this point and objection from rebellion.  
The general use of the former point of Terror.  
Use I. It may teach us to esteem duly of sin, according to her foul nature. For must it not be a foul odious thing which should bring in such confusion, as to turn the law of God which was given for comfort of conscience, and rule of life, to become the greatest terror, and matter of vexation.  
Use II. To discover what sin is in her kind, when she may act herself upon her own stage of ignorance. She is an hideous monster.  
Use III. To all who would be truly moulded by the truth thereof, in the fear of God, to look to themselves and take in kindly and readily this point of the sword into the bosom of their soul, that this spear may let out the water and blood of it, I mean, that quiet, jolly and secure heart in sin, which holds it as with cords, to be content to be slain, and to go into captivity. Abhor then first to stand out in rebellion: put up thy weapons and fight not against God, whose naked arm is against thee. Abhor secondly a dead, blockish and sensual heart, not affected nor moved with this voice. Abhor thirdly a presumptuous heart, which having heard of some hope, abuseth it to forestall the Lord's work. Abhor fourthly all means of Satan, which might turn off quite, or dash and quench this work. Yield not to the impossibility of recovery, run not into despair, take not thought for thy sweet sin, God will make thee no loser. Sculk not into corners to eas thyself of this yoke: let God that put it on, hold it on his time, till he hath truly tamed thee. If it seem long, know there is a cause.  
Use IV. Let it teach us to pity the loos and jolly in sin: oh! they make either work for hell, or (if God  them) for the law: for their chains must be hereby increased, and they shall meet with a Jailor that will handle them accordingly. Oh! hear counsel betimes, the counsel of minister, husband, wife, parent, master, friend, yea child, or servant, to yield to God at the first, that so thy yoke may be the easier.  
Use V Of exhortation. Bury not this work of the Spirit under these clods of flesh: straighten not the spirit of conviction. Beg of God that by all these six stairs thou mayest fall lower and lower, till thou art brought to the earth. Ask thyself, When Lord, shall my laughter, light, frothy, merry, quiet heart be met with thoroughly? Lie under this work and suffer affliction. Say, I see the Lord is in earnest; hell is no painted fire, the eas of a sinful course differs from that little eas of the law: I am in a straight, I know not whither to turn me: No wealth, friends, credit, marriage, honour, eating, sleep, play, or music can help now. Away now all old companions: the Lord hath laid sorrow upon my soul: such as no tales or jigs can put by: my meat is now mingled with gall, and God seems to forsake me: wrath, hell, and horror are upon me, my nights are wearisome, and my days miserable. Choose rather to be thus for the kill of thy flesh, then at liberty for the death of thy soul. And wait in this estate upon God till he cause light to break out.   

ARTIC. VII.  
The LORD leave's not the Souls of his Children in this misery, but uphold's them by the hopes of the Gospel.  
The Lord, where he mean's to save, keep's not the soul always in this anguish, but cause's some upholding of his secret spirit to keep up the soul of him whom he will save from utter extremity. This he doth by showing them a door of hope in the wilderness, as he saith in Hos. 2. 15. causing some glimpse afar off to appear to them, as a crevice of light in a Prison-wall: as to consider that God hath had a gracious meaning to thousands whom he hath thus humbled, that by hell lies the way to heaven: that God delight's not in this course, if the rebellion of the heart did not require it, that God doth that which the soul shall not know till after, he mean's to make Christ sweet, precious and welcome; he begins to lay some ground of mortisication, which in due time the Gospel shall perfect. By such glimpse of the gospel, which God require's to be joined with the law, the Lord keep's his from revolt to old base lusts, from a despair of mercy and undoing themselves, or from a careless dissoluteness which end goes forward. And so having upheld them by the chin from sinking for a time, he doth let in light by such degrees, as he see's them meetest to bear, and to keep them low from waxing bold and venturous, till at length he s●ttle them upon his promise.  
The Reasons why God useth this method, are  
Reas. I. First, to keep the Soul from extremities of presumeing or despairing, both being dangerous rocks, the one separateing the means from the end, running to their old liberties, and yet hoping to far well: the other separateing the end from the means, after all their humblings yet thinking there is no mercy for them. See Jer. 2. 25.  
Reas. II. Secondly, he encourage's such to bear the yoke of the law, which otherwise for the tediousness of it would shake it off.  
Reas. III. He deale's according to the capacity of their weakness: because they cannot bear much terror, he ease's them: and because they dare not hearken to much comfort at once, he gives them little at once.  
Reas. iv He doth it for the honour of his own work of calling: he hath promised to call those whom he hath chosen, which he should not do, if he left them in these briers.  
Reas. V By this hope he shows them, he is as able to give them his full promise, and the effect thereof, sound peace, as he can stay them up from sinking, when they are at, so low an ebb of casting down.  
The LORD work's this hope  
By presenting to them duly the sight of a possibility to get out of this terror. That he deal's not in afflicting his, as with the wicked. Esel 27. 7, 8. He will do it in measure. That he abhor's excess in his terrors, Esay 64. 12. That he bar's none from him, who bar not themselves, 2 Chron. 15. 2. That there is a necessity of afflicting them with such tedious terrors, or else he delight's not in it. That he hath not done this to destroy, but to humble: And all these doth he cause them to digest, and to stay themselves by, and fasten upon in more or less measure, to keep them from extremity: causing terror to decreas and hope to succeed, as we see in his course with Job, as tedious as it was.  
This hope goeth before faith: yet it is such as the Lord enableth to uphold them between the horrors of the law, and the grace of the Gospel.  
The marks of this Hope  
1. the entrance it is very weak and staggering, between fear and hope, very doubtful.  
2. Yet this little hope keep's from the hardest and desperatest attempts.  
3. It rather bend's the eye to the end why God troubleth the soul, then at the trouble itself in a plodding manner: who knows whether he will assuage and show mercy for all this?  
4. It's weary of trouble rather by that eas which God showeth, then by tediousness. See Hab. 3. 16.  
5. It weakly turns the thoughts to muse what would follow upon it, if God should show mercy? Oh, this is great news to one that was so oppressed: Oh now therefore to swither up with thoughts of welfare, is a great change.  
6. And lastly trouble decaye's, and hope encrease's as that little oil and meal wasted not till plenty came.  
Use I. Instruction to God's Ministers, to discern wisely of the season of staying the troubled heart. For else they may spend much labour in vain. It fares with an heavy heart as with the bleeding wound and the deep humour of Melancholy, while the dint is, they refuse plaster and counsel. And again, when they see the season come, let them apply God's fittest mid'cines. Let terrors serve for the desperate and refractory sinners, that they may come under God's chain: but as are bound in it already must not be oppressed more, as if there were no succour for them, no Balm in Gilead.  
Use II. Let such as are to receiv their counsel beware of being stout and obstinate by melancholy and sullenness. Many people make their chains heavier than God makes them, and will not suffer a thought of hope to enter through the anguish of bondage. All such, as, because they cannot feel so strong comforts as they fancy, therefore quarrel with God, and reject such as he offer's them. No, let not God be tempted by thy frowardness, when he seek's to try thy humility.  
Use III. It's exhortation to all poor troubled souls. First, to get and pray for ready and willing hearts to hear and see God's voice and steps for for eas: and do not devour their own flesh, Prov. 9 12. Get Abraham's wisdom Gen. 22, 13. who, although Isaac had the knife at his throat, yet had an ear to hear the Angel, and an eye to see the Ram caught in the bush, instead of his son. Secondly, although your hope be small, yet because your strength is great, consider whether it be not better to venture upon uncertain hope, then upon assured woe, 2 King. 7. 4.  
Use IV. Suffer not bondage to swallow you up in legal sorrow: think not hell an heaven custom, but as speedily as you can, get out at this privy door, blessing God for such a mitigation of misery, that in the discharge of the duties of your places, you may attend upon the further work of God, abhorring to think your selus well, because the Law hath you under bondage, till the Gospel hath comforted you.    

THE SECOND PART.  

ARTIC. I.  
That there is a deliverance ordained and granted to miserable Man, out of this thraldom.  
Titus' 3. 4, 5, 6, etc. But after that the kindness and love of GOD our Saviour toward Man appeared, not by works of righteousness which he had done, but according to his mercy he saved us, through the washing of Regeneration, and renewing of the holy-ghost: which he shed on us abundantly by JESUS CHRIST our Saviour.  
Here is a clear view of a deliverance of a Sinner from this misery, together with the use of it to all that want it. The scope is to oppose deliverance to misery: q d. Thus indeed it was by our deservings and God's justice: but yet the Lord could not find in his heart to let us lie in this woeful and shiftless estate: but when he saw none to save, himself saved us, as a man seeing a perishing creature in a ditch, and ready to despair for lack of present help, himself stepped forth to help it out (he of duty, the Lord of mere goodness) he found out a way to set man on dry land out of the gulf of misery, so that the one was not so hideous as this is precious and gracious.  
So that  
First note, that in this woeful ruin of man there is a deliverance, Eph. 2. 1. 1 Thes, 1. vlt. Luke 1. 74. Esay 63. 5.  
Secondly, it is appointed by the LORD, out of the vusearchable treasure of his wisdom. And this appears partly by his eternal purpose within himself: and partly by that expression of himself to his Church and to his elect. Both these, the intention of his heart towards them, and the declaration thereof to them in his word, do show that it was not the will of God, that man sunk in the dungeon of woe, should lie there still and perish, but recover out of it and live: and this he would have no secret in his own bosom, nor hidden from us, but known and revealed.  
The Lord from eternity purposed with himself to exempt a number (known to himself) out of this destruction, and out of his justice to pass by others (as not bound to rescue them) and leave them in their corruption still: and this to manifest his infinite justice against sin.  
The Covenant of Grace is the promulgation and publishing of this his purpose, in and by his word, i e. by his Son, the eternal word of the Father: And this Covenant reache's equally to Election and no further, and the sum of it is that GOD will be their God, to pardon, sanctify, protect and save them, will not be ashamed to be so called by them, nor of them to be his own beloved, but hold them in this everlasting Covenant of his, till he receive them to immediate fruition of himself.  
There is another general Covenant of ordinary calling by the ofter of the Gospel and the common badge of Baptism, which is made to all without exception (who exclude not themselves) but differeth from the former, and is much larger than Election.  
This offer must be universal  
1. Because whom the Lord calls, he calls and cull's out of the universal world: those who receiv it show themselves elect: those who finally reject it perish by their own unbelief, and show themselves to be none of God's number.  
2. His Ministers being his ordinary instruments cannot put difference between the elect and the not-elect: therefore they are to publish it generally to all.  
3. If the Covenant should be dispensed with restraint, this might strengthen the rebellious in their cavilling against the decree, and fasten the cause of their perdition upon God which is only from themselves.  
Use I. It should teach us to adore the wisdom of God in this manner of manifesting himself. This Covenant was darkly before shadowed by ceremonies: but in due time revealed clearly.  
Use II. Break off thy league with sin, and embrace the Covenant of mercy, the sure mercies of David.  
Use III. Thouh Redemption be the undivided work of the whole Trinity: yet even in this there be several and incommunicable works of every person concurring. The Son merit's and work's out the way of redemption: The holy-ghost work's the persuasion of it in the soul: But God the Father is the first mover and ordainer of it, as the wellspring whence the purpose and also the manifestation thereof proceeded. Beware then lest we either confound these three actions, or yet exclude any of the persons from their own operations. But let us adore them all. The Spirit in the work of applying Christ, and the Father in the work of giving Christ, and in that love of his from which both Christ and the satisfaction came.  
Use IV. Behold in the Father an infinite depth of love and mercy toward sunken man thus to repair him. Here is love, not that we loved him first, but he loved us, having nothing but odiousness in us, even that he might show what was in his heart, and what he could do. Therefore judge aright of this first love; and secondly profit by the meditation of. Judge of it to be the very fullness of all in all: to be a length, depth, height, and breadth neither to be reached unto, searched into, comprehended or attained: but only by faith embraced and rested upon. Let it likewise comfort all poor souls that need it, both as concerning the propensness of God to love them, and his constancy of love toward them whom he already loved. If thou hadst procured this love, well might'st thou fear the loss of it? But if infinite goodness and a breadth incomprehensible were the fountain of it, (I speak to a poor soul under the condition laden or lost) what doubt is there of his loving thee? If he freely first meant it and cut off the way of justice, and the bridge of vengethat he might not pass it over, why shouldst thou think he should destroy his own work? why should he not be willing to love thee, whatsoever thy sin be? and having loved thee eternally, what shall or can enter into him to change this principle in him, or cause him to repent?  
Use V This Doctrine serveth especially to stay the heart of a distressed wretch in the sight of his misery, by this light and door of hope. Oh! bless that fountain which could not be dried up by sin. Wonder why Angels were left remediless, not we: Ponder it in our deep fears, and remember the Gospel of deliverance is from God as well as the law of terror. Despair not, the Lord cutt's of none, who cut not off themselves.  
Use VI It teaches us to gather to our selves a strong bottom against that slavish fear and enmity of our spirit against God. Why, oh, man! if God were as thou framest him, where had thy hope been? Darest thou call him an hard Master, the adversary, who of his own will and love cut off his own plea, and devised a delivery, when no man or Angel could dream of it?  
Use VII. Let it teach the Ministers of the Gospel to look to the order and substance of their teaching. The order, not to mismatch these two doctrines, teaching this before the other be well grounded. For the substance, takeing heed lest they defraud the soul of this point, when she is brought low.  
Use VIII. Let this be a mean to carry a poor heart quite beyond and out of itself. The meditation of this freedom of God's purpose, should ravish the heart, and carry it out of the baseness of self and self-ends into the stream of this Sovereign will and glory of God. It should be above our own salvation. Let us diligently try our own spirit from the true spirit of Grace by this mark.  
Further, we must observe, that GOD in accomplishing man's deliverance out of this miserable estate, is also the most free and sovereign Worker and applier of this deliverance to the soul. For what else should it profit us that he hath devised such a way as Christ, and such means as the Gospel believed, except he took it upon him to possess the soul of it also?  
Use I. This will teach us to conceiv in what since the Lord doth offer us his Christ, command us to believ, and promise us to eas us, if we hunger, mourn, be poor in spitit: to wit, that he is far from intimateing any power, or will in us to concur with him in the least of these, or to asscribe aught to him that willeth or runneth: but rather to show what those excellent Graces are, which he freely worketh in all whom he will save.  
Use II. This will help us to judge, who those parties are, in all likelihood, whom God will concur with and assist in the use of means tending to deliverance. Such is the base slavery of man that he distrusts him sooner in no one thing, then in that where in God offer's himself to the soul. As appears in Manoah's and Gedeon's example. For though he be free and tied to none, yet (I say) with reverence he ties himself graciously to such as do seek him, not themselves: for else should he contradict his own ends, which is blasphemous.  
Use III. To instruct us how we may so go to work io the use of means, as our own conscience may not accuse us for takeing God's office of freedom and sovereignty out of his hands. The honest soul sets up God in his own way, of Christ in his own ends: she seek's the glory of his wisdom, power, mercy and freedom, who sought out such a deliverance and work's it in her, and all that concern her, faith and conditions of it. All seeking grace for a man's own happiness, is poor seeking, (for the present till God would work better) and all seeking for self must be from self and by self. But when the boat is tied to the ship of God's glory, she need's not more rowing of herself then the boat doth, it's enough for her that she is set upon such a stream, and ti●d to such a ship as can carry her of itself, and drown all her own welfare in the Lord.   

ARTIC. II.  
The only instrument of working out this deliverance is the Lord JESUS.  
NO other name under heaven is given to save us by way of mediation or instrument, but he, Act. 4. 12. God set him forth as a propitiation, that all might see the salvation of God.  
The father of our Lord Jesus Christ was content to part with his own Son, and to make him the worker of this deliverance, rather than it should fail in the execution thereof. For in him the Lord purposed as in a mirror to declare the infinire grace of his election, the freedom of the offer, the efficacy of calling, faith, sanctification and eternal life, all being established in him, and nothing toward salvation subsisting without him: therefore at the end of each gift Christ is mentioned as the gift of that gift, Rom. 7. 24, 25. 1 Tim. 1. 10. all the whole frame of grace and godliness is founded and sustained by him.  
The whole work of his Mediation may be referred to two heads:  

1. The qualification of his person, to be in case to satisfy.  
2. The actual performance of the satisfaction itself.   
1. The qualification of his person hath two parts Union and Unction.  
Union comprehends three distinct things: First, The incarnation and flesh of Christ. 2ly. The Divinity of Christ. 3ly. The joining of these two natures into one person: or, the assumeing of the nature of flesh unto the second person of the son of God, not to swallow it up, but to retain still his own distinct nature, yet within union.  
2. By Union is meant the calling or separation of the Lord Jesus being thus united in his natures, to be a meet Mediator: which was the sanctification of him in time actually to the work of a Mediator, to which God before all time had deputed him.  
The Performance itself stands of two parts.  

1. Either Meriting this price for all the Elect:  
2. Or actual applying it to them.   
The Meriting part consists of a double performance, both of actual obedience to the Law: and suffering the curs required thereby and due to sin.  
And he performed these two by way of real suretyship, and no otherwise: for takeing upon him the Person of a Mediator, to stand between wrath and us, not by arbitrement (as in humane sequesterships) but by payment for us: Lo, therefore he takes our person upon him, becom's piacular, that is, first seized with our sin by imputation, that by his righteousness he might deface it, and fulfil the Law broken by us: and secondly, seized with our curs, that by his suffering death, he might quit us of the fear and punishment thereof.  
His Suffering, or Passion, hath two parts, the Sacrifice itself, or Passion; and the Conquest or Victory ensuing it, whereby he gave the Passion a full power to become, or rather to be declared satisfactory.  
The Applying part, is, the act of his intercedeing Mediation here on earth, and especially in heaven serveth to settle the merit of Redemption upon all the Elect in the due season thereof.  
These are called well-springs of salvation, Esay 12. 3. because they are so many grounds of justifying faith. Their number is seven: 1. Incarnation. 2. Divinity. 3. Personal union with anointing attend it. 4. Actual obedience. 5. Passive. 6. Conquest. 7. Applying all to the Elect.  
I Branch: Incarnation.  
By the power of the holy Ghost sanctifying the flesh of the Virgin, the Lord Jesus being conceived in and born of the poor Virgin, did submit himself to such unspeakable abasement as to take upon him the nature of man: that in and by it he might obey and suffer those things which the divine nature could not be capable off.  
Touching this point observe further three things.  
1. The realness of the flesh of the Lord Jesus: he took very flesh of very flesh, and not (as some Heretics thought) a similitude and shadow of it.  
2. The differences of his incarnnation I. In respect of his father: he was not ordinarily begotten by man, but by the holy Ghost, who fulfilled the work of a father. 2. In regard of his mother, a Virgin before and in and after his Incarnation. Divines make the Four differences of Generation: I. When man is made man without father or mother, as Adam in his creätion: 2. When man is made without a woman, as Eve was. 3. When man is made both by man and woman, and so are all her posterity made. 4. The last when man is made without either man or woman, and so was the flesh of Christ made. Thirdly he took our nature, the seed of Adam, and caused it to subsist in the second person of Godhead.  
3. Resolution of some doubts about it, as, I. Why was it necessary that our Saviour Jesus should be flesh? That he might thereby be fitted and accommodated for the work of suffering. The Godhead could not suffer: the manhood could not merit infinitely: the Godhead therefore must merit by a flesh that could suffer. 2. Why must the flesh of a man and his nature be taken to satisfy? The flesh of a person could have reached only to a personal satisfaction: but the flesh of our nature might satisfy for native itself, and all persons contained under it. 3. Why must the second person in Trinity take flesh? 1. because the word of creätion and first subsisting in created goodness, must also be the instrument of the uncreäted. 2. It behoved, that as Christ is the engraven form of his fathe'rs likeness, and the brightness of his person: therefore so, he should be the instument to bring us to partake the same image after we had lost it. 3 It was fit that the righteous servant and naturural son of God should make us his servants and obedient children.  
Use 1. To confute Heretics and Papists, who destroy the realness and truth of the body of our satisfier, by their Ubiquity, which destroye's the properties of the true body, and so the body itself.  
Use 11. Of instruction teaching us to magnify this mystery of Godliness, Jesus incarnate. It's a model of the unspeakable justice, love, wisdom of God in one, a far greater excellency is in it then in the creation: It was, and is the song and wonderment of Angels: it was then, and still is that which bring's glory to God, peace to the earth, good will to men. It caused Mary to exult and to magnify God, the Shepherds to report it, the Wisemen to travail after it, Herod and Jerusalem to tremble, Simeon and Anna to rejoice, and all the Church of God to triumph: and and shall we hold our peace and want affections and admirations? Again, it should teach us to cast off all base carnal reasons and distrusts, either touching our salvation, or protection. Hereafter judge not God by outward apparences: in the fullness of 4000 year's flesh came: If the body of all promises be come, how shall the branches be performed? He that hath given us this deliverance, what can. he deny us?  
Use 111. Let us learn whither to go, when we want any preferment in privileges, or any grace to to furnish our hearts or lives, or to fill us for our places, duties, and callings, or for use of odinances, especially when we are under straits and bitter enemies. Let us be persuaded that our flesh glorified in heaven, bear's such stroke with the Father, that he will hear him in all his requests: yea let us remember, that he therefore took flesh and felt all our ails and infirmities, that he might pity us, and be afflicted with us in all our afflictions and temptations, as Esay 63. 9 and will not let us lie under any straits which he can rid us off. For he count's ours his, and our selves his: and will do for us in this, as in all other things, as for his own flesh.  
Use iv To exhort us to sundry duties. 1 In the difficulty which we find in the life of our faith, let us draw near to the flesh of our Mediator for influence and succour: oh! how far off do promises seem to be unto us? Christ is our peace in guilt of conscience, strength to sustain us with patience in our crosses: liberty from all bondage: sufficiency to enable us to walk with God, to crucify corruption, to persevere, to attain the resurrection of the dead. 2. Again, it should encourage our faint timorous hearts (so many as are laden with our burden) to come to the flesh of this Mediator for eas. For first in this flesh of Christ there is a general fitness in him to receiv every one, whose nature he beareth, for in that nature each person is enclosed. Secondly, it should help our weakness in coming to God the father, by coming by this flesh of the Lord Jesus. Thirdly, let us come and plead our part in the Lord Jesus for our portion of forgiveness and mercy. Fourthly, by faith come and draw waters from this wellspring of salvation.  
TWO Branch: the Divinity of Christ.  
The Lord Jesus our Mediator was true God also. It was not only the second Person, and no other, who took flesh, but a Divinity which enabled an Humanity to obey and suffer, that God's justtce might except against neither as insufficient. The Acts and sufferings of Christ (as flesh) reckoned to his Divinity made an equal satisfaction to God's offended Majesty. The influence and valour of the divine nature assisting the humane, for the fulfilling of the merit: for if the Surety fail in any point, his undertaking is uneffectual. The Mediator then being to mediate between God and Man must needs be God. 1. In respect of those evils he was to expiate, as sin and uncleanness. 2. those enemies he was to vanquish, as Satan, death, and wrath. 3. Those good things he was too purchase, eternal righteousness, the image of God, and glory hereafter in the presence of God.  
Vsn I. Let this teach us to adore the Mystery of the Godhead of Christ, that we rest in no inferior object whatsoever the world can afford us. But remember he is God, blessed above all, and hath merited by his glorious power a glorious deliverance for his Church from death to eternal life.  
Use II. This affoard's us a notable ground of understanding a real difference of the persons in Trinity. God the Father send's God the Son into the world to save it by the power of God the holy Ghost, conveying and sealeing his merit to the Soul of the Elect. Now except there be admitted a real distinction of the persons in Trinity, how shall one and the same God for being, be the party satisfying, and satisfied?  
Use III. Of Exhortation to all that are loaden with their sin desiring eas: to come to this second wellspring of salvation and to drink water of life freely from it, that is, believ it for themselves. Especially let this beat down self in us in the matter of our conversion. What should we bring to God for our Redemption? can we bring any light to the Sun, or drop to the Ocean? all fullness is his; he must do all for and in us, before and in conversion. Again let us lay hold on Jesus Christ, who hath satisfied God, and taken away wrath. Let this give a being and bottom of truth to all the promises of God in our soul. And let us draw near with confidence to the God of promises: and comfort our heavy heart in the view of the heinous circumstances of her sin, making it out of measure sinful. Be not dismayed, he that is thy Surety made not thy peace for small and some, but all and the greatest, so that thy thought must be how to receiv this fullness, not for the greatness of this sin.  
III Branch: The Personal Union.  
Union of both Natures into one Person, by the unconceivable work of the Spirit: it's much that Soul and Body, but much more that Flesh and the Word should be really in one Person. The person of the Word took the nature of flesh, therein to subsist.  
It is called Personal Union, to distinguish it from other Unions in Christ, and all other Unions whatsoever. In Christ there is a wellspring of Unions, but no personal Union in them. The Union of Christ's Godhead with the Father and the Spirit is Essential: with his invisible Church, Spiritual and Mystical: with Water in Baptism, and Bread and Wine in the Lord's Supper, Sacramental. In other Unions, the things united are One, either by bare notional apprehensions, as things understood by the fancy: or else One by compounding, as when of three or four drugs is made one medicine: or else by mixture and confusion, as when Water and Wine are made one substance: or else by Divine institution, as when man and wife are made one flesh: none of these are personal Unions. But Personal Union is such an one as whereby both natures so retain their distinct properties unconfounded, that yet they remain indissolubly united in the person without the least seqaration, no not at death in the grave.  
Use I. This teaches us to conceiv aright of the person of Christ: we must come to God, in and by the flesh of the Son, the second person. The equal term and object must be the personal Union, i e. the Manhood must as truly be prayed unto and adored as the Godhead.  
Use II. It teaches us a difference between the subsisting of Christ's flesh, and all other subsisting: we subsist in the union of body and soul, which two make one and the same person: but the manhood of Christ is no person or subsistence by union of soul and body, but by assumeing the nature of man into the person of the Son of God: so that the flesh hath no subsisting at all, save in the upholding power of the Godhead: as the plant Misselto hath no root of its own to subsist in, but subsists in another tree.  
Use III. To encourage the soul that is afraid to draw near to God for reconciliation and mercy in Christ, because of the estrangement of itself from God by loss of image. Lo, the Lord is willing to unite himself unto thee (poor soul) in his Son, by virtue of his union with thy fearful & frail nature. For by this union he hath purchased a spiritual union between himself and the sinful soul. How singular an encouragemement than should this be to a poor soul to fasten on the promise, when he see's it assisted by this all-sufficient merit, issuing from the union of both natures, both suffering and meriting.  
Quest. What is the Unction of Christ?  
Answ. It is a consequent upon this personal union: whereby the Godhead made the Manhood full of himself, and of all gifts and graces of the spirit, meet to enable him to his work of mediation, and by name, separated him from men to be excellent, as to be the Prophet, Priest, and King of his Church. He was Priest to satisfy and pray for, Prophet to teach, and King to rule and deliver his people.  

I. Unction of Priesthood.  
The Uuction of Priesthood is the chief part of the Unction of Christ, because by virtue of that office he performed the great work of satisfaction. Two things are to be considered in this Anointing of Christ our Priest: 1. The peculiarness. 2. The furniture of gifts. For the first, although there were many things in the ordinary Priesthood of Aaron which resembled Christ for the general: yet because there were many things very different, therefore the holy Ghost set's him forth by the type of Melchisedeck's Priesthood. For as he was without beginning and end in his story, so was Christ, not as Aaron, mortal, mutable, sinful. Secondly the Furniture which this Unction filled the Lord JESUS our high-Priest withal, and that without measure. For as the fullness of the Godhead dwelled in him bodily, so all the communicable gifts and excellencies thereof dwelled in him. Eminent wisdom, righteousness, humility, unblameablenes,, holiness, separation from sinners, and all other graces: but (as I take it) one fruit of his Unction was his peculiar fitness to satisfy. That holy, free consent of his to the will of his Father to do, and suffer and fulfil all righteousness: I say, this absolute and unstained Obedience to go thorough all difficulties, meekly, long-sufferingly, cheerfully, universally, and constantly, emptying himself to the death of the Cross, was the main effect of this Unction, and the bottom of that infinite complacency which his Father had in him saying, This is my well-beloven Son in whom I am well pleased.  
All the three Offices of Christ do conspire most sweetly together. The Priesthood before the other two, because else we can have no right to them. But then the Prophecy and the Kingdom do return their aid to the Priesthood. First the Prophecy teaches what the Priesthood is, and by what order and degrees the Lord settle's reconciliation and peace upon a poor sinner: opens the doctrine of Faith, and mystery of Salvation. Then it teaches how to put on the Lord Jesus daily, to apply him continually for forgiveness as our daily sacrifice, and how to live by faith, and to be guided in our particular course and conversation according to knowledge. Secondly the Kingdom convey's the power of the Priesthood into the Soul, and effects that which the prophecy teaches: and then having so done, it set's up a perpetual rule in the soul, giving it power to obey both in doing and suffering, according to the truth revealed.   

II. Unction of Prophecy.  
The unction of Prophecy is that insusion of divine light into the manhood of Christ, by virtue of which he did all at once habitually receiv all that knowledge and wisdom of God, whereof he was possibly capable, far above all that nature, art, experience, or education could attain unto: yea far above all that which Angels could comprehend. Only those mysteries excepted which finite flesh could not conceiv. as the day of Judgement, etc. our gain hereby is this, that he is made unto us by virtue hereof true wisdom, 1 Cor. 1. 30. both in the purging our corrupt minds from all blindeness, and our judgements of all rashness, error, headlong conceit, and our spirits from all misleading and misguiding of us in our conversations: so that neither the delusion of Satan, nor diceplay of men, nor other error can carry us from the truth as it is in Jesus.   

III. Unction of Christ's Ringdom.  
The vuction of Christ's Kingdom is that influence of the Godhead into the Manhood, by virtue whereof Christ our Mediator is the Viceroy of God the Father, deputed under him to govern the whole world, but especially is Church. Briefly the end of it is, to support the Priesthood & prophesy in their vigour and efficacy: that he may be a Prince and Captain of Salvation to the Elect to bring them to God.  
This Kingdom of Christ assist's his Prophecy by sustaining and strengthing the means of salvation, that his Gospel, Sacraments, Sabbaths, and all his ordinances, together with the ministry thereof, not only in being, but also in their full effectualness of working in the hearts of his people with conviction and authority. It is no small Power to preserv these pillars of his Throne from ruin. For how many enemies are risen up since his asscention openly or secretly to persecute or undermine the truth? how hath Satan bestirred himself by those lion-like Emperors in the first 300 years, and since by those wolvish Popes, and by Heretics and other instruments of the Devil to raze the Scriptures, to deface the chief truth of God, the Divinity, the Humanity, the Union, the Purity of spiritual Worship, the Integrity of Sacraments, the justification of a Sinner by Faith alone, the Works of the Spirit, the Resurrection of the Body, and the whole power of Godliness. To this very hour he worketh against all these: but in vain: for this our King looketh down from his throne and laugheth them to scorn, and destroyeth their policies: no deluge or flood of his malice could ever prevail against these; but still they continue as a brazen pillar, and shall survive them all till his second coming. And not only so, but still he support's these in their authority to overrule the consciences of men, to pierce, persuade, convince, convert, or condemn, whether they believ or despise them. and to settle on the Elect all the liberties of Redemption, Adoption, Holiness, and Glory.  
This Kingdom of Christ's assist's his Priesthood by sustaining and upholding his believing servants in that estate of grace both faith and sanctification in which he hath set them. For it is the Kingdom of Christ which giveth efficacy both to his satisfaction and intercession for the keeping of all such as are given him by the Father in his truth and name. He enable's his sacrifice to forgive them and reconcile their persons: his holiness to sanctify them, to change their natures, to subdue their iniquities, to set up his Kingdom in their hearts, to make them spiritual Kings and Priests to God in the mortifying of their lusts, and their living to God in the power of Faith and Godliness.  
Moreover Christ as a King subject's all his people to himself by the laws of his kingdom. For he rule's not by tyranny, but by law and command. These laws he settle's upon his Church both in respect of conversation and administration.  
As a King likewise he protect's his people: shelter's them against all enemies ghostly and bodily: for he hath fought for his kingdom valiantly, and got it as well by conquest as inheritance; having overcome Satan, Death, and Hell, triumphing over them all.  
Use I. What an happy estate is it for all true believers to be Kings, Priests, and Prophets to God tbrough this Unction of Christ: the Beard of Aaron and the skirt of his clothing were not more fragrant with the overflow of his oil of consecration, than the persons and souls of the Elect are precious and savoury and accepted of God in the Unction of Christ. Whither then shall we go, when we want wisdom, righteousness, sanctification, and redemption, save to this fountain which is made to us of the Father to convey them unto us?   

IV Branch: Actual Obedience.  
The Lord JESUS became piacular for us: not only by bearing our punishment, but by translation upon himself the real imputation of our guilt. He was made Sin Original and Actual: all the sins of the Elect were charged upon him; that he by his perfect obedience might disannul them, and bring in and settle upon us perfect righteousness. And as the misery of man stands in both sin (and guilt and stain) as well as in curs, so must our surety perform righteousness as well as bear the curs. Now this righteousness of Christ is both his natural and his actual, opposite to this natural and actual unrighteousness of▪ Adam. His obedience doth consist in his whole conversation, but more specially from his baptism to his death: in which he fulfilled all both general and personal righteousness. His whole conversation toward God and man was holy. But especially for the manner, measure, end, and ground of all he did most sincere and entire, adding thereto perfection both of parts and degrees, so that there was nothing amiss. He was a righteous servant, no guile found in him.   

V Branch: Passive Obedience.  
His Passive Obedience is his whole humiliation, both in the abasement and sufferings of his whole life, through the which he was one smitten of God and humbled, yea, a man of sorrows, and especially that one main suffering upon the cross, whereby he emptied himself most thoroughly, and yielded himself a sacrifice most freely to the wrath of his Father by his death: that thereby sin with all her penalties inward, outward, and eternal, with that power which the law and all enemies, hell and death, had thereby over us, might be abolished, justice appeased, and righteousness and life obtained, Rom. 3. 25. Heb. 9 13, 24. 1 Pet. 1. 19  

The Passive Obedience stands in two things:  
1. The Preparation thereunto.  
2. The Passion itself.   
1. The Preparation stood in two things: partly the condition he undertook: partly the antecedent suffering of his life. For the first, it was a willing putting of his neck into the collar of subjection, emptying himself of his glory so far, as being the Lord of all, to come into the fashion of a servant, in which respect he refused no terms, but despised all shame, Phil. 2. 4, 5, 6. Heb. 12. 2. 3. 2ly. Having subjected himself to be a meet object of suffering and sorrow, he became indeed a man of sorrows through his whole life: and therefore he concealed his glory, further than it made for the discharge of his office of Mediator, as a Prophet, or a King, for than he step't out of his baseness. See Matth. 21. 12. Luke 13. 32.  

2. The Passion itself: considered two ways:  
1. In the Parts of it.  
2. In the moderation of it.   
For the Parts: first he endured the forsaking of his dearest disciples, taken by his own servant Judas, to suffer intolerable indignities, etc. Secondly, to be put to the shameful death of the Cross. Thirdly, to these add the greatest of all both in the Garden and upon the Cross, the most bitter cup of wrath which he drank from the hand of his Father: which made him in an agony to sweat drops of blood; and to pray that that cup might pass from him; and to cry out, My God, why hast thou forsaken me? The Moderation of it appeared in this, that in all this abasement, yet that measure was imposed and no more, which suited to the dignity of the person suffering, and to such an one as by suffering merited, and could not be overcome by suffering. Hence it was that we had intermission of all his agonies and fears, etc.  
Use I. The doctrine whereof may afford us a sweet meditation concerning the excellency of the grace of the gospel, purchased by this satisfaction, which will appear by a comparison of the Work of Creation with the Work of Redemption. The former was a solemn work, when the eternal Word made man according to his own image: But when the same eternal Word create's man the second time, a few words will not serve, but God himself must empty himself of his fullness and glory; No other price will serve turn, but the Actual fulfilling all righteousness, and the shedding of his heartblood. At this work, not only men, but Angels stand and wonder: Oh! that the view of this might ravish our souls with the worth of grace to say, The least dram of Grace is more worth than the whole work of Nature: If the breath of Creation were such a thing, what is Regeneration, that cost not a breath, but so great a Workmanship of this Active and Passive satisfaction?  
Use II. Let us abhor the conceit of such Sectaries, as imagine there was no necessity at all of any such price-paying to justice: it's an horrible derogation to Scripture, and to the wisdom of God, and savoreth of a profane and audacious spirit: rather let it present to us the hideous nature of sin and justice: if sin in our selus will not break our hearts, let it break them in the view of Christ broken by them: Oh! unspeakable love, to be willing to be pierced by murderers, that they might escape; to say, Oh Father, here is the surety, lay no debt or punishment on these debtors! I have taken all upon me, if thou wilt needs have the uttermost, power out thy wrath upon him that can satisfy, not upon them that cannot: try whether there be any drop of mourning in thee, by this due sight of sin and justice, and say, O Lord, if I were left to be my own satisfier, if thou shouldest have said to Christ, as once to Moses, Them that sin against me, I will punish, of thee I will require nothing, oh, how terrible had our condition been?  
Use III. Let this Doctrine confute, First all Sectaries who teach that Christ had no guilt cast upon him by justice, that Christ suffered nothing in his soul from God's Wrath. Let us abhor such novelties, and know, if Christ suffered no more the the malice of man, there remaineih a necessity of a second suffering for us, from justice. Let us beware, while we go about to mince and lessen the sufferings of Christ, we dstroy the truth of a Mediator, and bereav the soul of that which should uphold her conflict with justice. Secondly, Let it teach us to abhor the opinion of those Lutherans, who teach that we must be possessed with the very selfsame righteousness wherewith Christ obeyed and suffered; and this they imagine to be the matter of our justification, and that else God cannot in justice acquit us. But thus they make Christ serve for no other ends, but to make us become our own Mediator, and to destroy his own. Thirdly, it confute's those Sectaries who affirm God seeth no sin in any of his, if he have once imputed Christ's righteousness to them. This error arise's from not-distinguishing these two, Imputation of perfect righteousness, and perfect imputeing or accepting of imputed righteousness. No man is justified without the former, but our faith failing in the acceptance, must needs be looked on by God. I confess he see's no sin, but he pardon's it to his in Christ, upon faith and repentance, but he punishe's it for their good in mercy. Again, what if we grant, God see's no sin in them in respect of their justification? Is therefore their Sanctification perfect? Why then did David's Adultery displeas the Lord? or why do we pray, forgive us our Debts? or why saith our Saviour, say, When all is done, ye are unprofitable? Fourthly it confute's all such as cut off the active obedience of Christ from the satisfaction, as they cut the garments of David's servants by the middle. It may be granted them, that the passive is the more immediate consummation of the satisfaction: but to exclude the active, is most audacious.  
Use iv To teach all God's people to abhor the slavery of hypocrites, who, if they could shun Hell, would never care for Righteousness. God's people, although they could sin unseen and unpunished, yet would loathe it. They take as deep thought for God as for their own welfare. Shall a believer rest in his pardon more than in the righteousness of God, which may make them accepted and beloved? No: the Livery they wear is, The Lord our Righteousness.  
Use V Let this raise the price of the Lord Jusus' love in the hearts of all his children: the more cost, the more love.  
Use VI How should it teach us to abhor all enemies of the Cross.  
Use VII. If this death of the Lord Jesus be our satisfaction, and the freedom from sin and curs, our pardon, peace and heaven, where is the dwelling of our hearts upon it, the delight of our souls in it? how is it that each base shadow of joy can affect us, when this cannot? if our hope were here only in Christ, of all others we were most miserable. Nothing here can keep thee from misery, what is then thy happiness? This satisfaction only. Let it be all in all to thee, the seasoning of thy blessings, supply of all wants.  
Use VIII. Especially, let the chief stream of this points use, be this: First, to all Ministers to teach it, and the people to apply it to themselves in all their fears, yea, the greatest agony, yea, death itself. Whatsoever thou foregoest, hold this. Stand with open face, and hold this mirror to poor finners, that they may behold the LORD our Righteousness. Secondly, to all People: Consider ye who have truly felt that Serpent of the Law sting ye mortally in the other part: come, apply the remedy in this: look upon this brazen Serpent and live: and first, I say, feel the strength: Secondly, take hold of it, and make peace for the former: Know, without a promise from God, there is no peace unto you: and promise there can be none without satisfaction. This is the strength of an offer and a promise. Anger abide's in God, without this price, and thou art but as the bush, and dry stubble before it. Be assured then no promise speaks to thy soul, and to thy heart, except it hath this strength of Christ, in whom each one is Yea and Amen. Hence comes all wrath to be turned into love, and this will make God willing to offer, and faithful to perform, else not. That bottomless depth of mercy in thy Judge and Enemy cannot be gauged without this bucket: by this thou mayest reach it. Again, as this is sufficient strength, so it is that only which can redeem thee. He redeemed us, not with pearls, but with the precious blood of the Lamb: Wilt thou go to thy duties, performances, grace? Alas, they have no blood of expiation in them: all these will say, satisfaction is not in me: where then? surely here only.  
Use IX. If so, abandon all, and cling to this only. Take hold of this sufficient, and only sufficient strength, as the Prophet bids thee. Whatever enemy pursue thee at the heels this is thy refuge, that here thou mayest have strong consolation in all fears, against all enemies: fearest thou the sins of thy youth, or age? The Lord Jesus was conceived in the Womb, that the infant [Elect] which never saw light might be saved by him: Youth, notwithstanding her disobediene, age for all her rebellion, might be forgiven. Do thy moral sins of murder, stealth, uncleanness, swearing distress thee? This Lord Jesus fulfilled all righteousness for thee. Do thy spiritual wickednesses oprress thee? an unbelieving, secure, hard heart by the contempt of the gospel? The Lord Jesus suffered the pouring out of his blood, to break the heart of those that pierced him upon the Cross. Art thou poor? Thy satisfier was so. Rich? He was the Lord of all. Are thy sins great? He died for Noah's drunkenness, Lot's incests, David's adultery. Small? Lo, even thy least vain word cost him his life-blood. But perhaps not some sins, but perhaps sin itself and the body of death trouble's thee: He was made sin that knew none. Oh! then, whatsoever sin can say, yet go on to the throne of grace, as Heb. 4. 16. and look to find mercy in time of need. Doth the Devil, gates of Hell, Conscience, or the Justice of GOD threaten thee? They cannot save for sin: if they do, thy conscience hath her answer to God against all. And so plead this thy pardon to the Lord. Say thus, Oh Father, even thou cuttest off thy plea in giving this price, in accepting it, in offering of it to me; I (Lord) am here before thee pinched and damned by my sin: if thou dost reckon it to me. Oh! Lord, I put this blessed price beetweens me and wrath: Lord have no power to deny it me. Even I, if I were left with an Orphan's estate, could not keep it from him. Lord, I am fatherless, my orphan's stock is in thy keeping: thou took'st it to bestow it. Lord let my Soul have strong consolation in her seeking refuge to thee, because this price warrant's me.   

VI Branch: The Conquest of Christ.  
He overcame all enemies, risen again from the dead, and gave a full being to the merit of his satisfaction.  
Conceiv of it in three estates of Christ:  
1. Before his death. Though the Lord Jesus was not exempt from mortality and infirmity, but subject to all through our sin: yet he conquered in suffering: for he endured no more than himself pleased.  
2. At his death: Although our Mediator must needs drink that cup which his Father gave him, yet he was a conqueror then too, and above any enemy.  
3. After death: when they had got his dead body into the grave, he resumed his body and soul again, and gave them another blow worse than all: he risen again, conquered their malice, never more to be conquered, to die no more? Act. 2. 24. Rom. 1. 3.  
Use I. This informs us of the assurance which a poor soul under a condition of grace may take to itself in pleading her part in this satisfaction. For by his conquest he sent his Church into a lively possession of all his merits. Let us therefore come with the assurance of faith to the throne of grace. Heb. 10. 22. saying, Lord give the poor needing servant the fruit of the Lord Jesus his obedience, the power of his conquest, the full efficacy of his redemption. Oh, let us not want the strength of this persuasion, but press it, and say, Lord, I come to thee in the merit of a Christ, not dead, but alive, a Conqueror that made good to me all his sufferings by his victory, and gave all his enemies a dead blow, when they looked all to have overthrown him.  
Use II. Sundry consolations. Touching Faith, how many are the fears that a poor soul hath, that she shall never be able to believ? Within herself what weakness, forgetfulness, melancholy, guilt of conscience through corruption, and dead heart, slavish and fearful, presumptuous, hardened by the deceit of sin, unworthiness, neglect of the season of grace, this body of death, opposing all savour of goodness? and so even death of body makes them afraid, they may die ere they believ. So without them, what temptations against God and they Scriptures? what enemies have they to darken and dull them, their senses, understandings and heart? what enemies of the wicked have they without them? III Husbands, Wives to dismay them, telling them that they cannot be assured in this life of their salvation. How do enemies affright them with malice, threats, big-looks, disclain and scorn, putting them in fear they shall never escape out of their claws? In this variety of affliction, what is there to sustain them? What is it which teacheth to kiss the rod, take up their cross, and bear the indignation of the Lord, till he plead their cause, and bring forth their light? Surely the strength of their Captain, and Conqueror the Lord JESUS, who hath told them, In the world they shall have affliction, but be of good comfort, I have overcome the world. It's he that tell's them, till God's season of their suffering be come, so much, so long, and that very cross God hath ordained for them, no enemy shall do them hurt. And when they do, he will make it tolerable and easy unto them, do them good for their sakes that hurt them. But above all, they are made Conquerors, and their chin is kept above water, they fight under hope of victory, and say with the Church, Micah 7. 8. Rejoice not over me, Oh mine enemy, for when I am down I shall rise; and when thou art fallen, thy wound shall be incurable.  
Lastly, it comfort's them by faith, in the conquest of our Lord Jesus, against the power of death and the grave. For as it was with their head, he could not be held in it, so with them, their flesh rests in hope of that triumph. This conquest makes us happy in all our misery; For why? Even by that very death, which is the last enemy, and the gate of utter misery to the wicked, the Lord opens a door of full and final redemption to the faithful. Their lowest ebb is the next step to the highest tide of their soul's happiness, and final freedom from all sin, sorrow and enemies. We shall be as much out of Gun-shot of them, as the Lord Jesus himself was after his Conquest.   

VII. Branch: Applying of Christ's Merit.  
The Applying work of Christ's merit is that solemn part of his Mediation, for the sake whereof he forsook the earth, and was exalted above all principalities, and sitteth at the right hand of God his Father, that by his intercession always made for his Church, he might apply to all the members, the power of this satsfaction, that it might work faith in those that want it, and confirm it in those that have it. Therefore he is called Advocate, that the Church may enjoy the fruit of his death continually. And as the ends hereof are many, to wit, to present the prayers of his people unto God, to hold them close to his Father, and keep them in his love, to cover their daily offences, and continue their justification and acceptance, to unite them one to another, and to protect them from enemies: so especially to bless the Ministry of the Gospel for the breeding Faith in the souls of the Elect, by the preaching of this his Blood and Death. So that when we see the prevailing power of the Word and Sacraments in the weak ministry of flesh, what shall we asscribe unto it, but the power of this applying work of our Advocate, who convey's favour of life, of brokenness of heart, faith and regeneration thereby into the souls of his? and in this respect, he is the key of his Father's bosom and fountain, to unlock and set it open (being sealed before) for Judah and Jerusalem to wash in.  
Use I. As it is singular for all uses to the Church in general, and all the lively members thereof in all concernments of it whatsoever; as acceptance of their prayers, being perfumed with the sweet incens thereof, protection of their persons, safeguard against enemies, sustentation of their souls in grace, perseverance and the like: so especially, seeing by the blood of Jesus we have a living way made unto us by his flesh, let us draw near with a pure heart in assurance of faith. Oh! it should be as a wellspring of salvation for every dry soul to come unto, even in the greatest barrenness, deadness and fear of heart, that the merit of Christ should not belong unto it. Therefore go not to the Word and Sacraments any more with a dead and sad heart, as if there were▪ nothing in them, save an outside of man's voice and efficacy to persuade: behold Christ in them, who by his applying power, convey's into them strength, savour, persuasion and grace, that his poor people may not hear his Word as a dead letter, or receiv the Seals as dumb elements, but as divine ordinances assisted with the Spirit of Christ: and therefore able to breed faith in the soul, and truly to carry it into the stream of his satiafaction. Deceiv not thyself in the condition of faith, and assure thyself, the Lord Jesus will give thee both meat and appetite, the object of his righteousness, and faith to believ it also.  
Use II. Let us be exhorted to deny our own strength, conceits, hopes, or fears, and and as oft as we go to the Word, remember it is a word of reconciliation.  
Use III. Let all the faithful Ministers of God comfort themselves in their weakness and defects of preaching, in the little success of their labours, of woeful hardness of heart in their people. The Lord Jesus, by his spirit of intercession, holds them as his candle-sticks in his right hand hand: and he will uphold gospel, ministry, and the power of both in the midst of their enemies: and although they be never so furious, yet Mic. 2. 7. his spirit shall not be straightened: but his word shall still be good to such as walk uprightly.    

ARTIC. III.  
GOD'S imputation of the merits of CHRIST'S righteousness to a sinful Soul is the formal cause of our justification.  
IMputation doth import such an act of GOD the Father satisfied, as doth take this righteousness, and reckon it to the needing Soul as her own (although it be inherent in another) to cast upon it an estate of as full and perfect freedom and acceptance as if it had never sinned, or had fully satisfied: for look how he dealt with our Surety, he made him sin for us, that is, imputed it to him as his, so doth he take his righteousness and count it ours, that it might be really ours indeed.  
This doctrine of imputation is expressed by divers phrases in the Scripture.  
By the term of not-imputeing sin, and imputeing righteousness, he intimates in how many respects Christ hath helped us, to wit, both to forgiveness in the one, being made sin for us, and to acceptation in the other by cloatheing us with his righteousness: yet so, as by both Active and Passive righteousness jointly, not severally considered.  
By imputeing righteousness, and imputeing faith for righneousness is meant one thing. Not that faith in any sens can be our righteousness; but because Christ apprehended by faith, is the same thing which faith itself in the Scripture. Besides, faith must needs concur with imputation in the act of it, and therefore the holy Ghost honour's it with the name of being imputed to righteousness. For first, God enable's the soul to believ on the Lord Jesus by the promise and the spirit thereof. Secondly, the soul yields and consenteth. Thirdly, God casteth hereby this righteousness (thus believed) on the soul, and impute's it to pardon and life: So in the point of justification, faith is said to justify, because of her necessary concurrence: which phrase is tropical, the instrument being put for the principal agent.  
The issue of this imputation of God is the Act of God justifying us really and freely from all our sin and guilt, and all the curs due thereunto, quitting us by proclamation (as I may say) from heaven, by the voice of his spirit through faith: so that having disabled all enemies from giving in evidence, lo, he absolveth us, as having nothing come in against us.  
Use I. Let this be consolation to all faint and weak children of God, in the sight of their little grace and mean gifts, and in the fear of persevereing to the end: If one should come and tell thee, thou art as holy as Job, as Upright as David, Believing as Abraham, Zealous as Phinehas, would it not make thy heart leap within thee? Surely, though I dare not say these of thee, yet I say this: If all these had not the robe of Christ's imputed righteousness cast over the holiest of all their Graces, their unhallowedness had defiled them, and the greatest of their holiness had not profited them. And lo, this robe thou hast as fully, largely and deeply as the best of all these ever had. Thy righteousness of imputation is as large as the largest of theirs. Again, touching thy fear of holding out, proov to thyself thy faith in this act of imputation, and that thou hast received that from God, and then I assure thee, that eternal Spirit by which the Lord Jesus offered up himself for his Elect, (the weakest as well as the strongest) shall sustain thee: it is the stock which thou art (by imputation) implanted into, which holds thee, not thou it.  
Use II. Teacheth us the excellency of faith: first, in respect of the nature of it; other Graces of inherence dwell in the soul, and are active within the soul more or less, as patience, sobriety, etc. But the nature of faith (although it be a gift put into the soul, yet) standeth rather in a passive receptiveness, than an activeness. Secondly, in respect of the constancy of it: other graces, while they last, stand us in great stead, as patience under a cross, thanks for blessings: but faith always receives his imputation of Christ from the father, as well to cover and beautify us all our life, as at our first conversion, and carry's her influence into each grace, both to strengthen and keep the life of it, as also to cover the wants of it, yea the defects of the whole course. No grace can supply faith properly: but faith suppleth all them. Thirdly, in respect of the prerogative of it, that it's admitted to be all in all with God for the soul: for its Faith only that maintain's Union, and thereby communion with God.  
Use III. Let it provoke all that partake this imputation to be thankful to God, for his most wise and gracious providence, that hath cast their portion so in this life, that if there be any defect, it should be in things of less necessity: but for those that are most essential he is most large and full in his provision for them.  
Use IV. Let it be a ground of self-denial to us. As we would obtain this righteousness of another, so let us be naked of our selus. It is witten of Mr Rollock, that being on his death bed, and much encouraged by them that visited him, by his worthy labours, I abhor (saith he) my Rectorship of the University, Readership of Divinity, and Pastorship of Edenborow (all which with great profit to all he underwent) that I may be found in Christ, clothed with his righteousness, all mine own is dung in comparison of this. Come as Mephibosheth, a limping cripple to David, when I was a dead dog my Lord accepted me. I Sam. 19 As poor Abigail sent for to be a Queen, said, Let me be an handmaid to wash the feet of thy servants, 2 Sam. 25. She knew, mere marriage to a King would make a Queen, without bringing any thing. And thus doing, thy unworthiness shall not hurt thee, but help on this robe upon thy bare shoulders. Come thus to the Lord and say, here, Lord, is a naked wretch, put on the Lord Jesus upon me, I have no clothing to hinder thee: thou bid'st me put him on, Rom. 13. vlt. But Lord do thou fit him for me in particular, for my soul, for my sin, against my curs: and then take him Lord, put him on me also, reckon him to me, account with me in him, and make me his righteousness, as thou madest him my sin, and I shall count it as real, as if I had it of mine own.  
Use V Let it establish and comfort every believer against all his fears. Oh! it cannot sink into a poor soul privy to all her defilements, that the Lord should ever pardon or accept her. Remember imputation is not takeing all sin out of thee at once (that must abase thy heart as it abased thy Surety) but a not-imputeing it unto thee. Our blessedness stands not in the want of sin, but in the Lord not imputeing it. The bush burnt, but the wonder was, that it was not consumed. The Lord imput'es not thy sin, cover's it, takes away the condemning power, impute's not the actual offences thereof to thee. He looks at his own image in thee. In all thy duties, prayers, there is thy dunghill and his pearl, he behold's that which is his, cover's that which is thine, (not to make thee bold, but thankful and humble).  
Use VI Let this excellency of faith, as comfort us in one respect, so humble us in another. For imputation is only for this life, and argueth a defect of that which shall be in another: the thing imputed is perfect: but the person to whom is corrupt: and faith herself shall cease and be abolished. We will perhaps confess that we should be blank for our corruptions of pride and covetousness: but the truth is, our grace and virtues should humble us: yea faith itself, because still our life of inherence and perfect holiness is wanting.   

ARTIC. VI  
The Gospel and the offer of Grace in it is the Revealer of this deliverance.  
THe Soul in her distress hath to do with God, to his tribunal she stands as her Judg.  
Now it is not the hearing of his giving of Christ, nor of a satisfaction, which can quiet her: but this, that she may know it's given and performed for her. The offended Father hath accepted this satisfaction, is well pleased with it, his heart is made placable by it, and now his heart is opened, and his bosom of love bared towards a poor wretch: and this he thinks by a proclamation, and by an offer of grace to them, if they will believ him to mean as he speaks, See 2 Cor. 5. 20. 21. Him that knew no sin, he made sin, ctc. And what of this? Therefore he saith, be reconciled to God. Now when the soul here's of this ground and building, she feels herself to have somewhat to say for herself in this her dealing with God: I thank thee, O Lord, for thy granting it, and for the price paid: but now, seeing thou hast done it, that in thy being satisfied I might have my part in it, as offered and pinned on my sleev, when I see a thing more precious than the world laid in my lap by thy hand, I tremble to think I should refuse my own salvation.  
The Gospel in the Ministry of reconciliation, is the instrument of this Revelation, and that both fully and only. Paul tell's us, that when the love of God appeared, than he saved us. This appearance is the light of the Gospel, and the arising of the daystar thereby in the heart. Now yet this Gospel is not the mean, in respect of the bare letters and syllables of it, but in the Ministry of reconciliation. Paul speaking of this great gift of Christ, twice joine's this with it, and he hath made us Ministers of reconciliaton; as if this were a material point: We the Ministers of God, beseech you, be reconciled: receiv not the grace of God in vain. It were a great help to our faith to consider God hath sealed Ministers to engage their truth for God, that if God do not mean as he speaks, they are liars. We had never known sin, but by the law: so neither Grace, but by the Gospel.  
And surely who so will profit by this Article, must get this lesson by heart; That the Lord who freely purposed, and faithfully sent his Son into world, still continues his freedom, and doth offer the Lord Jesus with his excellency most freely. A bottom of most unspeakable comfort to all poor bruised reeds and broken souls. For if he be freely offered, what poor soul should doubt to accept him? What is frecer than gift? He that gave him freely, cannot withdraw him again, nor keep back his satisfaction from a needing soul, as if he repent. It behooved us then much to understand the truth of this freedom, which in a few particulars I willname.  
First, God offer's Christ of his own accord, therefore freely.  
Secondly, he offer's us better than that Adam lost: The burning down of our house was the occasion of our greater repairing. As he said, I had perished if I had not been taken prisoner.  
Thirdly, he offer's to the undeserving. We were Thiefs, Traitors and enemies: when we did all we could to pull him out of his throne, yea slew the Lord of life, than died he for us.  
Fourthly, he offereth freely who offer's instantly upon our need. No sooner did Adam fall, but the offer followed: the seed of the woman, etc. No sooner doth a poor wretch need mercy, but it prevent's him. Ho every one, come, etc. He that offer's leisurely, is but a cold giver: but speedy offering is double grace.  
Fifthly, when he hath offered and given, he repent's not. Of all works of which God is said to repent him, it is neverr said, he repent to offer mercy. Nay, he is so far from it, that he hath sworn and will not repent. God never repent's of mercy, that he might repent us of our unthankfulness and unbelief.  
Sixthly, the Lord is exceeding glad when his offer is taken, and no way so displeased, as when it's in vain, 2 Cor. 6. 2 Heb, 2. 3, 4. No disobedience is so odious to him as unbelief, Joh. 3. 19 Nor for which he will so severely punish, 2 Cor. 4. 4. He is master of his richest gift: count's it his honour to give the best most freely, Joh. 6. 27. He hath a royal heart, and can beteam to the basest worm the privilege of pardon, adoption and glory: and he gives an heart capable of his offer also; else how could an oystershell contain this fountain, all to teach the soul to recover itself out of her cursed distust, and measureing the Lord and his gift by herself and her capableness, whereas all his are enlarged by him with his offer to be comprehensive of it, the Lord making a poor shallow heart meet to receiv his fullness, Eph. 3. 17.  
Seventhly, he offer's without expecting again: as we say, he lends freely who expects no requital: the Lord indeed looks for honour at the hands of his servants: but first he gives the gift; and secoudly the heart; and thirdly accepts it as honour, being no addition to perfection. The Lord offer's grace to none, whom rather he might not be ashamed to own. Such is man's baseness that even in his greatest freedom he seek's himself. A father will give his child his Land; but when? after death when it cannot pleasure him. Till than he will have rend. And we have a secret end in our gifts, I give, that he may requite. But the Lord offer's to such as can no way content him, or be pleasing: He gives first to make them so, but finds them odious, that he may show what he can find in his heart to do, and make all men astonished at his mere gracious grace, and to boast of the Lord.  
Eightly, he require's nothing in us toward the accepting his offer. All our own makes our accepting frustrate. Rev. 1. 22. Com and drink freely of the waters. Joh. 7. If any man thirst, let him drink freely. God gives, and upbraid's not our nothing. Nay our emptiness is our best plea. Esay 55. 1. Com and buy for nothing: self denial is our best price; and he that comes and offer's to God any thing, and bring's cost to God, loose's his gift.  
This offer will appear so much the freer, if also we mark the circumstances in which the Scripture expresseth the offer, called the cords of love by Hosea: by which he draw's the soul to see his meaning, sometimes by his long patience and waiting upon her; notwithstanding all her deafness of ear, and deadness of heart, and dallying with his offer. Oh! his locks are bedewed with the drops of the night! His long suffering and patience is a bottomless depth beyond all the expectation of man! It is long ere thy unbelief could weary him; he hath lengthened out the season of grace, according to the length of grace itself; forborn thee long, kept off judgement a long while, which might have swept thee away from hope many years since. He hath recovered the lives of many of us twice or thrice, that we might renew our covenants and keep them. And he hath spared us when we have broke them, pressing in upon us with renewing of good motions and affections which we had quenched, as being loath to lose us, giving us helps and means even out of season, after long contempt, confessing himself to mean as he speaks: Why lay you out your money, and not for bread, and your silver for that which profit not? Harken unto me! eat good things!  
So sometimes by his protestations of his loathness that any poor soul should perish! Why will ye die oh ye house of Israel! Anger is not in me, why should flame consume the stubble! What should I do to my vine that I have not done? Sometimes by his passions and lamentations; Luke 19 42. Oh! that thou hadst seen, even in that day, the things that concern thy peace; but now they are hidden!  
Those tears and mournings over Jerusalem for her hard heart and contempt, have been and are still over thee! If there be any damping and streightnings of spirit, thou hast caused them by thy dalliance and heart that would not repent. But the Lord for his part still cry's, How oft would I have gathered thee as the Hen doth her chickens? Sometimes by his writings to this feast of his Son, sometimes by his contestation,, sometimes by his entreaties and earnest exhorting, sometimes by his allurements, to persuade and toll on the heart that hang's off, by the promise of all the good things which he offereth; sometimes by his severe threats to all that refuse his offers: all these show how willing and cordial he is to part with his grace: and lastly, sometimes by the universality of it, that he dispenceth it without all respect of persons, age, sexes, states and conditions, who exempt not themselves. But the special properties of this offer are three:  

1. Liberty.  
2. Simplicity.  
3. Fidelity.   
First, he offer's to whom he pleaseth, passing by millions of people in the world: so that it is merely unconditional and free, as, when Paul came to Athens or Ephesus, who had never heard of the Gospel before. Secondly, the Lord being truly pacified in Christ offer's it simply hithout grudging, with an open heart, meaning as he speaks. Thirdly, Fidelity, whereby he doth most readily and fully perform whatsoever he offer's to all, who put him to the trial, and accept it.  
This is the main hinge, whereupon the door of Hope and Faith turneth. For an Offer is no otherwise differing from a promise, then as a general out of which a particular issueth: the promise is included in an offer, but yet in special, expressing the covenant of God to all that express the offer, that he will receiv them, be their God, both in pardon and all-sufficiency. Into these the soul doth wholly power out herself: which that we may understand, consider this; that we have to do with the Father immediately, but with our Lord Jesus only mediately, as a mean to lead us with confidence to him. The Father properly looks at the Son as our Surety, and us for his sake: but we look at him directly; and to our Lord Jesus, as our Mediator. So that look what we can show for our reconciliation, must come from the Father, and that is his offer and promise, oath and covenant of mercy. Into that therefore the poor soul is to resolve itself, all her doubts, fears, temptations and distempers whatsoever.  
Use 1. This teaches us to adore the depth of God's justice against sin, that hath still left so many Nations in their utter darkness and brutish ignorance of the Gospel. How should this woeful desertion provoke us to prise the revelation of this Mystery to us? as for them, how should we pity them?  
Use II. Secondly, this is terror to all Papists that maliciously hid and darken this precious offer of God in the Gospel, from the eyes of the blind people; terror to all profane scorners, who reject the Gospel, and prise their swine, their pottage, their pleasures, eas and pomp, more than the Gospel; reproof of all Non-discerners of this Grace of the Gospel, the feet of a Minister shoul be beautiful in this main respect, (though others also) beecaus he bring's glad tidings of peace!  
Use III. Reproof to all that slight the Gospel in the offer thereof, prefer their oxen and farms, their self-love, ends and liberties before it.  
Use IV. Advertisement to God's Ministers, to magnify their Ministry in deed and practice, by beseeching the people to be reconciled to God.  
Use V This should scare all from infidelity and contempt of God's offer: Oh! it's free and from mere good will, the Lord is tied to none; He hath rejected millions of Jews and Turks and Baptised ones, and chosen to offer grace to thee. And, shall the contempt of the free offer of that which thousands would have been glad of (upon the price of going from sea to sea for it) be pardonable? Do but consider what woeful punishment will lie upon thee, who refusest such an offer laid in this lap. When as many poor souls would rejoice if the spending of days and nights might procure them a tender and believing heart to receiv it; and yet complain, that they cannot come by it. Oh, tremble at the freedom of this offer! Be humble and base in thyself to consider but this; I am a poor wretch, standing to the mercy of a free God who hath it to give where he will, and to deny it at his pleasure. If he give it to a prodigal son, and deny it to a moral civilian: if he give it to one that came into the vineyard at the eleventh hour, and deny it to him that came in at the seventh: if he deny it to the willer and runner, and be found of such as sought him not, who shall allege against freedom? May he not do with his own as him please's? Oh! despise none! least the Lord make the despiser seek to the despised, and be glad of their portion. Oh! turn all emulation and scorn into humility, and deep adoring of this freedom.  
Use VI Dally not with this offer of grace. There is a while of it, a season annexed to the offer. The same breath which urgeth to receiv the grace of God, adds a charge: For he hath said, In an accepted time I have heard thee, and in the day of salvation have I succoured thee. Oh, that in that thy day thou hadst seen! Now when is this day? Surely it is not the day of possible mercy, but of seasonable mercy: Then when as, (besides health, means and the offer of grace) the Lord putt a special spirit into the Ministry of the Word, so that it pierce's into the heart with persuasion: when the terrors of it are weighty and serious, the promise it is (as the early fruit in Summer) welcome and savoury: when sin is bitter to the soul, and when it is irksome to it, to be out of God's favour: When the heart break's and mourn's after God, and can spend nights after days in seeking: and it cannot be quiet, but is held on by peculiar tenderness to attend grace.  
Alas! there will be a season of God's weariness; and his spirit shall not strive with man. He will have also a season of leaving thee to that contempt, which despised the counsel of God for thy salvation. Abhorring of light, preferring darkness, despising the Ministry and Ordinances, revolting from those insinuations of grace which once seemed precious, I say these are spiritual wickednesses, and far exceed moral evils.  
Use VII. Let this be a sweet preparative unto us, to frame us to believ. Entertain we not any base cursed thoughts of God in the simplicity of his offer. Nourish all possible persuasion in the soul of his unfeigned meaning towards thee in this kind: thou canst honour him no better, than to agree with him, in his meaning well to thee. There is no greater difficulty of faith then this seed of bondage in us, to judge of God by our selus. We muse as we use. If we have an enemy, we cannot forget his wrongs, we meet him not without indignation: and therefore so we think of God also to us, and the rather, because he hath so much vantage over us. But oh poor wretch, jealousy against his love? Is it not rather oil to the flame? Pull down thy traitor's heart; hate not him whom thou hast hurt; put on an holy and childlike opinion of him, who when he needed not, yet purposed, sent, received this satisfaction for thee, and therefore cannot lie in offering it to thee. Say thus: Lord, thy sweet offer, naked bosom, cords of love, passions of sick love, sometime to allure, sometime to contest, command, urge, threaten, and beseech, turning thee into all forms of persuasion, to win my soul: all these convince me of thy well-meaning towards me. If my own enmity to my enemy, and the slander of Satan that thou enviest my good, do assault me never so much, and my own traitorous heart conspire with them, yet this thy gracious offer in thy Gospel, shall bear down all. Read Esay 55. 7. For my ways are not as your ways, nor my thoughts as your thoughts: but as far above them, as heaven above the earth. Add this: All the understanding of man cannot comprehend the love of this offer, no more than the eye of a needle can the great Camel: and shall I go about to lessen it?  
Surely this should be a great stay to my heart, that God hath offered me this grace; and as base as I am, what though it cannot enter into such a narrow breast as mine is, that he mean's as he speaks: yet if it be the pleasure of a great God to give it (as his offer imports) shall I look at my baseness, or at his greatness, whom it were a dishonour unto, to give mean things? Oh Lord, rather by this bounty open my narrow heart, and make it large. If the offer of a Minister of God be precious, who dare seal it upon earth to my poor soul; shall not the offer of God himself, the strength of Israel that cannot lie, much more sway with me! Oh Lord captivate all my hatred of spirit, and base treachery against thee! It's reported of a certain Merchant of LONDON (in the story of England) that he made much of a poor Cobbler that dwelled with him, a cankered Papist, and did as good as maintain him; yet this Traitor went about to betray him to death: This Merchant having escaped his hands, yet out of his love used all means to be friends with him again, and used him as before: all this would not do, his heart was so villainous, he would shun the way of him, and not look at him. It fell so out at length, that he met him in such a narrow Lane, as he could not balk him; but must needs talk with him. The good Merchant takes him to him, and told him, he was glad he had met him, and he wondered what he meant so to decline from him. What said he, do you think me your enemy? if I were, could I not crush you with a word speaking? Alas, I am not offended with you, for all your treachery, but forgive and forget it. The words of this man so pierced the Cobler's heart, that it broke instantly, and he falling down upon his knees, and with bitter tears confessed his villainy, and repent of it: told him, This love should for ever tie him unto him, and so he continued. This base Papist is the heart of every child of old Adam: this royal Merchant is the Lord: this narrow lane is the straight of conscience beset with sin and curs: this kind behaviour is this offer of Grace: Let us not be worse to it then a cankered Papist: but break our hearts, and melt into tears, and with Saul to David say, Where shall a man find such love, as to spare his enemy when he had him in his hand, and to be content to cut off the lap of a garment, when he might have cut my throat? Break my heart in the bosom of his love.  
Use VIII. We learn hence to understand the Covenant of God, a naked thing, but filled with all the merit of an eternal Satisfier, and with all the strength, mercy, justice, and faithfulness of an unchangeable Promiser, even the Lord fully satisfied; and so concerning it, beseech the Lord, so to write it in thy soul. God's offer is founded upon Christ and the wellpleasedness of the Father by him, Why then, there is no more anger in his heart, Esay 27. 3. for if there were, what should dry stubble do? But now, lo, he is reconciled, he cannot be angry with a poor Creature. He hath taken order to satisfy justice by his Son: to the end that he might abolish the proceeding of Justice, and cut off his own advantage, and power to condemn. For a time he was angry, for the iniquity of thy sin; but not for ever, lest flesh should fail before him. Oh! let us well observe this, That all in a promise and an offer is little enough to settle a poor soul against her fears. And this will cause us to be glad to cling to the word and say, If I perish I perish.   

ARTIC. V  
The LORD offer's CHRIST to the Soul furnished with all his benefits.  
THe LORD offering Christ to the Soul, doth▪ not offer him nakedly and barely, but furnished with all the benefits of his satisfaction. This is that which the Apostle in Ephes. 1. 3. urgeth▪ Blessed be God, who hath blessed us with all blessings in Heavenly places.  
All these benefits are not of one sort: for order sake we will help our conceit with a distinction.  
Some of these benefits of Christ belong to the being or estate of a believer, and contain the full right and title to Chest himself: and are concurrent with our first engraffing with him, and accompany our first conversion. Others are consequent upon this condition, as royalties and privileges following upon it, whether inward graces, or outward blessings, according to the several promises in and by which God convey's them.  
Concerning these benefits of Christ, consider three things:  

1. The Difference.  
2. The Order.  
3. The Nature and use of them to the Soul.   

I. There is a  difference of them.  
First: Election is before time, and presupposeth nothing but the first cause of God's good pleasure and will: justification, reconciliation, and the rest in time, and presuppose Christ really theirs, and issue immediately from him. Secondly, in respect of the benefits that follow Christ: In which respect Vocation differs from all the rest: for Vocation is not the fruit of Faith as the rest are, but of Election, seeing whom God elected, he called to know it▪ the rest are fruits of calling to faith, as to be justified, adopted etc. Thirdly, in respect of those which concern us in this life, and those that reach to a better. The former being such as reliev the necessity of our present condition, in which we are imperfectly conformed to Christ in his estate of humility, and beset with sin, Satan and enemies: of this nature are our justification, reconciliation, adoption and the like: which all shall cease (as faith, hope and patience shall) in respect of the evils they do here conflict withal: those that concern the life to come, belong to that Image of God renewed in us in righteousness and holiness, which abide for ever, begun here in grace, and perfected in glory. Fourthly, in respect of the benefit itself which shall abide for ever▪ instead of an earthly paradise with old Adam, we shall enjoy heavenly mansions with Christ in the presence of GOD, and there have this image and our mortality perfected.  
In all agree, that they are the work of the Spirit of Christ settling all his benefits upon the believer.   

II. The Order of them:  

1. Is Vocation (or regeneration, as it concerneth the way and mean of begetting to God).  
2. Is Union.  
3. Is Regeneration  
4. Is Justification.  
5. Is Reconciliation.  
6. Is Adoption.  
7. Is Redemption.  
8. Is Sanctification, immediately issuing from it, (containing the mortifying and quickening work of the Spirit).  
9 Is Glorification.    

III. The nature and use of them to the Soul.  
1 Vocation, which is a work of the Spirit, issuing from election, whereby whom the Lord hath chosen to be his he bring's to know it: And that by the voice and call of the outward Word and inward Spirit, crying to their souls thus, Come out of her my people, and return to me. Come out from thy former corrupt estate of sin, subjection of Satan, curs, misery, lewd customs, error of the wicked, hell; and return to that blessedness which thou hast lost. Calling, is that whole workmanship of God, whereby he pull's the soul from a bad estate to a good: be it longer in working or shorter, darker or clearer, easier or harder: it's the drawing of it from darkness to light. Act. 26. 18. From whence it's drawn, is an unregenerate estate. That whereto is faith, between these, the whole work of God is Calling.  

It stands in these two parts:  
1. The prepareing Work.  
2. The finishing.   
The former is that by which the Lord finding the heart uncapable of a promise, bring's it and prepare's it to be such an one as may see itself capable, and under condition of believing, such an one as may believ.  
The later is that by which the LORD doth finish the work of faith with power: which is the condition of the Gospel, without which no man can partake any of the privileges following. For it succeeds the condition of the Law: and in stead of Do this, saith, Believ this and live, Note well these: Preparation is the condition of faith, and faith the condition of the covenant.  
These preparations are partly Legal, partly Evangelical: When the Spirit of God by both, leaves such an impression in a troubled soul under the spirit of bondage, it comes (by the sight of the Gospel) to so much hope, as work's the heart to mourning and brokenness, to desire mercy, to esteem it, and to be nothing in its own eyes in comparison of it: together with diligent unweariedness till it have obtained it. All which are the preventions and assistance of the spirit of Calling, drawing the soul home to God, by such steps and degrees as the soul is capable of.  
II. Union: which is the work of the Spirit of Christ, making the Lord and the Soul one spirit, and causing the soul to partake, by virtue thereof, all that power of his, both in privileges and graces which follow. For it's sure, the soul can no more receiv aught from God, till it be one with him by Christ, than Christ could merit any thing for us, till the Deity and flesh were really united: and no more than the body and soul can impart or receiv to or fro, till they be one. Till we be one with God in Christ, we are without him in the world: The Lord abhorring all relations that want Union; but if once united, than he is in us, we in him; he dwell's in us, we in him, as an inhabitant in his house, and the soul in the body: he is one with us, we are of him, 1 Cor. 1. 30. in him, Joh. 17. flesh of his flesh; he is our husband, and we are his spous, and therefore hence issueth all virtue, vigour and power into us, that is meet for our support, either earthly or spiritual, till our union be perfected in glory.  
In this Union four things are considered.  

1 The Necessity of it.  
2. The difference of created Union from gracious Union, with the cause of it.  
3. How this Union is wrought in the soul.  
4. The Effects which follow upon it   
First, Union with God is necessary to all that would partake his graces. It was in the Creation, till the Lord had breathed the spirit of life and himself into him, Adam could have no communion with God; so it is in this second Creätion; No benefit, no fruit thereof can come to the soul, till this second creätion and union be. But by this as by a channel the rest follow, Reconciliation with amity, Adoption with worship and liberty etc.  
The second thing is the difference of Unions. The Union of grace is not like that of creätion; neither in the measure, nor in the instrument of it. Not in measure: for in the creätion there was a total and immediate Union (in that kind) and it was a perfect one, having God's image in it without set or impeachment. This Union of grace is an imperfect Union for measure in this life: beecaus the relics of corruption and old Adam as dross mixing themselves with the soul, suffer not God and it to knit fully. Secondly, instruments of Union are unlike. That of the Creation needed no other tie or band, save the immediate presence of God in his image, which had then no sin nor let to divide it. That Union, which now is encumbered with lets and enemies, must needs be maintained by a band of greater perfection than any is in us.  
The third thing is the instrument by which Union is begot in the soul: and that is (on our parts) faith; on the Lord's part, the Spirit of life in Christ, conveied by the promise and baptism.  
The fourth thing is the effect of this Union, even in habiting and dwelling of the Spirit in that soul which is become one with himself: so that now God in Christ by the Spirit, is that to the soul which before her lusts were, all in all, Lord and King, light and defence, heaven and happiness.  
Use I. It is a terror to all hangs-by and time-servers, who have it at their tongue's end, they are Gods, and they be saved, how few soever they are. But they cannot proov it by any engrafting or union. The old stock appears in them, no planting into a new, no life of grace, no christ to be theirs, no bringging to God by his flesh and the union of it to God, no promise to fasten upon, by which they may come: no Spirit of God to be between them, and to unite both, as the spirits Knit the body and soul in one.  
Use II. All you that will needs claim it by union, Try your selus about it: if ye be united to God, then hath the Lord chased you from your wand'ring vagaries and old haunts, and brought you back like the prodigal.  
Use III. It's use of thankfulss and comfort to all God's people. 1. Of thanks; for who art thou that the Lord should thus unite himself to such a lump of earth and sin? Secondly, comfort against all thy bad inmates and lusts which disquiet thee, and make thee rather a Sty of uncleanness rather than an House of God: Be of good cheer; the Lord esteems thee not by these necessary inmates, but by the voluntary: Keep out them, and the Lord will look upon his pearls, not thy dunghill.  
Use IU. It is to teach us, both what dignity and what duty lies upon God's people in this respect of their union. The dignity must needs be great, to be one with God: for by this means all his and our things are common, he suffers in and with us in all our crosses: He is honoured or reproached in all our obedience or disobedience: we stand not, nor fall to our selus, but to him. Secondly, it's to teach us our duty; viz. To be sensible of this union continually, wheresoever we become. A wife that honour's her husband, will so carry herself, that her husband may not be impeached by any unseemly carriage, idle looks, speeches, or liberties; she looks at his credit whose she is. Such a narrow eye should this union with the Lord work in us: That his honour and name should be the mark we shoot at, and look what we think would jar with his affections, trench upon his glory, that we should cut off.  
III Regeneration. The order of Gods working whereof is this. First, the word presents to the soul her loss of God, not in a few beams or rays of his, but his whole divine nature, life, and being. Secondly, it presents hereby the succession of misery upon this loss, and that most deserved: all the curses, woos and penalties written in the law, are written also and engraven by the finger of God's convinceing Spirit upon this person as a book written all over, within and without. Thirdly, the Lord presents this soul with her fearful condition, in this respect, viz. that dangerous eas and quiet, which the deluded soul lies in, in the midst of all this privation of God. A most miserable spectacle to behold, a creature miserable, and yet thinking itself posse'st of all; rich, clothed, and furnished with all necessaries. Fourthly, where the Lord will regenerate to a new life, he bring's the soul to the since of her lofs by the light of his law shineing as in a dark place (as the light in the morning discover's to a man rob in the night of his treasure at once, what a case he is left in) and sease's it with a spirit of misery and beggary, really ignorant now what to do, wring his hands and saying, What shall become of me? how shall I live and pass my life? how shall I avoid the pinch of beggary, the shame of an undone man, and the sorrows that will ensue? I say when once the Lord saveingly work's this, (for else it may vanish) he doth in season present the soul with the news of second life (to prevent utter sinkeing) and staie's the heart thereby. He shows it, that as lost and forlorn as she is, yet there is a way to restore her to her former integrity again.  
Now as touching this way, the Lord  

1. First, enlightens the Soul in it.  
2. Secondly, applie's and fasten's it upon the same.   

1. He enlightens it in two kinds,  
First, about the Order of this way.  
Secondly, about the way itself.   
Touching the Order of it, he tell's her, that forasmuch as she once had this image of God creäted in her, and hath wilfully lost it; therefore, before he can restore her to it the second time, his justice which is wronged by her sin, and hath justly accursed her for it, must first be satisfied, and the soul must apprehend this satisfaction to herself, as her own: and by this means, her guiltiness and curs must be washed off and removed out of his way: For otherwise how can he and the corrupt soul be brought together? What communion can there be between sin and pureness? Secondly. He enlightens the soul in the way itself: To wit, that in his wisdom and love he hath granted his own Son, true God, and the nature which was offended, to suffer the imputation of guilt, and the death which it procureth, in the nature and for the nature of guilty man: and by this suffering he satisfied justice to the full, so that hereby the way which sin had shut up, might stand and lie open for the restoring of the poor lost soul to her former nature and life of God again.  
Having thus enlightened the soul about this way, he than applie's it to the soul; And that by a second and closer work of his grace. For first, he applie's this work of Regeneration by the instrument of his word and promise, which is as a seed of Regeneration cast into the womb of the soul by hearing it preached: As Saint James saith, Of his good will begat he us, by his word of truth.  
This word carrieth with it a forming power of the second birth; even a creating of God in the soul again. Secondly, the efficient cause is the Spirit of Regeneration, taking this word, and casting it into the soul, and there hatching and cherishing the same, till it have form Christ therein, who is the second Adam, the true way, and life, that quickening Spirit. And thirdly he effects this in the soul by the power of Faith, which receives this seed of the word, and this quickening of the spirit: and possesseth the soul therewith.  
Only note this, that Faith doth these two things: 1. First, it receives the way of this life into the soul, which is, the putting away of guilt and curs which Adam's sin contracted, and that is, pardon forgiveness. Secondly, it receives therewith and at once, the actual and real properties and nature of God, to inhere and dwell in the soul.  
Now the spirit of Regeneration by this promise work's three distinct Acts and steps in the soul. First, Conception: Secondly, Quickening: Thirdly, Birth. By conception I mean, the least step to this life, by which the soul retains and keep's this seed of life: suffers it not to pass away and be spilt, (as in hypocrites) but digest's and holds the promise to itself, till it have bred its long after this life. Conceptions provoke long of the appetite, lusting after a kind of alteration of spiritual appetite, and a desire after this life. This is that Esay meane's Cap. 55. 4. Incline your hearts and hearken unto me. That is, Be so affected with this promise of life, that ye do incline toward it, and make to it, that ye walk in God's way appointed to bring you to it: Be affected seriously with the excellency of this life, and the happy change which God offer's you: that your souls do diligently ensue it in the means: That it stirr's the soul to mourn for so long living a dead life, and resisting the offer's of life, and resting in a show of a falls conception: It doth long after this exceeding great privilege, to be partaker of the nature and life of God: It use's all means which God hath appaointed with all earnestness of soul, restless till it obtain it.  
The second work is the quickening power of the Spirit of promise, whereby the Lord infuseth this life of God into the Soul; which is nothing else save the soul's breaking through the manifold struggle and strifes, which self and unbelief do work within herself; doth obey the voice and command of the promise that so it may live.  
The third work of the Spirit is the birth of this speritual life: When the Soul comes out of the womb into the light, that is, discover's herself to be alive, and apprehend's (as I may say) her own life, and that God hath begotten her to himself, which is the highest step and decree of life which is bred in her. The poor soul having received the life of God into her, by her weak and poor faith, scarce felt and perceived, yet by the secret power of the Spirit, grows from degree to degree: That although she hath no other life at the birth, than in the quickening: Yet this life is more apparent and sensible every day than other, till at last the Spirit fall in travel and bring forth Christ form in the Soul, so that the soul appears to herself and to others, to live and to believ; because now she is in the light perfected and brought forth: So that appears in the operations and works of the new Creature  
Use I. Let it be a terror to all such as being void of this life of God (as unregenerate ones are, Eph. 4) yet walk as alive, merry and jolly in the death of their corruption. Thus was Paul Rom. 7. alive to sin ere the Law came, and who but he? till the kill letter came, and slew him, and made him pull in his horns.  
To all Counterfeits who adorn their dead carcases with the ornaments of religion: Duties of life and worship of God they will be full of; but the life of duties (faith to apprehend the Lord Jesus for restoring of themselves to the life of duties, and of obedience) they care not for. Oh! rest not in any iuferior base life, when the Lord offer's thee true spiritual life! Abhor all falls colours of life, duties and performances, when there is no substance.  
Use II. Learn here the price of faith! It's that whereby the soul lives here, the life of God, a life better than a Princes without it.  
Use III. Pray for the Spirit of the Lord Jesus his Resurrection, (by which the soul is regenerated to his new birth, 1 Pet. 1. 5.) and never lin, till by the Word and Baptism he hath inspired thy soul with this life of Regeneration.  
Use IV. Try thyself about this birth, and be not cozened by Satan! Be content to resign up the best hopes thou hast of life here, so that the Lord would give thee sound marks of true life. True life is a life of hope of Eternal life, yea lively hope: it rejoiceth under the hope of it. It is a cleansing life and purifie's the soul. It is a noble precious life, and will not pollute itself with dead carrion. It is a waitting, patiented life under crosses, because the upshot of it is hid with Christ in God.  
iv Is Justification, which is contrary to the state of guilt and curs by sin. And by this benefit, the soul obtain's an estate of quietness and peace towards God. And that by a clearing and acquitting her at his Tribunal (as if she had never offended,) fully, and perfectly. Which I add for a difference between justificaton and sanctification, the former is an whole purging us from all our sins, as Saint John Ep. 1. Cap. 1. 7. speaks. The other a purging us in part, of which read Heb. 9 14. For purging is from guilt and curs, and that must be perfect by imputation (for else how should sinful flesh stand before a perfect God). The latter is from the Dominion and Rule of it; which in this life is imperfect.  
The issue and effect of justification is peace and quiet of soul, a most peculiar blessing: contrary to those garboils and horrors which the conscience felt, being under wrath; as also to that rotten peace which the unconvinced conscience walked with, through error: Either one, or other of these is the estate of all injustified one's.  
Hence, the holy Ghost never cease's to magnify this benefit, as Esay 57 I create the fruit of the lips, peace to him that is near, and afar off. It's a work only belonging to God, and above the first Creation, for here peace is made of a contrary, even war. The Lord is the only former of the conscience, and therefore it's a work equal to God's power to create peace in it, and to restore it being lost, is far greater; he was anointed Esay 61. to that purpose, to preach glad tideiugs (of peace Rom. 10. 15.) to the meek. For look how one sufficient witness in a Court may by his verdict settle a man's whole estate upon him; and recover his right: So the Lord Jesus by his blood, bear's witness that our sin and curs is gone, settleing Pardon and Salvation upon us, decideing the question, and making peace. And in this since we read Heb. 12. That the blood of the Covenant speaks better things than the blood of Abel; That cried in Cain's conscience nothing save revenge and horror; but this crieth peace. The like is that which I Pet. 3. 20. the Apostle saith of Baptism (the seal of this Covenant in the blood of Christ) viz. That it saveth us, not by washing away the filth of the flesh, but by the answer of a good conscience to God by the Resurrection of Christ. What is that? Surely this, that when the Lord asks the soul in what plight it is, the conscience step's out and answers, Lord, it's well with me. It was as ill as could be: but now it's as well as can be. Thou hast changed all in a moment, for in stead of war I have peace.  
Use I. This first teaches us the woeful state of all unregenerate ones, in point of guilt and curs of sin. There is no peace, saith my God, to the wicked. The ways of peace they have not known, Rom. 3. and they have not seen the things which concern their peace.  
Use II. Secondly let all that hear this, behold the wonderful privilege of a believer, and admire it, yea, seek to have it their portion: This is the first step to all other benefits: Dost thou look upon a believer? Thou seest a precious object, a son of Peace. He carry's that within his bosom, which cost the Son of God his heart blood, which far exceeds all Gold and pearls; For why? He hath peace within; he is at league with all fears, and in the suburbs of all prosperity.  
Use III. Let all such as have got this, prais God and keep it. Pray ye with the Apostles: The peace of God rule our hearts and minds: Lord establish our feet with this preparation of the Gospel, and let it be as the Soldiers shoes of brass, enabling us to walk upon the pikes safely. Oh! buy this jewel, but sell it not: Nourish it in your souls, first, by abhorring all sins that waste the Conscience. Ensue peace, if we desire holiness: Take heed of any secret closeing with sin, upon any falls colours, dispensations, and distinctions in a nibbleing kind, and dallying with some degrees, when we dare not attempt greater; preserv it from the daily soil of appearances, of lawful liberties, from the encroaching of eas, worldliness slightness, formality, and the like   

V Benefit, Reconciliation.  
The fift Benefit is Reconciliation, contrary to the blemish of Enmity with God, and God with us: bringing us into amity and favour with him again. Eph. 1. 5. Paul calls it our acceptation and belovedness with God. The substance of this doctrine is opened in three points.  

1. Wherein the nature of this benefit stands.  
2. How God confer's it on the Soul.  
3. What use may be made of it.   
For the first, The benefit of Reconciliation offered by Christ, is the firm, solid agreement and friendship of the soul with the Lord of heaven, who before was our deadly adversary. For the opening whereof, survey a little these few branches.  
First, from hence issueth a Covenant of God made with the soul, and of the soul with him. Deut. 26, 17, 18, 19 The Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, etc. A sweet text. As the Lord disclaimed and disavowed us in Adam: so by the reconciliation of the second Adam he vouchsafeth and acknowledgeth us to be his.  
Secondly, hence our behaviour and course becomes acceptable, as Abel's sacrifice for his persons sake, was accepted: so that in all our service & allegïance we are wel-pleasing though in him whom first God was wel-pleased.  
Thirdly, hence also flow the most excellent favours and graces of his Spirit conferred upon us, that he might the more take pleasure in us, as a Bridegtoom doth in his Bride and spous whom he hath and adorned.  
Fourthly, the all-sufficiency of God as as a fauntain is set open by this sluice of Reconciliation. For hereby the Lord can beteam the soul all support, and all that is needful for this and a better life. And this all-sufficiency reacheth to soul and body. All things are yours, as you are Christ's, and Christ God's.  
Fifthly, the enmity of the whole frame is reduced to an Amity with them: there is a league made with heaven, earth and hell, that nothing shall hurt them Heaven shall not be as brass, nor the earth as iron. The beasts of the field shall be at league; enemies shall turn friends, because their ways pleas God.  
Sixthly, it restore's us to our blood (not only to our dignity in person, but) in our posterity,  
Seventhly, hence issueth the gift of perseverance, to be endued with a loyal spirit, and with faithfulness, never to departed from the fear of God.  
Eighthly, hence issueth a sweet Reflex of this Amity of the Lord with the soul, a very pledge of that felicity in heaven, which shall fill the glorified soul in the sight of God: Faith (I say) presents a privity and consciousness of this holy agreement with God, with unspeakable security of heart and soul: which none can utter, save they that feel it.  
Secondly, the way how the Lord confer's it, and that is by the spirit of Reconciliation in the Word, working by the embassadors of it. 2 Cor. 5. 20. whereof there are four steps: 1. By this spirit the Lord discover's and presents a light to the Soul in the right colours, (and in the glass of the Law) of her inbred and natural contrariety to God and treacherous enmity of spirit: such and so deep, as doth perpetually fight against him, yea reject the covenant of amity offered by him.  
Thirdly, he discover's himself to such a soul, that he hath afforded to her a price of reconciliation, even the blood of the Covenant: not only to compound and mitigate some extremities of Enmity, but even to abolish it all, and nail it to his Cross.  
Fourthly, if this prevail, to break and show to the soul the bottomless love which lay hid in the bosom of God, who was in Christ, and is in the Spirit and Word of Christ reconciling the world to himself.  
Fifthly, the Spirit of Reconciliation fasten's the offer of being reconciled to God, upon this poor soul by the instrument of faith, the best make-peace that ever was; which faith, over-power's the enmity of the soul, by the excess of amity and mercy in God: and (as it were) compell's it to be reconciled: She apprehend's so much compassion in the bosom of God, as to drown all enmity therein as in the bottom of the sea. And so to kiss the Son, swear allegiance, and come in.  
The third thing is the Use of this Doctrine.  
Use I. Terror to all unreconciled ones! Oh! ye are out of favour with God. Is there not enough in this to scare you! Tell a favourite whose life rests in the Prince's favour, that his Prince is out with him, and his breath is stopped, ye choke him! What a plight was Haman in when his face was covered? Tell me if God's favour be as life, What is his enmity?  
Use II. This is instruction to teach all sorts the excellency of this privilege. No other amity is like it; only in this, and by it, other amity is blessed: But all other is but dung to it.  
Use III. Let it be an use of trial to us, whether we be reconciled. If we are not, we are cursed. If we are, than this Covenant hath drawn from us an Oath and Covenant with God again. As the singular Amity of David and Jonathan begat a Covenant and a renewing of it with an Oath of God. Oh! such a soul will swear to keep God's righteous judgements, and to walk in all wellpleasing. This is the last mark of all: as our Saviour saith, You are my Friends, Joh. 15. 14. if you do whatsoever I command you.  
Use IU. Improov this benefit. Seeing the Lord will have us his beloved's, and crown us with such favours, let us not decline them. Do as favourites do with Princes: they choose favour above all boons, because it is the fountain of all.  
Use V Abhor all base roots of bitterness rising up to defile this Amity, and weaken it! First, abhor all enmity of unbelief; suspicion of God, distrust of his promises, as if he meant nothing less. This is the deepest villainy! Never lin till thy large heart can better answer the Lord, than Jehonadab answered Jehu's question, Is thy heart as mine? Yea doubtless. Make use of all Ordinances, especially the Supper of Christ (the Symbol of this Amity) to seal it up to the Soul. Secondly, take heed of all falsehood in thy Covenant with God. If thou be loose to him, and yet expects him to be close with thee, thou wilt be deceived! He will avenge the quarrel of it.   

VI Benefit: Adoption.  
Adam was the Son of God by Creätion, Luke 3. ult. By this fall he lost it; is become a bastard, stripped of his royalties, birthright, and inheritance, the dignity of the firstborn, dominion and Lordship of the Creatures, title to Paradise & immortality. Adoption is the enfranchisement of the soul into her former estate of Sonship again, being freed from the spirit of bondage and flavish fear, Gal. 4. 6. For as a man freely, and without desert, takes one that is not his own child, to become his own, changing his name, adopting him into his family, and settling that inheritance upon him, which belonged to one descended from his Loins: So doth the Lord here, he restore's the Sinner to his former livelihood, Sonship, Lordship, and Coheirship with Christ the heir of all.  
We shall understand this privilege of Adoption the better, if we consider it in three things:  

1. What we had & lost in Adam.  
2. What we recover and hold in Christ.  
3. What use we should make of them both.   
1. What we had and lost in Adam. Although we were no adopted sons in Adam (for what needed it)? yet we were sons by creätion: As Adam, Luke 3. is called the Son of God, being inspired with the breath of God, and framed in body according to his own image: We bore the similitude of God about us in both, even as a son resemble's the father: We carried both in mind, will, affections, senses, body, gesture, authority and presence, the glory of our father about us: were to God most accepted in our walking before him: to the Creatures most honourable and awful, as God's Deputies: in the sight of the Angels most excellent: and in our selus most happy, by the reflex and view of our own integrity of Sonship: so that we had whatsoever an earthly vessel could contain. Being thus heirs of all, and sons of immortality, planted in a Paradise of exquisite perfection: even in the habitation of our glory; when we were full of it, we prostituted our selus willingly to transgress the bounds of children and sons, and the law of our creätion: so that we must either be better than sons, and equal with God, or else nothing: and so by yielding to the Devil, we fell to God, eaten the forbidden fruit: tainted not our spirits only and beings, but our blood also and became degenerate Bastards, and slaves in our condition, not having one dram in us of that sonlike nature, temper and integrity which we had: in stead of bearing the image of heaven, we bear the image of earth, stripped of our honour, and put down to the lowest form of baseness, and made mere shadows of what we had been: forfeited all our royalties, not only of inward content, esteem, peace and beholding of the face of God as children; but also of outward title to the Earth and to Paradise, dominion of creatures, brotherhood with Angels: and being thrust out of the Garden, we became drudges of the earth, slaves to Satan, and lived in continual fear of death and wrath: only having a poor hold and corner of the earth to confine us as prisoners, and to hid our heads in.  
2. What we recover and hold in CHRIST. He being God by nature, the eternal Word, and also flesh by the power of the holy Ghost, did by his bloody satisfaction over-entreat our father, pacified his justice, and washed off our rebellion and guilt, with the curs thereof from us; that so we might pass into the former privilege of Sonship, and whatever honour of grace appertained thereto: and that by adoption. For as a rich Prince, having lost his son takes another child, not his own, & strip's him of his name & family, cause's him to take his own name upon him, and to become his own, and gives him right to all he hath, and makes him his heir; so doth the Lord take us poor lost bastards; strip's us of our name, and takes us into his stock, arraie's us with his own robe, sets us at his own table, cause's us to forget our father's house and all the baseness thereof; restore's us to the right of Sons of the Almighty, begot of his seed and spirit, gives us the liberty of sons, the title to all his creatures with pureness; without fear of ever being cast out any more: till we come to possess heaven with himself for ever.  
3. What Use we should make of them both.  
Use 1. It should teach us wisely to digest and carry that disproportion of our condition below in the mean time! Oh! what humbleness, meekness, mean opinion of our selus, self-denial (to subject our selus for a while to this state of conformity to our elder brother) should we seek for? What faith especially, need we, firmly to cleav to the word of promise, which assures us that the Lord esteems us as we are.  
Use 11. This should scare ungodly men, and make them tremble at their condition, that they are bastards and no sons or daughters of the Almighty. Men boast themselves that they are the sons of men, Anakim's like their Ancestors, men of brave stomaches, as proud and rebellious as their parents: such as Giantlike do fight again heaven, and walk according to the sway of their lusts! but to be the Sons of God, they regard not! Oh! therefore howl and mourn all ye bastards for your degenerate condition!  
Use III. If the Lord shall indeed prick your hearts for this (I speak now to great ones whom this point much touche's) let the promise of receiving you soak into your hearts. If God justify, who shall condemn? if he reconcile and restore you to your blood, your Sonship; if he vouchsafe your restitution to the inheritance of such as are sanctified by faith in him, Who shall defeat you of it? therefore come in, receiv this Offer, and God will be your God, yea your father, ye shall walk in and out before him as his own, with the confidence of sons, he shall guide you here till glory.  
Use IU. This should exhort all God's people that they deceiv not themselves in this great privilege, for fear that they forfeit the comforts of it. Try it first, and then improov it: a true son and danghter of God partake's of the sonship of Christ ●heir head. The Angels worshipped Christ the Son, when he was brought into the world, and for his sake the Angels are Ministering Spirits for the good of us, and of ours. The Father acknowledged Christ saying, This day have I hegotten thee. So doth God in him acknowledge thee for his child, and himself thy father: The Father made Christ the Heir of all things; and all things which thy father hath are thine, as thou art Christ's. Christ was pitied and heard by the Father in that he feared, and thy father will be afflicted with thee in all thy afflictions. Christ was faithful in all God's house as a Son, fulfilling all rightegusness. If thou be a son, what, save thy faithful fear and obedience should proov it? The Lord Jesus being the Lord of all, yet denied all; even to a Pillow to lean his head on, and an Hole to hid himself in. And thou (if a son) shalt and wilt deny thyself, and take up thy Cross, and learn obedience by his suffering; despise the world and count all dung to win his acceptance. Briefly, if a son, thou art an heir of God, and co-heir of Christ: Whatever is wanting here, shall be supplied in heaven: and yet here thou shalt partake all the good things of God: For why? Whom doth a father provide for, but for his children? whose is all that he hath, save theirs? Again, if a son, than thou knowest the way to the throne of grace, even to the Father, in the Mediation of Christ; and there canst with the spirit of a son groan at least unutterable desires to the Lord, that thou mayest be once free from bondage to this body of death; from unbelief, from an unsavoury heart, from worldliness, from the error of the wicked, and this sinful world, and the like. Oh! with humble confidence thou wilt make known thy request to God, and that in secret, such as none but thyself can be privy to: and will improov this liberty, when strangers and slaves shall not dare to come near. These few try; and if thou find the Spirit of Adoption to be a stranger, lin not till the Lord have created it: if he have done it, stand fast in this privilege and maintain it by thy awe and fear of thy Father, not lest he should cast thee off again, but because being once a Son thou shalt never be dispossessed, either of thy right here, or thine inheritance hereafter.   

VII. Benefit: Redemption.  
Redemption is opposite to two things: First, Thraldom and slavery to sin, and so to all enemies, who by sin strove to hold the Soul under fear and bondage. Secondly, to the sting and dint of all such crosses as sin hath brought into the world, as the tokens of God's displeasure for it. The first Redemption set's the soul at liberty from all that servitude and tyranny, it buy'es out and restore's the soul to the liberty of released and ransomed one's: maketh it free only to righteousness and that for ever. From hence issues' an heart enlarged to God: so fearing him, as fearing nothing else. Hence secondly, floweth a right to the Protection and Providence of God. And lastly to these two may be added freedom to God's service, to find it an easy yoke, and a light burden; yea, to count it our happiness to deny our own wills, because bodies and souls are bought with a price, that we should not be at our own, but at his will that dearly bought us, 1 Cor. 5. 15. Christ hath bought and redeemed us: I. From Sin. 2. From all our Enemies, Satan, the Law, bondage under Ceremonies, Death, Wrath and Hell, unto freedom of Righteousness. The conclusion of the Doctrine is, That Redemption is a peculiar benefit, wherewith Christ is offered to the Soul,  
Use I. Terror to all that lie yet in their state of unregeneracy, in what degree soever it be more or less, who either count this slavery to be freedom, or else live in it as if they were free men, and fear nothing. Know ye, that till the Law hath left you under the Spirit of this Bondage, to count your selus as ye are, and lie under this estate, as sensible of it, and in your selus past hope, Cain's and Judase's case is not more woeful than yours.  
Use II. It's Instruction to all sorts, to make them behold their natural condition as in a glass. Sin is no such tame and harmless beast as you imagine. Nothing but this blood of Christ is able to ransom you. For sin hath set the door open to all, to Satan and all enemies, wrath, hell, law, conscience, and death, to have their wills on us. So that an infinite strength it needed to deliver us.  
Use III. This should teach all who would not be slaves, to proov their redemption by the marks of it. First all truly redeemed one's of the Lord, see, sigh under, and are weary of this their bondage, desirous to be freed from it. Secondly, the offer of this Redemption in Christ is precious to them: both the purchaser, the offer of it, and the purchase itself.  
Thirdly they cleav to the promise, that seeing the Lord will have it so, they embrace and choose it, and believ if the Son make them free, they shall be free indeed.  
Use IU. This should exhort us all that are redeemed to true liberty to understand wherein it consists, and apply ourselves duly thereto. True it is, that we are adopted sons to the frrdom of children, but we are redeemed also to the liberty of service: we are not made free from the law in point of obedience; but serve in holiness and fear, to delight in the law in the inner man.  
Temporal Redemption stands in three things:  

1. Either in God's saveing his from afflictions:  
2. Or his sustaining them in and under them:  
4. Or his delivering them out of them, and that either in part, or finally.   
They are all three expressed in the 63. of Esay, vers 9 by name. The First, The Angel of his presence (Christ, as vers 1.) saved them, and bore them on his wings continually. The second, In all their afflictions he was afflicted; (that is, succoured and upheld them). The third, In his pity and mercy he redeemed them, (that is, delivered them).  
The first is usually called the protection of God over his own in Christ their buckler and shield: in which sense it is said, The beloved of the Lord shall dwell under his protection all the day long. It is God's people scape all such crosses as befall the wicked, as wicked.  
Use I. Oh! how patiented should we be in such crosses as befall us in all kinds, if we considered, that the greatest part of them which light upon us, is not the least of them that pass by us?  
Use II. The truth is, God's Saints ought to give thanks for they know not what, how many, how great sorrows.  
The second, viz. Sustaining Redemption is that act of Christ, whereby he succoreth and supporteth all his in trouble. And this standeth in the communion of the sufferings of Christ and his grace: viz. 1. Of his sweet Peace which he gives us: My peace I give you, my Peace I leave you: 2. Of his meek and patiented self-denial. 3. Of his courage to bear and endure. 4. Of his innocence and good cause to defend them. 5. Of the Spirit of prayer, which cry's and grone's to him that can eas them. 6. Of purgeing power, whereby Afflictions prepare us for glory 7. Of the issue of the Cross, even the quiet fruit of righteousness. 8. Of Victory beforehand, even while they are under the Cross. 9 Of patience to wait till the hour of darkness be over.  
Use I. This point should exhort us to apply our selus to this privilege, in each cross that befall's us! Is it not a mercy to be thus cared for and pitied as children, when the Lord put's the wicked to their shifts? and regard's not what betide's them: Saul falling upon his sword desperately, Ahimelech thrust through, Achitophel and Judas hanging themselves? Is it not worth the while to see a believing Soul at his death lying as a Lamb, as a Preacher, as one burning but not consumed; above fears, above loves, hopes, wife, children, world, self? able to do any thing through Christ that strengtheneth and sustaineth?  
3 The third is Redemption or deliverance from Crosses, either particular ones, or all. The Lord hath his healing in his wings even here for his people. I grant there is a righteous Abel, who perisheth in his righteousness, But ordinarily when God's Mastic patch hath dried the rheum, it falls off of itself. David, Moses had an end of their crosses, and as James saith, Ye have heard of the afflictions of Job, and what end the Lord made. Long sickness, long poverty, long persecutions, have had their end. There is a day for us if we can wait. How many weak complexions in youth have enjoyed healthy age? how many prisoners have been loosed? how many poor ones been enriched? how many men's later days have proved better than the first.  
But because all redemption goes not aforehand, therefore there is another Redemption far more sure, and that is full and final at their death and resurrection, wherein all tears shall be wiped away.  
Use I. This should make all afflictions seem light in comparison, Rom. 8. and cause us to embrace it by hope, saying, If our hope were only here, of all others we were most miserable.  
Use II. Let not thine heart mutter at the frequency of thy crosses, by the Devil, by men, or from the Lord; but bless him for such partial deliverances as he vouchsafeth thee in thy trials.  
Use III. Learn hence really to pick out the sap of that truth of Paul Phil. 2. To desire to be dissolved and to be with Christ which is best of all.  
Use IV. Beg of God two things: 1. To give us his Spirit of Redemption to frame us for this very thing (as Paul 2 Cor. 5. 4.) to prise our full redemption upon any terms. 2. That he would seal us up thereby to an holy security.   

VIII. Benefit: Regeneration.  
Regeneration is taken for the begetting of God in the soul, and the effect thereof, Sanctification, called in Scripture, the New Man, the New Creature, the renewing of the holy Ghost, the workmanship of God etc. This Sanctification stands in 2 things: 1. The kill power of the Cross of Christ, called Mortification. 2. The quickening power of his resurrection, called Vivification, sealed up in the Baptism of the Spirit, whereby we are engrafted and emplanted into them both.  
IX. Benefit: Glorification.  
The last benefit is Glorification of the whole man after the resurrection in heaven, which is the overplus of Christ's purchase, and exceeds Adam's happiness, consisting in the partakeing of that purchased possession of Glory and immortality, not of Paradise upon Earth, but in the presence of God. And this benefit is the fullness of all the rest: it is the execution of the election of God: for we are chosen to glory: it's the perfection of our imperfect union in this life: it's the end of our calling: for we are called to honour and immortality. It's the ●●●ness of our Adoption: for we have here the right, but there the inheritance of Sons: It's also our final Redemption and Sanctification, because there all tears shall be wiped away, and death shall be no more, and we shall do the will of God as the Angels, and be sanctified throughout in body, soul and spirit, without spot or blemish, and so live eternally. See Rom. 8. 30. and ult.  
It stands in two things.  

1. Negative happiness, viz. The absence and voidness of all which comes short of this, or opposeth it.  
2. Positive happiness, viz. When the persons of the elect shall be so enlarged in their souls and bodies, and in each faculty and member thereof, as to enjoy and comprehend and behold the Lord perfectly, as they are comprehended.   
Use I. Let it teach us to avoid curiosity about enquiry of this depth, and seek humbly and wisely to get our part in it here: so shall we know it one day by experience indeed.  
Use II. What persons should we be in spiritual respects, if we look for such promises? how should we purge our selus in body and spirit from all uncleanness, finishing our Sanctification in God●● fear.  
Use III. How should we long for this happiness, counting all our afflictions as light things through our hope revealed.   

The Use of all these Benefits.  
Use I. If Christ be offered thus together to the soul at once in all these, and not in a bare manner, it should be a marvellous encouragement to each poor soul to believ.  
Use II. Examine whether Christ be ours or no.  
Trial 1. Did Christ offered in the Gospel ever affect our hearts, and ravish them with his loveliness? the Lord we see offer's him not bare, but with all his furniture: which way soever we look, we shall discern his excellency, he is one of ten thousand. Can we make a song of our beloved, of his head, his eyes, locks, neck, body, feet? Surely else we were never married to him, except for his sake even our father's house was despised. When Eliezer came to Rebecca to fetch her to be Isaac's wife, he discoursed of his wealth, , silver and jewels: and for the purpose brought her out his gold, bracelets and ornaments which Isaac sent her. But what came of it? did she slight the offer? No, but went with the messenger immediately. If God's Spokesmen, in bringing forth these benefits of Christ, have won us thereby to go with them it is well.  
Trial 2. No man is married to Christ, except he hath his dowry to show: A Christ without a dowry is no husband. 1 Cor. 1. 30. He is our wisdom, righteousness etc. if we can show our marriage-ring set with these jewels, we may be believed.  
Trial 3. If thou be justified, where is that boldness of a debtor discharged by his Surety, that can say, I know the hardest, I shall not perish, I dare look my creditor in the face?  
Trial 4. If thou be reconciled, where is thy joy and welfare then of heart? how shouldest thou be beloved of God, and be such a stranger to this joy.  
Trial 5. Thou sayest thou art redeemed but proov it also: for if it be so, than that bondage of thine to sin, and the lust thereof, and that bondage by sin that keep's thee from believing is taken away in some measure: thy tongue is none of thine own, thy eyes, ears, feet, members are bought with a price, and the Lord's yoke is sweet to thee.  
Use III. Instruction to all Christians, to ponder wisely this article of the difference, order, and nature of these benefits. It would help much to the understanding of the Scriptures with light and profit.  
Use IV. Exhortation, that we cease not to adore that most divine depth of wisdom and love in God, who when he might have forsaken us, and cast us off quite in our first fall, was not only content to restore us to the same estate, and make us as good as we were, but also took occasion by this ruin to set us in a better estate than ever Adam knew, not only in the grace of perseverance, but in the gift of eternal life in his heavenly presence.  
Use V It is exceeding consolation to all believers. For why? The benefits which they receiv all at once by faith, are a namo scit of price and plenty. God in Christ is above all we can ask or conceiv.    

ARTIC. VI  
The Church of GOD is the true and only object of all the former Good things.  
TWo things are considerable in this Article.  

1. The subject of it, the Church herself.  
2. The proper adjunct of it, Communion.   
I. Concerning the Church, it is necessary to open some terms touching the distinction of names given to the Church, viz.  
1. A Church Constituted is gathered by the Word, professing the same truth, doth enjoy the free, peaceable & settled use & administration of all essentials to salvation, the Word, Sacraments and outward Assemblies established by Christian authority. And contrary to this is that Church which consists only in toleration and connivance, doubtful and unsettled.  
2. A Church Visible is an Assembly of such worshippers of God, as enjoying the liberty of the Ordinances, do partake them visibly, audibly and sensibly to the eye and observation of man.  
3. The Church Invisible is that Commonalty or fellowship of the Elect of God (when, or wheresoever throughout the world in all ages and times), as, being called to God, and given to Christ, become his mystical body, and are built up unto one habitation by the Spirit. She is called Invisible, not as if she consisted of such members as may not be seen and bodily conversed with, seeing that they do usually reside in the Church Visible, worshipping God with others externally: but because that by which she subsists is an invisible grace of the Spirit, not sensible to the eye of man, but known to God alone, and to others only by the judgement of charity, more or less.  
4. The Militant Church is that part of the invisible, which here upon earth walketh and warreth with, and for God against all his and her enemies, according to that vow and oath she took in her Baptism, or prest-money, wherein she covenanted to be God's faithful Soldier against World, Devil or Flesh.  
5. The Church Triumphant is that invisible, which having cast off her harness after the victory obtained, abide's in soul with God, and triumphs there over all conquered enemy; both these (although in divers state) are the same Church.  
6. The Church Malignant is that special kind of Church Visible, which although it retain's Baptism and some such truths as are of the Essence, yet hath degenerated in the most of her tenets from the truth of the Gospel.  
Now, the Church Invisible is the equal and only subject of Christ and his benefits: Only with this difference; that although the whole Church enjoy all, yet because the Triumphant differs from the Militant in the fullness and possession, the one by since, the other under the assurance of faith and hope, therefore here we especially aim at the Militant, as it contain's the whole army, the soldiers, the body of his members.  
Use I. Confutation of the usurped and pretended title of the Pseudo-Catholick-Popish-Church, who claim to themselves this privilege to be the treasury of all the benefits of Christ.  
Use II. Terror to all the malignant enemies of the Church: if all this store be laid in her lap, righteousness, redemption etc. be afraid to pursue and oppose her.  
Use JIL Admonition to all God's people to honour even the Church Visible. Disdain not her assemblies, separate not from her members, renounce not her fellowship: prise the field highly wherein the pearl is hidden. Bless God that makes her a sanctuary for the distressed, a mother of Orphans and desolate ones, an Ark for perishing ones. Again, admonition to all that live in the bosom of the visible Church, not to rest there, nor give their eyelids sleep till thereby the Lord hath drawn them to the invisible. For out of this Ark is no salvation.  
Use IV. Consolation to the true Church of Christ, for the portion of these benefits given her in Christ. Wonder that the Lord should so look upon the lowliness of thy poor despised state, as to make thee his jewel-hous of these treasures.  
Use V Be not highminded: learn that of Paul, That the root holds thee, not thou it, Rom. 10. 18. The body holds the members, the Vine the branches, not they them. Be not highminded but humble thyself, and be lesser than the meanest of the members. The Lord hath bestowed life and blessing upon his Church for ever, Psalm 33. ult. not upon thee in several. Thy grace is a member's grace, as the blood of a finger, and the since thereof, and the spirit thereof is from the heart, liver and brain, carried to the body, and thence derived to each part. Humbly therefore be glad to receiv thy part, see thy wants, supply them by the body, and disdain not the grace of the meanest: for if thou abide in the body, it's thine and thy supply.  
II. The Adjunct of the Church of Christ.  
The Adjunct of the Church is the Communion of Saints and members of this mystical body of Christ, which is nothing else but the due inteecourses and holy fellowship, reciprocally between member and member, for the good of the whole.  
Two things we are to consider in this Communion of members in the Church.  

1. Due qualifying of the persons that are to communicate.  
2. Due exercise of communion among them that are so qualified.   
1. Qualification, generally stands in this, that they be brethren. No sooner is a man a believer and a new creature, born to God, but he is also a brother. No bastard, no stranger, no Gibeonite, no blemished one may enter the temple of this Communion. More specially, they have the true Spirit of brethren, of members, by which the former is manifested to be true.  
We must know that this Spirit of Communion is the privilege of the whole Invisible Church, before it be the spirit of any particular member: for, the members draw spirit from the body, as the body from the head. Now this spirit is flowing from Christ, who hath therefore shed his blood for his Church, not only that he might unite it together with itself, but also that it might edify itself in love. And the Lord Jesus hath obtained this Spirit from his Father.  
This Spirit of Communion may be discovered in these two particulars.  
First, in the spirit of Preserving herself in her estate and integrity.  
Secondly, in the spirit of Furniture for the several operations, whereby communion may be supported.  
I. In preserving Communion: and this it doth  
1. By separation of falls parts, or contrary, which threaten ruin to her. Metals melted will go together and unite their substance, but sever the dross which is of another nature from incorporateing with them, the Citizen of the heavenly Jerusalem, he loathes swearers, liars, forswearers, usurers, and so of the rest: No communication between Christ and Belial, light and darkness.  
2. By gathering together of new. This preserving Spirit is also a drawer of like parts to herself, for the filling up and strengthening of Communion: she is still aiming at the bodies increase: and therefore as the waters of the sea win upon the banks, so doth this spirit of Communion seek out and enlarge her borders. Our Lord Jesus the head of this communion, spent his life in gathering members to this body. Peter gathered 3000. at once: and each member of it doth, or aught to become all in all to gain some.  
3. By preventing of any thing hurtful to herself. This Spirit is wary to defeat whatsoever attempts may be made against her communion either by opposite persons, or properties.  
II. The Spirit Furnishe's the Church with all such gifts as serve to maintain communion.  
Such are  
1. Love, mother-grace of all the rest: that which Saint John so magnifie's 1 Joh. 5. 1. He that loveth him that begat, love's him that is begotten. It's the band of perfection, that holds in all the duties of Communion as the cornerstone doth the sides of the wall.  

2. Sociableness, a compound of three coards not easily broken, viz.  
1. Amiableness, which is that holy suavity of spirit, which opposeth tartness, austerity, sourness and sullenness; whereby men are like ragged unhewen stones, unmeet to couch in this holy building.  
2. Humbleness, which opposeth pride, which is a vice excommunicate from true fellowship of Saints, causing men to think themselves, their parts, their persons too good for communion. It's discerned by two marks, peaceableness and equalness.  
3. Self-denial, contrary to Self-love the bane of communion, when men seek their own esteem, credit, end, profit and prais: and if they fail thereof, they little look how the public welfare goes forward.   
3. Tenderness, and compassion. Gal. 6. 1. If any be prevented by error, ignorance, Satan, sudden temptation, let him that is stronger set him in joint again (so the word is) and restore him in the spirit of meekness.  
TWO The Exercise of Communion stands in three things:  

1. Graces.  
2. Means, or Ordinances.  
3. Services, or Duties.   
I. In Graces: In the tradeing whereof these rules must be observed:  
First, bring in thy stock into this bank: each member in this staple of Communion must get the gift of exchange: he must maintain a due inteecourses.  
Secondly, Humility is an excellent mean to exercise communion in graces: condescending to men of low degree. Proud ones get little, and do little in this communion of Saints.  
Thirdly, Covet others graces, 1 Cor. 12. 31. Covet the things that are most excellent. Appetite after the graces of communion is the instinct of God's spirit, for the growth of Graces. Men that hunt the Bezoar, seek not her flesh, but that which is precious in her, the stone which is so cordial. Base respects are nothing to the Saints in regard of this jewel.  
Fourthly, extract graces from others. Solomon saith, Prov. 20. 6. There is wisdom in the heart of the wise, and a man of understanding will get it out. Delilah lay at Samson till he had told her his whole heart. So shouldst thou that seekest the grace of others. First, by putting thy case in their persons whom thou tradest with, as if thou wouldst learn what patience in sickness and pain is, or how thou mightest die well, ask others, how should ye do in this case? make mine your own. Secondly, observe wisely what falls from the godly in their communion and conversation: oversee not their words, behaviours, affections, zeal, scopes. Thirdly, let faith be the chief extractor. All things are yours, saith Paul: meaning all graces in all the members: it's a great help of profiting when as we believ all the graces of others are ours, allotted us by privilege from Christ whose we are.  
Fifthly, Rest not only in the outward object, but pierce into the inward. There is more in a Saint than a bare sentence or carriage will express. Look into the bottom as the Cherub into the mercy-seat.  
Sixthly, Be wise to choose thy object. Each man excelleth not in each grace or gift. And when we meet not with that we look for, we think meanly of men as Naaman did, being crossed by Elisha. But the Graces of God are to be marked as they be most eminent: As in Moses, his meekness; in Phinehas, his zeal; in Abraham, faith.  
II. In Means or Ordinances. These edify the Church, First, as they are ties and bands of Communion. Secondly, as they are active instruments or helps to beget and nourish it.  
1. As ties and bands. Psal. 122. Jerusalem is called a compacted City, knit together by the Assemblies, by the Sacrifices, by the Thrones of Judgement. Act. 2. 46. The Church continued and ●lave together, in the use of the Ordinances, the sacrament especially of the Supper. Experience teacheth that the fellowship of the Word, Prayer, and the like, is the life, strength, blood and marrow of communion. We see that the common ties of nature, education and place do much tie men together: to have had one father, to have lain in one womb, to have dwelled in one town, to have fed at one board, to have been brought up in one family or nursery, are bands of fellowship, how much more all these spiritual ties in one?  
2. As begetters and nourishers of Communion. First, as for the Word preached how many thousands did one Sermon of Peter gain to this Communion? And it no less preserveth and holdeth the faithful therein. For eieher it finds them staggering in this Communion, and then it restore's them: or sad and heavy, and then it encourage's and comfort's them: or ignorant, and then it enlightens them: or unruly, and then it admonishe's them: or standing, and then it establishe's them: So that it doth all offices of communion. Secondly, so the censures duly administered and the like. Thirdly, so the sacrament of the Supper, how active an instrument it is to reconcile them that be at odds, and unite them more who are brethren? Fourthly, Prayer: what office is there which it hath not done the Church? what was the means of converting Paul? what delivered Peter out of Herod's prison? etc. Fifthly, Fasting joined with it, what good thing hath it not done? a key to open the treasure of heaven, and to bring upon the bodies and souls of the faithful plenty in famine, victory in war, protection in dangers, eas in distress.  
III. In duties and service. These are of two sorts. Some concern the body, viz. Charity. Some the soul, viz. Holy example, savoury instruction, admonition, reproof, correction of errors, exhortation and quickening to holiness, comfort in heaviness, sickness and distress, and in each spiritual respect, wherein member may be useful to member.  
Use I. Warp from the Communion of all Popish, profane and excommunicate ones from this fellowship: comply not with them, turn from all inordinate, malicious, scandalous, revolting and profane ones: true communion abhor's such.  
Use II. It's Admonition to all of God's household to beware least any bitter root rise up in them to defile this communion. When there were not above four or five in the Church, how did Satan pollute them; as Cain against Abel, Ishmael against Isaac, Esau against Jacob, to overthrow communion? so doth he still. Again, Let it admonish God's people also, that if by any occasion Satan hath cast in any bone to divide them, and to provoke them to wrath, heartburning, distemper: that they presently cast it out and repent, lest the breach grow greater. And let the falling out of such be the renewing of love. Let them so much the more narrowly look to themselves after, to prevent the like, that so they may nourish the communion of Saints in the bands of peace.  
Use III. Exhortation, to couch in this building of communion, to practise it, to impart to each one his gift to the use of edifying the body: let not this dead world cool grace in us.   

ARTIC. VII.  
That every Soul make this deliverance his own in special.  
Whosoever by the former part hath been convinced by that of his sin, and been kindly pinched and pricked thereby by each of those Articles, so let every such soul be now also convinced of righteousness, and believ himself to be the party to whom this deliverance of Christ belongs, by each of these five Articles promised.  
Quest. What is it to believ this?  
Answ. To believ this is the Work of the Spirit of GOD, by virtue of which a Soul under the condition of Faith, doth cast itself and rely upon the offer of God, for pardon of sin, and for Eternal life.  
The condition of Faith is such a qualification, as God require's of one who may believ the promise of reconciliation to belong to him.  
That which God aim'es at in offering mercy, is the magnifying of his Attributes of Mercy, Justice, Wisdom and the rest, which he will have more to appear in man's Redemption, than they could in Adam's Integrity. He will have the eternal doors open themselves, as he saith, Psal. 24. ult. not that our own ends, forgiveness and happiness, but the King of glory might enter in: even as he ordained our Lord JESUS not to obey and suffer for any ends of his own, but merely the Fathers to whom he was subject: as we see in Rom. 15. 3. and therefore he would have him lose all glory, and empty himself, that he might fulfil the ends of him that sent him.  
The Lord usually proceeds by these step's.  
1. Where the Lord will work kindly, he will so present the glory of his grace to the soul in distress, that, whereas before it was under confused despair; First, it shall see a crevice of light, and an hope a far off of a possible deliverance: which hope shall melt and dissolve the heart into a spirit of mourning and breaking, not so much for fear of hell, as for the Lord himself. See it in Jona. 3. compare ver. 9 with ver. 6, 7, 8. when once hope began to spring up secretly, who can tell whether God will repent him of his fierce anger, that we perish not? Lo, they melt into tears, they fast put on sackcloth on themselves and their beasts, and make a rueful spectacle. So doth the soul here leave takeing thought for itself, and take thought for the Lord saying, O woeful man that I am, whom the Lord should be found of, when I sought him not! who had care of my happiness, when I cared neither for him, nor for myself!  
2. The Soul rests not here, but break's out into desire, that it might live to glorify his grace, and partake of it, that it might magnify it before all the world, and give witness to it against all despisers of it.  
3. The Soul set's an high price upon this salvation, and recount's the severals of it, that it may see the unvaluableness of this pearl, Matth. 12. 44. having spied the pearl, withdrawe's itself, hide's it, ponder's the worth of it, viewe's the particulars of it, as one would do of a purchase, and by so museing of it, set's the whole man a fire with it, in the esteem and value thereof.  
4. It last empties the soul of herself. Even as the Queen of Sheba, beholding the glory and wisdom of Solomon, had no spirit left in her, but was ashamed of her own silliness: and as Peter Luk. 5. beholding the glorious power of Christ in bringing so many fishes into the net, when he could catch nothing, was amazed: so doth the Lord in this case. He cause's that loathness and resistance of that proud heart that savors no grace or faith, to quail and fail utterly, takes away the corrupt self, and self-love which is offended at his grace. Especially it turns away the soul from her own ends in seeking salvation: she dares not now ascribe to her own duties, hear, prayers, affections, preparations, but casts them into the sea, that life may be preserved. She feels the great ends of God's glory to work all these in her, but no way as works commending her to God, but as sparkles of the Spirit of Grace, which by these steps drawe's her home to God, because he will save her.  
Use I. Terror to all that dream of their estate to be good, when yet they lie in their sins as whole men: they think Christ is offered them barely; Be reconciled to God, be they what they will be. And in this they are the more strengthened by the opinion of such Divines as dislike these preparations. The which opinion as it takes away the benefit of trial and comfort from many poor souls, who would fain find the least seed of faith to be begun in them, and keep's them long at a dead point with themselves for lack of faith itself: so it nuzzles many hypocrites in a conceit of themselves, that be they what they will, yet they may be reconciled at their pleasure. Again, all such as remain blind and dead-hearted blocks in the midst of this grace of the Gospel, they see no light, nor feel any warmth therefrom, but still are cold Snakes, and are neither affected with good nor evil. Where is the hope of your faith, where no dram of the condition of it is wrought? Thirdly, to all dalliers with the season of this grace, and putting off this rich offer of God, pinned on their sleev; thinking they might have God tied to them, and because they have tasted of his grace with the tip of their tongue, therefore they may have it at their command; whereas having once despised it, they grow further and further from it daily. They should have learned that the condition of faith is the preparation to faith: Dally with the one, and forego the other. Fourthly, to all hypocrites, that rest in some appearance of these preparations, not wrought in them by the spirit of Grace, but from their own principles: which appears in this, that if they be reproved, they cannot endure it, dare not enter into the trial of their mournings, desires, and proov them to come from the spirit of Grace: but love their own eas better then the rules of God, and while their own pangs last, who but they? but when their own sparkles be out, then full of sorrow. No constancy, plainness, self-denial can be found in them: grace is nothing worth of itself, except some mixture of their own concur with it. A sign they have felt little sweetness in it, and therefore are far from believing it.  
Use II. Let this doctrine remove those fears & objections which arise in weak consciences as touching the greatness & measure of preparations. But let them know, first, that in these, stand not their happiness, but in Christ believed in. Secondly, if they had these in the measure they would, they would be ready to rest too much in them, as Peter in his tabernacles. Thirdly, that the truth of these, not the greatness hath the promise: even the smoking flax and the bruised reed: Yea, commonly such honour God soon by believing. And with these cautions let them go on and prosper.  
Use III. Exhortation to poor souls, whom God hath truly brought under the condition of faith, to bless him for that handsel, I say, first, to acknowledge it great mercy, although they have many doubts and fears, and distempers to hinder them, and the devil to come between cup and lip, that they might not drink of that cup of salvation. Oh remember, it's mercy to be brought within these suburbs of heaven. Be thankful for any thing, especially a pledge of faith: nay be humble, and say, Lord, what ever is not hell, is from mercy. I will rather comfort myself, that the Lord meane's me the fullness of this earnest: rather than grudge that presently I have not my will, and so wax weary of waiting. And secondly, this should expel slavish fear from them, because the Lord hath given them a condition of faith. Beware ye do not abuse it. Pledges are well kept by honest men, not spoiled. Do not tempt God by your distrust: nor suffer the good preparations of the Spirit to die or wane, through boldness, looseness, worldliness, pleasures; lest God make them as bitter to you, as Samsons dallying with his harlot.  
Use IU. It discover's the ignorance and vanity of such Ministers and people who though they be not leavened with Popery, yet partly from confounding mourning and sorrow with repentance, and partly from blindeness and error of the common sort, teach and think that repentance must go before faith, and here they flourish exceedingly; for (say they) What? doth not Peter say, Repent and believ? Think you that Christ will dwell where corruption is? Must we not repent, because the kingdom of heaven is near? Will God meddle with such as live in their sins? Hence they mightily urge mortification of Lusts, before we dare apply Christ, etc. But Oh ye blind guides of the blind! See you not how under colour of your devotion you overthrow Christ? What use is there of Christ, if our sins (before we believ) must first be mortified? shall Christ die for sin already mortified? can we dispose our selus to grace, when as all that is in us is graceless? No: Christ must be, not only before our mortification, but also before our believing; yea, before our preparation to beleiv. Oh! but John the Baptist, bids the people to repent, because the Kingdom was at hand. I answer, This objection comes from mere ignorance of the text: For that Repentance there signifieth only a penitency of heart, irking the soul for sin. And yet Christ only is the worker of it. And it is a preparing grace of the Kingdom, raised in the hearts of all that God will save. It confound's the order of sanctification, with the order of Regeneration; For although Mortification go before Vivification, yet repentance never goes before faith.  
Now, to cast the soul upon a promise, or, to believ, is the last work of the calling spirit of God, whereby an humbled sinner doth cast himself upon this word of God, Be reconciled, come and drink, come and I will eas you, or the like offer, will, charge, or promise of God for pardon and life. This point is of all others the chief, and therefore I choose to refer it to this place, as the use of all that hath been spoken, jointly considered; for we know, a  cord is not easily broken, and yet no one twist thereof might well be spared.  
Five divers grounds have been handled in this second part:  
1. God the Father our enemy hath cut off his plea, and found out our deliverance.  
2. The Lord Jesus accordingly hath satisfied the justice of God; that mercy might have free course by the procuring of a righteousness.  
3. God the Father accepts this for a poor sinner as if he in person had satisfied, and therefore offer's it to the soul most unfeignedly, without hook or crook.  
4. He offer's him not nakedly, but with all his rich furniture, to draw the soul to fasten upon him.  
5. He offer's him to each poor member of his Church, there to dwell for ever both in grace and glory. Now to conclude; I demand, what one link of this chain were not strong enough to draw the heart to settle itself upon it? And yet I must say this, That the word and promise of God is the immediate thing which faith relie's upon: although strengthened with all the rest  
To this consideration two things generally are required.  
The one, to gage the promise and offer of God, as a Mariner would sound the depth of the sea, lest his ship should be on ground; so see whether it be able to bear the weight of the soul or no, and answer all her distempers and fears fully.  
The second, if it appear that it is able to sustain it, then to rely and cast itself upon it confidently, for her own pardon and salvation.  
Although the Mariner cannot himself by his own fathom touch the bottom of the sea, yet by his line and plummet he can sound it as well, as if he could reach it with his hand, and so fasten his Anchor upon it: So here, the plummet and cable of the Word, wherein this strength and depth lies, will help us out so far as may serve our turn. The hand of faith touche's the depth of mercy contained in the offer, by the direction of the Spirit in the Word, which tell's us what is contained therein.  
Three things the Soul must look at to bottom itself upon the promise of reconciliation and deliverance. First, the Wisdom of the Lord. Secondly, the Strength. Thirdly, the Faithfulness: All which are sure grounds the Lord hath hidden in the promise of mercy to a poor sinner, that is under the condition.  
1. Wisdom of the promiser. I may say of it, as the holy Ghost said of Solomon, when he called for a sword to cut the child: All Israel saw that God had put the Spirit of Wisdom into him to do justice. So, God hath showed all wisdom in the promise, to settle the soul. And that in two respects: First, of himself. Secondly, of us; in respect of himself, because in revealing his heart of love to the soul only hereby, and no other way he teacheth us, that he who is God only wise, 1 Tim. 1. 17. could in the depth of his counsel find out no other way so wise and sufficient as this, to ground the soul in sure peace towards him: Christ, and the promise in him, was that, which seemed the wisest of all ways, in the thought of God, especially to us under the Gospel. See Heb. 1. 1. After sundry ways the Lord spoke unto our Fathers in dark times, as dreams, Urim, visions: but now by his Son and Word, the engraven form, etc. Note how this course is called the best, & wisest and holdingest of all, as having more in it then all the rest. Oh! we would think in our shallowness that one from the dead, Angels or revelations were better. But wisdom itself hath pitched upon this way (all things considered) as the wisest of all. Secondly, in respect of us, for it is such a way as calls us to faith, a promise having relation to believing it, without which it cannot profit us. Now if it be without us, how wise a way is it to quash and damp our base spirit of self-conceit and self-endeavor, and to abase our Pride, that he who boasteth might boast in the Lord? So that the promise is like a Map which a wise man shown once to a fool that boasted of his lands, bidding him to point out his lands in the Map: which being narrow he could not do, and so went away ashamed. Note then for this, First, we all would be counted wise: many in these days choose to be counted rather dishonest then unwise. Well, let us then be wise for our selus, and wise to salvation in choosing this way of a promise to ground our souls upon. We see not the Lord: But if this be a wiser way than that, think there is somewhat in it then at first might seem more and fasten upon it.  
2. The strength of God: Read 1 Sam. 15. The strength of Israel cannot lie: meaning in his word. So then in the Word of God is his strength also, enough to bear up the poor soul in believing, Heb. 1. 3. He bear's up all (the weight of the World) by the word of his power. How much more the weight of a weak soul? See Esay 27. 5. Anger is not in me, there is a word. What follow's? Or take hold of my strength, and make peace: q. d. if I be reconciled, there is strength enough, and that for a sinner to take hold of: either this or nothing, Read 2 Cor. 1. 20. For all the promises of God in him are Yea and Amen, that is sure and strong, but mark how? In him the words that I speak are spirit and life. But wherein is this strength? Surely in the forenamed grounds of this second part: Christ's satisfaction, the Father's acceptation, are those pillars of strength to a promise, without which it would not avail to go to a promise. Weigh seriously that noted text, 2 Corin. 5. 20, 21.  
The Ministers of God in his Name offer and seal up, in the Word and Sacraments that word, be reconciled to God. What saith the soul to this? I dare not, God is a consuing fire. True saith Paul; but anger is not in him. Why? because he hath made (and accepted) him that knew no sin, to be sin, that we might be the righteousness of God in him: he that said, In him I am well pleased. Shall a poor soul be then as Noah's dove upon the waters? Why say ye to my soul fly to the hills, if God be his strong hold? If thou be under the condition of the promise, he is no less in his promise. Take a similitude. A man lies in prison for debt of an hundred pound. A friend comes to him, and bids him come out: he answers, I cannot, I lie here for debt; and then there appear a strength unto him, and laying hold of it, he comes out. Read that in Rom. 3. 25. God hath set him forth to be propitiation: that he might be just in justifying him who is of the faith of Jesus. What saith the poor sinner to this? Oh! but it is just with God to punish sin wheresoever? Nay, having made and accepted him the propitiation for a broken soul, it is even just to pardon him. It was mercy to grant such propitiation: but having so done, it is also justice to pardon: even as it is not just to take one debt twice. Therefore David pleads, Pardon me according to thy righteousness: Christ having turned just wrath into just mercy. To conclude this, note yet a second strength in the promise: for the poor soul still cavill's. But this is to a believer, I believ not. I answer: But the promise (by the power of the spirity of our Advocate) is able to do that which it required: it's not a kill letter as the Law, Do this and live: but a quickening one, Believ and live: it gives that it commands: the soul being under a promise, is under the authority of him that bids her be reconciled. It is as with Naaman, 2 King. 5. 15. Wash and be clean: so he washed, and lo, his flesh became as a child's. Act. 3. That cripple that beheld John and Peter, being bidden to arise, felt strength and straightness to come into his limbs; How? In the Name of Jesus, verse 12. This name of Jesus is much more in the promise of Reconciliation, Mark then; if the strength of the promise be such, say not, it is nothing, but take hold of it.  
3. The faithfulness of God, the faithfulness and undeceivable unchangeablenss of it: this is a strong bottom, 1 Tim. 1. 25. This is a faithful speech, and worthy of all acceptation, Christ came etc. Read that sweet place Esay 55. 3. The sure mercies of David, and the opening of it, Heb 6. 18. Surely blessing I will bless thee. Wherein God willing more abundantly to show to the heirs of his promise the immutability▪ of his Counsel, confirmed it by an Oath, that by two immutable things, (Covenant and Oath, in which it was impossible for God to lie,) we might have strong consolation: why? Because they are as two Cities of Refuge to a poor distressed fearful soul (in the pursuit of Satan and conscience those two avengers) to lay hold upon. Mark then, if the Lord descend so low to a poor sinner, as to answer all doubts, by adding an oath and a seal of his Sacraments, and a pledge of his Minister's faithfulness, to assure the simplicity of his meaning: then doubtless it must be his honour to perform it, and he that believes it not, must needs make him a liar, Joh. 3. 33. as he that believes set's his seal to the word, that it is true. Num. 22. 19 It came from a wretch, yet by God's Spirit. God is not a man, that he should lie. Oh! than bottom this soul upon his faithfulness. Read Esay 54. 9 Having made this covenant of mercy with the Church he adds, This is as the waters of Noah unto me: for as I have sworn that they shall no more destroy, so I will be wroth no more with thee: with everlasting kindness I will show mercy upon thee. And again, If my Covenant with the Sun, and Moon, and Stars shall fail, then shall my Covenant fail with thee. We rest upon the promise of a man that never failed us: much more his oath, Heb. 6. 16. An oath is among men a confirmation and end of all strife. Oh! beware then of struggling against God's promise, because it carry's the force of an oath with it. Let me exemplify it by a text, 1 King. 1. 22. The Prophet Nathan and Bathsheba go to David and press him; Did not my Lord the King say, Solomon shall surely reign after me? How is it then, that Adonijah reign's? What did David? He, rousing his weak body up, swear's, As the Lord liveth, who hath delivered my soul out of all adversity, as I have said, so I will perform it this day: Solomon my Son shall reign. Was not David as good as his word, and durst any hinder or cross it? No, it ended the strife, and scared away all the Traitors. Oh beware then that thou cross not the Lord in his promise, to make him a liar! And I may say the like of all other attributes of God: for the promise is that by which God seek's himself and his own glory infinitely: and therefore he hath put himself wholly unto it.  
In applying of these grounds unto the soul faith should do these things:  
First, she ought to ponder well, and muse upon the promise. Secondly, be throughly convinced thereby in her heart, of all these grounds. Thirdly, she should cleav close to the promise against all objections. Fourthly, she should humbly and wholly obey and consent to the promise. And lastly, she ought to plead the promise, and improov it to her own peace.  
1. Pondering a promise. Pondering is, when a man lift's any thing, to esteem what weight it bear's: so ought faith to do with the promise: and that in these three kinds: 1. To mark it: set a Star upon the Margin of a special promise: Buy that book which calls out promises of note in this kind. 2. To muse upon it: chew upon the cud: dwell upon it: therefore it is said of Marie that she pondered the Angel's words in her heart. 3. To familiarize with it: get it by heart till it be easy: make it thy bosom-friend. So did David make promise his Counsellor, and companion.  
II. The second work of the soul, is to be convinced of whatsoever hath been said of the wisdom, strength and truth of God in offering and promising pardon to a sinner. Joh. 16. 9 The Gospel shall convince the heart of righteousness.  
III. The third work of application is, cleaving of the soul to the promise against all her fears, doubts, cavils; for when it is convinced of clear truth, the scales of darkness fall from her eyes. The soul is set between vanity and mercy; if mercy prevail, then lying vanities cease Hence it is that a convinced heart comes forth and faith, I renounce my slavish fear, I abhor my base mixtures of self and duties, virtues and preparatives of mine own. I abandon all my former props of nature, art, experience, religion, which kept me from mercy: and I cut all knots in sunder which I cannot unloos, and let all my tackling fall into the sea, and commit my soul to thy promise, through rocks, waves and shelus, that if I perish, I may perish, only I will for ever cling to thy promise, do with me as thou wilt. If I be deceived, thou hast deceived me. Thus the soul being convinced, clasps to God, and affiance's itself to him, as the Ivy to the Oak, so that break the one and break the other.  
iv This affiance causeth that sweet consent and naked obedience to the promise, according to the Word, and the extent thereof. Esay 1. 19 If ye consent and obey, ye shall eat of the good things, etc.  
V The last work of application differs not from the former, save in degree, and it is the pleading of a promise, when there is a strong unlikelihood presented to the soul: either from the Lord's leaving it to herself, or in temptation, or in deep sens of unworthiness, fear, etc. then she labour's to cling to the promise by pleading it secretly, as we see in that rare example of the woman of Canaan, who was content to be put off by silence, denial, yea taunts: and although she was called a dog, yet she held close to the Word, that Christ was the Son of David: a true dog, and happy in this that she would not be beaten off. Therefore our Saviour saith she was of great faith.  
Use I. Confutation of the Papists, who say, to cleav to a pomise by faith, with cleaving to it for salvation, is a doctrine of presumption. But we answer; that as their doctrine of Justification is the true doctrine of presumption of their own works, so their doctrine of Faith is a mere idol and fancy.  
Use II. Instruction to all that have believed the promise of Grace once, and seem cause to cleav to it nakedly, to use the same method in recovery out of their particular falls.  
Use III. Admonition to avoid all lets: such are these:  
1. Resting in devout complaints of the want of Faith. Good complaints made in season to such as can eas us, from the depth of a broken heart, are good friends to faith: but counterfeit complaints are the greatest lets thereof. Therefore, instead of complaints, do as Ester did, she complained of her weakness, but rested not in that, but went to the King saying, If I perish, I perish; and so found the golden sceptre held out to her.  
2. Sloth and eas: dallying is dangerous. It is the Devil's may-game to see men shipwrecked in the haven. Our nature is to seek grace most, when it is most out of season: But that is God's season to deny.  
3. Worldliness. Overmuch filling our hands with the delights of this earth, as lawful liberties, pleasures, wealth, credit, farms, oxen, wife, posterity. These are the seaeating of the banks down, and destroying all. It is as if a man a drowing should hold his gold so fast that he cannot take hold of a pole to save his life: or as if ones hand could not receiv a pearl, being full of nutshells.  
4. A root of bitterness. Go not to the doctrine of Reconciliation with a surfeit of any privy lust, which thou wouldst not gladly know and forego for the promise: for this will so defile thee, that whatsoever cometh in the way thereof will be defiled. Nothing mar's God's bargain so much, at the presage that it will cut off our lusts. This bitter Root is discovered two ways. First, it is naturallest of all vices. Secondly, the oft return of the same sin after the seeming departure of it.  
5. Carnal reason, or else rooted cavils ariseing from an unbelieving heart, disputing against the promise.  
6. unwillingness to submit to God's way of believing. Men look, God should wait upon us, and fill us with goodness, while we are idle. But learn to know God's way, and yield humbly to it in the use of means, and be not your own carvers. Submit with an innocent heart to be led as the Lord will have thee, coveting the best measure, but resting in God's measure. Peter was ready at Christ's command to let down his net against his own experience. The Lord deal's out to the poor soul, as once a wise friend dealed with an acquaintance of his: he sent her three tokens: a brass farthing, a mill-sixpences, and a piece of gold; bidding the messenger first to give her the farthing; if she took it thankfully, than the other.  
Use IV. Exhortation.  
1. To self-denial: and renouncing all other ways of cleaving to a deliverance save this of faith, counting them all, even self, and self-love as dung and dross unto it. No relic in our nature can comprehend a way of recovery, it must be only naked faith given for the nonce to embrace the Lord Jesus by a promise. We have no preparation of our selves neither preventing, nor assisting, nor perfecting. We cannot cooperate with any grace of God: and although we could, yet the common grace of the spirit is not able to reach the work of conversion. It comes infinitely short of it. There must be a special spirit infused to apprehend it, not only by supernatural, but by spiritual and peculiar grace. Grace excludes all else, viz. 1. Common gifts. 2. Natural or artificial endowments of learning, wit, reading, memory, judgement, strength of parts, etc. 3. Education and moral virtues. 4. Religious performances. 5. No self in any kind. 6. Privileges. Only the Lord Jesus in the merit of his satisfaction, of his offer and promise, assisted by his Advocateship for the breeding of faith can bring this work to pass Christ by his spirit takes upon him the effecting and perfecting of this work, as well as the meriting of it by his death. Oh! that this could cause to rest in God offering, Christ meriting, the Spirit persuadeing by a promise, which hath all the fullness of God in it. Let us cast our bread upon the waters, and forsake our own abilities, believing that God can creäte in us of nothing, or worse than nothing, the grace of faith, the privilege of sonship and adoption, that all our happiness may stand in believing, as the sea is made all of water.  
2. To receiv this Offer: to esteem and embrace Christ, as this all-sufficient storehous of mercy in grace. Remember the issue of Christ's inquiry will be for faith. Luk. 18. 8. Those that have it, the Lord will be admired in them that day. 2 These. 1. 7. And woe be to them that want it. Better to be a drunkard, a thief, (though very damnable) then to want faith, to give God the lie, and to sin against the remedy.  
3. To be earnest with God, never to lin persuadeing the soul by the promise and the good things of Christ, till his persuasion become forcible and unresistable by an holy necessity with us. There is no power in thy soul to fasten upon this promise, except God draw it, and make the persuasive of it, irresistably and by overpowering it. Beseech the Lord not to be offended with thy long dalliances, half-persuasions, as not to strive with thee any longer; but to draw thee still with uncontrolled power, making a way in thy spirit, and as Jeremy speaks Jer-31. 31. causing thee by an inward motive to be unable to resist. When thou findest this work, than faith must follow: for it is the work which the compelling spirit leaves behind it, causing it in the midst of all her contrarieties of dissuasion, yet upon due consultation to obey and yield. I see here I perish, but there I may be happy. I will venture therefore, if I perish, I perish.  
Now for the better drawing of us to so difficult and main a duty, let me use one motive, which I am persuaded will prevail with the most, if God vouchsafe to be with it to set it home: that is, That our free naked cleaving to a promise will carry down all thy distempers at once, and drown them in as in a sea. For whereas thou fearest perhaps thou shalt die or ever thou believ, the promise will tell thee, if the Lord may be trusted for the grace itself, much more may he be so for a time: a thousand years with him being as one day. Thou allegest, there is nothing at all wrought in thee towards believing: But why then darest thou not turn thy back upon God, and return to folly? Because thou hast not what thou wouldst, all is nothing unto thee: But from what (save from free mercy) is this, that (I say not) thou still may'st hear the word, (which is a favour for an Angel) but that thou breathest in the air, or treadest upon the earth? Thou objectest, If thy hard heart were not so hideous, upon thee, thou couldst hope: But I answer, What hath caused it save thyself (that woeful hardener) which would get out of her fears by her own way, and so hath dallied out the time, and hardened thee. But the promise tell's thee, if thou wouldst trade with it, thou shouldst find a contrary effect. Thou wilt say, True, if I were elected I might, but I feel that I am not. The promise will show thee God's cords in thy dungeon, and the robes which he offer's thee, and will ask thee, Dost thou not see mercy at the bottom? At which end of the ladder wouldst thou go up? What hast thou to do with Election, when the cords are so near thee; or why wouldst thou to heaven, when the word is thy heart? Thou wilt say, Thou art most unworthy, sinful and cursed, and thy sin is ever before thee: Yea, it is so. But why els● should mercy offer itself, save to the miserable? Yea, but then thou hast long continued a wretch, and saped thyself in sin; The promise will tell thee, This objection from self-deceit: as if thou mightst plead mercy if thy sins were smaller, or thyself better; whereas thy plea must be, the greatness of grace, not the smallness of sin. But my heart hath been hardened against mercy itself, and dallied with it! The promise will tell thee, The Lord JESUS died for them that slew the Lord of life; and for sins against the Gospel also. Yea, but thou sayest, many have been converted since I began! The Word will reply, God hath all the hours in the day to work in, if thou wilt attend him; the eleventh as well as the seventh. Thou wilt object, If God had meant me good, I should have felt it long since. The Lord will tell thee, so thou hast, if thou wert not unthankful for it, and rather delightest in descanting than believing. Be encouraged to hearken to the promise, if thou wouldst see all distempers drowned in the sea.  
A second motive to believ, may be the heavy doom of unbelievers; Their condemnation is of all others deservedly the fearfullest; worse than the furnace of Nabuchadnezzar, heat thrice hotter: They had the Son of God in the midst of it with them, therefore felt it not: these contemn the Son of God, they tread the blood of the Covenant under foot, and count it a vain thing: and count eternal life unworthy of them; Therefore it shall consume them without consumption for ever. If our Gospel be hid, it is so to them that perish. The condemnation of the world is, That they hated light: that is, not the light of the Law, but of the Gospel, the promise. He that hath surfeited his body by intemperancy may die, but he that throws the potion sent him (the only one which can cure him) against the walls, must needs die. If they who despised Moses Law died, how far greater judgement are those worthy of who sin (and that finally) against this Remedy? can they resist the force of this Rock falling upon them, and grindeing them to powder? I deny not but even moral sins, standing in relation to infidelity, either as causes, Joh. 3. 19 or as effects, 1 Tim, 1. 13. are in themselves damnable: How much more unbelieving itself which makes them so? Do not think this still stream is safe: it's the most deep and deadly gulf. It oppose's the wisdom, the counsel of God, the depth of his riches of love, the second love of mercy (above the first creätion) the providence of God's dispensation, appointing this as the best way for redemption, the direct way for the magnifyiug of his bottomless grace, who could find in his heart to love enmity it , and hate holiness (in a sort) that he might love sinful enemies: it resist's the omnipotent power of God in creäting man: The second time of worse than nothing it disannul's his attributes: his offer, truth and faithfulness: makes God a liar: chuse's a worse choice than Eve and Adam did; hell before heaven: and therefore deserves to die that death which it hath chosen: Oh! therefore, judge of this sin by the spiritualness of it: and prevent a triple hell by humble accepting and believing promise.  
Lastly, to conclude; this doctrine should teach all God's people to keep their eyes upon this Mirror of the Promise so closely, till it transform them from glory to glory. The least glimpse of mercy in the promise is glorious: yet the Lord is not idle in his people's hearts, but that he can reveal himself more clearly and gloriously to them day by day, if they be not in fault, and lay bars in his way. For, as the day from the dawning to noon-tide, so the promise increaseth in light, where once the daystar is risen. The righteousness of God is revealed from faith to faith, there is a spirit of the promise whereby God sealeth his people, after they have once believed: so that as Rom. 8. The Spirit fellow-witnesseth with us about our adoption, our redemption, our reconciliation, all are ours, we are the Lord's. Many having got some flashes of hope by the Wo●d, rest there, go no further; wax waily, wanton, frothy, thinking any of their own humours may well comply with the glad tidings of Heaven: and so shake off their fears, and turn grace into wantonness. But if the true Spirit of the Promise were in them, their Covenant would draw them to seek more assurance, evidence and hold then before. Therefore let us look to this work of the Spirit. And to this end try it by these few marks: First, such an heart grows lower and lower in itself daily, by how much grace grows higher, and the reproach of God in his fullness, cause's the soul to cry, Depart from me a sinful wretch. It work's not lightness. Secondly, such an heart, hath much busied itself in and about the faithfulness of the promises, that so the Lord may as by an earnest, 2 Cor. 1. 22. give her his seal to assure her. Thirdly, she feels the privileges accompanying pardon to be hers, and outgrow's her fears, bondage, doubts, assaults, temptations by the spirit of liberty, peace, joy, thanks, admiration, etc. Fourthly, she grows in the seal of holiness as well as of assurance, being more zealous, fruitful, upright hereby. Fifthly, she covet's the use of Baptism, appointed to seal her. Sixthly, she grows more real, savoury, settled; more confident in prayer, and more lively in hope, more ready to die, more mortified in lusts; more cheerful and fruitful in communion of Saints.    

THE THIRD PART.  

ARTIC. I.  
That he who is in CHRIST is a new Creature.  
THe Scripture expresseth this sundry ways, all tending to the same end, all may be referred to these heads: for, either they look at the main principle of the Spirit of sanctification, as when the terms of renovation, new man, new creature, regeneration, new birth are used: or, at the operation of this principle, as when the terms of repenting, casting off the old man, putting on the new, purgeing, forsakeing, denying unrighteousness or lusts, are used, etc. or else at some actual inward virtues, as love, fear, obedience, subjection, and the like: or, at some outward performances, as walking with God in all his commandments, or departing from iniquity, or abhorring evil, or cleaving to good, ceasing to sin, learning to do well, or the like: these all, although in phrase differing, yet in since are all one: and they import this, That the Lord require's of all believers in Christ, that their hearts be renewed, that they purge themselves, finish their sanctification, fear him for his mercy, walk with God, order their conversaton aright; all is one thing; get one and get all: but the holy Ghost doth include all in that golden sentence. He that is in Christ is a new creature.  
Four points here considerable:  

1. The Author of this regeneration, or new creature, the holy Ghost.  
2. The inward instrument of this author, Faith.  
3. The subject wherein this regeneration, is wrought, the whole man.  
4. The parts. These four will proov the chief. For as for the other which are taken for granted, we need not dwell much upon them, to wit, the seed whereof we are begotten, which is the Lord Jesus: the immediate instrument used to beget, the Word of God: the seal by which the spirit assure's and convey's his Regeneration, Baptism.   

I. General.  
The spirit of God is the Author of the new creature, 1 Cor. 6. 11. Tit. 3 5, 6.  
In this new creätion of nature, and infusion of qualities the Spirit doth three works.  
1. By Perswadeing. He draweth the soul to be willing to take all Christ as he is offered, and to reject no part of him; and succoreth the poor soul in her application of the offer and covenant of Peace.  
2. By Working. The Spirit effects that in the soul which the promise imports, infuseing into her an habit of cleanliness, and takeing away all her filthy rags.  
3. By Sealing. The Spirit sealeth these to the Soul. Matth. 3. 11. The Lord shall baptise with the holy Ghost and with fire. What is that? The very divine gifts of Christ, which as fire do purge and cleans our dross and bring forth our metal as pure and clean.   

II. General.  
The Inward instrument of this author, Faith. Faith saveing and effectual. Act. 26. 8. Act. 13. 38. Rom. 5. 1. and 3. 25. Act. 15. both in regard of justification and sanctification. Christ is not only offered to the to be for them in pardon, but to be in them to dwell, to rule, to command, to exercise power over corruption; and for government, to be as a soul in the body to act, guide and bear sway in them, as the branches in the Vine, out of which they whither: so that the promise offer's Christ both for union of reconciliation, and also communion and influence of grace. Faith doth two things in the renewing of the soul. First, it work's the heart to be renewed by an argumentation. See 2 Cor. 5. 14. For the love of Christ constraineth us, because we thus judge, etc. Mark, faith judge's the matter aright, and passeth a sound verdict upon it. If Christ hath so loved us, how should our souls earn towards him in all conformity to his blessed nature. Secondly, by infusion; she is the tunnel of the Spirit to convey the renewing of the holy Ghost into the Soul.   

III. General.  
The subject wherein this regeneration is wrought, the whole man. 1 Thes. 5. 23. viz. 1. Mind; the renewing whereof is, partly a pugeing of it from the corruption and penalties of it, and chief a restitution of it to her integrity of light and sovereignty. 2. Will; purgeing it from the sin and penalties of it, and restoreing it to her integrity and subjection. 3. Conscience, cleansing it from contagion, and a restoreing of her to her integrity of faithful record, accuseing for evil, and excuseing for good. 4. The Body and members, restoreing them to such integrity, as that the senses do duly offer to the soul the objects of since and the members become faithful weapons of righteousness. Howsoever the holy Ghost doth renew all, yet the immediate and chief subject of his residence is the spirit of man.   

iv General.  
The Parts: which be negative and affirmative: the former, a destroying of the old frame; the later a setting up of the new; which are the exercises of the inward graces of renovation: Mortification and Vivification.  
I. Concerning Mortification.  
In general, we must conceiv, that there is no principle, (nor yet seed of any) in us to oppose corruption: flesh loves itself: Satan doth not oppose himself. It is the Lord Jesus who is this new man in the soul, and who expelleth the old, and his dominion,  
In Particular, This spirit of Christ mortifying worketh by steps in the soul: and that,  
1. By knowledge of sin. The soul concludes it to be a fearful thing, which could rob the Lord Jesus of his life-blood.  
2. By power against it.  
3. By Subduing the remainder of corruption. Sin shall not reign. Ye are no more servants of sin, Rom. 6. 6.  
4. By the seal of Baptism. Rom. 6. 3. Know ye not, that as many as are baptised into Christ, are baptised into his death?  
5. By other ordinances: viz. hearing, prayer, watchfulness, renewing of covenant, etc.  
6. By the sweetness of Christ. viz. living by faith, and walking in uprightness. It causeth that former base pleasure and sweet of sin, to become irksome. Since the soul tasted Christ, all other sinful pleasures become (like the book in the Prophet's belly) as wormwood.  
7. By applying Christ, and his power against all sin, in both parts, both root and branches.  
8. By intercepting sins provision: thereof Paul Rom. 13. ult. oppose's these two, putting on of Christ, and takeing thought to make provision for our lusts.  
9 By removing the strength of the Law. The Law is called the strength of sin, because of that itching and coveting property in sin, to do that which is forbidden: but the law in this point is made to a believer sweet and easy.  
10. By combat against sin.  
Concerning Vivification.  
As the death of Christ is the death of corruption: so the life of Christ is a wellspring of grace unto eternal life.  
Use I. If all believers be new creatures, what are those that are still old creatures, and will take no other die? such as boast they are no changelings are still the same men. Secondly, it is terror to revolters, and returners to their old vomit and mire: the later end of such is worse than the beginning. Thirdly, to hypocrites, who still mask over the old man with a new cover of Christ, but put not off the old. Fourthly, to profane ones, who think themselves in very good case, if they can carry their beloved lusts and corruptions closel, and blear the eye of the world, thinking they have forsaken them.  
Use I. Of instruction to all new creatures, to wonder that the Lord will accept them to be so, and take them after their refuse-stuff and service to old justs, to be new men. Who would think it, that the Lord should choose such defiled temples of idols, lust and lewdness to dwell in? Who would think he would admit of those nasty sties of unclean thoughts, those cagesof pride, uncleanness, and self-love, powers and members of body and soul that have been so defiled, to be weapons of righteousness? Oh, what encouragement is it for old creatures to become new,  
Use III. It should admonish all to take heed how they meddle with any believers in Christ, to hurt, discourage, reproach, or pursue them. Let us know they are new creatures, and the workmanship of God: him that defaceth God's image, will God destroy. Beware, touch not the anointed of God, do his image no wrong.  
Use IU. If the Lord will have others to beware how they deface God's creaures, how much more should we his new cretaures take heed of defileing our selus. Oh! if God have made ye so, beware ye cast not dung in his face, and pollute not his image.  
Use V Its use of consolation to a believer. The Lord esteems him by his best part, his bent and stream, and not by his defects. As a man calls a dunghill precious for the pearl in it: and as a man would call wine mixed with water, Wine: and corn full of weeds, Corn, because of of the better part: So here, the Spirit and bend of the heart denominate's a Christian with God:  
Use VI Of Examination for all that would be sure to know the new creature to be found in them Try it by the room wherein ye place it: the best things require the best place: the image of God in Christ, drawn by the Spirit, will endure no room, but the most inward part of the soul.    

ARTIC. II.  
The whole conversation of a believer must be renewed.  
THat is, that holiness be exercised and set on work in the course of our life, which sometime in the Scripture is called the Ordering of conversation aright. See Psal. 50. ult. Sometimes our walking with God, Gen. 17. 2. Luk. 1. 6. So also our living righteously, holily, and soberly in this present life: sometimes, our serving him in fear all our days: sometimes the having of a good conscience, Act. 25. 1. And lastly, the holding out of a good conversation. See Matth. 5. 16. So 1 Pet. 3. 2. Eph. 5. 8. 2 Pet. 3. 11.  
For explication of this two things are to be considered:  

of this Conversation.  
1. The circumstances  
2. The substance   
I. The circumstances concern  

1. Either the Persons who must lead this conversation.  
2. Or the conversation itself.   

I. Circumstances concerning Persons bind all sorts equally to the good behaviour without prescription or exception: & that in their several  
1. Estates; as in  
2. Conditions; as in each trade, or calling.  
3. Relations; as masters, servants, parents, children, etc.  
4. Degrees; rich, poor, noble, ignoble, learned, ignorant, etc. 

Prosperity.  
Adversity.     

II. Circumstances concerning conversation itself are  
1. Order, that the chief service of God be preferred before the meaner  
2. Proportion between duty and duty: zeal with wisdom, etc.  
3. Beauty, giving to each duty her due respect, not only doing, but looking how. 

1. In time, that religious course be first attended, then worldly, Mat. 6. 33.  
2. In honour: dat must give place to greater.     
II. Substance of conversation.  

II. Substance of conversation may be referred to these three heads: either  
1. To those Graces which qualify a good conversation. vid. A  
2. Subject, wherein conversation consists. vid. B  
3. Object, which it looks at vid. C   

A 1. Graces which qualify a good conversation, are of two sorts  
General.  
Special.   

General, are either Graces of  
Quality.  
Quantity.   

I. Graces of Quality are five:  
1. Wisdom, which is a determining of generals to specials both of actions and circumstances, according to Christian rules, Phil. 4. 6. It keep's a decorum in all actions.  
2. Simplicity, which looks at truths in their naked nature, without mixture of fleshly conceit.  
3. Sincerity, looking always at right ends: it hath a pure aim at God's glory, opposite to hypocrisy,  
4. Faithfulness, not revolting or warping either for allurements or threats.  
5. Integrity towards all the commandments of God, without partiality.   

II. Graces of Quantity or measure are two,  
1. Prosperity, or welfare of the soul: which hath three parts.  
2. Continuance, whereby it gives not in, nor is weary in welldoing: and it is contrary to staggering, sloth and eas. 

1. Rootedness, contrary to sleightness, 1 Cor. 15. ult.  
2. Fruitfulness, abundant in welldoing.  
3. Growth, 2 Pet. ult.     
Special graces of the Soul are  

1. Righteousness, which gives every one his due.  
2. Prudence, which wisely accommodates itself to the occasions of actions, as it judgeth most expedient.  
3. Courage, which goeth thorough all dangers and straits, patiently, and waiteth by faith and hope for a good issue.  
4. Soberness, which ordereth a man in the use of his lawful liberties aright, and keep's a man from excess therein.  
5. Humility, which teacheth a man to think meanly of himself, as knowing his own wants and shame▪  
6. Chastity, whereby a man possesseth his vessel in holiness▪ and honour.  
7. Thankfulness, whereby the receiver is duly affected toward the author of any good.   
Sundry other virtues there are, of which is sufficiently spoken in the Article of Communion, Part. 2. Yet a true Christian must look to nourish moral virtues in his ordinary conversation as well as religious in the fellowship of Saints.  
B 2. The Subject wherein conversation consists, i. e. the regenerate person.  

It stands in three things, as the instruments by which a Christian doth and must ordinarily convers, vix.  
1. Thoughts.  
2. Affections.  
3. Actions.   
I. Thoughts: they are the first mover in the soul, and from them issueth either good or bad life▪ they are the master-wheel.  
Concerning these, observe three things:  
1 Rule. Let it be our continual care to keep the thoroughfare of the the soul free from the evil of them, as by pardon, so by purgeing of them daily.  
2 Rule. Season thy imagination, and the doors of thy senses, with holy meditations.  
3 Rule. Watch over thy thoughts, as men do over thieus, and ask whence they come, and whither they will, ere they pass.  
4 Rule. Attend seriously on holy objects, to fix thy imagination on good things, Es. 26.  
5 Rule. Let all thy springs be in the Lord, Psal. 87. 7. even the root of thy whole conversation.  
II. Affections. These are the wheels of the soul indeed, and upon them the soul is either hurried to evil, or led to good.  
Helps for the right ordering of them.  
1. Nourish the fire of the holy Ghost kindled in us in our first regeneration, and apply it daily to the shamming, purgeing out, and consumeing of these lusts, Gal. 5.  
2. Apply the merit and look at the example of the Lord Jesus in all the whole conversation of his affections.  
3. Learn to take a right mark of the right objects of our affections, and that will shame us, when by losing or mistakeing our right mark, we do fasten them bafely and indirectly. Our anger is too good to be set on carnal revenge: our love too good for base lusts, etc.  
4. Get the soul settled in peace, and this will rule our spirits, that neither fear nor hope shall much unsettle us, but we shall possess our souls with patience, in the midst of all distempers.  
III. Actions: Touching which observe four rules.  
1 Rule. They must be warranted by the Word: either in doing, not doing, or suspending. Without knowledge the heart is not good, Pro. 19 3.  
2 Rule. They must be done in a right manner: or else we sin. And this manner of doing require's two things. First, that they be done in the state of wel-pleasing: Secondly, welpleasingly. The former is an assurance that the person please's God. The later is a cleaving to the quality of performance that it be pure.  
3 Rule. They must be done in a right measure. The Lord must be served with the best of us: Within, by the best of our souls: Without, by the best extent of our abilities. And that we keep no falls measure within us.  
4 Rule. They must be done to a right end▪ viz. The glory of God, good of his brethren, and peace of his own heart.  
● 3. The Object of our conversation: which is twofold:  

1. Spiritual with God himself.  
2. With man in common life.   
1. With God himself. Godly conversation is that communion which a renewed soul hath with God:  

And it is twofold  
Inward.  
Outward.   

Inward stands in two things:  
1. Either the life of faith.  
2. The exercise of the graces of the spirit within the soul.   
I. In the life of faith, which is soul's enjoying of God, Christ our sanctification, by all his promises concerning life and godliness. The particular objects of the life of faith are reduced to four heads.  

1. Estates. viz. 

1. Prosperity. The soul cleav's to God in the promise of his all-sufficiency. Gen. 17. 1. and 1 Cor. 3. end, All things are yours, etc.  
2. Adversity. The soul cleav's to God in the promise of his protection & redemption, 1 Cor. 1. 30.    
2. Means-useing. The soul cleav's unto God by the promise, for the power and blessing of and upon all his ordinances.  
3. Duties. The soul cleav's to God by a promise for strength to give us the grace to do what he commandeth.  
4. Graces. The soul cleav's to God in the promise, and the grace of the Lord Jesus, for a supply of grace convenient for itself, both for number and measure. Joh. 1. 17. From his fountain we receiv grace for grace, like for like, so many for so many.   
II. In the exercise of the graces of his spirit. For as Merchants and chapmen have the policy and traffic for wares and money, so the godly have their commerce with the Lord for Grace, Phil. 3. 19  
And this stands in these three things:  

1. In the increase of their Graces.  
2. In the rejoicing in the growth and increase they have had.  
3. And especialiy their tradeing is in heaven by that precious hope, which is an earnest-penny of their inheritance: and therefore they never think of it but it glad's their hearts.   
So much of the inward convers with God.  
Outward convers of the soul with God is that holy correspondency which it holds with God in outward services.  
These are of two sorts:  
1. Ordinary.  
2. Occasional.  

1. Ordinary: viz.  
1. First a satisfying of the soul with the Lord's image at our awakeing, with a saluteing of his promise for renewed pardon and grace.  
2. A seeking of his face as oft in the day as may be for renewed humiliation, for pardon of renewed ●ins, grace to purge and season the soul: thanks for renewed compassions.  
3. A reviveing of covenant with him for closer purpose, and bend of heart towards him.  
4. A daily recording of God's peculiar administrations and providence to us in patience, etc.  
5. A finishing of each day so, as we viewing it over, may be humbled or comforted, and so lie down in peace.   
2. Occasional is the service of the time Act. 13. 36. by which we rest not only in our ordinary service of God: but reach our souls to the condition of the times we live in, accordingly carrying ourselus either in affliction, or thanksgiveing, as occasion require's  
II. Branch: viz. our conversation with men in common life.  
This the Psalmist calls the ordering of conversation aright: and it is the wise accommodation of a Christian to the several passages that befall us unavoidably in this our common course of life: as, marriage, company or solitariness, liberties, earthly business, calling, familie-government, common talk, etc.  

Generul rules for all.  
Generally touching all note this, That God abhors all common profane usages of the world in these things: and will have his people carry about them the cognizance of new creatures, and holy ones, that they may not make religion odious by their corrupt behaviour, and making use of each other therein for their own ends: but that the graces of God may break out and shine in the order of their conversation to the glory of our profession.   

Special rules for Marriage.  
Being married first in the Lord, they loathe to make it a common thing for the use of each other; but first, improoving it chief for God, and the mutual good of their souls: worshipping God together, making him umpire of all their differences: nourishing matrimonial love as a sacred knot, and to that end observing each others graces for the strengthening thereof. Cutting off all jars in the beginning, and yet not agreeing together for base ends, but for holy. If these rules and the like were observed, how might the order of this one part set in order all other parts of our course? Whereas the disorder of this wheel cause's all other to be distempered; children unruly, servants ungoverned, and all out of frame.   

Rules for men's Callings.  
First, beware of an unlawful Calling. Then of picking quarrels with your callings. Change not your Calling at your pleasure: but cling to thy Calling to keep thee from noisome lusts, eas, sloth and lewd company, which nothing but a Calling will prevent: As that Martyr blessed God for holy wedlock, so do thou for an honest Calling. Secondly, use it not for base ends of gain, money and the like, but to serve providence, mortify thy lust, and prepare thee for duties of worship. Thirdly, let an order be set in thy Calling that it hinder not Religion in thy Family; neither let Religion hinder thy Calling; but both know and keep their bounds. Fourthly, Neglect not thy Calling suddenly, to attend upon needless pleasure, travels, companies, drink, to leave thy family in a distemper, without either provision or government: but instead of these, abide diligently in the Calling, in which God hath set thee, without weariness.   

Rules of conversation in common life.  
The answer of that good woman to the Prophet, is excelleut, 2 King. 4. 14. I live among my people: meaning humbly, courteously, loving and beloved, usefully and peaceably. First, in our neighbourhood we are to practise innocence and harmlesness: to maintain civil offices of lending and borrowing necessaries. Secondly, in Towns-matters, not aiming at overruling others, treading our inferiors under-feets, saveing our own purses, and overburdening others, but carrying equal minds, and doing as we would be done to: not pragmatical and busybodies in matters not concerning us; but attending our own and keeping our bounds. Thirdly, in Arbitratorships, not stickling for parties, but for a peaceable agreement upon equal condition between them.   

Rules for Solitariness.  
Touching solitariness Heathens may teach us, who were never less alone or idle, then when private and solitary. Make solitariness a threshold for meditation.   

Rules for Company.  
No man is sooner bewrayed by any thing then by Company and by the Tongue. Wherefore seeing it is a great part of the wheel of our life, let us first beware of a loose heart, ready for all comers, none amiss, a sign of exceeding emptiness. Then discern of our company wisely. Count it secondly a singular favour to be rid of bad or doubtful company. Thirdly, be armed in bad Company: reproov not scorners, cast not pearls before swine, be dumb before such wicked ones. Among the formal sort (who may sooner be swayed them seasoned) be sure to cut off evil speech and carriage. Draw on the Company by amiable behaviour and courtesy; and then apply our selus to do them good. To which end, first, be seasoned with good matter. Secondly bring it out seasonably. Thirdly, have a set aim and bend at some special object. Fourthly, seek truly the good of such as thou conversest with, and God's glory. Lastly, let not thy mind be sickle, and easily put off from good speech.   

Rules for Liberty.  
There are many sorts of liberties, as travellings from our own homes, companionship with such as pleas us, recreations and pastimes, feast and the like: all which are lawful in their kind: yet must be watched too, lest too much precious time, cost and heart be spent upon them.   

Rules for Family.  
Touching the Family, we are to set it in order, not when we die only, but much more in our life. Let Governors be the life of order themselves. Prov. 27. 23. Let God rule your children, and servants, and wives, and set up his throne in their conscience, and then a twined thread will draw more than a cable. Let thy eye be chief fixed on the righteous, and encourage them that they may be guides to the rest.  
Touching Inferiors, be wholly for the good of the Family, not your own ends. Children, downright in subjection, and not insolent; awful, diligent. Servants, first seek to serve the Lord hrist, that neither ye may obey men against Christ, nor yet neglect the obedience to men for Christ's sake. Be earnest in business, yet redeeming time to serve the Lord in secret: to be sure not unsettling the seasons of familie-worship. Plead not for more liberty in gadding, then is meet.   

Rule for the Tongue.  
It's the chief Agent and Chapman of conversation, and by it conversation thinks itself. Get a wel-staied heart and balanced with grace, and this will first keep in our tongues from excess: and then good matter, good heart and good occasions will set them on work for good, for God, for our brethren.  
Use I. Terror  
1. To all profane persons, who cross with God, and turn day into night, a conversation of the new creature into a conversation of wickedness  
2. To all hypocrites, and time-servers, who make Religion a cover for their hollowness, and bearing the world in hand that they believ, love God, fear him, are very renewed one's and new creatures, yet cast dung in the face of God and religion, living still unreformed in their conversation. If ye be such new creatures, if ye have slain the Agag of old Adam, what mean the bleating of the sheep, and lowing of the oxen? how is it that your tongues, your marriages, families, liberties, companies, have shaken off God's yoke? where is your inward and outward conversation with God? having a form of godliness, but hating to be reform.  
Use II. Instruction to all God's new creatures to bethink them of their work, and to stir up the grace of God in their renewing. Cast off thine old mixtures, do not pull back thy shoulder, desire no more eas then others of God's people have felt. It's God's way, the way that Abraham, Isaac and Jacob, David, Peter, Paul himself walked: the way which Jesus Christ hath chalked out: if it be tedious, it is to thy old man, to whom thou art a debtor. Thou art redeemed from him, and his old conversation: thy thoughts, affections, members, tongue, feet, senses, are not thine own, but his: that thou mightst now serve in the newness of the spirit, not in the oldness of the letter.  
Use III. Let it provoke each good heart to seek to excel in this fruit of a new creature.  
Use IV. Admonition: Look to those Graces which serve to prop up and strengthen the wheel of conversation; here one grace is requisite, there another: in a cross, self-denial, and meekness: in a blessing, cheerfulness and fruitfulness: in each part of life, faith: sometimes the armour, sometimes wisdom and discerning▪ But let no naked man come into this field, nor any barefoot to this walk, for they will never hold out. Secondly, look to thy conscience, and keep it sound and tender if thou wouldst hold a good conversation, or order it well.    

ARTIC. III.  
The Platform of holy conversation is the Moral law.  
SEe 1 Tim. 1. 5. The end of the law is love: what mean's he? surely not the end of the law's's begetting power (for Christ doth that) but of the directing power of it. Thus Saint James calls it a royal Law, Jam. 2. 8. as being the sceptre whereby Christ our king rule's us. And he tearms it a glass of Liberty: meaning to all believers, in that it shows forth the will of God fully in the point of Moral obedience, as a glass represents the face. For the Law in God's purpose served for two ends: One for transgressions, to convince the wicked, to scare them out of their self-conceit: the other to guide such as are come to Christ, how to live under his government. And to such the Law ceased to be a kill letter, and began to be a direction for life.  
Now Christ hath taken away that heavy yoke of the Law, and made it easy and light to us  

1. As a Priest.  
2. As a King.  
3. As a Prophet.   

I. As our Priest five ways:  
1. By dischargeing us from that old fence of the Law, the yoke of superfluous Ceremonies of the old cerimonial and judicial Law, Col. 2. 14.  
2. He hath freed us from the rigour of moral Laws; especially the whole burden of the moral Law, Gal. 3. 13. that immoderate impost of doing all according to the full matter, manner, and measure; so that now the Law is qualified, and is only required of us as the obedience of faith, and accounted unto us as full as if we would wholly fulfil it.  
3. And especially, he hath rid us from that woeful penalty of Curs (more heavy than all, Gal. 3. 13. even eternal death of soul and body, which throughout our life enthralled us, Hebr. 2. 15. and that by his blood, Gal. 4. 5. Further; He hath taken away that strength of sin, whereby the Law did excite and provoke sin in us, so that now it provoke's to righteousness.  
4. He hath remooved that unwelcomness of our persons, whereby all that came from us was irksome to God, and made both us and our service accepted.  
5. He doth by his intercession procure acceptance still for us.   

II. As a King two ways:  
1. He strengthen's and establisheth all those ties & bands of obedience due to himself from us: that the more freed we are from bondage, the more we may be tied to the liberty of this royal law of his: setting up his throne in the soul more fully thereby, upon better prerogative: To this end pertain's that, Rom. 10. 4. Christ is the end of the Law, for righteousness, to all that believ. Meaning, that the Law is fully satisfied in her scope of perfect obedience by Christ: seeing faith in him hath obtained a full acceptance of obedience, as if it were legally perfect.  
2. He doth by his Kingdom infuse strength into us to obey the Law: inclines our wits thereunto, & makes it to us actually as Christ found it to himself, and hath made to us, even perfect freedom.   

III. As a Prophet two ways:  
1. By a declareing work, which is a witnessing to the soul that he is the true Lord and commander of his people, Esay 55. 4. that he rule's by his Law, as by his Sceptre, that all his Priesthood and merit end's in his Kingdom and obedience, that it is his honour that all knees bow to him, and that they kiss the Son; that he is object of it through whom the Father is honoured: that true liberty stands not in having our will, but in putting on this yoke; and who so doth otherwise, deceiv's himself,  
2. By his revealing work▪ by this he directs the soul, and set's the steps of it in peace: by this he use's his Law to be a lively finger to point our duty for every occasion, and to frame the soul to draw his Law to every need and use in the life: according to that, 1 Joh. 2. 20. Ye have an unction from the Holy One, who telleth you all things. Esay 30. 31. Their ears shall hear a voice behind them, saying; This is the way, walk▪ in it. This is a revealing with direction; by which the soul see's the use of Christ in every commandment, and is led on by him as her Guide thereby, as if an Oracle should speak from Heaven; Esa. 55. A leader and commander to his people, ver. 4.  
Directions themselves concern either God himself in the first Table; as his inward worship of fear, confidence, and setting him up to be our God alone in the first: Or, our outward reasonable service, and worship of him in pure manner in the second: Or, our faithful abearing of our selus in all holiness, in such actions of common life as are not immediate worship, in the third: (for I refer oaths and vows to the second, which I desire the wise Reader to think of) or the set day of our worship, upon one day of seven (since the eighth day was turned into God's day, or the Christian Sabbath) and that in the fourth. Or else our neighbour and our selus in the other Six; Subjection to all Superiority in the fifth: Maintaining his precious life (as being better than all that follow) in the sixth: Of his Chastity in the seventh: His Estate in the eighth: His Name in the ninth: The tenth, forbidding not only that concupiscence which reache's to the detriment of our neighbour, but under that, (as most sensible to us) all that wicked propension and bent of nature (before actual sin) whereby originally we are prone to all injustice, and impiety, and intemperance.  
Rules of direction for the clear understanding of the LAW.  
1. That all the Laws of Christ must be understood to be of another manner of force and authority than the Laws of men, even the greatest: for they are limited with exception in all kinds, and do but reach to the outward man, and penalties thereof. But these do reach to the conscience, and they bind the inner man.  
2. Let us know that his commands are not idle things and arbitrary, which we may obey at our courtesy; or if not, yet God is as a weak King for whom his subjects are too strong, as Joab and Abishai for David; but real Laws from an authority that both knows offenders, and can punish them; yea, which accurseth all transgressors, and will not hold them guiltless.  
3. Observe, that the commands of the second Table, are the Edicts of the same God whose the First are, Jam. 12. 11. and therefore in which the Lord takes himself as truly either honoured or not, as the first.  
4. The Law must be always understood according to the scope, even as every other part of the Word, as promises and threats. We must not rest in the bare letter, and so destroy the life and spirit of the Law. Look what God aims at under the grossest, let us also aim at, and both abhor each appearance of evil as well as the most odious, and cleaving to good in the least as well as the greatest.  
5. We must conceiv the Commandments as importing no patched or pieced obedience to one or a few charges, but an entire and whole one: as the coagmentation of the Laws of both Tables doth import. Let us always conceiv the scope of the Law to require integrity; and all partial service to be a forfeit to the whole Law.  
6. The Laws of the former Table are generally to be preferred to the duties of the Second: yet with an exception, that we conceiv the rule upon equal terms: thus, That the commands of the first rank in the former Table have precedency over the second, not each branch of the former above the second in their first rank. It is generally more excellent that God have his due then man: but not particularly, for the neglect or contempt of a Sermon are not fouler sins than the murder of a man.  
7. Understand the Commandments to require at our hands the utmost of our wit, device and courage to serve God.  
8. Let us observe, the Commandments of God never cross each other: if any such case occur, as wherein one cannot stand with the the other, let us know the one must always yield to the other.  
9 Let us note this, that duties of necessity and mercy, which cannot be otherwise done, are to be preferred to duties of piety, at that season; as the Physician doth attend the Patient, we help the Ox out of the ditch, rathen worship God first, and suffer these to despair the whilst: obedience in such cases is better than sacrifice: and the omission of a duty is no contempt with God.  
Use I. This Doctrine teacheth us to abhor the audaciousness of Popish and Heretical and Scismatical ones, as, forgetting this scope of God in establishing one eternal, immutable and pure Rule of righteousness, dare take upon them to control this Law of God, and to diminish it, cutting off the Second and Tenth Commandments: so that if they may prevail, not the Moral Law, but their Commands must be our rules. It is no wonder if thiefs might have their will, they would suffer no watches to be kept: or, that deformed women loath or break all true Glasses. Let us so much the rather abhor them, as odious enemies to God, and under pretence of the Law of Liberty walk as lawless libertines, and overthrow the Law of Conversation.  
Use II. Let us consider how dangerous a thing it is to worship God according to our own fancies and inventions: It was a good speech of old, They are the best Laws which give least power to the Judg. God will have no Judge to be his Chancellor, to make or interpret, or change Laws; he knows our boldness and sacrilege in this kind.  
Use III. If the Law be the director of our Conversation: Let it be use of exhortation to all God's people to embrace it, and to submit to this Sceptre of Christ, to establish his Law in our souls, and to lift up him in the honour of our hearts, who hath honoured us with his royal Law to be our direction. It is reported by Mr. Fox of one Crow a Seaman, that being in Shipwreck, and having cast all his tackle and wares, and five pounds of money into the Sea, he kept his New Testament about his neck, so swimming upon his broken Mast, and after four days (all his company being drowned) yet he was at length by passengers discovered and taken up, all frozen, numbed and starved; but yet his Book he held close to him. If we in the shipwrecks of this World, would keep our souls from wrack, what course should we take? Surely keep this Law to us close, and not suffer it to departed from us: lose money, wares, ship and all, ere we forego that, lest we lose our conscience, and disorder our conversation. And in all our doubtful cases, whether vows, oaths, marriages, deal with men, inteecourses with God, or any difficulty, go to the Law and testimony (Esay 8. 20.) for a resolution.  
Use VI Let all that find themselves to come short of this platform, I say, let them live the life of faith in duties: They that know a Command shall fear it. Fear not him who when he hath killed the body can go no further: But him fear, whose will is righteousness, and whose power is revenge: yea, who can cast both body and soul into hell: God's people are taught Obedience from their youth up, both to do and suffer, without cavils, distinctions, or exceptions. The first lesson they learned in the school of Christ, was self-denial, and naked obeying the Promise. That obedience to Christ hath taught them obedience to God the Father: Christ hath made their yoke easy, and burden light: so that now they delight in the Law, being made Christ's Law.  
Use V This convince's all hypocrites obedience to the Law. Alas! It's no direction for their lives, they look at the Law still as a whip and bondage. They dare not suffer themselves to be informed of the Law: When they cannot resist it, yet they are not convinced in conscience: they think it bootless to obey, Esa. 58. Mal. 3. They wish the Law were according to their own scantling, or else were not at all. Hence all their life is nothing but a study to interpret the Laws of God with favour to their own corruption.  
Use VI Let this teach us to live by faith, for ability in Christ to all performances: trust we God upon a promise for each part of his course, to God, men, our selus; in solitariness, company, calling, in Sabbaths, subjection to superiors, and common life. Say thus, Lord, these duties are above me, I can do nothing to purpose: enable me to do what thou biddest, and bid what thou wilt; else the number and weight of them will tyre and clog me. Thou hast eased me O Lord of the burden of Moses, but still (even in my liberty from Christ) I carry old Adam's burden about me. Therefore writ these laws in my heart I beseech thee, that I may delight in the Law in my inner man, and that I may run thy commandments with cheerfulness.    

ARTIC. iv  
The LORD hath given helps to his Church to uphold her in Obedience.  
REad 2 Pet. 1. 3. Eph. 4. 11. Mat. ult. Joh. 14. 26 1 Cor. 12. 4, 5, 6, 7. in which Scriptures we have the order of this provision of God, and that in four degrees  
1. In our outward Ordinances themselves, as Preaching, receiving the Sacraments, etc.  
2. The Instruments and lively organs serving to minister therein, as Pastors, Teachers, Ministers of the Gospel.  
3. Gifts and Administrations vouchsafed unto them for the be better dispensing and officiciateing those services.  
4. The Spirit of God to assist and enable them to all these performances.  

These helps are of 2 sorts:  
Private or Public▪ 

both are  
Extraordinary. 

1. Fasting.  
2. Thanksgiveing.    
Ordinary. 

3. The Word preached.  
4. Baptism.  
5. The Supper.  
6. Prayer.  
7. Meditation.  
8. Conference.       
1. Fasting is a solemn ordinance of God, attended with rest and abstinence, wherein the Church lawfully assembled, powre's out herself in affliction and supplication, with importunity for turning away of some great present or imminent sin & danger.  
2. Thanksgiveing is a solemn ordinance of God, wherein the Church lawfully assembled powre's out herself in praises and thanks for some rare blessings and deliverances. And let this also be understood of private in both extraordinary kinds, terms being observed.  
3. The Word preached is a public eminent ordinance, wherein the Minister lawfully deputed, doth distinctly and sound read the Word, give the sens, ground the doctrine, and convinceingly apply it by instruction, reproof, confutation, exhortation and admonition.  
4. Baptism is the former sacrament of the New Testament, wherein by due application of Water to the infant, all Christ is sealed up to the soul for regeneration.  
5. The Sacrament of the Supper is the second in order, in which by due giving and receiving of bread and wine, the Lord Jesus is wholly given and taken by the believing soul, to be nourished to eternal life.  
6. Prayer is a lifting up of the heart to God in the name of Jesus Christ, in confession and supplication for pardon of sin, the granting of all good things, and acknowledging of mercies already received with thankfulness.  
7 Meditation is a serious reviveing of those truths we have heard, or the administrations of God towards us or others, that both mind and heart being seasoned with the savour thereof, we may be furthered thereby to duty.  
8. Conference is a wise and loving laying together (by two or more) of such things as concern the glory of God, and our spiritual edifying for mutual information and quickening,  

Rules concerning Fasting.  
1. Let us arm our selus to the chief work, which is soul-affliction. Let us consider, if we were pined with necessity of abstinence from meat and drink for any time, what a fearful anguish would it bring us unto? And is not (think we) sin that deserves it, of more afflicting, vexing nature? Let us aim at it then, & much more that sin do humble us than any sorrow whatsoever. Let us first, Mic. 7. 9 bear the indignation of the Lord for our sin; & for the rest, let God alone to plead our cause: for what should it help us to berid of all other enemies, while our own pride, self-love, hypocrisy, vainglory, worldliness and hardness of heart still grow at our hearts?  
2. Apply our selus to all supports of a Fast, which the Lord hath granted to keep us from deadness and weariness; the Word I mean fitted to our occasions, and the like, yet as serving to the main of humiliation and confidence.  
3. Consider that the Scripture in no one thing affords us greater consolation and hope than in this. For there is scarce one example of a Fast, which vows the experience of good success, yea, extraordinary like itself; as in Esther's, Nehemiah's and Ezrae's, Israel against Benjamin; the Church's Acts 12. doth appear.  
4. Considering it must be no small grace, either of mourning or faith, which must prevail against those holds, either without or within which we pray against; Let us know that our locks had need be well grown (with Sampsons') for such a purpose. Therefore let none dare to compass this Altar with unpreparedness of heart.   

II. Rules concerning Thanksgiveing.  
1. Carry a living memorial and catalogue of the chief public mercies (being the matter of our thanks) and so of our own in particular. Remember the great providence of settling the Gospel and banishing Popery, and since that, the strange miraculous deliverances not once or twice from foreign enemies, home judgements: In secret rceord our own: our first calling; and since that, our many staggers and revolts: his renewed mercies by occasion, in our changes of estate, in our straits, in deep desertions, when we could no more sustain our selus then if we had hung in the air; how he hath ever been our portion when friends have forsaken us unthankfully, and will be so still: our blessings above many, in gifts of mind, condition and calling, graces of soul, how God kept us from forsakeing his Covenant in our deepest temptations of Satan and enemies.  
2. Be enlarged accordingly with due sympathy both for the Church and thyself, rejoiceing with her, with and for whom thou hast oft mourned, and preferring her peace to thy chief joy. Affection is the fire to the Sacrifice, and know that psal. 50. ult he that, praiseth God, honoureth him: and the assent of praises shallbe the descent of blessings, and happy is he who may maintain this inteecourses with God for the enlarging of him to more grace.   

III. Rules concerning the Word preached.  
1. Be sure thou hast right to the blessing of it: the Word cannot build thee except it hath begot thee. See 1 Pet. 2. 3. If ye have tasted how gracious the Lord is, then come to the Word to grow by it.  
2. Prize and covet it. Prise it as that Word which hath been the seed of immortality and glory unto thee. Now if it be precious it will be coveted, hungered after, attended with all heed, yea, snatched with violence, as precious things are▪ 1 Pet. 2. 2. Covet and cagerly tug at the Word, as the child at the breast. Sleep not, wander not, gaze not, but attend the gates and ports of wisdom, and understanding, if thou lookest they should preserv thee.  
3. Come from an holy course and practice when thou comest to hear: come not from thy own course of wrath, world, self: purge these first 1 Pet. 2. 1. and so come. Repent of all old sins of hearing: thy trifleings and dallyings with the Word, thy base mixtures, and come from a good course, and so the Word shall send thee back to it with more strength and grace than thou camest.  
4. Deny thyself, and thine own wisdom, partialities, prejudices of man, of gifts, of ordinances.  

5. Believ God.  
1. That in his Word this direction to see life is to be found, Joh. 5.  
2. That he can guide his Word peculiarly to do thee good, and speak to thy soul, though thou be but one of many hearers.  
3. Mix the Word with Faith, believ it, obey it, fear it, see God true in it in all his promises, charges and threats, and stand readily to catch that part of it which is thine, as the tradesman stands ready with his mould to catch the molten metal to frame his vessel.   
4. Depart from hearing as well paid, well fed: keep your charge, lose it not in the air of the world, carry it with you in each part of the world, but let nothing rob you of it. Take forth a new lesson daily, have an ear to hear, where God hath a tongue to speak.   

IV. Rules concerning the sacrament of Baptism.  
1. As it should teach all that bring their infants to baptism, to dedicate their children to God by prayer: so especially let all others recall to mind, how the Lord hath been aforehand with them in like sort, even hanging his badge upon them, when they were cut off and knew it not.  
2. Let them hold the Lord sure to them in this covenant, by this seal, as a Corporation would hold their liberties by the King's Broad Seal. And when the Devil fills thee with doubts about thy conversion, the condition of faith, the believing in the promise, strength to a godly life; fly to thy Baptism, as thy uttermost assurance; and say, If the Lord were found of an Infant that could not seek him, & gave me his seal that he would save me, what will he do now I seek him faithfully? When thou lookest upon his Rainbow in the clouds, thou fearest no flood any more; but Baptism is better, 1 Pet. 3. 18. It's God's Ark, which by water, save's thee from perishing by the waters of God's wrath: Remember that that the Spirit by faith doth as really dip and drench thy soul with his pure water, Ezek. 36. 25. to rins away thy guilt, blemish, and curs of sin. and to quicken thee up to the life of the new Creature in righteousness; as by his Minister's hand he dip's thee into, and takes thee out of the water.   

V Rules concerning the Lord's Supper.  
1. The soul knowing that God doth sustain her by the same whereby he begat her, doth, upon this Baptism received, with holy confidence go to the Lord for her due nourishment by, and in him: saying thus, Oh Lord, I am thine, save me, Psal. 119. 94. Of thee I am, who art made unto me, not only Righteousness, but sanctification, with growth and increase in it: I come therefore to plead my right in all humility: If I had never came to birth, or to the light, I had so been at an end; but seeing thou hast not denied me the life of a child of thine, do not leave me to shift, but Lord bring me up at thy cost, and let me have my portion from thy Table, and my daily bread from thy hand. My Baptism I already enjoy in the death and life of Christ, to make me thine; O Lord let also his blood, grace, and spirit run in the veins of my soul, to strengthen me in the inner man with all long-suffering, and wel-pleasing, and joyfulness; all grace of thy new creature, let it be mine.  
2. Prepare thy soul to this feast of the mountains, Esay 25. as oft as thou comest, (which must be oft 1 Cor. 11. 29, 30.) and come not without thy feast-Apparel. And let this be one rule unto thee, Do not catch up this Robe on the sudden; but wear it daily between Sacrament and Sacrament. That faith in the Lord Jesus thou walkest or wouldst come with to the Supper, live by it daily; Christ is the same in the promise and the seal. That repentance thou walkest with to the Sacrament, practice it daily: he that in a great frost would keep the ice thin, must keep it broken every day: so thou, thy soul-issues lest thine heart harden.  
3. Being thus come to the Supper: set thy faith on work; say thus, I know no Devil in hell can sever Jesus EMMANUEL, my meat and drink, from the Elements; but this Word hath united them for ever. That by sacramental union with them (as sensible) he might unite himself with me spiritually and really in this seal of his.  
4. Seeing him there thine, take him, eat and drink him, and enjoy him: let thy soul apply him to thee for that thou lackest, and he serveth; that is, to apply thy wants, where the hedge is lowest with the, to pair off thy superfluous part, to fill up and supply thy decays and voidness; I mean, such gifts or graces as concern thee, either in thy particular Calling, or in thy general.  
5. Lest thou shouldst stagger about thy right and part herein, remember the end of the Sacrament is to rid thee of this fear. For why? it is God's seal to the covenant of his Grace, to make thee his Son and Daughter, and to sanctify thee: it's his uttermost security for any outward one; nay, it's his instrument of conveying the greatest measure of his Spirit unto thee.  
6. Having so received it, live by him, depart as one well satisfied, enlarge him both for number and measure of growth to all parts of thy life, all estates, graces, duties.   

VI Rules concerning Prayer.  
1. Retain this heavenly Ordinance of God in that due esteem which the Lord hath graced it with; for all ends, both of humiliation and supplication. The Lord and thy soul (by experience) do know it to be the key of all the coffers of God, and that High-priest's living way, made by the blood of Christ, whereby thou hast access daily, yesterday, to day and ever, (the oftener the welcomer) to the Holy of Holies, to the seat of Mercy.  
2. God, in the Lord Jesus by a promise, having thy wants in a readiness, and thy faith on wing: let not thy course in praying issue from a formal platform, but a lively feeling, and humble pinching of soul for thy necessities.  
3. Shake off all extremities of a corrupt heart by faith, which must hold thine eye fixed upon thy Mediator against all thy presumption, commonness, dulness, deadness, coldness; and beseech the Lord to stir thee up to pray as he shall suggest unto thee, by the present occasion (well digested) either for the Church, others, or thyself. If thou wouldst be heavenly in prayer, first abase thyself as a worm, dust and ashes, yea, (as Mr. Bradford) hell and the sinkhole before the Lord who is heaven and holiness.  
4. Add these meet qualities of prayer, viz. fervent importunity, as one whom God cannot be rid of, till thou speed: and frequency, as having sped well already.  
5. (And above all) come not to pray with any tainted known sin: I say not only gross, but even secret and close, through a lazy heart loath to cast them off: or a loose heart, loving them better than the things thou prayest for, lest the Lord justly leave thee to be wearisome to him and thyself.   

VII. Rules concerning Meditation.  
1. It takes away lets, either giddiness of mind, or unsavoriness of spirit: the former like a sieve out of the water looseth all it gets, suffers nothing either truths heard, or works seen to abide long in the heart: but Meditation set's them in the heart, that they leak not out. Heb. 2. 1. In stead of the later it season's the heart with the sap, the life the savour of good things.  
2. It makes the meaning, view, scope and order both of particular doctrine, and the whole scope of Religion to become our own.  
3. We come hereby to the eas of practice; the fruit whereof, experience: so that if once we have found crosses to do us good, we fear not when new ones approach: if we have felt the gain of a Sabbath, get a delight therein: in a word, whatsoever is easy, it becomes sweet: and therefore if this be worth somewhat to find the yoke of God easy, and his burden light, (as to say the truth, it is the upshot of goodness) well may we then say, Meditation is a divine help to a good course.  

To these may be added three other means of Godliness, viz.  
1. Resolvedness.  
2. Watchfulness.  
3. Experience.   
I. Resolvedness is a grace of the Spirit, standing in an holy firmness of mind and heart, to keep fast the truth of God, both in judgement, and the power of practice.  
Truth, if it be once lost in the judgement, will not long hold in the practice: therefore we must be well principled and grounded in the Truth, love it for itself, and embrace it with our best affections: Not being wheeled and hurried about with the new tricks and devices of men of unsound judgement: nor yet put on some truths for a time, with great zeal and heat, and suddenly when a greater heat of opposition arise's, out of a giddy mind and fearful heart, recant as fast and betray the truth of God to time-servers and Enemies. Therefore we are bidden, Buy the truth, (whatsoever we give for it) but sell it not, (whatsoever we might have for it:) Contend we for the faith, Jud. 2 yea, unto blood. To this end, let us wisely and strongly observe, resist, and reject all novelties and schisms starting up among us, and abhor them; bearing witness to the Truth of God to our uttermost, so far as it imports our calling.  
2. Resolvedness to cleav to God in the power of practice. A solemn course used by all the Saints both in ordinary, and by occasion. Joshua (cap. ult.) tell's Israel, That he and his house would serve the Lord. David did not only resolve Psal. 119. 57 and vow, Psal. 116. to keep the Word of God, but also swore to keep his righteous judgements. It was the sum of Barnabas his Sermon, Act. 11. That they of Antioch would with full purpose cleav to the Lord. The people in Ezra came to the Oath and Covenant, sealing thereto; to bind themselves to God the more strongly for starting. Oh that in these staggering, degenerate times, wherein daily so many fall at our right hand and so many at our left, we might be sustained with this resolution of heart, to be the Lord's for ever▪  
II. Watchfulness is not only given the Saints to awake out of their dead sleep: but when the Lord hath given them light and grace (in stead thereof) and purged them from their filthiness; Then doth this grace preserv them clean, and keep them from defileing again. It is like both to the eye and the eie-lid: The one is the spy of the body to look before and to mark the occasions and opportunities offered by God of all duty and service, that we may do it: The other is the keeper of the eye from the least dust or mote which might fall into the same to annoy it. Concerning the former, the Christian soul must keep the watch of God, Num. 9 18. They must observe the Cloud and Pillar of fire constantly, to pitch or remoov according to the moving or resting thereof: That is, look what work the Lord hath for us to do, whether in the round and course of our life, or in our particular Calling, in which God hath set us, that must we watch unto: yea, we must watch against all enemies and annoyances from without or within us: And this work we must do with the best spirit we are able.  
The Word first must be the light by which we must watch in a world of such darkness as we live in: There must be a voice behind us saying, This is the way. Then secondly, there must be a marvellous active spirit in us, attended to the word of God. Thirdly, there must be a sensible tenderness and circumspection in the soul, not to suffer any such duty or occasion of it to escape, as God affords, but to be awake and ware of it, to welcome and observe it. Fourthly, there must be a special difference put between such occasions as are more safe, and such as as are more dangerously beset, as all lawful liberties are which lie open to much abuse. Fifthly, there must be a very wakeful heart against the most secret affronts of a good course, not to stay till Satan appear in his foulest hue, but even to watch the least appearances of danger; which require's a marvellous jealous and scrupulous heart (and yet ruled by knowledge) not to be a fool to believ every thing: but wise to discern, both of persons, things and occasions. Sixthly there must be an heart watchful as as well to the grounds, manner and measure, intent and meaning of our Action, as to their nature and unlawfulness. Seventhly, there must be the Companions of watching, fruitfulness, unweariedness, cheerfulness and fullness in duty, redeeming our season and filling up the time with plenty, abhorring emptiness and barrenness. And lastly, such a watching heart to a constant course, will breed a watchfulness for the coming of Christ.  
III. Experience, which is the life of a Christian's observation of the whole course of God's government towards him, both in his patience, blessings, corrections: also exemples of others good and bad, living and dying; together with all his threats and promises against evil and to goodness; with the performances thereof: and especially the watchwords and warnings of Conscience out of the Word, teaching us what ways to shun and what to embrace.  
This experience teacheth the people of God to be every one an Ecclesiastes to another, a Preacher, telling others what they have observed in the course of things, teach them what is vanity and froth and what is substance. The issue of which is, That the whole duty of man is this, To fear God, and keep his Commandments.  
Holy experience is out of the Element of a natural man, he is hedged out from it. But it is the most blessed help to the godly to order their life; a true mistress, not as to fools.  
Use I. And first seeing the chain of these holy helps is so precious and profitable to a godly life; first, we confute all that break the links thereof; and unsavorily make comparisons between one and other, to the overthrow of all. Son between preaching and prayer: some between Word and Sacraments, as the Papists do. Whereas we hold that they have a sweet harmony, and neither without other to be set up. Let the solemnness of the public, the familiarity of the private and the need of all, affect us with exceeding thankfulness; especially for our liberty in the use thereof, which Popery had debarred us of in each kind by a strange tongue of Scripture, a Sacrifice for a Sacrament; yea, a confusion of many for a few.  
Use II. Secondly, how precious and adored should the wisdom of our God be, in appointing so many, and neither more of these nor less, than the need of his Church required: neither pampering nor starving them, but nourishing them: Oh I say, how should these list us up to God As once an holy man riding by the meadows in the Spring, seeing and smelling such varieties of flowers, said, Oh sweet Creatures! but how sweet then is your Creator? If this footstool be so set forth, what is his throne? So let us say, Oh sweet Ordinances, oh beautiful Assemblies, oh useful varieties, but then how sweet is your Ordainer!  
Use III. Thirdly, let this be exhortation to all believers: first, to use, secondly to live by faith in the use of means. First to use them all, closely, constantly, wisely: despise not the filliness, simplicity of them: judge them not by man or outsides of appearance: sever not the things which God hath united: he hath ordained both their coherence and use: seek him in all, if by any means, Phil. 3. 11. we may attain our desire. Forget we not the scope of the whole Article to be this, That in the use of means under God, the whole body of godly life is to be preserved. Use all: not knowing in what box our chief health consisteth, let not one eclipse and slain the other: affect not private to exclude public; honour not public, to weaken the esteem of private; extraordinary, to despise ordinary: or ordinary to exclude them.  
And lastly, let this teach us to live by faith in the use of Ordinances. And by Faith let us cry out as the Church in the Canticles, Arise, O North wind, and blow upon these flowers and spices, that they may come into my nostrils; Else thou mayest be in the midst of the Garden, and savour nothing.    

ARTIC. V  
The conversion of a new Creature is beset with many Letts.  
SEe Texts, Heb. 12. 1. Cast off every weight and clog. 1 Pet. 5. 8. 1 Joh. 2. 16. As it was with Christ, after his Baptism and anointing, instantly Satan set upon him, Matth. 4. 1. So here.  

These Lets are of three sorts:  
1. Sin.  
2. Satan.  
3. The World.   
I. Sin is a Let to us two ways:  

1. In respect of itself viz.  
Native corruption.  
or 

Actual lusts within.  
Actual evil without.     
1 Way, Sin is a Let in our unrenewed nature abiding still. That is a woeful clog and back-bias, retarding our motion to heaven, and slowing of our race, Heb. 12. 1. Also a most tedious contrariety in us, and perpetual enemy, Gal. 5. 17. lust's against the spirit, as a continual dropping. In the former respect I might liken it to that unnatural setting of the Sun ten degrees back: in the second, to that Peninna, 1 Sam. 1. 7. which vexed Hanna day by day, and upbraided her as her enemy; or those daughters of Heth to Rebecca, that were eiesores, that she could never be quiet for them, her life was made wearisome to her. Dead flies cause the ointment of the Apothecary to stink: so this cause's grace to be unsavoury. As the furnace send's out infinite sparkles: so doth this corruption minister fuel to all our course: what woeful deadness, distemper, distaste, weariness, loggishness doth it bring upon our course? how doth it cast wildfire into the thoughts and affections, and the spirit of a man.  
2. In respect of our inward actual lusts and passions; which as Saint James saith, fight in our members, Jam. 4. but as Peter addeth, fight against our souls. These lusts do snib and kill the growth of goodness in the soul, and over-drip the grace of God as a sour shadow and the bows of a Walnut-tree do keep under some tender Plant: or as the blasting of the east-wind the blossoms.  
3. In the actual break out in open offences and excesses: as oaths, blasphemies, impiety to God, and open contempt of his Word, Sabbath, patience, crosses, blessings: open cozenage, uncleanness, intemperance, idleness, wrath, rage, unmercifulness, revenge, worldliness, and the like. If these waste families, and states of men, then how do they much more waste and devour the conscience? what horror, what woe, repentance, complaints do they cause?  
2 Way by the Penalties of it. Sin at the at the first did, and still doth scourge herself: She bring's God against her both by spiritual desertions and outward crosses: being stinging things to grace and to our nature. How unsavoury doth a lust make our hearts? how dead, defiled? how doth the heart wax polluted thereby as a sinkhole? how is it first deceived, then defiled, then habited to ill Custom, then growing to a nature, riveted and confirmed? then how sullen, dead and dark do we grow by it, how endless an appetite of adding drunkenness to thirst doth it procure? How avers doth it make us to close with hearing, Sacraments, or to perform duty, prayer to God, mercy, love to men, patience under the Cross?  
II. Let of a Believer is Satan: who although he could not do us hurt but by our sin, yet by that tunnel let's in a woeful deal of his own into us, worse than our own, enflameing and exasperateing sin in us by the adding of his own malice to our sin, as more waters make the flood greater.  

Two things here to be noted:  
1. The properties of the Tempter.  
2. The Substance of the Temptation.   
The Properties are these; First Malice ever set's him on work against the body and soul of the Creature. Secondly Vigilancy and attention always do assist his Temptations. Thirdly Mischief and woe is ever in the end thereof, to pull the soul from Union and Communion with God. Fourthly the Method and manner of his tempting, which is to be weighed according to the parties tempted. If weak and unable to resist, he tread's down the low hedge, never troubling himself further needlessly. And thus he is himself, a Lyon. First to anticipate the counsel of the heart in preventing sin by the suddenness of injection. Secondly, to assault judgement and conscience both at once, in blindeing the one, and in binding the other: Thus he blinded Eve in that speech, God knoweth that your eyes shall be open, and ye made as Gods.  
Secondly, By his binding the will in point of her resistance; and that by the excessive sweet of the bait. Thus to David in Bathsheba. Thirdly, by putting on the person of one unsuspected; as sometimes pursuers of a man will prais him to get others to betray him: And Jäel to deceiv Sisera brought him Cream in a Lordly dish. And thus he becomes an Angel of light, as holy as a Preacher. Thus he tempt's Christ to leap down, and to make stones bread, out of a godly end (forsooth) that God's power might be glorified in a miracle. Avoid Devil, God need's not my sin to honour himself; I sin too much avoidable, I need not add sin to sin willingly!  
Thirdly, By the delusions and the deceits which he beguile's silly souls by, that he may circumvent them and bring them into his snare. He hath fine names to set upon odious crimes: that with the names, the things might enter easily. Adultery or fornication are but tricks of youth: prodigality, but good fellowship: fashions, but handsomeness: mizerliness, but providence: pride of heart and life, but good courage, and living in good sort: These are his diceplay and cunning, Ephes. 4. The Harlot entise's the young man by her spices, Carpets, and perfumes; her Husband's absence: These delude the heart and blear the eye, till like a fool his heart be darted through.  
The Temptations themselves concern the Godly two ways:  

1. Either in the point of their calling to be the Lord's.  
2. Or in the point of their estate being called.   
1. Temptations about their first Calling are  

either in God's  
preventing Call.  
assisting Call.  
perfecting Call.   
Touching his preventing thus:  
No sooner doth he see any sinner make toward the voice of GOD, to look into his old course, or hearken after a new; but presently▪ he set's upon them even in their entrance. First, By presenting old sins, with all their circumstances, order of them, number, heinousness, continuance, long contempt, etc. to dismay them from possibility of conversion. Or, he assaults them with their weakness of capacity, or memory, gifts, or parts, that they shall never compass such great things. Or he discourage's them with their husband's ill will, the loss of father's love, and land: Or that the things they must forego both in liberties and laws, are more than they can bear. But, O Satan, avaunt! The Lord hath prevented me, and drawn me out of darkness: shall he suffer me to perish in light?  
Touching his assisting thus:  
Especially in the first works of the Law, he corrupts the mind and spirit, both in the enlightening part, and the terrifying. The former he abuseth to multiply the fearful view of sin: The later, to make terror intolerable.  
Touching his perfecting thus:  
Here he labors's to hold them under, especially by the irksome bondage. Oh, saith he, faith only is of the Elect, and thou art none: it's the free gift of God, and he may deny it as well as grant it. Sometimes hec makes it less than it is, to puff up up the heart with presumption: Or he hide's the virtuous savour and strength of the Promise, the simplicity, the faithfulness of the Promiser, and the offer.  
Touching his Temptations of them that are called thus:  
These concern them either in point of their faith (and as touching the former, he tempteth two ways:  

1. Either about the being, or the life of Faith:  
2. Or their Obedience.   

I. About the Being:  
He takes advantage of the weak settling at the first, and by that unrenewedness of nature, which oppose's this spiritual grace, he seek's to overthrow them in the holding of their confidence.   

2. About the life:  
By the small Life of faith, he seek's to destroy the being of faith.  
II. In point of their Obedience he tempt's two ways:  

Either about it:  
Or, against it.    

1. About it thus:  
He buffet's them in their comfort therein For whereas its God's will that he that▪ walks uprightly, should walk safely and sweetly; lo, Satan separat's the end from the means. An hypocrite separate's the means from the end; looking for peace where there is no uprightness. But here the stratagem of the Devil is contrary; and therefore, either he hide's that from his eye, which should be his main comfort in all failings: or else takes vantage by that which should be his humiliation, to be his utter discouragement. And although he cannot rob it of the truth of grace, yet he robs it of the comfort thereof, chuseing to play at any game, rather than sit out.   

2. Against it thus:  
Sundry ways he labour's to bring the soul under sin, to renounce a good course, to be slack, remiss, loose, common, profane, unprofitable, even by consent. And this is his most natural temptation. For, as he is exceedingly wicked; so, it's little to him that comfort be stopped, except the conscience be wasted. Oh what a May-game was it (think we) to see David foiled by Adultery, Noah by Drunkenness, Lot by Incest, Hezekiah by Pride, Peter by Revolt? First, He mark's his season and time, when the heart is most naked, unarmed, at eas, (as Absalon and Amnon) lying most open, and being swept and garnished; which perhaps, another time would have been armed, jealous, and fearful. He concur's not only with the corruption of the heart, as before: but, secondly, with the constiution and complexion of the spirit of nature in a man: Is he propens to lust, to uncleanness, to jovialness, to ambition? Oh, (saith he) he is mine! I will tempt him with meet baits. Thirdly. He watche's the accommodation of occasions; as when excess of cheerfulness, or of sadness, of praises or disgraces, of welfare and success, or defeat, or the like; and when the spirits are open, then is his opportunity to work the heart to wanton speech, to riot, to wrath and discontent, to swelling pride, to ostentation of gifts, to the making away of a man's self, and the like. Fourthly, He will make use of their best Graces and Privileges: all men know you well enough to be one that make conscience, you may do such or such a thing, and no man suspect you; therefore be not so nice in trifles, defeat an Orphan, oppress the fatherless, falsify the trust reposed in you, etc. Fifthly, Sometime of secrecy of time and place: who shall ever find it out? Sixthly, by fine colours of pretenced meaning. So, by colour of justice, my pains have been such and such in business for others, why may not I pay myself so and so, they being never the wiser; and perhaps, never the worse, as the case may stand? Seventhly, By their falls, to drive them to sin for somewhat, rather than to be punished for a little, overshooes, over-knees: So, by comparing themselves with worse than themselves, to be bold and presumptuous in libertie-takeing: By the oft shunning of sinful occasions, to venture beyond their Calling, and so be snared. Nay by truths of God, both in examples of the Saints falls, why mayest not thou do so and repent? and in rules, that the best men have their infirmities, and therefore why should I be free?  
III General Let: the World.  
This is a most dangerous Let: it defiles the minds, the wills, and courses of men both in doctrine and manners, See Eph. 4. 14. Rom. 12. 2. 1 Joh. 2. 16.  
It both contain's in it all evil and setteth it forth, and is itself set on fire by the Devil who is the chapman of it, to set the gloss upon them, and to vend the wares of it. For the first, of which, see that in John, All that is in the world, is the lust of the heart, lust of the eye, pride of life. He speaks of these not only as the appetites of bad men, but as worldly objects. For the second, she is careful not only to keep in her ware-hous, but to lay forth upon the open stall, and to set out these wares in the most busy manner that can be. For the third, the Devil, the god of this World, and the lord of this Staple and Commonwealth, to whose bank and exchequer all this custom and tribute goes, (I mean hell) is not wanting both to suppress all means which might mar this mraket of mischief, and is at hand to unite, to acquaint, to accommodate wares to all customers.  

The whole world of evil may be called either the  
dead World.  
or  
living World.   
By the Dead world we understand thus much, not only, that the world is dead in sins: but this, that the world, though she doth not actually speak out: yet her very guise doth defile and delude:  

and that in two particulars:  
1. Examples.  
2. Errors.   
I. By Examples in these respects:  
1. By imitateing of them. No way to defile and scatter sin so easily as this: rules would not so soon do it. Inward lust tickle's, but examples do much more perfect sin: when Ministers, Magistrates, learned ones, ancient ones, and the greater part of these be ringleaders; people, subjects, simple, young, easily follow. Hence that phrase, Rom. 12. 2. Be not fashioned according to this world: the world hath a fashioning quality in it, and one Ape will follow another.  
2. By exchangeing them: no sooner hath one licked up a bad example, but presently he relate's it and gain's thereby. If one teach theft, another will teach sacrilege. As one said of a decaying world, We are dwarves, and our children will be gnats: so I of the increasing: we are strong men, and the next will be giants: we commit it: they will be hardened and naturalised into a custom of it: defend, extenuate and maintain it.  
3. By the stream of it: the violence and the irresistibleness of it: for sin in the two former will soon amount to a torrent or stream of universality. Thus we see this piece of the dead world hath yet an objective life in itself.  

II. By Errors of  
1. Tradition.  
2. Scandal.  
3. Base-custom.  
4. Conceit.  
5. Cozenage.   
1. By tradition: which is when sin prevails by succession from man to man: thus the errors of Popery, and old ones new minted pleading antiquity.  
2. By Scandal, when the world, glad to rivet herself in evil, deludes herself with the offences of hypocrites, and by their scandals laie's blocks in men's ways, that they might stumble at the truth.  
3. By Custom: which deceiv's by prescription of long use.  
4. Conceit and opinion: which is an error against goodness, by prejudice: See Act. ult. We know that this sect is every where evil spoken of. Thus wicked men to confirm themselves in evil, take up base trivial conceits and errors against the way, servants, and ordinances of Christ, which being once given out, proov irrevocable.  
5. By Cozenage: whereby falls teachers, schismatics and heretics blanche their conceits, wresting their wits to abuse the Scriptures, to set falls colours on their opinions; Jezebel fast's to cover her murder.  

The Defilements of the living World consists in  
Words.  
Deeds.   
1. In Words: which are the open corrupt counsel of sinners, or their secret insinuations, Pro. 7. 18. Pro. 1. 13. 2 Tim. 2. 17.  
2. In Deeds: all their wicked, malicious and cruel intents, threats and pursuits of the godly to quash them, and to uphold their own kingdom. As those Scribes and Pharises had a Law to crucify Christ, though they made it for the nonce. And Dan. 6. those enemies of his.  
Use I. Of Instruction, to be humbled, to be comforted and to long after a full redemption.  
For the first, it's humiliation to the best of God's children for their self-love, and for this misery that lies upon them. At home begins our woe: in our bosoms are those evils of pride▪ profaneness, hypocrisy, and self-love which bane us: and what they cannot do of themselves, they do by others, setting the door open, and letting in devil and world to rifle and rob us of all, without which no enemy could hurt us.  
2. Let it comfort them for the present, that it is no otherwise with them in their sorrow, than that wise God, their good father hath allotted them: so that if they feel their burden, they may cheer themselves with this, It's their pilgrimage, their way home, their Baca, their warefare: the Lord will work them triumph out of these battles and combats. He will purge and conform them to his dear Son by them.  
3. Wait for that with longing, as Paul did, Rom. 7. Who will deliver me? Here is my pilgrimage, when shall I come to my father's house? How long, Lord, holy and true, how long?  
Use II. Exhortation, to resist all these woeful enemies of our peace, viz.  
I. Our own corruption: which we must resist three Ways.  
1. By a spiritual combat against, before sin be brought into act: let this be perpetually maintained: the spirit lusteth against the flesh, Gal 5. 17.  
2. By watching continually to observe and prevent occasions offered, when we cannot foil inward motions. Cut off her provision and starv sin. The welcoming of objects is as casting oil into the fire. As Job for his Sons, so do thou for thyself, sacrifice daily for mercy of prevention, removing of vanities which might annoy thee.  
3. By wisdom after we are fallen. Not to be kept in bondage by Satan in point of our recovery out of our falls, if we be slipped into any: but speedily to gather up our selus ere we be hardened. Let thine heart smite thee and say, I will do so no more, Job 40. 4. and so lay hold upon thy promise, repent and do thy former works, be zealous and amend.  

II. Satan.  
III. The World.   
Against these, put on the complete armour appointed thee by the Lord in this case and keep it close to thee, wear it and walk in it as the armour of a child of Light, as the harness of the militant Church, and each member of Christ, blessed by him to that purpose. Be armed wisely, and constantly, and watch to it with prayer, and the Lord shall be with thy endeavours, and teach thy hands to fight and prevail: Take the whole armour of God, Eph, 6.  
But seeing our selus are our greatest enemies, and those lusts within us defile us most: therefore observe these Counsels against them.  
1. Mark well thine own spirit, and those secret lusts which bubble up in thee: knowing that they tend to defile and harden thee, and to blindfold thy judgement, so that neither thou shouldst retain any true fight, much less sens of the mischief of them. Weigh and believe this thoroughly. Rest not in this, that thou knowest this or that corruption by thyself, or canst complain of it, or canst keep thyself from the open outrage of it, except withal thou be quickened up in thy spirit to abhor such scurf as hell, and start at the motions of it at the first assaults. A dead, faint and still giving way to any lust entering, is the next way to make the heart a thorow-fair for it.  
2. If they be such as cleav to thy spirit and do salute thee again, (after long intermission and seeming to be cast out) oppose strongly that mercy of God, that hath forgiven thee even when thou delightest in them without check: how much more when they return as intruders?  
3. Consider, there is no sweet lust or strong object offered to thee, but the Lord is in it to try the love, loyalty and power of grace which is in thee, that thou mayest know all which is in thine heart. Thus the Lord hath used his people, whose lot it hath been to receiv much from God. David was tried by the Lust of his eye: by the object of Revenge to kill Saul in the cave: Hezekiah by an object of pride of life, those embassadors of the Emperor. Say then, now my soul, the Lord is at work, to try and refine thee, to make thee as gold, to humble thee deeply, if thou be foiled as Hezekiah; or to honour thee highly, as Abraham. Beware now thou stick to thy tackling, and discover not thyself to be as dross, of no worth. Here then distrust thine own armour (as David did Saul's) & cleav to the Lord's Say thus, If I now fail the Lord (as Adam) in the trial, he may justly suspect me henceforth and let loose my lusts against me. Often, Lord, thou hast saved me from being tempted: thou canst also give me strength in the trial: lead me not into temptation: fail not thy servant, and I shall not fail thee in the trial of these my sweet objects and lusts.  
4ly. Get thee some bosom-friend to impart thine estateunto thy temptations and buffet, such an one (Minister, or other) as may both keep thy counsel, and give thee counsel.    

ARTIC. VI  
God's People have many blessed privileges to encourage them against their Lets.  
THat as the Lets and discouragements of the Children of God in this their militant condition are many, on the left hand by their enemies: so on the right hand, on God's part, there are many privileges and favours allowed them, whereby their condition is made both comfortable and honourable: And that, both to draw on many to be of God's household, when they see what gains and vails belong to his service; as also to encourage such as are already admitted members of it; and besides, to compel such as care not to join themselves to them, (because of some hard conditions to the flesh) when they see their Privileges, to acknowledge their state to be above their own, and to pine and consume for the wilful debaring themselves of such happiness.  

Their nature consists in two things:  
1. In their Price and worth.  
2. In their peculiarity.   
1. Their Price is in this: The least of them cost the blood of the Lord JESUS: their nature is excellent, gracious and glorious; their use is suitable, for they attend the welfare of the best creature in the world; and the instrument of obtaining them, is no less than that whereby justification is gotten: Lastly, they are the Legacies of the last Will and Testament of Christ, sealed with his death, and pledges of his presence, till we enjoy himself, serving to conduct us homeward in a tolerable manner, as many baiting-places to refresh us till we come thither.  
2. They are peculiar things as well as precious: so ours, that no other's portion besides us; we know, peculiarness doth greatly beautify a precious thing. A stranger shall not enter into her joy, Mar. 4. 10. To you it is given, not to others. Joh. 17. 9 I pray not for the world, 1 Peter 2. 7. A peculiar people.  
The whole body of these Privileges are of two sorts:  

1. Either exemptions from evils which lie upon the wicked:  
2. Or enlargement to those good things which others cannot come by: as to be kept by the power of faith, etc.   
Generally these Privileges belong to a Believer  

either  
here 

1. In this life 

accompanying our conversion, as, 

Righteousness.  
Peace.  
Joy in the holy Ghost.    
following, which concern either 

Persons  
Estates 

Spiritual.  
Temporal.        
2. In death    
or hereafter   
1. Privileges of our person. God is ours in Covenant, and will be so for ever. Esay 54. He takes thought for us. Phil. 4. 6. and 1 Pet. 5. 7. all things shall work together for our good.  
2. Privileges concerning our estates in common. God will do for us in both estates, spiritual and temporal, above all that we can ask and think, Eph. 3. and supply abundantly all our wants. He will supply our bodily wants, poverty, infirmities, etc. and our spiritual, as want of knowledge, faith, etc. and besides in neither estate will he require more of us then according to our abilities. Mat. 25. 15. Not according to what we want, but what we have: he looks at our talents, and no further, so we be faithful in that little.  
3. Privileges touching our temporal estates. Our temporal, reache's to our estate of the world, and it concerns  

either  
Blessings:  
or  
Crosses.   
Touching blessings, thus:  
1. Whatsoever is meet for the body, for meat, drink, apparel, health, life, good days, success, welfare, good marriage, credit, and the like, shall be given us, Psal. 84. 11. Psal. 37. 4. Luke 12. 22.  
2. Our labours shall be blessed, and we shall eat the fruit of them, Psalm 128. 2.  
3. Be it more or less it shall be enough, and we content with it as our portion best of all.  
4. A little of the righteous is better and shall go further, than a great deal of the wicked.  
5. All they have, they have it from a running fountain, and with the good will of him that dwelled in the bush. Deut. 33. 16.  
6. We have it without sin, and without sorrow, i e. carking, distrust, or baseness.  
Touching Crosses, thus:  
1. No more, no other, no sooner can befall then the Lord hath cut out for us, Jo. 8. 20, 59  
2. He fitteth our yokes for us, as we for our cattle, great and small, Lam. 13. Mal. 16.  
3. The extremity of the cross shall shall never pinch us, the straight shall not annoy us.  
4. We shall escape many that the wicked pull upon themselves, Psal. 32. 8.  
5. These must be, we shall be upholden in them, Mic. 7. 8. Psal. 140. 7.  
6. They shall be sent in love, so that they shall not be the envenomed arrows of the Almighty in our flesh, but the corrections of a father, Heb. 12. 9 and 1 Chron. 22. 10.  
7. When they have done their errand, they shall return, and we be delivered, Mic. 7. 8, 9, 10.  
8. Lastly, we shall be more than conquerors, Rom. 8. 37. and partake full redemption, Eph. 4. 30.  
4ly. Privileges concerning our spiritual estate. Some of these concern God: some our selus. Touching God, this: All his administrations shall profit us, he will discover himself in them to us: in the way of his govern meant of the age and times we live in: in his blessings upon his own, and judgements upon his enemies: his patience and carriage towards our selus in our whole courses, etc. the administrations of God in all shall teach and profit us.  
Touching our own spiritual estate.  
These Privileges belong to our spiritual estate:  

1. Either in point of Faith:  
2. Or, of our Obedience.   
Touching our Faith:  
1. The just shall not only be forgiven by faith, but also live by faith: as, Hab. 2. Heb. 10. 38.  
2. They shall grow from faith to faith, Rom. 1. 17.  
3. Their faith shall never totally or finally fail them, Luc. 22. 32.  
4. The Lord will count their faith as righteousness to them: impute Christ's merit and holiness unto them in all their real services, not looking upon that is theirs, but judging them according to the better part, that Grace which he hath given them. As their afflictions, straits and difficulties encreas, so shall their faith.  

Touching ohedience, some  
Negative.  
Positive.   
Negative: No lets, enemies, devil, sin, or world shall pull us from God, or pluck us from our steadfastness, 2 Pet. ult.  

Positive are made  
To the whole course of it:  
or,  
To the particular parts.   
To the whole, such are these: God that begun his work shall finish it for us, Phil. 1. 6. We shall be upholden in our whole course graciously, Psal. 41. 11, 12. and that he will guide us by his grace till he receiv us to his glory, that we shall persever unto the end, Rev. 2. 10.  
To the particular parts: which are  

either  
The course of Worship: or,  
Of Conversation.   
The former may be referred to the means of obedience, or the duties of it: of which generally this is the sum, That the means are theirs, all blessed to them for the helping them home in peace. And the Lord who hath enjoined them duties, will give them strength to perform them, and make them easy, Matth. 11. 30.  
Privileges of conversation either concern common life, or, conditions of men therein. Common life, as marriage, liberties, company, solitariness, or the like manifold intercourses. Conditions of men, as their callings wherein God hath set them, their places of government or subjection, Magistracy or Ministry: their relations in family or otherwise, Parents, Masters, etc. to all which God's people have peculiar promises, that God will furnish them with gifts, whom he calls to any function. He will cause a voice behind to say, This is the Way, walk in it, Esa. 30. And according to the changes and conditions of life which hereafter shall befall, the Lord will pick out meet grace, and be the same God to them in all.  
5. Privileges of the saints in death: they are precious in death to the Lord, Psal. 116. Rom. 8. vlt. Nothing shall separate them from God's love. That a good life shall bring a good death. That they shall die in peace, Psal. 37. 37. That the day of death is better than the day of life, Eccl. 7. 1.  
6. Privilege after death is the greatest of all; that eternal fruition of God, and all that he hath prepared for his elect, in his own presence: things, which neither eye hath seen, ear heard, nor entered into the heart of man to conceiv.  
Use I. It convinceth and reproveth all such profane ones, as cannot endure to hear there should be any admitting of difference between professors of the Gospel, one or other. What place is there for privileges if all be alike? Indeed faith, purifying the heart, taketh away all difference, Act. 15. but till then, what difference is greater than to have hope and none? to swear and to fear an oath? Again, this convinceth all hypocrites, who mutter, that God put's no difference between good and bad in matter of rewards. Esay 58. Mal. 3. Matth. 25. they are brought in, takeing God for an hard master: they fasted, but God regarded not: they were zealous, but it was bootless. But O ye hypocrites, where is the fault? Are God's ways unequal, or yours? Beware, when God makes up his jewels, it shall appear whether he have a discerning eye, and to your cost ye shall then know it.  
Use II. In due time get into this Corporation of God, and buy your freedom of heaven. Rest not in your outward privileges of hearing, of common faith, of the sacraments: know it, herein God put's not the chief difference. Get the privilege of these privileges, the marrow of this bone: the understanding of the mystery of Christ, and your part in that which the world knows not, nor shall it ever be taken from you.  
Use III. Of Instruction to the Ministers of God, that they preach God's Word with wisdom and putting difference. God excludes none, I grant: yet he receiveth none to such privileges without the condition of faith and the new creature. Open not the door of God's privileges for dogs to enter in at. Remember that sweet promise, If thou shalt separate to me the precious from the vile, than thou shalt be as my mouth, Jer. 15. 19 Ezek. 22. 6.  
Use IV. Of Exhortation to a double duty: First, Consider seriously of these bequests and legacies of Christ unto thee, whereof any one might make thee faithful. How should that hope of glory after your toil and travel ended, encourage you? But especially let not death be : as that old man said, Thus long have I served God, and it irketh me not to die, for I have had a good Master. Secondly, Let it hearten us to our work, to see what good vails we have, better than all the wages of an hireling. Privileges are commonly held by Service. Honour's are best maintained by loyalty, by labour and diligence. Therefore hold our selus close to our holy conversation, and walking with God, by such privileges.  
Use V Let all free of God's Company be well seen in the enfranchisements and honours contained in this charter of promises and privileges. Be well versed in this argument. When the vilest ride on horseback and Princes go on foot as lackeys, those that swear and profane the sabbath, and maintain misrule, rule the roast, and seem to be the only men: when enemies to power and sincerity in all places bear sway; we had need to be well resolved of it, that our Privileges are peculiar to our selus, and we would not change portions with them▪    

Use of all.  

ARTIC. VII.  
The Truth, as it is in JESUS, require's all Believers to be holy.  
EPh. 4. 23. If ye have learned the Truth as it is in JESUS, put off the Old man, and put on the New. As we have felt JESUS in the truth of his Reconciliation, so let us put on the same Lord JESUS in the truth of Renovation: for the one intimates the other. Then we put on the Lord Jesus, when his love is put into and upon our souls, to enlarge and widen them to go thorough our conversation with holy resolution.  
Weigh well the scope of the whole Treatise. Surely, by the way of sin and of the Law, to carry thee to faith in the Lord Jesus, that the truth of Jesus may lead thee to an holy conversation. This is Christ Jesus the mystery of Godliness: to feel such persuasion of undecaying sweetness, & such presence of this persuasion of love, as might tell thy dearest lusts Rom. 6. 21. What fruit have I had of thee? yea, make thee stink before them (as he said of David) that thou mightst be Christ's servant for ever: and that he might do all thy works, pray, read, meditate, hear, do, suffer, obey in thee: in his strength walk in all holy conversation, Esa. 26. 12.  
Use II. To this end, be admonished not to rest only in this, that thou hast faith; except thou hast also learned the truth of faith as it is in Jesus. As thou hast received from the Lord Jesus, so walk. Remember to stir up the spirit of Christ in thee.  
Use III. Watch to thyself duly and daily, and to this work of Conversation and way that God hath chalked out for thee. Do as those Numb. 9 19 who attended the watch of the Lord day and night, ready from the least warning of the cloud or the fire from the Tabernacle to remoov, and upon the first rest hereof to stand still. If God hath once purged thy foul heart, and seasoned it for thee, keep it so: he did it not without much ado: that thou shouldst undoo it all at once by thy eas and sloth, world, pleasure, weariness and the like. Let the wise Virgins take heed of nodding in this night of the age we live in: let them watch to their work: let them see how they grow downward in rooting and settledness▪ upward in fruitfulness, skill, eas and experience, resolution and full purpose of heart to cleav to God. And by so doing, we shall watch to the coming also of our Lord Jesus, to translate us from this our poor walking with him, to be with him: and to be rid of all our clogs which hinder us from so doing: and go from this our doing God's will as it is in heaven, to do it in Heaven.    
Give GOD the prais.  
FINIS.   

A TABLE, Containing the Method and Principal Heads of the whole book.  

Part  
I. Article 

I. pag. 1.  
II. pag. 7.  
III. pag. 12.  
IV. pag. 18.  
V pag. 20.  
VI pag. 22.  
VII. pag. 58.    
II. Article 

I. pag. 64.  
II. pag. 72.  
III. pag. 107.  
IV. pag. 113.  
V pag. 129.  
VI pag. 172.  
VII. pag. 185.    
III. Article 

I. pag, 216.  
II. pag. 224.  
III. pag. 242.  
IV. pag. 253.  
V pag. 272.  
VI pag. 291.  
VII. pag. 302,     

PART I.  
Artic. I. In Adam mankind was creäted in perfection of light and holiness, pag. 1. 

According to God's image, pag. 1. 

1. For matter, p. 1.  
2. For manner, p. 2.  
3. In respect of endowments, p. 2.  
4. In his body, p. 2.    
This image of God is more distinctly considered in three things: 

I. In the body 

1. In the Production of it. p. 2.  
2. In the Frame of it being made. p. 3.    
II. In the soul. 

1. In the nature of it. p. 3  
2. In the functions p. 3.    
III. In the whole person. 

1. In his reverend and awful behaviour. p. 4.  
2. In his honourable entertainment. p. 4.      
Uses. pag. 4. etc.    
Artic. II. Adam fell from his Integrity by wilful transgression. p. 7. 

This sin is set forth by two things: 

1. By the description of the holy Ghost. p. 7.  
2. By the parcels of the sin. p. 8.    
In the fall consider the causes: 

1. Remote: 

1 Changeableness. of their will.  
2. Unarmedness.  
3. Aptness of the temptation. p. 9    
2. More near and proper: 

1. Inward tickling of their affection. p. 9  
2. Snareing. p. 9  
Secret assent to the tentation. p. 10.      
Corruptions of heart flowing from this fall are of two sorts: 

Special: 

1. Pride. 2. Security. 3. Vanity. 4. Sensuality. 5. Discontent. 6. Sacrilege. 7. Cruelty and injustice, etc. p. 10.    
General: 

1. Distrust of God. p. 10.  
2. Rebellion against God.  
3. Unthankfulness.  
4. Apostasy. p. 10.      
Uses pag. 10. etc.    
Artic. III. Adam's sin made him miserable. pag. 12. 

This misery hath two branches: 

Misery of sin, 

Original. p. 13.  
Actual. p. 14.    
Misery of punishment, 

Of Soul.  
Of Bolie. p. 15.      
Uses pag. 16. etc.    
Artic. IU. The whole race of mankind is guilty of Adam's sin. p. 16. 

Use pag. 19 etc.    
Artic. V There is no possibility for man of himof himself to escape this misery. p. 20. 

Uses pag. 20, etc.    
Artic. VI The convinceing Ministry of the Moral law reveal's our misery. p. 22. etc. 

The works of the Law are of two sorts: 

1. To the godly, it is a pattern and direction of righteousness. p. 22.  
2. In the Wicked it work's two things. 

1. Knowledge.  
2. Conviction. p. 22.      
The Law discover's sin, 

1. By dispelling ignorance. p. 23.  
2. By removing the bars against it viz. 

1. Prejudice.  
2. Custom in darkness. p. 23.  
3. Hardness of heart. p. 23.  
4. Dulness.  
5. Slightness.  
6. Self-love. p. 24.  
7. Errors. ibid.      
The Law enlightens to discern actual sins both 

1. In themselves sundry ways by her. 

1. Authority. p. 24.  
2. Harmony. p. 24.  
3. Royalty. p. 25.  
4. Integrity. ibid.  
5. Extent. p. 27.    
II. In the penalties. p. 28.    
The Lord discover's original sin to the soul, 

1. By the Special terms of his Word.  
2. By Comparison.  
3. By the properties of Original sin. 

1. It is eminently sinful. p. 29.  
2. Predominantly. ibid.  
3. Perpetually. p. 30.  
4. It is an overflowing sin. p. 30.  
5. It is an enslaveing sin. ibid.  
6. Unlimited. p. 30.      
Uses, pag. 30. etc.  
Conviction is twofold. 

1. Of the judgement which the Law effects by removing three Letts.  
2. Of the whole soul, called Terror and Bondage. p. 37. 

1. Deadness of spirit. p. 33.  
2. Loose incogitancy and carelessness. ibid.  
3. Subtlety and slieness. ibid.      
This Legal Terror is explained by the the consideration of three things: 

1. The difference. p. 30.  
2 The nature, effects, and end of it. ibid.  
3. The extremities and abuses of it which are two: 

1. Legal presumption. p. 45.  
2. Final despair. p. 46.      
Uses, pag. 53. etc.    
Artic. VII. The LORD leaves not the souls of his Children in this misery, but uphold's them by the hope of the Gospel▪ p. 58. 

Reasons of the point. p. 59 etc.     

PART II.  
Artic. I. That there is a deliverance ordained and granted to miserable man out of this thraldom. 

Note:  
1. There is a Deliverance. p. 65.  
2. Appointed by the Lord. p. ibid.  
Uses, pag. 67. etc.    
Artic▪. II. The only instrument of working out this deliverance is the Lord Jesus. p. 72. 

The whole work of his Mediation may be referred to two heads: 

1. The Qualification of his Person. p. 73.  
2. The Actual performance of the satisfaction itself. p. 74.    
The Qualification of his: person hath two parts: 

1. Union. p. 73.  
and  
Unction. p. 74.    
The Performance itself stands of two parts: 

1. Meriting this price for all the Flect. p. 74.  
2. Applying it to them. p. 75.    
These are called w●●l-springs of salvation because they are so many grounds of justifying faith: whereof there are seven heads. 

I. InCarnation. p. 78.  
II. Divinity of Christ. p. 80.  
III. The personal Union. p. 82. 

Hence the Unction of 

1. Priesthoad. p. 84.  
2. Prophecy. p. 86.  
3. Kingdom. p. 87.      
IU. Actual Obedience. p. 91.  
V Passive Obedience. p. 91.  
VI Conquesi of Christ. p. 100  
VII. Applying of Christ's merit. p. 104.      
Artic. III GOD'S imputation of the merits of CHRIST'S righteousness to a sinful soul is the formal cause of our justification.  
Expressed by divers phrases. p. 108. 

Uses, pag. 109. etc.    
Artic. IV▪. The Gospel and the offer of Grace in it, is the Revealer of this deliverance. 

The special properties of this offer are three: 

p. 120.  
1. Liberty.  
2. Simplicity.  
3. Fidelity.    
Uses, pag. 121. etc.    
Artic. V The Lord offer's Christ to the soul furnished with all his benefits. 

Concerning these benefits of Christ consider three things: 

I. The Difference. p. 140.  
II. The Order. p. 131.  
III. The Nature and Use of them. p. 131.    
1. Vocation. p. 132.  
2. Union. p. 134.  
3. Regeneration. p. 138.  
4. Justification. p. 145.  
5. Reconciliatian. p. 148.  
6. Adoption. p. 153.  
7. Redemption. p. 160.  
8. Sanctificatiin. p. 167.  
9 Glorification. p. 167.    
Artic. VI The Church of GOD is the true and only Object of all the former good things. 

Two things here considerable: 

I. The subject of it, the Church itself, distinguished into 

1. Visible. p. 172.  
2. Invisible. p. 173.  
3. Militant. p. ibid.  
4. Triumphant. ibid.  
5. Malignant p. 174.    
II. The Adjunct of the Church, the Communion of Saints: in which consider: 

1. Qualification. p. 176.  
2. Due exercise of Communion. p. 180.      
The Spirit of Communion may be discovered in two particulars: 

1. In Preserving Communion: and this it doth 

1. By Separation of falls parts▪ p. 177.  
2. By gathering new p. 178.  
3. By preventing things hurtful. p. 178.    
2. In furnishing with gifts to preserv Communion; as, 

1. Love. p. 178.  
2. Sociableness. p. 179.  
3. Tenderness and Compassion. p. 179.      
Exercise of Communion stands in three things: 

1. Graces. p. 180.  
2. Means, or Ordinances. p. 182.  
3. In Duties, or Services. p. 183.      
Artic. VII. That every soul make this deliverance his own in special.  
The Soul looks at three things to bottom itself upon: 

1. Wisdom of the promiser. p. 196.  
2. The strength of God. p. 197  
3. The faithfulness of God. p. 200.    
Here the work of faith is 

1. To ponder the promise. p. 202.  
2. To be convinced. p. 203.  
3. Cleav close. p. ibid.  
4. Confent and obey. p. 204.  
5. pled. p. 205.    
Use of Admonition to avoid all lets, as. 

1. Resting in the devout complaints of the want of faith. p. 205.  
2. Sloth and eas. p. ibid.  
3. Worldliness. p. ibid.  
4. A root of bitterness. p. 206.  
5. Carnal reason. p. ibid.  
6. Unwillingness to submit to God's way. p. ibid.    
Use of Exhortatioa. 

1. To self-denial. p. 207  
2. To receiv this offer. p. 208.  
3. To be earnest with God. p. 209.     

PART III.  
Artic. I. That he who is in CHRIST is a new Creature. p. 216. 

Four points here considerable: 

1. The Spirit of God is the Author, 

1. By perswadeing. p. 218.  
2. By working. p. ibid.  
3 By sealing. p. ibid.    
II. The inward instrument, Faith. p. 218.  
III. The Subject: the whole man. p. 119.  
iv The Parts: which are 

1. Negative: Mortification. p. 220.  
2. Affirmative: Vivification. p. 222.      
Artic. II. The whole conversation of a Believer must be renuod. p. 224. 

For explication of this, consider two things. 

of this Conversation.  
1. The Circumstance  
2. The Substance    
Circumstances concern. 

1. Persons.  
2. Conversation itself.    
Circumstances concerning Persons in their several 

p. 225.  
1. Estates.  
2. Conditions.  
3. Relations.  
4. Degrees.    
Circumstances concerning-Conversation itself, are, 

1. Order:  
2. Proportion.  
3. Beauty. p. 226. 

In Time.  
In Honor.      
Substance of Conversation referred to three head: 

p. 226.  
1. Graces of qualication.  
2. Subject.  
3. Object.    
I. Graces which qualify a good Conversation are either 

General:  
Special. p. 228. 

Quality.  
Quantity. p. 227.      
Graces of Quality are 

p. 227.  
1. Wisdom.  
2. Simplicity.  
3. Sincerity.  
4. Faithfulness.  
5. Integrity.    
Graces of Quantire: 

1. Prosperity: 

1. Rootedness. p. 228.  
2. Fruitfulness ibid.  
3. Growth. ibid.    
2. Continuance. p. ibid.    
Special Graces of the Soul are 

p. 228.  
1. Righteousness.  
2. Prudence.  
3. Courage.  
4. Soberness.  
5. Humility.  
6. Chastity. p. 229.  
7. Thankfulness.  
ibid.    
II. The Subject wherein Conversation consists: i e. the Regenerate person. 

It stands in three things:  
1. Thoughts  
2. Affections.  
Actions.    
Rules concerning Thoughts. p. 229.  
Affections. p. 230.  
Actions. p. 231.  
III. The Object of our Conversation 

which is twofold: 

Spiritual with God. p. 231.  
with Man. ibid.    
1. With God himself;  
And it is twofold: 

Inward.  
Outward.      
Inward stands in two things? 

I. In the life of Faith.  
II. In the exercises of the graces of his Spirit. 233    
Outward is either 

Ordinary:  
or  
Occasional.    
II. With Men in common life. 

Concerning which observe rules  
General. p. 135.  
Special, for 

Marriage. p. 235.  
Callings. p. 236.  
Conversation. p. 237.  
Solitariness. p. 238.  
Company. p. 238.  
Liberty. p. 239.  
Family. p. 239.  
Tongue. p. 240.        
Artic. III. The Platform of holy Conversation is the Moral Law. p. 242. 

Now Christ hath taken away that heavy yoke of the Law, and made it light to us. 

I. As a Priest: five ways. p. 243.  
2. As a King: two ways. p. 244.  
3. As a Prophet: two ways. p. 245.    
Rules of direction for the clear understanding of the Law. p. 247. etc.  
Uses, p. 249, etc.    
Artic. IU. The Lord hath given helps to his Church to uphold her in Obedience. 

These helps are of two sorts: 

Private.  
Public.    
Both are 

Extraordinary.  
Ordinary.  
Extraordinary.    
1. Fasting. p. 254.  
2. Thanksgiveing. ibid.  
Ordinary,  
3. The Word. p. 254.  
4. Baptism. p. 255.  
5. The Sacrament of the Supper. ibid.  
6. Prayer. ibid.  
7. Meditation. ibid.  
8. Conference. ibid.  
Rules concerning Fasting. p. 256. 

Thanksgiveing. p. 257.  
Th● Word, p. 258.  
Baptism. p. 260.  
The Lord's Supper p. 261.  
Prayer. p. 263.  
Meditation. p. 265.    
Three other means of Godliness. 

1. Resolvedness p. 266.  
2. Watchfulness p. 267.  
3. Experience. p. 270.    
Uses, p. 270. etc.    
Artic. V The Conversion of a new Creature is beset with many Letts. p. 272. 

These Letts are of three sorts: 

1. Sin.  
2. Satan.  
3. The World    
I. Sin is a Let two ways: 

1. In respect of itself: 

Natural Corruption.  
Or, 

Actual Lusts within▪ p. 272.  
Actual Evil without. ibid.      
2. In respect of the penalties of it. p. 274.  
II. Satan: in whom consider  
1. The properties of the Tempter. p. 275.  
2. The substance of the Temptation: which concern the Godly two ways: 

1. In the point of their Calling. p. 278.  
2. In their estate Called. ibid.      
Temptations about their first Calling, 

either in God's  
Preventing Call. p. 278.  
Assisting. Call. p. 279.  
Perfecting Call. ibid.      
Temptations of them that are Called are either about 

1. The being of their Faith. p. 280.  
2. The life. ibid.  
Or in point of their Obedience: viz. 

About it. p. 280.  
Against it. p, 481.      
III. The World: which is two fold 

1. Dead.  
or,  
2. Living.    
The Dead World defiles and deludes 

1. By Examples. p. 284.  
2. By Errors. p. 285.      
Artic. VI God's people have many blessed privileges to encourage them against their Letts. p. 291. 

Their Nature consists in two things: 

1. Their price. p. 292.  
2. Their peculiarity.      
The whole body of Privileges are of two sorts: 

1. Exemptions from evils. p. 293.  
2. Enlargement to good things. ibid.    
These Privileges belong to a Believer 

either  
here  
or hereafter 

1. In this life  
2. In death 

accompanying our conversion, as, 

Righteousness.  
Peace.  
Joy in the holy Ghost.    
following, which concern either 

Persons  
Estates 

Spiritual.  
Temporal.            
By Examples: viz. 

1. By imitateing them. p. 284.  
2. By exchangeing them. p. ibid.  
3. By the stream of it. p. 285.    
By errors: viz 

1. By tradition. p. 285.  
2. Scandal. ibid.  
3. Custom. ibid.  
4. Conceit and opinion. 286.  
5. Cozenage. ibid.    
The defilements of the living world consists in 

Words. p. 286.  
Deeds. ibid.    
Uses, p. 286. &c  
Learn we to resist our spiritual enemies: 

I. Our own corruption, 

1. By a Spiritual combat. p. 288  
2. By Continual Watching. ibid.  
3. By Wisdom after we are fallen. ibid.    
I. Satan, By putting on the complete armour.  
p. 288.  
II. The World. By putting on the complete armour. p. 288.    
Prviledges concerning 

1. Our Persons. p. 293.  
2. Estates in common. p. 294.  
3. Temporalestates, either in 

Blessings. p. 294.  
Crosses. p. 295    
4. Spiritual estates, either in point of p. 296. 

Faith.  
Obedience.    
Touching Faith. p. 296  
Touching Obedience, some 

Negative.  
Positive: made 

To the whole course. p. 397.  
To the particular parts. p. 298.      
5. Privileges of the Saints in death p. 299.  
6. After death. ibid.  
Uses, p. 299. etc.    
Artic. VII. The Truth as it is in JESUS, require's all Believers to be holy. p. 300.   
FINIS.