A PRACTICAL CATECHISM: OR, A view of those principal truths according to Godliness, which are contained in the Catechism, Divided into three parts: and serving for the use, (as of all, so) especially of those that first heard them.  
By D. R. B. of Divin, Minister of the Gospel.  ROM. 7.9. 
For I was once alive without the Law: But when the Law came, sin revived, and I died.  ESAY 12.3. 
Therefore with joy draw ye waters out of the wells of Salvation.  2 COR. 7.1. 
Having therefore such precious promises, let us cleanse ourselves from all filthiness of the flesh and spirit, and finish our holiness in the fear of the Lord.  
LONDON, Printed by I. N. for SAMVEL MAN, dwelling at the sign of the Swan, in Paul's Churchyard, 1632.   

To the Christian Reader: and in especial to my beloved Auditors and neighbours, Greeting.  
Good Reader,  
IT is no new thing, (for stuff and substance) which I offer to thee in this ensuing tract: how can I, in an Argument of this nature, wherein the object determines the mind and pen of the Writer? If therefore novelty be thy aim, save thy labour. Only for the manner and order of expression, this I would say, That as the Ancients, look what they desired to fasten upon themselves or their children, they were wont to convey it in the familiarity of a Song or Rhyme, that it might become their own with ease: So do I here, under the ease and familiarness of Catechism, (which is no other than a form of godliness) reach out to thee and thine, a direction to Heaven, so that if hereby the truth as it is in jesus, may be emplanted in thy spirit in any measure, I have my desire. Thou wilt say, Whoever denied but Catechism serves to this end? I answer, I wish that the practice of all that catechise and are catechised did approve it. The slight answer of men betrays them, who being asked, If their Minister did preach to day? answer, No: he did but Catechise: If the Preaching of a Catechist were conceived as his best work, could men so speak? No surely, were Catechising used to such solemn ends, none but barbarous and blind ones could be ignorant of the eminency and fruit thereof. I tax none: I only add, As I bless God that Catechising is so frequent, and that there are many able Preachers who aim at a profitable course: So I wish that all who do not, would follow such examples.  
As touching you, my Christian Auditors: You know, one full third part of my poor labours hath been thus (and in this order and aim) to Catechise. And whereas job served in the preaching hereof, that the particulars grew to a larger extent than I looked for; you know that once a year at least, I gave you a brief view of all the parts in a few Sermons. Which course because I saw to be profitable then: therefore (bethinking myself now in this my privacy, how I might witness the continuing care of my heart for your good) I have conceived the reviving of that Method, to be the best way to recommend my love unto you. Written copies I saw would prove so chargeable, that few would have enjoyed any benefit hereof: and therefore I yielded for your ease (to that which myself would have shunned) to print the Copy.  
I proceeded, you know, (in my Ministry) towards the end of the Satisfaction, being the second Branch of the second part. I have by my labour since (with God's blessings) added the rest of the Parts and their Articles to the end: handling both one and other (for the most part) according to the proportion of my larger course: at least few points of Substance omitted. Your loss (in a sort) becomes your gain in this, That whereas scarce in 2 years you should have heard that which is here added: Lo, now you have it presented to you at once. Let not (in any case) this gain of yours become your loss by carelessness: but let it rather by our diligence become a double gain to you and yours.  
Now to the intent that this view of Catechism may be profitable, in few words conceive it thus. Three words contain all my scope in this Tract: Sin, Grace, Obedience, Sin, in the first part, that each unregenerate man may know how to get out of his false peace, seeing himself in the glass of the Law to be that cursed one. Grace, in the second, that each humbled one under his burden, may (in the mirror of the Gospel, and the offer of Reconciliation) behold and embrace the hearty and unfeigned meaning of the Lord to forgive and save him. Obedience in the third, that each forgiven soul may know, that God, in showing him mercy, aims not only at the ease of the soul's burden, but at his own honour, in laying on another burden, (though eazy and sweet) of living by faith, and obeying his Commandments. Set these three then before thy eye as the scope of the whole: And so each part shall not only profit thee in the several branches, but much more in the connexion of the scope thereof; all tending to make the soul happy here and hereafter. If then thou meet in the first part with many Articles & heads of weight, rest not in the doctrine of the things, but conceive them from first to last, as steps and degrees to convince thee of sin: that the sense of thy natural estate may make thee and leave thee such an one in thine own eyes, as thou art in the LORDS. If in the second thou meet with sundry discourses of the way and mean of Deliverance, dwell not upon the points themselves, but consider their scope, that GOD, in offering thee Christ's Righteousness to be thine, speaks as truly and according to his purpose, in this, as he did in the first, that he might convince thee of his Righteousness. Likewise in the third so read and mediate of the grounds therein contained, as remembering that all of them tend to this one mark, That the truth as it is in jesus, must convince thee of as great a necessity of putting off the old and putting on the new man, as before it did of thy Righteousness. And thus thy reading over and over this Treatise with meditation and prayer, may through the Grace of God's Spirit, lead thee towards Heaven.  
And now behold, I would even desire that, as jeremy dealt with his Prophecies, 
jere. 36.2.  he wrote them in a Role, that they might be in daily view, and better believed: So those of my people (for I accuse but some) who would never by the preaching of these points, understand the coherence and use of this Sum of Godliness, might now stand upon this Pisgah, 
Deut. vlt. 1.  and behold this Canaan of Practical Religion, and that goodly Lebanon thereof especially, I mean the Doctrine of faith in reconciliation, and the new Creature. The use of the whole Posy of all the Flowers herein bound together is, That ye be better grounded in knowledge, and hear Sermons daily with better understanding, discerning and practice. Read therefore and consider. Pray for blessing also, that this Treatise may return into your bosoms with double fruit. If you profit not, how shall strangers? In hope whereof, I commend your Reading to the Lord, and myself to your prayers. Farewell.   

A necessary Table of direction how to find any point contained in the Treatise.  

The Table of the first part.  

ARtic. 1. Touching the integrity of Adam's estate, p. 1. The Explication of it generally to p. 2. particularly in his body to p. 3. In his soul to p. 4. In his person, ibi. The uses to p. 7.  
Artic. 2. Adam's fall from his integrity, p. 7. The explication of it. 1. By the description of it▪ p. 8. 2. The parcels of it, ibid. partly circumstances, p. 9 partly the causes, either remote, p. 9 or near, p. 10. The uses, p. 12.  
Artic. 3. The misery of Adam fallen, both by sin and punishment, p. 15. The explication of it in general, p. 15, & 16. In particular, either first sin, and that Original both guilt, p. 17. and stain, p. 18. So Actual, p. 20. Or secondly, Punishment, p. 21. The uses, p. 22.  
Artic. 4. This misery is universally overspredde the race of Adam, p. 26. The explication of it general, p. 27. particular, p. 29. the uses, p. 30.  
Artic. 5. No possibility to manward out of himself to escape, p. 33. The explication of it, ibid. & p. 34 The uses ibid.  
Artic. 6. The Moral Law preached, sound reveals this misery, p. 37. The general explication, ibid. The particular, First, by knowledge of sin, p. 38. and that Actual, p. 40. First, by dispersing mists of error, p. 41. Secondly, by giving light, p. 43. and that in tw particulars, First, The●selues, Secondly, Penalties. Themselves, in five respects. First, Her authority, p. 43. Secondly, Her Coherence, p. 44. Thirdly, Her Royalty, p. 45. Fourthly, Her integrity, p. 46. Fiftly, Her extent, p. 47. Then two Penalties, p. 50. Secondly, Original sin three ways. First, by terms of Scripture, ibid., Secondly; by Comparison with Actual, p. 51. Thirdly, by her properties. First, Eminency, p. 52. Secondly, Predominancy, p. 53. Thirdly, Perpetuity, ibid. Fourthly, Generality, ibid. Fiftly, Bondage, p. 54. The uses, ibid. Secondly, by Conviction of sin, and that twofold, either of judgement, p. 60. & that either by remoovall of lets, p. 61 Or effecting the work, and that many ways, p. 63. The uses, p. 66. Or else of the whole man, p. 68, The explication of it in general, ibid. or specially, in three things. First, the difference, p. 70. Secondly, the Nature of it, the effects, and end. First, Nature, ibid. Secondly, the effects, three. First, stopping of bad course, p. 75. Secondly, unsettling rotten peace, p. 76. Thirdly, Spirit of Bondage, p. 78. The uses, p. 79. Then the end, p. 81. The uses, p. 82. Or the extremities, desperation and presumption, p. 83. 84. and abuses, p. 85. here of legal Rebellion: The Nature of it unfolded at large, p. 87. The uses, p. 92. Then the use of the whole Doctrine of terror. p. 96.  
Addition. The Lord upholds such as he will save, in this extremity and that by a secret hope, p. 98. Explication of it, p. 99 100 The marks of it, p. 101. The uses, 102. to the end.    

The Contents of the second part.  

ARtic. 1. That there is a deliverance ordained for miserable man out of this thraldom, p. 112. The explication of it, ibid. the uses, p. 113. A further opening, p. 114. A further use, p. 116.  
Artic. 2. The only mean and meritorious instrument to procure this, is jesus Emanuel, p. 120. the Explication, p. 120, 121. Whereby this is done, to wit, by a satisfaction: where two things. First, the Qualification of his person: First, by union, and unction: Secondly, satisfaction itself, p. 122. the seven wellsprings of Salvation named, p. 123. prosecuted after: the first, Incarnation, with the use p. 123. the second, the Godhead, with the use of it. 124. the third, union of flesh, with Word, and the use, p. 126. the unction and the use, 226. the fourth, the merit, and first of Active obedience, p. 127 the explication of it fully to 130. The fift, the Passive obedience, p. 130. the uses of both, p. 134. the sixth, the conquest, with the use, p. 149. the seventh, the application of his merit, and by what: with the use, p. 153.  
Artic. 3. The act of God the father not imputing sin, etc. is the form of our justification, in itself, p. 157. the explication of it, ibid. the uses, p. 162.  
Artic. 4. The mean of external dispensing this deliverance, is the offer of grace in the Gospel, p. 176. the explication, p. 177. the uses, p▪ 180. till 187.  
Artic. 5. That the Lord offering Christ to the soul, doth not offer him barely, but furnished with all the benefits of his satisfaction, p. 207. the explication, and sorts of these benefits, p, 208. the things to be considered herein are three. First, the difference, p. 209. Secondly, their order, p. 211, Thirdly, their nature in special, where, of vocation, ibid. union, p. 213. justification, p. 214. Reconciliation, ibid. Adoption, p. 215. Redemption, ibid. Regeneration p. 216. Sanctification p. 217. Glorification, p. 218. The uses p. 219.  
Article 6. That the Subject, upon which the Lord bestows all these good things, is his Church. p. 223. Explication of sundry Names of the Church, p. 224. The use, p. 228. The Adjunct of the Church: Communion, p. 234. (though foully misplaced in p. 187.) the Explication of it in the qualification and marks of it, ibid. and p. 188. the exercise of it. First, In graces, p. 561. Secondly, In Ordinances, p. 200. Thirdly, In Services, both to bodies, p. 203. And souls, p. 205, the use, p. 206.  
Artic. 7. The use of this whole part, viz. that we believe this deliverance to be our own, p. 234. The Explication of it, ibid. whereof two things. First, the condition of faith, wherein it stands, p. 235. Explication of it, p. 237. the uses, p. 246. Concerning saith itself, p. 250. What particulars faith includes, p. 251. the use of the whole part, p. 262.    

The Contents of the third part.  

ARtic. 1. That whoso is in Christ, is a new Creature, p. 6. the Explication, ibid. Four things considered. First, the Author, p. 8. How he worketh, p. 9 Secondly, the Instrument, p. 10. A question decided about it, viz. How faith both reconciles and renews, p. 11. what acts it performs, p. 12. Thirdly, the Subject of it, both in particular, and general, p. 15. Fourthly, the parts, p. 16. the uses of the Article at large, p. 17.  
Artic. 2. That the Lord requires that this new Creature thus framed in the soul, break forth into the whole course and conversation. p. 25 The explication, ibid. things herein considerable. First, the circumstances concerning the persons, p. 26. or the conversation itself, p. 26. 27. Secondly, the substance of conversation: and that in three things. First, the Grace's qualifying it, p. 28. Secondly, the subject of it, and that in three respects. First, the thoughts, p. 32. Secondly, affections, p. 33. Thirdly, Actions, p. 36. The third is the object of it, either, God himself, and that both inward in the life of faith, p. 40. and the exercise of graces, p. 43. And outward both ordinary, p. 44, or occasional, p. 45. Lastly, toward men, either general, p. 45. or special, as in marriage, p. 46. Callings, p. 47. trading, ibid. Common life, ibid. Liberties, ibid. Family government, p. 49. the tongue, p. 50. the uses, 51.  
Artic. 3. The platform by which this conversation is to be framed, is, the Moral Law, p. 56. Explication of it, p. 57 Objections answered, p. 58, 59 How the Law is made our direction? By Christ, as, First, our Priest, p. 60. Secondly, our King, p. 61. Thirdly, our Prophet, p. 62. The directions themselves or Rules, p. 63. the uses, p. 66.  
Artic. 4. God hath ordained variety of excellent means suitable, for the upholding of our conversation, p. 70. Explication of it, p. 71. their names and distinctions, ordinary, extraordinary, public, private, p. 74. How we may grow by each of these in particular, p. 76. the uses, p. 88  
Artic. 5. that the conversation of the new Creature, is beset with manifold lets and encumbrances, p. 92. Explication, p. 93. their several sorts, p. 94. First, Sinne. Explication, p. 95. Secondly, Satan, p. 96. Explication. ibid. The particular kinds thereof, and first the Temples properties, p. 99 then the temptations themselves, p. 100 The third world, Explication, p. 107. The sorts, either the dead world, p. 108. or the living, p. 112. The use, 113. Standing in remedies. Either against sin, p. 115. or Satan and world, p. 118.  
Artic. 6. God hath provided for his people manifold privileges to encourage them to holy conversation, p. 122. Explication, ibid. The sorts of them, either temporal. Their names, ibid. or spiritual. Their sorts, p. 126. The uses, 127.  
Artic. 7. The use of the whole part, throughout to the end.     

GEntle Reader, the Author, having sent his Copy, afterward sent sundry Additions, the inserting whereof in their due place was not easy. Therefore place them aright thus.  
Page 86. line. 19 after these words, [of the Law;] begin the A. to the Q. thus [A. Paul doth in that place, etc. Also in l. 22. the beginning, blot out these words [A. Both may be together.  
Page. 130. after the 34 l. ere thou r. the Q. bring in 17. l. in P. 134. from l. 7. to l. 28. thus, [well I am satisfied, etc.  
Page 157. after l. 24. ere thou r. that Q. beginning thus [The Doctrine of, etc.] bring in all that Section contained from P. 46 l. 29. till P. 48 l. vlt.  
In Page 135. set the Q toward the end of the p. & all the A. of it 7. l. after, before the 25th l. of p. 134.  
Page 187. l. 26 r. this & all following to p. 207. l. 7. I say r▪ it after l. 21. of p. 234,  
If in some place after sundry uses handled thou meet with the next Q. in this tenor [what use make you of this] correct it thus, [what further use make you of this? [to avoid confusion.   

The order of this view.  
FIrst, I will choose such Scriptures as do naturally, and in brief contain the sum of each of the three parts; premising a text to each part, that we may hear God, and not man to speak. Then in the second place I will more fully subjoine the several Articles of each part, which belong thereto, with the proofs, openings and use thereof. And both these in form of Catechising.  
The text for the first part.  TITUS 3.3: 
For we also were in times past, unwise, disobedient, deceived, serving the lusts and diverse pleasures, living in maliciousness, and envy, hateful, and hating one another.  
Question. WHat is the connexion of this text?  
A. The Cretians, to whom Paul writes, having received the profession of the Gospel upon them, teaching them to believe in Christ the Lord of all, and to stand fast in the liberty by him purchased to the conscience; began to think themselves too good to serve their Superiors, Princes, Magistrates, or Masters. But the Apostle presseth them to a close obedience and walking with God; both in this and all other commandments. And he urgeth this point of obedience to GOD and man (which is the sum of the third part of the Catechism) by a comparison of the first and second parts of the Catechism▪ viz. Sin and grace; thus, It were a shame for Christians to walk under grace, as they did before, during the time of sin and ignorance. But of this latter sort were ye Cretians, sometimes, viz. foolish, disobedient, deceived, etc. Now, since the Grace of God appeared, ye are saved and under grace. Be ashamed therefore to live now as then, and become obedient.  
Thus we see by this Argument the three parts of the Catechism are couched together.  
Q. What is the meaning of the third verse, in which the Doctrine of the first part is contained?  
A. He describes the misery under which these Cretians lay in their unregeneracy. In which although all be not said which other Scriptures contain; yet so much is said, as may be a groundwork to the rest. The order is this. First he lays down the misery of their minds: they were Foolish, that is, void of all sound knowledge in God's matters or their own good, mere spiritual fools in the midst of their carnal wisdom. This foolishness, is partly Original, partly actual. Original is the depravednes of the understanding, and the guilt thereof. As in fools there is a natural disability of the powers and Organs of nature, and so an utter impotency to reach the truth of things▪ even so in all natural men, whether under menues or without them they are fools in respect of wisdom to salvation. And, as Law strips fools of all right to an estate, making them obnoxious to a kind of misery: so doth spiritual ignorance rob the soul of Heaven. Secondly, this foolishness is actual, standing in the natural defilement of the mind, with all idle and erroneous thoughts of God & themselves, with pollution of judgement and understanding issuing thence.  
Q. What else doth the Apostle add?  
A. The next is, Corruptednes of the heart or will expressed in the term of Disobedience, which is also Original or Actual. Original is the utter loss of true freedom of the will, in point of Subjection to the mind. So that, as the mind is wholly blind, so is the will wholly rebellious and unsubiect, void of all submission to any Commands of God, quite averse from any thing which he doth or can impoze: And the guilt hereof is lyablenes to wrath or justice. Secondly, hence issue all Actual habits of Rebellion, as Impiousnes, unrighteousness, intemperancy and the like.  
Q. Is this all which Paul describes sin by?  
A. No: he useth three other descriptions: first he saith they were deceived, that is, As a fool is cheated easily by every one: so is a spiritual fool: this toucheth the Actual Sins of the mind. The second is Serving lusts: which implies a Slavery to the Devil, world and lusts, lusts of the heart, lusts of the eye, and pride of life: as a beast led to the Shambles. The third is, Trading and Conversing in actual sins, such as accord with the particular nature of each sinner: some of which distempers are noted, a few of the commonest for all the rest, Pleasures & riot, envy, hating, & being hated, etc. all which are added to give a bitter relish to this misery.  
Q Why saith he nothing of the other part of misery, standing in the curse?  
A. Not because he excludes any essential part of it, but because one text will not contain all, but that which the drift of it lies unto. Some texts include all three parts in one Verse, as Eph. 5.8. Some express one general part, some another, and in that part, some one Branch, some another. Therefore what is here lacking, must be supplied by some other. This for a ground of Scripture may same, and its good that such draughts of Scriptures be before our eyes, when we handle these grounds, that as corner stones, they may hold in the building. The which, God willing, shallbe framed more distinctly in the Article following.   

A PRACTICAL Catechism.  

The Articles of the first part are these six following.  
Question.  
WHAT is the general scope of these Articles?  
A. All tend more or less to lay forth the substance of the first part, which is sin, in her colours, and what use the soul is to make thereof.  
Q. What is the first of these?  
A. Touching the integrity of Adam's first Art. 1 estate.  
Q. Why, was not man thus miserable from the beginning?  
A. No, in no sort. For God created man, male and female in his own image, Eccles. 7.31. Gen. 1.26. 1 Cor. 11.7. Col. 3.10. Eph. 4.24. Read the places. First, for the matter: in respect of his better part, he was made a spiritual, immortal, invisible, intellegible being, as God. A little spark of divinity. Secondly, For the manner, as the one God's essence is subsistng in three persons, so one soul in three powers, as natural, sensible, & reasonable. Thirdly, For endowments, and qualities, pure, lightsome, orderly, righteous, holy, and perfect in act, though not in power and stability: righteous, but not righteousness, (for that's the Gospel's work) not immutable, but left to his freedom of will. Fourthly. In his body, although of Earth, yet by the breath of God putting life into the earthy frame thereof, he was made a creature of great authority and majesty, a model of the creation: as in Psalm. 8. Read it over. A Lord and Sovereign under the Creator of all his creatures under himself. A strange Masterpiece for all to stoop to, even as he only to stoop to his Creator. Heb. 1. A little lower than the Angels: a petty Viceroy under the Lord himself. The very ruins of him are admirable, as when we behold the rubbish of some Palace, we may guess at the first magnificence of it a far off: so when we see the admirable relics hereof in Philosophers, Moralists, Politicians, Artists, and natural effects of men, we may guess at the original.  
Q. May there be any thing more distinctly spoken hereof?  
A. Yes: for order sake, we may consider this Image of God, in respect of these three: First, Body. Secondly, Soul. 3. Person.  
Q. Touching the body first, how was Adam therein created?  
A. We may consider therein two things. First, The production or making thereof. Secondly. The frame of it being made.  
For the former, the Lord addresses himself to it, more solemnly than other Creatures (for this concerns his body as well as his soul) Let us make man: not thus, Let man be. As to the other creatures. The Trinity is called to this work, noting it should be Divine and excellent. 
Gen. 1.26.   
Secondly, The frame of it: being made, it was so as God intended it, a special resemblance of the Creator: He made not the soul, but man, consisting of body and soul, according to the Image of GOD. So that, whatsoever resemblance the other creatures had, 
Verse. 26. twice repeated.  remotely: Adam had an immediate, near and engraven character of God's Image, as might be in a material thing.  
Consider it in these 3 things. First. The organicalnes: that it should be a material instrument created with peculiar aptness and fitness for the service and execution of an immaterial Divine soul: yea every way in all points most instrumental.  
Secondly, that out of so base and earthly a substance, the Lord should raise up a mixture and constitution of elementary, and yet immortal, and durable nature, never to dye: with a consequent freedom from all alterations, or impressions by Diseases, or Infirmities, tending to dissolution of the same; all pains, distempers, weakness, or the like, removed; (actually I mean.)  
Thirdly, A difference of habit, of proportion, and gesture from all other creatures: For such reverend marks there were, in the colour, temper, guise, awfulness, erectnes, and gate of man, as caused all creatures to stoop and do obeisance. The heathens observed it, in the upward look of man, and the prone downward look of other.  
Q. But the Holy Ghost especially aiming at the soul: proceed to speak of that.  
A. The soul of man resembled the Creator much more: and that in three things.  
First, The nature of it, like Gods (as hath been said) incorporeal, intelligible, immortal, free to will or nill: nothing in it gross, carnal, or base: the purpose, counsel, understanding, deliberating, resolving, discoursing and judging faculties being Divine sparks.  
Secondly, for the manner, I spoke in the former question.  
Thirdly, The several functions and powers thereof, resembling the communicable Attributes of GOD, in their perfection: his knowledge, his pureness, his freedom, his righteousness: These may be referred to 2 sorts: inward and outward, The inward standing in understanding, will and conscience: The understanding having perfect knowledge of God his nature, attributes, will and worship, of himself, of all other things, yea the forms and very natures thereof, whence he gave them Names: in all respects his understanding was an Urim of distinct, pure and perfect light: so was his will (as I may say) a Thummim of Holiness, perfect righteousness, original rectitude, and was thoroughly subject to the edict and charge of the mind: 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. In the conscience, he enjoyed a pure and true reflex of himself in all these: perfectly gladding and comforting himself in the privity to this excellency: a Musical harmony without all jar, remorse or anxiety. The outward acts of the Senses, members, natural, civil, economical or religious, ordered by knowledge. There was positive power and free will to good, and not evil in his nature, (and to evil only 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: not because (as some dream) he must then have been as God: for many Angels were created so, and yet but creatures: but because it pleased the Creator so fare and no further to impart himself unto him, for causes whereof base curiosity must not descant.  
Q. What Image of God was in his person?  
A. That which I spoke of his bodily excellency (for the instrumentalnes,) is much truer of his whole Person, that it was an express image of God, First, in his most reverend and awful behaviour, as being under God the Lord of the Creatures. Secondly, In that honourable entertainment vouchafed him 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 Theatre of the workmanship of God, that all should be subject to him. But touching this, and those 2 or 3 next Articles (of which and in which there is less doubt and difficulty) I will shorten myself: until I come to join issue with the practice of this first part, viz. the use of the Law.  
Q. What use then is there to be made thereof?  
A. Manifold: for although the crooked nature of man thinks 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 willbe ruled by him.  
Use 1 First then 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 respect of some Characters of it which by his merciful providence he hath left in common nature, not only in the Notions of the mind, but the Image of the person.  
This point will better suit the third Article: here only I bring it in, to stir us up to 2 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 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 curse 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 taming and subduing power?) even Lions, and Bears, and the most savage? If then there be such a deep Print of this Creating hand; with an indelable character in his second Image in righteousness, enstamped by the Spirit of Christ; who dare say, that any thing can ever deface that lasting Image?  
And Secondly, what reverend respect should we yield to this 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 impotent, and crooked? still there should be a due respect to the first copy, and this deformity should rather cause us wonder at that providence, which suffers not all men in their birth to bring in the marks of this ruined Image of God, then to scorn such as have! See joh. 9.34.  
But Thirdly, especially it should smite a terror & awe into us, of their persons, to whom the Lord hath committed the government of inferiors, Magistrates, Ministers, Parents & Superiors, yea although unsanctified; but much more if renewed by grace: let us behold God in them preserving his authority in them, though they have razed it out by their sin. If the despiser of the poorest (not religious) dishonour his Maker: how much mroe such as disdain the gifts of God in those that are learned, experienced, wise and of good, comely carriage, personage, and behaviour?  
Fourthly, Nay: how fearful a confusion do they bring in, who add a second defacing to this once defaced, (yet indulgently continued) Image of God, abusing their parts of Authority, of Policy, of Esteem, of Beauty, good personage, presence and behaviour, to the abominable maintenance of sin, profaneness, Atheism, whoredom, oppression, rapine, flattery or the like? Shall God give them a toird restitution?  
Secondly, the recognizance of this first Image of GOD, Use 2 should occasion to us (that now by the Ministry of the Law are convinced of our woeful loss) first, to shame ourselves: secondly, to provoke ourselves.  
Use 1 To shame ourselves first, by the reflex of our odious & degenerate qualities, upon our own spirits. Oh! that one created to immortality and virtue in the Image of his Creator, should so deeply and far disguise and forget himself, as to bow to an Idol of wood and stone! to grub here in the pit of this world base pebbles & dirt, thinking the attaining thereof to be an happiness? nay to grow to such villainy, as to destroy the Image of God by bloodshed & cruelty? would it be thought that it were possible for any to decline so far from that original, if they did but know it? If that heathen thought it a reasonable speech, what can seem great in this world to him, by whom the frame and dimensions of the whole world are comprehended? how much more here? what wealth, profits, base pleasures, riot, drunkenness can seem sweet, to whom that beautiful Image of God (according to which he was first made) is made himself known? how should common sense shame such?  
Use 2 Secondly, how should the thought hereof provoke such (as are not quite forlorn) both to mourn, that for so base objects and lusts sake, they have despised so great graces as have been offered them; and also excite their appetite (as oft as they hear the Lord offer to restore them again to their integrity, to long after it, and to groan under their inabilty to believe it? saying, Oh Lord, I was borne to excellency and honour: and shall not thy persuasions draw my heart to recover my lost state? If we had but lost a fair picture of our Father, would we not hearken after it; 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 3 Thirdly, this is Instruction, to teach us not only the unspeakable Excellency of the fountain itself, a drop of which lighted upon man, as David, Psal. 8. concludes: but in particular also, and especially the goodness of this Majesty, who would communciate himself not only to Angels, but to a piece of earth, and that in so strange a manner, to make it capable of such perfection. To see the skill and workmanship of Bezaleel in brass and silver, and wood was strange: but to see the Lords face, greater; were it but in a leaf, a l●lly, a gnat, which are above all Salomon's glory. But to behold his skill and curious work in man's body, especially his soul, to communicate himself so fare to a piece of clay, what meditation can equal it?  
Fourthly, it should teach us much more to believe, how Use 4 admired he can make himself in all his Siants, by his second creation, especially at his second coming; and the whilst, in repairing of his Image more perfectly in those that believe; 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 beteame God one good thought.  
Fifthly, it should teach us the equity of God's commands, Use 5 and justice of his threats even against our corrupt nature. For the Lord looks not at our inability, but his own goodness, in the enabling of us once to obey. And whereas some cavillers allege, that Adam had not faith given him, therefore GOD cannot justly require the punishment of unbelief. I answer yes: for although Adam had not the grace he needed not, yet he had such grace as enabled him to obey, aswell in those charges which God should put upon him, which he losing by sin, is justly punished for it.  
Lastly, it should stop the mouth of all cavillers against God, Use 6 for not creating Adam with a confirmed nature to persevere. Rather let us turn ourselves to condemn Adam, and confess, his judgement was most just, that for so needless and so frivolous an addition of content to his appetite, he would lose so unspeakable a jewel as he forfeited.  
Q. But, did Adam continue in this integrity? Art. 2  
A. No. He fell from it by wilful transgression, Gen. 3.7. Rom. 5.12. Eccl. 7.29. Rom. 5.19. And this disobedience, was the violation of the charge of God, not to meddle with the Tree of Good and evil. This sin was not a bare eating of the forbidden fruit, but a compound and farthel 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.  
Q. But how could this be, he being God's Image?  
A. He was actually so, but not unchangeably. Therefore having his will left in her-freedome, & unestablisht by gracious determining 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 an impossiblenes of return by himself.  
Q. How lay ye forth this sin, more fully?  
A. By two things. First, The description of the Holy Ghost. Secondly, By the parcels of the sin. For the first, The Scripture calls, 
Gen. 3.6: Rom. 5. 1. Tim. 2.13, 14.  it That disobedience. That offence. That transgression: noting it to be the compound of all in one, yea the root of all, most odious of all, as being the first of all, which durst enterfeer with the righteous nature and will of GOD. But especially Solomon, Eccles. 7. vlt. calls it a Finding out of inventions. No man can found out any thing that good is, beyond God. God had found out and bestowed upon Adam and Eve all goodness in perfection: yet cut of a weariness of welfare, they would find out beyond him, be wiser than he: supposing to better their estate; but they found out nothing but their own findings, sin and sorrow: as it was just they should do, who would go beyond GOD: They found out indeed new occasion and work which God never set them: and the●● devised lies and shifts, but they found out misery to be their portion, when all the rest vanished.  
Q. How by the parcels of the sin?  
A. First, by the circumstances. Secondly, by the fall itself. The circumstances are as the persons belonging to it, First, The Serpent. Secondly, Satan. Thirdly, Eve & Adam. Touching the first; The Serpent, being the wisest & subtlest creature, fittest for Satan to work by, & of least suspicion, both readiest to take fire from hell, & to set Eve on fire therewith, is used. Satan comes not, we see, without his tew and tackling, but strong and well prepared: here was the main fight, upon which all his kingdom hung: either now or never: therefore now he unites all his feats and forces: strength cruelty, subtlety, diligence, malice, in one. Is there any one wiser and apt creature, to convey temptation by a voice, than other? That he chooseth. Is either of the two parties si●lier, weaker to be gulled then other? Her he lights upon. Is this woman at any odd time less herself, weaker than weakness itself? Then he comes. Is there any way to either lay out the excellency of the object, or to extenuate the attempt urged to allay the charge, or to traduce the Commander? That he lights on.  
The second person is Satan: who had been an Angel of light; 
2. Cor. 11  ●u● (as other Scriptures do prove) being left justly by GOD to the temp●tation of Ambition, and aspiring to be as GOD, fell to be discontent with their estate, and to puff up themselves with pride, 
jude. 6.  and to withdraw themselves from their place and forsook their service, (for how should pride stand before a God of holiness?) Oh! this clipped their wings of readiness, Psal. 146. Then all cheerful, loyal serviceableness was gone! By this means, God cast them down to Hell, and there reserved them in chains! they having lost that they had, and that they desired, turn their rage against God who had plagued them, and their e●u● against man his favourite, never l●nning till they had also cast him out of Paradise.  
The Third is Eve: and Adam, who did most immediately concur to this their own transgression.  
Q. What things observe you in their fall?  
A. Things of two so●s. First, The remote causes. Secondly, The more near and proper. The former were these: First, changeableness of their will. Secondly, Vnarmednesse against the temptation. Thirdly, the peculiarity of the same.  
For first, Let us not blame GOD▪ but look at man: whose habitual holiness wanting a confirmation of grace, determining the will against the object then and thus offered, was corrupted to a passive capablenes of evil. Beware here of murmuring against God, saying, What was it to make them t●u● perfect; wanting an Holy necessity of nature to stand? Oh man, whoart thou!  
The Second, was their unarmednesse. They meant indeed no evil: but they used not that power to stand, which God had put into them: they watched not to keep pure, being made so: it's not enough for a servant not to purpose to go out of his Master's work, except he resolve also faithfully to dwell upon it, without unsettling. They knew good from evil in the speculation: for they had heard the charge and threat of God: both of not eating, and of death by eating: but they feeling all well within for the present, rested too much in it, felt not their own changeable will, prove to hazard all their pearls at one cast, feared no hurt from without and here they were caught.  
The Third was, the aptness of the temptation: the Devil feared not their perfection, he makes it strong and alluring both in the blinding of their mind, and bewitching of their heart: Let it not be imagined by you (saith he) that it is sinful or deadly to attempt: God knoweth the contrary. What shall it boot you to obey him that envies your good? A 〈◊〉 the hurt ye fear; Lo, by eating ye are sure of a better estate than ye are in. Thus by the strong bait of sweetness, he attempts the affection, and so corrupts the judgement.  
Q. Proceed to the more near cause of their sin?  
A. It is threefold. First, Inward tickling of their affection. Secondly, Snaring. Thirdly, Secret consent.  
For the First, So excellent a creature could not have been suddenly surprised, but by steps. For why? Sin as yet was not: it could not therefore be with them as with us, jam. 1.5. We are first led away by concupiscence, but they had none. Therefore there must be a strong moving and drawing of their minds, a travail with this indetermined freedom of theirs, to sway it: and this supplieth the room of concupiscence. Satan suspends the act of goodness in them, brings them to a slack remissness, and corrupts their bent of spirit: as if a man would suffer an enemy to come within gunshot of him, when he ●ight have kept him out: and so liberty is questioned, as i● a man would call in question whether his own be his own or not. This was the first spawn of the sin. And this stood in foolish credulity, curiosity, and dalliance. Credulity, to secure herself of her own welfare, as if nothing could or would ●utcher: whereas she should have been suspicious of the least accident threatening her. Curiosity, to interchange talk and speech with a creature, she being the Lady of all creatures, and therefore should not have admitted such a parley, but wisely have thought, This is no place for a servant to intrude himself, and to jangle with me, being uncalled: Speech is not for a Serpent's it becomes not me to seek better content than I have, by an idle, curious and vain discourse, which I know not what, whence, nor to what purpose. But this her vain jangling was her ruin. Then Dalliance in bandying so many replies one after another (who knows how many?) and venturing to prate of so weighty athing as her happiness, not doubting that so main a point threatened her Ruin, but hazarding all upon her own wit, tongue, conceits and answers, as if she could have plucked back her score at her pleasure, and prevented sin in the very kindling: I say, what is this but bold venterousnes upon the danger, because she felt herself as yet untouched?  
These three brought forth the second, which was Snaring: for by this tickling of her, she takes the Devil's snare into her will and thoughts, so far, that as a bird in a grin, she could neither go backward nor forward: but is limed and hampered with that which at the first she was free from: her wings begin to be clip●; and now she is ready to tell where her great strength lieth: and now an unclean delight gins to defile her, her freedom staggers, she admits a thought, What if I venture and try; what hurt can come of it? Now he● directive light gins to dazzle, her pureness to be defiled, 〈◊〉 and false sweet to expel true: And so ceases to be in her own power, as the bowl rolling down the hill. And so thirdly succeeds Secret assent to the temptation, and yields up the inward weapon of her Innocence, to the Devil, rests in the thing offered, as very good, meet, sweet, delightful, standing upon thorns till she do, as she is tempted. What wonder? when she refus●● to be led by that inward light and grace she had received Therefore God leaves her to call good evil, and evil good. And so she took it, ate it, gave it her husband, wh● though he were not first, yet he was last in the transgression, and yielded to do as the Devil had drawn her to do; and so both of them disobeyed.  
Q. What consider you in the fall itself?  
A. Not only the act of the transgression, but with it a farthel of abundance of foul corruptions of heart. And those are of these two sorts, either more special, or more general. The special were, Pride, Security and Sloth, Vanity, Sensuality, Discontent, Sacrilege, Cruelty and unrighteousness, with the like. More general and fearful, Distrust of GOD. Rebellion against God, unthankfulness and Apostasy totally from God. For the First, Pride, how fearful was it for a creature made in God's Image, to aspire like Satan to be checkmate with his Maker? Secondly, Sloth and Security in a slack neglect of so great a trust reposed in his custody. Thirdly, Vanity in so inconstant and unsettled curiosity to pry into matters forbidden. Fourthly, Sensuality, to affect a present contentment to the sense and appetite, upon so infinite hazard. Fiftly, Discontent with the present estate, so excellent, and so instantly upon their enjoying it. Sixtly, Sacrilege, in profaning the ordinance (if it be true that the fruit was Sacramental) and tie of God. Seventhly, Cruel unjustice, in casting away not themselves only, but all their posterity. But especially the general: First, Woeful distrust, in ascribing no credit to God either in charge or threat, but rather to Satan's malicious slanders: & suffering themselves to be pulled from the Simplicity of God's Word, 2 Cor. 11.3. enterteyning base thoughts of him, to be false, envious, yea admitting a root of bitterness and indignation against his love. Secondly, Rebellion, to dare so ●●enly and with full butt to rush against the command of God, and to provoke him to try whether he would do as he had threatened, fearing nothing: And Thirdly, Unthankfulness, and a wearisome restlessness in that state of happiness: e●en departing from God the Fountain of living waters, when they enjoyed all in him that heart could wish, even needlessly, in cool blood. Lastly, Apostasy, utter revolting like tray●●rs, from that happiness of theirs, and the Lord the Author thereof, to Satan, sinn● and curse, to t●ll● and finally for aught was in themselves.  
Q. What use is there hereof? doth it afford any instruction?  
Use 1 A. Ye●, severally first, from the Serpent: who by abusing his parts, teacheth us to boast ourselves or rest in no outward gift of God for itself seeing (if ●●sanc●ified) 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. Secondly, from Satan, We learn that he fears not to attempt the best, and most godly, hoping to prevail: for if he could bring in sin where none was, how much more increase it where he finds it? Also to suspect him in his sweet enchantments, and when he attempts our Eve, that is, our sensual part, overthrowing our Adam, and judgement thereby, then to handle him roughly, knowing him (by his messenger) not to be far off. Besides, beware of an aspiring heart, discontent with our portion and estate: If Adam had argued thus, To what a dignity hath my Creator raised me from the dust? who am I, poor earth, earth, earth! he had stood firm: but now looking about him and setting up his bristles, lo, pride causes his ruin! Oh! how safe are we, while we are under!  
And lastly, from Eve and Adam, 
Pro. 1●. 18. Vlt.  let us learn not to trust ourselves too fare in our privations, that we intent no evil: but be we armed also aswell against evil of all sorts, lest it be with us, as if we had nothing at all in us. Let us beware of dalliance and admitting parley with temptations of sensuality, lest we far as Samson by Delila, and would fain get off the hook, 
judg. 16.16  but cannot, being snared. Thus men think it cannot be dangerous to admire, praise and accompany beautiful women, to thrust themselves into the company of fine fellows in their pleasures, and to rush ourselves upon snares of deep worldly business! They purpose not to be catcht (they say) till their wings be singed with their venturing so near the brink, and then they struggle in vain. Better had it been for them to have been birds with wings, and so in vain should the not have been spread for them. And to end this use, how should the description of Adam's sin, for ever fear us from slighting it? We esteem it by the outward act: but that which makes it so odious, is the Attendant fearful circumstance of it. To let fall a piece of coin into the di●t●is little: but to throw it and stamp it under our feet in scorn, is treason. Not to give all to the use of the Church, (being ou●s) is nothing: but to withdraw it being Gods, with a lie to the holy Ghost, is mortal. Oh, the sin of Adam is inexcusable I committed in the full strength of grace, in the fullness of all Paradise contentment, needlessly for a trifle, when there was no sin to draw them, and the like.  
Use 2 Secondly, Let it be instruction to show us what little wonder there is to be made, that now in our corrupt estate, the abundance of gifts, blessings, encouragements, good helps of nature, education, art; nay, holy ordinances of God granted us for the better, do not profit 1000 shillings, nay turn to corrupt? Surely if Adam in all his excellency, yet by mere absence of confirming grace, could abuse his free will to so fearful a fall: we need not wonder, that in this state of his necessary misery, he profits so little by all helps: no wisdom or righteousness of his could free him then; and shall the want of both help him now? Man is set up by God, and yet is a beast. The Cat was once made a Queen, but in her glory she hunts after a mouse.  
Use 3 Thirdly, Bless God, that in his second grace by Christ, he changed old Adam's perfection into a better and surer, from a selfe-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. So yet look what we come short of Adam in the measure of grace in this life, we go beyond him in the unchangeableness: for alas! how little are we fit to be trusted with all, but we would lavish it, if under our own keeping? The Lord is fain to humble us rather under the burden of our infirmities and corruptions, because we are not here capable of any great matter. Being so unfaithful in the smaller, who should trust us with the great treasure? Lastly, it teaches us to esteem highly of the grace of self-denial, as being the contrary grace to Adam's corruption. For he fell by too much trusting himself: we stand by the grace of selfe-renouncing. And it's not amiss to consider, how justly the greatest penalty of man stands in the loss of his freewill, and in the slavery of the will to sin: because this freedom abused, caused his ruin. So fearful is the error of them that maintain, that man hath still free will in himself remaining to that which is good.  
Art. 3 Q. Was there no other thing to make up his misery, save only his fall?  
A. Yes. The effects of it caused him to be miserably both the effects of sin and punishment.  
For sin first, his actual brought forth original, his original, all actual sins, and both these procured all penalties: And that thus. God having threatened him death if he sinned, did justly inflict sin for sin, and gave him over to his desire, and concupiscence. Seeing he would forfeit his Image for a trifle, he left him to be as he desired; a mass of corruption and rebellion. As a pitcher dashing itself against a stone wall, is justly split to pieces. 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: as if the LORD should say, Seeing thou wouldst needs thus rebel, fill thyself with it, be so to the full. 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 incapablenesse of it, a contrariety of spirit unto it, joh. 14.4. & 5.14. Psal. 5.15. Rom. 7.23, 24. & many other. For a taste, take these: original darkness, erroneousnes of judgement, captivity & thraldom of will, insensibleness of heart, impotency of the faculties, enmity to all goodness, total impurity of the whole spirit, propension to any sin, and unaptness to any good occasioned, seruilenesse of the will, unsubiectnesse of the outward man, unsavoriness, & in a word, the death of the grace of creation. This for sin.  
So for the penalties, a seed of utter impenitency, dedolency, obstinacy, apostasy, and excommunication f●●m God, Eph. 4.18. From this fountain, proceeded both actual sins, and actual penalties, sins of commission, omission, ignorance, presumption, inward habits; as hypocrisy, earthliness, ignorance, errors, profaneness, unthankfulness, hardness of heart; and outward acts, as in both tables, impiousnes, unrighteousness, intemperancy, and the like: of which, see Rom. 1. and .3. 2. Tim. 3.1, 2, 3, 4, 5. So penalties actual, as the impurity and curse of corc●p●ion and bi●ch, the loss of the right and dominion of the Creatu●es, the curse upon God's blessings, hellish terrors, diseases, poverty, discredit, imprisonment, fear of death, guiltiness of judgement, and utter misery of loss, and sense in hell.  
Q. You have laid many things together: and I consent to all: Yet I desire a little more distinct order of them: being the●e, o●e all these to some few heads.  
A. I will in this Article lay down the order of the point, and leave the further enlargement of it, to his d●epl●ce in the fift Article following. Conceive then the point by the Apostles speech, Rom. 5.12. Wherefore as by one man sin entered into the world, and ●eat● by sin, etc. Where we see, that the actual sin of Adam, determined not the bound of misery, but brought a second misery with it, even the misery of our whole nature. While we stood in Adam, his obedience kept his whole estate and nature entire: but when he fell, though the sin were a limited thing in act of eating, yet it was an unlimited excess in respect of the committer, and the frame of his revolting heart. And therefore it was just with God to plague his whole nature, for this sinful act: And the plague thereof was, to inflict such a penalty upon Adam's nature (of the Propagation I shall speak in Article 4.) as made it truly miserable, in stead of being before truly happy. Note then, Adam having actually disobeied, the justice of God offended h●gh● by it, doth punish whole nature for it. As if he had said thus, Hast thou indeed freely chosen to leave me in plain ground? To embrace lust and Satan, and pleasure of appetite before me? To cast dirt upon my pure Image? Be it then so with thee, as thou desirest: Be that in nature, which thou chozest in thy free will to do. That Image of mine which thou caredst not to preserve, be stripped off: that image of thine own invention, which thou preferredst, be satisfied with, fill thyself with, enjoy and delight thyself with to the uttermost: I will not suffer mine to harbour with thine, light and darkness, corruption and pureness: therefore depart, my image, from this sty of uncleanness, and let him who needs would be filthy, lie down in his filth, and he that would forsake a real fire of heat, to compass himself in his own sparks, let him lie down in sorrow. As I threatened, so I sentence thee, In dying, die: die the death of thy sin, and find thy own inventions to thyself: I utterly cut thee off, and excommunicate thee from my presence, and in token of it, from Paradise the place of thy former happiness: in one word, Be miserable. Note then whatsoever Adam brought himself unto by his act of sinning, was Penal: because it was a stroke of justice. Not only death and all other punishments, before and after it, but even Original sin itself is a penalty: it is a sln indeed, but it's a penal one, God justly punishing actual with original: and so we must conceive, that although in us, it be truly sin, yet God inflicting it, did not infuse it as sin into us, but only as a just penalty of that which Adam, himself in the freedom of his wicked will, had first forged in his own heart against God.  
Q. How many branches do ye divide this Misery into?  
A. Into two. The misery of sin, and the misery of punishment: either of which, had been misery alone, but justice would not suffer misery to be within narrower bounds than these: that he who by doing made himself, might by suffering be made miserable. The former, viz. misery of sin, is either of the Root, original, or the branches, Actual sin: both making the soul truly though not equally miserable.  
Q. What is the former of these? Show in what the misery of Original sin standeth?  
A. In two things. 1. Original guilt. 2. Original stain or Pollution: both being the fountains of all Actual; guilt of conscience, and pollution of conscience.  
Original guilt is that privity and reflection of conscience in Adam fallen, whereby he told himself continually that he had fallen, and therefore must dye the death, in each kind of it, body and soul. This perpetual alarm of conscience in his nature was the first part of his sinful misery. A●d the Holy Ghost expresses it in those words, They saw they were naked; 
Gen. 3●  and Adam when God called him, hide himself in the bushes, and gave the reason, because be was naked. The Lord asks him how he knew it? The meaning was, his conscience in presenting to him his fault, did gugge him also w●th fear, and expectation of revenge. So that, as in his innocency, one excellent part of his welfare was, that he knew himself so: so now one especial part of his woe is, that the conscience did ring his sin always in his ears, and made him obnoxious, that is, to fear God in point of that punishment, which he looked for from his justice for his sin. 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 bo●ding to him sad things to come for his sin? dogging him as the Tailor, who will not suffer his prisoner to go one inch from his custody? how bitter doth it make all h●●gs, when as a sword hanging by a twined thread over a man's head, it doth threaten him perpetual ruin? and tie him over (as a band and recognizance of great forfeit) to the great assize of wrath and judgement, there to answer for himself? yea and there without all bail or mainprize unescapeably to suffer eternal death of body and soul? This the Author to the Heb. 2.15. toucheth, saying who all their life time by the fear of death were subject to bondage. q. d. walked under the chain of this guilt, always afraid lest by death of body, their soul should slide into hell, to abide there, till the body came thither. True it is, Adam died not at the first committing of the sin: but had he found no more favour than Cain did, lo, all those 900. years he had been tossed and terrified with this guilt, till it had seized upon him. And whereas ye will say, that those that lived without the law, were better than we, because they were miserable and knew it not: I answer, they had law enough in them to hold them under a guilt of horror for such evils as they committed against the natural light, although ignorance had worn out the true dint of this conscience. Besides although to know a man's misery, only, increaseth it: yet so to know it as we may prevent it, is better, then by not knowing it, to escape the sent and bondage of that which yet lieth upon us.  
Q. Wherein the misery of Original stain of sin consisteth?  
A. We may either conceive it in the whole, or in the parts. Touching the whole, the best way will be, to take the word which the holy Ghost useth, which is Death. For death is the resolution of nature: and so is this death of the soul, a total abolishment and corruption of that blessed frame of creation, (I mean in the point of her Pureness:) in mind by light, in will and heart by holiness. Now then look how contrary a carcase is to a lively body: so is this to the life of creation, as in these few things may appear: in the well framed constitution of body, appear, First, Union of parts. Secondly, Order. Thirdly, Sweetness and beauty. Fourthly, Strength and activity, Aptness at the end it serves for. But in a dead carcase, together with the absence of the life and soul of reason, what appears save contrary effects? Impotency to all former Operations, 
Genes. 6.5.  disorder, stinch, and putrefaction, confusion, and yerksomenesse? The general then is Destruction of the frame of Nature, 
Rom. 3.23  corruption of the Image of God. Touching the parts, both faculties and powers of the soul and body, it were endless to mention all.  
In the mind there is a death of all pure light and knowledge, 
Ephes. 5.8  a nakedness of God's image in point of that ruling and overruling power, by which she conveyed direction to all the inferior faculties, will first, and then affections and operations: now she is both darkness in herself, and loss of her birthright, to rule other parts: unto darkness, add death of judgement, easily received in matter of discerning of the natures and truths of things, and so also, impotency and languor of apprehension, dulness and inability to conceive good things: 
Esay 44. ●0 Rom. 7.14 21.  and besides this privative indisposition, also a positive pronen●s and propensity to all evil of the mind●, I conceits, false, heretical, erroneous opinions, vain, profane, idolatrous, unsavoury imaginations, discourses, thoughts and judgements, 
Rom. 8.5.  keeping in memory noisome, and ●u●tfull objects.  
So secondly, De●th of the will, especially▪ 
Rom. 7.14  in the matter of her subjection to the lore and leaving of the understanding: then also in her faculty of w●l●ing and nilling, or suspending: corruptness in the freedom thereo● by mere bondage both unto sin and by sin, a depravedness of the choosing facul y, and so of ●he rest: yea a disposedness to will only and continually evil, to nill good, to suspend only from good, and not evil, 
james 4.1 Ecles. 7.27.  to cl●use evil before good. So truly doth the Lord complain, That the whole frame of the soul is only evil continually.  
To these add, the death of afflictions in point of their due direction to the objects, and whole inclination of them to a preposterous and disordered liking of ●uill, dislike of good: 
Ephe. 4.29 jere. 2.25.  a disposition thereof to extremities on either hand, either to love, hope, sorrow, fear, pity, shame, zeal, and the rest, more than ought to be, or under that should be: and thereby to overthrew the course and order of the whole of the whole conversation.  

Esa. 57 vlt.  join to these the death of the conscience, both in respect of her starving death, that she wants matter of excusing, peace and conten, having lost all welfare: and the death of her pureness, ●o represent objects to the soul aright, either with comfort o● accusation: not to speak of her proneness to be defiled, disabled, feared, senseless, and slavish, according to the corruption of ●he mind both which go together, Tit. 1.15.  

Rom. 6.8.  As touching the spirits, and the senses, and the members, there is a de●t● in them of that hability, soundness, vigour, and ser●iceablenesse to the soul in good things, and a proneness and tickling to be vainly and frothily employed, except worse be offered, even profanely and unholy. And to conclude, there is a death of the person, in respect of that right and sovereignty over the creature's, wi●h a slauish proneness rather to Idolise them both in the worship of some, and the love or use of others a declension from Go●, and a revolt to the base creature, as Eve did to the forbidden fruit.  
Q Now what is the misery of Actual sin?  
A. The depravedness and death of all the operations flowing from the soul within, or the body without: for whereas these resembled the pureness of the principle at the first, lo, now, they bewray the contrary: all confusion, disorder, ignorance and unrighteousness being broken into them. As appears in this, that in the first table, the soul departing from God, sets up to herself other gods: profit, pleasure, ease, worldly lusts; worships him after her own devices: lives as seemeth best to herself in her conversation, abhors his Sabbaths, and the like. In the second, that forsaking the law of righteousness and sobriety: the soul defiles herself with disobedience and rebellion to man, to unnatu all, cruel and unmerciful carriage, to uncleanness, 
Mat. 15.19 Gala. 5 19 2 Tim. 3.2 3, 4, 5. Psal 14.2 1 Kin. 8.46 Rom. 3 9  to revenge, to wrath, to unjust, oppressing, defrauding ways, to lies, tricks, and slanderous aspersions: to a continual lusting after unrighteousness. And all these not only in open acts (which are not so usual) but in the actual thoughts, desires, projects & counsels of the heart, yielding & consenting thereto and delighting to think of, talk of, to love and commend sinful practices; as swearing, drunkenness, bebate, wrong, intemperancy and the like. For these are but one of a thousand of those actual sins, which as sparkles fly up, from the former furnace. Not all these in every m●n, but some in one, and some in another, See 1 Cor. 6.7. Such were ye, some of ye, etc.  
Q And wherein stands the second general part of misery, to wit, of punishment?  
A. In the manifold penalties both of soul and body: and those properly express that threat of God, When thou eatest, thou shalt dye the death. In the soul first, (for of all other, these are fearfullest, because they are sinful penalties of sin) first, an averseness from God, or from returning to God any more, but going from him further and further infinitely: 
Ephe. 4.14 15. Rom. 8.7. Rom. 7.23 2 Cor. 2.14 Cannot, etc. As a stone cannot melt.  an insensibleness of soul in this double misery: a dedolency of heart utterly and impenitently hardened in it: an uncapeablenesse of admitting of any means to draw the soul out of misery to any better estate: a spirit of resisting and opposition of any such: an infinite peaceableness and content of heart in the present condition, thinking this bondage and hell another liberty and heaven: and if bereavest of it, raging as the Bear rob of her whelps: and so a proneness to be riveted more and more deeply into this woe, with less and less feeling or believing it. Now these (we must know) are of a deeper dye then the former, as being cursed of God upon and against a sinful Rebel: giving him over to himself, and sealing him to wrath and perdition, which though the Lord doth not always enlarge, but rather suspend till the due season thereof: yet they are all inherent in our corrupt nature.  
Touching the body, where shall I begin or end? What languors and diseases are there incident to the body? what poverty, baseness, beggary and want to the estate? 
Gene. 2.17 Esay 53.4.  what reproach to the name and credit, aspersions, slanders, dishonour? What misery in family, in Church, Commonwealth? What obnoxiousness to Satan, to his instruments, temptations, mischief, bondage to the , suits, services, dependences with hard conditions, crosses, straits, pursuites, losses, forfeits, death of friends, imprisonment, accidents, and shrewd turns, bad tidings, confusion in the state, famine, war, pestilence, and a 1000 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 ●rom God, and loss of his eternal presence, with the sense of unutterable, intolerable, unavoidable wrath of God in Hell upon the whole man for ever, without the least hope of help or redress?  
Q I partly conceive this view and map of the misery of the fall: now conclude the Article with some use of it?  
A. First, here is confutation of all Papists, who flatly deny this Article, and tell us, that our Nature is indeed shrewdly Use 1 may med and wounded, much like him who fell among thiefs between jerusalem and jericho, 
Luke 10.30  and left half dead. But as for us, that maintain this dying the death, this quite and clean deadness in sins and trespasses, they cannot abide. No (say they) there be left even 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. Yea they boast themselves of their performances, and duties, whereas Paul tells us that all boasting is cut off And tells us, 
Rom. 3.27.  Baptism washeth away all original sin, which yet Paul groans under the burden of being regenerate. Also all P l●gians or their adherents, who affirm that old Adam is, as one in a dark dungeon, who by reason of darkness, cannot see; but if he have a light put in, hath his eyes very quick, and can see any thing: and so we want but light, and then we are able to discern and apprehend any truth put into us, of ourselves: Also such as blanche the matter with the colour of Grace, added to our nature: for by that (say they) nature, being helped can put on the cords (as jeremy in the dungeon) and address himself to come forth. What hath a dead man with all the light and help in the World, to address himself to live?  
Use 2 This also reproves all Natural Papists, that dote upon their civil, moral, or religious duties and devotions, and cannot abide to hear that those who so duly pay all debts, all dues, who give so many alms to the poor, hear so many sermons, keep so many Sabbaths, read so many good books, keep so much good company, commend the Ministers, and welcome them, and maintain them, should yet be as the Publicans and sinners: I do not say ye are, but I say this, Except ye also deny yourselves, and behold this misery of your Natures, ye will fate wo●se in time even by your righteousness, then if ye had non●! for ●hy? do ye not graft upon a rotten stock, and gild a rotten post? So also, such as commend men's natures in the point of religion, saying, Oh, such are so sweetly natured, courteous, lo●ing, mild and harmless, that there is but little between them and Heaven! Alas, how many of these sweet creatures are as bitter enemies to God's grace, as friends to civility and fair carriage! Also such as aim at religion, only thus far, to colour their wings and tip their tongues, or their outward dealings with some outside: but as for that heart within, and nature, they suspect not. And to conclude, such as being told of their passions, defend then by their nature, It's my nature to be so hot, I have soon done: why poor fool, thinkest thou thy nature is more excusable than thy passion? and yet what is so common with men to say, than this, If I were an adulterer or drunkard, I were willing the Minister should thus sharply rebuke me, but to be so bitter for men's infirmities, and against that which we cannot do with, nor heal, and avoid, and against unbelief or the like, me thinks he might be wiser! Oh, God would fain draw thee from the open to the secret sins of thy heart, lest thy freedom from the grosser should destroy thee. He would even weary and tire thee by thy cursed nature, when thou seest all thy other defences are but daubings with untempered mortar!  
Thirdly, This should cause thee to look upward, and to gauge the greatness of Christ's love, which could find in his heart to Use 3 satisfy for such a misery, and to fetch happiness out of the depth of it. Even in this Article is laid the foundation of thy esteem of Christ, in the next p●rt of the Catechism: Christ will be little set by, the height and depth of mercy cannot be sounded, till thou take measure of it by a Reed of thy misery. Little sin to forgive, will make Christ little loved. As we see at the Assizes, that base thief that thinks to conceal some of his robberies, and is loath to have all come out at once, fearing the mercy of the judge: when his inditements come to be read the second time, loses his life. Let us beware lest it be so with us. Let not us lessen and minse our sins, in hope of more easy pardon: but if we would 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. Say thus, If Lord, my sin had been only a share in Adam's eating, and no more; or in some actual few evils, or if in the mere privation of some good things, or in sin only and not in penalties, or if in bodily only, and not spiritual, or if spiritual only and not eternal, somewhat might seem to lessen thy love: but surely that love that would satisfy for all, rather than any should condemn me, is of unspeakable dimensions! Oh! learn by this how to esteem the price of grace! If each step of this first part, if each of these Articles make thee not miserably then other, no Article of the second part shall be able to comfort thee! Be confounded under the ruin of thy misery! and vow with that good jabez, If the Lord will indeed rid me of all this great evil that it may not grieve me! If he will enlarge my coast, and bring me out of this heap of woe, than he shall be my God and I will make songs of his mercy! Oh! let all that have been said of this misery, make thee go as she, Luke 13.11. bowed together, under an intolerable burden! Lay all together, to make up such a load as may pinch thy shoulders, and cry out, Who shall deliver me! who coulded think such a weight as I have here described could be carried with ease? especially through so many Sermons of conviction as many hear! Oh! that any should sleep in such deep debt, so bankrupt as they be, short with such an intolerable weight crushing them! Surely except there were a plague of insensinblenesse added to all other misery, it could not but affect men otherwise. But till sin begin to be out of her element, and feel her misery, Christ and the soul can never be reconciled in one.  
Use 4 Fourthly, 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; why should God so order it, that he in whom the fountain of all sin abideth, should yet be in his particular nature stinted and shortened within the compass of some ●ew foul sins? what hinders (in us) why not all as wel● any sin should be our beloved? who much ●o appointed; that in this plenty of Plagues, (the cause whereof of we car●y about us) so few of these should light upon us? H●th not sin made us a dunghill of sin, and a sea of sorrow? why then see we so few blind, deaf, lame, dumb, maimed, out of their wits, poor a●d miserable crea u●es, as we do? Sh●ll we by this indulgence be hurdled to think ourselves less wre●ched and miserable than we are? or rather admire that goodness that suffers us not to be so cursed as we deserve?  
Q What use is to be made hereof?  
A. First, ●t may teach us to acknowledge singular patience in God, to dispense so mercifully and manifoldly with man, huaing incurred this Promunire with the Lord, that he did not quite destroy him, but al●oweth him so many comforts, encouragements and helps of nature and life, all which he might b we stripped him of: All save hell being mere indulgence of m●rcy, as the support of nature in heal h, in strength, with wits, senses, breath of air, use of Earth, influ nce of Heaven, marriage, posterity, wealth, credit, government, etc. more than he ●ught to damned Rebels, who might have been destroyed when borne.  
Secondly, to judge aright of this sin, not to sl●ght it as Papists, and profane men do. To count ourselves miserable by it: to esteem it above any actual si●s▪ to judge of it, not by the matter or act of it, but by the villainy of it against the Unity of God, his Crowre and dignity. The little weighing of this, hath caused men to make such small account of actual sin, to make it a merriment: as Fornication, they will say it is a trick of youth, etc. And the truth is, from the slender esteem of sin, comes that base esteem of Christ with many. Whereas, except Christ had been made sin in the root itself, by imputation, and satisfied for it, all the imputation of actual, could not have profited us. I● to raze the picture of a Prince be such a crime, what is it to deface the Lords? Oh woeful wretches, who dare say baptism doth abolish that which all the grace of Christ cannot wash off, till death? All other sins are committed in a corrupt estate, this in a pure one, and therefore CHRIST that immaculate Son of GOD was fain to lay aside all his holiness, that he might cleanse the slain and the guilt thereof (as a double die) out of our nature.  
One of the miseries of original sin, is, that its uncapable of the due conceiving its own woe: but thinks itself in good case, as a drunkard forgets the sentence of death, and dreams of great wealth. And therefore we had not need add thirst to this our drunkenness, by esteeming it slight, but desire the LORD rather that he would awaken us out of this delusion. But more shall be said of the use of this in the sixth Article.  
Q What is all this misery to us, who never sinned his sin?  
Art. 4 A. It is endeavoured as a leprosy of the whole body over the whole nature of mankind, all sorts, sexes, states, degrees: Not one free: as all misery is in every one, so over all without exception, Psal. 14.1, 2.3. Pro. 20.9. 1 King. 8.46. Eccl 7 22. Rom. 3.9. jam. 3.2. 1 joh. 1.8. job 14.4. and 15.14. Psal. 51.5. Examine the texts. All, both jew and Gentile, Barbarian, Scythian, bond and free, noble, simple; learned and idiots, yea all who are to be. For as they are in our loins, so we were in Adam's: Adam not being a single person, but in the whole stead of mankind, before he had issue.  
Q. How doth this truth appear more clearly?  
A. Both by the Scriptu●e and reason. Paul saith, Rom. 5. that by the disobedience of one, sin entered into the world, and by sin, death. What is that? Sin and curse ceased upon all he whole world, as well as Adam and Eue. And the like proofs f●llow in all the verses, as verse 14. Death reigned from Adam to Moses. ver. 17. By one man's offence, death reigned by one. ver. 18. By the offence of one, judgement came upon all to condemnation: and ver. 19, As by one man's disobedience many were made sinners. So that this Article removes all conceit of any man whatsoever (I say mere man) to be exempted from this mass of corruption: No, Rom. 3.12. All are gone out of the way, not one doth good, no not one.  
All the sin, all the penalties of sin belonging to Adam himself, belong to us: we may use Peter's choice word, 1 Pet. 1.18. By the tradition of the fathers: All these are conveyed to us by the tradition of Adam (not example, but propagation) no one of all these tokens miscarried, but as he sent them to us for a cursed memorial what he had done for us: so were they all and each of them delivered to us, we fail not in the receiving of the whole sum, to the uttermost farthing.  
Q. But in what order is this mass of evil derived to us?  
A. In this: That first the actual sin of Adam and Eve, eating the forbidden fruit, is conveyed and made over to us: then original, then actual, than penalties, all hanging each upon other as the lesser boats tied to the great ship.  
But ye will object, that Paul himself, Rom. 5. saith, That others sinned not after the similitude of Adam's transgression.  
I answer, True: not against a set law as Adam did, but yet they were held guilty before GOD of Adam's sin, as if they had known it. So then, mark, although we did not individually and personally see, talk with the Serpent, put forth our own hands and put the fruit into our mouth: yet we did eat it as well as he. And why? Because the sin which Adam committed ere he had be gotten a son or child, was the sin of nature, not of a Person. As it is said, Levi himself paid tithes in Abraham: 
Heb. 7.9.  so we in Adam: he to GOD, we to Satan. And that by the justice of GOD: who, as he would most justly have imputed the integrity of Adam to us, if he had stood therein, so might impute his sin. We were all in Adam's loins, for better or for worse. And as it was in the second Adam, the Lord did impute our sins to him, who yet never sinned after the similitude of ours, against a law: because he looked at him in the nature he sustained: so he doth impute Adam's sin to us, although we in person sinned not, because we sinned in his nature. And as our Lord jesus had been wronged, if he had suffered for that sin which was none of his [and we also were fare from Redemption, if righteousness could not be really settled upon us by imputation] so except Adam's sin were first made ours by imputation, we should be wronged in sustaining the penalties thereof.  
Imputation, I grant, differs in the manner and form of it, being in Christ, only by God's account, in us inherent: but still real in both (respects duly observed.) And thus by partaking with him in the act, we also partake with him in all the consequents of sin, and penalties following.  
If it be demanded (as Paul doth there) whether Heathens and Infidels that lived from Adam to Moses, and so since, were thus 〈◊〉?  
The●● s● cre is, Yea, Sin reigned both in the guilt and punishments, ●l● that time, among millions of sinners, wasting and destroying generation after generation: only the difference is, B●●ore Moses there was little sense of it, they were under the reign of it, the guilt, the plague's of it, but still th● never saw the face of their King, lust and co●● piscence, old Adam, the law of the members, the sin and curse of Adam: who hurt them, they knew not, only felt the smart of a blind stroke: never the further off from the misery, but much further from cause or Remedy. As for the Relic of that law they carried within them, alas, it was easily dazzled by forgetfulness, or damped by strong lusts (being dim in itself) but as for the root of the disease, that they never saw by that law, as after in Art. 5. shall be spoken.  
Q. Is there any thing else to be said to open this?  
A. Yea: The Lord would resemble this contagion of sin, from Adam to his posterity, by that speech, Gen. 5.3. that Adam (having sinned) begat a son in his own Image, who else should have been begotten in Gods. Noting that with the generation, the sin also was derived. And although this be a dead notion in the general: yet when we see how the Lord inflicts a sensible mark hereof, even still in our propagation: as namely, when some notorious vices of uncleanness, malice, hollowness, intemperancy, treachery, cruelty, choler, and fury, do even go in a blood, as in a stream, overflowing not only some families, but even some Countries, which are as bywords and reproaches for their drunkenness, vanity, pride, and luxury, surely by the actual infection that appears, the other of original may be discovered unto us.  
Q▪ That it is thus, it appears plainly, but I desire to know by what means this conveyance is made: for the difference of men i● this, makes some doubt of it?  
A. That shall not need. All grant it. And all must confess● that generally it is by God's just imputation, which re●l●z●s the infection into the whole race of Adam. But as touching the way, some thinking it to be by bodily generation, others by God's infusion of the soul stained with her bio●▪ both being unsafe, this I would briefly say, Man begets man: not a piece of him: and therefore in begetting man, he must needs beget sinful man also. How that is, I may express thus: Beside the bodily Traduction, man begets man, in his Receptivenesse of the soul, and in these bands and ties, which knit body and soul, to wit, those Spirits of Reasonable nature; and by the infection of these spirits, the soul is also corrupted. For myself, I confess it decides all the doubt, when I think of the realnesses of Gods imputing, though I should know no more.  
Q. What use floweth from hence?  
A. Still, a good read: would be glad to apply each Article practically to himself, for the better insight into the nature of his corruption. Each Article should add to the view of sin. And so doth this. For what a depth of die, how festered a canker or leprosy, how deadly a poison in this sin of Adam, which could not be washed out in so many waters as it hath passed through in many hundred generations? Nay the iron-moll and the stain of it is as fresh, a●d 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 age: his age is renewed in every new generation: as the father in the son. It must needs be strong poizon, which hath so present a dispersion of itself through the body into each vein and artery of the whole to make it like itself. What then is it which God would teach us by this leaven? surely when we see how it hath leavened such a lump of mortality.  
It should make us lie down with horror under the hugeness of it, and feel it to crush our Souls, yet more sensibly. It should take away all life and spirit in us; In stead of our priding ourselves in our brats, and their features.  
It should make some of us to tremble to think what we have put into them, even a leaven, which grace itself will never throughly purge them of in this world. What joy should be in our spirits, while this thought abides in us? Especial●y how should we endure to think that some of us do suffer our children (thus already poizoned) to ran up and down the world, to gather more and more actual scurff to their natural, and we never restrein them from this riot? I speak to such as have great posterities, of all others (for although thou hast but one, it concerns thee too; for some one may have as much poizon in him, as some five or six) let these look to themselves: thou hast dispersed old Adam, and sow●e his seed at large: take heed thou be as careful to root it out, and plant the second Adam in the room of it: else thy posterity shall be thy greatest hell.  
But to all, this I say, sl●ght not this sin of Adam: say not, If I had not this sin imputed to me against my will, I should never have deserved it. Nay rather, except thou hadst deserved it, it had never been imputed: tax thyself: say thus, I was deceived by the serpent, ate, and was cursed: had I been there, I had done no less! Oh, so great and wide an infection, should breed as large and deep a dejection of spirit in every one that believes it! The common speech is, Fornication is but a trick of youth. If a man should behold this sin in the cloak which God once put upon it, Numb. 25.9. died in the blood of 24000. men and women, durst he think it a trick of youth? So, original sin is thought but our nature, and that which cannot be avoided, we may pity it, but we cannot blame it. No, but you must repent of it, and get Christ to cover and pardon it, else it will blame and damn you! But to return, if we would behold this cloak died in the blood not of so many thousands, but millions both of Heathens and Christians, durst we make a (But) of it? Take heed of such boldness!  
If any ask how, I answer, As a man begets a man, so he begets a bad one. If any question it, how the generation of the body can taint the soul? I answer, By the taint of the spirits flowing from the power of generation▪ man not only begetting a body of man, but a man, in respect of that habitude of or unto the soul, which habitude being poizoned, the soul is also poizoned therewith. If this be too dark for any to conceive, let this be enough, that whatsoever the manner of conveyance be, the curse of God is inevitably settled upon both the general and particular nature of man, I deny not but the Lord doth mercifully stop the excess of this overflow, so that it is confined from some measure of outrage in some more than others: which is to be confessed a special indulgence and providence of God: ●●e man to man should be as a wolf: but still in the most moral, courteous and civil natures, their corruption dwelleth, and they are as fare from the true image of God, as the furthest, as appears by this, that a Publican may as soon be brought home as a Pharisee, and ●ooner. Therefore, there is no difference he in.  
Q. What use learn we hereof?  
Use 1 A. First, sharp reproof to such as solder up this fearful ruin, by any outward accomplishment, which makes them glorious in man's eye, and to blind themselves willingly from seeing their abomination before God. If many true turned to God, having lived under good means, Ministers education, yet have been deeply humbled by the cursedness of their nature, because they never ●elt themselues humbled for it: what shall be their case, who have nothing to commend them, save outsides of ingenuity, morality, gentleness, or better breed and parts than others, having never beheld the misery of their own spirit and frame? This world is now so full of debauchedness, that we may be glad of such in our common dealings: but such may have cause to be glad of themselves. Rather let them read that in Act. 17 All are of one blood or seed. Oh proud heart, boast not of thyself above another: lest those very clothes of thy pride defile thee, and make thee worse. Say thus, I may be learneder, civiler than another: but worse than another; and if I think myself better, it's because I am worse. This should make even the greatest, jonas 3. to come down, and lick the dust, and call corruption and worms their brother and sister, till grace have separated the precious from the vile.  
Use 2 Secondly, it teaches, that if the Lord exempt any from this leaven and infection, count it peculiar grace: for he is tied to none, he hath all at vantage, all having sinned. Oh, that the free goodness of God in Christians should make any difference where so little was! It should turn all pride of man into deep astonishment and praise: especially wonder at this freedom, that when all other respects are alike, one age, temper, birth, two lying in one womb, as jacob and Esau, two at mill, two in one bed, in the field yet one should be taken, the other refused: nay perhaps the worse, viciouser, base party of two, of ten, the most despised in a family taken, the likelier and better rejected: that grace should put honour upon one, and shame upon others: As pharao's butler and baker, being in one crime, yet differing in pharao's favour. As those two thiefs in the same just condemnation.  
Thirdly, let all Pharises 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, whom the one scorned in respect of himself, when one hell and judgement belongs to both, the Lord putting no difference because neither of their hearts purified by faith: nay, when the younger brother▪ a base spendthrift upon his mere submission, without any work wrought of deserving at his father's hands, shall be accepted and pardoned: oh what ground of self denial and humiliation o●ght this to be?  
Q. But perhaps this misery is not of itself so deep, but there is way sufficient for man to escape it?  
A. No possibility to manward out of himself to escape. Art. 5 He lies forlorn of himself under the confusion of his misery: As a prisoner lying in a dungeon with chains, being under sentence of death. He is uncapable of any way offered him, therefore much less able to embrace it. No manner of feeling of it self, fearing of danger, or hope of rescue. 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. Nay, when a remedy is offered, nothing in any natural freedom of will concurring with the means can do it. Nay, the grace itself of God imparted to the soul, cannot work itself to the meriting of a pardon, if weakened by sin: except the same freedom of mercy should still tie itself thereto. Nay, no elect child of God can out of himself, procure the least desert of acceptance, (if separate from Christ) so much as for himself, much less another. See Psal. 49.1. Sam. 2.95. job 4.18. job 14.4.  
Q. Is there any thing to be added for the proof of this our inability, to deliver ourselves from this misery?  
A. This being taken (as it must be) for granted, that all offences committed against infiniteness, are infinite in their guilt: and therefore justice cannot, (with safety of herself) choose, but require the offence at the hands of the sinner, both by holding him under guilt and punishment accordingly: how can it be imagined that there should be any thing in a finite sinning nature to procure her peace, at the hand of an infinite wronged Majesty? It's true, that a Prince may at the instance of an equal, yea inferior, pardon a treason, although no satisfaction be made: because the offence was but finite. But to think so of God were blasphemous. Again, let the reader look back into the third Article, and see what is said of the spiritual penalties inflicted upon man for sin. If they be true, that is, if man be both so insensible of his woe, so uncapable of the way which God hath devised to redeem him, so opposite and rebellious against it, so well satisfied in that his Hell, as if an Heaven: who can think he should so much as think of a recovery? much less be able to comprehend any way to get out of it?  
Q. What use is to be made hereof?  
A. Still each stair must bring this woeful soul lower and lower, till it can fall no further. These Articles serve to pluck out, each of them one or other, and all of them, all those false crootches and props which corrupt self-holds upon, to keep her from catching this deadly fall under her misery. If there be any evasion for flesh and blood, any starting hole to get out at, she will be sure to find it. This is the last stop of all: which should quite sink the proud heart of a sinner, though he carry his chin all this while above water.  
To all the former, this one of utter irrecoverablenesse, and desperate impossiblenesse to get out, should even kill the hopes of a wretched heart, and burst the belly of it. 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 sees no hope in herself, she may despair in herself. Till this last Lecture be read and believed by the soul, in vain is Christ offered to her; while she hath a wing of her own, to fly over him with neglect.  
Those that come to Christ, must be wholly beaten out of all holds, and those strong holds of selfe-hopes and self-love's, either of nature mere, or mixed with some help supernatural: Christ will never be sought to; if any other can be devised. Sleidan reports, that when some soldiers were surprised in their Castle, and all thrown down from the top of it to be dashed in pieces: one of them (among the rest) falling through the bows of a mulberry tree, clasping thereon with both Arms, stuck by it and saved himself from death. We may conceive he was loath to dye. Much more are we! From the top of the first Article of this first Part, to this last and lowest stair, the Lord throws down the soul of a sinner, to kill his spirit, and humble him: but so long as the least crootch lasts, the soul that love's her own corrupt life, abhors to be killed.  
But in God's fear let this put an end to all fancies, and corrupt conceits of flesh: and let it bring the soul to the earth, and cast down every high thing and strong hold, which sets up itself against the need of a Christ, and the necessity of faith. Give up now 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 remains now that utter misery provoke mercy at the hands of a merciful God: with whom the fatherless shall find it!  
To conclude, put case the Angels should mediate for us, yea if a man were for his own part as free of sin as Adam, yet for that which is past, the offence of an infinite Majesty, he could not say any thing to it, it is a matter of higher nature.  
Q. What use of this?  
A. It quasheth all Popish pride and arrogancy, all Pelagian and Popish conceit of the remnant of free will in us towards our own recovery. Not only in devising or feeling need of any help, but accepting it being offered by the help of supernatural light and grace presented. Man is as truly blind in himself, as in a dungeon of darkness. Though l●ght be offered, he is as impotent to see it, as unable to procure it in the want of it. The very root of all error and evil, heresy and profaneness, being nothing else, have their Ignorance of original thraldom under sin. It should greatly abase us that we are thus hurt, and know not how: much less how to outgrow it. This use our age greatly needeth; wherein formality is ready to blot out the impression of all truths of this kind, and nouzle itself in an easy religion, void of power. Secondly, it teacheth what a mystery grace is. It is true which Paul saith, Great is the mystery of godliness, which Christ manifested. When Christ came and brought light four thousand years after the Creation, it was as strange as at first. And now when grace finds any man, how doth it 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 an ease: so we hell itself our Heaven by custom. We add delusions to our blindness and senselessness, by false errors of our own and others. We sleep as Peter, between four quaternions of our keepers, Devil, Sin, Law and Wrath. The Proverb is verified, The life of an idiot, is the sweetest of all, for he hath nothing to trouble him. So here, the life of a man dead in sin is, not to be ware of it, pinch, burn, wound him, it's nothing to him; threaten, allure, all is one, preach terror or hope, woe or weal, he is dead. The Law, curse, Christ and grace, hope of Heaven are indifferent. Nay such a fearful offence is the Word to a dead sinner, that even that which should occasion convincement and fear, works confidence in him: the jews took the Law (a kill letter) to be the way and object of justification. Nothing can work the soul to humiliation, save woeful experience, when all is too late. Thus much for this.  
Q. Is there any way then from the LORD, to come to the revealing of this misery?  
A. Yea, and that is the moral Law of GOD Art. 6 sound preached to the Conscience. See 1 Tim. 1.5. The Law is not given to the righteous, but to the disobedient, etc. where the Apostle divides the Work of the Law, into two sorts by implication. One is upon the righteous, as its an eternal pattern and direction of righteousness: and so it concerns the third Part of the Catechism, but in this sense it belongs not to this place. Secondly, as its a mean to urge the ungodly, and to reveal to them their sinful and cursed condition. Note this double use of the Law, to avoid confusion which thousands run into, both in writing, and hearing the Word preached.  
Q. What say you then of such as want this Law?  
A. They are of many sorts, yet truly it may be said of all, They are without the true knowledge of the Law. Touching Heathens, Turks, and Infidels, the question will be the less, because they wholly want the revealing of the Law: and therefore of them it's verified, That although sin reigneth among them in the guilt and curse of it on God's part, yet not on their part, by virtue of any light from God. For sin is not imputed without a Law, that is, 
Rom. 5.14.  not laid to their charge by Gods enlighting their conscience, concerning the true object, root, nature, or fruit of sin. As concerning those notions which were left in them, and were in stead of a law, they were only enough to condemn them, not otherwise. The most ignorant and vicious among them, easily blue out that dim spark they had, by the blast of their strong lusts, and were given up to a reprobate sense, and horrible lusts. Their most moral Philosophers (although to the shame of Christians it may be spoken) hatched up their sparkles of dim light to some measure, yet as touching the true knowledge of sin, they had it not: they thought some sins no sins, some sins, virtues; and some virtues, vices: and the sins they saw, they never saw them by a word, or in the curse due to them: they saw a dim twilight of an unknown GOD, virtue, vice, punishment, or reward, and therefore were fare from any true enlighting.  
Q. But what doth the Law work in particular?  
A. Two distinct things: Knowledge and conviction. For the first, read Rom. 7. I had not known sin, if the Law had net said, Thou shalt not lust. In which respect, sin is said to reign from Adam to Moses: yea and under the old Law, in respect of any convincement. But since the Ministry of the Word of reconciliation came, the Lord hath enlarged the power of the Ministry of the Law, as a preparative thereto in the hearts of men. As Paul saith, 1 Cor. 10. Those that hear the word plainly preached, and by name the Law, in the true spiritual sense and savour of it, they fall down and say, that God is in you of a truth. Not that the Ministry of Christ is properly Legal, (for we are Ministers of reconciliation) but not excluding it. Christ came not to destroy the Law in the doctrine of it; for it leads to Christ, save in the rigour and dominion of it. The Law than first searches the soul, it's the candle of the Lord, and pierces the bowels of the spirit, those secret windings & corners, shifts, and evasions of it, be they never so colourable and subtle. It is as a great torchlight in the dead time of night, in the hand of an Inquisitor, which searches an house for Papists and Jesuits, and finds them in their Mass, and takes them with all their books and trinkets. As the persecutors of the Saints searched all vaults and privy doors, barns and mows of hay and corn, with spears, sharp spits and swords: so is the Law acted by that spirit of convincement and search, joh. 9 the discoverer of the thoughts: and Heb. 4.12. pierceth between the joints and marrow. 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; for Paul (notwithstanding all Gamaliels teaching) knew it not. And the conscience of the unregenerate, being once thus stirred, is as the light of the Law to bring God into each privy part. Not a dim twilight, but a Sun at noontide, which shines from East to West all over the sphere of Heaven, and makes every soul come out as Adam from the bushes, by the voice of God: so clearly bewraying a man to himself, that for the time he thinks all other men see him pointed at by the finger of GOD.  
Q. How is it that the Law of GOD is the revealer of sin?  
A. That most Holy and wise God, who first contrived and uttered it, 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 to the conscience: and although there is no commandment in the whole book of God, 
Psal. 19: Psal. 119. Heb. 4.12. Eph. 5.10, 11. joh. 3.20.  which comes not from the same Author and spirit of light and truth, yet the Lord hath more peculiarly put this power of Enlightening into this his moral Law, as containing a more full exact and clear view of all sin, both in the Nature and penalties of the same: and according to his ordinance, so it worketh: not by the bare ten words & syllables, but the effectual Ministry thereof accompanied with the Spirit. And look what I say of light, the same I add of conviction also and her work: both are put into the Law by the same GOD whose fingers wrote it.  
Q. Is unbelief of the Gospel discovered by it?  
A. No, The Law is a model of the righteousness of Creation, in which there was no need of faith: therefore it only reveals those sins which make us guilty without a remedy, that it might drive us to seek a remedy. Yet we must not think it an imperfect light for this cause. For as no man calls the Rules of Grammar imperfect, because the Rules of Rhetoric are not in it: so none can call the discovery of the Law insufficient, because it reveals not the sins against the Gospel.  
Q What sins doth the Law discover?  
A. All sorts, by name Actual and original?  
Q. What need any more be said of thi●? have we not heard enough of the nature of Misery in the third Article, both in Sin and death?  
A. Even that we spoke there, flows from no other spring then the Law of God; only here we add this Article to that, for this cause: In that we only bounded misery within her Compass, showing wherein it lies simply considered. But when we add, The Law reveals sin: we mean as sin and the curse lies upon us, as we are guilty of it and cursed by it: the Law doth set the saddle upon the right horse, and so shows sin in her colours to the soul, that it might apply the knowledge of it to thee and me in particular: and this is a further work.  
Q. Well, proceed to the enlightening work of the Law about Actual sin: what is it?  
A. First, the Law in the spiritual Ministry thereof, do●h disperse those mists and scales of the blindeye, that suffer not light to enter. Secondly, It opens and gives light to the eyes to see sin in her true colours. For the first, According to the sorts of sinners, so doth the Law take away their lets of knowledge. Take three or fore Instances. Put case CHRIST had purpozed to enlighten a Pharisee in the knowledge of sin, he would have remmooved all the corruptions of the Law, and darkness of the text. They had established a Corban, which might free a child from the fifth Commandment: as their heirs the Papists at this day dispense with any murders, or villainies, if for their Catholic cause and ends. They had curtolled the law in point of her extent, confining her to some gross crimes, and taken away the key of light from the people about particulars, They had set up an exposition of their own invention: they had made what they listed to be sin, and what they pleased to be none: they had soothed the people up in this course, and sowed pillows under their elbows, thinking the law was given them to obey, and not to enlighten or convince o● sin. They had taken away four or five sins from the Law, (as the Papists now do the second Commandment) as ye see in point of adultery, and divorce of oaths and perjury, of justice and revenge, of love and charity, Mat. 5. ver. 27, 33, 38, and 43. What was this but to call light darkness, and darkness light? If then Christ had meant to give them true light, he would have scattered those false and base conceits and corruptions, as indeed his Sermon on the mount was chief to that purpose.  
Secondly, come lower, to those that live in the Church of GOD, many are ignorant, by mere want of means, as thousands of Congregations at this day are, though baptised. I remember the speech of a Reverend man, that once on the Sabbath, lighting upon a Company (as he was going to preach neere-by) who were some at football, some dancing the Morris, others quaffing in the Ale house, asked them, Sirs, why do ye thus profane the Sabbath? They answered him, Alas good Sir, we know not that we do ill in our dancing, or drinking: which drew tears from his eyes. If then GOD mean to enlighten such, he will give them a Ministry of light, to teach them what is good and what is evil. So to come further, put case a third soft hath some kind of light, yet still maintaining a civil, profane, or hypocritical course, what will the Lord do to enlarge them with clear knowledge? He will take away their bars also.  
Q. What are they?  
A. These or the like.  
First, Their prejudice against the light, and the means of light, and instruments of light, which hinders them from knowledge. They have perhaps a conceit, that its a needless thing, curious and unprofitable, a new fangled toy of some men: or very difficult to get, if not impossible: These Ministers and their preachings are but noveltyes, and might be spared, keep people from their callings: trouble the people's brains, and fill them with fancies: These and the like false principles of prejudice, Act. vlt. 22. The LORD will remove.  
Secondly, Their custom in darkness: they have lived as their forefathers, and done well enough: new matters are yrksom: also custom in profaneness which holds them from coming where any light is: for men are loath to know that which should unsettle them in their love. See joh. 3.19, 20. Men that love darkness, hate light, lest their evils be discovered.  
Thirdly, Their hardness of heart and purpose to live in their lusts still: For although order of law may compel them to Church, yet when they see that knowledge robs them of their lusts: they far as a bear rob of her whelps, and fight against the light of the Law, as Pharaoh against the returning waters: because their freehold is touched: lose their lusts, cozenage in buying and selling, deceit, lying, pride, revenge, they lose their life.  
Fourthly, That woeful dulness of edge and bluntness of spirit: by which they make themselves incapable of knowledge, Heb. 5. Especially of any main and material points.  
Fifthly, generalness or slightness, by which they please themselves to know the mere common sins which every one may read in great letters, running● and through e●s● seek no further: because indeed knowledge is not their aim, but their policy to avoid the shame of gross ignorance. A man that hath no more use of a Map, then to see the breadth or situation of Essex, will content himself with the general Map of that Shire: but if a man would have a due survey of some Town, what breadth it hath, what such a Lordship therein situate is; what lands, woods, pastures, hopgrounds▪ he will get a Draught of that Town, or a Survey of those particulars. So here: If God mean to enlighten a carnal, general, and formal professor, or he will take from him his general Map, and subtle generalities, whereby he detains the truth in unrighteousness, and reach him a more special Map of sin to study upon.  
Sixtly, He will remove his sefelove, by which he is loath to be informed in truths: his partiality and subtlety, which suffers him not to hear 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 and so he shuns particular light of things, which might prove either against his lu●ts, ease, credit, or course in evil to understand. If a man be a good justice, he is willing to know the Statutes and be informed in them well, that he may be able to punish sin to purpose: If not, he is willing not to be informed of them. So is it here; but if the Lord will enlighten him, he will enlarge his Law to him, and him to his Law, that he shall be gladdest, when he meet us with the most distinct and clear light. And so I might be infinite: let this view be sufficient for this .  
Q How doth the Law give light to the eyes in knowing Actual sins?  
A. Both in themselves, and in their penalties.  
Q. In themselves how?  
A. Sundry ways: some of which (and the chief) I will note, by them desiring the wise Reader to judge of the rest.  
First, The Law doth present the soul with the authority of GOD in commanding, and sets up herself, not in the senses or back parts of man, but in his conscience, the most privy chamber of the soul. This no law of man can do. No, nor can any destitute of the law, be truly seized in conscience by any sin. But the Law sets up the Lawgiver in the conscience, presenting him to her in all his Sovereign justice, wisdom, and Power, that so, she may esteem of sin, not as touching man, but trenching upon God in all his attributes. This is a great discovery, and causes sin to be conceived as it is, not as the passing act seems, which gins and ceases with time, but this is infinite in time, merit, extent, and scope, because against an infinite God. For example. An ignorant man having hurt his neighbour, looks at the sad consequent of the fact only, how he hath hurt him in his name, cattles, wife, goods, and so the damage is the sin to him. But the enlightened conscience looks at the Lawgiver: knowing that not man, but God hath made the Law against hurting man: man is the next, but God is the chief and last object of his sin. And therefore God must be agreed with, or else conscience will keep it upon God's record to appear in due time. And, put case man would be appeased, yea is satisfied, yea, perhaps man's Law is satisfied by the death of the offendor, yet GOD still must be compounded with, as chief offended.  
Q. How secondly?  
A. It presents itself to the soul in the coherence and consent of the law. This no man can see except enlightened. S. james clears this, jam. 2.10. He that breaks one, is culpable of all. Meaning, that such is the chain of the law, and so are the words couched together, that being by one and the same spirit ordained, he that brakes one, violates all: as he that breaks any link of a golden chain, breaks the coherence. Men think otherwise: But as he who breaks his neighbour's fence, trespasses him aswel as if he ranged all over his ground, because the bond is broken: so here. It were strange to tell a drunkard, he broke more than the seventh Commandment. But to tell him that he had broken all (as indeed he hath) were strange to him. Not perhaps in actual deed: but yet in power and effect, because he hath broken the bond of that God who hath made all the rest. And yet there is a further thing in it then so: for in a sort, some actual sin breaks all. As one hath described it in covetousness, so might I do it in drunkenness. For what drunkard makes not his cup, and companions, an Idol? what cares he for God's worship, daring to be drunk in an Alehouse, within the sound of the Preacher? What conversation toward man looks he at in family, neighbourhood, oaths, vows to God or men? What Sabbaths doth he not break? What parents and Magistrates doth he care for? but rather undoes the estate of the one, and contemns the censure of the other? What cares he in his cups to break the head of, yea, to stab his fellow? What uncleanness and bastardy is he not guilty of? What booty by the high way will he balk, and perhaps with bloodshed, to get money to drink? What lies and slanders? what colours and shifts to defend his villainies and cover his sin, will he forbear? This is meet to think of, to open the harmony of a law. But however this be, sure it is there is no sinner, not only gross; but even secret, who is not guilty of all the Law in the breach of any Commandment, because his undue carriage fights against the Lord of the whole Law. The discovery of this light might be as much as some men's souls are worth: for what is the speech of men? As for unrighteousness, I ask GOD no mercy! As for stealing (saith one) or for adultery (saith a second) or slander, or murder, or usury, I never fear what GOD can allege against me! Indeed such, or such a sin I ask him mercy for! Well said: but in the mean time it's no thank to thee: GOD and providence suffered thee not, for th●● wouldst have broken all aswell as one, thy heart was bad enough, if he had not limited thee! Oh, this light well received, prepares way for conviction.  
Q. How thirdly?  
A. The Law discovers itself to the soul in the point of her Royalty. So Saint james calls it, Chap. 2.8. 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 with GOD in this kind. Oh! it's a great discovery of error! the hear● of man is proud, and soon exempts and dispenseth with itself by some privilege. But this Royal Law is impartial. As a glass will show a Queen her spots aswell as a poor woman. Paul labours this point, Rom. 2. against the jews privileges. No difference with God. All, both bond and free, Barbarian, Scythian, jew, Gentile, none excepted. God hath shut up ●ll under one disobedience. Oh, it's a great abating of a proud heart! One sin, one hell, one wrath, one Tophet for Princes, for subjects, for learned, for idiots, for noble and base, for Pharises, and Publicans! This cuts the comb of the sinner! Psalm. 149.8. He bindeth Kings in Chains, and Nobles in fetters of iron! Neither can the poorest escape at a little mash, nor the richest at a great. Again, his Laws are no cobwebs. Apply this (as it is the scope of the fourth Article sup●à) to thyself.  
Q. How fourthly?  
A. It discovers itself to the sinner in the point of integrity, and soundness of her light: That is, opens sin to the soul in one kind aswell as another. Such is the corruption of Adam, that it will suffer much of the body of sin to vanish in the survey. If sin be either of knowledge or ignorance, although knowledge shall be of some note, yet ignorance will vanish. If other sins be of omission or commission, omission sins will fail in the reckoning. If again sin b●e of presumption or infirmity, Sins of infirmity are nothing. If presumptuous sins be either of particular presumption, or or total revolt. Particulars seem nothing to a self-loving rotten heart. But where God enlightens, lo, he discovers sin in all her sexes, male and female, strong and weak, remembered & forgotten, ignorance, or knowledge; and in a word one and other; And this also is a great discovery: for want of which, many a soul never comes to the bar of God's conviction. But now, this rule will not only tell the soul the differences of these: to wit, that one is of greater crime than other; one may both omit and commit sin, and yet know neither: he may sin of knowledge, yet not of presumption necessarily, because he may be prevented by fear, Satan, violent lust, and not voluntarily consent: he may also presume with a different heart: yet the least of these in their nature is damnable.  
Q. How fifthly?  
A. The Law reaches forth to the soul her key of knowledge in the point of her extent. She who hath her Lady's keys, knows all, and can fetch out of each box. So cannot the poor droil in the kitchen. So, this is the privilege of one that hath the Law to be hers. It is a great piece of the light of the Law, to extend itself in the soul to all parts and degrees of sin.  
First, in point of spiritualness of the Law: teaching us not to rest only in open, gross, moral offences, but to go to spiritual wickednesses. The Law is spiritually moral aswell as externally. Thus Paul, Rom. 7.12. The Law is holy and good, I sold under sin. And 1 Tim. 1.5. The end of the Commandment is love out of a pure heart, good Conscience, and faith unfeigned. Then it must be very spiritual: and aswell meet with infidelity, hypocrisy, unthankfulness, impiousnes, profaneness of spirit, security, hardness of heart, contempt of Word & Sabbaths, etc. as open kindness of life, riot, stealth, or adultery. And so also it enlarges the chief breach of a Law to all lesser degrees and steps to it. As the sevench commandment reaches not only to gross incontinenty: but to intemperancy, drunkenness, riot, voluptuousness of senses, etc.  
Secondly, her Inquisition and Search: For the Law, Heb. 4.12. is very searching and piercing, divides between the joints and marrow, dare and can go to any part of the whole man, and fetch out any poizon out of any corner; hath an unlimited Commission from the Lawgiver, to fetch out and bind any malefactor: not only seen and manifest words and deeds, but also, the most retired and close thoughts and intents of the heart: the Power of GOD is with his Law to search for the King, all vaults and dungeons, and nothing is hidden to the eye, no more than the earth to the Sun. Sins of great consequent evils, or less small sins, in men's esteem, and great, still, and crying; hidden from man, and open to his view: granted, or defended: carrying colour or condemned by the world; Old ones, or new: in a word, The Law inquires upon sin, according to the Anomaly of it, not only the circumstances. And this was our Saviour's chiefescope in that holy Sermon, Math. 5.6, 7. Chapters, correcting those base limitations of the Law which the Pharises made, tying men only to a gross literal sense.  
Thirdly, in her aggravating power: whereby she enlarges 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. which I do not speak, as if all sins were alike, but because all are sins and culpable.  
Fourthly, in her Purity. The Law doth not go to tell the soul of each sin: but sets the Mirror of God's pureness before her, that she may according thereto, discern and judge of sin: good and bad, ●rue and evil. Truth (we say) is a Rule of herself and her contraries. There is a secret pureness in the Law, whereby the soul discerns an evil in things which the world sees none in: and again, sees none in some, wherein an hypocrite sees much. For the former, A soul that hath clear and thorough light in himself, is a Law to himself in some things of specialty, and accuses itself for the departing from the pure manner, ends, ground, and measure which GOD requires: as sometime in the keeping of Sabbath, in use of liberties, in speech or silence, in doing or abstaining hath a Law within him: not so much what this moral precept bids or forbids, as, what the pureness of it imports. So that look, what sorts most with will, flesh, case or the inclination of nature, she suspects: yea even in doubtful cases, yet withdraws (for safety) rather then ventures upon terms of her own, abhors appearances, as well as substance of evil. And as in matters of God, so in matters of men, this Pureness Rules the case, when perhaps no Law is at hand, as Phil. 4. Finally brethren, whatsoever is Holy, whatsoever pure, honest, of good report etc. An heart enlightened can better judge by this Rule then any thing, & sooner espies what is honest, savoury, than any other can d●: yea and by this, casts off all those base additions o● man which want a word, and therefore although they carry a show of holiness, yet are base copper coin, both makers and creatures, as Col. 2.23. being far from pleasing GOD, for lack of a word to carry his pureness into them. This I thought good to speak of the l●ght of the Law: to give a taste of the rest: for a wise Reader will guess at the Lion by the paw. Only one thing I would add, that ● of these latter things I would crave the Reader to make use of in the fourth Article of the third part, so far as it may serve for use of Christian direction: and so I shall there spare this labour.  
Q But is all this light requisite for a soul which seeks conviction? or may less serve?  
A. I answer, I do name these, as helps to serve the work of the Law in conuncing, not to forestall the work of the Spirit. The more sound light the soul hath, the better: howbeit God is free to work in what way and measure he please. It's one thing to say what light the Law can afford to some (and doth) toward conviction: another, with what degree it may please the Lord to be content to work. He can use these helps, or perhaps the sight of original sin, to abase a wretched heart with, greater light or less may serve him, as he pleaseth. But the truer the light, the sounder the Conviction. The Lord doth in this case, as the state of the soul best admits sometimes keeps away exceeding light in all these, lest the sule should lie oppressed under her burden: culling out some sin with due circumstances of vileness and shame, to bring the soul upon her knees in a most kindly manner. He nis or bound herein.  
Q. How doth the Law present the Penalties, with light to the soul?  
A. To add so much here, as may make up that of the third Article: this I say, That the Lord shows the like power, authority, and efficacy of light in these as the other: He takes away all distinction of venial & mortal from a man: presents himself to him in his full justice of revenging all sin without exception: removes all cavils and subtle extenuations of punishment aswell as of sin; makes all sin appear mortal to the soul without Christ, & venial with him. Tells the soul, Deferring of punishment is no remoovall of it: That some sins go before, some follow after, but all meet earlyer or later in judgement, Eccles. 12.1, 2. 1. Tim. 5.24. That all sins deserve all punishments. That the least cost the Lord jesus his blood, and he that believes it not, shall pay for it in hell: That God doth indifferently hate and punish all: Tribulation and anguish is to each soul that sinneth: Cursed is every one: There is no lying hid from God's eye: no shift, or evasion besides faith and Repentance; No amity or Combination of sinners, no joining hand in hand, no counsel can prevail against God, who hath all penalties and executions in his hand to work by. That the Court of God is not as the Popes: no Relaxations, Commutations of penance, Dispensations to be had there: That the having our hell here, is no Release or Heaven for hereafter: but, if we have not had here, we shall there have all: if we have had here, we shall there have the full sum of punishment, without Christ. And by this the Lord prepares the sinner for conviction, following in a far deeper measure, as in the point of terror shall appear.  
Q. How doth the Lord reveal original sin to the soul?  
A. To add a little of this also to the third Article, the Lord doth this many ways. First, by the special terms of his Word: Secondly, by comparison of actual sins. Thirdly, by the properties of this original.  
Touching the 1. the Lord is in no one thing so emphatical, as in the names he gives to this poison. He calls it, The Old man, 
Rom. 7.1, 2 Rom. 7.7. Rom. 7.23, 24, 25. Gal. 5.17. Rom. 8. ●.  The flesh, Lust, Concupiscence, The law of the members, The Law of sin reigning in the members, The Old husband who hath the wife in subjection, The body of death, and the like. Which affectionate terms sought for the nonce, do fearfully lay forth this corruption, to be that which men little think for. For why? What a tame, still, close, and harmless thing seems this sin, being yet, if once stirred, a raging Tiger and wild monster? What do these terms imply, ●●ue that, this sin is the Do-all in the soul: as she will, so it must be, and in a word she is all sin, both the length and depth of it: all that is in sin is in her. And therefore except the Lord jesus had been made si●ne (note the word 2 Cor. 5.21.) for us, aswell as sinful, he had never satisfied: his expiation being chief for sin in her Nature, and for the Acts by Consequences in which respect he is truly called the second Adam, made the sin of Nature by imputation, that he might by his nature of Righteousness & suffering, both satisfy for it, (the loss of God● Image) and then restore it. Look upon these texts, and meditate of them.  
Secondly, by comparison. For when the soul hath had the view of actual sins be●ore, as most irksome, and now comes to see greater abomination than these, as the Lord tells Ezekiel, Chapter 8.15. Oh! how out of measure sinful seems it to the soul? how doth she cry out, miserable man! for market 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 cur●ed double and triple. No sooner do I get out of one actual sin, or set good duties against bad with some hope of ease that way, but the Lord beats me down by my inward nature of sin! yea when I would fain comfort myself in my duties, and suffering, and prayers; Lo than my very clothes, this venomed shirt upon my skin, 
job 9.31.  defiles me, & turns all honey into the gall of asps. Indeed God hath freed me from being a worldling, whose hope is below, from a covetous miser, 
Phil. 3.18.  whose God is his Mammon: I am free from open uncleanness, and inward hypocrisy, and profaneness of heart: but Oh LORD, the nature of these things dogs me: sometimes the wolf of my nature makes me feel small difference between myself and these vices! The nature of loving pleasures more than God, the nature & savour of a proud vain heart, of distrust, of worshipping God unsavourily and for form, of self-love and ends, doth so dog me, that its worse ten fold then the breaches themselves. Yea, and the more I seem to affect the contrary, the more Satan dogs me with them, thoughts, desires and endeavours after them, (if it be so, be glad) yea, and self-love with them so blindfoldes me, that often they seem to please me, and make me be as I would be, and by the suddenness of the darts and assaults, prevent my armour, and so foil me, and lead me captive. So that we see the sting of nature, if duly weighed, is fare greater than of actions.  
Q. Proceed to the third, How doth the Law present the properties of original sin to the soul?  
A. By ripping up the body of this death, and showing it what is lust, Rom. 7.7. etc.  
First, Showing it to be sin in an eminency of being. 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 sin, or any, as impudence, vanity, pride, resolution, disdain, 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. That wherein a quality is first, that is eminently worst. As coldness in the earth, dryness in fire, heat in the air, and moisture in the water. So when a judge is unjust, in the place of equity, he is eminently unjust. Even so here. All ill qualities are first planted here: and its sin in the Spirit, in the place of excellency, even of God's Image. That whereby another thing is qualified so or so, that itself is much more so qualified. As we say, Those woeful, desperate Traitors in Gunpowder treason, were so and so desperate, rebellious, cruel, fierce: but by whom were they made so? by their father Garnet and grandfather the Pope: Garnet and the Pope then must be much more so. So, all the poizon of actual evils, is seated in the original, after whose copy they writ.  
Secondly, The predominancy of this sin: both in matter of fullness and force: for fullness, it hath all sin under it, and in it, as the perfect body hath all the members: so this dead rotten body, contains fully all dead members of hypocrisy, uncleanness, etc. in it. As the word used by Divines proves: they call it the 
* Fomite●●  Fuel, meaning of the fire of sinful acts. Great farms have and keep great fires, because of the plenty of wood they have to nourish them. This is the fuel that maintains all fires in the soul, in hall, kitchen, and parlour, sins of pride, sins of common formality, sins of base lust: all are kept upon the altar burning with this fuel, which is set on fire itself by hell. So, of forcibleness also: therefore Paul calls it a Law. Prince's rule strongly by their laws, they are as a soul wholly in all and in each part. Nothing so forcible: there is a necessity in a law. It breaks down and carries before it all opposites, word, threats, dangers, all counsel, persuasion, cannot hear, is incorrigible, unchangeable as the Law of Medes and Persians. It carries the soul to her trade with courage, force, resolution, and irresistibleness; being the pillar of Satan's kingdom, ruling as a strong man in sinners, 
Luk. 11. ●1.  and keeping all in deep peace.  
Thirdly, it is perpetual. 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?  
Fourthly, It's an overflowing, and yet a cruel evil (as necessary as it is, & as forcible.) Fire & water are ill masters, but they burn and overflow naturally: even so here. As in breaches of the Sea, we see tops of Steeples, and of Towers under water: so, this overflows all the Image of God in us: This sin goes in the hair and stream of nature, and therefore it's called Concupiscence and Lust, james 4.5. The spirit that is in us, lusts to envy: it pleases us, because it is naturals, and hath a self-loving persuasion which carries it smoothly, and unsuspiciously, and by privilege: It is my nature to smite when I am angry: i●s my nature to be soon ho●: it's therefore the more dangerous and cursed. It's like bread of deceit, and stolen waters, which are sweet: And this appears, if it be crossed: it rages and f●●ts: As Rachel, Give me children, or I die: so here give this old man, this lust, children, and store of ill fruit, or else she is mad: for she is a fruitful harlot, above all other.  
Fifthly, The Bondage of it. It binds up the soul in death, hardness, insensibleness, incapablenesse of any good, averseness to all means of Grace. As we say of sleep, it chains up all the senses: so this all the powers and members in utter feebleness and unableness to make towards GOD; Mind, judgement, Will, Affections all asleep, Ephes. 5.14. Awake thou that sleepest. It's the sleep of all other parts, and the Nurse that rocks them also, and the Cradle they all sleep in: yea brings in an utter disability, languor and decay of all parts, loath to stir, and counting the anguish of their bondage (by custom) another Heaven. As the Israelites cared sot no Saviour, because so saped in slavery. And lastly, Not only an utter impotency to any obedience urged by the law: but so rooted a languor, as rejects whatsoever GOD might impose: in which respect, even the unableness to believe, is chargeable upon original sin, in respect of that opposite contradiction of it to all, not actual charges lying upon the creature by law only, but possible to be imposed by the Gospel. And this for a brief view of the laws discovery of original sin, especially in her properties.  
Q What use is there to be made hereof?  
A. Manifold.  
First, 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 fare from the possibility of sound knowledge of their natural estate, by either actual or original sin: their rotten grounds (of which suprà) are direct against it.  
Secondly, Beware of nouzeling thyself in places under ignorance, or to abide ignorant under the use of means: bring not God a Sacrifice, that wants this eye of knowledge of thy sin. Else no conviction, no terror, no need of Christ can follow. Beware of foul sins, lusts of ignorance, resolution to hold them: lest God smite out the eye of knowledge. 
1 Cor. ●. ●.  Had they known the Lord of life, they would never have crucified him. Ignorance is a necessity of Misery. If thou knewst the gift of God, etc. john 4.10. Oh, that thou hadst known the things of thy peace! But, alas, hidden! Think not by ignorance to sleep sweetly under all terrors! 
Luke 19.42  Such a sheep will have a sad walking. Psalm. 58.4, 5. Be not as the deaf Adder. Psalm. 32.9. Be not as the Horse and Mule. Beware lest GOD leave thee to thyself. He that is ignorant, let him be so still. Remember, although knowledge is not conviction, yet conviction cannot be without it.  
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. Esay 8.19. Should men go from the living to the dead? Oh ye silly ones, go to the law and the testimony! The Lord that made the Law, hath put this gift into it, to be a Schoolmaster, to send ye by the eight of sin to Christ? Refuse not the Lords discipline in this first kind, else never seek further! Oh, how many poor wretches that knew not the right hand from the left; if they knew sin, what it were to break a Sabbath, to play the drunkards, 
jon 1.4.  etc. How glad would they be? Oh, shalt thou neglect the means thou hast, and stand up to the chin in waters and and dye of thirst? 
Prou.  If without knowledge the heart be naught: what is it when men wil● not come to the light, lest they should see it? and shun the net, lest they be taken? Oh, beware both of pharisaical making more sins than God ever made or cutting off those which he hath made, from his roll and Law! Oh ● its now come to this pass, that, except the Lord put some bitter real rods of affliction upon men, the L●w is made as a Scarecrow in a field, to the birds, out of the nose whereof they will pick straws! But know it; no affliction without the Law can discover sin.  
Use. 3 Exhortation to all that would be kindly convicted; to come to the light  sound information of sin. The want of this will be a slaw for ever in thy religion: they who never knew themselves, 
Psal. 119. ●18.  never were humbled ones, nor believers. I discourage none for measure: That light which makes all manifest, is enough, be it never so little, if sound. Read Act. 2.37. Those jews had pierced CHRIST upon the Cross, but saw nothing amiss, till Peter's Sermon: that was above all Cross or Crucifix, and truly enlightened and convinced them! Zech. 12.10. GOD hath blessed his Law with better light than the Pope can bless all his Agnus This, or grains, or the like, to gage and search the conscience: Oh! do not kick against it, but Speak LORD, for thy servant hears! Let this light of GOD be attended, yea dressed by thee morning & evening, that no sin may escape thee! This Aquila (as mean as it seems, I mean this Law of God) must teach great ones, Apollo's learned Doctors, and all sorts, to become fools, that they may be wise. 
Act. 18.26. 1 Cor. 3. 1●  Especially be able to say with Paul, in Holy praise to God, I had never known lust, had not GOD'S Law said, Thou shalt not lust. Oh! let hypocrites curse it to the pit of hell for a Puritan Law: but know, except they be her Disciples, hell must be their portion: for she hath chains to bind the proudest despizres! Oh! bless God that ever so cleared the Coast and the troubled waters of thy own conscience, that thou camest to see this Nature of thine to the bottom; For the want whereof, I dare say, thousands band upon the land of self-love: never coming to know what an enemy she is to conviction, and to ea●●h?  
Q. Before ye proceed, What is the use of this branch?  
A. First, that every one who seeks the true end of this first part of the Catechism, do willingly open himself and the door of h●s conscience to the light of this Law, coming into it. Yet I have said, no one of the former five Articles can be known to a man save by the Word, and especially the law so to yield up the soul to the clear displaying of thi● ordinance. For although nothing can be hid from it, yet it may still be hid to v●, if we stop our own conscience, and keep some beloved just in a cloister, which will see no light. Let the Law have her honour in our hearts, that we do truly and savingly see whatsoever the former five Articles said of sin: consenting to all, That they are true. Chap. 1.24. Saint james saith, A fool seeing his face, goeth and forgetteth him. Beware we do not so: but if ever we would come to the mirror of the Gospel, in which we behold the face of God plainly, let us make way to it by S. james his Glass: Divide not the things which GOD hath put together. Although the Law have no Christ in it, yet the Maker of it uses it as a Schoole-dame to him: Let her then point at every l●tter in the Crosse-row, and rip up every error, and distemper: 
Gal. 3. 2●  do not abuse the rule, nor crook it wilfully as Pharises, to mistake the sense, to hide, to descant upon and to diminish or excuse any evil, but let it be the Lords light set up for the ends that follow. Detain not this part of the Word in unrighteousness, lest thou never come to the next step, but perish in a twilight for want of a clear discovery. We are loath to be informed of that, which when we know, we are loath to renounce: Grace gins at the root of enlightening. Examine thyself in thy uprightness herein.  
Secondly, it layeth open the unspeakable justice of God in suffering such darkness to spread over the world for so many ages, and still in many nations, who sit in the valley of darkness. We have many travellers into those Indian parts, who in the beholding of the faces of savages, should tremble to think, that the Lord for so long should not regard their ignorance, when yet he suffered a great part of the other Asia, Africa, and all Europe, to see light. Oh poor wretches! what can the dim light of common conscience help to discover darkness? how merry are they in assured destruction? and how should it yearn the hearts of Christians to behold them? As for the state of thousands under the government of Protestant Kings, who having Baptism end the Bible in English, yet never had the blessing of a searching Ordinance, what shall we ascribe it to, save the wrath of GOD upon a woeful Nation kept, and content to be kept in darkness, because their works are evil? Both the leaders and the led must fall into the ditch.  
The last use thereof may be instruction to teach us how deep a blindness is cast upon the soul, in point of discerning her own sin and danger. Nothing is further off, than the reflex of our own corruption upon conscience: nothing more tedious then to be it form of sin in the kind. He that comes to tell us what we are, is our deadly enemy: and many professors have gone many miles to get them a Preacher, whom they have persecuted, when he hath taught them the mystery of iniquity in themselves, their privy pride, hypocrisy, spiritual wickedness of unbelief, ignorance and love of the world, but especially their old Adam, placking their muffler● from them, and laying them naked, and awake to their own conscience. Oh! it is the joy of the unregenerate man, when he can make himself believe he is not the man, he yet knows (or may) that he is. 
jer. 1●.  Alas! sin lies deep, and Who can gauge the deceit of the heart, s●ue only the Lord, and the spirit of the Law which divides between the spirit and the soul?  
Therefore how should this teach us both Ministers, and people, to loathe all generalities, and to learn the Law in the true sense, and the through-enlightning of it? It is a foolish speech of some, who desire that they might fall into some gross sin, to humble them by. But (howsoever the Lord awaken some by the loud cry of their foul sins, as drunkenness, blasphemy or the like) surely that which is likest to prevail with the civil and moral sort, is, the enlightening of the tenth Commandment. For they can wash off actual sin, which colours as fast as they offend, laying good against evil: but when the spring of their cursed nature appears, which runs upon them continually, I say then this body of death will do it. 
Rom. 7.24.   
Q What is the second work of the Law?  
A. This conviction (which I call the second work of the Law) is twofold: partly concerning the judgement, and partly the soul or whole man: the former I call simple conviction, the latter, conviction with terror. Touching the difference whereof, note well. When once the soul is throughly 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: this differs from light, be it never so particular because it is light with application to the soul's self in special. Again, having been thus convinced in conscience, I am this sinner, if the Law still work, it proceeds to the second degree of convincing; Which is not only an application of sin to herself, but a due yielding of the soul to lie under the bondage and fear of punishment belonging to such a sinners woeful estate. A man may hear, and not so much as be enlightened. He may have great light, and yet never be convinced in conscience. He may be convinced, and yet never be duly held under any true bondage, as we see in Saul and others. But the Law works all.  
Q. What then is this work of Conviction by the Law?  
A. It is the second work of the Ministry of the Law, by the efficacy whereof, the soul believes 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. For why? when the poor soul sees that the LORD hath reached her out the Key of light to see the wonders of his Law, to ●o idle ends, but that hereby she might go further, and apply it to herself, confessing herself to be ●he party: what hath she to do, save to let all other guilty ones pass, and to pass sentence upon herself, confessing She is this miserable sinner? Neither can any thing h●nder this proceeding, except it be a lewd heart that is unwilling to put her neck in the collar, and so, detains the truth & ●ight of the Law in unrighteousness. But if the Law can prevail, this light shall prove believing and conviction. See Ephe. 5.13 where the Apostle saith, The light doth argue, or convince. For that disputes thus, That soul which is thus sinful and cursed, is truly mi●erable, and so abides of herself. But I am thus sinful and cursed, Therefore etc. The assumption is conviction. The conclusion is terror. Conviction argues so strongly against herself, that she reflects the light of the Law upon her conscience, making it her accuser and judge, and stopping the mouth of the heart from gainsaying, or kicking against the pricks. Thus was it with Paul, Act. 9 hearing that voice, I am jesus whom thou pe●secutest: he fell down and asked, True, Lord, what wilt thou have me to do? Thus the murderers of Christ were convinced by Peter, they were pricked in their hearts. This followed they believing the fact, Surely we have pierced the Lord of life? This was tipified in the handling of the Leper, after the due view of the Priest, levit. 1●. 45. he was to lay it to his heart, and cry out, Unclean, unclean. To this purpose, Paul speaketh. 1. Cor. 14.28. But i● ye speak in a known tongue, if an Idiot come in, he is convinced of all, and cries out, God is in you of a truth, I am a woeful wretch. Thus Peter was in special convinced of his baseness, Luke 5.8. Lord, depart from me, a sinful man! And David by Nathan, 2 Sam. 12.13. I have sinned. ●o 1 Cor. 4.2, 4. We manifest ourselves to the consciences of all men: that is, preach so: that we convince you of the truth. So john 16.8. The spirit, (meaning in the ministers of the law) shall convince the world of sin: their conscience shall not be able to resist the truth of it.  
Q. How doth the Law effect this conviction?  
A. As in the former work it removed darkness: so in this it removes three lets especially first, Deadness of spirit. Secondly, S●oth and ca●e. Thirdly, Subtlety and hollowness: And contrarily puts a quickening, and a diligent and plain consent to the light, into the soul. These it doth by a further power of the ordinance: by the benefit of the key of light, grappling with the spirit of the mind, and wrestling with it to unlock the bar of it, and set it Wide open, that it may confess herself to be this party.  
Q. What causeth this deadness and hardness in the spirit, to be convinced?  
A. 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 the end of the Law in enlightening. That which our Saviour, joh. ●. 19, 20. speaks of evil works, that They will not come at the light: may be as truly said of this also, They will not suffer the sight to come home to them, in the reflex, application, and seizure of conscience. It is as if an unhappy boy, while one is grafting a tree, should throw a little pebble between the cleft, tha● the sire and the stock might warp asunder. So here: corrupt lusts by the sweetness do let the Word (although clearly know●) from closing with the conscience, so that the Law and the soul are two, and come not home one to the other.  
Q. What is sloth and ease?  
A. Lose incogitancy and carelessness, by which men run up and down with light, as the dog with his chain broken lose. So doth a slothful heart even cut its own throat, as Solomon saith, 
Pro. 1.32. jam. 1.24.  Ease slayeth the fool. To this purpose St. james saith, He is as a fool, that beholds his natural face in the Glass, and the spots of it, but forgets that they are his spots. If he did mind them, he would be afraid to show them: and would go wash them off. The obedience to this hard convincing Master, is harsh: men are content to forget it: at least, that goeth out of mind alone, through loathness to fall to it, and then comes the Devil, and puts in business that must be done, pleasures, company, when yet the heart saith, There is a better work would be done: and indeed, if it were pleasing to the flesh, it would plead to be done. But now ease and liberty plead against it, and put it off, saying, One day I willbe serious, but the heart is daily worse and worse to it. For why? All other work should be set aside, to follow this, while the heart is upon kindling of thoughts and desires to it: lest the quenching of this spirit do make the heart utterly unsavoury to it. Thus Math. 13.7. Cares of the world, and pleasures choke the Word that it dies. Oh, men say, They cannot dwell upon a thing so long! But it is your giddiness and vanity, which sees not what a jewel they forgo for a shadow, which after will sting them without remedy. As the Prophet said to him who let his prisoner go which was to be kept, excusing it, That while he was talking of this and that, 
1 King 20.40.  he slipped frō●im Thy life shall go for his: so I say, This vanity & ease will slay the fool.  
Q. What is subtlety and slyness?  
A. The worse of the three, viz. when men pretend that they have received the light to believe it: but they lie, and their false hearts are defiled with some secret root of bitterness, 
Heb. 12.15 Num. 22.21  which will not suffer them to be plain. Examples are plentiful. When Baalam would needs go with the men, against God's charge, the Lord set his ass to convince his folly: and again the Angel stopped his way, so that he dashed his foot against the wall. And thirdly, the Lord oppozed him: but he was so set upon his wages, that he answered his very ass and smote her. What was the cause, but a false heart pretending to do no other than God bade him, but in truth meaning nothing less? The like estate are all hypocrites it, who have their pangs and devotions, oft promising that they will do as th● light calls for: but in secret keep a false measure and soothe up themselves, as they are, wanting truth to do it. And there is nothing more perilous than this, to dally with sin under pretext of religion and zeal, when yet the heart is utterly loath to take the point of this knife into it.  
Q How doth the Ministry of the Law grapple with these?  
A. 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 herself. Some view of this briefly I will give to the Reader, and so come to the use. Thus then: the Lord doth aim at this (where he will convince) not to suffer the soul to lie in her half convincing, but beats her off from all her subtle shifts, washes off her Colours, and puts her to silence, that she hath no more to gainsay: and this he doth many ways.  
First, By entering into a solemn judicial course with the soul, and applying the light to her by particular evidence giving in against her, that she is this child of death. Take an example. While the Thief hears the judge give his charge to the Country, and enlighten the Country in the Law of the Land, he gives way to all, but is no whit troubled, because it's not brought home to himself, but in general spoken against all thiefs, murderers, etc. But when the sail is delivered, this Thief called and examined, how then? will his pleading not guilty, serve the turn? No. The judge calls the witness, reads the confession, sends out the jury, who bring in a verdict against him. And how then? Oh! than he is convinced and cannot deny, but grants, I stole it, my Lord, I broke the house, I shed blood. Thus the Lord deals here: will not let the sinner alone, but dogs him with his light: dost not remember the time, the place the odiousness of such a villainy? Canst thou deny it? Sp●ac●●ruth and shame the Devil! I know thou hast no power to deny: confess it then and discharge thy conscience, give God the Glory. Oh! when the Lord means to go through y to work, he will suffer no lust, no sloth or falsehood to k●●pe ●ff●● es ule from her light: But (will she, nill she,) in shall not only almost, but altogether be convinced. Now, to br●●g the light and the soul close together, is the great wisdom of the Spirit in the Ministry of the Law. Sometimes he first insinuates into the heart, by slight and cunning, ●nd traps the soul ere it be ware, in his net. Thus Nathan comes upon David with a parable of another matter, that he might the more freely speak his mind: and ha●ing so wound in, falls upon him avoidable, Thou art the man.  
Secondly, Sometimes he takes the soul napping in the midst and heat of her sin, while the scent is fresh: Thus he dealt with Saul: would not suffer him to lie three or four times over, First. I have obeyed. Secondly, These were reserved for sacrifice, the rest slain. Thirdl●, I feared the people, etc. None of his tricks would serve, What then means the bleating of sheep, and lowing of Oxen? Can dead cattles bleat and low? He took him in the manner.  
So thirdly, by contesting with conscience, and urging her to speak truth upon her experience, Rom. 6.21. What fruit had ye of those things, whereof ye are now ashamed, etc. Now, in all these insinuations, the life of the convincing Law is unspeakably forcible, especially the Lord presenting himself, and speaking to a soul willing to learn. A second course is Violence and Necessity, when no other course will serve. This the Lord doth both by his Threats apart, and sometimes by the Addition of some works. Thus when Saul would hardly yield to samuel's words, he falls upon him thus, The LORD hath rend thy kingdom from thee, etc. this rend him from his base Colours! So that sometime the subtlest hypocri●e must cry cut, GOD hath gone beyond him! Thus Iosh. 7. No way to get out the sacrilegious thief, but violence. The Lord therefore causes the lot to be cast; and first finds out the Tribe that he was of. This would not search him. Next, he casts a second for the Family in gross: neither could this prevail. The third time he knocks at his Father's door; that would not serve. The last lot lights upon Achaus neck. And then, My son, confess, etc. 
Iosh. 7.  But before, there was no convincing him. So the Lord is fain to cast a di●ect lot upcn men's consciences, & so closely to sting them, that they are forced to cry out, and can forbear no longer: I am a man: the lot is fall'n upon me! Thus was it with him who was pulled out from his fellows, for want of his wedding garment. 
Math. 22.12.  Thus God dealt with the crazy consciences of those brethren of joseph: they were fain to be arrested vpo●●●ew and cry as thiefs, bound and cast into prison, threatened as spies, ere they were meet to be convinced for felling joseph: and then they could say, 
Gen. 42.21.  This is, because we heard the voice of our brother in the pit, and would not pity him. Thirdly, the Lord sometimes is fain to circumvent a sinner in his own course, and to bring forth the long-concealed marks of his sin to his face: 
Gen. 28. 2●  bidding him deny if he dare, Thus Tamar dealt with juda in his hypocritical severity: If I must needs be burnt, saith she, then go carry him these tokens, his Cloak, Staff, and Signet, ask whose they are? and then, Oh, she is more righteous than I! I instance not in these as if they were close examples of this kind: but to shadow out the truth. So also, sometimes by crosses. Thus Manass●● is said to be taken in the bushes: 
2 Chro. 33.1.  meaning, that when God hampered him with sorrow and affliction, he began to come home to himself. So the prodigal. And truly without such help, the Word works but little in these days, in which the Spirit of Grace and mourning is straightened. And lastly, 
jer. 31. 1●  sometime by patience and long-suffring, strange delyverances, great blessings (even in the worst estate) the LORD works some convincement, as Rom. 2.3.4. and thus Saul (in a pang) was convinced by David's innocency: Come again! 
1 Sam. 24, 19  Who will meet his enemy, and let him go? And that poor blind wretch, 
ver. 17.25.27  john 9 by his cure, when yet he felt no mercy. These I give as a taste, to show how the Lord pierces the dead lazy and subtle heart of such as having knowledge, yet, else, would vanish away in their own misery. By these, aim at the rest.  
Q. What use make ye hereof, ere we go to terror?  
A. Very weighty.  
Use 1 First, 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. years! But still the same men, and change no colour. We dream that we shall one day meet with it, as if it were some others error, not ours, that our hearts are so locked up! but alas! we are closely embarked in a secure ease, and as that woman, who notwithstanding her vile life, yet scorned and flouted away the convincing of Christ, till he pierced her to the quick. Oh, let us look to it in time in God's fear! 
john 4.10.  Tremble to think how thick conviction is sown, and how thin it comes vp● Doubtless if conviction must be the picklock, the body of people are fast locked up in their sins! men give good words, as Nephtals' but as light and feathery as ever! When Oh Lord, (shouldst thou say) shall that shower come, that shall fetch up the grain of my light, from under my dry clod? Alas! days of law conviction are passed long ago, we are for nothing but promises! If we should go only by sense, we might cease preaching. And sure, a good Minister should tremble to preach many promises, seeing so little conviction.  
Admonition both to Ministers and people.  
Use 2 First, to Ministers; that they pray & strive for the Spirit Branch 1 of conviction. It's God's gift. And one chief part is, to be Ministers of the Spirit, not the letter; the manner of our dispensation is more than our voice, and as much as our matter. We should labour to be so honest in our way, sincere, loving, faithful, tender to souls, denying ourselves, and having a sensible stamp of conviction in ourselves, that we might not wrong the Word we teach. It is not the rolling of speech, our loud words, but sincerity and simpleness of our scope, that must prevail, as Paul saith, 2 Cor. 4.2, 3. Oh, tell men, 
2 Cor. 4. ● Deut. 29.  If any hear the Words of this Law▪ and bless themselves with peace, God's wrath shall smoke against such! Do not blanche, do not daub with bad mortar, sow no pillows: but rather pluck off men's mufflers and vizors, and cry as those Boanorges did, Awake oh dead, slothful, suotill heart! Be not beaten off from this, by the people's unthankfulness, and repining; plough we with God's heifer, and he shall teach our tongues this logic. Study we ourselves first, than the Scriptures, and the Spirit of convincement shall follow us, which the w●●ld shall not resist. We shall be a sweet savour to God in all: 
Eze. 33.3, 4 1 King ●. 224  both who are saved, and who perish, if we do thus: else, we shall pay for their blood. Suffer no Sycophant to dissuade us, as he did offer to Michaiah. Though the wicked will say, We are informed, and have ploughed with other men's heifers: and we ●e●er speak well to them: yet in the end, faithful witnesses shall be honoured.  
Secondly, the people must be warned to shake off their Branch 2 lets of conviction. Let the righteous smite you: it shall be as balm. The poor man, whose imposthume was let out by an enemy, fared better by him, then by all his Physicians. Hunt out those three enemies before, and add a fourth of self-love. It is an Adder, which will not hear the voice of the charmer. The sweetness of usury, pleasures, lawful liberties, ease, will be as a Delila, to keep off the least conviction of the Law! How can I want such a sin! Who can prove such a gainful lost to be so sinful? Surely he will sting thee with it, as Delila did Samson, (when the sweet is passed) who now so enchants thee; and then most of all, when thou criest, The bitterness of death is past. Again, think not cch p●ng, or glimpse of light, or holding of a truth to be conviction: For so the Devil will betray thee, if ever thou be called to suffer. Nay, in thy ordinary course, thou wilt confess a Christ, but deny him before a Papist: Thou wilt say, Thy soul is more worth than the World, but stake it for a groat: Conviction is no opinion, but the overpowering of the Conscience. If the truth be no stronger than the Souls resistance, there is no Conviction; The Martyrs gave their blood for Transubstantiation: Which they had never done, had they not seen and been convinced of the issue of it.  
Thirdly, Examine ●h●y self about this weighty work of the Law, that thou mayst hope to go on more safely. Try it by these marks.  
First, By the love of a convincing Ministry, and loathing of the contrary.  
Secondly, 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! Hug the Chirurgeon that lanced thee.  
Thirdly, Shame and confusion for sin, Dan. 9 The Publican durst not look up. Peter bids Christ departed, for he was utterly confounded at the power of Christ. Thus they in Ezra. 10. under the rain of Heaven, so thou under this shower, Rom. 6 21. What fruit?  
Fourthly, By thy thanks to God, 1 Cor. 14.25. God is in you of a truth.  
Fifthly, Under thy confusion, till God raise thee up, Habac. 3. let rottenness enter into 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. A man once throughly shamed and confessing, is hardly after defiled, Lastly, let it end in true consternation of soul, and terror for thy sin: of which we are to speak.  
Q. What is the second work of Conviction?  
A. The second is of the whole soul, call●d terror and bondage. For when the former work of conviction hath prevailed: it works thus, that such a soul is as under an arrest, and seeing itself this sinner, this cursed one: he is thereby killed, and the spirit brought into terror and bondage. And this the Lord sees meet to add to the former, for else as a dog with his chain lose, so the conscience runs riot with the work of bare knowledge of sin. But if the dog be fastened to his chain, he is under custody. And this is that which is so oft spoken of in Rom. 7. when Paul saith, When the Law came, I died. Meaning, in spirit and conscience. That self of jollity, ease and security which sin afforded, was nipped and quashed, and in stead of it, a sad item given to the soul, taking 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 dogs her and wounds her as fast as she licks herself whole with all her duties, or abstinences, and works, and shifts, proving her a slave sold under misery, and showing her a nature, a world of sin and woe, to bear down all her morality and hypocrisy. An heart under this bondage cannot be styled with Rattles: the Spring comes so fast, that there is no stopping it by the wit of man, till a stronger stream turn it back. The like speech is that, Sin by the Law slew me. He means not any mortification, but he touches upon that point of the iol●inesse of a sinner, who (that sin might be out of measure sinful) prides himself in his estate. This pride the law resists, let's out the rankness of it, and abases it with terror of hell and wrath. And that in so great measure of times, that when God leaves them from hope, they wickedly bereave themselves of life. And yet this is not grace: but in the elect a seed of it: without which the Lord were no more fit to treat with them about salvation, than a Smith to meddle with a wild horse: but when he hath cast him, he can handle him at pleasure. 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 or 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.  
Q. Seeing this point of legal terror is one of the main points of this first Part, tell me, how many things make for the understanding of it?  
A. Three things especially. First, The difference. Secondly, The nature, the effects, and end of it. Thirdly, The extremities or abuse of it.  
Q What is the difference of it from the former legal works?  
A. The work of enlightening casts out ignorance: the work of convincing, resists deadness and insensibleness. But this third of consternation or terror, resists that pride and jollity of a sinner, overbearing himself and lifting up himself in his sin without check or remorse. And this latter is of all other the most proper work of the Law, 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.  
Q. What is the nature of it?  
A. It is a presenting (more or less) of the wrath and penalties due ●o sin, unto the whole man, by the conscience, for the casting of it down at the feet of God. Mark these heads.  
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 work of the Powerful Ministry of the Law, which can do it: The Lord, who put the former gift or conviction into it, puts this also of subduing and casting down into ●his Law Ministry. 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. Laws of men are absent; but this law is presented by God to the soul. From him it first came, and by him it was given in terror and earth quakes by strong Angels, to master the proud heart of man: and is still pronounced and presented to the same, upon the mount Ebal of the legal Ministry in the open assembly: as it came therefore from God, so it is supported in her power by God, and serves for his use: in all places to arrest and cast down all sinners, and carry them to prison under sentence, at the judge's pleasure.  
Secondly, It doth present the wrath and penalties of sin especially. Till these come, sin is at peace: Even as while the judge is reading his Commission, or giving his charge, or calling a jury, or hearing the crime debated: but when the thief sees more, that he hath power to give oath, take evidence and verdict, and pronounce sentence of death, presenting the messengers of it to the ear, the knife, the hatchet, the fire, the halter, than his courage comes down. The law in her Ministry is this voice of God, and judge of a sinner: 
Rom. 4.15.  therefore called the Ministry of the letter, the messenger of wrath, the Law of sin and death, Rom. 8.2. Not of the wrath of a man against a man, but of God against a sinner; not able to kill the body, but to cast body and soul into hell. This law curseth from God's mouth every stolen sinner, soaked in his lees: Cursed be every one that abides not in all things to do them: cursed from God be every liar, swearer, adulterer, hypocrite, worldling: Desolation, and destruction, tribulation and anguish be upon every soul that sins, high and low, without bail or main prize! and if God curse, cursed they are, and who shall bless them? It is no curse of a sin upon a sinner, no Pope's curse with book, bell and candle, (which yet made Kings to tremble and made them as black as soot, in the opinion of fools) no not the curse of a father, (which may turn to a blessing, as jacob's did to Simeon and Levi▪ but the curse of the eternal God, whose wrath is the messenger of death, and blasteth indeed wheresoever it lighteth, and whatsoever resists it. This wrath, I say (mark well) in the penalties of it, temporal, spiritual, and eternal, the law presents to a sinful soul. Temporal in this life, 
Leu. 26.24. 2 Cor. 15.6  read Deut. 29. setting God against the soul in all h●r course, walking contrary to her, because she hath walked so to him, vexing her withal adversity, and suffering nothing to go currant (either in one kind or other) marriage cross, children cursed, state untoward, success naught, God against me in all. Spiritual, and fare worse penalties in the soul, deserting it and leaving it to her own impenitency, security, hardness, obstinacy, which is God's curse under seal, Lam. 3.65. as a Baylif holding under arrest, even till hell: eternal at death, even a separation from the presence of God, and a tormenting of it for ever in hell, in the fullness of this wrath, which indeed is the dying the death, and yet never dead, without hope, ease, or remedy:  
Thirdly, Seizing upon 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 marvelous power of sensibleness (above all parts) to record and to apprehend all sin and wrath for it: if God had not so ordained, it could never receive into itself so infinite wrath of God's justice as now it can: It exceeds the apprehension of any the tenderest part, when it's stung with an Adder, scalt with water or boiling oil, burnt with fire, cut with a sword: the sense of conscience ceased with this wrath of God, is unspeakable, and cannot be uttered by man; it cannot enter into man that feels it not, to conceive the sting and vexation of conscience, being thus wounded for sin, in which it's differenced from all other consciences, either first, Ignorant, erroneous and superstitious conscience, not fearing, or fearing amiss. Secondly, defiled conscience, dallying with God, half convinced, and half whole, hypocritically feeling God in some of his Law, but prevailing by subtlety against the rest, that so it might shun the dint ●hereof. 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 office: I say, these are cursed, neither shall they avoid the dint of this law at the length, earlier or later their dog shall awake one day, and however they sleep, yet 2 Pet. 2.6. Their damnation sleeps not. Only this conscience (of which Solomon speaks) Who can bear the load of it? this wounded conscience differs from all these, and is the object of the Law, thus presenting wrath to it, that by how much the more it seems in worse case than the other three: yet by this feeling of God, she might in due time prove better than the best of them. And I say, conscience is so the next object, that yet the whole man thereby partakes of this wrath: As job speaks of himself, Thy fears are upon me day and night: The arrows of the Almighty stick fast in me, Thou scarest me with dreams and visions, no rest in my flesh for thee. And chap. 33. My bones clatter, and stick out, all dainty meat is loathsome, and he is chastened with pain in the multitude of his bones, his life abhors bread, his fl●sh is consumed, his soul draws near the grave, v. 19, 20, 21, 22. Oh, thus body and soul by sympathy must stoop under wrath, when God frowns; all parts have sinned, and all must smart: Psal. 39.11. When thou art angry for sin, man is made as a garment motheaten! The Lord jesus himself could not escape it, his soul was heavy to death, he sweet drops of blood, he thought God quite gone from him! And yet this (at the worst) is better than any other of the three I spoke of. And this we have seen and daily do in men (in spite of these hardened times) the Lord breaks in upon some, and makes the sins of youth and age before them: Oh, that we could see the fruit of it after! To this I add, The Lord doth this more or less in the soul. I purposely say so, because God is not tied in his course to any set measure, he can restrain or enlarge as he pleaseth. Many under a good Ministry or teaching, having little felt this way of God, doubt of their humiliation: but if they can prove that the Lord hath hidden the violence of terror by long & frequent training, that here & there the Lord hath revealed himself more or less to them, with fruit to be desired, let it not trouble them. More usually the Lord deals thus with soaked sinners, that they might vomit the morsels which they have long taken in: that by this course, their change might be more apparent, and for ever these marks of God might abide in their flesh to awe and bridle them; yet I say, God is not tied: I have noted greater terrors in the choicest educations (as the case hath stood) then in openest Profaneness.  
Fourthly, and lastly I say, the act of this law, is in all this, to cast down the soul at the feet of God. For as I said, there is in nature an intolerable bearing up of a man's self in his estate, a priding of himself, boldness, boasting of his sin: he is so fare from being ashamed, that till the Law come home to him thus; he is alive, read Rom. 7.9. that is jolly, iocant, me●r●, as the fool that casts arrows, darts, and saith Am not I in sport? A sinner's Crown is not his bare sin, in corners and by stealth: that 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 & cousin and no man control him: This is to be alive, (note the phrase) and to say, Myself am my own, my tongue my own, I am bond to none, (see joh. 8. ver. 33,) a free man to go and do as I list: as he said, liberty is to live as a man list. The crown of a drunkard, or adulterer is, to revel and toss, and defile himself without fear: as the Pope, who may carry innumerable souls to hell with him, and who shall say, What dost thou? Now I say, this jollity and boldness and pride in sin, the Lord in his Ministry of the law, resists: and that he doth, when by all I have spoken, he pulls down this sinner upon his knees, cast his crown in the dirt, dismounts him as he did Saul from his palfrey Act. 9 and the desperate jailor in his profaneness and cruelty, Act. 16.27. and those killers of Christ, Act. 2. saying, Lord what wilt thou have me to do? Oh, then hath wrath ceased upon the soul when it hath killed this jollity, and let out this pleurisy out of it! And hence it's called the sacrificing knife, sharper than any twoedged sword, the kill letter, 
Rom. 7.11.  that which slew Paul, not by mortification, but by shedding the blood and bowels of sins jollity to the ground! Oh, when God comes thus into the conscience, lo, all is turned upside down, now I feel the vileness of my pride, now the wrath of God is upon me for my covetousness: now I feel this fire in my bones, this sting of a serpent: now I feel what it is to dare heaven, and to live like a masterless hound in the world! 
● King 22.25.  Oh, when that is verified which Micay told Zidkia, Thou shalt be glad in that day to run from chamber to chamber to hide thee: then thy pushing horns, thy scorn and pride shall be fare from thee? When the Lord shall make him that durst act his parts upon any stage, now not to know what ground to stand upon, to become as if a man's body should hang in the air, unsusteined & restless in itself, not to be able to wield himself for the anguish, confusion and agonies of a wounded spiri●! Oh, than the law hath done her part indeed, and tamed former liberty, and jollity in evil: Examples are not wanting hereof in all places, where this great Minister the law hath become. But in the use I shall apply it.  
Q. And what secondly are the effects hereof usually?  
A. Among others these three apparently. First, Stoppage of a course in evil openly. Secondly, Inward unsettling of a rotten peace. Thirdly, Holding down the soul under bondage.  
The first stopping in a course of evil. This differs f●●● that 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's not the immediate work of the law: but either a Providence without a word, or else by the general power of the Word restraining sin: but this is a special kind of restraint, issuing 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 yrking of thoughts, wishing them undone, and abhorring to return to them through the terror of conscience, being under this whip of the Law. When horror lay upon Saul, Act. 9 his letters in his pocket, and commission from the Priests, and trade itself of pursivantship was bitter: no more of that for the present. As the ague stirring the diseased humours, makes that stomach loathe a Partridge, which before could have eaten resty bacon: so here, this terror makes the sweetest sin loathed, which before devoured all. And although this be not grace, yet the Lord is laying a beginning thereof, hereby in the soul, which in due season may come to somewhat. I remember a pretty speech of an Heathen in one of his Epistles: who being sick, dare do as while he is well? who then guzzles, or is unclean, or rails, or is covetous? That is much truer of this soul sickness; in which the stomach hath more list to vomit, then to eat! Now the reason of this work is, because while the soul is in her hurry, she hath no care to hear God speaking to her: she is so busy with her trade, that all is spoken as it were in her cast. Besides, the Lord loathes to work upon a soul, in the heat of her lust: first he will frame her to his discipline, ere he bestow any grace upon her. And rarely doth the Lord honour any bold revolting sinner, during his course, till first he have stopped him some time from it. So then, terror first turns edge, and gets within and overgoes a sinner in his way: as Zara overtakes Phares in his hasty issue out of the womb. The use briefly (that so I may be short in the main use when I come to it) is, first, not to imagine all restraints from evil to be grace; try them first: God intends them for good, but they are as fare from mortification, as a trembling or Lyon-couchant is from a dead one: The vilest harlot (that Rosamund in her vault) was actually kept from her uncleanness as well as chaste matrons: but her heart was as before, her principle was unclean still. Not the love of good, but loathing of evil restrains legally. For the time judas was so far from his pieces, that he chuzes to hang himself rather then to fall to his trade. And therefore restraint only is not to be rested in: howbeit God, where he means to proceed savingly, doth restrain wholesomely, if we could judge: but seeing this is a secret, trust not ourselves or others▪ herein, till the Lord hath by this step trained us further. Rejoice for the least degree (as I confess in such a lose debauched age restraint of some young drunkards would seem high Religion) its better to have the half loaf, than no bread: but follow the Lord, in the savour of his law, to a setting a true principle of pureness and grace, and love, to renew & change thee, 
Rom. 12.9  and to forsake sin with a true, abhorring, as hell.  
Q. What is the second effect of this legal consternation?  
A. Unsetting and shaking the prison walls of rotten peace, in a sinful soul, I say false, secure peace which it takes to herself, and pleases herself in i●, when God debars her of all sound peace, Esay 57 vlt. This is a fertile seld to walk in, but I will be short. A sinner's life is his rotten peace, both without a law, (by reason of his hurrying on from sin to sin, without leisure to call himself back, and self-love, pleasing himself in the sight of his eyes, and the joy of his heart) & with, or under a law by sundry practices & colours. 1. By nouzling himself under flattering means, such as are quiet and safe & sow pillows, threatening no disturbance. 2. Withdrawing from stirring ones, and resisting them, and expelling them as Ahab did Eli●a and Micaiah his two enemies, that never spoke good to him. 3. If conviction assault, yet holding it off with obstinate error or profaneness, and colouring with half yielding: and show of consent, the heart being rotten. The Law of God fights against all these, (having once the soul upon the hip & vantage of terror) & doth clear the deluded bribed judgement, stabs the heart for her long rottenness and rest in it, rends off and sweeps down with the hand and bosom of the law, all the paper walls and copweb devices she had spun; and utters itself both to herself & others, in deep detestation against the. All that league of a rotten heart with sin, self, hell & danger, Esa. 28.18. the Lord batters against the hard stones of terror, that it may be dashed in pieces. And so for the time it holds (except the soul shake it off) & therefore at the worst is infinitely better than all old peace. A just war is to be preferred to unjust peace always: and the hardest day of terror to a man's conscience for all his old rex, is better than the sweetest he ever had in evil and the pleasures of it. Oh, his companions, his excuses, colours and deceits are revealed to be hellish! the curtain now is opened, and he sees them all mere Paint of an harlot to keep him in a spiritual fornication. He is now so fare from peace, that he sees hell gaping upon him to devour him for his sweet pleasures! Let the use be triple.  
First, judge thyself, if thou be not yet come thus far, that thy false peace is broken off by the law, thou art in woeful case & the man thou wert wont. Oh, how few other do we meet within our Ministry! Men will do much to be well thought of by other men, but take no p●ins for the Ministry of God's law to hunt out their soothing & hollow love of themselves: alas, why do ye spend time to nouzle yourselves in self-love, which ten times might be better spent in bringing ye out of conceit with yourselves, and abhorring your rotten league, that so the Lord might begin to think well of ye? But men cannot abide to be thought ill of: what do ye think amiss of them? Even as the life of bankrupts is, to set a good face on it, and borrow what they can get and brace it out with their wealth▪ and go brave in apparel, till ruin come; so here, men occupy with a stock that is none of theirs, and yet scorn to have their states suspected, but are as good as the best of all others! Oh, false peace will bring ye to ruin at last! That ye would catch at, ye shall never get: but that ye do so shun, ye shall for ever meet with; utter shame with God and men, and destruction to yourselves.  
Secondly, Labour for this work of the law, to pull ye down and bewray your false peace: try yourselves by this, that now ye cry out of all dawbers with untempered mortar, false prophets, and preachers of peace, together with that Archfalse prophet of self-love; and cling to the faithful, and count their wounds Balm: as for your own vainties, they have caused ye to forsake mercy.  
Lastly, Let not this be enough that ye are brought thus far; till Christ have wholly expelled that strong man, who rules and locks up the house in peace, and till he bring in a true bottom of peace into ye, by sprinkling ye with his blood that speaks better things then that of Abel. When this Sheriff comes, he will fetch out all dwellers in the house, and break open all: happy are they to whom the law brings this writ of eiection, especially if the other Sheriff of the Gospel bring in a new and a sound peace.  
Q. What is the third effect of the Law?  
A. The Spirit of bondage, of which see Rom. 8.15. Heb. 2.15 & Heb. 12.12. Ye are not come to mount Sinai, to those terrors & smoke, which made Moses himself to say, I quake for feare● hell speaks of the first condition under the law: they were past a Taskmaster and Schoolmaster, and were come to mount Zion, and to the liberty of the first borne, etc. But here he intimates how they came by it. Now this differs as much from mere fear, as a passage differs from an act.  
The Lord aiming by this to hold and keep the soul whom he will save, from all revolt to former lust & liberties. The spirit of bondage is the frame of a fearful heart, held under slavery and chains of the Law, from all escaping. As we say, such a man hath the spirit of mirth, or Covetousness in which he is rooted. So in one place a woman is said to have a spirit of infirmity, viz. Sealth, when her disease had so prevailed ●uer, that she was crazed by habit. So the spirit of bondage, Gal 4.7, is to be as one sold to i●▪ ●hat cannot get out. It might be wondered at, that the Lord should use such a course to do the soul good: but considering our cursed base heart (which is like the slave, no longer to be in work, than the whip is upon the back:) it is no marvel. Take a similitude. We know it is one thing to be ranked in the forlorn band which goes against the Cannon mouth: another to be beleaguered in a City by a long siege. The one look at present danger, which when it's over, they are passed it: but in the City men are held under continual fear: they see the Image of Death before their face ten ways; by famine, pestilence, Sword: here one wall beaten down, there another; here one slain, there another; some die of famine, and threaten the rest to follow: so here: to be under bondage, is to lie under chains as Peter under many keepers: by which means, frequent terrors assault daily more or less●: and the soul is held to it, as poor Israel under brick and clay. Never was this Taskemaster of more use than in these days: wherein men shun legal fears, as Toads or Serpents, or if any come nigh them, they shake it off with violence. It's yrkesom to the flesh to be under the whip long: some way of breaking out of this house of Correction they device, thinking themselves never well, till they be at their old liberty out of the hands of so hard a Master. But as it is with the breaker of the house of Correction or prison, his end is commonly to be hanged: so is it with such as despize this remedy of a licentious heart.  
Now for use of it; beware that we rest not in this feruill state. Whatsoever the LORD means to do by it in time, when he offers the Gospel to the soul, sure it is, this is no state to rest in. For why? It differs from true fear as much as from true liberty. True fear, is the loadstone to attract the soul to GOD, and to acquaint it with GOD; thus rather (of itself) drives it away from God, especially if it be in any excess. Secondly, This fear hath a respect to sin only as an occasion, to punishment as a cause. As we see in the Slave who looks not at his Sloth, but the whip. But the true filial fear looks at sin as the proper cause of fear, but at punishment as the occasion. Thirdly, True fear softens: this rather hardens and imbitters the heart: As we see both in the examples of josiah who melted: and Ahab, who hardend his heart by his fear, and returned to his pranks. The fear of a condemned man is an hardener of him, but he that hears of a pardon, relents at it presently. Fourthly, It hath excess in it, both for the constant assault of it without intermission, in all places, duties, and occasions: and also for the dangerous inconvenience it brings after it oft times: Hinders all fitness of spirit both to duty, and in duty, to calling, worship, liberty, solitariness, defiles all, and is a special spark to light upon the sad and melancholic temper of the body, (which the Devil seldom fails in) to make it flash up and blow up the whole frame of nature! yea even in the godly themselves its a main enemy to faith, hope, or other graces or duties. Fifthly, And the truth is, look how the fear of her that played the harlot, differs from the loyal wives, so doth this from the fear of the regenerate: the one fears danger and hurt from her husband; the other reverences him from love. Saul feared David, because he looked for danger from him, no otherwise. Let the use than I say, be, to take heed lest we rest in it.  
Use. 2 And secondly, let none here stumble at my description of it: for although it be no better in itself, yet the LORD can moderate, qualify and correct it so, that it sh●lbe a special medicine to prepare the heart for that which lightness and giddiness would disable it from attaining. Pray therefore for a moderation of it, and a directing it to the end which God intends it for: and the less good is in it, of itself, the more adore his wisdom who uses it to good both in ●he restraint of evil, and the preparing of the heart to more staidness & sobriety.  
Q What is the end of GOD in this work of the Law?  
A. To make way for a sinner's reconciliation, which otherwise were not possible to work. As soon catch an Hare with a Tabre, as a wi●d wi●full sinner by the Charm of the Gospel. That woman of Samaria scoffed at Christ, telling him the well was deep, and there was no bucket. But when he had well tozed her, she changed her humour. See joh. 33.33. If then, (after long terrors) there be an interpreter one of a 1000 to decla●● to man his Reconciliation: he will be good to him, and be entreated, saying, Deliver him, I have accepted a ransom. But how appears this ● Doubtless hitherto appears no such things in all this tedious Law-course: no, as the Law is for her vs●, so is the Gospel for hers: neither intimating other, but oppozite save in the intent of the ordeyner. But if we look thereat, we shall in sundry respects confess this a most wise and fit way to bring on the remedy.  
First, By this means, GOD joins all wholesome Doctrine together. For it is not his purpose to leave the soul in this case, to seek out of herself after ease, seeing it's not in her power: But he himself will have his Minister to join all Doctrines together in the order of Catechizme: both of remedy and misery, in their due order. Not because all that hear them, can for the present apply them, but that hereafter they might, and the whiles want nothing which might set them on work.  
Secondly, by this consternation, he doth tire and weary the spirits as in a Labyrinth, working them to an utter hopelesnes in themselves to be better: that in such a case, the least inkling of mercy might be as news out of a fare country.  
Thirdly, That by the hearsay of it, their hearts might be ●●ysed 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 rea●ly. When those lepers saw their lives past hope, they resolved thus; If we sit here, we are but dead men: and we can be no worse by the Aramites, then by famine. So, they made into their Campe. Thus doth a cast-downe troubled sinner resolve to do. If there be a way of possible escape, the matter is not now whether I shall find it: but, I know I shall surely perish without it: and sure I cannot be worse than I am: I may be better: I will venture the trial.  
The use briefly is,  
First, To observe how God prevents a sinner by this Wisdom. For what is all the complaint of a poor soul when the promise is offered? Oh, it's true, if I were laden, I doubt not of ease! Thou liest against thyself, thou dost doubt of ease 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 Lords works first, as part of the condition of Grace (for even legal bondage is the first part of it) 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.  
Secondly, Wonder therefore at this wisdom, which by contraries, most sitly to the soul's condition, doth even work by contraries, life out of death, and order out of confusion.  
Thirdly and lastly, in all the Ministry of the Word, let the Minister and people of GOD, still fix their eye upon the scope of GOD, moving onwardly 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. Let us both so teach, and so hear, that still the Star may guide us, and then our journey shall not be tedious to us.  
Q. Conclude with the extremities and abuses of this legal work?  
A. First, for the extremities, they are two, legal presumption, and final despair.  
Touching the first, I call it legal, because there is another and more dangerous one by the Gospel.  
Secondly, this presumption is twofold.  
One this, when the sinner waxes bold and venturous to shake off this yoke of the Law, before his spirit be convinced and cast down. And this is that solemn caveat, Deut. 29. If any shall applaud himself (hearing the curse) and say, I shall have peace, adding drunkenness to thirst: the wrath of GOD s●all smoke ag●●● 〈◊〉 man. Such there are then, yea surely: bondage is of it self irksome, but when it meets with a bold heart, and is not set home by the Law: commonly it provokes weariness; and then, seeing that GOD seconds not his Word always with plagues and death, and curses indeed: the deferring of sentence, sets the heart on gog to evil, and perhaps worse than before. Thus Psalm. 50. the hypocrite grows to think God to be like himself. This sin made Adam, and all us cursed, presumption against threats. Oh, when we thus fall to our old trade, the Devil falls to his, & finding the soul thus swept, returns with seven worse than himself. Let us tremble at it, and learn to enure ourselves to hear all threats with fear. Learn to believe this doctrine, which I have at large described. I speak not now of saving faith, but against presumptuous boldness against the Law. To credit the Word to be Gods, who cannot lie, may fall into a supernatural conviction, although not yet saving.  
The second presumption is, When the consternation of the Law, seizing without the addition of the Gospel, causes the soul to wax confident of it 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 dangerous: for its a sign that the heart is secretly false and unpurged: Rest in no checks of conscience, where conscience herself is not first purged, both to check, and also to excuse and comfort the soul in the Satisfaction of CHRIST.  
Q. What is Desperation?  
A. The other contrary, offending as much on the left hand, through the excess of terror. Thus Saul and judas. And it commonly grows from the first: Satan never seeking more to poizon with presumption, and dalliance with the Law, then where he means to snare with the contrary of despair. How oft was Saul convinced of his malice and persecution? But returinng to his vomit, brought soul and body to a desperate end. So Cain and judas by their hideous sins brought themselves to this, that mercy and Christ were not able to do them good: their sins were grown beyond forgiveness! A woeful fruit of boldness! And yet just: for he who will undervalue grace in the worth thereof, is justly left to overualue sin in the merit of it. He that never can find season to believe the Word being offered, is justly left to seek it with violence when the season is over. And so, either its never time with them (as he spoke of marriage) or else past time. Many compare these sins with great ado, but the wiser way is to prevent both, and the latter in the former. 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. Let us know, fare worse sins than these may destroy: let us never presume to venture, so fare as to dye by these.  
Use. And for use of the point, learn we daily to root this cursed Root of bitterness out of us, by two ●hings ensuing: First, A spirit of humility and fear to keep ourselves under the bondage of ou● Schoolmaster, rather than to affect the liberty of presumers! and in so doing to beseech the LORD, o proportion out our stripes according to ou● strength, a●d to keep our despair within the compass of our selves, and any thing in us: but to be fare from the least thought of enlarging 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 about ourselves, and all fearful distrust, and carry us in the stream thereof with holy irresistibleness. Frequent holy and loving thoughts of God, are the surest remedies against this hideous monster!  
Q. What lastly is the abuse of this work of the Law?  
A. Double, each contrary to the other.  
First, On the right hand many (not of the worst) abuse it, when they nourish themselves in a needless bondage, whereas they know that they are in case to hearken after the remedy, and will not: pretending they have not yet 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 unto it? And yet many sullen and Melancholic ones, are thus abused by Satan, to think their Babel and captivity, yea their Hell, another Heaven! Let them rather hast themselves out of it, when God calls them, and know the Lord love's a cheerful giver. So fare should they be from censuring others, who welter not (as themselves) under their bondage. He is cast down enough, who is in case to hear of raising up.  
Secondly, on the left hand, those do fare worse abuze this doctrine, who being weary of terror and bondage, as soon, 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 their Pleasures, some their Profits, some their old companions, some prove more desperate worldlings; and others with Cain to build them Cities, and while out their time here with singing sad thoughts away: 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 Moloc, did oppress their ears with the noise of Pipes and Tabrets. As their children's cry prevailed to bring an heavy plague upon them, which no Pipes could still: so when the sleep of these Epicures is over, they shall awake with such sad confusion, that all the noise of their Rattles shall not be able to still them. And so much be spoken of this point of Consternation, and of the three acts of the Law, and the uses in special. There is one general use to be added afterward.  
Q. Before we add the use of Terror in general, one objection offers itself, viz, that Paul, Rom 7.7. saith When the Law came, sin revived: how then is Terror the work of the Law? Paul doth in that place so affirm the former, that he denyeth not the latter, adding this, But I died: noting, that both might stand together.  
A. Both may be together in one unregenerate man, according to diverse 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 reviveth and sweetens the earth, it works properly: when it draws up the noisome stench of a dunghill to poizon the air, its accidental, coming from the loathsomeness of the dunghill. So, when sin rebels, she doth her kind: for she doth as the devil did when he went out, he foamd & raged and tyrannised first. It proceeds from the fullness of the stomach of sin, loath and disdaining to yield to a new guest. But however sin do her kind, yet if the Law do set herself to do hers, this rebellion shall not hinder the kill power of it: It shall rather increase it: For when the soul comes to see, how loathsome sin hath made her, that even when the Law by her righteous good nature seeks to destroy sin, than she most covets it, cleaves to it, and rushes herself upon it to justle it aside: this makes her conclude herself out of measure woeful by sin, out of measure sinful. And when rebellion gins 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 have cast out all terror, and so causes the soul to wax worse for the Laws enlightening, because the sweet of sin hath so prevailed, that with an high hand of rebellion it strengthens the jollity of sin, and so reviveth. In the godly, in whom God will use the Law as a seed of regeneration, and a way to a remedy, the Lord will enlarge terror and convictions so fare, that rebellion shall not stand it out, but stoop with confusion under the power of it. It's certain, many perish at this second rock of rebellion, having shot the gulf of ignorance.  
Q. Clear this objection more fully?  
A. To this end, first, we must clear the Text. Secondly, Lay down the objection, and answer it.  
First, For clearing, note, That Paul by Sin means, original sin, body and members. By himself (I died) he means the powers of soul and body: these must be well distinguished. Secondly, observe that Paul compares, Sin and himself in this point, viz, The time before, and the time after the laws powerful coming by conviction and terror. Before the coming of it thus, Sin was dead, and Paul alive. What's that? Sin was alive in point of her stillness, Peace and Quietness without any distemper: why? because either no Law came at all, or else came not in her power. Again, Paul was alive. What is that? Merry, jolly, lusty, secure, without any fear. Why? Because there was none to oppose. The death then of sin ere the Law, was no true death, for still her poizon remained as the snakes in her cold hole. The life also of Paul was no true life, (for he was dead in point of misery, a dead carrion to the life of God) but alone only in the matter or his ●o●lity and lustiness. Thirdly note, Sinnes death, and Paul's li●e caused this deep ●o●●e 〈◊〉 between them both: I la●, her quietness and their ●●ll tie made them as c●ose as buckle and thong: for why? sin was glad to see Paul lusty: and Paul was as glad to ●e● her quiet. Thus it was between them ere the Law ●ame. But how since? Oh, quite contrary. Sinner u ve, Paul died. How? Sin, perceiving the Law resolu●d 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 guest, whom she so corrupted (the mind, the will, affections, conscience and members of Paul, being the creation of GOD,) gins 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 resolved to gaster him out of his wicked haunt, what doth he? dies, is all a-mort, forsakes his old mistress concupiscence, and gins to be weary of his trade. I cannot open it better than by a Similitude. There is some lewd huswife in an end way of a Town, that keeps a base Suckling house: and there be many lewd drunkards, companions that sucken her. Marks E'er the Constable come, she is still and quiet, utters no distaste at all, follows her trade at ease, and puts up her wicked gains: and the more quiet she is, the more merry her guests be, throwing all out at windows, and so, both consent most inwardly to get her, yea, and perhaps while this league lasts, although the Officer come, yet at first she keeps her quiet, and they their jollity, and both outface the Law. But mark: The Officer comes the second time upon them, and they understand he is fully bend to execute the Law, to pull down the Alehouse, and to divide the keeper and the guests from each other: how then? Then the Guests all turn jollity into fear, they are all a-mort well is he that can betake him first to heels, out goes one: at one postern, another at another and leave their hostess! What doth she? Alas, she is the housekeeper, she must bide by it, she hath forgone her trade, therefore she mutters and rages, a●d gives threatening specches, they will v●do● a poor woman, etc. And if she can by any means toll in her flayted guests, she wil●, and tells them, She must not be so forsaken, they must stick to her better than so. Howbeit the Officer is diligent and tells these guests, I am resolved to break your knot! ye shall no more r●ut here, it shall cost ye all ye are worth to your skin, rather, and if there be Law to be h●d, I will break your meetings. As for this base huswife, she doth her kind: I never look to see her honest▪ I will wat●h her aswell as I can: but a● for reforming her, I ne●er look for that: I may bind her to good behaviour, fine and yoke her, and hold her down as I can: but her ill will I look always to have, and care not for it, and I know (as she can) she will play her pranks. But as for you of whom I have more hope, let me persuade ye to refrain. What comes of this? The base woman frets still, and maligns the Law: but the guests being over powered with authority▪ leave their trade: & the more the woman rages, the more they are ashamed▪ not only by the fear of th● Officer, but by the rebellion of their old hostess they grow more to loa h their old trade. This for the first, to wit, the clearing of the text.  
Q. Now how clear you the doubt?  
A Easily. For what is it against Paul's dying, that Sin reuyu●th? what is it against the Guests shame and dying to their t●d●, that their old hostess rages? Rebellion is in her not i● them: they are shamed and flayted, though she will know no Law.  
Q. ● understand plainly▪ but now because the point of sin● rebellion ●n the conscience terrified, is somewhat unusually taught, speak a little of it: show what it is, and so with a little use conclude all.  
A. Thus then we may conceive what this sin-reviuing in the soul cast down, meaneth, if we distinguish the sorts of Rebellion in general. It's three fold: 1 Natural or corrupt. Second Penal, and the third, Mixt.  
The first kind is, when the Word or law comes so to the corrupt soul, that as yet it carries 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 death to them both, sin incorporating herself into the soul, that she is as one with them, though in truth there is as great odds between them, as between the creation of God, and the confusion of the Devil: howbeit so it is by their nearness and Inmateship, the one so defiles another, that it is as easy for Samson to part with his Delila, as for these to be sundered. here therefore as both band in evil: so both do conspire in rebellion against all the laws of God; all his Knight-Marshals, Constables, and Officers: it's as easy to rob a bear of her whelps, as these of their sinful pleasures: and when any thing is done by the law against; Oh, what a livery do they give it, and God's officer for it? Oh, he comes to make uproar and bring in confusion among neighbours, that lived before at one, Oh! say they, its pity that ever such were suffered, to break the love and liking that was before! Oh, how they combine to cast him out, that they might roll back to their old mire! the Minister is to such as the Marshal in London is to harlots! an ey-sore, a reproach, and common wonderment! Their gain, their sweet trade, their shrines for Diana are stopped: therefore now they cry out more than ever, Great is Diana: their drinking, their lusts, pride and covetousness, were never so sweet to them, as now the opposition of the Word makes them. The good, and holy law of God, makes them worse and worse, they rush their crazy souls against the pillar of God's truth, and split themselves at it, and become more out of measure sinful.  
This is the first rebellion in the unconuinced: the most ordinary and common rebellion to be seen now a days, where the Word comes powerfully upon ignorant consciences, snorting in profaneness. This is not here meant.  
The second is Penal, a fruit of this, only increased by the just wrath of God upon the former rebels: whose chains Lord makes stronger, Esa. 28.22. by how much the more they kick against the pricks: I say, when the Lord penally smites them, & suffers them to increase and fulfil the measure of their lusts, to grow frozen in these dregs, desperate in their lusts: to scorn, pursue, deface the means, and wax impenitent in their rebellion, so that they find no place of repenting. See these texts, Mat. 23.32, 34, Act. 41.13. Act. 28.27, and the like: neither is this meant here.  
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: Now this mixed terror is the accidental work of the law (in a convicted and troubled conscience) working corruption to a rebellion and resistance, that sin might be odious, and the soul more humbled. So that by this appears, that this reviving or rebelling is no act of conscience, or the soul: for it's planted in another subject to wit, sin. Conscience all this while is oppressed with thraldom by the law, and held down: the rebellion which is, comes from the principle of lust, which cannot endure separation. 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.  
Q. The chieft doubt remaining, is: How a troubled Conscience privy to much reviving of corruption, may discern, that it cometh not from herself, but from sin?  
A. 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 once 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 laws of terror: How can she then think that she should rebel against the good law, for working that which she is glad of?  
Secondly, It will appear by this, that 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 overruling Law, which hath killed her freedom.  
Thirdly, by this, that rebellion where it is unconuinced, doth not only fret in respect of somewhat she is denied, but al●o at that which crosseth her for itself. But in this legal rebellion, when the soul is in chains, the scope of this rage, ●s rather in respect of that which is denied, then at the Law simply as the Law. Take an instance. Act. 25.19. When Demetrius made an uproar against Paul, the jews also took occasion to oppose him: but how? Demetrius looked at his gains: and if he might have them, he was quiet: he oppozed not Paul in his preaching. But the jews looked at Paul, as Paul a Preacher of Christ, and in no by-respect. So here, when the conscience lies in chains and rebels not, sin hath lost her agent: therefore she only looks at herself, and at her trade: if she might be as she desires, all were well. But when the soul and she consented, they both oppozed the Law, as the Law; not only by a muttering within of secret self-love: Ponder this.  
Fourthly, try it by this, when rebellion comes from the soul, it increases ordinarily: but when from sin, it decreases: because the LORD more and more weakens her by terror of Conscience. These and the like may serve for answer.  
Q. New finish with some uses what are they?  
A. Many there are. But I will only name the less principal, and urge the scope of the main.  
Use 1 First, Let us from hence conceive the woeful state 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. To think of this time of ignorance, might alone break any heart, except as hard as a stone. They were (as job 
job. 17 14.  speaks of his fl●sh, and the worms) even two sisters. As Simeon and Levi sworn brethren. The cursed pranks which they pla●d in Shechem are notso odious, as those which sin and Conscience did in secret, ere the Law came. They are not to be named. Oh, that the thought of such cheats would gaster men! making them say, My soul, come no more into her counsel and consent! How much better is the laws little ease, than such liberty of hell?  
Secondly, Let this teach God's Ministers of the Law to Use 2 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: Thou complain'st that good justices and judges are so rare, there can be no Law gotten against lewd houses: Beware we, lest we suffer a worse Inmateship, and spy it not out, I mean privy sin and conscience. Though we preach all our days against moral offences, drinking and the like, yet we shall never do good, if we urge not the Law upon these two, and put a separation between GOD'S Creature, and the brood of Satan.  
Thirdly, it confutes the world's aspsieron upon the powerful Use 3 Ministry of the Law: they call it debate, and raising up strife (as I said:) but oh ye liars! we do not envy your peace, nor lawful consent: but your close league in your lusts: We would divide you and your concupiscence, that God might rule in that division, whom ye barred out by your consent. 
2 Sam. ●0, 21.  I remember Joab's speech to the woman of Abel, who accused him for robbing the city of her inhabitants: no (saith he) no such thing, God forbidden: only there is one Sheba a traitor here, and if ye cast his head over the walls, lo, I leave all the rest to their liberty! Oh, that our Apology for our innocency might speed no worse than his?  
Beware all such as nourish rebellion against the least in the Use. 4 point of her holy pureness! If this rebellion here be odious, under terror, what is rebellion of sin and conscience jointly? Beseech the Lord to use any means, rather than such rebellion should be nourished in thee! Oh, beg of God rather he would divide the sin and thee, by the hardest courses, ●hen to rebel against the Word for doing her office. Clear the Law, and say ●ts holy: I am the slave that is sold under sin. There is nothing more common nowadays, then to sight against the officer of God his holy Law. We know that it is counted a poor vantage to strike a Constable such are fain to pay sweetly for it. Take heed the Lord leave not the natural rebellion to penal, which would fain relent and yet cannot.  
Use 5 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 Sins work within her, which she abhors. Let her be glad (even in her fears) to consider how God hath begun to separate her from sin, and that so early by the law making it to be an officer, to gaster her from it. Oh, if the Lord begin to do it thus soon: what will he do in time, when Christ shall set up his Throne in her?  
Mean while, let all such comfort themselves in these rebellions of sins: they are marks of good, signs of the battering of Satan's and sins kingdom! Sin would never so rage, if she were at as good peace as formerly! Beware of clozing the second time with this harlot. Beseech the Lord to nourish terror though it be not grace, yet a seed of it: pray him rather for a time 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: only now he is laying the first stone of the building: be patiented and he who begun, shall also perfect. And this may serve for this doctrine.  
Q. Now the doubt is taken away, proceed to the general use of the former point of terror.  
A. First, 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 that Law of God which was given for comfort of conscience and rule of life, to become the greatest terror, and matter of vexation? Who looks upon the Officer with fear, save a malefactor? Let us tremble to think what a disorder sin hath brought in!  
Q. To conclude then this last Article: What is the use of this second branch?  
A. The first use hereof is, to discover what sin is in her kind, when she may act herself upon her own stage of ignorance. She is an hideous monster. If that phrase of Paul (I was alive ere the Law came) were understood, it would help us to know it. When Ezekiel was led to see those jews in their privy houses of Idols, Tammuz and the like, he was astonished to see: Should not we be so if we saw a blind idiot in his kind? He is alive. That is, as the wise man saith of the fool, He casteth firebrands and arrows, and saith Am, not I in sport? The life of sin is not only the committing it, (for so it may be in stealth) but when he is at liberty to it, none to control him: when he may lie, cog and swear, be drunken, unclean, leading others with him to Hell, and none say, What dost thou? This is the crown, the life, the jollity of a sinner, to play his parts without rebuke, or remorse. Ease, quiet, and security in evil, is Satan's kingdom, both while he can bar out all light of the Law from the soul: and when he can bar out the soul from it. Then he plays Rex in the soul, and keepeth the house shut, holds possession in peace, The coming of the Law into such a conscience is, as the approach of a Sheriff with a writ of Eiectio firmae: to drive a man quite out of his possession. And if we lived in place where, to see the woeful revel and riot which the Devil keeps in men, who are alive in their sin, it might be a sight little better than hell. And although the Word reforms not all where it is, yet if it bou●d not men from that bold ioility in sin, there would be no living in a Common wealth.  
Use 2 The use of it, is the very scope of this first part. Even 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. For as it fared with jehoiakin jer. vlt. vlt. because he was content to give up himself to bondage, the Lord long after lifted him out and made him a Prince: so the way which the Lord takes with a sinner to lift up his head, is to cast him into this thraldom, Therefore I say, apply all these six points home to thy heart, that the next part may prevail the better, when this hath gone as fare as she can. To none but to left ones (not in a wood or a Labyrith) but in this legal conviction; to none but to desolate ones, forlorn, fatherless, stripped, and cut off from God and hope, plunged into utter self despair, can this next part of the Catechiseme bring comfort. Not for any worthiness in it, but because a secure heart resting in her peace and security, cannot savour it. 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, sensual heart, not affected or moved with this voice: ask thy soul, If the Cedars and hills shall tremble and melt, Esay. 64.1. and thy hard heart shall stand still insensible? Abhor thirdly, a presumptuous heart, which having heard of some hope, abuseth it to forestall the Lord's work, and saith, Deut. 29. yet I shall have peace. The wrath of the Lord shall smoke against such. 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 loozer: dispute not against the hardness of yielding, the length of it, the fear of destroying thy sel●e, or that God will never restore thee. Let not melancholy su●prize thee, & beso● thee: especially beware lest the Re●urre of thy ●usts and the Devil's cream in a Lordly dish do not snare the● to run out of GOD'S blessing into thy old warm sun, after three or four years, to thy old drunkenness, riot, Alehouse companions, ill counsel, former lusts: sculke not into corners, to ease thy sel●e of this yoke: let God that put it on, hold it on his time▪ t●l he have truly tamed thee: ●f it seem long, know there is cause. But to be weary of God, & to shake off his yoke in cool blood, is to cast him off quite and clean: he will put on a yoke of iron upon such: Let, I say, this be admonition against whatever might cross this work. Let it teach us to pity the lose and ●olly in sin. Oh! Use 3 they make either work for hell, or (if God recall them) for the Law; for their chains must be hereby increased, and they shall meet with a jailer 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. Object. But perhaps I may escape it, for all are not so yoked. Ans. Such as subtly seek to scape this net, except God let them go quite, shall be most hampered. And yet we tie not the LORD to one measure of dealing; many under constant means have waded more easily through this gulf, and Lydia and Zachee were not so deeply wounded: because the LORD meant to make shorter work: but under ordinary means, the LORD more or less holds his course. I end therefore thus with exhortation. Bury not the work of this Spirit under these clods of flesh: straighten not this spirit of conviction. Beg of God, that by all these s●xe stairs thou mayst fall lower and lower, till thou art brought to the Earth. here is no place for freewill, for civility, or the Religion of a Pharisee in alms, mercy to the poor, good nature, good duties: all these lands vanish in God's Map of misery, when God is pulling the conscience upon her knees. Happy thou, if when the Law seems to have done working in the world, it gins to slay thee: so that by all these six steps, as Eutychus from the Loft, thou mayst be taken up as dead. Ask of thyself, When, LORD, shall my laughter, light, frothy, merry, quiet heart be met with throughly? Not to say only, True it is there is small cause any of us should be proud (for so thou mayst, and be as proud still) but to meet with the Bear and Lion indeed, and be afraid of devouring, There is difference between a face chalked over, and the paleness of one that hath lain under a quartan a twelvemonth. Lie under this work, and suffer affliction: say, I see the LORD is in earnest, Hell is no painted fire, the ease of a sinful course differs from that little-ease 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, my days miserable. As one in a Forest lost, sees twenty deaths before him, by wildring, by thirst, by wild beasts, but no escape: so do I far, not knowing what weapon conscience will use to devour me. Choose rather to be thus for the kill of thy flesh, then at liberty to the death of thy soul. And wait in this estate upon GOD, till he cause light to break out: which in a word I will add in the next Question, and so end this part.  
Q. But what is this toward conversion?  
A. True: If God should so leave the soul. But here mark the connexion of this to the second part following. The Lord, where he means to save, keeps not the soul always in this anguish, but causes 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 of them a door of hope in the wilderness, as he saith in Hosee. 2.15. causing some glimpse a fare 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 1000s whom he hath thus humbled, that by Hell lies the way to Heaven, that GOD delights 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 means, to make CHRIST sweet, precious and welcome, not as Honey to a full Laodicean stomach, he begin to lay some ground of mortification, which in the due time the Gospel shall perfect. See that in the 10. of Ezra the second verse, There is hope concerning this thing: also jona. 3.9. Who can tell whether GOD will repent? So in Acts. 2. How were those murderers of Christ stayed by that the Apostles told them? And yet▪ they had not felt the promise: But by such glimpse of the Gospel, which GOD requires to be joined with the Law, the LORD keeps his from revolt to old base lusts (whatsoever come of them) from a despair of mercy, and undoing themselves, or from a careless dissoluteness which end goeth forward. And having so upheld them by the chin from sinking for a time, he doth let in light by such degrees as he sees them meetest to bear, and to keep them low from waxing bold and venturous: till at length he settle them upon his promise, as in the next part shall appear.  
Q. I partly conceive you: howbeit this close of the first part, being weighty, open it a little, and first, what reasons are there, why GOD useth this method?  
A. First, to keep the soul from extremityes of presuming or despairing (of which see in Article six) both being dangerous rocks, the one separating the means from the end, running to their old liberties, and yet hoping to far well: the other separating the ●nd from the means, after all their humblings yet thinking there is no mercy for them. See jer. 2.25. the Lord by this light at a crevice holds up the soul from both.  
Secondly, He encourages such to bear the yoke of the law, as otherwise for the tediousness of it would shake it off.  
Thirdly, He deals according to the capacity of their weakness: because they cannot bear much terror, he eases them: and because they dare not hearken to much comfort at once, 
Esay 63.9.  he gives them a little at once: in the former showing himself a pitiful God, who delights not in the misery of any poor soul, under his load; or to add sorrow; in the latter, a wise GOD, to feed with a few crumbs, when morsels will not go down, and to refresh with drops, when draughts cannot be digested.  
Fourthly, 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. 
Numb. 14.15.  Moses tells the Lord, If he should leave his people in the Wilderness, the Nations would say, Because he could not bring them into Canaan, he left them there, So, this is a strong cause.  
And lastly, by this hope he shows them, that 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. Not to speak of the method that God takes with his, to begin early to reveal himself to them, in his smaller providence and susteinings, that they may learn to trust him the better, for ever after, even in the greatest.  
Q. By what means doth he work it?  

Ezra. 10.2. read the place.  A. By presenting to them duly the sight of a possibility to get out of their terror. That he deals not in Afflicting his, as with the wicked. Esay 27.7.8. Did he afflict them, as those who afflicted them? He will do it in measure. That he abhors excess in his terrors, Esay 64.12. Wilt thou refrain thyself, and hold thy peace still, and afflict us very sore? So chap. 63.15. Where are thy rollings, are they quite restrained? Psal. 44.22, 23. Wilt thou always be angry? Forget to show mercy? No, he answers himself, Esay 57.16. I will not contend for ever, nor be always wroth: for the Spirit should fail before me, and the souls which I have made. That he bars 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 delights not in it: Read Esay 57.17, 18. For the iniquity of his covetousness, I smote him the went on frowardly in the way of his heart (viz. till then:) I have seen his ways, and I will heal him, etc. That he hath not done this to destroy but to humble: for alas! 
Esay 27.3.4.  if he meant so, What are the bushes to his consuming fire?  
And all these he doth cause them to digest and stay themselves by, and fasten upon in more or less measure, to keep them from extremity: causing terror to decrease, and hope to succeed, as we see in his course with job, as tedious as it was, job 32.40. in sending Elihu, and chap. 40.1, 2, 3. in speaking himself: for the proportion, both do agree.  
Q. I● this hope, grace, or can any such be said to believe it?  
A. No, hope is the fruit of faith: 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 LORD being as truly in his way with them, whom he will bring home, even in the first seed, and beginning, as in the perfitings thereof, if we knew assuredly who they were, See Acts 15.18.  
Q. What are the marks of this hope?  
A. Such as these.  
First, In the entrance it is very weak and staggering, between fear, and hope, very doubtful, jonas 3.9, Who can tell? It's a great hazard. Only (as it is in Gold-weights, the least straw will cast them) so here it is, especially when the hand of God casts it into the balance of the thoughts.  
Secondly, Yet this little hope keeps from the hardest and desperatest attempts. Who else should have thought that those Ninivites, being so put to for forty days, would not have prevented so general an horror and calamity, by destroying themselves? But God supported them in secret.  
Thirdly, It rather bends the eye to the end why God troubleth the soul, then at the trouble itself in a plodding manner; Who knoweth whether he will assuage anger, and show mercy for all this?  
Fourthly, It's weary of trouble rather by that ease which GOD showeth, then by tediousness. See Hab. 3.16. Rottenness entered, that I might have peace. As Hagar, when she saw the fountain a fare off, ended her anguish. Every creature is naturally weary of trouble by mere time: but a soul under GOD'S hand, is not weary till GOD inclines it.  
Fifthly, It weakly turns the thoughts, to muse, What would follow upon it, 
Mark jona. 3.9. job 3.26.  if GOD should show mercy? Oh, this is great news to one that was so oppressed: As job saith, When I look for ease, lo, trouble is present? And the Church, Lam. 3.17. Thou hast removed me fare from prosperity: Oh, now therefore to swither up with thoughts of welfare, is a great change.  
Sixtly, When trouble decays, and hope increases, as that little oil and meal wasted not till plenty came. And the like.  
Q. What uses are to be made of this Doctrine?  
Use 1 A. First, 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. jobs 
job 2.13.  friends sat seven days and seven nights by him, and said nothing, because they saw the grief was great. And again, when they see the season come, let them ply GOD his fittest Medicines, as Esay 50.4. A word in season is as Apples of Gold. Use 2  
Secondly, reproof.  
First, Of many people, who make their chains heavier than GOD makes them, and will not suffer a thought of hope to enter through the anguish of bondage. So it is said of the Israelites in Egypt, when GOD sent them a delivery, they looked not after it, Exod. 6.9. This is a sullen heart, to make prison to become liberty, and our meat to be as gall by ill custom, or a Melancholic Spirit: the LORD delights not in it.  
Secondly, All such as, because they cannot feel so strong comforts as they fancy, therefore quarrel with God, and reject such as he offers them. No, let not God be tempted by thy frowardness, when he seeks to try thy humilities All God's people are little ones, Zachees: little things are welcome to them, till greater come, and every somewhat hath some savour with them. They who are less than any, the least blessing, count each little great, as a pledge of better to come, they despise it not, because there is a blessing in it. And let them not grieve God's Ministers, in slighting of Counsel: but count it a great privilege: for how many poor souls perish for lack of Counsel, Hos. 4.6? and lay violent hands upon themselves, which rarely falls out where any Counsellors be. Oh, be base, and vile in thine own eyes, think it a mercy that thou mayst tread upon the earth (so the Publican thought, Luk. 18.13.) but the honour of an Angel (for so it is, 1 Pet. 1.12.) to hear one Sermon of Christ.  
Use 3 Thirdly, Its 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 ease: and do not devour their own flesh Prou. 9.12. Get Abraham's wisdom, Gen. 2●. 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, in stead of his son. So be you apprehensive of the least sound or syllable of hope: and dispute for God and thy own soul, as the prisoner at the bar for his life. Seek out, and be wise for thyself, that's true Wisdom. Prou. 1.32. Catch at a Word from GOD, for so do Captives, and fearful ones, 1. King. 20.32. and such as fear drowning fasten upon a rotten reed.  
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.  
Thy case is as the Lepers, 2 King. 7.4. If we sit here, we die: if we go into the Camp of Aram, we may dye, but perhaps we may live: Howsoever, we are but dead men. And so they ventured, and the Lord was with their Resolution. Do thou so in the strength of GOD and prosper.  
Wait upon the LORD, and let there be no crevice of light, but thou mayst spy it. For as the LORD would have lose hearts to be beaten from ●heir holds, so he studies how to speak to a fainting heart, lest it fail, as I noted out of Esay 57.18. GOD hath comfort for thee and thy mourners: yea for them a fare off, aswell as the near, if thou seek not thy own ends.  
Lastly, to include all in one, let the last use be to such, that they suffer not bondage to swallow them up in their legal sorrow: that they think not their Hell, and Heaven by custom, but as speedily as they can, get out at this privy door, blessing GOD for such a mitigation of misery, that in the discharge of the duties of their places, they might attend upon the further Work of GOD, abhorring to think themselves well, because the Law hath them under bondage, till the Gospel have comforted them. Of which in the second Part following.  
The End of the First Part.   

THE SECOND PART OF THE Catechism.  The Text, 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 we had done, but according to his mercy be saved us, through the washing of Regeneration, and renewing of the Holy Ghost: Which he shed on ●s abundantly by jesus Christ our Saviour.  
Question. THE connexion of this being opened before, what doth this text contain?  
A. A clear view of the doctrine of the second Part of the Catechism, I mean, of the deliverance of a sinner, from this misery, together with the use of it to all that want it.  
Q. Open the parts thereof more fully?  
A. Generally the scope is, to oppose deliverance to misery, as appears by the adverb (but) q. d. Thus indeed it was with us by our own deservings, and God's justice: but yet the Lord could not find in his heart to let us lie thus in our woeful shiftless estate: but when he ●aw 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) but thus he did, found out a way to set man upon dry land again, out of the gulf and depth of misery, so that the one was not so hideous, as this is precious and gracious.  
Q. More particularly, what do they contain?  
A. A sweet view of the chief parts of this Redemption. First, the first hidden and secret eternal Workman of this deliverance, and that is God the Father. In whose bosom this depth lay before all worlds, who foreseeing this ruin and his endless justice against sin, yet purpozed not to abandon all grace out of his heart towards desolate man, but to retain some still in the bottom of his wisdom & good pleasure. And note, that this appeared not at first, yet it was there then, and appeared after. This is the cause, why GOD the Father is here called our Saviour, and why he is said to Save us, in ver. 5. viz. as in 2 Cor: 5.17. he is said to Reconcile us: not by meriting it, but by first and original ordaining it as the first agent in the working of the Trinity, the devizer of this Salvation, and of the Lord jesus the meriter of it. Now mark, this act of God is described by a double argument.  
The first, is the impulsive cause, set down by three words, Kindness, Love, Mercy. Whereof the latter interprets the former Kindness and Love, noting the remainder of that Goodness of Creation, as if the Apostle should say, The sin of man could not root out this goodness so, as to take it from God, but still he had a bottomless goodness and kindness left in himself. But the third word (Mercy) add● to them both, q. d. The Lord imparted himself to Adam, in this goodness of his, ere he was fallen, but he showed him no mercy, for he needed none. But being become miserable; Lo, he adds mercy to goodness, and enlarges his first kindness and love by a second compassion & pity, respecting him now in his blood and misery, in which he exceeds the former as much as the Sun at noontide doth the rising: mercy being the perfection of love.  
The second argument is from the denial of contraries, Not by works of righteousness, etc. The sum is, this eternal mercy was free in the conception of it. The LORD foresaw not who should in time embrace this mercy, nor left it in a middle doubtful uncerteinty who should and who not, suspending his pleasure upon man's will, but he did out of the freedom of grace and mercy (when as yet no good in us was foreseen, much less actual) when no natural or supernatural goodness was to be seen in us: even than he saved us, because he would so do.  
Q. What is the second branch of this description?  
A. The instrumental meriting cause of this salvation set forth in those words: when this love appeared: and again, vers. 6 Which he shed abundantly through jesus Christ our Saviour. Note the sweet phrase which Paul delights in, to style both the Father and Christ our Saviour's, the latter flowing from the former. Now, in this point, note, first he saith, It appeared. As we see the like word Chapter second verse 11. The sum is, whereas it had been impossible for man or Angel ever to have dived into the depth of this mercy; Lo, the Lord caused it to appear in the fullness of time, and broke open this sealed fountain of his bosom, by the manifesting thereof in his Son: for no man at any time hath seen the Father, but the only begotten Son of GOD coming out of his bosom, hath revealed him.  
And which is this Appearer, who made mercy appear in himself? jesus Christ our Saviour. It must be so, that howsoever mercy was hid in the Father, yet it could not appear but by jesus our Saviour: he truly God and man in obeying & suffering, must bring justice to kiss this mercy by appeasing that infinite anger of the Father for sin, and performing such a righteousness for man, as might afford: a sufficient satisfaction to GOD in his uttermost justice: Christ, and none else could thus do or suffer, none else may satisfy, he himself without all this, both obedience and blood could not do it: none of his love, or prayers or poverty, but jesus our Saviour in this his full payment, as a surety and a Sacrifice of blood could, save us?  
Q. All this is evident: but what else addeth the Apostle to make us this description of deliverance.  
A. The third point is the object upon whom this blessing is bestowed, intimated in these words, Towards (man) and save (us) and shed on (us), etc. By which as he implieth that Man in his misery, the self same man that fell from God to hell, was the object of mercy: so, the Number of all those to whom the Lord doth savingly appear in this mercy of his election in Christ are the full object of mercy, & all that mercy can bestow. The Church of Christ is she, who is the sole and equal object of Christ: all he did and suffered, was, not for the reprobate, 
Ephe. 5.  but the Elect: these he redeemed, gave himself for, that he might make them a peculiar spouse to himself without spot or wrinkle, as he saith to the Ephesians in plainer terms?  
Q. And what are those excellent things which JESUS our Saviour hath purchased? doth this Text mention them.  
A. Yea, very fully: and that both in general & special. For the first, he saith he saved us. Which is as if he had said, he restored and set us in as good an estate as we lost, and quit us as fully of all our misery, as ever old Adam did plunge us into it. If he lost us, Christ saved us: if he betrayed us to bondage, He redeemed us: if he brought us to utter hatred, He reconciled us: if he condemned us, Christ forgave us: he did deliver us (in a word) from all sin and curse, and laid a plaster on us, full as broad as the sore. 
Rom. 5.  Yet this must be added, that Not as the offence is, so is the gift. For in Adam we were so made the Image of GOD, that we lost it presently: but the second Adam so saved us, pardoned and reconciled us, as never to be lost, never to be cursed, never condemned the second time.  
And more yet, Adam was not created to any happiness save immortality upon earth, in a created righteousness: We to an uncreated Union and Communion with God in Heaven, in the presence of God. This in general. More particularly the words here are three, Saved us, Regenerated us, Renewed us. By the first of them, understand the negative part of this deliverance, viz. from what he freed us: Sin, Law, Satan, Wrath, Death, judgement. By the latter two, the positive good things purchased us. First, by Regeneration and Renewing, he means all those graces, which concern our estate in the grace of justification, standing in somewhat cut of ourselves, the imputation of the righteousness of our Lord jesus, removing our guilt, and bestowing on us pardon, acceptance to favour, and right to eternal life, as adopted heirs thereof. And in this respect we are regenerated and borne again, by reconciliation. Secondly, by the estate of grace in somewhat within us, which is the Inherency of that Image of Christ, infused into us, and abiding in our nature, soul and body, and all the powers and faculties of both: purging out and killing old evils, and planting good anew in the stead thereof. In both these stands the new creature, renewed in Christ, to true righteousness and holiness in this World, and hereafter, to the glorious image of God in perfection. And this latter concerneth our Renovation.  
Q. Doth the Text mention any more?  
A. Yea, the instruments of applying these good things to us: And that both outward, and inward.  
Outward, the Word and Sacraments. He nameth not the Word, but yet includeth it. For a seal is nothing without a covenant. He means them, that by the word of truth, the Covenant of Grace, offering us to be reconciled to God, preached freely, generally, without exception (to such as need it) to all sorts, ages, sexes, conditions, the Lord (as by an external ordinance) doth apply and convey these good things of jesus Christ to his elect. And then having so done, he sealeth up and assureth them, by the answerable seal of Baptism.  
Then, the inward instrument of application, (without which the outward is barren) is the work of the Spirit of regeneration, which attends the Word and Baptism▪ and washeth the soul by the power thereof, even the Spirit of Christ. To the which end, this Spirit doth engender the grace of faith in the soul, for the apprehending of our part, in our particular Salvation and Regeneration: Which grace of faith, although it be not here named, yet is implied sufficiently in this work of the Spirit. For there is no other way for the Spirit, to settle these benefits upon us, but faith only, as in the Articles following shall appear. And thus we see how the Apostle doth in this text most pithily contrive the chief heads of this Part, as in the Articles following appears.  

The Articles of the Second Part.  
Q. What is the first Article in this Second Part?  
Article 1 A. That there is a Deliverance, ordained and granted to miserable man out of this his thraldom. As the matter of Adam's creation lay before the Lord, at his free choice whether to create it, or not: so the object of Redemption (fallen man) lay at the Lords courtesy, whether or no he would deliver him. If man had been wholly left to himself, his mends had been in his own hands. in all outward miseries it's otherwise: a man may be lost in a forest and perish: pursued by enemies, assaulted by diseases, oppressed by death, & perish, without help. here not so: misery was the furthest from meriting, but not occasioning mercy: the Lord freely out of mere mercy, beheld misery, and when there was none to save, he himself did, yea, used this ruin as a mean of declaring himself to man, the author of a fare more excellent estate than he lost by his fall. And this purpose of God the Father to permit the fall, that he might work his own ends thereby, viz. the setting forth of the riches and treasure of his grace of election in Christ, by the means of calling and the Gospel, is that which the Holy Ghost doth make the object of the admiration and astonishment of men and Angels: Who pry into this mystery, as the Cherubins into the Mercy seat.  
So that first note, In the most woeful mine of man, there is a deliverance. See these texts, Eph. ●. 1. 1. Thess. 1. vlt. Luke 1.74. Esay. 63.5.  
And secondly, it's appointed by the Lord out of the unsearchable treasure of his wisdom, using it as a mean to declare himself to his Church in all those excellencies of his attributes, especially the conjunction of mercy and justice, which in the creation could not appear. See Col. 1.27.28. Eph. 2.10.  
Q. What use may be made hereof?  
A. Singular use, and that many ways, first,  
To stay the heart of a distressed wretch in the sight of his misery, by this light and door of hope: Although fare from believing it, yet by hope to sustain itself by from utter sinking. Oh, bless that fountain which could not be dried up by sin! rather occasioned itself to mercy by misery. 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 cuts off none, who cut not off themselves.  
Secondly, let it teach us to gather to ourselves a Article 2 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? Dost thou not see that the LORD JESUS himself came from the mercy of an enemy? Is then anger alone in God, who against the cry of infinite justice, had a deeper mercy in store? darest thou call him an hard Master or 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? Is he like to reject a poor soul, who hath laid the foundation of his grace in such a foundation as Emanuel?  
Thirdly, 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 of the first and second part of the Catechism, teaching this, before the other be well grounded in the hearer. For the substance, taking heed lest they defraud the soul of this point, when she is low brought: but to offer it as an upholder for a time, till more come.  
But fourthly and especially; let this be a mean to carry a poor heart that would fain believe, quite beyond and out of herself. The meditation of this freedom of God's purpose first & especially for the glorifying of himself in all his attributes, should ravish the heart, and carry it out of the baseness of self and selfe-endes, into the stream of this sovereign will and glory of God. It should be above our own salvation. And it cannot be well conceived how those preparatives to saith should be wrought in the hearer savingly, and not slau●shly as endeavours of our own, except this stream of God's glory, and aim at his own ends above ours, be set before our eyes to abandon all self-respects in the matter of saith and salvation. Let us diligently try our own spirit from the true Spirit of Grace by this mark.  
Q What else doth this Article contain?  
A. Besides this, that God hath not left man to sink in his own misery, but hath in his deep wisdom found out the way of his deliverance: this Article aims at a further end, viz. to make God the Father, the most free and sovereign worker and applyer 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? And the Holy Ghost is frequent in Scripture, to prove GOD the Father to be the only free agent in this work: calling him the begetter of us, of his own free will: 
jam. 1.17. Phil. 2.13 Heb. 10.23  the worker of both will and deed in us of his own good pleasure: the faithful beginner and finisher of his own work. Especially that it is neither of the willer or runner: 
Rom 9.16. joh. 6.44.  but merely of his mercy that we be called effectually. No man can come to Christ, except God draw him. God is as sovereign in his applying, as in the finding out of this way. And why? Surely, because as in the way, so in the working the soul to it, he seeks his own glory, and the deep riches of his grace to be magnified, and himself to be adored in the joint meeting of his justice, mercy, power and truth in one: that through JESUS CHRIST praise may be given to GOD the Father: and that as all things are from him, 
Col. 3.17.  and by him, 
Rom. 11.36  so they all may be to him and to the praise of his glory.  
This point well weighed, would lead us as by a thread through each branch or Article of this second part, with light and savour: when we conceive the Lord jesus himself only as a Servant of this sovereign will of GOD: who is therefore called Gods Christ, 
1 Cor. 11.3.  read 2 Cor. 3. vlt. when we conceive the offer of Grace his; the benefits offered▪ his: yea and not only faith, but also the conditions of it, an humble and hungering soul, his gift, his preparations: and so, throughout all this second part, look upon GOD as that free principle, in whose mere will it is to enlarge or restrain the heart of a man, as he sees good. A point of special consequence, and properly belonging to this place 2 Cor 5.17.18. he being at the root of all, and being in Christ, reconciling the world to himself, not imputing the sins, till which great work be effected, this deliverance is not effected in us. And therefore Psal. 32.1. the Lord is said to impute no sin, and 2 Cor, 5.21. to make us his righteousness.  
And, although I refer the point of Imputation to the second Article of Christ, (as presupposing his merit of necessity) yet for the Worker, it's properly a consequent of this Article, God doing all his works perfectly: and as I said, freely for the attaining of his own ends in us, that he who boasteth, might boast of the Lord.  
Q Doth this point tend to any use?  
A. Yea, and that such, as I wish every good hearer and reader of the points following, to lay it to heart.  
For first, this will teach us to conceive in what sense the Lord doth offer us his Christ, command us to believe, and promise to ease us if we hunger, mourn, be poor in spirit: To wit, that he is fare from intimating any power or will in us, to concur with him in any the least of these, or to ascribe 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. He for his honour sake, will effect all these means in whomsoever he hath appointed to the end itself of Redemption. Sweet is that place, 2 Thess. 1.9, 10. That he may be admired in all such as believe, because they have received our word in that day. He saith not that all they may be admired who have themselves believed: but he admired in them. For what? Surely not for their working grace in themselves, but for the works sake of God that hath wrought it.  
Secondly, this will help us to judge, who those parties are, in all likelihood, whom God will concur with & 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, than in that wherein God offers himself to the soul. As in Manoa's example and gedeon's appears, judg. 13.22, & 6.13. Oh, saith a fearful heart, God is free, and need not work, save whe●e he list, and therefore he is bound to none, and I fear he will work in 100 ere he work in me! Oh, poor wretch? hath he not showed his will, in whom he will work? Even in those that seek his end more than their own in the use of means. If thou knowing what God only aims at in all his Redemption, viz. the glory of his rich grace, and all his holy Attributes (and not at thine or my salvation for our ends) shalt yet go to work here thine own way, then know, God never did, or will cross his own ends, nor bless any such as set up other ends of their own against, with, or above his. But this followeth sound; That all such as in means using, do fix their eye upon God's purpose, and abase themselves in the sight of their own silliness, to reach such a thing as deliverance is; and adore his free sovereign working, as the only able effecter hereof: all such I say, as thus work with God, and under God, may know that the Lord will assist them: for why? he assists and seconds his own way in them who seek his glory above their own salvation.  
And although he be so free, that he is 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. And this point I desire to be marked. For whoso they are who will not see this truth of God's free working for his own glorious ends: I affirm its unavoidable, but either they must most murmuringly and repiningly reject the way of God to Heaven, as contrary to flesh, (which is the greatest sign of a castaway) or else mix themselves their wits, wisdom, policy, and devices in the getting of heaven, with God's grace and mercy and so make Christ only a Stalking horse to their own parts, and to serve themselves.  
Thirdly, this point doth most lively instruct us how we may so go to work in the use of means, as our own Conscience may not accuse us, for taking God's office of freedom and sovereignty out of his hands. It troubleth many (to instance in one particular) how they should so go to work in hearing, praying, and Sacraments, for the attaining of the Condition of faith, that is mourning and hunger, etc. that they might not seek faith upon their own terms, They see the Word full of promises of ease and comfort, to such as do mourn: and they would gladly seek Heaven in God's way▪ only they cannot see how a condition to faith can be urged of us, without our own labour and will be accessary (which if it be, what doth our doctrine of the condition differ from Popery, and her dispsitions?) I answer, The reason of this darkness is, because men cannot be beaten from this, that in seeking these conditions, they must seek, first their own good and welfare! This is the main aim of most hearers, if they have faith, they are sure to scape hell: and if they have the conditions of faith wrought, faith will follow: hence the condition is so laid at by people: eu●n as men covet money for wares, for their use. But poor soul! tell me if this be thy aim, wherein differest thou from a drunkard or swearer? Is any man so forlorn, as not to desire to dye the death of the righteous?  
Oh (say men) but drunkards use not the means, and we do?  
I answer, Yes, (now all sorts use means, none are so vile, but they will be religious) but I will grant thee it. Is the question whether thou be less ill than such, or whether thy aim be sound in seeking the condition or no! If so, than I say, thou in aiming finally that it may go well with thee, differs not in kind from such an one! No, the honest soul sets up God in his own way of Christ, in his own ends, the glory of all his attributes (that he may be admired in working faith in such a wretch) the freedom of his working, that in all these her own thoughts, affections and zeal, might stink as Peter's nets did, (when Christ so strangely had fished for him) and the truth is, her scope is as much to abhor herself, and look into an higher cause, as thine is to get Heaven for thyself. She seeks the glory of His wisdom, power, mercy and freedom; who sought out such a deliverance, works it in her, and all that concern it, faith and the conditions of it: the thought of the Asses is turned to the thought for the Son: she sees that divine purity and excellency in being God's instrument to these ends, that she loses herself, and all in the meditation thereof, and suffers the Lord to save her, while her soul is set to adore him in his own ends, as most precious. And setting this aim aside, her seeking the condition of faith, is but as a moral work with her, savouring of herself.  
Some will allege, Do ye think every weak beginner to be so holy as to prefer God's glory to his own Salvation?  
I answer, No, not all, but I take them to be in forwardness to it, and not fare from it. And secondly I say, it's one thing to ask such a question of a weak beginner (who would perhaps stagger at it) another thing to say what God works in such a one, although he know it not! For sure it is, such is God's work in his, as to convince them by experience, that all seeking of grace, for a man's own happiness, is poor seeking (for the present, till God 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 needs no more rowing of herself, than the boat doth: it's enough for her, that she is set upon such a stream, and tied to such a ship, as can carry her of itself, and drown all her own welfare in the Lord. Sweet was that speech of honest Mophibosheth of Zilha: Yea, let him take all, 
2. Sam. 13.30.  forasmuch as my Lord the King is come home in peace: The loss of his own lands was forgot in David's happiness. The greater pity that he should so requite an innocent: but however he fared at David's hands, do thou so, and try if the Lord can fail thee! Oh, say thus, Lord so fare am I from seeking the condition of faith, for faith and myself, that I desire to say, If Lord thou see that a broken heart, mourning, brokenness, poverty of spirit yea, faith itself may tend to the glory of the working them in me: Oh, work them! E●se, Lord, what joy should I find in them as they come from myself? What were Heaven itself, if it were not to glorify thee there! Lord, I would desire to have none, rather than in having all to want an heart to admire thee in thy ways of mercy and truth, or cease to be ravished with the sight of thy glory! For without this, its impossible but either I must mix my stuff with thinee, or which is worse, fret and rage at the freedom of thy working. And his I desire may be weighed: and so much for this first Article.   

Q. What is the second Article of this second part?  
A. That the only happy mean and instrument ordained by GOD for the foundation of his election, and the purchasing or making good this his purpose of deliverance, was the Lord jesus, the eternal Word of the Father made Emanuel, 
Ephes. 1.3.  GOD with us. No other name under Heaven is given to save us, by way of mediation or instrument, but he, Act. 4.12. And this jesus eternally intended to the Church, the LORD in the fullness of time sent into the world, to make open declaration of this work. Rom. 3.25 God set him forth as a Propitiation, that all might see the salvation of God.  
And although it be needless for us to descant whether the Lord out of his deep wisdom could have found out any other way, but this to save us: yet this we may say, that seeing this is the Lord's way, it behoves us to think it the best. Nay seeing we cannot conceive any other way in congruity, how an infinite offended Majesty could be satisfied save by an equal person and payment to his justice, it were an infinite derogation to his wisdom and predestination, to think, that this was not the only way, not only which is, but which could be devized to this end. For seeing a greater and fuller could not be, what injustice were it for God to put that upon his Son, which might have been put upon an inferior mediator? Therefore the Scripture runs upon it as the only necessary and full way, as Rom. 8.3. When through the infirmity of fl●sh the Law could not save, God sent his Son, etc. Now as he was that only full, necessary way: so yet he could not effect this satisfaction by every act or suffering of his. Not his incarnation or union only, not some reproaches, or some act of his offices, as Prophet, or King, or Priest, no not some effusion of blood, but such an one as the pouring out of his soul to death, even that accursed death, must effect it: because till there was a full content given to justice, mercy was locked up from discovering itself. Read Esay 53.12. 
Esay 53. vlt.   
Now as without this last and chief work, nothing could help us, neither miracles, tears, preaching or praying: so, all the acts and preparations of his life standing in order and respect to these, are jointly meritorious and expiatory for our Redemption: his obedience to parents, walking in calling, keeping company, tempt, fastings, preachings, and the like.  
Q. Tell me, what especial heads may this whole work of his meditation be referred to?  
A. It's a main point to consider of for the stay of a poor soul, for seeing the scope of God and Christ was to give and receive so full a price of reconciliation, that justice accepting it, the sin and curse of the elect might as fully be pardoned and removed, as if they had never sinned, or could themselves have sufficiently satisfied, it imports us to be well seen in the contents hereof. For look how many heads there are thereof, so many welheads or springs the soul hath to revive and encourage itself by, in the approaching to the Father.  
I answer then, this whole price of Christ stood partly in a qualification of his person, to be in case to satisfy; Partly in the actual performance of the satisfaction itself.  
Q. Touching the qualification of person, what doth it contain?  
A. Two parts, Union and Unction.  
Q. What mean you by union?  
A. Three distinct things.  
First, the incarnation or flesh of Christ.  
Secondly, the divinity of Christ.  
Thirdly, the joining of these two natures into one person: or more truly, the assuming of the nature of flesh into the second person of the Son of God, not to swallow it up, but to retain still each his own distinct nature, yet within Union.  
Q. Proceed on and name the rest, that they may be under our view all together, and then we will touch them briefly in several: What mean you by unction?  
A. 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 before all time, GOD had deputed him.  
Q. Being thus qualified, what is the performance itself?  
A. It stands of two parts: either meriting this price for all the elect, or actual applying it unto them.  
Q. What is the meriting part?  
A: It is a double performance, both of Actual obedience to the Law, and suffering the curse required thereby and due to sin.  
Q. And how performed he these two?  
A. By way of real suretyship, and no otherwise: for taking 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, he takes therefore our person upon him, becomes 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 curse, that by his suffering death, he might quit us of the fear and punishment thereof. This ground is to be specially noted.  
Q. Touching the latter of these: his suffering or Passion, (because it hath the honour of a more immediately essential obedience and merit) tell me how many parts hath it?  
A. Two, 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.  
Q. To conclude, what is the applying part?  
A. The act of his interceding Mediation here ●n Earth, and especially in Heaven, serving to settle the merit of Redemption upon all the elect in the due season thereof.  
Q. You having given a brief view of this main article, tell m●, why you call them wilsprings of salvation, show me the number of them, and then in order show what each of them is, with the use thereof?  
A. I first call them so, because the Holy Ghost, Esay 12.3. terms them so, and because they are so many grounds of justifying faith, at least means of warranting the soul to apply a promise if duly preached and heard. Their number is seven.  
First, Incarnation.  
Secondly, Divinity.  
Thirdly, Personal Union, with Anointing attend it?  
Fourthly, Actual obedience.  
Fifthly, Passive.  
Sixthly, Conquest.  
seventhly, Applying of all to the elect. Some of which, although some do fever from the matter of Merit, yet we will herein take liberty to differ from them, by the warrant of the Word.  
Q. What is the first, and what mean you by Incarnation?  
A. That by the power of the holy Ghost sanctifying the flesh of the virgin, & without any active principle of conveying sin by man, the Lord jesus being conceived in, and borne of the poor Virgin, did submit himself to such unspeakable abasement as to take upon him the nature of man. Not of Abraham or Peter, but of mankind, the selfsame nature, which sinned in the generality thereof: That in and by it, he might obey & suffer those things which the Divine Nature could not be capable of, and that being seen dwelling and conversing among men, he might put it out of question, that not for Angels, but for our nature, even man, fallen and cursed, he became a satisfaction to God. And that so he might bring this nature into an happy condition again, and every one that needs it, might enjoy it without any doubt or distrust. See these texts, Mat. 1.18. Luk. 35. john 1.2. Gal. 4.4.  
Q. What use is there of it?  
A. Very great, that the soul thirsty after mercy, and yet privy to her own baseness, might by this flesh of Christ, come the more boldly to plead for pardon as her own, purchased in her own nature, for herself, whatsoeu●r Satan or unbelief might object to the contrary. What a comfort is it to think that our own nature in CHRIST, who is near us, flesh of our flesh, and bone of our bone, being seized with all our imputed sin, should yet in the same holy flesh of his, wo●ke out all righteousness, and appease all justice, and that not for himself who had no sin cleaving to him of his own, but for us, Esay 53. verse 4. & 11. Oh, it should cause great consolation and hope in a distressed fearful soul! But I only point at the uses of these branches for shortness sake, as a view of that which the larger handling hath more fully taught.  
Q. What is the second branch?  
A. That th● Lord jesus our Mediator was true God also. Not only that it was the second person who took flesh, but that God enabled man to do and suffer, that God's justice might except against neither as insufficient. Eli hath a speech, 
1 Sam. 2.25  If man sin against man, man may be a mediator of accord: but if against God, who shall be his surety? I answer, man if assisted with the power of God.  
Alas! although the flesh of Christ was holy, yet finite and mortal, no more able to equal God's offence, than a Dwarf the tallness of a Giant. But as a Dwarf set upon a Giants shoulders, equals a Giant, so the acts and sufferings of the flesh of Christ (as flesh) set upon his Divinity, made an equal satisfaction to Gods offended Majesty. The influence and valour of the Divine nature, assisting the humane, for the fulfiling of ●he merit for if the surety fail in any point, his undertaking is uneffectuall. Great-men must have their Peers to acquit them & no common persons. S●e Rom. 1.3. Eph. 1. vlt.  
Q What is the use of it?  
A. Briefly this, to stay and comfort an heavy heart in the view o● the heinous circumstances of her sin, making it out of measure sinful, as depth of continuance, odious greatness against knowledge, means of grace, with an high hand. 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 receive this fullness, 
Heb 9 14.  not for the greatness of the sin. The Lord jesus offered himself up by his eternal Spirit, that an eternal Majesty might be appeased for sin of an eternal guilt and curse and such is all sin, but especially crying sin: his merit is more out of measure deserving, than sin is sinful: and hath merited far more happiness than Adam's sin forfeited. Get humbleness and faith, and then thy great sins shall be as dew to the sun, and as a spoonful of water cast into the Ocean.  
Q What is the third thing considerable?  
A. Union of both natures into one person, by the unconceavable work of this Spirit of God; It's much that a soul and a body, but much more that flesh, and the Word should be really one person I do not say that the Divinity of Christ was a nature as the humanity: for Christ was so a nature, that yet a distinct subsisting person of himself.  
But the meaning is, that this person of the Word took the nature of his flesh into his person, therein to subsist. The flesh of Christ was no person, as Abraham, or David, but a nature only having no subsisting of itself at all, but as it dwelled in the Godhead. As Misleto is no plant of itself, otherwise than it fastens, and subsists in the appletree. So that jesus Emanuel God and man, united was the third qualification of the surety.  
Assistance could not have caused identity or sameness, only hypostatical union could do that. By virtue whereby not only properties are communicated to each other in form o● speech, as, The Lord of life was slain, GOD died, etc. but in real manner, the efficacy of the one nature was imparted to the other. Yet this union doth no more admit confusion, than separation, no not in the lowest degree of eclipsing, in death or the grave. See text joh. 1.1. 
●say. 1.4.  Call him Emanuel, Mat. 1.23.  
Q. What is the use hereof?  
A. Most sweet lo all broken souls, in their approach to the throne of grace. What is so bottomless and unsubsisting a thing in itself, as a soul in the anguish of conscience? Yet even then look up to Emanuel, and he will unite thy poor empty, bottomless spirit to his own person, that in him thou mayst have a real being and subsistence! Oh, poor soul, who thinkest thyself merely lost in this thy estate: In time thou shalt see it was mercy brought thee to be out of hope in thyself, that the hope of thy well being might be in him: for even the flesh of jesus himself had the like unableness of subsisting, except the second person had taken it to himself.  
Q. What is the unction of Christ?  
A. It is a consequent upon his 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. That this was from the womb, appears by sundry glorious effects exceeding man, as that in Luk. 2. at twelve years old. Yet especially his Baptism was the anointing of him to the entire and immediate execution of these Offices: for therein he did more fully receive the anointing with the Oil of gladness above his fellows, as was prophesied, Psal. 2. Esay. 42.1. and Esay, 61.1.2. He was Priest to satisfy and pray for, Prophet to teach, and King to rule and deliver his people. And these offices do mutually serve each other. The use is, that we his members might acknowledge him an eminent Mediator, as having a calling from GOD, as those three sorts of Men had under the old Testament. And that we might be out of doubt, that the acts and sufferings he performed, were allowed, according to that voice, This is my well beloved Son, in whom I am well pleased: hear him. And that we, knowing into what treasure the Lord hath put all his graces (even the flesh of Christ) might there seek and find them all. Therefore 1. Cor. 1.30. Paul saith, Of him are we, who is made unto us of the Father, wisdom (as a Prophet) righteousness (as a Priest) sanctification and Redemption (as a King. 
joh. 1.17. Reuel. 1.6. ) The Lord hath made him whatsoever his Church needs, that of his fullness we might receive grace for fear: And that we also in our measure together with union to him, might receive his unction, and become Prophets, Kings and Priests to God, and be conformed to our head in all his excellencies: not in the point of his meritig, but of his Graces.  
Q. Proceed to the fourth, the former part, to wit, the merit?  
A. This is yet more essential than the former three. The fourth than I say, is Active obedience of Christ. I do not separate the active from the passive, as if either alone could satisfy, or as if I ascribed the effects of either to the one without the other: but yet distinctly I speak of both for the use of each of them to the soul. Mark then what I have noted. The Lord jesus became piacular for us: not only by bearing our punishment, but by translating upon himself the real imputation of our guilt, with out the least measure of inherent guilt. This latter would have disabled his person, (for he must be separated from sinners, Heb. 7.26.) yet the want of the former would have made his merit none of ours, and his death unjustly inflicted. Therefore 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 mi●ery of a man stands in both sin (and guilt and stain), aswell as in curse, so must our Surety perform righteousness aswell as bear the curse. Now this righteousness of Christ is both his Natural and his actual opposite to this natural and actual unrighteousness of Adam, I say, both the purity of his humane nature, infused by Union, a●d also the obedience to the whole Moral Law to the uttermost extent thereof. And this is as true a part of the material cause of our justification, as the other of the Passive, though not to be disjoined.  
Q Whereof doth this Article obedience consists?  
A. Of the whole conversation of our Lord jesus his life and death; but more specially of his later part, from his Baptism to his death: In both which (more or less) he performed the work of his Father, and fulfilled all, both general and personal righteousness. His whole conversation toward GOD and man was Holy: towards God, frequent in his Temple worshipping, submitting h●mselfe to both Circumcision and Baptism, eating the Sacrament of his own Body; oft in fasting, (yea whole nights) and prayer to GOD: most Holy in his Family. Government, most frequent in doing good. Acts 2.22. JESUS of Nazareth, a man approved by GOD in many signs and wonders, etc. preaching from City to City, yea praying for his enemies: so meek, that he sets forth himself as an example, Math. 11.19, 30 he would not break a bruised reed, nor quench the smoking flax, Esay 42.2, 3. He would not lift up his voice, but as the sheep which is dumb before the shearer, so opened he not his mouth.  
In the judgement of the worst, he did all things well: He grew in Grace and favour with GOD and men, as he grew in stature; His meditations were Heavenly, his words gracious, even to admiration, Luke. 4. The works of mercy and compassion to the miserable, were infinite, towards all he was harmless, unblameable, confuting them who would gainsay, & stopping their mouths; In his outside of carriage very humble, riding upon an Ass, fare from worldly pomp, and poor, without a pillow to lean his head, yet very content never ate meat but gave thankes: so good to the poor, that he taught his disciples, It is better to give then to receive, conscionable of the Sabbath: obedient to parents, content to stoop to a mean trade to live upon: very kind to his kindred, pious to his friends living and dying: so lowly that he taught his disciples to be so, by washing and wiping their feet: and so of all the rest.  
But especially for the manner, measure, & end 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: and so at his death, john 17. He professeth he had done all the work of his Father: and till he had fulfilled all the Law, (for which he came, Mat. 5.17.) he could by no means be dissuaded, but called him Devil, who sought it, yea, to the death and in the death of the Cross he was most obedient, Phil. 2.5, 6. (for his Active and Passive obedience were mixed inseparably:) but above all in this was his excellency, that being both Glory and Holiness, he was not only content to empty himself into shame, but even into the aspersion of sin, that he might by obedience make a full expiation for it. In a word, Such an high Priest he was, as, not only for his Nature, but for his practice was, undefiled and separate from sinners.  
And all these he was not for himself, but for others, that nothing might be wanting to a full satisfaction: and that they who believe in him might fetch from each part of his life, and obedience, comfort and stay in the infirmity of their youth, age, crosses, duties, worship of God, graces, & in the wants of all their services, both ordinary and private, or public and extraordinary.  
Q. I would have you open this point more fully?  
A. I will endeavour it. Consider then:  
First, Christ's being under the Law, and becoming a servant unto it, was not for himself, but for us, except then his obedience be for our sakes, it serves for nothing.  
Secondly, if our Lord jesus had suffered for us upon the Cross, without any obedience to the Law, he might have be●ne as harmless as high Priests, by the purity of his nature, as by obeying; so that if there be no o●her vs● of his obedience, than this to qualify the person of the Obeyer, it had been superfluous.  
Thirdly, some part of his actual obedience was a direct part of his mediation, as his prayer, joh. 17. Why not al● the rest as well?  
Fourthly, let it be supposed true, (which yet is not to be granted) that where sin is pardoned by remoovall of curse, thereof necessity, righteousness and life is restored: yet we must know that Christ restores not his elect, to the mere righteousness and life that Adam had, but to the righteousness which is of faith, and unchangeable, and to a life in the presence of God, not of Paradise: therefore it requires a price of a suitable righteousness in Christ, more than a mere surety was bound to.  
But as I said, the former is doubtful: although each defect of righteousness is a degree of sin: yet there is more in the stain or pollution of sin, then in the defect of righteousness. When a Traitor is pardoned, though he be in a possibility of restoring to favour and dignities by his Prince, yet they are two things, and are oft severed: and if both concur, the benefit is double.  
And fifthly, where it is objected, that if total imputation of this righteousness be granted there were no Use of the passion: I answer, It's false: for we are to be considered as liable to the cu●se o● d●ath, for that which is already past: When thou eats, thou shal● dye.  
Q. And wherein stood the Passive Obedience of Chr●st?  
A. It partly stood in the condition he undertook, partly the antecedent sufferings of his life, and most especially the passion itself.  
For the first, it was a willing putting of his neck into the collar or subjection, forgetting (yea empting himself or) his glory so fare, as being Lord of all, to become in the fashion of a servant, chief to his Father, also to men, yea the balest of his sl●ues upon earth, but both for us, and our salvation, in which respect he refused no terms, but despised all shame, Phil. 2.4.5, 6. Heb. 12.2, 3.  
Secondly, (hau●ng subjected himself to be a meet object of suffering and sorrow,) he became indeed a man of sorrows through his life, inuring himself betimes to the yoke which he yielded to; as to be borne of mean parentage, to fall to day-labor for his ●●uing, to ●e in a ●●a●ch as 〈…〉, ●r unable to hire a room in the Inn, to be persecuted and fly into Egypt even at a month old, to undergo the reproach of the tongue, being called Demoniac, Wine-biber, Deceaver, enemy to Caes●r, Traitor, friend of Publicans: to be the object of tentation, to the vilest and basest creature the Devil himself; to crouch in soul and body under the sentence of wrath, ready to seize upon him, not only at the instant but long before, which dried up his moisture as a withered branch and made him be thought fifty years old, (●r upon) being li●●le above thirty: losing all his beauty, and being as a man ever under strokes afflicted and humbled: carrying our common penalties (not personal of this or that disease) of hunger, thirst, faintness, weariness, harborlesnesse, and poverty, etc. about him.  
To have the influence of his deity always (in a manner) restrained, so that he appeared not to be that he was to his dearest friends: 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 stepped out of his baseness. See Matth. 11.12. Luke 1●. 3●.  
Q. And what may be said touching the Passion itself?  
A. Somewhat touching the parcels of it: and yet somewhat also touching the necessity of moderation.  
For the parts, first he endured the forsaking of his dearest Disciples; to be taken by his own servant judas, by his own special Officers, & at the hands, of his own Deputies, to suffer most intolerable indignities to be accused, arraigned, indicted, and sentenced, as the vilest malefactor, and that at the Gaol delivery of felons and murderers.  
After that (besides their barbarous spitting upon, buffeting, mocking with a Robe, Crown of thorns, and reeden Sceptre,) to be put to that shameful, accursed death of the Cross; a death for such as not only men counted villains, but God himself in a sort, held accursed.  
To which add the greatest of all, both in the Garden and upon the Cross, that most bitter Cup of wrath, which he drank from the hand of his Father, which made him in an agony of Spirit, to sweat drops of blood, to pray, That the cup might pass from him (from fear of drinking it) and to cry out, My God, my God, why hast thou forsaken me? And so, in that deep anguish of his Spirit to give up the Ghost: all the Devils in Hell banding themselves in that hour of darkness, to pull him from his steadfast confidence.  
Q. What mean you by the moderation of it?  
A. That in all this abasement, yet that measure was impozed and no more which suited to the dignity of the person suffering, and to such a one as in suffering, merited, and could not be over come by suffering. Hence was it, that he had intermissions of his agony and fears: so that he could go to and fro to his Disciples, to admonish them: was upholden in his senses, understanding, memory, affections, in the midst of his dolours: shown his power and Godhead even then in the consternation of his enemies, conversion of the thief: his love and providence for his Mother and Disciple: rece●ved comfort by the Angels, in the want of self-support: was dispensed with as touching the measure of torments, not being capable of those which reprobates in Hell suffer because they can never satisfy: the Duration, the Disorder and disguisement of these Hellish terrors, being accidental to his Passion, and to dying the death: only infinite displeasure of GOD, and true separation of Soul, and Body, which were essentials, he endured.  
So also it was impossible the grave should hold him, Act. 2.24. Yea, and the period of three days & nights, of 72. hours were abridged to 40.  
Q. What did he effect hereby?  
A. He being our surety in all this, did for us purchase a full satisfaction (of which in the question after) and withal first all those benefits, Article fourth. Then the ratification of his Legacies, and Testament; 
Heb. 9.16, 17. Col. 2.14. Ephe. 2.16. Heb. 10. 2●.  abolishing of enmity, by Law, Sin, Satan, Wrath, Hell, and Death: As we know, if a Court be quite put down, all the Officers belonging to it, are down also. So also, liberty to enter Heaven, by a living way, not the blood of a beast: with sundry others.  
Q. Why doth the Scripture so much dwell upon the Passive, and so little upon the Active obedience, in point of our satisfaction?  
A. As I intimated before, the Holy Ghost doth more usually (not always, See Phil. 2.7, 8. Esa. 53.11. Mat. 20.28 Rom. 5. ver. 18) express it this way.  
First, because in this curse taken away, all the whole satisfaction began to take effect: as we say that the effect of a Prisoners release is delivery from prison: not as if that were all his release: yet thence it's denominated: because though the debt be paid before, yet this must follow.  
Secondly, because the end of a thing is better than the beginning, and the consummation of a thing is from the end. Perseverance hath (we know) the preeminence of all obedience, not as if it were any more than a part of it, but it● the finishing and making all out of question. Each moment of a Glasses course is part of the hour, though the last dust of it be the house's end. B●t  
Thirdly, and especially: because the P ssi●n wa● the greatest, hardest, and fullest part of the whole satisfaction. As, fortitude carrieth the name of virtue, not ●x●●uding any.  
Q. Well, I am satisfied. Proceed to the fifth branch, and so to the use of both jointly.  
A. The fi●th ●s the Passive obedience of the LORD jesus, not in other passions and penal ies of his who●e life only: but especially that one upon the cross, the most immediate oblation and sacrifice of himself ●or sin: and it consists in the free yielding up himself to the wrath of his Father, in his soul and body: in the one, bearing the incomprehensible anger of GOD (though according to the limitations requisite for a person that was GOD and merited) and in the other, the exhaustion of his lifeblood, and separation of body and soul by that accursed death: that hereby sin with all the penalties inward, outward, and eternal, with all the power which the Law and enemies had against us thereby, death and Hell (not excepted) might perfectly be abolished, a●d the justice of God infinitely satisfied R●ad Rom. 3.25. Heb. 9 ●3. 14 1. Pet. 1.19.1 joh. 17. Heb. 12.24.  
Q What are the uses of the Active and Passive obedience?  
A. F●rst, the doctrine hereof may afford us a swer● meditation (which, as there are few ancient or godly writers ●uch have observed, so it is pity we should neglect) viz. T●e excellency of the grace of the Gospel, purchased by ●his Satisfaction. which will appear by a comparison of ●he wo●ke of Creation, with this of Redemption. The former I gra●t was a solemn work, when the Eternal Word made (of Earth) the body of Adam, inspiring it with the the breath of GOD, not only to be a living Creature, bu● to bear the Image of God in holiness. And the truth is, Moses describes even this work more solemnly, than the Creation of any of the other: to show the eminency thereof ●boue them. But when the same eternal Word creates man the ●econd time, Lo, not a breath, not a f●w words will serve: himself rather must be made a worm, and no man; God himself must empty himself of his selves and glo●y: his love, his tears, his miracles, his prayers, the baseness of his condition will not all serve the turn: no other price will be accpted for this, save both the actual fulfilling of all righteousness, and the shedding (not of drops or ounces of other blood) but th● last hear and life blood that was in his Holy Body, the blood of the Son of GOD. here was a work indeed of some difficulty! at which not only the deepest conceit of mortal man, but even the Angels themselves may stand and wonder and vanish.  
Oh! ●hat he 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! who is carried by this meditation above whatsoever this world is, in respect of the New Creature to count the whole creation as vanity! David, Psal. 8. admireth man in that first workmanship of his, as above a●l others in the world: what then may be said of man renewed and restored to a second Image of God? if the breath o● Creation were such a thing, what is Regeneration, that cost, not a breath, but so grea● a workmanship of this Active and passive satisfaction?  
Q. ●eeing all this is doubtless the main Satisfaction, go to the uses o b●th these in due order: & first tell me why you do put them together?  
A. For the latter, I answer, Because as one saith, this price is like the price of a Diamond paid for ten malefactors, which is neither all paid ●or any one, nor any several part for one, and ●nothe● for the other: but generally the wh●le for them all, and e●ch having sha●e in the whole. Let therefore whatsoever is spoken dstinctly of the benefit hereof, be inclusively taken as that which issueth from the insparable merit of both jointly. Now for the uses  
First, let us abhor the cocceit of such Sectaries, as imagine that there was no necessity at all of any such price paying to justice: nor any bar in God's justice at all, why he might not have showed mercy to sinners, without any such satisfaction made at all. It's an horrible derogation to the Scriptures, and to the wisdom of GOD: and savoureth of a profane audacious spirit, making sin and grace of small esteem. Rather let it present to us the hideous nature of sin and justice. Solomon bids us behold the drunkard in his redness of colour, blueness of wounds, that we might loathe his sin. But rather behold it in this glass of the Lord jesus his satisfaction. Esay. 63.1. Who is he that cometh from Bozra, with his red garments? I have trod the wine press of the wrath of the Lord, etc. If the glass of the Law have not done it, let this do it, yea behold the sins which we count most venial in this object of justice. Not the pettyest oath, or least of our vain words could be paid for, with the price of a lesser thing than the blood of Christ; justice would admit of no other. And the Father spared not his only Son in this point: but would have him drink the dregs of his wrath. What shall become of such wretches then as despise this price? How shall they struggle with this infinite wrath of GOD, which the Lord jesus had been crushed under as unsupportable, if his Godhead had not held him up? Now while sin is in her element, it's counted as light as feathers; but being under the weight of justice, and the sense of wrath, it will prove intolerable. Let us count it so now, whiles we may get it shrouded under the Lord jesus: let us sweat water and blood, and feel that in us which caused those outcries, My GOD my GOD, why hast thou forsaken me? Not to become Mediators to ourselves, but to drive us to him that overcame this anguish, 
Hebr. 5.  and was heard in that he feared.  
If sin in ourselves will not break our hearts, let it break them in the view of CHRIST broken by them: let us, Zach. 12.10, See him whom we have pierced, and mourn, Not as Papists who whip their bodies, and cry out of them that betrayed, accused, scourged and crowned Christ, and crucified him: but as those who were the Actors of this Tragedy ourselves: 
Act. 2.38.  that (if by any means) our hearts may be pricked as theirs, who heard Peter urge the kill of the Lord of Life. Oh, unspeakable love▪ to be willing to be pierced for Murderers, that they might escape! To say, Oh, Father, here is the surety, lay no debt or punishment upon these debtors! I have taken all upon me, if thou wilt needs have the uttermost, pour 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, Oh, Lord, if I were left to be my own satisfier, if thou shouldst 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?  
Secondly, let this doctrine confute, Use 2  
First, all Sectaries, who that they might be singular (to say Branch 1 no more) teach here of late, among us, that Christ had no guilt of sin cast upon him by justice, for than he could have been no satisfier (confounding sin imputed and sin inherent) that Christ suffered nothing in his soul, from God's wrath, seizing upon him, nor yet in either body or mind, but that which man could inflict by either pai●● or discontent. But God keep them, that are the broachers of such stuff, from such a satisfaction as this in the day of their distress.  
And whereas they add, God's justice accepted this for an equal price of sin: I answer, Who hath taught them to dream of an acceptance, of that which is not equivalent to justice? Might they not aswell overthrew any necessity of a satisfying justice, as teach justice to accept that which is not justice? Is it not well for us, that the Lord will account a truly just satisfaction of a surety to answer our debt, (which was more than he ought us) but we must go about to corrupt the price itself, and dream of an imputing of equal satisfaction to an unequal price? Let us abhor such novelties, and know, if Christ suffered no more than the malice of man, there remaineth a necessity of a second suffering for us, from justice. Let us beware, while we go about to minse and lessen the sufferings of Christ; lest we destroy the truth of a Mediator, and bereave the soul of that which should uphold her, in her conflict with justice.  
Not to speak of unsavoury dalliance with those Texts, which are brought to confute them, Esay 53. 2 Cor. 5.21. and others. To conclude, except Christ suffered more than from man, we may say, that many Martyrs exceeded him in their patience, of whom we read no such outcries as Christ made.  
Branch 2 Secondly, let it teach us to abhor the opinion of those Lutherans, who teach that our justification stands in the so applying of Christ righteousness to a sinner, that he may plead it from the tenor of the Law; Do this and live. Meaning 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. They say, The elect do sustain one person with Christ, in all his acts and sufferings, and they are all made theirs: But thus they make Christ serve to no other ends, but to become our own Mediator, and to destroy his own.  
The error of this conceit arose from a confounding of the valour or worth of this righteousness, with the substance of righteousness itself. For although we cannot be justified without imputation of the fullness of the merit, yet we are not capable of that which merited, except we will become infinite.  
Branch 3 Thirdly, it confutes those Sectaries, who affirm that God seethe no sin in any of his, if he have once imputed Christ's righteousness to them. This error arizes from not distinguishing these two, Imputation of perfect righteousness, and perfect imputing or accepting of imputed righteousness.  
No man is justified without the former: but our faith failing in the acceptance, must needs be looked upon by God. I confess he sees no sin, but he pardons it to his in Christ, upon Faith and Repentance: but he punishes it for their good in mercy. Again, what if we grant, God sees no sin in them in respect of their justification? Is therefore their sanctification perfect. Why then did David's adultery displease 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 confutes all such as cut off the Active obedience Branch 4 of Christ, from the satisfaction, 
2 Sam. 10.4  as they cut the garments of David's servants by the middle. I blame them not as Papists, for denying Christ to be our price, but for their curious dividing of one member of it, from another. It may be granted them that the Passive is the more immediate consummation of the satisfaction: but to conclude, the Active is most audacious.  
They say, Christ was bound to the obeying of the Law, as a man made under it.  
I answer, Yea, but except he had been so made purposely for us, he needed never to be so at all: therefore his willing being so, made the merit the greater: and although being a man, he must obey: yet seeing his being a man, was that he might obey for us, it must be of greater desert.  
Again as the Passive is the nearer merit, in respect of the estate, in which we stood accursed: So the Active is as essential in respect of recovering that Image of righteousness, which makes us like GOD, and in which we were created. Neither was it Hell could have hurt us without sin.  
Besides (to say truth) if Adam after his sin had not been accursed, yet in sinning only he had been miserable. It is therefore as essential to justification, that he be made just, as rid of guilt, and brought to Heaven as rid of Hell. But of this before.  
Q. Be there any other uses besides confutation?  
Use 3 A. Yea.  
And first, 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 sinne unseen and unpunished, yet would loathe it.  
They take as deep thought for God, as for their own welfare. 
2 Sam. 14.30.  When Absalon was pardoned, yet he set Joab's corn on fire, because he might not be admitted to the King's presence, chuzing rather to dye, then to hang in such suspense. And shall a believer rest in his pardon more than in the righteousness of God, which may make them accepted and beloved? Eph. 1.5.  
No, the livery they wear is, The Lord our righteousness. Oh, till I be restored to my blood, to my dignities, to stand before the Lord, to please him, to feel his Spirit of peace, joy and righteousness, and my Conscience purged to serve God in holiness, I can feel no comfort!  
Use 4 Secondly, let it raise the price of the Lord jesus, his love in the hearts of all his children. Should he that was glory, and holiness, be content, not only to become a worm, base and vile to his enemies, but to lose the repute of holiness and become sin, rather than sin should not become righteousness and glory? how great is this love then? and how dear should he be in the taking of our imputed sin and blemish upon him?  
Use 5 Thirdly, to touch his Passion a little, how should it teach us to abhor all enemies of the Cross, Atheists, Papists, jews and Pagans, (to whom it is either a stumbling block or foolishness) yea all such as hold upon a Christ in profession but fare from an humbled suffering and crucified Christ, carrying themselves, rather so in their hair, fashions and oaths, the loftiness of their stomaches, as if their Christ were rather some great Epicure, Libertine, or Champion of the world?  
Fourthly, If this death of the Lord jesus be our satisfaction, Use 6 and the freedom from sin and curse, our pardon, peace, and Heaven, where is the dwelling of our hearts upon it, the delight of our souls in it?  
Commonly we will wear our choice jewel nearest our heart: and why is this jewel which cost the blood of the Son of God so fare off it? Surely except this be our soul's crown more, than the crown of the aged are their children, or the Ministers crown his people, or the husbands his dear wife, (not to speak of gold, pleasures, or outward welfare) how can it be well with us? If the perfection of love be joy, and the perfecter the object is, the greater the love: How is it, that each base shadow of joy can affect us, when this can not?  
If our hope were here only in Christ, of all others, 
1 Cor. 15.19.  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: if thou wert left as an owl in the desert, 
Hab. 3.17.  if no calf were left in the stall, yet let God be thy salvation. Let thy life be bound up in it, as jacob's in Benjamin.  
Fifthly and especially, let the chief stream of this points Use 7 use, be this:  
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 forgoest, hold this. For Ministers, let them remember their office (as he to Archippus) and fulfil it. Paul presses it, compare 2 Cor. 5.21. with 20. Him that knew no, sin he made sin, that we might be his righteousness. And what of this? We being Ambassadors of God, as if Christ by us did entreat you, so we urge, Be reconciled to God. Be no Idols, non Preachers, be no Preachers of any thing before this: Preach not with a veil as Moses, stand with open face, and hold this mirror to poor sinners, that they may behold The Lord their righteousness. 
2 Cor. 3. 1●▪  If the worth of a soul were known by us, and the blood of souls prized and pitied, hen the preaching & declaring of this righteousness, job 33. would be the scope of our labours. We are Ministers or the Law, but only so; as serving the Ministry of reconciliation. Let us mainly look to this, to save ourselves, and them that hear us: if we have wrought the use of the last Article of the former part upon them, learn the skill of this second, and lin not with God, till he say to us, Deliver him, 
job 33.24. Mat. 13.44 Gen. 29.20  I have received a ransom. If we could find this vein, and the treasure hid in this field, all our work would be as jacob's seven years, for the love of Rachel, sweet and easy.  
For people also secondly: 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 ye: and promise there can be none without this satisfaction.  
This is the strength of an offer and a promise: it's else (as he spoke of the Serpent) Nehushtan, and a piece of brass. As sin is the strength of the Law, so is this price of the blood of Christ, the strength of the promise. Thou hast to deal with the Father in the point of justifying thee: ponder well then this strength, as thou wouldst try the weight of Gold in the balance. If thou canst feel this strength so fare as to say, Esay 27, 4. or to hear the Lord say, 
2 Cor. 1.10  Anger is not in me, I am appeased, thou beginst well. Anger abides in God, without this price, and thou art but as the bushes and dry stubble before it. Be assured then, that no promise speaks to thy soul, and to thy heart, except it have this strength of Christ, in whom each one is yea & Amen; Look upon a promise if thou need it, as it's furnished with this: for hence comes all wrath to be turned to love: & this will make God willing to offer & faithful to perform, else not. That bottomless depth of mercy in thy judge & enemy, cannot be gauged without this bucket: by this, thou mayst reach it.  
Again, as this is sufficient strength, so it is that only which can redeem thee. Let that Mountebank of Rome who would bring thee to the treasure of Saints merits, be odious to thee: Say thus, Mica 6. What shall I give the Lord for the sin of my soul; My gold or pearls, Oil or wine, or the first borne of my body? No, he hath showed me the only way, to be his righteousness. He redeemed us (saith Peter) not with pearls, but with the precious blood of his Lamb. Wilt thou go to the holy ones in earth? Alas, they were as vile as thou, but for this, and they have no more of it then will serve their turns. Wilt thou go to Heaven to Saints and Angels? Alas, Esay. 63. Abraham knows thee not. What then? 
Mat. 25.6.  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 us. Where then? Surely here only. If so, abandon all, & cling to this only. And that is the second branch. Take hold of this sufficient & only sufficient strength as the Prophet bids thee. 
job 9.15. 1 Pet. 3.19.  Carry it with thee to thy judge & make supplication to him in this strength. Peter calls it the answer of a conscience, good in the resurrection of Christ. What ever enemy pursue thee at the heels, this is thy refuge: that here thou mightst have strong consolation in all fears, against all enemies.  
Fearest thou the sins of 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 disobedience, 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 oppress thee, and the penalties of them, 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 incest, David's adultery. Small? Lo, even thy least vain word, cost him his life-blood. 
2 Cor. 5. ●1.  But perhaps not some sins, but sin itself and the body of death troubles 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, the gates of Hell, conscience, or the justice of GOD threaten thee? They can not, 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 do not reckon it unto me. Oh Lord, I put this blessed price between me and wrath: LORD, have no power to deny it me. Even I, if I were left with an orphans estate, could not keep it from him: LORD, I am fatherless, my orphans stock is in thy keeping: thou tookest it, to bestow it. Lord, let my soul have strong consolation in her seeking refuge to thee, because this price warrants me.  
If a debtor be in prison, and be bid to come forth, he will answer, I am here for debt, I cannot: but if urged, he will lay hold upon this Strength, Surely some Surety hath paid my debt: and then his heart answers, I will come out. Oh! so let this strength be laid hold on by thee, if thou look for deliverance. In the end of this second part, I shall add somewhat touching faith. Mean time let this be as the river leading to the Sea.  
Q. But what is the word of Imputation, so oft used by the Holy Ghost in the matter of justification?  
A. I am glad you have mentioned it in so good season. I answer, that as this whole righteousness is the material: so this act of God the Father is the form and being of a sinner's justification. And it's such an act of God, as being satisfied, takes this righteousness, and reckons it to the needing soul as her own, (although not hers) to put upon her an estate of as full and perfect freedom & acceptance, as if she had never sinned, or had fully satisfied. For look how he dealt with our Surety, made him sin for us, th●t is, imputed it: which imputation & account the Lord jesus found to be no trifle, but real: so doth he take his righteousness and counts it ours, that it might really be ours. Accomptants of sums of money, if they differ and cannot set things strait, fall to an esteeming of what is owing, and so at length, by not imputing a sum which yet may be due, or by imputing a sum as paid, which perhaps is doubtful, grow to a full end. And that which moveth them heerto, is Peace. So here, the Lord inclining to make peace with the soul, esteems not a debt, which yet is one, and esteems that paid which is not. Peace makes him to impute that to us, which yet another paid and we could not. S●e texts. 2. Cor. 5.17. Psal. 32.1. Rom. 5, etc.  
And this imputation is a real final discharge, never to be questioned: no hole can be picked in it by any enemy.  
Q. For shortness sake proceed to the use.  
A. It is most weighty. First, to teach us to renounce our Use 1 selves: for if we be just, by imputing of the Righteousness of other, what shall become of our own? As once a Philosopher handled a Gallant that boasted of his great Lands in Athens, he shown him a Map & asked him where they lay? so in this M●p of God's justification, all our abilities must vanish: we know, full sum of debt paid needs no imputation, t may plead acquittance Come to the Lord for his royal work, his Fiat, without any thing, empty & base, that thou mayst concur with him in that he seeketh the Glory of his grace in his Son! Come as Mephib●sheth, a limping cripple to David, When I was a dead dog my Lord accepted me. 
2 Sam. 1● 2 Sam. 2●  As poor Abigail sent for to be a Queen s●yd, Let me be an handmaid to wash the feet of thy servants. 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 & say, Here, Lord, is a naked wretch: Put on the Lord jesus upon me, I have no clothing to hinder thee: thou bidst 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 curse● and ●hen 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 my own.  
Use 2 Secondly, 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. The daily and hourly objects of her sins are before her. But remember, imputation is not a taking of all sin out of thee at once (that must abase the heart, as it abased thy Surety) but a not imputing it unto thee. Latimer preaching to King Edward, told him that once a King of England, had a cupbearer, who bringing him a cup of wine, by error let it fall at his foot. The King offended with his rashness, asked him if that were not ill done? He suddenly answered, No, if it please your Grace, if you think so. Even so in this, our blessedness stands not in our want of sin, but in the Lord not imputing it. The bush burnt, but the wonder was, that it was not consumed. The Lord imputes not thy sin, covers it, takes away the condemning power, imputes not the actual offences thereof to thee. He looks at his own Image in thee, in all thy duties, prayers, there is thy dunghill, & his pearl, he beholds that which is his, covers that which his thy (not to make thee bold, but thankful & humble.) If thou have a cup of precious wine, thou sayest not to thy friend, Pledge me in water, though thou have put more water than there is wine into it. Thou esteemest it by the better part. Hold this, and thou mayst say with Paul, Rom. 7. I myself delight in the Law of GOD: and not I, but sin in me: though else he said, Oh wretched man that I am, who shall deliver me! Thus much of this fifth branch or spring of salvation: drink of this brook, and thou shalt indeed Esay. 12.3. draw water out of the wells of salvation. I have been larger here, because it is the chief of the seven; more brief of the rest.  
Q What is the fifth branch of this Article, and wherein stands it?  
A. The Conquest of Christ. For notwithstanding all this satisfaction of Christ thus performed: yet, if it had been possible for any enemy, to have prevented him of the effect of it, that he could not have overcome all enemies, and death itself, his whole work had been frustrate. But this could not be: for he rose again from the dead, and gave a full being to the merit of his satisfaction. Conceive the point in three estates of Christ, briefly.  
First, Before:  
Secondly, At.  
Thirdly, After his death.  
In the first respect, though the Lord jesus his flesh was not exempt from mortality and infirmity, but subject to all through our sin: yet even under all these through his whole life, he conquered in suffering: for he endured no more than him pleased: before the time of his death, no enemy had power over him, to surprise him by any casualty, by any other death, or at any other season then himself would. In Luke 4. we read, that his own citizens Led him up to the brow of the Hill to have brkeo his neck. Oft were Officers sent, to take him: stones cast at him: upon the Sea he was subject to the violence of the waves: none of these had power to fasten upon him, he went thorough the midst of them, and thorough a thousand deaths, without casualty. It was prophesied of him, 
Esay. 43. ●.  The fire should not burn him, nor waters devour him: till his hour was come to suffer that death, and only that which GOD had laid out for him. And then nothing could hinder.  
Secondly, at death, although as our Mediator he must needs drink that cup, which his Father gave him: yet he was a conqueror even then too, and above any enemy. judas, 
Act. 2.24.  the Priests and Pilate could do no more, than himself was willing to yield to his Father in. No man takes away my life from me, 
joh. 10.18  I lay it down myself.  
He yielded to those that took him, even when he had cast them to the ground as a Conqueror. And therefore by the Union of his Godhead, even in that hour and power of darkness, when his life was taken from him, and they looked to have had all their will on him: all the Infernal powers assaulting him at once, by reason of the withdrawing of his Divine Nature, and the wrath of God, yet, even than he gave them the greatest foil of all, and in death overcame him who had the power of it, and all his instruments; made his Cross, his Trophy, and his Chariot of Triumph over them all: like Samson who more hurt his enemies at death, than all his life.  
So thirdly, after death, when they had got his dead body into the grave, thinking that the sealing of the stone could have made him theirs, never to rise any more: Lo, by his power he kept his union still, and after his forty hours' sleep was over, he resumed his body and soul again, and gave them another blow worse than all: roze again, conquered their malice, never more to be conquered, to dye no more: All the enemies in Hell, and upon Earth, could not any further assault him: his triumph being begun, he was out of their reach.  
Q. What use make you hereof?  
A. First, the main use (which is also the scope of this sixth Branch) is, the assurance which the poor soul under a condition of grace, may take to itself in pleading her part in this satisfaction. For, what gave a being and life to this suffering of Christ? Surely his conquest.  
If any enemy could have held him under chains from his victorious Resurrection, all his satisfaction had been frustrate.  
But that could not be. It was impossible, as we see Act. 2.24 that death should hold him. Now then by his conquest, how lively, renowned, powerful a merit gave he to all his sufferings? He sent his Church into assured possession of all his merits. Oh, as the author to Heb. 10.22 says, Let us come with this Assurance of Faith to the throne of Grace, saying Lord, give thy poor needing servant, the fruit of my Lord jesus his obebience, the power of his conquest, the full efficacy of his redemption:  
That as he, Rom 1.1. Eph. 1.21▪ by his Godhead declared himself a Conqueror, and as●u●ed the tru●h of his merit and death, yea consummated it, (although he laid upon the Cross, All was finished) so my soul may take hold of this strength, and claim the life and power of this satisfaction, with fuller assurance. 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 deadly blow, when they looked to have overthrown him. Let this be the first Use: learn this as the main, to drink at this cistern, this well of Salvation, as the former, and then the other comfortale Uses will follow of themselves.  
Q What other follow hereupon?  
A. Sundry consolations to a believing soul, touching the Assurance of Faith and Perseverance, Victory in Combats, Afflictions, Death itself, and against the power of the grave.  
The Lord jesus hath the key of death in his hand, and will make his, more than Conquerors in all: nothing shall separate, Rom. 8. vlt. any of his from him.  
Touching Faith, how many are the fears that a poor soul hath, she shall never be able to believe? Within herself what weakness, forgetfulness, melancholy, guilt of Conscience through corruption, a dead heart, slavish and fearful, presumptuous, hardened by the deceit of sin, unworthiness, neglect of the season of grace, this body of death oppozing all savour of goodness? and so even death of body makes them afraid, they may dye ere they believe.  
So without them; what temptations against God, & the Scriptures? what enemies have they to darken and dull them, their senses, understandings and heart? what enemies of the wicked have they without them? Ill 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, disdain 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 them to kiss the rod, 
Mic. 7.9.  take up their cross, and hear the indignation of the Lord, till he plead their cause, and bring forth their light? Surely the strength of this their Captain, and Conqueror the Lord jesus, who hath told them, In the world they shall have affliction, 
john 16. vlt.  but be of good Comfort, I have overcome the world. It's he that tells 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.  

Rom. 8.  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, Mica. 7.8. Rejoice not over me, Oh my enemy, for when I am down I shall rise, and when thou art, fallen, thy wound shall be incurable.  
There is a fable that when the Goat cropped the Vine-branches, she bids the Goat, Bite and spare not, but she should bear so much Wine as should serve to sacrifice her. This Vine is the militant body of Christ: so that as he feared not his enemies, because he subdued them in suffering, so should they  
Q What else?  
A. Lastly, it comforts them by Faith, in the Conquest of our Lord jesus, against the power of the grave. For as it was with their Head, he could not be held in it: 
Act. 2.24.  so with them their flesh rests in hope of that triumph; Oh, Hell where is thy sting, oh Grave where is thy victory?  
The full Redemption of their bodies, causes them to fear no death, nor grave. Nay, their hope makes them say, If we hoped only in Christ here, we were of all others most miserable: but this conquest makes us happy in all our misery.  
Not only that without, but within themselves, their poor Knowledge, Faith, Patience is sustained with this Spirit of the Lord jesus, that one day it shall be better, when all imperfect things shallbe done away, the body shake off corruption, and they see him in whom now they believe: Their life is hid with Christ in God: 
Col. 3.3. 1 john 3.2.  and although it appear not now what they are, yet when their Captain comes, they shall be conquerors as he: therefore in the mean time, though they be basely esteemed of, and set at nought; yet their spirit of victory and hope props them up and makes them merry, because a day is coming will pay for all. But I am loath to dwell at large upon any uses, save the scope of the Article.  
Q. Having ended the Merit, proceed to the seventh and last Branch of this second Article: What is the Applying Work of Christ, and wherein doth it stand?  
A. It 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 alwa●es made, for his Church, he might apply to all the members, the power of this satisfaction, that it might work Faith in those that want it, and confirm it in those that have it, Esay 53. vlt. The Prophet adds this to the pouring out of his soul, that he prayed for the transgressors. And S. john gives him the name of our Advocate with the Father: for this cause, that the Church may enjoy the fruit of his death continually. And the Au hor to the Hebrews saith, That he ever liveth to make intercession for us.  
The High Priest under the Law, appeared once a year with blood in the Holy of Honeys, to bring forth a general reconciliation, but the Lord jesus for ever. And as the ends hereof are many, to wit, to present the prayers of his people unto God, to ho●d them close to his Father, and keep them in h●s lo●e, 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 his Gospel, for the breeding Faith ●n the souls of the elect, by the preaching of this his blood and death. As we may see clearly in john 17. (that Heavenly chapter) where all these are described.  
Mark then, it is not enough for the Lord jesus, to procure the price of our peace, but he plies the Father with it, and offers up by his eternal Spirit, the merit and valour of his satisfaction, for the effectual drawing of the hearts of his people, to believe the Gospel.  
His blood is the seed of the Church (for what weet Word Sacrament, but tor him?) but that which doth cherish this seed, and give a body to it in the consciences of men, is the application of it by this intercession.  
More fully thus: As by fulfilling all righteousness, the Lord jesus hath pleased the Father, and is so gracious to him, that he grants him whatsoever he asketh: so doth jesus to the uttermost improve this favour, and applieth the comfort thereof to all his, that they may understand how powerful and prevailing he is to obtain whatsoever he desireth. And hence it is, that till his Ascension, the Comforter could not be sent: but after, when he prayed, then came he, and brought to mind, and sealed to the hearts of the Disciples, whatsoever they had heard preached before.  
So that when we see the prevailing power of the Word and Sacraments in the weak Ministry of flesh, what shall we ascribe it unto, but the power of this applying work of our Advocate, who conveys savour of life, of brokenness of heart, faith and Regeneration, thereby into the souls of his? And in this respect h 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, as Zach. 13.1.  
Q. What be the use hereof?  
A. As it is singular for all uses to the Church in general and all the lively members thereof in all Concernements of it whatsoever: as acceptance of their prayers, being perfumed with the sweet incense hereof; protection of their persons, safeguard against enemies, sustentation of their souls in grace, perseverance and the like: so especially that which we read Heb. 10.19.10.21. 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 to it.  
Do but consider this Aduocateship of Christ, continued forever for thee, jesus Christ yesterday, to day and for ever, Heb. 13.8. to this end, that the Gospel and the preaching of the promise might be lively, 
Heb. 4.  piercing and powerful to divide the joints and marrow, and to create in thy soul the fruits of the lips, which is peace.  
If thou hadst the King's Son for thy Advocate to the King for some suit, wouldst not thou think there were life in it? Therefore go not to the Word and Sacrament 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 a Christ in them, who by his applying power, conveys into them, strength, savour, persuasion and grace, that his poor people may not hear his Word as a dead letter, or receive the Scales 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 Satisfaction.  
What is the usual compliment of most people in their hear and use of means, but this, That the Minister is uneffectuall to them, they hear with small light or quickening of heart? The promise, they grant to be faithful, and the Sacrifice of Christ full of merit: but they are so to such as mix them with saith.  
Why poor soul? doth the Lord so offer thee Christ in his Gospel, as if he lef● it to thee to shift for faith? Is not faith his gift who gave Christ? Divide not the things which God hath put together. Deceive 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, 
Re●e.  and faith to believe it also. He is Alpha and Omega, the author and finisher of our faith, Heb. 12.2. and he doth live for ever with GOD, to make good his Satisfaction to his people, by giving power to his word to breed faith: that as it cannot be without it, so it may subsist in it, and our faith might not rest in man, but in God.  
Use 2 Secondly, let all such be exhorted to deny their own strength, conceits, hopes or fears, and as oft as they go to the Word, remember it is a Word of reconciliation. And therefore look up to this grant Master of Requests, and apply the worthiness of this Prayer to thy poor empty soul: say thus, The cause of my unbelieving hearing, is my little respect to him who hath the Key of all grace: if I could look upon him and say, Lord jesus convey some part of thy Fathers fountein into my heart: derive it by a channel for then once into me: Oh, thou shouldst find the Spirit of persuasion to revive, yea to fill thy soul in thy Use 3 hear!  
Yea, l●t all the faithful Ministers of God comfort themselves in their weakness, and defects of preaching, in their deadness of heart to the work of Faith, in the little success of their labours, in the woeful hardness of heart in the people: the Lord jesus, by his Spirit of intercession holds them as his Candlesticks in his right hand: he doth as those two olives, Zach. 4 assist his Lamps, and drop in this oil of gifts and grace upon them: he doth make them as Paul, 
Zach. 4.5.  able Ministers of Reconciliation, that by them and out of their nothing he may create the fruit of the lips peace: and he well uphold Gospel, Ministry, and the power of both, in the midst of the enemies: and although they be never ●o f●r●●us, yet Mica. 2.7. His Spirit shall not be straightened, but his Word shall still be good to such as walk uprightly. And of these two Articles seven Branches so much.   

Q. What is the third Article of the second Part?  
A. That the act of God the Father imputing the merit of the Active and Passive righteousness of our Satisfier, to a sinful soul, is the true formal and being cause of his justification.  
Q This Doctrine of Imputation is somewhat dark to me, 
Rom. 4 6. 2 Cor. 5.17  therefore explain it; and first the phrases used by the Holy Ghost: for sometime he speaks of Imputing somewhat, sometime of not imputing, and again in one place, he speaks of Imputing righteousness, sometime of Imputing Faith to righteousness: Rom. 4.5. Clear these terms?  
A. By the term of not imputing Sin, and not imputing Righteousness; he intimates in how many respects Ch●ist hath helped us: to wit, both to forgiveness in the one, being made sin for us: and to acceptation in the other, by clothing us with his righteousness: yet so, as by both Active and Passive righteousness jointly, not severally considered. Confer Psalm. 32.1. with 2. Cor. 5.17, where both covering sin and reconciling, are made the effects of not imputing sin.  
By the second phrase, we must conceive one thing to be meant. For its familiar with Paul to use these two phrases for one thing, namely, imputation of Faith, and of righteousness. Not that faith can in any sense be our righteousness: but because Christ apprehended by faith, is the same thing, with Faith itself in the Scripture.  
Besides, we know, faith must ever concur with imputation in the act of it; and therefore the Holy Ghost honours it, with the name of being imputed to righteousness.  
That Faith must needs so concur, note three things in this work:  
First, God enables the Soul to believe 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) upon the Soul, and imputes it to pardon and life,  
Faith then always concurres with imputation: the life whereto may be said of justification, which it were blasphemy to ascribe to faith (seeing its God that justifieth) but yet Faith is still said to justify, because of her necessary concurrence.  
The which Phrase is tropical, the instrument being put for the principal agent. Otherwise in proper speech, alas! How shall poor faith apprehend in the soul an infinite righteousness, except we take it thus, that God by faith (as his own instrument) doth convey all the object of Christ at once into us?  
And this I would have the Reader to mark for two causes.  
The first, to decide that Question so much demanded, whether faith apply Christ in each of his merits particularly, or no?  
To which I say, that it is the work of God the Father, to proportion the merits of Christ jesus in particular to the soul's need: its God the Father, who accepts the merit, and therefore he only can proportion it. Poor finite faith (though it know never so much of the particular merit) yet cannot do it, because the merit is infinite.  
Faith only hearing the offer of God (already reconciled and appeased by this merit) to be freely tendered to her, receives this tender as God makes it, that is, all the Lord jesus made by God to the soul, wisdom, righteousness, and what else soever.  
So that whether we comprehend the thing offered or no, it's no material: if we believe the offer to be truly made to us, we receive it in the kind wherein God bestows it; and in a word, when we cannot comprehend it, the Lord comprehends us.  
So that faith is casting of the soul upon the offer of Christ from the Father, giving him all at once in all his good things (which the Spirit reveals; and the more the better) yet faith is not in this most to be admired for particular applying each benefit, but for her accepting of what the Lord hath couched in the offer, that is, whole Christ.  
Secondly, I say, this answer is to be noted against a Schismatical opinion of some, that hold, the Act of Believing, to be that which God accepts to justification.  
A dangerous conceit! which makes Christ a mere servant to faith, and under the colour of ascribing honour to faith, takes away all Christ's preeminence. For although this opinion exclude not Christ wholly, from the reckoning, yet in the act of justifying, it only gives all to the work of faith. And they say, As the act of Adam's sin condemned him: so the act of our faith justifies us.  
But the Parallel is foolish and absurd. Adam's sin might condemn himself and us: but our faith can neither save ours nor ourselves, of itself: that which it saves us by, is the object and merit which it apprehends, and that by the act of Gods imputing it to us.  
Q. You seem to make imputation an act of Gods free grace: but the word is used as an act of justice, for Paul saith, To him who worketh, righteousness is imputed by debt?  
A. I answer, Paul there opposing justification by works, and justification by Faith, 
Rom. 4.4, 5  (for the more cur●ant expression) useth one word in both cases: but very improperly. For it's as if a man should say to his debtor, Pay me an hundreth pound, and I will impute it as an whole discharge. This we know is no proper speech, for in such a case its small thank to him to impute that, for which he is bound to give acquittance: so that imputing (properly) is gracious.  
For it is such an act of God, as coming between our believing and his justifying, doth not legally take any discharge of debt from us, but doth graciously impute that which is not ours, as if it were ours, for the making of us guiltless and accepted.  
Q I conceive you somewhat better. Howbeit I still see that imputation is of such a thing as is our own really: why then not as well of a thing inherent, viz. a righteousness of our own, as the Papists dream?  
A. Because these two have a wind difference, viz. to be really made ours, and to be from, or inherently in us. The righteousness of Christ imputed, cannot justify us, except it be ours, how be it it is so, not because it comes from within us, but because it's cast upon us; and in a word, it's not first in us and then imputed: but first imputed, and then made ours.  
Q. But can mere imputation make a thing really ours?  
A. Yea. Nothing can be more real than imputation. The imputing of a man is real, when he imputes an uncertain and undue payment, as if certain and due; and this is good and firm among men. 
2 Sam. 19.19, 23.  David's not imputing Shemei's railing, is a sufficient release to him of the offence and punishment. The imputing of Adam's sin to us, is as real, as if we had been in the garden with him. Christ's taking our guilt upon him, was as real, and as really felt, as if himself had been the offender. And shall not his imputed righteousness be as real as if ourselves could in our own persons have satisfied, or as if we had needed none? Yes verily.  
Q. What issueth then from this imputation of God?  
A. The act of God justifying us really and freely from all our sin and guilt, and all the curse due thereto, 
Rom. 8.33.  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.  
As once he scattered those accusers of the woman, joh. 9 so that none came in to accuse her, but turned their backs with confusion, and so discharged the woman: so doth he here: having disabled all evidence against us, he doth impute blamelessness unto us, and declare to us our righteousness, yea proclaiming us righteous.)  
And as the Creditor abhors to receive the debt of his debtors surety, and yet to count him a debtor still: so the Lord having accepted Christ's price for us, abhors so to disable his Son's payment, as to require the debt at our hands the second time: but rather disables his own Wrath and justice from thinking of any further demand of us. And (touching the freedom of it.  
Whereas it might be objected, How can that be his free act, which hath such a price paid to purchase it? I answer, no man dare call it free on the behalf of the Father and Christ: for so it's the dearest purchase that the World ever heard of: but in respect of both the Father and Christ to us ward: the Father hath freely given himself content in his Son, and Christ hath freely yielded it to the Father: so that, (whatsoever it cost Christ) it costs us nothing: we may come (nay must) without our cost, with empty hands, and buy it for nothing: so that in truth, the more it cost to purchase, and the less it cost us to c●m● by the freer, is that justification which absolues us: and the truer is that of Paul, Rom. 3.24. Being justified freely by his grace.  
Q. What is the use hereof?  
A. The Uses are many. Let me begin with you of my own Congregation, to whom although as dead, yet I speak (this being, as you know, the last Sermon I preached among you) let I say, my admonition unto you, be this: It hath not been with you as with every Congregation wherein preaching hath been.  
To you I may truly say, That now toward these 56. years the Lord jesus hath been crucified among you. I doubt not but the Lord hath thousands in many Congregations of this land, who though they have wanted that full and clear light, which you have enjoyed, yet (as faithful servants of God) walk with him, and serve him instantly day and night in simplicity of heart and innocency of life.  
Give me leave to say unto you, in this five or six years passed (besides Sermons) God hath revived the Doctrine of Christ & Sacraments: of self-denial, faith, the satisfaction, the imputation of righteousness, among you: (and God grant you long to enjoy the doctrine and practice of these grounds) but what answer shall ye make to God, if as he hath walked in and out at large with you in all his truths, opening unto you all these wellsprings of salvation, and concealing nothing from you, which humane weakness hath been able to utter, you still shall fail and come short of such people, as (I may truly say) have had but the Baptism of john among them?  
Thus I speak in respect of that clear light of all Christ, both in his satisfaction and God's imputation, in season and out of season urged unto you.  
Remember; To whom much is given, of them much will be required! What would many Eunuches. Cornelivies, and Proselytes (ignorant of those things that have been pinned to their sleves) give, that the things you have heard might sound in their ears? Why is all this cost, but that you might also walk in and out, with God, in all your ways? not only in a moral, abstinent, harmless, and honest manner (which is a great favour) but with a broken and selfedenied heart, living by faith daily in this Imputation of a Satisfaction? holding your part in it yesterday, to day and for ever? 
Heb. 13.8.  Do ye not account it one thing to live by guess and devout aims: and another to know your Righteousness; to cleave to it by a promise? to cleanse yourselves by it from all looseness and privy lusts? to season all your liberties, to alieniate and supply your crosses, to enable you to all Duties, to fructify all means, to sanctify all estates, and to make your death happy and welcome? Beware, beware, lest there be found among poor people (that never heard of the Doctrines which thus long have sounded in your ears) many, whose Simplicity, innocency and zeal equals, if not exceeds yours.  
Oh! let not any of you be found naked (at the coming of Christ) of this Robe of his, or lying at these wellsprings without power to taste them! be not unsettled in a Christian course, stand fast in your liberty: go on with God in all means, duties and graces, yea even in the hardest times, straits and distempers: suffer no love of the earth, profit, ease, lust to eclipse the lustre of the Lord jesus which hath shined among you: But; as many of God's Saints before my parting, and since, have died with joy and Triumph by this imputation of Christ: so strive ye, and run ye as ye may overtake them, and none may take away this your crown from you!  
Secondly, let this be consolation to all faint and weak children Use 1 of God, in the fight of their little grace and mean gifts: and, in the fears of persevering to the end. For the  
First, tell me, weak soul, if I should come and say, Thou wert as holy as job, as upright as David, believing as Abraham, zealous as Phinees, would it not make thy heart leap within thee? Surely although I dare not say these of thee, yet I dare say this, If all these had not had the Robe of Christ's imputed righteousness cast over the holiest of all their Graces, their unhallowednesse 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.  
The imputation of God is equal to all his justified once: one hath no more than another. If thou couldst come in and say, That Abraham or Peter had more Righteousness of Imputation to cover them, than thou, it were somewhat; But lo, thy Righteousness of imputation is as large as the largest of theirs, If they have gathered some more patience, some more knowledge, some more love, thanks and zeal, that others can repeat Sermons, or pray better than thou, follow thou after them: envy them not: he that had for them, hath for thee, I say not, equal grace, (what shall it need, if it be sufficient?) but I assure thee, that none hath gathered more Manna than an Homer full: 
.2 Cor. 8.15  so much thou hast, and more they have not, than their Homer of the imputed righteousness. Let this joy thee in thy defects! & teach thee to honour that God with more & more holiness, who hath honoured thee with the equal Righteousness of his best Servants.  
And secondly, touching thy fear of holding out: I say to thee, Prove 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 also sustain thee: It is the stock which thou art (by Imputation) implanted into, which holds thee: not thou, it: look thou to thy receiving faith, and that shall so enable thee by the virtue of the gift received, that (whatsoever thy fears now be) that shall uphold thee eternally, and when thou art weakest, the power of it shall be most magnified in thee.  
Use 3 Thirdly, this point is use of Instruction unto us, teaching us the excellency of the gift of faith.  

The first respect.  And first, in respect of the Nature of it. Other graces of inherence dwell in the soul, and are active within and upon the soul more or less, as patience, sobriety, &c, But the Nature of faith (although it be a Gift put into the soul, yet) standeth rather in a Passive receptivenes than an activeness: it's rather like to a Beggar, than a Worker: the Beggar forsaking his bare walls, seeks out for his living, and takes it into himself from without: the Worker earns it, from the principle of his own skill.  
There is no grace appointed to that purpose, to which faith is; viz. out of her home-emptinesse to look out and to receive into herself from God, the virtue of the Lord jesus, by this imputing of righteousness: & scouring herself with water of life from his wellspring, and with wealth from his treasures.  
Secondly, in respect of the constancy of it: other Graces while they last, do us great stead: as patience under a cross: thanks, for blessings: but faith always receives this imputation of Christ from the Father, aswell to cover and beautify us all our life, as at our first conversion, and carries her influence into each grace, both to strengthen & keep the life of it, and also to cover the wants of it, yea the defects of our whole course.  
No grace can supply faith properly: but faith supplieth all them. For she letteth into them the virtue of the Lord jesus, imputed by the Father, to accept, cover, and purge them all, (not to speak of the work of sanctification, of which elsewhere.)  
Thirdly, in respect of the prerogative of it, that it's admitted ●o be all in all with God for the soul: I may say it is that upon earth in this militant course, which Holiness shall be in Heaven.  
For its faith only which maintains Union, and thereby communion with God. She is as the Lords privy seal, thorough whose hands all grants pass and take effect: no one promise can be Yea and Amen, without her: She receives from God a right to all mercies, ordinances, and privileges: concurres with God, in this great wo●ke of imputing Christ's righteousness, yea, and the Lord dares trust her with her prerogative.  
It's said, Solomon set his mother Bathsheba by him, sitting on his Throne; for she was safe, and would not pull away, but ascribe glory to him, and count hers to rest in his.  
So is faith admitted in a sort to do all under God, to justify, to impute, to reconcile and the rest: because she is made for the nonce, she is loyal, and made for the honour of God: all that can be (thinking herself safe when she can set the Crown upon his head) but abhorring all treachery, She is a Grace that excels all which Adam ever had: because she hides all her life, hopes, and welfare with Christ in God: he that steals away her treasure, must rob the Lord first, who keeps it.  
Whereas, Adam in the midst of all his perfection, yet could keep no one parcel of it, but lost all at once:  
She can both apply the promise offered in Christ, and the imputation of righteousness from God the Father, both at once, and hath (in a sort) a kind of omnipotence with God, and so also, makes that which comes from her, (as prayer, hearing, Sacraments, and the like) of the same precious, effectual nature with herself.  
Use 4 Fourthly, 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. I may say, the Lord deals for the souls of his people, as for the minds: he hath so written the Scriptures, that if any obscurities remain, they are about things of circumstance, which are not so absolutely needful to be known: but if they be of weight and essence, they are left plain and evident.  
So here, if he fail us in any grace, it is in some fruits of faith, as the grace of thankfulness, love and joy, which are to be imperfect in this life, and so in knowledge of particular cases, or the like, (none of which, though we had them, could justify us) but as for the grace of reconciliation, and imputation of perfect righteousness, which only can accept us, and pardon us, and cover all our wants, this he hath provided to the full for us, even in this life to enjoy.  
I say, in the midst of all imperfection, yet the perfection of that which cannot be wanted, he hath given us. Yea, and this he will have his people to know: although it is the bane of hypocrites; Yet it is the cordial of each poor believer; Dogs only will snap at it, to maintain themselves in a licentious course; but the believer will bless God for it, and be so fare from laying it in his own way, as a block of Presumption, that rather he will say, If the LORD hath so regarded me, as to account me his perfect righteousness, in the midst of my unavoidable corruptions of Nature and life; Shall I turn his grace into wantonness? or shall not I keep all wilful wickedness from his eyes, who hath turned his eye from all my transgressions?  
Fifthly, let it be a ground of Selfe-deniall to Use 5 us! As we would obtain this Righteousness of another, so let us be naked of ourselves.  
I remember what is written of that Worthy, Learned and Holy Scot Master Rollock, in his life: That being on his deathbed, and much encouraged by them that visited him, by his worthy labours, I abhor (saith he) my Rectorship of University, Readership of Divinity, and Pastorship of Edinburgh (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.   

The fourth Article.  
Question. PRoceed to the fourth Article, show what it is, and the Coherence thereof with the former?  
A. It lays forth the mean or way, by which (ordinarily) the Lord exhibits unto, and settles upon the poor sinner this deliverance.  
As touching the coherence, as in the two former Articles, the fountain in God, and the foundation of it in Christ is described: so in this fourth is showed, how the soul may know them both to be here: It's said, Heb. 4.13. That God with whom we have to do, is a Searcher, etc. Note it. The soul in her distress hath to do with God, to his Tribunal she stands hearing her judge.  
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 its given and performed for her. here therefore in this fourth Article, I say, 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 utters by a proclamation, and by an offer of grace to them, if they will believe him to mean as he speaks. See 2 Cor. 5.20, 21. Him that knew no sin, he made sin, etc. And what of this?  
Therefore he saith, Be reconciled to God. Now when the soul hears 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 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 to my sleeve, 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.  
Q. Because this point is large, therefore lay down some particulars to unfold it. And first, what is this mean by which GOD reveals this deliverance?  
A. The Gospel in the Ministry of reconciliation, is the instrument of this Revelation, and that both fully and only.  
The point is plain, all the Word witnesseth it. Paul tells 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 day star thereby in the heart. Read by name, 2 Cor. 4.6. GOD that commanded light to shine out of darkness, hath shined into our hearts. See the place. Briefly, hence it is, that it's called the power of GOD to Salvation, Rom. 1.16. See Matthew 13.44. 2 Cor. 3. vlt. The field in which this pearl is hidden, the Mirror in which we behold the LORD with open face, the Net inclozing the fishes, the Light, the Leaven, etc.  
Now yet this Gospel is not the mean, in respect of the bare letters and syllables of it, but in the Ministry of Reconciliation. See 2 Cor. 3.8, 9 where Paul calls it the Ministration of Righteousness, and adorns it with terms of honour above the Law's Ministry.  
Especially, See that 2 Cor. 5.17, 18. Where Paul speaking of this great gift of Christ, twice joins this with it, And he hath made us Ministers of Reconciliation: as if this were a material point: We the Ministers of God, beseech you, be reconciled: receive not the grace of God in vain.  
As who say, 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, we are liars.  
And lastly, this is the only ordinary way of reu●●ling: (ordinary I say, because what God can do we speak not) and no other. So that if God revealed not himself thus to his Church, we should remain as blind as Moles in the earth. As we had never known sin, but by the Law: so neither Grace, but by the Gospel. See john 1.17. Nay, much more. For although both stand in Revelation, yet there is more of the Law left in our ruinous nature, then of the Gospel: no one sparkle of the latter is in us by nature, it stands merely in Revealing. Hence Paul so oft presseth it as a Mystery hidden from the foundations of the World, 
● Tim. 19.10▪  till now the Gospel unueyled the Curtain. And although the Lord revealed this in a dark sort and within narrow bounds, and in sundry sorts in times past, according to their capacity, yet now, only by this mean of his Son in the Gospel, Heb. 1.1.  
Q. But is there not some peculiar thing in the Gospel, by which he reveals it?  
A. Yes: And that is his gracious offer, made to the soul therein: which is nothing else, but the expression of the Covenant of Grace, that he is willing a poor soul may come to him without doubting and fear, because he holds out this Golden Sceptre unto it, and bids it, Be reconciled.  
Hither refer all those texts wherein this offer is made, both in the covenant and in the seal of Baptism, Esay 55.1. He, every one that thirsteth, come. And, Let him that thirsteth, drink freely, Reu. 22.17. and john 7.37. In the great day of the feast, jesus cried, If any man thirst, let him come. So that as a Prince, having set up his Proclamation in all places, intimates his mind: so the Lord by this Tender of Christ, is acquitted from all aspersion of unbeteamingnesse.  
Especially if we consider those cords of his love, by which he draws the soul to see his meaning: sometimes by his invitings to this feast of his Son, sometimes by his contestations, as Esay. 55.2. Sometimes by his entreaties and earnest exhortings, sometimes by his allurements, 
Gen. 9.26.  H●s. 2.14. to persuade and toll on the heart that hangs off, by the promises of all the good things which he offereth. Sometimes by his mournings and passionate lamentations, Math. 23. vlt. 
joh. 3.19. Mar. 16.16  Sometimes by his severe threats to all that ref●ze his offers: all these show how willing and cordial he is to part with his grace: (Not to add the freedom, the fullness, the simplicity, the unchangeableness, the fidelity, the strength and ability to make good ●hat which he offers, all which are the ingredients of his offer and promise) and last, 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 especial properties of the offer to be noted for our purpose are three, first, Liberty, secondly, simplicity, and thirdly, fidelity.  
First, Liberty, that he doth it freely to whom he pleaseth, passing by millions of people in the world, and offering it to such and such nations, as he did of old to Israel, neglecting the world; so that its merely unconditionall and free, as when Paul came to Athens or Ephesus, who had never heard of Gospel before.  
Secondly, simplicity, that the Lord being truly pacified in Christ, offers the fruit thereof without grudging, falsehood or equivocation, and with an open heart, meaning as he speaks. Understand me of the Simplicity of his Dispensation, whereby he declares what his will is that we should do: not of Secrecy, whereby he decrees what he will do with his Creature.  
Thirdly, Fidelity, whereby he doth most readily and fully perform whatsoever he offers to all who put him to the trial, and accept it. But more in the last Article.  
Q. Why are you so large in opening of this?  
A. Because its the main hinge whereupon the door of hope and faith turneth: the offer of God satisfied, being the immediate object to which the soul is to resolve and empty itself. The offer I say assisted with a promise. For an offer is no otherwise differing from a promise, then as a general out of which a particular issueth: the promise included in an offer, but yet in special expressing the covenant of GOD to all that receive the offer, that he will receive them, be their GOD, both in pardon and in all-sufficiency.  
Into these the soul doth wholly pour forth 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 unto 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 & promise, oath and covenant of mercy. Into that therefore the poor soul is to resolve itself, all her doubts; fears, temptations and distempers whatsoever, and so to remain settled. So that it mainly concerns the soul to understand the nature, ground and properties of the offer and promise.  
Q. Well, I partly conceive you: what use is there of this?  
A. Very manifold and weighty.  
Use. 1 And first, that we adore that depth of God's justice against sin, that hath still left so many nations under water of mere Paganism, without the least spark of this light, still in their utter darkness and brutish ignorance of the Gospel. Oh how should we mourn with good judas and say, 
joh. 14.22.  Why hast thou revealed thyself unto us, and not unto the world? How should this woeful desertion provoke us to prise the revelation of this Mystery to us? As for them, how should we pity them? If Paul wept for enemies, how should we for Infidels? If we saw one drunk and merry doing to execution, how would we mourn? These go to hell laughing, and shall we not mourn, (though we live not by them, 
Xerxes and Caesar.  as some of us do) yet behold them in their deformed, savage nakedness, beseeching the Lord to shine upon them with this light and offer of the Gospel.  
And secondly, this is terror to all Papists that maliciously Use. 2 hide and darken this precious offer of GOD in the Gospel, Branch 1 from the eyes of the blind people, abhorring that this pearl should be seen, and this box of spikenard broken, that the whole house might be perfumed: yea by their Inquisition and censures cruelly quashing the least din or whisper of this Glad tidings, lest their kingdom be trodden down, and their blind devotions discovered: nothing so cuts them to the heart, 
2. Thess. 3.2.  as that it should have the least free passage ●r be glorified, but their own Idols and Mass and Trash set up to demolish it. Oh unreasonable ones. Oh enemies to the Cross of Christ: Whose God is their belly, whose glory is their shame, who mind earthly things! But let them know, 
Phil. 3.18.  that they shall not long continue, the day is at hand wherein both that man of sin and all his adherents shall perish with the breath of the Lord's mouth, when his Gospel shall break out.  
Secondly, terror to all profane Scorners, Neuters, Atheists, Branch 2 Adiaphorists and Epicures, who reject the Gospel, and prise their Swine, their pottage, their pleasures, ease and pomp, more than the Gospel, and are not only ashamed of it, but contemn it as standing in the light of their lusts. Beware, for ye proclaim, that Christ & reconciliation are none of yours, seeing these means of revealing it are so odious unto you and those that dispense it. Swine trample upon pearls, & you tread the Gospel and the Ministers of it under feet: how shall God trample upon you, and tread you in the winepress of wrath?  
Thirdly, reproof of all Non-discerners of this Grace of the Use. 3 Gospel, such as put no difference between one doctrine and Branch. 3 another, see not this peace of mercy, reconciliation & life offered in the same: had as lief read a book in the chimney corner, hear of any moral discourse, as the offer of Grace and Pardon in the Gospel. Oh, the feet of a Minister should be beautiful in this main respect, (though others also) because he brings glad tidings of peace! Without this, what is the tickling of the ear with other sounds? Learn to know what the pearl is that lies hid in this field, and to discern what jewel is the most precious in this Cabinet, and set thy mark upon it.  
Branch 2 Secondly, Its reproof to all, that daily with this Gospel in the offer thereof, prefer their oxen and farms, lemma ourself, 
Luk. 14.  ends and liberties before it: and although they dare not be openly profane, yet suffer not themselves to be convinced of this excellency which the Gospel offers them, remain still in their civility, their hypocrisy, their desires, and performances, duties and good affections: but alas! The offer of grace and reconciliation in the Gospel is nothing with them: If all be true which I have said of this offer, and the properties of it, what shall become of them that for dross reject it, lay out their money for that which is no bread, 
Esay 55.3.  rest in somewhat under the grace of the Gospel? If the mole in the earth had reason, she would choose rather to live in the air: if the tree had reason, it would choose a nobler life of sense: if a beast had wisdom, it would covet the reasonabler nature of a man, but the Lord offering no less to a forlorn lost sinner then the grace of the Gospel, the life of God and immortality, how few desire it? But rest in the base estate of temporising hypocrites, of carnal professors, to hear, receive, pray, repeat Sermons, and get some few good desires: but as for that which no hypocrite, or unsound professor can attain to, a broken, hungry, self deined heart, that Christ and his grace might enter and dwell there, oh, how harsh is it? Therefore, remember that in Heb. 2.2, 3, 4. If those that transgressed Moses Law, 
Deu. 29.19  and being convinced thereby, yet said within themselves, I shall have peace, and so walked stubbornly, adding drunkenness to thirst: Nay, if they that sinned only in a ceremony, yet by two or three witnesses, were condemned: what shall they look for that despise the grace of the Gospel, and that offer which God hath honoured by so many miracles, and such abundance of Sermons, and the powerful Ministry of so many preachers? Beware of refuzing such salvation, as being a more spiritual wickedness, than any moral offence.  
Thirdly, its reproof to all cavillers that descant upon Branch 3 this free, plain and simplehearted offer of God. Being urged to receive it, they answer, So they would if they knew themselves elected.  
But (say they) we are afraid God means it us not. If we be chosen, we are sure to be called to believe it: if not, none of their Preachers can give it us. It must be God (say they) and not man that must work our hearts and draw us.  
But, oh vain jangler, tell me, hath not God revealed his Will in his offer? Dost thou know his secrets? Is not his offer ingenuous? Say not in thine heart, 
Rom. 10.25  Who shall go up to Heaven, or descend, & c? Lo, the Word is in thy mouth, it is near thee. If jeremy in the dungeon had told Ebedmelec, he knew not whether he meant to help him out or no, and so have refused to come out, had he not justly been left there still?  
So, when the Lord lets down the ladder of his offer, into thy dungeon, casts thee his cords and rags to put under thy armholes, that he may draw thee out, dost thou cavil and say, Lord, I know not whether thou meanest me well or no, perhaps thou wilt pull me out a little way, and then let me fall back again, perhaps I am not elected! Is not this a woeful dishonour to the simplicity of the offer? Was he ever tied at all to offer it? and dost thou distrust his ingenuous meaning in it?  
Thy blood be upon thy own head, in that thou chuzest rather to smite the Lord to thy own destruction, then to set thy foot in his ladder, and put on his cords, that thou mightst come out! The way for thee is first to step upward that thou mayst come to the top, then to leap to the top at first, to break thy neck backward.  
The fourth use is, Advertisement to God's Ministers, to magnify their Ministry in deed and practice, by beseeching the people to be reconciled to God. Conceal no part of this truth of God: but above all ply thy Ministry of reconciliation.  
This will sweeten, and familiarize all other doctrine: the first Part of the Catechism about sin, and the third about Godly life, will follow this second Part of Reconciliation.  

Col. 3. in the end.  It's the office God hath put upon thee, O Archippus, fulfil it. Woe be to thee who mayst preach, and canst, and dost not! Or dost, and yet dost not this.  
Thou art one of wisdom's handmaids, one of the King's servants, sent out to bring in guests to this feast of his Son: learn thy errand well, mistake it not, get it by heart, let not the fault of rejecting this call, be laid upon thee, and thou hast saved thy own soul. Paul was so acquainted with this work, that he saith, It was committed unto him: Nay, 1 Tim. 1. he addeth, It was his Gospel. As maids use to say, I must go dress up my Chambers and make my beds, not (because theirs, but because it is their office) so Paul calls the Gospel his and ours, 2 Cor. 4.4. [If our Gospel be hid:] because it was his office. Let us then all join in preaching it, and offering it, not with a veil upon our face, as Moses, but 2 Cor. 3.13, 16. with open face show the people this Mirror, that they may be transformed by it, from glory to glory.  
Q. What other uses are there hereof?  
Use 5 A. Especially this, that this Article be a sweet preparative unto us, to frame us to believe. Entertain we not any base, cursed thoughts of GOD in the simplicity of his offer. Nourish all possible persuasion in thy soul, of his unfeigned meaning toward thee in this kind: thou canst honour him no better, then 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 ourselves. 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! Is this the way to get out of his displeasure, to nourish jealousy against his love? Is it not rather oil to the flame? pull down thy traitors heart, hate not him whom thou hast hurt, put on an holy, and childlike opinion of him, who when he needed not, yet purpozed, 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, vrge● threaten, and beseech, turning thee into all forms of persuasion, to win my soul; all these convince me of thy well meaning toward 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 55.9. For my ways are not as your ways, nor my thoughts as your thoughts, but as fare 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, if this should be a great stay to my heart, that the Minister of God hath offered me this grace, and dares seal it upon earth to my poor soul, shall not the offer of God himself, 
1 Sam. 15.16.  the strength of Israel that cannot lie, much more sway with me! Oh Lord, captivated 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 by 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, & 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 ye with a word speaking? Alas, I am not offended with you, if you be not with me, for all your treachery, but forgive and forget it. The words of this man so pierced the Cobbler's heart, that it broke instantly, and he falling down upon his knees, and with bitter rears confessed his villainy, and repenting of it, told him, This love should for ever bind 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 curse: this kind behaviour is this offer of Grace: Let us not be worse to it, than a cankered Papist: but break our hearts, and melt into tears, and with Saul to David, say, Where shall a man find such love, 
1 Sam. 24.19.  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 thy heart in the bosom of this love!  
Q Is there any more uses of it?  
A. Touching the main use of faith, I shall finish the Use 6 last Article with it, God willing. Yet this one more let me add, That we learn hence to understand the Covenant of God, and the promise of grace as it is in itself, not a bare naked thing, but filled with all the strength, mercy, justice and faithfulness of the Promiser. And so doing, pray the Lord to write it in thy soul. The offer of God thou seest is founded upon a satisfaction (as in the second Article I said) and what then? Surely it hath the full strength of it therein. It hath made the Father well pleased. Conceive then, that in this offer the Lord is void of anger: as he saith, Esay 27.3. Anger is not in me. I● I were angry, What should dry stubble do? But I am reconciled: I cannot now be angry with a poor soul: I have taken order to answer my justice by my Son, and in so doing, I meant no more to be angry. If I were, it was for a time to humble an hard heart: but then with everlasting mercy I will compass thee. I have touched this already before. Only mark this, that all that is in a promise, or an offer, is little enough to settle a poor soul being in her fears. Therefore be able to say, A promise is no empty thing: it proceeds from a GOD satisfied: therefore, If I perish by believing, be it so, I will perish.  
Q What is the most proper adjunct of the Church of Christ?  
A. Communion of Saints or members of this mystical body of Christ, which is nothing else, but the due enter course & holy fellowship, reciprocally between member and member, for the good of the whole. Read Ephes. 4. vers. 12, 13. Psal. 133.1, 2, 3.  
Q How many things are we to consider in this Communion of members in the Church?  
A. Two things first, due qualifying of the persons that are to communicate. Secondly, due exercise of Communion among them that are so qualified. Both intimated in that text, Psal. 133.1. They must be brethren: And these Brethren must dwell even together.  
Q. Wherein stands this Qualification?  
A. Generally in this, that they be Brethren. No sooner is a man a believer and a new Creature, borne to GOD, but he is also a brother, or she a sister of those that are bred: both Relations go together.  
So then, first thou must be a member of this body, a citizen of this jerusalem, a son and daughter of the Almighty, and a sister of the Church, a free denizon of this corporation: or else thou art not so much as generally qualified. Touching the grounds of this, I will not here prevent myself, for I shall handle the point of faith and the New creature in their places: only here I say, in these this qualification consists: No bastard, no Gibeonite, no stranger, no blemished one may enter the Temple of this Communion.  
Secondly, and more specially, that they have the true spirit of Brethren, of members: by which the former is manifested to be true. For all that are truly borne children, and legitimate, have the true spirit of such: and also of brethren: this Spirit of Communion therefore is the trial of sound ones from Countetfeits.  
Q. Show then some marks of this Spirit of Communion?  
A. As the Philosophers say, There is a soul of the world which holds together the parts: so much more, there is a Spirit of Communion which unites the members of it. As the parts of the body of man would loosen and fall asunder, if there were not instruments of sinews, of muscles, of ligaments aptly joining them: so here. This Spirit of Communion than is the same with the Spirit of union: though in a several consideration, he that is one with God that begat, 
1. joh. 5.1.  is one with them that are begotten: and the one issueth from the other.  
But to the point; 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.  
Q. What is the former of these, viz. Preserving of Communion?  
A. It's a qualification, whereby it is with the members of this mystical body, as it is with all other bodies, either Natural, or politic: it hath an instinct given unto it to preserve herself in her estate, from dissolution and ruin. No body hath so close & near a Sympathy to itself as this: nothing need teach any living member in the body, to preserve itself and the body in which it subsists: instinct doth it alone. So here: for the opening whereof, consider these few things.  
First, This spirit of Selfe-preseruation in the Church, is the spirit of Separation of different or contrary parts which threaten ruin to her. Metals melted will go together and unite their substance, but sever the dross, which is of another nature from incorporating with them. Psal. 15.  
The Citizen of the heavenly jerusalem is brought in by his loathing quality: he loathes Swearers, liars, forswearers, usurers, and so of the rest: the scope is, a true member of Communion, discerns a non-member, a Neuter, and loathes to intermix or unite with them: As Peter told Simon Magus, 
Act. 8.21.  Thou hast neither part nor fellowship in this body.  
They may thrust in themselves into fellowship undiscerned, but so fare as they are known, the Spirit of Communion segregates them from herself. No Collier's trade is so noisome to a Fuller's, as the malignant properties of non members, is irksome to this body of Communion. Yea the LORD hath appointed it to be so in the very external Communion of his Church, in the ordinance of it: that spots of Assemblies. Goats and Swine be avoided: much more than in spiritual Communion. 
2. Cor. 6.14, 15.  No Communion between Christ and Belial, light and darkness. If thou see a man in whom the Spirit of wisdom dwells not, one of another corporation, of a dead, rotten, false, carnal, sensual spirit; Lo, he is not for thee. See 2 Tim. 3.5. There must be no Marriage between Israel and Ashdod: no inwardness between them and those that abhor Sacraments, Gospel, 
Pro. 25.23  Ministry and ordinances. As the North wind is to the rain, and the face of the Prince to a flattering Ziba: so is the Spirit of this Communion to all her opposites: I say no, to their persons, but their properties, abiding such.  
Secondly, this Preserving Spirit, is also Aggregative of like parts to herself, for the filling up and strengthening of Communion: She is still aiming at the body's 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. She is like to Dan, whose border was too narrow: she gains still, as a conquering army hath town after town falling to it: so this Spirit both in the Ministry of it, and in the other members, endeavour after thee winning of more and more, to become her Brethren, her citizens, her friends: no body hath such a faculty at this for the strengthening of herself, for number, for assistance, both in gifts and graces, as this hath. 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: The Angels rejoice in it: the blessed Saints do long for the perfect collection of all the members into one: and there is no truly borne son of God, but seeks to get as many as he can out of the world, into this fellowship, mourning to see what an huge body the malignant Church is to the militant.  
Thi●dly, this Spirit is a Preventing, and wary Spirit to de●●ate whatsoever attempts might be made against her Communion, either by opposite persons or properties: for persons,  
First, she doth with very quick sight espy, and jealously avoid such affronts as threaten her ruin, and by the Spirit of Prayer, draws God into a league and combination against them.  
The eylidde is not so tender over the eye, last any hurt should befall it, as this Spirit is of them that plot against the welfare of her Communion. See Esay 63.18, 19 & 64.11, 12. where the Prophet in the name of the Church presses the Lord against them long before.  
And so I say. Secondly, of all contrary properties which do resist Communion: as Harshness, Suspicion, jealousy, Pride, Wrath, Selfelove, Uncharitableness, etc.  
Q. What is the second, to wit, the furniture of Communion?  
A. It is that Spirit which furnishes the Church with all such gifts as serve to maintain Communion.  
Q. What are they?  
A. Many.  
The first and mother grace of all, is Love: 
1 Cor. 13.2, 3, 4. Rom. 13.10.  and all the graces besides this, draw their original from her: she being given for the nonce to nourish the rest, & to sustain communion. It's nothing else save a beam of that love of God to the soul, which doth reflect itself back to the Lord himself, and being unable to reach him, lighteth upon his Saints that excel in virtue, Psal. 16.2. It's that which Saint john so magnifies, telling us, john 5.1. He that loveth him that begat, love's him that is begotten. It's that band of perfection, Col. 3.14. that holds in all the duties of Communion, as the corner stone doth the sides of the wall.  
And it arises from the sight of that Image of God's grace, which shines in his people: which ravisheth each other to behold, and knitteth each to other in the sense thereof, as betokening the excellency of that fountain whence it comes. 1 Sam. 18.1. jonathans' heart was not more knit to David, than the Saints each to other. It is the soul and life of Communion: it is given for the use of the Saints: who could never endure all things, hope all things, suffer, do, and turn their hand to the works of this fellowship, except this instinct of love caused them to go to work. But love makes all sweet.  
Q. What is the second?  
A. Sociableness, a compound of three cords not easily broken. viz. Amiableness, Humbleness, and Selfe-deniall.  

Col. 3.15.  Amiableness is that holy suavity of Spirit, which opposes tartness, austerity, sourness and sullenness: whereby men are like ragged unhewn stones, unmeet to couch in this holy building. Contrariwise, amiableness is a gentle and alluring facility of spirit, which both puts forth itself to all courteous and gentle behaviour, and also draws affection and delight from others.  

Tit. 3.3.  Many are so hateful and hating, so dogged, churilsh and harsh in their temper, that they are indisposed for society: more fit to be Monks or Ancorits than Christians, through their Timon-like disposition. But amiableness is that grace, that both acts and provokes all loving offices of Communion.  

Phil. 2.3.  Humbleness is a grace which opposes pride, a vice excommunicate from true fellowship of Saints: causing men to think themselves, their parts, their persons too good for Communion.  

Rom. 12.16  Humility thinks so meanly of itself, that it rejoices, it may be counted worthy to be a door keeper in this house of Communion: and is glad it may be admitted unto it. It's discerned by these two marks, peaceableness and equalness: both principal pillars in this frame.  

Phil. 2.3.  The former resisting contentiousness, singularity of opinion, Schism and faction, prejudice, surmisings, censoriousness, uncharitableness and the like.  

Rom. 13.13. & 11.3  The latter abhorreth all disdain, partiality, and want of indifferency in this Communion. We say of friendship, Either it meets with like, or makes like. Those unequalnesses of wealth, age, parts, education, and birth, learning, wit, experience, superiority, greatness, do vanish in this Communion: for it makes all alike, (not in civil respect) but in point of membership.  
If it find equality, it sanctifies it: as between Husband and Wife, Children, Friends, Men of like quality, Calling, State, Gifts, Magistrates, Ministers, Tradesmen, cutting the sinews of envy, and planting a most even likeness of mind, of Spirit, and harmony betwixt them.  
But if not, yet as the roundness of the earth reduces all uneven parts to one figure, so this, all incongruities, dislikes, partialities, if not to an exact, yet to a competent equalness and proportion.  
The third grace of Sociableness is Selfedeniall: Which Paul calls, A minding and seeking of the things of others, as well as our own. See these texts, Phil. 2.5. 1 Cor. 10.33. Phil. 2.4. Let (saith he) the same mind be in you that was in Christ, who if he had sought himself, he had left us in our ruin and misery: but he, Rom. 15.3. pleased not himself, but as it is written, etc.  
The contrary to this, is self and self-love, the bane of Communion, when men seek their own esteem, their own credit, ends, profit and praise: and if they fail hereof, they little look how the public welfare goes forward. We know a private Wealth is contrary to a Commonwealth: So is Selfelove to Communion. So that where this threefold cord is knit, there is a great qualification of the soul to Communion.  
Q. What is the third grace?  
A. Tenderness and compassion. 
Col. 3.12.13.  A grace very essential to this communion of Saints. And it concerneth the stronger members toward the weaker, 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. It cannot be, but offences, pritches, tetches, distastes will fall out among Christians: but tenderness will hand●e these matters, as the Chirurgeons hand will handle the broken or sprained joint, till it have settled it.  
This is contrary to that rough and stiff spirit, which cannot interpret, forbear or long-suffer: but would have all brought to their own level and scantling: and rather than they w●ll yee●d to the infirmities, errors, and mistakes of others, they will overthrew Communion. Who (saith Paul, 2 Cor. 11.29.) is weak, and I burn not? I am all in all to win some. If I cannot eat● flesh, but I must offend my brother, I will not eat it while I live. This is a rare grace in our age, wherein each one is a man of his own bottom, and condemues all, who be not of his own frame.  
Tender conscience is now called Singularity: as if it ever had been so in the Church, that in all cases of difference, there could be established one consent: Nay, it's strange to see how custom and prejudice have hardened men from all tenderness and compassion.  
Q. Are there any more graces of Communion?  
A. There is no one grace of the Spirit, but makes much for Communion: 
Phil. 2.2, 3, 4. Col. 3 12. Rom. 12.9.  as judicious wisdom, to discern things that differ; staidness, to ponder things without rashness and precipice: sincerity and singleness of heart, against all false brotherhood: like mindedness, order, and constancy, in holding out in a good cause: candour and ingenuity of heart: fidelity, and trustiness: teacheablenesse, thankfulness, cheerfulness, and the rest of this kind: providence also and forecast. But these I leave to the discretion of the Reader, to conceive of by those three main graces beforenamed.  
Q. I partly see what you mean by this first General, viz. Qualification: proceed now to the second. Wherein stands the Exercise of Communion?  
A. In three chief things.  
First▪ Graces.  
Secondly, Means or Ordinances.  
Thirdly, Services or duties: of all which I will add a word or two, and so come to the use.  
Q. What is the Exercise of Communion in Graces?  
A. As the commodity to be sold is, so is the market. Look of what account wares are, in the traffic of men, such are the graces of the Spirit in the Communion of Saints. See 1 Cor. 1, 4, 6, 7. and 2 Cor. 2.14, 15. They are the chief commodity that the members of this body trade for.  
As earthly men are some Merchants of Pearls, or o● Gold, or of Silks and Velvets, or of Spices, etc. So these are Merchants of Graces: and if they raise to themselves an estate in these, in Precious Faith, in Lively hope, in Patience, Thankfulness, etc. they count themselves to have made the best of all markets.  
And as the greater the trading is among men, and the more the return, the richer is the Merchant: so here, the more plentiful the Merchants, and the commodities to be sold are, the richer are the traders therein.  
Q. How may the soul trade for Grace? What are the Rules to be observed therein?  
A. First, each member in this staple of Communion, must get the gift of exchange. He must not bear the mind to be for himself only, but must maintain a due intercourse, and exchange of Grace for grace. Look what the Lord jesus our head is to all the body, that the members by derivation are to be to each other. Read john 1.17. Be sure then first, that thou bring in thy stock into this bank; remembering that all the members of communion have the same stock of sanctification, given them to trade withal: they are furnished with Talents, more or less for this increase, and advantage by other. Read Luke 19.13. and Matth. 25.15. Also Ephe. 4.13. Hence it is that they are all said to partake of one Spirit: and 1 joh. 3.3. Every one believer hath this hope: as if no grace ought to be a stranger to any member in this body, for the kind thereof. Now then having this stock, each must afford grace to other (so Paul speaks Ephes. 4.29.) as one doth present his ware in the market to another. And this is to be free of God's market: to be holy chapmen and customers therein. As in the Proverbs chap. 1.14. those lewd ones say, Come, cast in thy lot among us, let us have one purse: so is it here. And this Peter calleth the Dispensation of the manifold graces of God, See his 1. Ep. 4.10. Paul to Philemon, verse 20. calls the Having joy of him, and refreshing his bowels in the Lord. Get then this treasure into thee first, (as the trader gets himself silver, which answers all things) and then, bury not thy talon, but exchange, and trade, buy & sell, afford good penny worths, live by the gain of all gracious examples, speeches, behaviours, conversing in this Communion. Our Lord jesus his speech was, It is better to give, then receive.  
Grace was put into thee for use, even the good of the body? therefore conceal it not, share with the Grace of Communion, and out of the treasure of thy good heart, bring forth good things.  
Q. What other Rule do you give for this?  
A. Secondly, humility is another excellent mean to exercise Communion in graces. See Rom. 12.10, 2 Cor. 12, 5, 6. Rom. 12.16. Which is, To prefer others graces before our own: and to think no otherwise, nor desire, others should think of us otherwise, then as we are: condescending to them of mean degree. Proud ones get little, and do little in the communion of Saints. They get little:  
First, because every one thinks them to be such as need not prayer, need not counsel, example: their great show make men less tender of them; but a good man desires, his wants should rather draw forth the help of others, than his gifts seem to need none.  
Secondly, the proud man disdains to spy grace in any, save in some eminent patterns, and men of note, for learning, wit or parts. But humbleness spies grace even thorough the cloud of mean estate, learning, parts: it looks narrowly, and spies oftentimes great grace in a mean man, for attire, for carriage, and fashion.  
The Spirit of Grace carries the eye of the humble to the treasure where it lies, lie it never so close and low. Again, humble ones are both fit to communicate and to receive. The former, because they think they can fall no lower nor lose any great credit, for they have no great thing to lose.  
Hence it is, that when self-love will chuze to have no prayer at all, then to forfeit her repute: humbleness will trust God with herself, and pray. The latter, because being empty, they are hungry: and the hungry are gla● of any thing. Eagles catch no Flies: but mean ones stoop to mean things.  
They are truly servants of the Servants of God. Not that an humble man denies the grace of God: but because he conceives, that either he is indeed the meanest of others in grace: or else that his better graces dwell not so well as other men's: because darkened with more corruptions than other men's smaller.  
The humble Christian is in love with the Graces of others, and out of love with himself. He envies not, slights not others: he sees the uncomely parts often more graced than the comely: and beholds a pearl, (as of patience, wise speech, cheerfulness, mercy, love,) even in the dunghill of the meanest outside.  
She knows her own vileness, and wonders if any thing can come from such a one: but others she knows not, and therefore what she sees uncomely, she hides, but believes that excellency in them which she sees not.  
Q. What else is required?  
A. Thirdly, coveting of each others graces. 1 Cor. 12.31. Covet the things that are most excellent. Especially those wherein others excel us most. Appetite after the graces of communion, is the instinct of God's Spirit, for the growth of graces. Many dwell much upon any gift they have, to improove it: but they see not where the hedge is lowest, to amend it.  
Coveting then is, to esteem the good for that which is precious in them, and to seek it earnestly, Pro. 19.22. That which is  in a man, is his goodness. As Abraham said to the King of Sodom, Gen. 14.21. Give me the souls, take thou the prey: so the hungry heart covets communion for graces: other things she seeks in other places, riches and pleasure, and the like: but Grace she seeks where the Spirit of Grace lies. Men that hunt the Bezor, 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 comparison of this jewel. And this they seek covetously, as Paul, Phil. 3. If by any means I might attain, etc. And indeed it's the only mean to procure it; for who, knowing the price of grace, will help them to it, who are indifferent whether they have it or not?  
The Lord jesus, when he saw the poor woman would not give him over, till she had her desire, poured out all his treasure upon her, Matthew 15.28. And so, importunity is a main help to communion in graces.  
Q. What is the last mean to attain grace?  
A. A gift to extract it out of such as have it in them. Solomon saith, Pro. 20.6. There is wisdom in the heart of the Wise; and a man of understanding will get it out. There must be a deep bucket to dive into a deep well, to fetch out the water of it. The skilful Chemist or Apothecary knows what Oil, what Salt, what Quintessence lies in the Minerals, Spices or Herbs: and applies his Art to extract and purchase them. That Shunamite rested not in the staff: which Gohazi had: she would have the skill of the Prophet.  
So doth each Christian: applies himself to extract the gift of another; as Elisha, 2 King. 4.30.34. Laid eyes to eyes, and face to face of the child whom he restored. Some excel in this more than others, Delila 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 pe●sons whom thou tradest with, As If thou wouldst learn what patience in sickness and pain is, or, how thou mightst dye well, ask others, How would you do in this case, make mine your own?  
Secondly, observe wisely what falls from the godly in their communion and converse: oversee not their words, behaviours, affections, zeal, scopes. Watch them narrowly as Benhadad's men did Ahabs. Yea, observe the special seasons wherein such grace may be gained, and redeem them either in public, or private, ordinarily or extraordinarily; Special opportunities afford special enlargements.  
Thirdly, let faith be the chief Extractor. Believe the graces of the body to be given for thy use, not only in the ordinances, but even in private converse. All things are yours, 
1. Cor. ●. 21.  saith Paul: meaning all Graces in all the members: it's a great help of profiting, whenas we believe all the Graces of others are ours, allotted us by privilege from Christ, whose we are.  
Fourthly, 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. The Spirit of faith, 
1. Pet. 1.12.  humbleness, hope in a Christian, is a differing thing from prayer or Speech: in the family the wisdom, meekness of a woman appears rather in the frame and spirit of her course and constant walking, then in her words or outside. Pro. 18.4. The treasure of the wise is in their hearts. Beg of the Lord skill in this mystery: till thou canst say, I thank God I discern in s●ch a sick man the spirit of patience sustaining him: in another that prayeth, the Spirit of humbleness & feeling: in a third of Sobirety, love, Compassion, an heart above the Earth, etc. Fifthly, Be wise to choose thy object. Each man excels 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. 
2. King. 5.12.  But the Graces of God are to be marked as they be most eminent: as in Moses, his mickenes: in Phinees, zeal●: in Abraham faith. 
Rom. 12.4   
The eye looks not at the foot to reach a thing, but at the hand: nor at the hand to go, but at the foot. Acknowledge this peculiarness and profit by it.  
Fiftly, Although thou extract not at the first, what thou desirest, yet wait still to see more: But if thou get that thou seekest, bless God: and be satisfied and thankful: as Paul, I have enough, I am full, I have received the fruit of your love, a sweet savour, Phil. 4. And look what we freely receive, that freely beteame to others, that the Graces of the Spirit may never lie dead in the banque of Communion: but still run fresh, and be of use for the good of the body. Yea use thy meanest gifts to do good, 
Mat. 15.37. job 8.7.  and thy loves shall increase in the breaking, and thy small beginnings shall prove great. By these and the like directions, conceive of this first point.  
Q. Proceed to the second Communion in means. What is that?  
A. It is such an exercise of Communion, as whereby the Church of Christ doth edify herself in & by the ordinance of GOD, Ephes. 4.13.  
Q. How do these ordinances of GOD edify the Church?  
A. Two ways; first, as they are Ties and bands of Communion: secondly, as they are active instruments & helps to beget and nourish it.  
Q. How are the ordinances of God Ties and Bands?  
A. In that they are appointed by GOD to be the sinews and cords of union (not only of the Church to God himself) but of the members each to other. Without the which the members would scatter, and be dissolved. Hence Psal. 122. jerusalem is called a compacted City knit together by the Assemblies, by the Sacrifices, by the Thrones of judgement Read it. So Paul Ephes. 4.5. One God, one Baptism, one faith: noting that the Churches mutual interest in the Doctrine and Sacraments, doth knit her in one Communion. Thus it's said, that the Church continued and clavae together (after the Ascension) in the use of the ordinances, 
Act. 2.46. and 4.32.  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. Hence it is that they are called the Banners, Ensigns, Standards of Christ, and the Ministers the Bearers thereof. For as Soldier's flock to the Standard and Ensign; so do these Doves of Christ Fly to these windows, and the youth of his womb, to these Assemblies, Psal. 110.2 Hence Paul saith, 1 Cor. 10.16. The Bread we break, and the Wine we drink, are they not our Communion with the body of Christ? meaning, that as they knit us to him, so do they knit us each to other. Saint Peter saith, 2 Pet. 1.2. The Saints partake like precious Faith. We are said, Heb. 12.22. to be come to Mount Zion, and the Assemblies of just men. Why? save that hereby we might be strengthened in the same 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? In particular, how dare we come to the Supper of Christ without love? Why? because it is (as it is called) a Sacrament of Communion; a tie and band of God's people, into a more close and firm league of amity, than else they could enjoy. So also the decency, order, beauty of the ordinances of hearing, of prayer, of fasting (especially in the purity thereof) what singular helps are they to Communion! Yea, the members of the Triumphant Church, the Angels themselves are tied to the Militant by the ordinances, 1 Pet. 1.12.  
When the faithful members of Christ behold with what holy Clasps and Taches, (not of silver or brass) the Lord hath fastened the parts of his Tabernacle together: when they behold each in other, the Reverence, the Zeal, the Fear, the joy, and all the gracious dispositions with which they meet God in Hearing, Praying, Receiving: how must they needs he united in near affection, and love? Not to speak of the holy Censures, which God hath ordained to curb the unruly, and to confirm the godly in their station, to make the one to fear, and the other to obey: So that there is no jesuite or profane person doth more abuse, and defile these ordinances to treason and lewd ends, than the Saints do embrace them, to strengthen themselves in this Communion. As Nehemia once said, Shall such a one as I flee? Nehem. 6.11. So do the faithful, Shall such as we, who enjoy such Ordinances, and have such a Charter of Privileges, quarrel, contend, go to Law, jangle and live at variance? Shall we that are to hear one truth of God, and receive one Sacrament, lie, cog, wrong, hurt each other? or dare we come into the presence of God in these Ordinances, if we walk inordinately in our course?  
Q. How are these Ordinances begetters and nourishers of Communion?  
A. There is none of them but concurres heerto in a special manner.  
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 either it finds them staggering in this Communion, and then it restores them, or weak, and then it strengthens them, or sad and heavy, and then it encourages and comforts them: or ignorant, and then it enlightens them: or unruly, and then it admonishes them: or standing, and then it stablishes them. So th●● it doth all offices of communion.  
Secondly, so the Censures duly administered.  
Thirdly, so the Sacrament of the Supper, How active an instrument is it, to reconcile them that are at odds, and to unite them more who are brethren? It makes them dwell together more sweetly and lovingly.  
Fourthly, Prayer is another: what office is there which it hath not done in the Church? what was the mean of converting Saul? What delivered Peter out of Herod's prison? Act. 12.6.  
Fifthly, Fasting joined with it, what good thing hath it not been? 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, Ease in distress: Witness the examples of Ezra, Ester and others? Ezra 8.23. Ester 4.16.  
And to end, The Conversing of the people of God in Holy conference, how doth it revive and cheer their souls, when they are filled with heaviness and sorrow, and to seek of instruction and strength in the ways of God? Heb. 10.25.  
Q. I see your meaning in both these, viz. Graces and Ordinances: conclude now, and show what is the third, viz. Communion in Services?  
A. It's such an exercise of Communion, as wherein the members of the Church, by mutual duties and services performed, do edify themselves in the body.  
Q. Of how many sorts are these?  
A. Some concern the bodies of men, other their souls.  
Q. What duty concerns the bodies of men? Are bodies also the objects of Communion?  
A. Yea, doubtless if the dying bodies, yea dead carcases of Paul (supposed to be so) Act. 14.19. and Stephen, Act. 8.2. were assisted, and interred with solemn lamentation: much more the living. Besides, we communicate not one with other, as the Angels by Communion of Spirits, but by the mediation of our bodies. Not to urge that, viz. The Bodies, as well as the Souls of the faithful, are redeemed to the liberty of this Communion.  
Q. Are only the bodies of the faithful the objects of Communion?  
A. No. There is an holy overflow of Communion of Saints, not only extending to themselves, but even reaching beyond the Sphere of Spiritual Communion, to those that be without: and that both strangers and home-dwellers, yet with caution. For we see that many will give to strangers whom they never saw, double to that which they will allow to known poor.  
And this is the disease of wretched people, not only in point of mercy to poor, but even respect and reverence to others. A stranger unknown shall find double respect above them we know.  
For why? as they said of our Saviour, We know him whence he is. So that it is a great argument with base people for honour: that they know not him whom they esteem. A sign of an Idolike, not religious regard.  
But secondly, and especially to the poor that live with us. No doubt, that good Samaritane who took out two pence, for the relief of a jew, would have given six for one of his own poor, Luk. 10.35. And although there be not grace in all, yea in few such, yet herein the common band of Creation moves pity towards the miserable, especially in case of straight and extremity. The dew of Zion refreshes Hermon: Psal. 133.3. and the mercy of Spiritual Communion extends beyond the good, even to heap hot coals of fire upon the bad.  
Q. But what service of Communion concerns the bodies of the poor members of Christ?  
A. The service of mercy and compassion. Sometime in the infancy of the Church, it hath been above ability, Act. 4.34, 35, 36, 37. When the goods of some were sold, and the Church had all things in common: And afterward we see the Church had very special care of her poor, appointing Officers for the purpose, that is Deacons, Act. 6. yea Paul made it one of his peculiar Services, that the poor might be relieved, both at home and abroad, especially jerusalem. See 1 Cor. 16.2. Rom. 15.25. Not to cite those infinite Scriptures which press this duty, and that not by law and compulsion, but voluntarily: and that not in a slight measure, but according to each giver's ability, and receivers necessity, 2 Cor. 8.12, 13.14. It was one of David's prayers, That there might be no complaining in our streets. Psal. 144.14. The streets of the Church should not swarm with beggars: but provision should be made for a supply: and such an enormity must be duly prevented in the Church: Not only when the states of Christians are sunk, but even before, when they are in sinking: in which season one shilling will go further than ten after.  
Thus Dorcas not in one kind, 
Act. 9.39.  but in many was helpful to the Bodies of the Saints: clothing their nakedness, feeding their hunger, etc. So Matthew 35. Our Saviour reaches it to visiting them in prison, relieving them in their sufferings, especially for Christ. Infinite it were to name the particulars.  
Q. And is there no other service of Communion, to the Bodies of these members, save only in case of poverty?  
A. Yes verily: even to the bodies and outward man of all sorts in this Communion, for the attaining of the chief ends of Spiritual fellowship, the more easily. Of this nature, are frequent conversing of the Saints together, the more liberal use of the Creatures, and the like.  
Those Nutmegs and Races of Ginger and bowed groats, and gilt pence, which the imprisoned Martyrs sent out of prison here and there, shall rise up in judgement against the unkind degenerate age we live in, in this behalf.  
Q. What services concern the Souls of the faithful?  
A. Briefly (besides all that I have said before) the Spiritual Services of 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, job 4.2, 3, 4. job 20.2, 3. Of which seeing, I spoke before in the point of ordinances, I repeat nothing. Only know that, serviceableness in this kind is not only to be exercised in the ordinances, but apart, even in a private Communion.  
Objections I know, there are many, which a self loving heart may allege against these:  
First, That this work is meeter for the Minister, than the people.  
Secondly, That knowledge is now rise among men, what need therefore such ado?  
Thirdly, Men care not for our reproofs, admonitions, they will not hear us.  
Fourthly, We have no leisure for such service, from our own business.  
Fiftly, We must not be buzy-bodies.  
Sixtly, We are not gifted for it.  

1 Pet. 2.9. 1 Cor. 8.1.  I answer to the first. All the Lords people are a Royal Priesthood.  
To the second, knowledge puffeth up, love edifies.  
To the third, let us not kill our brother, because he● is wilful: if we do our duty, we have saved our own soul: it is the little practice of Reproof and Admonition, which make them so unwelcome.  
To the fourth, we have leisure enough to buy and sell our neighbour; but not to serve him in love.  
To the fifth, he that forbids buzy bodinesse, commands us not to be slothful in God's business, Rom. 12.11.  
To the sixth I say, He that is willing and loving, hath commonly skill enough: and yet it is no plea to excuse one fault by a worse: For God requires that all his be qualified with wisdom and skill to speak, and to know their places, observe the best opportunities for his ends, as well as for our own matters.  
And thus I have shadowed out this doctrine of Communion. And ere (I come to the use of the whole Article) this I would say: Oh, how is it to be lamented now a days, that (as he said, Rome could scarce be found in Rome) so scarce a shadow of Communion is to be seen among Professors. As for Communion in graces, it is gone and not missed: no more appearing among common Christians, than an acre or two of land in a Map of a Country. As for the ties of ordinances, how few are there whom the Sacred band thereof ties to the services of Communion? and as for duties: let us but mark what the love of people in their Congregations is towards the heads of Communion: I mean such Ministers as have spent themselves for their souls: and by that Scantling, judge what other Communion there is among themselves.   

The fifth Article.  
Question. What is the fifth Article?  
A. It is this: That the Lord offering Christ to the soul, doth not offer him nakedly and barely, but furnished with all the benefits of his satisfaction. So that in this point, we are to consider what the parcels of those good things are, which the Lord reaches to his Church in the gift of his Son.  
If a Prince come under a subject's roof, he comes not empty and bare, but with all his bounty, and leaves the marks of his presence behind him. So here, The Father offering Christ, would not have us think him to be a dry and bare gift, but a rich Cabinet of all choice jewels of good things, that so it might be stored and enriched by him. This is that which the Apostle in Ephes. 1.3. urgeth, Blessed be God, who hath blessed us with all blessings in Heavenly places. And Saint Peter, Epist. 2. chap. 1.3. His Heavenly power having supplied us with all things, tending to life and godliness.  
Q. But yet say somewhat in particular above these and first: are all those benefits of one sort?  
A. No. For though all are the water that floweth from this wellspring, yet for order sake, we shall do well to help our conceit thereof with a distinction to avoid confusion.  
Some of these Benefits of Christ are concurrent with our first engrafting with him, and accompany our first conversion: and these I call benefits concerning a believer, in respect of that condition and estate of Grace whereto he is called, and in which he is settled. And these concern this Article to handle.  
Other are consequent upon this condition, as royalties and privileges following upon it, and stand not so much in the general calling of a Believer, as in special belonging to it: whether inward graces, or outward blessings, according to the several promises in, and by which God conveys them.  
And I may well say, The former sort do contain the full Right and Title of a Believer, to Christ himself: the latter, the possession of those good things which issue from him, through the whole life, and the diverse occasions thereof, of which in three Parts.  
Q. Name then those of the former sort, that belong to the being or estate of a believer?  
A. The Holy Ghost in Scripture doth mention them, according to the several circumstances of our misery: as that brought us into an estate of guilt, bondage, and enmity with God, so this brings us by justification, to a contrary estate of peace by Redemption to an estate of liberty, by reconciliation to amity with God, and so of the rest.  
All in substance are one recovery of an happy estate: only they differ in these respects. Now for the naming of them, the Holy Ghost doth it sometimes more briefly: sometimes more fully, briefly in 1 Cor. 1.30. He is made unto us wisdom, righteousness, Sanctification and Redemption. Morefully in the 1. of the Eph. from the 3. to the 17. verse: read it over, and we shall be informed of them.  
Q How many things consider we in this Article of the benefits of Christ?  
A. Three.  
First, the Difference.  
S●condly, the Order.  
Thirdly, the Nature and use of them to ourselves.  
As touching the first, there is a fourfold difference to be noted of them.  
First, that some of them are beforetime, others in time. And in this respect, Election differs from all the rest.  
For justification, reconciliation and the rest, presuppose Christ already theirs and issue immediately from him, but Election is before Christ himself, and presupposeth nothing but the first cause of God's good pleasure and will. And yet its true, that in Christ we enjoy all: only with difference, because we are not elected for Christ, but we are adopted and reconciled for him.  
Election being that act of God from all eternity, whereby foreseeing the ruin of man, he purposed out of his free will to choose some of those fallen ones, to mercy and salvation.  
So that we see its one of the benefits of the believer in Christ, yet not for Christ's sake, but the Fathers, who gave Christ himself to this end, that he might be a foundation of that whereof himself was a first cause.  
The second difference is, in respect of the benefits that follow Christ. In which respect, Vocation differs from all the rest. For vocation is no fruit of faith as the rest are, but of election, seeing whom God elected, he calleth to know it. Calling then is a benefit whereby God brings the soul to be capable of all the rest through faith in the Gospel, and therefore concerns the elect as they are so in God, not to themselves as yet, and serves to this end, to make them to know it by faith. But none of the rest can be wrought in the soul without faith, being the fruits of calling to faith, as to be justified, adopted, etc.  
The third difference is, between those benefits of Christ, which concern us in this life, and those that reach to a better. And the difference is great. The former being such as relieve 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, reconcialiation, adopption and the like: which all shall cease (as faith, hope and patience shall) in respect of the evils they do here conflict with: although, out of these relations the good of them shall abide, as Sonship, liberty, amity and the like. But faith in these benefits shall cease, because all conflict with evil shall cease, evil, I say, both of sin and punishment.  
Now for those that concern the life to come in a perfect conformity to our Head, they are of another nature, and 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, These are in themselves the principal, and faith (however here it's all in all) yet serves only to settle this image upon us, and having brought us thereto, shall cease.  
The fourth, and last difference is, between the benefit itself which shall abide for ever: and that will appear, if we consider the difference between the state of an equal image of God to that which Adam lost, and that which Christ hath purchased above it as an overplus. If he had only purchased unto us, the Image of God, together with immortality, he had made us as good as we were created, though we had lived on Earth.  
But because he being no creature, but GOD, took our flesh into himself, that we might be as he is, and where he is; therefore he hath cast in this overplus unto us, that in stead of an Earthly Paradise with old Adam, we shall enjoy Heavenly mansions with CHRIST in the presence of God, and there have his Image and our immortality perfected. But this note, whatsoever difference there be; in this all agree, that they are the work of the spirit of Christ settling all his benefits upon the believer.  
Q. You have spoken of the first. Proceed to the second.  
A. The second is the order of them. Wherein although I see men to differ: yet I will avoid quarrels, and for the good of the Reader, speak my opinion. Thus than I conceive, the first in order is vocation (or regeneration as it concerneth the way and mean of begetting a soul to God) the second is Union. The third is justification, the fourth is Reconciliation, the fift is Adoption, the sixth is Redemption, the seventh is Regeneration (as it concerns the creation of God's Image in a soul already borne and brought home to God) the eight ●s sanctification, immediately issuing from it, (containing the mortifying and quckening work of the spirit (of which more in the third part) and the last is Glorification.  
Q Let us proceed to the opening of their several natures and uses briefly, so fare as serveth for our purpose.  
A. It were endless to wade into all: only to show the realness of them and the use of them to the soul, that it may see how richly Christ is offered to the soul, I will touch every one of them.  
The first of them is Vocation. See texts Esay 55.5. Rom. 8 30.1. Cor. 1.2.  
Now this calling is a work of the Spirit, issuing from election, whereby whom the Lord hath chosen to be his, he brings 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 to Satan, curse, misery lewd customs, error of the wicked, hell, and returre to that blessedness which thou hast lost. So then, calling is that whole workmanship of GOD, whereby he pulls 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. 16.18. That from whence it's drawn, is an unregenerate estate. That whereto, is faith. Between these, thee whole work of God is calling.  
Q. Can you not briefly sum up the parts of it?  
A. Yes, it may be conceived to stand in these two parts. Either the preparing work of calling, or the finishing.  
The former is that, by which the Lord finding the heart uncapable of a promise, brings it and prepares it to be such an one as may see itself capable, and under condition of believing, such an one as may believe. For, as for the opinion of such as imagne that GOD breeds faith all at once, without preparing the heart, they overthrew that grace (in respect of a soul's trial of herself, and in respect of God's Glory) which they would seem to magnify. And they strengthen the hand of sinful men in their error, thinking there is no difference between men; all may believe in Christ. This by the way.  
The latter is that by which the Lord doth finish the work of faith and power: which is the Condition of the Gospel, without which no man can partake any of the privileges following. 
Note.  For it succeeds the condition of the Law: and in stead of Do this faith, Believe this and live. Note well these terms: Preparation is the condition of faith, and faith the condition of the covenant.  
Q. What are those preparatives?  
A. Partly legal, partly Evangelicall: in a word, when the Spirit of God by both, leaves such an impression in a troubled soul under the spirit of bondage (of which in part) that it comes (by the sight of the Gospel) to so much hope, as works the heart to mourning and brokenness, to desire of mercy, to esteem it, and to be nothing in its own eyes in comparison of it: together with diligent unweariednes till it have obtained it. All which are the preventions and assistance of the spirit of calling, drawing the soul home to God, by the steps and degrees that the soul is capable of.  
Q. And what is the finishing work?  
A. That wherein Calling is perfected, and wherein true conversion of the soul, begetting of it, and bringing of it home to God (for all these are the same) doth consist. For when the soul thus prepared, sees, that the promise belongs to her, and she may and must believe it: then the spirit stamps this gift of faith upon the soul, to receive and taken it to herself from the promise.  
Q. Pass by the use of this now, because we shall come to it in the last Article, and proceed to the second.  
A. The second is Union. Which is the first benefit (in order I mean, for else all are together in respect of the soul's title and right to Christ) and this oppozeth the cutting off of the sinner from GOD, and all influence and Communion with his grace: and by faith so bringeth the soul unto God, that its united, made one, and incorporated again into him by the flesh of Christ united to his Godhead, (as Article. 2.) And it's 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 this, both in privileges and graces, which follow. And therefore I set it in the forefront of the rest: for its sure, the soul can no more receive 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: & no more than the body and soul can impart or receive to or fro, till they be one. See texts, Eph. 5.31, 32. joh. 17. often.  
In all which its evident, that 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, 
Eph. 2.2. john. 1●. vlt.  he dwells in us, we in him, as an inhabitant in his house, and the soul in the body, he is one with us, he is married to us, Hosc. 2. Eph. 5. and we are his spouse, and therefore hence iss●●th ●ll virtue, vigour an● power into us, that is meet for our support, either earthly or spiritual, till our union be perfected in glory. To this that belongeth, that is said, we are engrafted into him, as a scien into a stock, which fetcheth all her nourishment thence: As the two Seals of Baptism and the Supper do typify: there being no possibility of the Communion of the latter, without the union of the first.  
Q. Proceed to the third Benefit?  
A. The third is justification, which is the second benefit of the poor believer, opposite to the estate of her guilt and punishment by sin: by which the soul stands in a full and perfect pardon of sin, quietness and peace toward God, through his discharging her from all guilt and punishment: and esteeming her as fully cleared and acquitted therefrom, as if she had never offended. See texts, Rom. 8.30. Rom. 5.18.  
Q. Why say you, fully and perfectly? can we be perfect in this life?  
A. No, but for special cause, to difference the benefit of justification from Sanctification: the one being, Christ made ours wholly (for we cannot else stand before God, except perfect by ourselves, or another) the other in part, our Sanctification being in this life imperfect. But of this in second Article, see more.  
Q Seeing we aim only at a view of the Article and cannot discourse about every thing, go to the fourth, and so we will conclude all, with the uses afterward together.  
A. The fourth is Reconciliation, which is oppozed to our estate of enmity, and brings us into amity and favour with God, as Eph. 1.5. Paul calls it our acceptation and belovednesse with God, and it follows our forgiveness and absolution: for than we return to our former esteem, and beauty in the eyes of God, our flesh returning as the flesh of a child: and we stand before the Lord as favourits, finding access to him, going in and out before him, all former treachery being forgotten. And this addeth to the other, Princes oft pardon their Subjects, as David did Absalon, and grant them their lives, but because they suspect them, they suffer them no more to see their face: but the Lord having as great power to purge the heart, as to pardon the offendor, admits every justified one to be his friend, and to find favour in his sight, clothing him with the robe of righteousness, Hos. 14.2. and calling her beloved which was not beloved.  
Q. What is the fift Benefit?  
A. Adoption, which is a work of the Spirit, Eph. 1. following the former, and is contrary to that taint of our blood, and bastardy which sin brought upon us. Adam was the Son of God, Luke 3 vlt. by fall he lost it, and became a bastard, stripped himself of his birthright, of his royalties, of the dignity of a Son, of the Lordship over the Creation, and of the inheritance of immortal life: and so brought all his seed into the same Praemunire, or rather Outlawry. Now Adoption is the enfranchisment of the soul into her former estate of Sonship again being delivered from the spirit of bondage, Gal. 4.6. for as a man takes one, not his own child to be his child, changing the name into his own, and so settling upon him the dignity and livelihood of one descended from his loins: so doth the Lord here: he restores a sinner to his blood, and to his former right of Sonship, his dominion over the creatures, and coheireship with Christ the Son and Lord of all.  
It is the fruit of the former. For having received us to favour, he doth as a Prince (reconciled to a traitorous Son) he restores him to the right and inheritance of his crown, and so the Lord not restores only to an old, but settles the inheritance of a Saint upon him, Ephe. 1.5. See also Gal. 4.5. Rom. 8.15. a fare better than Adam lost, Eph. 1.20. Rom. 5.15.  
Q What is the sixth Benefit?  
A. Redemption, and its a work of the Spirit, opposite to the estate of thraldom and servitude unto sin, and by it to fear of conscience, wrath, death and judgement, Satan and his infernal crew: for it buys out and sets the soul in a new and sure state of liberty, free to righteousness, and to serve him all our days without bondage, being delivered from the fear of all enemies, Ghostly and bodily. From hence issues an heart enlarged to God, and so fearing and serving him, 
Rom. 7.6. Col. 3.14.  as fearing nothing else, nor yet serving in the old letter: delivered from the ordinances of Moses, the traditions of men, the bonds imposed upon conscience unjustly.  
Hence issues also a right to the Protection of God, and his Holy Hand over us, and ours against the treachery and violence of open or secret enemies, begun in this life, and ending at the resurrection, the day of our full redemption, when we shall fully enoy the fruit of that conquest of Christ, who overcame all enemies, Devil, men, sin▪ death and the grave, never any more to be assaulted. Hence also much more issueth the duty of Service to God, and renouncing of our own, abhorring our own selves, not speaking, doing, thinking our own words, 
1. Cor. 6.20.  work, thoughts, but the Lords, because we are not our own, but bought with a price, that all should be at the Lord's command. So that in two things, viz. Deliverance from enemies, and Restoring us to the place of servants, this Redemption consists. See texts, Eph. 1.7. Eph. 4.30. 1. Cor. 1.30. Rom. 7.25.  
Q. What is the seventh benefit?  
A. Regeneration, as it concerns the purging of our corrupt nature from the Image of old Adam, and a renewing of it, according to the Image of him who created us in all light of mind, and holiness of heart. And this is opposite to the former privileges, which consist in the imputation of faith, and are wholly without us: B●t this is the work of the Spirit of Christ, 
2. Pet. 1.3.  wrought in all whom he hath begotten to God, whereby also he puts into them the nature and properties of God, 2 Pet. 1.2. and changes them from bad to good. This is called in Scripture the new man, Colos. 3.10. the new creature, 1. Cor. 5.17. the Renovation of the Holy Ghost, Tit. 3.5, 6. the workmanship of God made to good works, Eph. 2.10 the Renewing of the Mind, and the spirit of it, Eph. 4.24. Rom. 12.2. of the which in the third part of the Catechism we shall entreat. here only we point at the benefits in their distinct natures.  
Q. What is the eighth benefit?  
A. Sanctification, not much differing from the other, save only as the replenishing of a vessel with new precious liquor, differs from the cleansing of it from the old lust and unsavoriness, and sweetening of it, that it may be capable of better. See texts, 1 Thess. 4.4. Rom. 8.30. Ezek. 36.26, 27. 1. Cor. 3.30. Ezech. 37.28. In which we see it to be the work of the Holy Ghost in all believers, making them partakers in each part, mind, soul and body, of his holiness.  
It consisteth in 2 things: the first, the kill power of the Cross of Christ. The second; the quickening power of his resurrection: both sealed up in the baptism of the Spirit, whereby we are engrafted and implanted into the similitude of them both. The former is usually called Mortification, which is the work of the Spirit, 
1. job. 1.7  applying the second effect of the death of Christ, to the soul. For having in justification applied the condemning power of this death, and thereby taken away the guilt, and accusation of sin: now it addeth the second, which is the disabling power thereof, and the vanquishing thereof: both these are the effects of his cross, upon which he both took away the guilt, & dominion of sin. We know, that if the Law have once passed sentence upon a malefactor, it will easily send him to execution. This kill power therefore is not only a turning of the heart from sin, but a making sure work with it, that it return no more, than he whose head is cut off can do any more hurt.  
The latter, is called Vivification, or that power of CHRIST that quicking spirit, 1. Cor. 15.45. whereby the Holy Gospel applies the power of the Resurrection to the soul: not only giving it a bare life of Grace, but a lively life thereof, quickening up the edge, the spirit of the inner man to the power of godliness, and to the life of GOD, in all the powers of the soul, in sincerity, according to her measure. See texts for these. For the former, See Rom. 6.7, 8. Gal. 5.24. Gal. 6.14. Col. 3, 5. For the latter, Rom. 6.6, 7. Ephes. 2.1. 1 Cor. 5.6, 7.  
Q. What is the last benefit?  
A. Glorification of the whole man after the Resurrection, in Heaven. Which is that overplus of Christ's purchase, and exceeds Adam's happiness, 
Ephes. 1.14▪  consisting in the partaking of that purchased possession of Glory and Immortality, not of Paradise upon earth, but in the presence of GOD. This is that benefit which answers the perfection of Adam, though fare above it: for it shall be a filling up of the soul with the perfect Image of God in light and Holiness: and that by sight of the Glorified sense, beholding God as he is, and wholly transformed by the Mirror of his Majesty to Glory, so fare as our soul and body are capable of to the uttermost.  
And this Benefit is the fullness of the former: It is the execution of the election of God, for we were 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 fullness of our Adoption: for we have only 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, 
1. Cor. 2.9 1. joh. 3.2.  soul, and spirit without spot or blemish, and so live eternally. See Scripture for it, Rom. 8.30. Rom. 6. vlt. 2. Thess. 1.7, 8. Mat. 25. vlt. Col. 3, 3, 4.  
Q. You have somewhat resolved me about the Doctrine of this Article: now conclude with the use.  
A. The use is either particular touching every of these, or general, of them all together.  
For the former I must be short: (for I am in a sea of matter) Let it be use of Examination, whether Christ be ours or no.  
And first try it thus, whether this rich treasure of Christ offered us in the Gospel, did ever affect our hearts, and ravish them with his loveliness? The LORD we see, offers him not bare, but with all his furniture: which way so ever we look, we shall discern his excellency, He is one ●f ten thousand.  
Can we make a song of our Beloved, of his Head, 
Cant.  his Eyes, Locks, Neck, Body, Feet? and is he more beautiful to us, than all beloved's else? Surely else we were never truly married to him, except for his sake, even our father's house was despised. When Eliezer came to Rebecca, 
Gen. 24.53.  to fetch her to be Isaac's wife, he discoursed of his wealth, cattles, Silver and jewels ●nd for the purpose, brought out his Gold, bracelets and ornaments which Isaac sent her. But what came of it? did she slight the offer? No: but went with thee messenger immediately. If God's Spokesmen, in the bringing forth these benefits of Christ, have won us thereby to go with them, it is well.  
Secondly, seeing there is no man but will be ready to say yea; try therefore again thus, No man is married to Christ, except he have his dowry to show. Our marriage to Christ, is as the old marriages were wont to be, in which the husband brought the dowry. 
1. Sam. 18.25.  A CHRIST without ● dowry, is no husband. All men say, Christ is theirs: but they remember not how God hath made him ours, 1. Cor. 1.30. our wisdom, righteousness, and the rest. If we can show our marriage Ring beset with all these jewels, we may be believed? Surely if ever God turned our face from Egypt to Canaan, called us by his voice, out of the world to himself, if ever be made us one with himself, and our souls the Temples for himself to dwell and delight in: the fruits of our vocation and union will discover it. Try them then in the fear of God. If we be in Christ, we are justified. Where is then that change of our fear and bondage into peace? where is that deciding witness of his blood, 
Heb. 12.13 14. Rom. 8.34  crying better thing then that of Abel? where is that courage that said, If God justify, who shall condemn? 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?  
Again, if we be in Christ, we are reconciled. Where is joy and welfare then of heart? Can a favourite go in and out before his Prince, without gladness of heart? Is it not well with him that he life's under the favour of the King? How shouldst thou be accepted and beloved of God, and be so sad, and as a stranger to this joy? why then are thy garments so dark? And why are thy doings in and out, thy duties, thy prayers so few, thy beholding of his face so seldom, thy faith so little set on work for daily pardon, thy hand so shrunk up in taking this golden Sceptre by the end, when yet thou know'st the favour thou hast, will bear thee out? Moreover, thou sayest, Thou art an adopted Son of God in Christ. Why? 
Tit.  Are all things thine as thou art Christ's, & Christ Gods? Canst thou say, All things are pure to thee? Is the wife in thy bosom, thy children, , servants, movables, house and land, thine? Hath the Lord of all given them in love to thee as his Son or daughter? 
job.  Canst thou visit thine habitation with joy? Darest thou hope for Heaven as thine inheritance? Canst thou pray with the spirit of a son that looks to be supplied, saying, I am thine, save me? hath the Spirit of Christ made thee to call Abba, & to cry with groans not to be uttered? Then thy boasting is not in vain. Try thyself both in these & the rest.  
Thou sayest, thou art redeemed: but prove it also, for if it be so, than that bondage of thine to sin, and the lust thereof, and that bondage by sin, that keeps thee from believing, is taken away in some measure. Thy tongue is none of thy own, thy eyes, ears, feet, members are bought with a price, and the Lords yoke is sweet to thee, And as thou a●t this redeemed one, so is he thy Redeemer, thy protector, thy defence, so that the floods of waters shall not come near thy soul, he will deliver thee in six troubles, and in seven, and his love shall be thy banner, and his buckler thy Covert, so that neither Sin, devil, nor gates of Hell shall prevail against thee. The like I might say of t●e rest. But I shall have occasion to touch them in their due place. Only I say, Except Christ with his benefits be thine, deceive not thyself, for he is not thine: he and the spirit of these benefits go together, and he who hath not the spirit of Christ, is none of his.  
Q. What is the other use of this, which you call General?  
A. Manifold: ●nd fi●st, Inst ction to all Chr●● 〈◊〉, to ponder wisely this Article of the difference, order and nature of these benefits. It would help much to the underanding of the Scriptures with light and profit. But those that think all time lost which is thus bestowed, needs prove very confused in their judgements: read the word (especially Paul's Epistles) hear Sermons, very forgetfully and fruitlessly although I discourage none, yet I reprove those who refuse the help which God offers them.  
Secondly, it's for exhortation that we cease not to adore Use 2, 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 (as I said in the first Article) by this ruin, to settle us in a better state than ever Adam knew, not only in the grace of perseverance; but in the gif● of eternal life in his heavenly presence. This is one of the causes why the Cherubin's pried into the Mercy-seat in the Holy of holyes, as Pet●r Epis. 1. Chap. 1. opens it of the desire of the Angels to see this mystery.  
It was once sa●d by a captive, after he saw what preferment he came to, I had perished, if I had not perished. Adam's happiness was as a perishing in comparison of CHRIST. Paul never speaks of it without wondering. Not as the gift of Creation was, so was the gift of Redemption: for the former was immortal life in the garden: this is eternal life through jesus Christ, as Rom. 6. vlt. Therefore with Paul, let us wonder and magnify the depth of this love, as 1 Tim. 1.17. so let us say, Now to the King Immortal, Invisible, the only Wise God, be Praise for ever. And, Blessed be God for this unspeakable gift. When men take occasion by the ruin of an house, to set up a better, it's for their own ends: but this for our happiness, we far the better for it. Oh, Lord, what is man that thou so remember'st him, to unite thy Son to his fl●sh, that thou mightst lift him up with thyself, to Glory? See Heb. 1. Thou hast made him little inferior, (and in this above) the Angels.  
Thirdly, it is exceeding consolation to all believers. For why? The benefits which they receive all at once by faith, are a Nemo scit, of price and plenty. All we have here said, doth argue, that God in Christ is above all we can ask or conceive.  
For who thinks Christ to amount to such a sum at his first believing? Yet the Lord gives him all at once to a believer. As he that buys a rich Lordship at a low rate, doth not on the sudden equal his bargain in his thoughts, till afterward he come to retail the parcels, buildings, lands, and royalties pertaining to it. But when he sees he hath bought the Lordship, and all belonging to it, he rejoices in his purchase. So should we little repent us of our bargain, or think of selling it away, if we could duly meditate of the ingredients: but we take small pains therein, and so it grows stolen with us. To omit other points, by one enlarge all, thus.  
When the Lord calls a lost sinner by the trouble of his conscience to come ●o Christ, and in s●cking, he finds him: doth it enter into him to consider what a Christ he hath got? Alas no, he aims at this, that he may get forgiveness of sin, and peace with God only. He considers not what enemies, what comba●●, dangers, & crosses ●e may meet with, by Satan's malice, the crookedness of his own spirit, the enmity of men.  
But when he meets these, and sees that All the promises in God are Yea, and Amen.: that Christ hath also redeemed his soul out of all adversity aswell as the horror of his conscience, and that even in troubles of ill marriage, sickness, poverty, imprisonment, pursuit of men, his Redeemer will save him; oh how precious is the comfort of it unto his soul? How much more than sweet is Christ in all his benefits?  
Oh, that our life might be taken up in the view of these particulars? unfolding of this farthel? and knowing of our wealth? If that of the heathen be true, That Husbandmen were the happiest men if they knew it? how much more Christians and believers? Bless God that hath not only verified that promise in Christ which we first sought for, but more than ever we desired.  
As the Queen of Sheba told Solomon. The one half of that I find, was not reported: and yet a greater than Solomon is here. Let our whole life be filled with the meditation, thanks and improovement of this our purchase. And so much of this fifth Article.   

The sixth Article.  
Question. NOw proceed to the sixth Article of this second part? what is it?  
A. This, that the subject containing all, or upon which as a Treasury, the Lord bestows all these good things, Christ and all his benefits, is the Church of God: I say, the true Church of Christ, is the equal and only object o● them all.  
Q. Before we proceed further, open som● terms which will occur in the discourse following, viz. What is a Church constituted or unconstituted? What is the Church Visible or Invisible? What is a malignant, corrupt and false Church, and what a true? What is a Church Militant or Triumphant?  
A. First, we call that a Church constituted, which is so gathered together by the Word and professing of the same truth, that it doth further enjoy the free, peaceable & settled use, and administration of all essentials to salvation, the Word, Sacraments, and outward Assemblies, established by Christian authority: as blessed be God, this Church doth in which we live. And contrary to this is that Church, which consists only in toleration and connivance doubtful and unsettled.  
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: so that visibleness doth not look so much at constitution, as at externalnesse of worship: a constituted Church must needs be visible, but not contrà.  
The Church Invisible, is that Communality 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 into 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. So that the next two terms of Militant and Triumphant, are only specials of this general head Invisible.  
The Militant Church being 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 pressed money, wherein she covenanted to be Gods faithful soldier against World, Devil, or Flesh, and therefore she is that Brood of Travellers mentioned in Psal. 84 & Psal. 24. that thorough Baca go to jerusalem.  
The Church Triumphant is that Invisible, which having cast off her harne is after the Victory obtained, abides in soul with God, and triumphs there over all conquered enemies. Both these (although in diverse state) are the same Church, as shall appear, when both shall receive their bodies after the Resurrection, and make one Spouse of Christ, wherein is neither spot nor wrinkle.  
Now lastly, the Church corrupt or malignant is that special kind of a Church Visible, which, although it retains 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, and therefore howsoever, her Baptism cannot simply be denied, yet for her essential corruptions in most points of the foundation, especially her malignity against the true Church, is to be for ever separated from by that Church, which still retaineth the purity of doctrine, and integrity of life. And what this Church is, all may conceive, to wit, That under the Papacy.  
Q. I understand you: Now say which of these is that which is the equal and only subject of Christ and his Benefits?  
A. The Church invisible, of which we say in the Creed, I believe the Holy Catholic Church. 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 sense, the other under the assurance of Faith and Hope, therefore here we especially aim at the militant, as it contains the whole army of the Soldiers, the body of his members.  
For as particular soldiers make a rank, and many ranks or companies a legion, and many legions an army: so here. And as many particular visible congregations, make up the body of the whole visible: so many particular invisible members and companies make the whole invisible body of the Church Militant.  
Yet note, the soul of this body so imparteth itself to all, that yet each member partakes his part in these benefits. See texts, Heb. 12.16. Eph. 4.15. 1 Cor. 1.30.  
Q. Explain yourself more fully. For ye seem hereby to prejudice the visible Church. What? Hath not she then any prerogative in this behalf?  
A. Yes, every way, fare be it from us to conceive such a gross error. I may say as Paul, Rom. 9.4. Hers is the Law, the Adoption, the Glory, the Commandments, the Worship, the Promises. Nay, from her womb came forth this Invisible company, and at her breasts they sucked: and besides, secretly in her bosom still do lie the rest of the elect, as yet ungathered, yet in due time to be brought to this Fold.  
We ascribe as much honour to a Church constituted, as can be, and in some sort say of her, She is the pillar of truth, in point of holding forth all the named privileges: howbeit in this respect of the spiritual participation of the benefits of Christ, we may not say that as she is only visible, she can be called the subject hereof.  
We grant, it's one of the greatest blessings in the world, to be partakers of such a blessing, as a visible Church, and Blessed is that people whose God is the Lord. Howbeit, to say that the Scriptures which speak of these Benefits, do directly aim at the visible Church, as when he saith, The Gates of Hell shall not prevail against her. That she is the pillar of truth: That Christ is made to her Righteousness, Sanctification, etc. is very dangerous. For neither to her properly, nor necessarily do such promises belong.  
First, not properly, because spiritual things cannot be partaken, but by spiritual receiving and instruments: but that which giveth the name to visible, is only external administration: the spiritual efficacy of Word and Sacraments, concerneth the elect only.  
The Visible Church (be it never so perfect) being that of which those parables do speak: when the Kingdom of Heaven (not the World) is compared to a field of grain, and of tares or weeds: to the net that had good fish, or the elect: and hypocrites, that is, refuse trash: that heap which had good wheat and yet more chaff. It is true that in the Lords account the ordinances are given to the elect primarily, and to the rest for their sake: but in respect of the outward Polity of a Visible Church, the dispensation concerns both equally.  
Secondly, I add, not necessarily: for the Church Militant had lain hid for a long time together, as in the times of persecution, and confusion, when sh● was pursued so hard either by Pagans or the malignant Church, that she could not enjoy so much as the Scriptures in their own tongue, much less the ordinances, save by stealth. As the Lord tells Elia 1 King 19.18. I have reserved 7000. to myself that have not bowed the knee to Baal: and Obadia hide the Prophets from Ahab and jezabel, by fifties in a cave.  
All stories record what a Catalogue of witnesses the Lord hath had by those Martyrs, Confessors and Believers, since the primitive times, till now: & how God not only still had this Number (when visibility failed) but used them to support the truth by blood or banishment, when all pure visibility failed, as by those Worthies in the days of Queen Mary.  
Was not that the Church of God, of which we read, Heb. 11.35 36, 37? Yet not visible: for they were tortured, had trial of cruel mockings, scourge, b nds and imprisonment, sawn, slain with the S●ord, wandered in sheep's skins and Goats skins, destitute and afflicted. Of whom the world was not worthy. And the Apostle Rom. 9.27. saith, Though Israel were as the sand of the Sea, yet a remnant only shall be saved. Not all of Israel are God's Israel. He is not a jew, who is of the letter, but of the Spirit, whose praise is of God, not of man.  
I conclude: Although it be the greatest blessing here to the Church of Christ, that she enjoy her visible ordinances with peace and constitution: yet in this respect she is not the Depositary of these spiritual benefits, but in respect of her unvisible frame by vocation and union.  
Q. I conceive well what Church you mean▪ now prove that this Church is this Subject of these benefits.  
A. The Scriptures do prove it, in all these Titles, Praises and promises belonging to her. She is called in the Scripture. Christ, the body of Christ, his love, dove, fair one, spouse, & Beloved, without spot or wrinkle, the Daughter of God, Sister of Christ, Temple or habitation of the Spirit, especially in Heb. 12.15, 16. The City of God, the Innumerable company of Angels, the general Assembly, and Church of the first borne which are enroled in Heaven. She is styled, The Peculiar of God, the Cabinet of his rich jewels, the praise of the Earth, all glorious within. Her promises are precious. There he appointed life & blessing for ever, Psal. 133.3. She hath all light & defence here, and in Heaven the Lamb himself shall be her Sun and glory: She shall be led into all truth, Her saith shall not fail. Her enemies shall like the dust of her feet, and come and worship before her, she shall inherit the Earth, prevail against the gates of Her enemies, so fare is it off, that the gates of Hell can prevail against her, with a 1000 more. All which show the truth of this, that as Christ was the Father's Treasure of wisdom and grace, so the Church in him her head: for look what is his, is hers, as in 2 Cor. 3.22. All things are yours, and ye Christ's, and Christ gods. Yea the promises made to Christ himself, are applied to her. Compare Esay. 49.8. with that in 2. Cor. 6.2.  
Q Now it is time to proceed to the use: what is it?  
A. Very plentiful.  
First, its confutation of the usurped and pretended title of the Pseudo catholic Popish Church, who claim to themselves this privilege to be the Treasury of all the benefits of Christ. Theirs (they say) are the Scriptures; the Word, the Sacraments, the ordination of Ministers; all the glory is theirs: they are the Ancient, General, Apostolical Church: all succession of Bishops, all miracles, Counsels theirs: the world is beholding to them for the truth's custody, and they have prospered when all other Churches have perished. But Oh ye usurpers, stay a while, and consider whether it be granted ye to be a Church at all! If it be, yet sure a corrupt, malignant one. For what common visible administrations do abide with you? what truth have ye not defiled? especially the main one, of the Satisfaction of Christ, and free justification of a sinner? The Scriptures ye have locked up in a strange tongue. The doctrine ye have marred by your traditions: the Ministry of Reconciliation ye turn into a preaching of fables, or railing against Protestants: the Sacraments ye have partly corrupted, as Baptism, partly abandoned, as the Supper (by your Mass Sacrifice) and partly oppressed with an heap of your own. If any visibleness be among you, its visible worship of bread, of a Rood, of a Virgin above GOD himself, of God in the shape of an old man, of Saints more than God himself. Your visible Idolatries, crueltyes and bloodshed of Saints, your visible Stews, your visible adulteries, blasphemies, & vices argue ye the successors rather of those Priests, Pharises and Sadduces in Christ's time, then of Christ and his Apostles. Therefore as Peter (whose chair ye claim falsely) said to Simon Magus, so we to you in point of the Treasury of Christ's benefits, Ye have no part or fellowship in these things; And that Treasury of Saints merits ye dream of, the Church of God knows not, but saith, We have not enough to sell, lest we should have too little for ourselves; God's treasure is not wanting in necessaries, yet not superfluous. Therefore ye are a malignant Church, and that whereof the Scripture speaks, Come out of her, my people, and her sins, lest ye taste of her plagues.  
Ye are the subject of the Plagues of God, not the benefits of Christ, and the Lord will shortly pour out his last vial upon the Throne, till ye sperish by the breath of his mouth: till both the branch and rush, head and tail of ye be destroyed.  
Use 2 Secondly, terror to all malignant enemies of this Church of Christ: If all his store be laid in her lap, Righteousness, Redemption and the rest, be afraid to pursue and oppose her. A speech of one of their Popish champions was once this, That when he came to talk with one of our English Divines, and did but name the solemn word, Church, his face waxed pale. But O ye enemies, wax ye pale at the name of this Church of Christ, tremble, I say and vanish: for this Name shall one day make ye to be, as Mica. 7.17. Ye shall lick the dust like a Serpent, and move out of your holes like worms of the earth, they shall be afraid because of thee. And 10. She shall see it, and shame shall cover her which said, Where is your God? she shall be tread under feet, as mire in the streets. Little cause have ye to rejoice over her, for when she is fallen, she shall rise, and her rising shall be your destruction.  
Use 3 Thirdly, 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.  
Stryve to be of that number of which ye heard, Heb. 12. and do not rest till ye be come to that Church, which consist of the Spirits of just men, of jesus the Mediator of the covenant, and the blood of sprinkling that speaks better things then that of Abel. Bless God for those visible helps, which ye enjoy of the Word and Sacraments: but remember that in these, the Lord conveyeth the benefits of Christ, which none knoweth, but the soul that hath them, Revel 2.17.  
Beware lest the contempt of these visible and audible ordinance; one day so vex ye, that ye wish ye had neither seen, nor heard them. Your condition is best or worst: best, if ye believe these promises, and cleave to these prerogatives, If they bring ye to the hope of Christ for a better life: but else most miserable. See and apply that, 1 Cor. 15.19. I say, take heed least even that ye have be not quite removed, light and candlesticks, Gospel and all, for your Laodicean fullness. Empty your souls of their glut, lest the Lord straighten his Spirit & take away the power of his truths. Remember, these outward privileges serve to settle the invisible upon ye. Boast not of the Temple, the Temple: that is holy; but see that it hollow you also: and that the Word preached, and the seals of Grace added to it, do imprint upon you the benefits of union with Christ, justification from sin, adoption of sons, redemption from slavery to Satan, your lusts and the error of the wicked.  
These benefits none save the elect can partake. And consider, ye may be long under the one, and yet be led away from the other, by the corrupt manners of the time, the error of the wicked, and custom of sin, and slights of the Devil.  
Take heed that the coldness of the age, and abundance of iniquity, cause ye not to fail of that invisible grace, which the Gospel offers ye: but know, that one privilege conveys another. Stop not the wells of salvation, play not the hypocrites, to whom these streams of the oil and butter of the ordinances of Christ never flow unto, through your unbelief, job 20.57. But if ye obtain vocation and union by them, then blessed are your eyes, for they have seen, and ears, for they have heard the things which concern your peace, which others never saw: and yet are happier in not seeing, than ye in seeing and not believing.  
Fourthly, consolation to the true Church of Christ, for her Use. 4 portion of these benefits given her in Christ. Wonder that the Lord should so look upon the lowliness of thy poor, despised state in the world, as to make thee his jewel-house of these treasures.  
If but of one of them, much more of all. Let this doctrine urge that in the former Article. Let each member of this Church, praise God for her portion fallen into so good a ground. Wish not that it had fallen otherwise any way, no not to be a Treasurer of a Prince without it.  
Let those precious names, praises and promises uphold thee in all times of reproach and disdain by such as know thee not. If they knew thy treasure, ten men would take thee by the skirt, Zach. 8. vlt. and ten women would come to thee, to bear their name. Although thou art black and hast lain among the pots, yet thou art comely in God's eye, his dove, sister, darling: and although thy jewels are sullied a little with the aspersions of enemies, yet when God shall make them up, Mal. 3. they shall cast their lustre, and then shall it appear who are precious, when they are separated from the vile.  
Hold therefore thy right, and sell not thy birthright for whatsoever the Devil would offer thee, to cousin thee of it. Redemption is thine, therefore liberty; stand fast in it: Reconciliation thine, therefore amity and favour: justification thine, therefore peace: Adoption thine, therefore access to God in prayer: and so of the rest: hold these as thy life, and part with none of them, except Christ himself the purchaser of them by his blood, be of no price with thee: nor let time cause them to wax stolen, but each day let these be more precious, as being effects and proofs of thy calling and union.  
Use 5 Fifthly and lastly, let it be exhortation to all lively members of this body of Christ. If the body of the Church be this Magazine and Storehouse of all his Graces: learn that of Paul, Rom. 10.18. That the root holds thee, not thou it.  
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. Let the Spirit of the Prophets be subject to the Prophets, and not swell above them: and the like I say of the other members.  
The Lord hath bestowed life and blessing upon his Church for ever, Psal. 133. vlt. not upon thee in several: thy grace is a members grace, as the blood of a finger and the sense thereof, and the Spirit thereof, is from the heart, liver, and brain carried to the body, and thence derived to each part. Read that Eph. 4.16. it's from the whole body fitly joined by that which every joint supplieth, according to the effectual working in the measure of every part. Humbly therefore be glad to receive 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.  
As no member hath all the gifts of the rest: so it hath the supply of all, if it abide in the body. Let it cause thy soul to be knit to the least members for the grace of it; let the whole body (compounded of all) be glorious in thine eye, and say as Hushai once did, 2 Sam. 16.18. He whom the King and his people shall chuze, shall be my delight also.  
Behold the Graces of GOD in her: get discerning of them, for she is all glorious within, and her outside may deceive thee. Where faith, hope, holiness, the spirit of union, adoption are, let the persons of such be precious, and their name as an ointment poured out.  
Look not at their Wealth, Gold, Rings, and Inheritances: but let him that is a Saint and Beloved of God, excelling in virtue, be to thee as to David, Psal. 16.2. Yea trade with her for her graces, and jewels. Let our prayers be for her, and her protection: let us be joyful in her welfare, and sad for her sorrow: and let us cast our lot into her lap, to far as she fares. Yea let her outward peace and prosperity be dear to us.  
Consider it is not for nothing, that so many promises are made to her, even for outward beauty, and blessings. See Esay 55.12. and 43.1. and 35.7. and many more, therefore let us not rest till the day of her prosperity come. Yea let us bless the days which we now see, wherein the Lord gins to turn the wheels over his enemies, and to plead his Church's cause against them in many other Countries who have long lain under Popish yoke and tyranny.  
Say we of our private griefs, in comparison and respect hereof, as that good Mephibosheth, 2 Sam. 19.30. said to David, touching the division of his lands, (which yet he had lost by that Ziba treacherously) Nay, let him tak● all, since my Lord the King is returned in peace.  
And fare be it from us to dismay and afflict her by our separation, & forsaking of her Assemblies (as the manner of some is, who daily run into the confusion of their own devices) and let us confess, that if ever we either were truly bred, it was in her womb, or if nourished, it was at her breasts: Let us not now call her harlot (for her love) nor her children and the generation of her womb, the sons of the rebellion's woman: but, even in our fare distance from her, (as some have by their late godly protestation professed) let us say, and let them say, If I forget thee, O jerusalem, let my fingers forget to play. And thus much for this sixth Article.   

The seventh Article.  
Question. What is the seventh and last Article of this second part?  
A. The use of the whole Part, which is, that we believe this delivery to be our own. At the end of the fifth Article, I referred my Reader to this last Article, for the urging of it.  
Partly, to avoid the length thereof, but especially because I would ground it upon the whole Part, as concerning it equally; For as in the former, I shown the whole use of it to be drawn from each Article, so I do here say, That whosoever hath been convinced by that of his sin, and been kindly pinched and pricked thereby by each of those Articles: so, 
john. 16 9  every such soul be now also convinced of Righteousness, and believe himself to be the party to whom this deliverance of Christ belongs, by each of these five Articles premised.  
Q. What is it to believe this?  
A. It 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.  
Q. I see some things in your answer to be difficult: as especially the two latter: for, as I freely grant faith to be the gift God wrought by his Spirit, so I would fain know what you mean by those two latter, viz. The condition of faith, and the relying of the Some upon the offer of God. Expliaine these.  
A. I will endeavour it. And for the former (as before in the point of Vocation, I shown what I mean by the Condition of faith:) so briefly I answer, it is such a Qualification, as God requires of one who may believe the promise of reconciliation to belong to him.  
True it is, if we look at the power of God, he could in a moment set a man in state of grace out of the state of corruption: but in this we must look at his will revealed, and what is most agreeable to the spirit of Bondage.  
The Lord knows, it is no easy thing to beat a man out of himself, when the sense of his burden lies upon him: therefore he so prepares him, that he shall not deny but that he means him well, even when he deserves least. And surely it ought not to seem so strange a point, if we weigh the Scriptures, which never speak in any other language. We read in Zach. 12.10. and 13.1. that when the Lord would set open a fountain to his Church for sin and transgression, he first put into them the Spirit of grace, and compassions or Supplications, causing them to see him whom they had pierced, and mourn bitterly.  
If we see the fulfilling hereof in the Gospel, we shall find that this Spirit of mourning went before faith as a preparative: Read Act. 2.37. when those murderers of CHRIST heard that he was the Lord of life, who offered life unto them by Peter: they were pricked in their heart, saying, Men and Brethren, etc. Now the Apostle answers, Repent and believe. Read these several conditions of faith, Mat. 5. Blessed are they who thirst: they who are poor in spirit, they that mourn: for theirs is the kingdom, they shall be satisfied; and Mat. 11.30. Come to me all that are laden, and I will ease you. What think we? are not these conditions of a thing as yet wanting? to wit, of being comforted, eased and satisfied?  
The like I may say of that, Ezek. 36. touching Seeking God: I will do this for them, (pardon them) yet I will be sought for it by them. So that its plain, that the Lord meaning to bring the soul to believe, prepares it first.  
Q. What is it which works these preparations? is it any other thing in the world then that which worketh faith?  
A. No doubtless. The Spirit of grace accompanying the offer of GOD in the Gospel, doth work both in the soul: howbeit by degrees, the former at the first, and the latter after: and that according to the measures of enlightening & persuasion which the soul is capable of.  
As we see in deep Melancholy and Sorrow, that which at the first seems harsh and cannot be endured: yet by degrees the Spirit is glad to embrace, In the morning, we see there is more light coming from the S●nne, then that which follows the rising of it: for it sends more and more light, before it rise. So here. The offer of Christ to the soul, and the goodness o● the offrer, doth imprint in the soul some steps and prints of it, in a more remote degree; as to see a possibility of mercy to stay the soul from fainting: when yet it is fare from resting in it. And as the Spirit adds more light and savour of it, so it works the heart to the making more toward it, (if some bar of Satan, or corruption let not) as by mourning for that sin which offended such a good GOD, although yet I apply not this goodness: and so by desiring it to be my portion, and seeing all other things to be dross to it: and so of the rest.  
The sum is, the Lord by these means enlarges the heart more and more to think, that mercy to belong to her, which she feels to be daily presented in more orient colours, and to be the offer of him, that needed not to offer it, and whereof she feels more and more need: so that as the purpose of God appears more clearly to it, so the timorous soul makes nearer and nearer to it, till it come to rely itself at last upon it. And who feels not the experience of this in himself, that as light increases, so the soul is bolder to venture, and feels eft one step, eft another to be wrought, of hope, stay, good affections of sorrow, of desire, when yet she dare not judge such a jewel as mercy to be her portion.  
And to end this, what our sense may conclude in the scattering of darkness, by degrees in the air upon the approach of light, although till the Sun rise, the day is not perfect: the like may be said here in the wanzing of fears more and more, by the approach of the promise, when yet the day star of righteousness is not risen.  
Q. But I observe, that many doubt of this for sundry causes: first they object, Nothing can please GOD without faith: now its sure Godly sorrow and desire please God: and therefore what need we seek a further way, when Faith may be said to contain them all? How answer you this?  
A. I say this, It pleaseth God that these steps toward Faith, be wrought in the soul, though I deny that they (formally p●ease God as acts proceeding therefrom.  
For there are three acts of the Spirit in them that hear.  
The first, a mere common work which hypocrites may have.  
The second, a gracious saving work, as faith proper to the Elect.  
The third, I take to be a middle work, which as it is not grace formally, so neither is it a common work: but such a work of the Spirit, as stands in order to faith, certainly following: and this is good, in respect of that it produceth, to with Grace itself, which shall not be hindered, but perfited in due time. And of this sort are these preparations.  
Now to make these the work of Faith, is inconvenient: for although a soul to be converted, hath a seed of Grace, remotely cast in by the Spirit, which shall be perfected: yet how absurd were it to say, That a man hath that which he mourns for the want of, or which he desires to have, I say, in that respect, in which he mourns and desires it? otherwise I do not doubt, but where there is true Faith, there may be a mourning after more.  
It is objected, Faith may be and not discerned.  
I answer, For a time it may, and in some degree or temptation holding under, but not in an habited and settled manner of absence.  
Q. What say you to the second doubt? This opinion seems to cross a truth, That conversion is wrought in an instant?  
A. I deny it not by this assertion: for as it is in the womb, that there are some preparations natural in the fruit, to make it meet for the soul, to enter with the quickening power of it, and yet that only is the being of the reasonable creature: so these steps wrought in the soul before faith, are not faith, but the conversion of the soul to God, is in the only act of faith, in which the work of calling is perfected and not afore.  
Q. Dispatch the rest; The third doubt is, that the work of the Law, is preparative enough for the Gospel.  
A. So it is, for the doctrine of the Gospel to be offered to it. But note by the way, how this objection grants a legal preparation; Why not others also?  
But briefly I answer, That it is false: for the Law serves not to break the heart, or open and melt it, although it do batter and subdue the fierceness of it in general: now the Scripture urgeth other preparation, and humiliation unto Faith.  
For it is as impossible to mould the broken gobbets of a vessel into a new one without melting, as the heart under legal terror into a believing one, without some dispositions of the Gospel.  
Q. But the last doubt is greatest: that this Doctrine favoureth Popish preparation, to our own conversion: teaching to attain to grace by somewhat within ourselves.  
A. This hath a colour in it, and nothing else. For who ever ascribed these to any thing in us? Do we not acknowledge that the free offer of grace doth make the heart sensible, tender and capable of grace, as well as stamp the heart with it by faith?  
Both come from the Gospel, and so doth all belonging to reconciliation: the warp and the woof of the cloth, the Alpha and Omega, the beginning to prevent and hold on, and the finishing of it, come from thence. Only one thing I add. It is true that many hearers do make it a tedious way to themselves, through their own error.  
For they think that the Gospel urgeth these Conditions of Faith, as works of our own predisposing ourselves, and so aim at them, that they bringing them to God, might take the ware for laying down the price.  
And so, when they feel their self-loving affections move them to mourn, to desire, to pray, to deny some sins, and occasions, they think Faith is not fare off: and thereupon (for the time) none are so hopeful as they.  
But when they feel their hearts never the freer or quieter hereby, but old slavery to abide still, they are at a plunge, and so wanze away like shadows.  
But these men must consider, the Lord offers not grace upon such carnal terms. That which the soul should look at in her preparation, is not any of her own welfare and ends by believing, as thinking thereby to stop many fears, or to get some advantage to an easy Religion: but the glory of GOD simply, in the entertaining of his rich grace: which she ought to set up above her own Salvation.  
I say then, that which God aims 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● integrity.  
He will have the eternal doors open themselves, as he saith, Psal. 24. vlt. not that our own end, forgiveness, and happiness, but the King of glory might inter 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, Phil. 2.4, 5. If the Lord required this of his own Son, what shall he do to us, who stand bound to it?  
And the Apostle never speaks of the mystery of the Gospel in any of his Epistles, as in that of Ephes. 2.7. 1 Tim. 1.11. Coloss. 1.5. and others: but he presseth this, that the Lord aimed at the manifesting of the riches of his glorious grace, and of all his attributes, in the saving of a sinner.  
So that when this end of God (as much beyond our ends, as the sun is above the earth) is once seen into, it carries the heart more from it own, than saul's father, when he turned the care for the Asses, into the care for his son.  
And as Mariners take all the thought how they may row their main Ship, but as for the small Boats they tie them to that, to follow the motion thereof alone: so, if we could see what the stream of God were in CHRIST, and the offer of Salvation, it would quite drive us out of ourselves and selfeloves, and tie them to his ship to follow it: that if the Lord having his glory from us, we may also under him obtain salvation, we may be glad: and ascribe the glory of his holy way and device of Christ's pardon and salvation to him alone, as 1 Cor. 1.30. that he who boasteth, might boast of the Lord.  
Oh, how would this drown all self-love in his stream? and how should our mournings be after him, and our desires for him, and our affections toward him, preferring him to our own salvation as Paul did Israel's? The ignorance of this hath brought in a base and degenerate endeavour in most men, to seek faith, and so keeps them always in their extremities. But I forbear.  
Q. Can you say any more to prove this, that so ye may add a little touching the things wherein this preparation stands?  
A. It is said by Esay 40.3, 4. and Luke 4.3. that john Baptist was sent in all austerity to prepare the people to humiliation, sorrow, and selfedeniall: as that charge implieth, Repent, for the Kingdom of Heaven (meaning forgiveness) is at hand. Which repenting was not a conversion to God before remission came: but a preparing of the soul by godly sorrow and sensibleness of sin, to prise mercy approaching. As those words following do witness, Every valley shallbe filled, and each hill cast down, every crooked thing made strait, and so forth, which signifieth nothing else, but a preparing of an untoward heart by humiliation, to believe the Gospel. Like to which is that, Blow up your fallow grounds, and sow not among thorns.  
But to leave proofs, that I aim at in a few words, is to bring to my Auditors view in two or three lines, the sum of many Sermons, touching the manner of this Evangelicall preparation.  
And thus conceive it: that 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, now it shall see a crevice of light, and an hope (a fare off) of a possible deliverance.  
Which hope shall melt and dissolve the heart into a Spirit of mourning and breaking of heart, 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 hope once 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 of blood within them, they fast, put on sackcloth on themselves and their beasts, and make a rueful spectacle.  
So doth the soul here leave taking thought for itself, & take thought for the Lord, saying, Oh, 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 myself? Oh, now the soul sees strange sights, which was blind before.  
Now it sees patience in the Lords offer, and saith, Rom. 2.3. If thou hadst taken me in my riot, uncleanness, raking up heaps to myself, hypocrisy, security, civility, and pitched me into hell in my impenitency, thou hadst been just, & I had my mends in my own hands.  
Besides this, it sees bounty in God all the long time of ignorance, and wonders that the Lord should endure such a wretch (so stole in sin old and new) to tread upon his ●arth, breathe in his air, feed upon his creatures, enjoy marriage, protection, health, credit, success and the like, being blessings only for them who have Christ the Lord of all, whom I have not: But that to all these, he should add the chief mercy, Christ and his good things (which the world lying in evil knows not) yea pin them upon her sleeve, heaping offer upon offer, seconding one with another, and waiting till the dew of the night had wet his locks. Oh, it makes him astonished! Whence came those clockings of thine, Lord, those knocks at the door of my conscience? those suits of thine to be let in? those importunities, allurements, persuasions and cords to draw me out of my old course? Nay more, that Spirit of thy grace to drive them home, to present them really to me, & convince me of thy faithfulness! Oh, these do even pour out the heart into sorrow, which was dead and shut up before! When the Lord is instant, and deals as if the soul should be the gainer! Oh it makes it confess, that the violation of such grace by contempt, is the most fearful wickedness in the world. This is to lament after the Lord, and to see him whom he hath pierced.  
Q. Proceed to another.  
A. The soul rests not here, but breaks out into desire that it might live to glorify this grace, and partake of it, that it might magnify it before all the world, and give witness to it against all despisers of it. Oh, this way of God in Christ is amiable to the soul, and it wishes that not only her head were a fountein of tears, but the heart also of zeal, love, and desire after it, and the praising of God for it, 1. Tim. 1.16, 17. Oh happy man, if I might ever taste so much of it as might make songs of their deliverance! And this desire breaks out into longing, hungering after this righteousness; no hunted Hart so braying after waters, as this after salvation, and to see into the riches of this mystery! And as the hungry belly sits not still, but devizes all art and ways, yea breaks stone walls to fill itself: so this soul fainting after a deferred mercy, is restless, neglects no means, hearing, Sacraments conference, questions, meditation, and rusheth through armies of discouragements, reproaches, wrongs and losses, for the getting of these waters of Bethlem, that it might pour them out in sacrifice of thanks to the Glory of God's grace. 
Zach. 12. 1●  Especially it utters itself in supplications and requests to God, that he would accomplish her warfare, and put all her tears in his bottle against the day of salvation come, and till he hear and answer in his accepted time. Thus we see, it dallies not; but plies GOD'S season.  
Q. Add one or two more.  
A. The soul sets an high price upon this salvation, and recompts the severals of it, that it may see the invaluablenesse of this Pearl, Mat. 12.44. having spied the Pearl, withdraws itself, hides it, ponders the worth of it, views the particulars of it, as one would do of a purchase, and by so musing of it, sets the whole man a fire with it in the esteem and value thereof. Oh! that the LORD of grace should impart himself in his secret of mercy to such a one as I? that he might glorify this work above all the Creation! I see, it is his chief object, that out of a ruin he might set up the Throne of his Glory in the souls of his Elect, and be magnified for it by them and in their salvation! Oh, shall not this raise up my affections, I say not above my money, Pleasures, Marriage, Ease, Hopes, and Paradise below, but even my own private salvation! Poor soul, if God had not sought himself in thee, what had become of thee? He saved thee for his Name, and shall not that name of his be set up and shrined in thine heart (above all Idols) which brought and laid such a treasure in thy lap, and would choose thy salvation to be his Masterpiece, in which he would make himself admired in those that believe both heese and at his coming, 2 Thess. 1.10. refuzing to be glorified in his own wisdom, except thou also mightst be saved? Oh! the sense of this, and the benefits which the soul enjoys in Christ the means thereof, ravisheth the heart with the price of it, and causes it to count of all things here as dross, 
Phil. 3.  that one day it may partake the happiness of it, when all hypocrites shall gnash their teeth, for forsaking such an offer.  
Q. Conclude with the last: for these may serve to give a taste of the rest?  
A. It lastly 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 siilinesse: and as Peter, Luke. 5. beholding the glorious power of Christ, in bringing so many fishes into his net, when he could catch nothing, was amazed. So doth the Lord in this case.  
He causes that lothnes and resistance of that proud heart that savours no grace or faith, to quail and fail utterly, takes away that corrupt self and self-love which is offended at his grace. And as the Word of the Prophet bidding Naaman wash and be clean, being once digested, drove him out of his humours and distempers: so the brightness of this grace offered to the soul, doth devour the opposition thereof. 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, preparation, 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 that Spirit of Grace, which by these steps draws her home to GOD, because he will save her.  
And therefore in all these, she is humbled in herself and naked, as one that is no better than she was in point of desert: though in the way of salvation much nearer. And therefore she saith with the Church. Hos. 14.3. Ashur shall not save me: I will not ride upon horses, but with thee the fatherless shall find mercy. And herein she differs from all proud hypocrites, who wanting this fire upon their hearth, are fain to rest upon the deeds, and compass themselves with their own sparkles, though they lie down in sorrow, Esay, 50.11. Nay it's certain, a prepared heart is so fare from the boasting of a Pharisee, in his attempts, that rather he is as Peter, toiled and weary of himself, so fare from sacrificing to his nets, that he looks upon them with abhorring, and saith, Lord, depart from me a sinful man.  
And by this little I desire my Auditors to think of the rest: I do not affirm that GOD doth always proceed alike with all for matter of order, sensibleness, manner, or measure. In some he works more at the first then in others, some he sooner calls than others, in some one of these is more clear than in others, as in Lydia and Zacheus: and commonly as the degrees of corruption have been, so are the degrees of humblin; g and as the obedience to means hath been longer (without breaking out) so the measure of Terror is lesser: The Lord is a most free agent, & tied to none: we speak only of such preparations as experience showeth to be most ordinary among hearers.  
Q. Add somewhat briefly for use hereof, ere we come to the latter branch of faith, that so confusion may be avoided.  
A. The uses are these.  
Use 1 First, this is terror to all that dream their estate to be good, when yet they lie in their sins 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. I confess then indeed, this is a bad fruit of it, and yet the best that I have found to come from it.  
But to pass by them: to these I say, Beware lest ye play the despisers of grace so long (by turning it to wantonness) while the LORD leaves ye to vanish and perish in your own error and evils.  
Secondly, to all such as remain blind and deadhearted 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: neither hope, sorrow, desire or estimation of this pearl will fasten on them.  
At the hearsay of a bargain, at the noise of their pleasures, and at their jigs and tales they can laugh: but here, neither will good day mend, nor bad pair them. Where is the hope of your faith, where no dram of the condition of it is wrought?  
Consider, at death, ye shall hear God saying thus, Lo, the things which your hearts loved, ye have: and if my grace and offer had been as precious as a base pot of beer, as a game at cards, as a long lock at your ears, ye had also had that. But now your knocking at my door is too late, who heard not my knockings at yours.  
Thirdly, all dallyers with the season of this grace, and putters off this rich offer of God, pinned on their sleeve: thinking that 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 forgo the other. Also 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 prove them to come from the Spirit of grace, but love their own ease, better than the rules of God, & while their own pangs last, who but they? but when their own sparkles be out, then full of sorrow.  
No constancy, plainness, felfedeniall can be found in them: grace is nothing worth of itself, except some mixture of their own concu re with it. A sign that they have felt little sweetness in it, and therefore are fare from believing it.  
Oh, lose not your labour, lay not out your money for no bread: choose not to go a mile with God for nothing, rather than two for salvation: let God's glory be above yourselves, and lose not all for a false heart, but take his counsel, that said, 2 john 8. Lose not the things ye have sweat for, till ye have got a full reward, even Faith to save your souls.  
Secondly & lastly, 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 this cup of salvation. Oh remember, its mercy to be brought within these Suburbs of Heaven: If ye desire, say not, It's nothing.  
It was wont to be the answer of a discontented woman, who had enough; when she was asked how she fared, to answer, We have nothing, etc. This whining heart is in us, and hinders us from much good. 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 means me the fullness of this earnest: rather than grudge that presently I have not my will, and so wax weary of waiting.  
And secondly, 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 dye or wanze, through boldness, looseness, worldliness, pleasures lest God make them as bitter to ye, as Samsons dallyings with his harlot. If ye belong to God, he will save ye: but it shall be thorough the fire, and with some smart, ere the Devil and your conscience have done wi●h ye.  
It is in this case as with them that play at Slyde-groat: the silver at first may be easily discerned by the stamp, but by that time they have used it at the pleasure a while, is so defaced ye that know not what to make of it.  
Make conscience of keeping Gods pledges, safe and entire. And to conclude, let these conditions already wrought, be encouragements to attend the LORD for Faith itself.  
When a Manoa told his Wife, they must dye, because they had seen GOD: she rather argued contrarily, that if GOD would slay them, he would never have told them of a son: for how could this and that stand together?  
Nay wait upon God, and press upon him by prayer, to perform his promise upon this condition. Elisha being to forgo his Master, asked him that his spirit might be doubled upon him: Elia told him it was hard to grant: howbeit if he saw him at their parting, he should. Now what did Elisha? did he start from him? Can any thing divide him? No, he would be sure to keep the condition of the grant: and so did. For seeing Elia to ascend, he cried, My father, my father, the Horsemen of Israel and the Chariots thereof: and so in taking up the cloak of his Master, he received his Spirit doubled. Oh, that this wisdom were in us?  
Rather the sin of our hearers is, after they have spent a great part of their life, in getting the condition, they are so fare from heartening themselves to believe that God will perfect the work of faith with power, that they are ready to float between these two, the Condition, and the Performance.  
If they be urged to believe, they fly to the condition, saying yea, if I had the condition, but I am fare from mourning, etc. If they be urged to the condition, than they answer, yea, if I could believe: as if these were works of our own, not the Lords, rather the one contrary to the other, then agreeable.  
I end therefore with this caveat, Let not the Devil deceive thee about thy condition, and then hold what thou hast, and let nothing so beguile thee as to deny God's grace: and so doing, plead with the Lord humbly, that he would not frustrate thy hope, of which he hath given thee such a pledge, and in his best season he will assuredly answer thee.  
Q. Now come to the latter branch. What is it, to cast the soul upon a promise, or to believe?  
A. It 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 ease 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 chose to refer it to this place, as the use of all that hath been spoken jointly considered: for we know, a fivefold cord is not easily broken, and yet no one twist thereof might well be spared.  
Five diverse grounds have been handled in this second part.  
First, God the Father our enemy hath cut off his plea, and found out our deliverance.  
Secondly, The Lord jesus accordingly hath satisfied the justice of God, that mercy might have free course by the procuring of a righteousness.  
Thirdly, God the Father accepts this for a poor sinner as if he in person had satisfied, and therefore offers it to the soul most unfeignedly, without hook or crook.  
Fourthly, He offers him not nakedly, but with all his rich furniture, to draw the soul to fasten upon him.  
Fifthly, He offers him to each poor member of his Church, there to dwell for ever both in grace and Glory. Now conclude, I demand what one link of all this chain were not strong enough to draw the heart to settle itself upon it? And yet I must say this, That the Word & promise of God is the immediate thing which faith relies upon: although strengthened with all the rest. A little therefore of the nature of this promise.  
Q. How many things are required to this consideration?  
A. Two in general. The one to gauge the promise and offer of God, as a mariner would sound the depth of the Sea, lest his ship should be on ground; to 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.  
Q. How shall the soul rightly gauge the depth and strength of the offer and promise, which it cannot reach?  
A. 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 to find it out so fare as may serve our turn. The hand of faith touches the depth of mercy contained in the offer, by the direction of the Spirit in the Word, which tells us what is contained therein.  
Q How many things are contained in it?  
A. Many things: of which by the way I gave a touch in Article three, but here I will open further. Look thither, and see what I said of the freedom and Simplicity of the offer. Now add more touching the nature of the Word of promise, which is God's expression of the offer at the full. Three things then 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 as sure grounds the Lord hath hidden in the promise of mercy to a poor sinner, that is under the condition.  
Q. What is the first the wisdom of GOD in the promise?  
A. 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 hath 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 to our Fathers in dark times, as dreams, Vrim, visions: but now by his Son and Word, the engraven form, etc. Note how this course is called the best, and 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 〈◊〉▪  
Secondly, in respect of us: For it is such way as call●● us to faith: a promise having relation to believing it, without which it cannot profit us. Now, if it be without us how w●●e a way is it to quash and damp our base spirit of Self-conceit and self endeavour, and to abase our pride, that he who boasteth, might boast in the Lord? So that the promise is like the 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 day's chuze to be counted rather dishonest then unwise. Well, let us then be wise for ourselves, and wise to salvation in ch●zing 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 more than at first might seem, and fasten upon it.  
Q What is the second bottom in a promise?  
A. 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 bears 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 follows? Or take hold of my strength and make peace. q.d. If I be reconciled, there is strength enough in 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. Cor. 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 consuming 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 he is well pleased. Shall a poor soul be then as Noah's dove upon the waters? Why say ye to my soul, Fly to the Mountains, Psal. 11.1. 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 a hundred pound: A friend comes to him, and bids him come out: he answers, I cannot, I lie here for the debt: but being urged, he considers that it's not for nothing he is so pressed by his friend, the●e is some Surety hath paid his debt: and then there appears a strength unto him, and laying hold on it, he comes out. Read that in Rom. 3.25. God hath set him forth to be a propitiation: that he might be just in justifying him who is of the faith of jesus. What saith the poor sinner to this! O! 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 cavil. But this is to a believer, I believe not.  
I answer, but the promise (by the power of the Spirit of our Advocate) is able to do that which it requireth: it's not a kill letter as the Law, Do this and live: but a quickening one, Believe 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. Kings. 5.15. Wash and be clean: So he washed, and lo, his flesh came as a child's. Act. 2. that Cripple that beheld john & Peter, being bidden to arise, felt strength and straightness to come into his limbs; how? in the Name of jesus. Ver. 12. This Name of jesus is much more in the promise of Reconciliation. Mark then: If the strength of a promise be such, say not, It is nothing, but take hold of it.  
Q What is the third bottom in a promise?  
A. The faithfulness and undeceavable unchangeableness of it: this is a strong bottom. 1. Tim. 1.15. This is a faithful speech, and worthy all acceptance, Christ came, etc. Read that sweet place, Esay. 55.3. The sure mercies of David, and the opening of it, Hebr. 17.18. 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 to those avengers') 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 Sacrament, and a pledge of his Ministers' faithfulness, to assure the simplicity of his meaning ᵍ than 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, sets his seal to the Word that it is true. Numb. 22.19. It came from a wretch, yet by God's Spirit. God is not a man, that he should lie. Oh! than bottom thy soul upon this faithfulness. Read Esay. 54.9. Having made his covenant of mercy with the Church, he adds, This is as the waters of Noa unto me, for as I have sworn that they shall no more destory; 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 carries the force of an oath with it? Let me exemplify it by a text, 1 Kings 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 reigns? What did David? He rowzing his weak body up, swears, 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 not 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.  
Q. These are strong grounds. How should the soul rely on them? Are there any directions for this?  
A. Faith should in these respects do these things.  
First, she ought to ponder well, and muse upon the promise.  
Secondly, be thoroughly convinced thereby in her heart, of all these grounds.  
Thirdly, she should cleave 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 improve it to her own peace.  
Q. These are sweet duties. What is the first of them?  
A. To ponder a promise. Pondering is, when a man lifts any thing to esteem what weight it bears: so ought faith to do with the promise: And that in these three kinds.  
First, to mark it. Men give no heed to God's promises: they lie hid in the Word, and are made no otherwise of then as other common passages. It is long before an hearer remember one of forty, till some cross drive them in as with an hammer: and then perhaps he remembers some one. A fearful sin: read Esay 8.8. Ahaz slighted the promise of GOD: the Prophet tells him, Is it not enough for ye to slight a Prophet, but God in a Prophet, not marking what he promises? Lo, I will therefore make a promise to my Church, and it shall be marked, A Virgin shall conceive a Son, etc. Lo, the cause of unbelief in many, is their giddiness, they are so full of froth, that holy promises are as a vain thing to them, as the Law was a vain thing in Hse, 8.12. And the Word to them in james: Do the Scriptures speak in vain? noting the wildness of the heart, and how the fool having seen this glass, forgets the Lord's face? Oh! the giddiness of mind, even the wild-goose chase of the most of us, in hearing promises. But beware, Heb. 2.1. that ye set su●h a mark upon a promise and offer of God, that it may be the fairest flower in the garden of God, in your eyes.  
The eye of the soul must guide the heart in believing. Set a star upon the margin of a special promise. Buy that book that culls out promises of note in this kind. Even as every spoonful put into a full vessel runs over, though the vessel be sound: so here, look therefore that your vessels be empty also, if ye would mark the promise: lest GOD be speaking in your cast, and ye be not ware.  
I speak to you of my own Congregation, not without cause: lest the precious promises ye have heard, leak out, and this of Reconciliation in Christ, and the offer of it.  
The second is, Musing of a promise: chewing upon the end of it as the clean beast: having observed some of the choice texts of God's offer or promise annexed, dwell upon it ● the heart is the arm which must weigh a promise duly. Therefore it's said of Mary, She pondered the Angel's words in her heart. So did they, jona. 3.9. Oh! if God turn from his anger, we shall not perish, but live in his sight. This is the taking of God's persuasions, and allurements and benefits offered us in the promise, into our consideration as the Merchant, Math. 12.44. he went aside and hid the pearl; nourishing the gain of mercy, pardon, heaven, as a child would hold a sweet thing under the palate. It is the putting of God's cords & rags under our armholes, that the Spirit may draw us out of our dungeon, with ease. Oh! this is a riddle to men. Many will mark for the time present, who can not be brought further: but stick at the birth, and have no strength to bring forth. The common answer is, Oh! we cannot meditate. No, for the devil knows, if ye could do so, ye might meet the Lord, to settle you upon the promise.  
Let them whom this concerns, weigh it well: lest they lay heaps upon heaps, and dye of thirst. Rid your souls of other scurf: get matter of promises about ye, separate yourselves, Prou. 18.2. for this is a part of God's worship, and cannot be done in the works of our calling, the throng of other business. The Lord bless this to us!  
And lastly, make the Word of the promise, familiar by frequency, get it by heart, till it be eazy. As a man having many friends, yet hath some one he makes his bosom friend, to whom he pours out his whole heart, as jonathan & David did, 1 Sam. 20.41. So did David make the promise his Counsellor, and companion, Ps. 119.24. And so should we do. As if a man that hath a suit, or a crazy body, will pour out all into the bosom of a Surgeon, or Doctor of Physic: he will hide nothing, but tell them his whole heart. Oh! we boast that the Minister of God knows least of our mind. But if we deal so with God's promises, we are like to far worse. Oh how seldom are our doubts and fears poured into the bosom of this companion! How would it stay us, and speak to our hearts! In the fear of God let not the offer and promise of God be strangers to us.  
Q. What is the second work of the soul?  
A. To be convinced of whatsoever hath been said of the wisdom, strength and truth of God in offering and promising pardon to a sinner. See joh. 16.9. The Gospel shall convince the heart of righteousness. This followeth the former.  
Due weighing, will cause the soul to see the whole heart and meaning of God in a promise, and to be under the authority and evidence thereof. Else no believing. Heb. 11.1 faith is called an evidence and demonstration: as light at midday convinces the eye of itself. So here: the soul must see God nakedly in his promise; as in a mirror, see 2 Cor. 3. last. Ver. As the virgin is convinced, that her husband is the man above all other, laid out for her. As it's said of Laban, Gen. 24.57. when he saw how matters stood between the servant's message and Rebeccas affection, said, We can say neither more nor less against it: for this thing is of the Lord.  
This grace is the work of the Spirit, making the soul to begin to think, Surely I am the party whom GOD means: for I have the condition wrought, and I see he is plain, and hath no subtlety, but is as he seems: hence a secret insinuation of heart arizes, I may be the soul● whom GOD will pardon: for whom should he mean, but such a one as I? Open it a little by the like.  
At the Assizes when prisoners are examined by the judge, the evidences are called forth to declare against them for th●ft or murder: now when they are sworn and witnessed, the judge tells them, they are but dead men. Why? The judge saw them not rob or kill? No; but he lies under th● conviction of the evidence, saying, If these men will swear thus, I believe it, So when the soul sees the bottoms of the promise of GOD to be sound, it waxes convinced of the truth, and answers, Lord, I cannot see why thou shouldst travail with me thus, to bring me under the condition, and reveal thy promise with such evidence, but I must needs be convinced. Surely thou hast done thus, because thou meanest to pardon and save me. I am (Lord) unable to gainsay, thou hast persuaded me to believe.  
Q. What is the third work?  
A. It is the cleaving of the soul to the Promise, against all her fears, doubts, cavils. For mark, when it is convinced of clear truth, the scales of darkness fall from her eyes. When Naaman had weighed the Prophet's promise of cleansing, his cavils vanished: no more speech of Abana and Pharfar. So Thomas being convinced by Christ's hands and sides. The soul is set between vanity and mercy, jona 2.8. if mercy prevail, then lying vanities cease. Then the soul looks off from her former doubts, and beholds the Temple out of the belly of the Whale: It than gins to set close to the promise: As if a man that grafts a sien in a stock, should find some clay stone to get between the one and the other, to keep the sap away, and make it warp from the stock: and pulling it out, let's the sien come close home to it. Hence it is, that a convinced heart comes forth and saith, I cut off my carnal reason, I see no savour in it, I cut of my bold presumption, I renounce my slavish fear, I abhor my base mixtures of self and duties, virtues and preparatives of my own: I abandon all my former props of nature, art, experience, Religion which kept me from mercy; & I cut all knots in sunder which I cannot unloose, and let all my tackling fall into the Sea, and commit my soul to thy promise, through rocks, waves and shelves, 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 affiances itself to him, as the juy to the Oak, so that break the one, and break the other.  
As the wife forsakes all, and cleaves to her husband.  
And this affiance causeth that sweet consent and naked obedience to the Word, according to the Word and the extent thereof: whereof read Esay. 1.19, If ye consent and obey, ye shall eat of the good things, etc. Consent looking at a promise, and clozing with it as the seal with the wax, and it with the seal, concurring therewith and being carried in the stream of it, against the motion of her own rebelling heart, as being overcome, and yielding up her weapons: As Rebecca convinced that the marriage was from God, being called to speak, answered, I will go to Ishac.  
And so follows obedience, which hath a respect to a command of God, nakedly considered in the promise of God: As Abraham simply looked at the charge of kill Isac, in the mere power of God: 
Heb. 11.17, 18, 19  and so to the promise also of Isac, not beholding Saras womb. See these two examples Luk. 5. of Peter, and Luk. 6. of the Centurion I have fished all night, yet at thy Word, Lord, I will let down. And, Say the word, Lord, and I believe. 
Luc. 7.7▪  So the poor soul saith, LORD, in myself I see little why I should think thy Word to concern me; but seeing thou wilt have it so, I come in, and kiss the Son, submit to believe, and put myself under the authority of thy promise.  
Q. What is the last act of the soul about a promise?  
A. The last differs not from the former, save in degree, and it is the cleaving to a promise, when there is strong unlikelyhood presented to the soul: either from the Lords leaving it to herself, or in temptation, or in deep sense of unworthiness, fear, etc. Then she labours 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 said, She was of great faith. Like to which was that of jehoshaphat, 2 Chron. 20.9. when those enemies beset him and the City: he got unto God in the promise made to Solomon in 1. King. 8.17. Oh Lord, Thou saidst, If when our enemies besiege us round about, we come and pray in this place, thou wilt look down and have mercy: Oh Lord, look now, here they are: our eyes are upon thee. By which plea of an old promise, (yet as fresh as at first) he prevailed. Let us do so in our straits, with the promise of free reconciliation.  
Q. Well, what use make ye of _____ Doctrine?  
A. Manifold.  
First, confutation of those desperate enemies of a promise, the Papists. They say, to cleave to a promise 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.  
They add, we must have revelations, before we come to Assurance. We answer it is true, for although we abhor their fantastical ones, yet we grant, Revelation of a promise is the true object of faith. And because (as in all other so in this point, they cross themselves) I will convince them by their own words. In the point of Transubstantiation they being put hard to it, answer thus (I will translate their words) In their adored Sacrament of the Altar, it is meet that the edge of all carnal reason be blunted, and that the wisdom of the flesh being banished, we hold ourselves close to the Word. Their meaning is, Hoc est corpus meum. But oh ye hypocrites! Is the word so precious unto ye (yea a word which no body grants ye to be Gods, but by imposture it becomes your own) that ye bid us look all reason in the Word: and when we teach the Word must be of like use in all doubts of conscience and Religion, do ye then eat your own speeches? What knot can hold a Pro●eus?  
Secondly, instruction to all that have believed the promise Use. 2 of Grace once, and seen cause to cleave to it nakedly: to use the same method in recovery out of their particular falls. Men seem here to forget themselves. They confess in their conversion, they must come  to God: But in their recovery out of their sins they think they must first repent, and then believe. But if ye will be wise, as ye use the Lord at first, so use him after: and having sinned, let mercy first break your hearts, and remember that jesus Christ, Hob. 13.8. is yesterday and to day, and the fame in the order of his grace for ever. Otherwise the sodering with the Lord shall cause ye much sorrow: and yet you must come back this way when all is done.  
Thirdly, let this be admonition to all poor souls or others Use. 3 (who would obtain this grace to rely upon the promise of the Gospel) to pardon and peace, both abhor all let of this grace, and use all means to get it.  
The first, among other lets, let these be avoided: first, take heed of resting in devout complaints of the want of faith. For although there is an holy complaining of God's people, as we see Esay. 63.15. where the Church laments her hard heart in the Lord's bosom, ask Where are thy bowels, & c? yet, sure it is: the common trade of complaints come from a corrupt heart, of ease, loath to be informed and searched to the quick. Good complaints made in season, to such as can ease us, from the depth of a broken heart, is a great friend to faith: but counterfeit complaints are the greatest lets thereof. Therefore in stead of our compaints, let us do as Ester did at Mordecai his request. Mourn (saith he) and spare not, but rest not there, in any conditions of faith. Rest not in the handmaid, but go to the Lord and his promise to end the question. And so did Ester, 
Ester. 4.16. & 5●  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.  
The second let is, Take heed of Sloth and ease: when the Lord hath brought thee within sight of his promise, consult not with sloth which slays the soul: but look up to the Lord for assisting grace to hold on the use of means, and so to finish his work. Thus Gedion, having begun to pursue Zeba and Zalmunna, would not stop his course, nor the work of GOD by revenging them of Succoth and Penuel, 
judg. 8 7.  but first dispatched one thing, and then returned to the other. Most wise in this was Eliezer, when the question was about his stay for Rebecca ten days. No (saith he) seeing the Lord hath prospered me, 
Gen. 24.56.  hinder me not: And so preventing danger of delay, carried her away with him instantly. So the merchant in the purchase of the pearl. If in any good thing, then above all, in this, dallying is dangerous.  
The Apostle 2. Cor. 6.2. having pressed the receiving of the offer, dwells upon this: for he saith, This is the accepted time, and day of Salvation. It is the devil's Maygame, to see men make shipwreck in the Haven. Do not by a lazy heart with the Lord, 
Act. 24.25  as Felix did with Paul speaking of the judgement day, put him to another time which never came. Few there be, but have their season from God: take heed of dallying with it, lest God deny it: or an heart, when thou perhaps wouldst have thy heart never so open. Our nature is to seek grace most, when its most out of season. But that is God's season to deny. 
Mat. 25.9. Pro. 1.28.   
Q. Are there any more lets in this use of admonition?  
A. Yea, the third is overmuch filling of our hands with the delights of this earth: as lawful liberties, pleasures, wealth, credit, Farms, Oxen, Wife, posterity. These are as the Seaeatings of the banks down and destroying all. See Luke 14.18, It is as if a man a drowning 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 receive a pearl, being full of nutshells. Come to fasten upon the promise empty-headed, hearted, and handed. Oh that the devil did not blear men's eyes with this, under the colour of lawfulness! What, although ye might win the world, if ye lose your souls? They may be lost aswell by winning it in an excess of liberty, as against conscience. If ye have shot the gulf, take heed ye be not drowned in a shallow! Observe thyself, and thou shalt find, that when thou goest from an eager pursuit of thy beloved vanities (for so are liberties, if abused) as all the wotd is unsavoury, so especially the promise of Reconciliation. If thou wilt savour that well, let all other, 
Phil. 3.18.  even the best blessings be as dross to it.  
Q. What else?  
A. Especially take heed lest a worse thing, 
Heb. 12.15.  even a root of bitterness spring not up to defile thee. Go not to the doctrine of Reconciliation with a surfeit of any privy lust, which thou wouldst not gladly know and forgo for the promise: For this will so defile thee, that whatsoever cometh in the way thereof will be defiled. Read joh. 3.19. in the end, They hated light, because their works were evil: they would not be rid of them. Nothing mars God's bargain so much, as the presage that it will cut off our lusts. You that read this, in Gods fear weigh it. In my poor experience I have seen this evil, that many professors, some by a peevish spiteful prejudicate heart (to be won by no means) others by the pride in gifts, self-love, others, their unclean dallyings, looseness in company, others, and the most, by the thorn of covetousness have choked most fair hopes of faith: but these have kept the heart in warping, One such gourd to the pottage, one such dead fly in the ointment, mars all. The devil can with one lust chase away ten graces. So it is when the heart is inclined to be vain in talk, curious in toys and fashions: but above all, when it is surfeited with hollowness, and uses itself to speak or do as Balaam did, Num. 23. who would bear himself out to make conscience, but in al●, a rotten heart followed him to his ruin.  
This bitter root is discerned two-ways. First, when its naturallest of all vices: as we know, Twichgrasse, and May-weede will overgrow the soil that is given to it.  
Secondly, the oft return of the same sin after the seeming departure of it. Read and ponder that of the end of him, whom the unclean spirit cast out once, returned to, with seven times more strength, and look up to God against it.  
Q. Is there any more?  
A. The last (at the least which I will touch) is unwillingness to submit to God's way of believing. I discourage none, but warn only. Men look, God should wait upon us, and fill us with goodness, while we are idle: if our hearts can be in frame and as we would, God shall have our good word, but we are loath to be too fare down. But learn to know the Lords way, and yield humbly to it, in use of means: and be not our own carvers. Those that sail upon the Sea, are up in the clouds, and down in the depths suddenly.  
Get an heart to trade with the Lord according to his way. And as it is fearful to be always dead and not care, so to be always up in our zeal and spirit, is no mark of goodness. Submit (with an innocent heart) to be led as the Lord will have thee, coveting the best measure, but resting in God's measure▪ jonathan and his Armor-bearer in that, 1 Sa. 14.13 crept up the hill to the Philistines against the Rock, and yet because he had a watchword from God, was cheerful. And as Peter was ready to be at Christ's command, Luk. 5. to let down his net against his own experience: so let us be in God his work and way, although tediously, rather than in our way of affections, not knowing our own spirit. It is a blessed thing to trade for faith, although with small success: yea when we cannot compass a promise, yet set our mark upon it, and say, It is precious, it shall have my weak heart and endeavour, till God give me my desire. Yea, although thy measure prove small, and thou prayest and hearest and gettest little, yet make much of that little and be thankful.  
The Lord deals out to the poor soul, as once a wise friend dealt with an acquaintance of his: he sent her three tokens, a brass farthing, a mil-six-pences, and a piece of Gold: bidding the Messenger first to give her the farthing: if she took it well, than the sixpence also, and after that he sent her the gold. As Paul 2 Cor. 12. was content to pray for any grace, and the woman of Canaan was glad she might be as a dog to pick up crumbs. Thus much for the third use of admonition.  
The last is, Exhortation to all under the condition of a Use 4 promise to believe it. Oh, that the Lord would set it home! 2 Cor. 6.1. Receive not this offer in vain. Let all that hath been said of the ground of a Word from God, and the duties of cleaving to it, be laid to heart. Let us not use a Word of God as a vain thing. The Word is a precious treasure of Christ, and hath all his strength and authority in it: account it so then, resign up thy Crown, and cast it at the feet of the promise. Popish Emperors have left all their Glory, and laid their Sceptres down at the feet of an Idol, as weary of the world. Oh that God would tyre us, and urge us to resign up all our souls to his promise! We see not the Lord indeed nor hear him not speak: but we have a sure word of promise, in which we shall be wise, if we attend to it, as a light in a dark place. It hath all God's power in it, it is as gold purged, it hath all authority, and resembleth his person. As a grave Preacher once said, Thy Word, O Lord, is Holy and pure as thine own Majesty! Oh yield our impure hearts to it.  
If a man come into the Presence Chamber of a King, and see him not there, what will he do? Surely he will bow to the Chair of Estate. Why? Because it represents the King. Thinkest thou that any chair of Estate can so hold out the Glory of a King, as doth the promise show forth the grace of GOD in Christ? Kiss the Son in his promise then. But thou wilt say, Oh, it is hard to honour a promise and God therein. Well then, 
Tim 3. vlt Esay. 57.19.  go to God in prayer and bow thy knees, and beg of him to reveal this mystery of Godliness & Christ unto thee, Eph. 1.17, 18. and so the Disciples, Lord increase our faith. It is the gift of God: he creates it as the fruit of the lips. Most Heavenly is that phrase of David, Psal. 119.49. Thy promise, in which thou hast caused me to put my trust. It is the Lord that must cause the heart to put her trust in the promise. I know (Lord) the condition of faith, the excellency of thy Word, and all those bottoms of it. I am urged to ponder thy Word, to cleave to it, to consent and obey. But (Lord) I am still the same, it will never be done for me, except thou draw me: else (Lord) I shall be as Agrippa (almost persuaded, and thy cords will break in the drawing: therefore fulfil thy promise, thou that offerest the promise, cause me to do all these, and cause me to enter Covenant with thee for pardon and life. Oh look to this! Moralise not with the Lord in other things: this the one thing necessary: if this be, the rest will follow. Faith will purge the Conscience, change the heart, order the conversation in three, if bred in the second. Else the further the worse: ill digestion is not mended by the veins; rotten saith cannot be mended by a show of duties. Remember, the issue of Christ's enquiry will be for saith Luk, 18.8. Those that have it, the Lord will be admired in them in that day. 2 Thess. 1.7. & 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. M●se upon the first words of joh. 3.19. and upon joh. 3, vlt & Mark. vlt. Nothing but condemnation is to such: and that the worst. So in 2. Cor. 4.4. If our Gospel be hid; it's to them that perish. And as thou wouldst stand unconuinced, not only before the woman of Canaan, and the Centurion, Mat. 15. Luk 6. (who being but strangers, yet are wondered at for faith) but even before Turks & Pagans who never had the means, so tremble at it, that such should condemn thee: and above all things labour to rely upon the promis● for pardon and life, ere thou go from hence and be seen no more. The Lo●d persuade us all to it, Gen 9.26 And ●his be said of this last Article in the practice whereof I have b●e e la●g●, because it is the main Branch of practical Catechism, and the chief scope of t e whole Book.   
The end of the second Part.   

THE THIRD PART OF THE CATECHISM.  The Text, EPHES. 4.20, 21, 22.24. 
20 If you heard him, and have been taught by him, as the truth is in jesus.  
21 That ye put off as concerning the former conversation the old man which is corrupt according to the deceitful lusts:  
22 And that ye put on the New man which after God is created in righteousness and true holiness.  
24 Wherefore putting away lying, speak the truth, etc.  
Q. WHat is the connexion of this Text?  
A. From the 17. verse the Apostle enters into this point, viz. to urge the Ephesians to a renewed course, according to that grace they had received from God. The argument stands in a comparison between their carriage in their former ignorance, and that which the grace of God in Christ had taught them since, that is, that conversation which ye walked in before your calling, was very suitable to the estate ye lived in: for, as than ye were vain, blind, darkened, hardened in heart, and past feeling in conscience; so your course was profane, estranged from the life of God, and given over to all lasciviousness and uncleanness, even with greediness, as they who never had enough of their lusts. But since ye came to the knowledge of God in jesus Christ, ye have heard and learned a new lesson, since the truth of God's love and mercy shined in you, ye came to believe yourselves pardoned, reconciled and restored to the favour of God again. Walk therefore as forgiven once, and let this grace renew and reform your lives.  
But ye will object (saith Paul) what is pardon of sins, to a changed and renewed course? Surely (saith he) ●hey are very agreeable each to other, If ye have been taught the truth as it is in jesus. If ye have been janglers only of faith, and deceived yourselves with a bare shadow of jesus. I wonder not if ye ask this question: But if ye have sat at jesus his feet as true disciples of his, than ye cannot but know, that Pardon and Reconciliation in jesus, is renovation of heart and change of conversation for jesus sake: Even that ye put off the old man, and put on the new, is the truth of jesus, and when he forgave ye, his true and plain meaning was that you should change your manors and walk in another frame than ye did before ye knew jesus.  
Q. I well conceive ye. Now what doth the text itself contain, and what are the parts thereof?  
A. Generally it describes the state of new obedience, which one that is in Christ ought to walk in. Particularly, it expresseth three things: First, The implication in the general thereof, and that in ver. 23. That ye be renewed ie the spirit of your mind; that is, the truth of Grace in jesus hath this implication in it, that every one that is in him, be renewed and changed. The Second thing in the description is the distribution of this general into his parts: where first note the order, he gins with the Negative part, and then adds the affirmative: Then the substance, first, That ye put off concerning, etc. There is the purging out of the old man: Secondly, that ye put on the new, the former in v. 22. the later in 24. The third is in the 25. verse: and that contains the effect of this renewing within, to wit, the change of the conversation without, that it be as free from open evils as the heart from secret: and that it be as full of outward fruits as it's of inward graces, and he expresses two contraries of lying and speaking truth as a taste of the rest.  
Q. Open now the phrases of the Apostle in order.  
A. In the general implication we have First, the necessity of it urged in vers. 23. thus whereas perhaps ye Epesians are of mind, that it's sufficient for ye to have believed in jesus to salvation, and as for other fruits ye need take no thought how your life be ordered: I tell ye no, the Lord looks that ye be also renewed; and say not, that it will come of itself: no, let it be your care: Be ye renewed, look ye to it, it's weighty, it will cost much pains, for although its God's work in you, yet you may shrewdly resist it by an idle lose heart: but do you yield up yourselves in all meekness of spirit to this creating work of the Spirit; be you moulded to it and fashioned, not to old lusts, or this present world, but to the renewing of the holy spirit ye have the Spirit of God in ye, but stir up that grace of it which ye have received, let it not lie dead, but accommodate yourselves in all selfe-denial to this work, that faith may break out in renewing.  
Secondly, We have the work itself, Renovation: that is the same thnig which he doth in the end of the 24: verse repeat again, and calls it the creation of the Image of God in righteousness and true holiness: if we put these together, they amount to this: First, that a believer in Christ must be no patched, peeced, and broken stuff, half old and half new, but an whole cast melted new piece or vessel: all new, pulled down to the ground quite and clean, & built up all new, stick and stone, so that no man can guess what manner of frame the old was, no more than a Barn can be seen when a Lordship is set up in the steed of it. This is to be a renewed workmanship. Patched things must reteane the old frame of necessity though half new; but a mere Renewing changes frame and all. Then Secondly, this renewed work is a new Creation. It's God's work, it's after God, none but he can create: for creation is a producing of something out of nothing: God creates this new man out of nothing. The new creature consists of no power out of his own matter, but is merely made of nothing, out of God's matter and stuff. joh. 3.6. That which is borne of the Flesh is Flesh, that which is borne of the Spirit is Spirit, joh. 1.13. This creature is not of blood or the will of flesh, nor of the will of man; but of God. Thirdly, It is created according to God's Image: mark this, a believer in Christ, must not only be begotten to God by reconciliation, but must have also his Image stamped upon him, and be like him; as he hath borne the image of the old man, so he must also of the new: as he believes for his own salvation, so he must be conformed to Christ for the honour and glory of him that hath forgiven him As the wax takes the print of the seal, so doth the believer the stamp of God. Fourthly, This image is no new outside of face or members; a Christian hath the same members and body, and shape, and soul he had before for substance: but he hath new qualities and gifts put into him, as true light of truth into his mind, true warmth of holiness to God, righteousness to man, and pureness to himself put into him, even God's Image in his divine nature and properties. This is, the third.  
The last is, the Subject wherein these are: That is the Spirit of the mind. It is not denied by Paul, but the body and the soul, and all the powers thereof are sanctified and renewed also as, 1. Thess. 5.18. but by this phrase he imports, That the true seat of renovation is the inner man, or the spirit of the mind; that is, the best and chief part of the soul, the best part of the mind that which is the eye and guide of the soul, and the best of the will, that to the bent and purpose of the heart this: Spirit is as the Prince in his Privy Chamber: if he command, all obey; if the Spirit once be renewed, all the inferiors bow. This is the sense of the general implication.  
Q. Proceed to the order, and to the parts.  
A. The order is, that first the Apostle urges the negative of putting off. To show that the Spirit of God never planteth holiness till he have purged out uncleanness for who commits sweet liquor into a foul vessel? and what communion is there between corruption and pureness? Secondly, he adds, And put on, &c: noting that the Lord accepts not of a naked absence of evil, except there be also the presence of gracious properties.  
Q. What means he by the putting off the old man?  
A. By putting off, laying aside, purging, casting out, he means forsaking, hating, renouncing and bidding farewell to lusts. Not much differing from the former part of Sanctification: standing in mortifying and crucifying of sin. By the old man, he means old Adam's corrupt properties, as blindness, vanity (which here is named instead of all the rest) profaneness, unrighteosnesse, etc. These he would not have put off as we do our apparel over night to be put on again in the morning, but as our old rotten rags we cast upon the dunghill.  
Q. And what means he by putting on the new?  
A. The same which else where Rom. 13. vlt. and in other places, he calls 
Read that verse.  putting on of the Lord jesus, that as we are clad, adorned and warmed with our apparel, so Christ should be our clothing not of body but of spirit, days and nights, and continually. Putting on here signifying application in the closest manor of Christ to the soul, in his reneving power. By the new man, he means the Lord jesus in his nature and qualities, of all grace and goodness as before I named. So that this is a putting on of a better apparel than cloth of gold and therefore admitting a better putting on, that is never to be put off again?  
Q. What is the third part of the Text?  
A. The fruit of both: For these are within, this dress & attire is spiritual: but the Lord will have his new Creature not only all glorious within, but also without: All outward clouts and rags cast off; he names lying, as one that is as manifest and common a work of the flesh as any, but means all: and he will have the outward attire of virtue also to be put upon the conversation, he names truth (which as it is a Girdle to gird all other garments close to us, so it's one outward badge of goodness, Psal. 15. 
See Ephes. 6. ) but by this grace of the tongue he means all other; of the body, senses, life and conversation. And this of a taste of the Text: the rest in the Articles.  

The Article of the third part.  
Q. What is the scope of this third part?  
A. To show, that whosoever truly believes the pardon of his sin, must also give up himself to God in all holy obedience both in the frame of his spirit, and in his outward conversation.  
Q. What is the first Article of this third part?  
A. That who so is begotten to God by the gift of faith, hath also the image of God begotten in him by the spirit: or more briefly, that he who is in Christ is a new creature: Read these texts for it, 2 Cor. 5: 17: other texts shall occur in the particulars following: see Ephe. 2: 10.  
Q. How many ways doth the Scripture express this?  
A: In sundry: all tending to the same end, which are well to be noted for better conceiving of the Scripture: For as we see sundry writers use divers terms, and call this third part of the Catechism, The doctrine of Thankfulness, or of Obedience to the Commandment, or the like, so the holy Ghost uses divers terms: And 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 new, purging, forsaking, denying unrighteousness or lusts, are used; and so of mortifying our lusts, or rising up to holiness, etc. are used: 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 sense are all one; and they import this, That the Lord requires 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 conversation aright; all is one thing, get one and get all; but the holy Ghost doth includ all in that golden sentence, He that is in Christ, is a new creature.  
Q. How many things are to be considered for the better conceiving of this main point?  
A. It is indeed the main of this whole part; and the things are especially these four; first, the Author of this Regeneration or new Creature, the holy Ghost: secondly, the inward instrument of this author, and that is Faith: thirdly, The subject in which this regeneration is wrought, The whole man. Fourthly, the parts; these will prove the chief: For as for the other which are taken for granted, we need not to dwell much upon them, to wit, the seed whereof we are begotten, which is the Lord jesus: the immediate instrumen used to beget, the word of God: the seal by which the Spirit assures & conveis this regeneration, Baptism. Only let us take a Scripture for each: for the first, 1 Cor. 1.30. Of him are we who is made, etc. that is of Christ, Christ in his holy nature, holy obedience, and sufferings and resurrection, is the matter of our sanctification. For the second, see jam. 1.16. Of the word of truth he begat us, etc. that is, by the Gospel preached; the ear receives the seed of the word to beget us. For the third, See Mat 3.11. Where our Saviour is said, to baptise with the holy Ghost and fire: noting that baptism is the seal of this work. And so Rom. 6. The Apostle tells us that by Baptism we are engrafted into the similitude of his death and resurrection, which is nothing else but our sanctification.  
Q. Well then, let the former four heads be a little opened: yet before those, answer one objection that troubles me: you seem to imply that a believer and a new creature are two things? I had thought that seeing faith begets us to God by reconciliation, therefore it and a new creature differ not?  
A. Briefly I answer, that it's true, belief of the promise is God's creation likewise. Esay 57.18. But this proves not that this article is needless. For (as shall appear in the second of these points) regeneration is either a begetting us to God, and making us his, or else a begetting God in us, and these two differ, as life diff●rs from the exercise of it. To use a similitude, the child truly quickened in the womb hath the life of a reasonable creature, because he hath the soul put into him: yet he is not said to be borne as soon as he liveth; for he must be perfected in the womb, and brought forth, and so is a child of the world; he lived before the life of the womb, but now he lives another life, in the light, feedeth, sleepeth, cryeth, sucks the breasts: So is it here; Faith giveth the generation and life to the soul, at the first quickening; but the birth is not obtained fully, till it be brought forth as a new Creature by Renovation: than it is declared to have the true life of God, when his image of holiness declares it.  
Q. Well, the Similitude may serve: let us now come to the three heads and first what is the Author of this creation?  
A. The holy Ghost. As almost all the Scripture proveth: Two places may serve: 1. Cor. 6.11. But ye are washed, purged, & sanctified by the spirit of our God. So Titus 3.5.6. He saved us by washing of Regeneration and the renewing of the holy Ghost. 
Co● 2.12.  And the reason is plain. For even as it was in the union of Christ our head, with our flesh, the holy Ghost most miraculously did concur with the matter of conception, and did unite it to God, so that one person was made of two natures, and by this means the Deity infused into the humanity, the most excellent pureness of God, and the qualities of light and holiness: so, this being for us, lo, the same spirit takes the same matter of the Lord jesus his nature and properties, and unites the one and infuses the other into the souls of his people by the work of the Gospel. Not that we made Christ (as some dream) but united wholly to his person, and thence partake the influences of his graces, wisdom and righteousness, &c both in the habit of renovation, and in all the holy properties of humbleness, patience, love, fear, zeal, etc. As 2. Peter 1.3. most sweetly saith, His divine power ministering all things fit for life and godliness, and making us partakers of the divine nature and gifts of the Spirit. And look how it was in the old Law, that the next kinsman to the deceased was both to redeem his lost inheritance (if embezeled) and then to raise up seed to him, 
Ruth. 4.5.  as unto the first borne: even so in the Gospel, the Spirit of God doth not only recover unto us our lost title and inheritance of God's favour by forgiveness of our sins: but also raise up an holy seed unto God, by begetting in us his Image again: so that not only he becomes our righteousness of iustificarion, but sanctification also.  
Moreover, it's clear by this, that the Spirit of God, concurres with the offer of Christ unto the soul, according as it lies, and never separates the things which God puts together Now (as I noted in Part 2. Artic. 4. the Lord offers his Christ wholly and at once: not only adoption and reconciliation to bring us into favour, but also sanctification, to make ut the workmanship of God. Yea, and in truth, the Spirit looks at this chief. For although in this life faith to justify a sinner is the main gift because it gives us the right of grace and heaven, and holds it for us: yet that which faith arms at is the renewing of the Image of God in us. Only because we lost it by sin, therefore faith in the first place brings and knits us to God in pardon: but the perfection of it, is that our lost image in Adam might be restored. Now therefore the Spirit doth come and unite them both together in the soul at once, because Christ is not, nor cannot be divided, either we have him not all, or else we enjoy him wholly and at once as he is offered in the word.  
Q. I would fain know what works the Spirit doth for the soul in this new creation of nature, and infusion of qualitiess?  
A. He doth two things. First, persuadeth. Secondly, sealeth.  
For the first, he draweth the soul to be willing to take all Christ at he is offered, and to reject no part of him: and succoureth the poor soul in her application of the offer and covenant of grace. He presenteth to the souls view the meaning of God, to keep back nothing of his Christ: but he will have him wholly eaten as a passover, no bone broken, no part left. Though perhaps the soul see not the extent of Christ at one view yet the Spirit attends the offer of God in the Word▪ and seizeth the soul with that gift which God giveth. As if a man being to give his servant a bone, doth not only reach him a ring (which the servant thinks enough) but a ring with a rich pearl of price set in it: The pearl is above the hope of the receiver, yet because it's not above the Givers love, both are taken at once. So here the Spirit shows the soul what God beteemes, wholly: tells it there is nothing too much, she shall have use of all for one use or other, and therefore let none be refused. And this i● doth by the tenor of God's charter and covenant in the Word; See that noted place; Who is made of the Father all the 4: Wisdom, Sanctification, etc. Mark, the Lord offers not only righteousness to accept, but sanctification for image. Take all therefore.  
Secondly, the Spirit sealeth these to the soul. See Mat. 3.11. The Lord jesus shall baptise with the holy Ghost and fire. What is that? the very divine gifts of Christ, which as fire do purge and cleanse our dross, 
Col. 2.12.  and bring forth our mettle as pure and clean. So in Rom. 6.4.5. he tells us we put on Christ in baptism, and that not only to cover our nakedness, but to warm us, with holiness. We are not only partakers of the satisfaction of Christ to forgive us: but of his death to mortify us, and of his life to quicken us, in both to give us his image. And by baptism we are said to be engrafted into the similitude of his death and resurrection. This baptism of the Spirit seals up the substance of the covenant to all purposes, as a seal to a writing confirms the writing in all points. Now mark the tenor of the covenant: not only to pardon our sins, and to remember our sins no more: but to wash us with pure water, to write his Law in our hearts and inward parts to cause us to walk in his ways, and to put his fear into our souls, that we never departed from him any more. And from this spirit of Renewing, proceeds the infusion of all divine graces, issuing from his holy nature, as love, compassion, meekness, fear, confidence, doing and suffering for Christ and betokening our conformity.  
Q. I rest in your answer touching the first of these three now proceed to the second what is the inward instrument on the soul's part to apprehend this Creation?  
A. Faith saving and effectual. As appears in those texts Act. 26.8. To give them an inheritance among them that are sanctified by faith in me. Note the phrase. justification is much ascribed to faith, As Act. 13.38. Rom. 5.1. Rom. 3.25. but here sanctification also. So Act. 15. Having purified their hearts by faith. 
1. Pet. 1.22  And Saint Peter, Having purified your hearts by faith to the obedience of the Gospel, Yea, the Apostle Paul, Ephes; 1.13. seems to make faith to be the instrument of the spirit, sealing the soul. After ye had believed ye were sealed by the spirit of promise: faith attending the Spirit in believing the promise itself, doth further attend also the seal of it and applies both to the soul. The reason is because although the seal is above a word, yet it's by a word and with it, and not else.  
Q But here it a great scruple how faith should be the apprehender of both these at once, viz, forgiveness of sin and renewing of the soul. For who sees not how wide a difference there is between receiving a thing without us, as imputation of righteousness; and a thing really inherent in our natures, as the image of God and renovation.  
A. I grant the point needeth due consideration: yet as the Lord shall guide me, I will endeavour to answer it. And seeing the truth hereof is as clear in the Scripture as any one, therefore the manner thereof will the better be found out. To this end, note that faith being the instrument of the spirit, in both the acts of regeneration (I mean reconciling and renewing) doth of necessity attend the work of the spirit in both. If then it be true which I said, that the spirit reads a lecture of the Covenant to the Soul, according to the whole purpose thereof; then needs must faith do likewise, even follow the direction of the spirit in applying them equally to herself; for faith is as the eye of the handmaid to the Mistress; that is, do that which the spirit suggesteth, and takes all which the Lord offers her: even the Lord jesus at once, and wholly. If the spirit say: take Christ both for pardon and sanctification: lo, it takes him for both together; of the former there is no doubt. Let us see for the latter. Eph. 1.18. the Apostle prays that the eyes of the minds being enlightened (by faith) they might for 19, 20. see the exceeding powerful and mighty work of the Lord jesus in them that believe, that is, wha● he can do by the power of his death and resurrection. So in Eph. 3. end: he prays that they might have Christ dwell in their hearts by faith that so they might comprehend his length and depth: that is, take him as he is to the soul, and have the knowledge of him that passeth all knowledge, being filled with his fullness.  
So that faith takes the Lord jesus in his fullness, that she might be complete in him, both for mercy and sanctification. So if we look joh. 17. vlt. As thou O Father art in me, and I in thee: so thy love may be in them, and I in them. Mark, Christ is not only offered to the elect to be for them in pardon, but to be in them to dwell, to rule, to command, to exercise power overcorruption 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 offers Christ both for union of reconciliation, and also Communion and influence of grace. In both which she takes him, for he is not divided, a pearl is little worth being broken. Now then look how the hand of the Prophet was upon the Kings in shooting so is the hand of the Spirit upon the soul in believing; and as the hand of the writer upon the learner to frame it his way, so is the spirit upon faith's hand. And as the wax takes all the who●e print of the seal, so doth faith of the promise by the hand of the spirit. So that although its certain that nothing is more unlike than the things themselves which faith applies, (in the manner of apllication) the one taking a grace only imputed, and resting only in the act of God, casting forgiveness upon the soul without any addition of inherent goodness to it: the other, taking Christ as infused and dwelling in the powers of the soul: yet this puts no difference upon the apprehension of faith: seeing with one hand and one act, both the Lord offers them, the Spirit joins them, the soul believes them. The spirit is that which doth order these two benefits, and settles them upon the soul and in the soul: but faith with one hand and act doth receive them, according to the several use and service, as the spirit pleases to apply them. It pleases the law to convey a Copyhold by Court roll, and a free hold by other conveyance of writing, seal, delivery and possession: but the same hand takes the copy, and receives the livery and season. So here.  
Q. What doth faith in the application of this Gift of Renevation or the new creature?  
A. Two things: It works 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 judges the matter aright, and passes a sound verduict upon it. If Christ have so loved us, how should our souls earn toward him in all conformity to his blessed nature, faith is in this as in all other respects, a deep Logician, she argues for God strongly, she brings evidence unanswerable for him: that as a she carries about her the mark of a divine cause, being the most Divine work of God, that ever he did since the Creation, above all the gifts of Adam, and aiming at a better end: so she carries also strong reason to move the soul to be like to her workman, and to resemble his holy nature. The word (constrain: us) signifies such an hemming in, as of the beast in a Pound or Pinfold; that is, put into it, and cannot get out by any evasion; so doth faith control the heart, that it cannot wind out; must needs yield to be as he who hath imputed his righteousness to forgive her that is righteous and holy.  
The very savour and instinct of faith tends to holiness: she serves to abandon nature, & to set up holiness in the soul. As she settles an imputed holiness to justify, from Christ; so she cannot rest, till she herself partake it within. Such things as are always lying among sweets, cannot choose but resemble and savour thereof: Faith comes from the divine breath of God, and is his gift; therefore cannot degenerate: but as rivers flow from the sea, and run thither, so doth faith come from God, and returns to him, she sins not till she have so pleaded for God, that she have drawn the heart to savour him in his holiness. And secondly, by infusion. She is the Tunnel of the spirit, to convey the renewing of the holy Ghost into the soul. As the hand of the workman is that lively cause of cutting the ●imber but yet the saw or axe is the tool which this handworks by: So here. Take a similitude. A man buys a precious root of a rare flower (that grows in few gardens) & gives it into the hand of the Gardener to set it in his garden. The gardener thrusts the root an pitches it into the earth, gives it good moulds, waters and keeps it charily. Even so here, The spirit of sanctification is the purchaser of this root, but it plants and pitches it into the soil of the Soul by this hand of faith: and there it nourishes and cherishes till the root bring forth a flower suitable to the nature of it. Faith▪ I say, ingrafts this precious sign of the righteous holy nature, life, death and resurrection into the soul, or rather (if ye will) the twig of the soul into the stock or soil of the Lord jesus his holiness: and ●here it gathers strength till it produce fruit suitable.  
Such corn as we sow we reap: if we set a carnation we look the flowers shall be suitable, if we set an apple into a stock we look for no crab; even so, this plant of love brings forth love again, and this root of holiness, a fruit like itself. That of Eph, 3.16. is for this point. That Christ may dwell in your hearts by faith. Faith is the entertainer of Christ in this his holiness. So then as in the former point faith savours the truth in jesus, and tells the soul that jesus comes into thither to sanctify in for God as well as to save it from hell: so here it's the instrument of the spirit of jesus to apply and to implant this root of his in the soul: it applies the Covenant as well in the promise of renewing it, as of forgiving it; and it embraces and clasps hold upon the Lord her righteousness: and till she have done both, she dares not say, Thou art my God, and I am thy child: yea, as the holy Ghost is that fire wherewith the new Creature is baptised, (when it comes to believe the Coeunant) so faith is that hand which applies the soul to this fire, to be purged thereby, and that instrument of the Spirit, whereby he refines the sons of Levi in the Ministry of the Word, as Malachi speaks.  
Q. What is the third thing to be noted?  
A. The subject wherein this new Creature is planted: and that is the whole man. Read for this, 1 Thes. 5.23. In body, soul, spirit; meaning whatever is in man. We mean not a renewing of the Substance of either, as if a Renewed soul should be another soul or body, but the same in point of the qualities, or service of both. It's corruption which is purged out, and its grace is planted in. The scurf and poison of each faculty is cast out, mortified, and consumed; it's a new property is put in: ignorance, rebellion, pride, impatience is taken away, and knowledge, subjection, humility, and long-suffering put in: And this subject is the whole man. Each part and power of body and soul is renewed, and if not all, none at all. The Spirit of Renovation is an entire workman, and purgeth all, graceth all; the mind with light, the heart with heat, the conscience with sound reflection and witness, the will with free choice and consent to holiness, the members with serviceableness to the soul in all her designs.  
Q. Speak a little of the particulars: What is renewing of the understanding, and the powers thereof?  
A, Understanding not only is corrupted in the light thereof, but also in the prerogative of it. It was set up as a rule and directive of the inferior soul, will, affections; but it hath lost this bieth-right now, and is become the vassal of the will, and concupiscence: therefore the renewing of it is, partly a purging of it from the corruption and penalties thereof; and chief a restitution of it to her integrity of light and sovereignty. See Eph. 5.8. Light in the Lord.  
Q. What is the renewing of the will?  
A. The Will being depraved in point of her loyalty and obedience to the mind, and now having cast off the yoke, and become rebellious; the renewing of it is, both the purging of it from the sin, and penalties of it, and a restoring of it to her integrity of subjection, to the verduit of the understanding; choosing, refusing, or suspending accordingly.  
Q. What is the renewing of Conscience? See, 1 Pet. 1.22.  
A. Sin hath depraved the Conscience in point of reflection, so that it cannot present any goodness of being or action to the soul with delight and contentment; but is waxen defiled, and either accusing, or erroneous and perverted: therefore the renewing of it is, both a cleansing of it from her contagion, and a restoring of her to her integrity of faithful accusing for evil, and excusing for good: See Tit. 1.15. by contraries.  
Q. What is the renewing of the body?  
A. The senses and members having lost their serviceableness, to present object duly to the soul, and to execute faithfully the purposes thereof: the renewing of both is, a restoring them to such integrity, as that the senses do duly offer to the soul, the objects of sense; and the members become faithful weapons of righteousness: See Rom. 6.12. Let not sin reign in your mortal bodies, etc.  
Q. But what part is especially the Subject of Renewing?  
A. Howsoever the holy Ghost, doth renew all, yet the immediate and chief subject of her residence is the Spirit of man. There are (as I said) sundry faculties in the soul, but the spirit is the most inward, and immediate activity of it, and it stands in the directive gift of the understanding, by which it foresee and devices for the whole man: as also in the free choice, bend, savour and delight of the heart. So then, the frame, stream and bent of the soul is the spirit of it, 
See Eph. 4.23. Rom. 12.2. Rom. 7. vlt.  & that wherein this renewing or new creature stands. As it is in the old man, so in the new: it is not a few thoughts or affections which make a man bad: but the very frame and bent of all the thoughts and affections whereupon as upon wheels the whole man is carried. And as a son having the lively picture of his father to behold, would not set it up in a stable or outhouse, but in his best room. So the spirit of Christ sets up the Image of God not in the eyes, or ears, or tongue which have no power to work upon the soul, but in the Privy Chamber of the spivit where the King lodgeth.  
Q. And what is the fourth thing in this Renewing,  
A. The parts of it negative, and affirmative: the former a destroying of the old frame, the latter a setting up of the new; which are the exercises of the inward graces of renovation. Both of them issuing from the Cross and Death, Resurrection and Ascension of Christ: And thence it is that in the named place, Paul ascribes mortification to the death; vivification to the resurrection of Christ. Not that they are to be sundered, for both serve for each, and each for both: but as both cannot stand together, but one in the destruction of the other: so, he would teach us, that the death and rising of Christ are no fables, nor stories, but things of exceeding merit. Both for satisfaction and for efficacy or power.  
When the Lord jesus suffered his precious soul to part with his body, he gave that death a power to divide sin and the life thereof: and when by his Godhead he resumed his body, he gave it also a power to put life of grace into the soul The death and life of Christ are a mystery of godliness, as Paul in the 1. Tim. 3. end, tells us; when Christ laid down his life for the expiation of sin, withal he entered into a most deadly fiend with sin which would have rob him of his life for ever: and when he took his life again by his Godhead, he also conveyed an efficacy of a quickening spirit to raise up all believers to a renewed life of holiness, and by his spirit, bestows both upon them. So that he who can bring sin to the Cross and grave of Christ by faith, shall kill the life of it: and he that can apply his soul to the Lord jesus risen, shall find it no empty, but an effectual mean to quicken him to holiness. And these both, all true believers do: as they have borne the image of the first, so must they do of the second Adam: the first was a living soul, but the second a quickening spirit.  
Q. Now at length proceed to the use: and because the opening of the Article is practical of itself, be the briefer.  
A. First, if all believers be new creatures, such as never Use. 1 were seen to be so before, new men: what are they who are still old creatures, and will take no other die? Such as boast they are no changelings, are the same men? I say they are unbelievers, upon whom (as yet the wrath of God abides and besides such as shall be damned. Dogs who shall be without. See 2. Cor. 4.4. Mark. 16.16. Reu. 21.8. therefore small cause have ye to boast. If all that be happy by believing must be holy by renewing, how unhappy ones are all unholy ones? Therefore let it be terror to all such as carry the old man written in their foreheads with great letters, so that all that run may read it, they proclaim the sin of Sodom in open profaneness, or in secret unreformednesse: they have been drunken, breakers of Sabbaths, Atheists in their families, and so they will be still: Oh woeful wretch! wilt thou be as thou hast been? thou hast been an old wretch, an old fornicator, wrathful wretch, subtle, contentious, worldly made the Gospella cover of thy rotten heart: wilt thou be so still? Then I know thou art cursed, for thou wert cursed, and thou wilt be as thou hast been. Therefore hear what the truth saith, if thou be no other than ever thou wert, thou wert never good: and if thou wilt be so still, be so, thy penalty shall be as thou choosest, let him that is filthy be so still, he that is profane let him be so still, and he that will not come out of hell let him keep there still: No wrong is done to him that is willing to be so. But know this, that if God have concealed the up to an hard heart, it is one step further off from God, then before, it will be hard for an heart that cannot repent, to be better than it will be. Ere God create the new man in thee, thou shalt not only not nill, but both will and covet it, and yet thou mayest will it to late when it shall be denied.  
Secondly, All revolters to the old man, and returners to their own vomit and mire, when they seemed to have the unclean spirit cast out, and to escape the pollution of the world through lust, but still they carry about them the old man, still that lies down and rises up and walks with them although song hidden, and at length (as a crusted sore) breaks out odiousely: Oh be scared by this! If old men never so much as in show renewed are cursed, what are they who having taken the livery of the new man are now the second time waxen worse than ever: and the old man hath watched his time to recover his possession and waxes seven times stronger than before? Oh the latter end of such is fare worse than the beginning?  
Thirdly, terror to all hypocrites who still mask over the old man with a new cover of Christ but put not off the old. The Apostle speaks of men, 1. Cor. 15.19. whose hope in Christ is here: not hope only here in their wealth and lusts, but in Christ: and he tells them of all other they are most miserable. They are willing to have Christ to save them, and to varnish over their rotten post, to keep them from the note of base and profane ones: but if they be pinched with this, that believers must be new men: the old cheating, and cunning deceit, wrath, revenge, worldliness must also be cast off: oh then then they winch as a galled jade, and it seems as an uncouth thought. Lately I knew a man who upon the change of his estate by marriage, was so pensive, that no man could heal his melancholy: so it is with these, to hear of such a new creature and change as should turn all inside outward, and rid them of their old Adam all at once, they are sullen and sick upon it, it is as the going of a Camel through the eye of a needle. jesus they know, and the Doctrine of jesus, but not as the truth is in jesus: they will take no notice of such an instinct as to be new ones, because believing ones. But oh ye wretches, even this truth of jesus which your hollow hearts cannot brook, shall judge ye and sentence ye; such new Creatures, such jesus; your jesus is an Idol, because he is no truth in jesus, no new creature in jesus to put off the old man, and put on the new. Lastly, all profane ones who think themselves in very good case, if they can carry their lusts and beloved corruptions closely, and blear the eye of the world, thinking they have forsaken them. Sleidan reports of a Duke in Germany, who lived in an unclean eourse with one of his wi●es Gentlewomen: which the Duchess perceiving and oppozing, he devices this shift, to send her to a Castle, and there to give it out after a while, that she was sick, hiring some to visit her, and at length that she was dead: a painted Image is laid forth, entombed, carried to Church, the bell rung funeral Sermon made, dole given to the poor, the Image buried, but the harlot still living, and the lust of the Duke unmortified broke out worse than ever. This is the new creature of the profane sort; strongly to conceal the old. Like whereto is this, to think our lusts are mortified because by some violent cause, fear, penalty, or inward terrors, they are restained.  
Secondly, it's use of instruction to all new creatures to wonder Use. 2 that the Lord will accept them to be so, and take them after all their refuse stuff and service to old lusts to be new men; who would think it that the Lord should choose such defiled Temples of Idols, lusts, and lewdness, to dwell in? who would think he would admit of those nasty sties of unclean thoughts, those cages of pride uncleanness, and self-love, those powers, & members of body & soul that have been so defiled, to be weapons of righteousness? Oh what encouragement is it to old creatures to become new? The Lord will melt and alter the property of your old Idols, and he will prepare himself even of such mettle, vessels of price, for every good work. He will admit the captive woman, when she is pared, washed and shaved, to be a wife for an Israelite: he will admit Mary Magdalen Luk. 6. her eyes, tears, hair, lips and ointments, even so near as his own sacred body, and become one with her that was an harlot, and abused all these to abomination. Oh! how justly might he have for ever left us to ourselves, and sworn that no sacrifice should blot out our sin, nor would he ever take the service of a persecutor to be a preacher? Oh those very powers of wit and those affections of love and joy which we have so abused, we should wonder that God will purge the fretting leprosy out of them so far as to be honoured by them? which yet we cannot deny but he hath, except we should lie against the grace of the new creature.  
Thirdly, it should admonish all to take heed how they meddle Use. 3 with any true 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 not his image any wrong. If a King will leave him to the punishment of a Traitor, who shall raze out and deface his image upon a piece of silver: what shall he do to them that deface the lively image of his holiness stamped upon his new Creature? do not descant here and say, ye do not deface them as such but in other respects? well but in as much as he hath honoured them, ye shall pay for it, that ye have not counted them precious and delighted in them: that honour ye do not to them as well as that disgrace ye offer them, is not done to him, is offered to him: and if you dare venture to hurt them with a distinction, he will punish you without distinction.  
If the Lord will have others beware how they deface Use. 4 Gods creatures, how much more should his new Creatures beware of defiling themselves? Oh! if God have made ye so, beware ye cast not dung in his face, and pollute not his image? The vilest wretch that life's when he plays his parts, yet if he were the son of an holy father, he will draw the curtain over his father's picture, as ashamed of himself? And shall not we tremble to disguise ourselves with any dreg of earthliness, envy, pride, and vanity, love of ourselves knowing whose Creatures we are? Take but the creatures of some proud ambitious ones! will they do any thing distasteful to their makers? are they not in all points like them? How then dare we to tempt him after whose image we are created? Oh! what a check should it be, that any leaven in so much as a mousehole (to allude to that jewish curiosity) should be found in us? Remember that charge of Paul, Purge out the old leaven therefore: 
1. Cor. 6.  and let us serve the Lord in the sincerity of a new Creature: old things are passed away, all things become new: new Adam, new covenant, new Paradise; new Ministry, new Creation: new Lord, new Law, and all new. Shall they who are thus renewed, suffer that unrenued part to get head and to darken and defile the new? that even in them old base dregs should be observed to deface the Image of God? But more of this in the latter Article.  
Q. Proceed to the use of the second branch?  
A. If faith be the instrument of this Creation, we here do confute the conceit of them that imagine faith to be a branch of Sanctification. Sanctification is so fare from being the genus or totum of faith, that it differs from it the wide sky. Faith is a grace that adds no inherency to the soul, but only serves to receive a foreign imputed righteousness of another: sanctification receives an infused righteousness in to the soul, faith receives a righteousness of perfection to stand in the sight of God: sanctification, a righteousness in part and imperfect. Can then an inherent holiness be the cause of an imputed? or can an imperfect holiness be the cause or genus of a perfect? But I must not dwell; and I see this error is lately at large confuted. Only this, faith and a new Creature being parts of Regeneration and of the Totum of a converted one: so long as they be dividing members they are rather things of a contrary nature, than effects and causes of each other. See what I said of their difference in the beginning of this Article.  
Secondly, we learn here what course God's people must Use. 5 take to repair the ruins of their holiness, when it is decayed in them by their falls, Satan's prevention or the like. Run to their faith, fetch fire from the hearth of the Lord jesus his spirit: we are preserved by that of which we consist if the Lord jesus be our principle of Regeneration by faith, he by faith must be our sustentation: go to the Promise in thy falls, take hold of the strength of Christ in them, and compass not thyself with thy own sparkles, thinking to recover thyself by thy own heat; but abhorring thyself, go to a promise, and there behold & apply Christ thy righteousness to pardon thy falls, to accept thee in weakness, to repair thy strength, and then h●e will be thy righteousness; also of holiness, to enlarge thy grace, and (by the addition of sweetness and love) to uphold ●hee in thy course more and more. Thou hast not received Christ thy new Creature to create somewhat in thyself, but to fetch from his fountain, grace for grace daily: jesus Christ yesterday, to day, and the same for ever.  
Q. What use do ye make of the third branch?  
Use. 6 A: Very special: And it should first teach us a discerning use, between all hypocrites and truly renewed ones. The one may set up the Image of Christ in some of the powers of his soul; as in his understanding, wit, memory, in his tongue, ears, senses, and outward members: but the renewed Creature sets him up in his Spirit. This of all other things searches a false heart; whatsoever part of him seems to have some image of God, sure it is, it is not in his spirit. In spite of him, his thoughts, purposes and affections, are void of him. The stream, the frame, the bent of his soul warps from him and goes another way. The most subtle hypocrite can but come to this, to delude himself by the strength of knowledge, and some damming of the stream of his corruption: but as for the turning of it by a stronger, to a contrary motion, that can he not attain to: there is no dissembling of a new Creature. Once a Philosopher in 30. years made an iron frame of a man to speak; but as one said of him, Oh fine scull without brains! so here may be said, Oh fair outside without a principle of life and spirit! Let us consider this; although an hypocrite may grow to this, to delude himself, and make himself not to see his defiled principle, yet he can never purge it out, while he is so. For the Image of God is set up only in some outroom, and when his lust comes in place, there is no routing for this; this must yield to his base ease, pride, lust, which are set up in his inner man, and bear sway. And secondly, the hypocrites image of God is only a counterfeit of it: it's no free principle acting him from within; so long as some torrents and violent pangs are up in his passions, so long as he is under some stream of powerful preaching, or deep fears, or sudden humours of affection, he seems somebody: but when these are past, he is like himself, as dead as ever. I may compare him to David's old body, in which there was no heat left; they sought out Abishag to keep heat on him, but more than he had from her, he had not, and therefore he died instantly notwithstanding her: So is it here. So long as the five is within the water it hold it; but no sooner out, but all is empty: when the Word is gone, and violent causes, he wanzeth, and discovers those corrupt evils of uncleanness and profaneness, which the word suppressed. But with the new Creature it's otherwise: he is borne of God, and sins not with consent: when outward props fail, lo all fails not, he mourns for the want of old helps, but in this want he abounds with the comfort of the inner man, & the principle of grace which is immortal, and whose being is of God.  
Secondly, its use of consolation to a believer: the Lord esteems Use. 7 him by his best part, his bent and stream, and not by his defects. The Apostle, Rom. 7. Not I, but sin in me. I serve God in my spirit, ver. ult. As a man calls a dunghill precious, for a pearl in it: and as a man would call wine mixed with water, wine; and corn full of weeds, corn, because of the better part. So here; the spirit and bent of the heart denominates a Christian with God.  
Thirdly, Its use of examination for all that would be sure Use. 8 to know the new Creature to be form 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 spirit of the soul. If the enemy besiege a King, he must break through many doors and locks ere he come at him; because he is in his privy chamber. Try thyself then by two or three marks. If the new Creature be set up in thy spirit, then will the stream of thy soul go with him and to him as the rivers to the sea. Thy plotting, thy divising, forecasting and whole wisdom shall serve for him, how his honour, service, Sabbaths and himself may be set up where thou hast to do. The Spirit of a Drunkard or Miser will not so plod about the pots or money as thine for God. Thy tongue, ears and all will be for him. Thou mayst step out of the way, but still thy bent will be to serve him and speak for him in thy spirit. If memory or great words fail, thy spirit will be for him as that poor man was for Christ joh. 9 read the allusion. Again the savour of thy heart will be in and for him. The bent of the soul commonly goes where it delights, and to that which is precious to it, try thyself by this. What hath got thy heart? Where is thy treasure? If Christ in a new creature be it, lo, the very instinct and joy of thy heart will be to him, other things shall be unsavoury, thou shalt stink in the nostrils of an old man, and he in thine. And secondly, try thyself by this. The spirit of the soul is the chief part of it, there is the whole stream. If the new creature be set up there, God is served withal the might, the male, not the female, all the courage and strength: 
Pro 23.26.  no cost is too great: The whole cost of all thy powers, members, gifts, authority, credit, wealth, experience shall run in the stream of holiness. No unbeteeming one can be a new Creature for he is free borne. The mind we say is the man. If that be for God, all the inferior faculties will side with him as jezabels' Eunuches with jehu: as the lesser wheels of the perpetual motion did the first moving Master wheel. That engine when it was seen in the Court was not so admirable as this.  
Q. Conclude the Article with the use of the fourth branch?  
Use. 8 A. It affords us among many, this only one; That we learn to esteem the Sacrament of Baptism otherwise than most of us do. Did we know and believe it to be that Laver of Regeneration, and Channel of Christ's divine nature, and properties which are conveyed to the soul by it; as Peter calls it, The washing not of water, but the Answer of the soul by the resurrection of Christ, telling us, we are washed by the Spirit of our God, and engrafted into the likeness of his death and Resurrection by it, surely we should make other use of it then we do. And the doctrine of the Couneant would sink the deeplier into us by it; if we could use it as the instrument to put on the Lord, the holy Ghost and fire. But touching the woeful contempt of Sacraments, I shall elsewhere treat if God will. Let this be sufficient for this Article.   

The second Article.  
Q. PRoceed now to the second Article.  
A. The second is, That the Lord requires that this new creature thus framed in the soul, break forth into the whole course and conversation. That is, that holiness be exercised and set on work in the course of our life, which sometimes in the Scripture is called the ordering of our conversation aright. See Psal. 50. vlt. 
Gen. 5.24.  sometimes our walking with God Gen. 17.1. Luk. 1.6. sometimes, our giving up of our bodies as sacrifices to God, Rom. 12. so also our living righteously, holily and soberly in this present life: sometime, our serving him in fear all our days; sometimes, the having of a good conscience, Act. 25.1. and lastly, 
jam. 3.13.  the holding out of a good conversation. See Matth. 5.16. So 1 Pet. 3.2. that seeing the good conversation, etc. Read also Eph. 5.8. 2. Pet. 3.11. What manner of conversation, etc.  
Q. What mean you by this word? only, our open carriage in the view of the world?  
A. No: but the round or wheel of our whole life within or without towards God or man. As appears by that in Heb. 13.5. let the course be without covetousness: by which he doth not only condemn open oppression, or usury, but the wheel of the thoughts, affections, and endeavours of covetousness.  
Q. How many things are to be considered in the opening hereof?  
A. Two things, first, the Circumstances; secondly, the Substance of this conversation.  
Q. How many circumstances belong to it?  
A. Some concern the persons who must lead this conversation: some the conversation itself.  
Q. What are the former?  
A. That this conversation binds all sorts equally to the good behaviour without prescription, or exception, and that in men's several estates, conditions, relations. Estates, as in prosperity or adversity: job 1. Thou speakest like a foolish woman! Shall we serve God, for good and not for evil? Conditions, as in each trade or calling, each common respect, of sex, age; each condition of degree, inferior, superior; each sex, whereto add all other regards, as time, place, public or private occasions and accidents be falling, as either alone, or with others, at home, abroad, and the like. Lastly, relations, as Masters, servants, parents, children, husbands, wives, Magistrates, Subjects, ourselves, or strangers within our roofs, and so of the like. A main and great enclozure, at once cutting off the infinite objections and cavils arising from such personal respects. Some would exempt themselves by their greatness, as our common speech imports; they are very good folks for so noble or so rich, or in such place. Why? thy place puts upon thee so much the greater service. Others pretend their meanness, as if the Lord oversaw them, as motes in the Sun: so many poor servants in great houses think that the Sabbath and religion is for their Masters, as for them they shall be passed by. So some ignorant people allege this new learning is for Scholars: and so young ones excuse themselves by their greenness, old ones by their feebleness, etc. But as this net of obedience is strong enough for Lions: so the mashes of it are small enough for flies.  
Q. What are the latter?  
A. Three: Order, Proportion, and Beauty.  
Q. What is the order of good conversation?  
A. That the chief and main services of God be preferred before the meaner in time, and in privilege. In time thus, that first religious course be attended, then worldly. If a man should paint the body of a man and set his heels upward, how disguised were it? So for us to go and moil ourselves all day long, and then at night with a dead heart, and a drowsy spirit to fall to prayer; oh how woeful? This is out of order, and a setting of cart before the horse: since that should have been first done, and the belly attended after. Mat. 6.32. first seek the kingdom. Secondly, order of honour. That is, when two services met which cannot both be done at once, that the lesser give place to the greater. (Except necessity or mercy do hinder) which is no breach of duty, but an omission only for the time, and a return unto it in season: And in this point a good conscience is the best interpreter.  
Q. What is proportion?  
A. When there is a suitableness between duty and duty. In the members of the body, when some one for the part exceeds the proportion of that part, or of the other parts, there is a disguizement: As when the head is bigger than an head should be, or bigger than other parts which should exceed it: for example, when men in their zeal exceed the rules of wisdom, and are too hot and eager; or when they are exceeding zealous for religion and the Sabbath, but extreme cold and remiss in point of justice and righteousness, and keeping touch with men. Secondly, when there is no suitableness of harmony: as in the body, if one member be comely, another deformed; ●he face comely, the back crooked, it's a blemish. So here: when there is good behaviour between couples abroad, but great odds at home: when men have very good gifts to speak, but very bad to practise, none better in compassion to the poor, none worse in matters of conscience toward God in their calling, marriage, or use of liberty. Abner was a very good Captain to Saul: but an adulterer: joab to David, but a murderer. So the Proverb runneth, he is no man's foe save his own: but love must begin at home and issue to others.  
Q. What is Beauty of conversation.  
A. As in the body beauty and amiableness ariseth from the good temper and fit coherence of parts: so in conversation, beauty is that grace, which ariseth from the giving to each qutie, her due respect; not only doing it, but looking how, as Rom. 12. the Apostle tells us, let him that giveth, do it in simplicity, he that ruleth with diligence, he that showeth mercy, with cheerfulness; 
Eccles. 8.1.  wisdom makes the face to shine. It is not the bare doing, but the due tempering of it with the right quality, that sweetens it. And where this due manner is generally observed, it makes the whole conversation, beautiful and savoury: yea, sets a lustre upon it. These three may serve for a taste of the rest.  
Q. Now come to the substance of Conversation: To what heads may they be referred?  
A. To these three, especially: Either those graces which do qualify a good conversation. Or those subject things wherein conversation consists; or the object which conversation looks at.  
Q. What are these graces of conversation?  
A. Some are general qualifications of grace, concerning every part of conversation one and another: others, are special gifts of the spirit, severally belonging thereto: as the actions of life requires. Q. What are the general?  
A. To give a taste of all by some of the chief; they are either graces of quality or quantity: the former, serving to the due manner, the latter, the due measure of holy conversation. And of the former sort are these (I speak of some of the chief: 1. Wisdom, 2. Simplicity, 3. Sincerity, 4. Integrity, 5. Faithfulness, of I do which a word for opening of their natures, remembering that not here write treatises, but only a view of things (at largehandled in the ministry.) Q. What is Wisdom?  
A. A grace of the soul, whereby it draweth the sanctified knowledge of the mind, to the particular use of her conversation, as occasion is offered. Col. 3.16. And it is a determing of generals to specials, both of actions, and circumstances, according to Christian rules, of which see Phil. 4.6. Finally, brethren, whatsoever is pure, good, of good report, etc. Also it's a grace teaching him that hath it to keep a decorum in religions and outward conversation: as knowing what his person & condition will bear or refuse. Lastly, how to carry himself in the use of things indifferent without excess or defect: & how to use Christian policy with simplicity & pureness of conscience.  
Q. What is Simplicity?  
A. It is a grace of a renewed soul, looking at truths in the naked nature, apprehending and judging of them without all mixture or corruption of fleshly conceit and wisdom: and accordingly desirous to be informed of them as they are, and to love, embrace and ensue them accordingly, neither looking at the right hand or left: I fear that as Satan tempted Eve, so he tempt and lead you from the simplicity of the Gospel.  
Q. What is Sincerity or Uprightness?  
A. It is a grace of the Soul looking at the actions of Conversation, in respect of their right and true ends: and therefore as it oppozeth all hypocrisy, which is to do good with a squint look and mixture of our own ends of credit, gain, ease or content: so it doth good with a pure aim at God's glory, the honest discharge of duty, and the good of others: so as a man may have good conscience in all things. See 1. Cor. 1.12. and Act. 26.1, job 1. he abhorred to be an hireling. This is called perfection, viz. of parts not degrees.  
Q. What is faithfulness?  
A It properly respects the due manner of conversation, that it be holy and approving what is accepted, howbeit properly it hath a respect to opposition: For as we say of a good and faithful servant, we dare trust him with untold gold, meaning, although we see them not: so this grace is such an honesty, as puts God in security not to revolt from him or warp notwithstanding baits to allure, or terrors to discourage, or dangers to defer, either by threats, error of the wicked, collapsed times, or provocations from our own false hearts, Reu. 2.13. and Reu. 3.8. Thou hast kept my word and not denied. Mat. 25. Well done good and faithful servant. It's also taken for sincerity. Act. 16.15.  
Q. What is integrity? and what grace of the soul is it?  
A. An equal and whole uprightness of it towards all the Commandments of God, without partiality or taking exception, Psal. 119.6. When I have respect unto thy commandments. It is contrary to that halting of spirit with God, and patchery of a false heart, whereby it affords God a maimed sacrifice: in some duties forward that come on the right side, but such as find not favour in our eyes, rejecting them.  
Q. What are the Graces of quantity or measure?  
A. They may be referred to two: Prosperity and Constancy.  
Q. What is Prosperity?  
A. A grace of the soul compounded of many; in a word, the welfare of a soul in respect of degrees and measures of grace. And it hath three parts: first, rootedness: secondly, Fruitfulness: thirdly, Growth. rootedness of the soul, is a grace contrary to staggering and slightness; whereby it is both grounded well in knowledge for direction of life, and settled in grace for full purpose and resolution of obedience. See that of 1 Cor. 15. ult. unmoveable. So elsewhere, the word of stablishing and settledness in the grace of the Gospel is used. Also 11.23. That with full purpose of heart they would cleave to the Lord. Secondly, Fruitfulness is a grace issuing from rootedness; whereby the soul is abundant in the work of God, and full of the fruits of welldoing. The contrary is barrenness and emptiness, when the soul scants the Lord in his due, as if he were an hard Master. The effect of it is to avoid unprofitableness in the knowledge of our Lord jesus, 2 Pet. 1.8. Read for this grace 1 Cor. 15. ult. The third is, the fruit of both, to wit, Groth and increase: For as we see it to be in trees, when they are once well fastened in the earth & rooted, we look they should bear fruit; and than that in so bearing, they wax and grow, in height and breadth and fruit, so is it here. Groth is a grace of the soul, by which it increases by due steps & degrees, to that fullness of the measure of Christ, according to the proportion of the part, Ephe. 4.15: Pet. ult. Luk. 8.8. And it commonly is the effect of the means of grace, blessed to the believing soul, as 1 Pet. 2.2. Now then of these three stands Prosperity: which is the spiritual gladness and laughter of the thriving soul, 3 john 2. Thy soul prospereth; that is, apparently is fat and well liking in goodness (as those three children, Dan. 1. and as we say, the corn and hops laugh upon the ground and poles that bear them.) And it is a grace of the soul rooted, fruitful and growing, whereby it beareth mark in the sight of all, 
Act. 15.23.  that it goes well with i● to Godward, and is cheerful, full of health, vigour, and contentment, saying thus, What I am, I would be, and wish no better.  
Q. What is Continuance?  
A. A grace of measure in the soul, whereby it gives not in, nor is faint or weary in welldoing: and its contrary to staggering, sloth and ease. It hath two branches: the first is, firmness and resolution in the truth, Col. 4: 12. The other respects the course or wheel of conversation: and it is either a going on and on from duty to duty with strength and purpose, Psal. 119.57. and long-breathednesse (Psal. 84, 7. and Heb. 12.1. Run the race with patience set before thee, taking always in good part thick and thin, and not fainting in affliction and troubles.) Or else it is small Perseverance, the fruit of the former: for by a continuing in well-doing, Rom. 2.7. and accounting each day a piece of our journey home, at length we attain the end of our hope, and the issue of our faith and combat. This grace hath the honour of all the rest; not because the rest are inferior to it, but because it hath the lot above all the rest, to stand next to the door of salvation, and to let in the soul thither: See Mat. 24.13, 14. Revel. 2.10. And thus much of the Grace's qualifying good conversation generally.  
Q. What are the particulars that immediately help conversation?  
A. All the sanctifying graces of the spirit of God, according to the peculiar use they have in conversation; as some are more proper for one use, some for another, and all for some or other. Thus faith is a grace for the just to live by to God in the world; hope is a grace to bear up in straits; patience, in an affliction; thankfulness, in blessings; moderation, in lawful liberties; innocency and righteousness in the common life of men; love generally helps all: & in a word, each grace doth more or less serve for the enabling of the soul to a well a bearing of itself towards God, man, or self. Of these I speak no more; only I would add one thing, That graces of the spirit serve not only to take up the residence within, and no more, but mightily to strengthen the soul to all spiritual or external conversation: see that Col. 1.11. Strengthened by the might of his power unto all long-suffring with joyfulness, and well pleasing, etc. Hence it is, that Eph. 6. Paul reckons up special graces of the spirit, as the complete harness of a Christian. I will open this by a similitude: I told ye, that Conversation is like a wheel. Note then; As in a Wheel there be three parts, the nave, the spokes, and the round: so here; the nave is compared to the spirit of regeneration, or the new creature (of which in Article 1.) the spokes are these graces I have named, issuing from the nave, and fastened to the round: for as these staves do unite the strength of the nave to the round, and carry the strength thereof to each part of the wheel, which else would break and split in sunder: so these graces of the spirit of Christ are the staff of our life, and the very support of our conversation, and wheel of our course. As for example; Take away knowledge from the use of our liberties; faith, from the Sacraments or Word; love, from visiting the sick; mercy, from alms, where shall these parts of conversation become?  
And thus much of this first part of the substance of conversation, in graces.  
Q. What is the second part of the substance hereof?  
A. It is the consideration of the Subject who is to lead this conversation; that is, the regenerate person. Now look what the several instruments are by which a Christian doth and must ordinarily converse, those are the subject in which it stands, and therefore had need to be accordingly qualified.  
Q. What are they, and how many?  
A. Three: Thoughts, Affections, and Actions.  
Q. What are the Thoughts, and what rules are there for the frame of their conversation?  
A. Thoughts are the first movers in the soul, and from them issueth either good or bad life: see Pro. 4.23. so our Saviour, That which defiles a man comes from within, as evil thoughts, Mat. 15.19. They are the master-wheel. If a man be envious and malicious, 
Psal. 36.4.  his thoughts devise mischief upon his bed: if the course be covetous, the thoughts first set them on fire; they pierce them through with cares, 1 Tim. 6.10. So in the rest. Therefore (it being granted that we speak of the new Creature, who hath purified already his soul to obedience) let these rules serve to frame: his commonwealth of thoughts aright. First, let our continual care be to keep the thoroughfare of the soul free from them, as by pardon of them, Acts 8.22. so by purging of them daily from that vanity, profaneness, disorder, endlessness, and other sins thereof, which makes the conversation vain, 1 Pet. 1.18. Eph. 4.24. put off the old man of deceitful lusts. Secondly, 
jere 4.14. Mica. 6.5.  labour to season thy imagination and the doors of thy senses, eyes and ears with holy meditations of God, his Church, his Will and Promises, Psal. 1.2. In the Law of God he meditates day and night. Psal. 19 ult. Let the words of my mouth, and the thoughts of my heart, be always acceptable. Thirdly, watch over these thoughts as men do for thiefs; and ask whence they come, and whither they will, ere they pass; yea, keep the whole prison the straighter for the sake of thy thoughts, because if the ringleaders break lose all the rest follow them: Pro. 4.23. And the door of the thoughts had need be kept as well as the tongue, Psal. 141.3. yea, and keep in holy thoughts that they go not out as fast as they come in, Eze. 46.9. So fourthly, attend seriously upon holy objects to fix the imagination upon good things, Esay 26.3. which is the way to beat off the swarm of these flies. Above all, look to the main work of Renewing, and let all thy springs be in the Lord, Psal. 87.7. even the root of thy whole conversation, which is the spring of thy thoughts; and this will cause the branches and streams to be holy, and cause thee to dwell upon meditation and to be heavenly minded.  
Q. How is the wheel of Affections to be guided?  
A. The Affections are the wheels of the soul indeed, an● upon them the soul is either hurried to evil, or led to good Little do most men think how they are carried by these their passions, by each object: Sometime by love, by joy, by hope on the right hand; otherwhiles by fear, by sorrow, by anger, pity or the like: rare is that man who venter's not upon the sea of conversation with the broken bark of Affections; It may be said of them as of that ancient, Where they do well, none better; where ill, none worse. Heathens were faint to abandon them quite (the Stoics I mean) for the pother they found by them, and to deny all affection; and so put out their eyes, and cut off their hands and feet for fear of offending them. But the Scriptures afford more grace than so, therefore first weigh well, how hardly the best escape the violence of them. Note how David disguizeth himself suddenly in swearing Nabals death upon his defeat 1. Sam. 25.13. 
joh. 18.10.  how soon Malchus his ear is smitten off by Peter in his passion: how soon fire from heaven is sent for by the discontented disciples Luk 9.54. So also David's rashness to Nathan, 2 Sam. 12.5. which he must needs blush for. So by the beholding of Bathsheba how soon was a fire kindled, but long in quenching? How suddenly, Iosh. 7. did the babilonish garment fire the heart of Achan? The news of Absoloms' death, pierce and disguise David? 
2 King. 5.20.  Not to speak of Gehazi his sudden following Naaman, Felix his hope of a bribe from Paul, the disciples excess of sorrow upon a word speaking by Christ, that foolish pity of Ahab upon the men of Benhadad's errand, the extreme fear of the women upon the Angel's words, All these Clouds of witnesses, show the unbridlednes, of the passions: and therefore should prepare us with earnestness to prevent them. Secondly, yet note, how affections are as soon up in arms if the heart be well seasoned and established with grace. How soon was Peter moved with holy fear upon the draught of fishes? Luk. 5.8. How easily was the poor blind man razed up in the depth of love to the Lord jesus? how soon was sorrow wrought in the hearts of three thousand murderers at once by Peter's preaching? how presently was compassion moved in Peter and john toward the cripple, Act. 3.4. how quickly was zeal stirred up in Phineas against Zimri and Cosbi? Numb. 25.11. and so may be said of the rest. Thirdly, therefore, let us nourish the fire of the holy Ghost kindled in us in our first regeneration, and apply it daily to the shaming, purging out, and consuming of these lusts. Gal. 5.24. Bring them (as the heifer in sacrifice) to the horns of the altar, and bind them thereto, that they break not lose. And call upon the Lord for his spirit that the arrows of the Almighty may be in us, and the power of Christ's death might be as venom to give these lusts the deadly blow and bane, and to drink up the sin of these affections in us! Let it seriously smite our hearts, and let our affections take revenge upon us, forth Corruption of our affections. Let us not excuse ourselves for our nature, for that defends a lesser sin by a greater: for what can be more woeful, then when sin by custom hath hardened us to a nature? Remember we how hideous effects these wild beasts have wrought in our lives? I say, our wealth, our inordinate love, our mirth, our sorrow, fear, and indignation? How might David with sorrow have recorded his distemper against innocent. Mephibosheth, 2 Sam. 19.29. Hezekiah his great joy and jollity in the coming of those Ambassadors, Esay 39.2. and the truth is the greatest woe and repentance which ever betided us in our life may well be fathered upon our passions? Some bringing themselves by them to needle's suits of Law, pursuits of enemies, loss of their estates, fines, imprisonments, a brand of reproach among men as not to be lived with: and if not so, yet a continual bondage of spirit, and unfitness to any good, either to calling, prayer, bearing of our crosses, or family and marriage duties, and all by our inordinate passions? Fourthly let us apply the merit and look at the example of the Lord jesus in all the whole conversation of his affections! how holy was his zeal against those defilers of the Temple? 
Mat. 21.12,  his love to that young man's forwardness? 
Mat. 23.13  hatred of those hypocrites the Scribes and Pharisees? sorrow for our sins in the garden? cheerfulness in converse withal sorts to win theme weeping for Lazarus? pity to the poor widow's dead only son? Luk. 7.13. Oh! the savour of his example, and merit of his affections, who as he abhorred all stupor of heart, so never faulted in the evennes, temper, measure, of them either in the defect or excess, should ravish us, and excite us (if true members) to purchase the like? we should even conceive holy heat of spirit before these rods. Fifthly, when we have got these good affections, learn we to take a due mark of the right objects of our affections and that will shame us, when by losing or mistaking our right mark we do fasten them basely and indirectly. Our anger is to good to be set upon carnal revenge, it will serve to be employed about God's dishonour Ephes. 4.26. our love is too good for base lusts, money, and pleasures, 
Psa. 118.1.  it is made for the Lord and for his Saints Psal. 16.2. Our hope of a vain Paradise here, is better set upon heaven, 1 Cor. 15.19. and so might I say of our sorrow, that it best befits sin, our own, and the times. If we would thus direct our affections, they would start back when other objects lay claim to them. Lastly, let our main direction be, to get our souls settled in peace, in the sweet assurance of our Reconciliation with God, and that we know the worst that can befall us, that no sin, sorrow or en●my can deprive us of that crown: and this peace will calm us and rule our spirits that neither fear nor hope shall much unsettle us, but we shall possess our souls in patience, in the midst of all distempers: As a wicked heart casts up mire and dirt like the Sea: so the affections of the godly are calm and quiet, and the wheel of the Conversation goes on in a most well ordered manner. And so much for these.  
Q. What rules give you for the third, of actions?  
A. Herein we can give no particular rules: because they are infinite: but bring the general rules to particular and incident occasions. Therefore, for the ordering of this conversation, let those four usual golden rules direct us that we (as near as we can) look to first, our grounds; secondly, to the due manner: Thirdly, the true measure: fourthly, the right ends of our actions. Touching which the less may serve because they trench upon some former rules.  
Q. Touching the first, what is it to be grounded?  
A. To be sure, we have a word to show for our warrant, either in doing, or not doing, or suspending: for although the action may prove bad in the form which is good in the nature of it, yet that which is bad in the ground and nature, cannot be possibly well done. For, without knowledge the heart is naught: 
Pro. 19.2. 2 Pet. 1.19.  Now the word will pass censure upon it either directly or by consequent: and therefore we must attend to this light, especially in dark places. And if we cannot inform ourselves alone through ignorance we must make it a book case, and advice by all means with other, for truth lies deep sometimes. This is a main ground: and is exceedingly transgressed. I will not here insist upon them as go against light, (because the godly abhor it, while they are themselves) but even of them, many sorts fail. 1. Some will do many things upon custom and taking your grounds for granted when yet they have none. These are to be informed, that they may know themselves to do well as well as do that which is good without thank. 2. Others do many things in the twilight, hit they miss they: not upon assured ground not considering, that as well that which is done without faith is sin, as that which is against it. 3. Many take up grounds only in their generality and fail in the particular determining of the general, to their occasion, and so sometime exceed sometime limit the word, whereas they should go according to the word closely in the extent of it. Thus many limit the 2. commandment, to gross idolatry of Pagans & securely go on in your own idolatry & will-worship; as the Papists. Others take their own prejudice, devotion, good meanings to be good grounds, as blind people. And lastly, others corrupt the ground by false glosses; & these sundry ways. 1. By adulterating the word, both of rule and example in scripture, and making it sound as they list. This is to crook the rule and then work by it: thus those Pharisees. 2. By corrupt error of men's traditions, as in 1 Pet. 1.18. received from the father, alleging Vox populi, vox Dei: but it is not a common cry can ground an action. 2. By Satan's cunning and diceplay, as he dealt with Eve: ye shall not dye. Gen. 3.4. Thirdly, the imposture of our own hearts, easily believing it lawful, which we eagerly desire, and so bribing the judgement to give in a false verduict to deceive us: as the messenger that went for Micaia, 1 King. 22. and as a bribed judge will force a good jury to bring in a false answer, that he may sin by previledge. Lastly, and especially through the neighbourhood that good hath with evil ofttimes, who would not commend the pity of him that refused to smite the Prophet? 1 King. 20.36. or the fact of the good midwives that saved the women of Israel, Exod. 1.19. and who would not (at first) discommend the Levites for slaying their brethren? Exod. 32. But we must do no good, that evil may come of it; and where God discharges the conscience from a Law, there is no transgression; as in the borrowing and robbing the jewels of the Egyptians appears. Therefore, let us cleave to our grounds: abhor all doubtful, general, erroneous ones: take pains to discern between the colours of good and evil, and beware we be not lead by the error of wicked, as 1 Pet. 3. end, and Ephes. 4.14.  
Q. What is the right manor of actions?  
A. So necessary is this rule, that it reaches to all our actions: yea, the most indifferent in her nature, and such as we are not tied to, but are arbitrary, yet when they are done, are to be done in a right manner, or else we sin. And this manner of doing, requires two things: First, that they be done in the estate of well pleasing. Secondly, well pleasingly: for the former, it is an assurance that the person pleases God Heb. 11.4. for the latter, it is a cleaving to the quality of performance that it be pure. To the pure all things are pure in their lawfulness, yet even pure things must be done purely also, as I noted before in the Beauty of Conversation: each action having in it a peculiar quality to commend it, as there I noted in diverse instances. And therefore next to knowledge, the eye of the soul must call for this true manor, that withal closeness, entireness, humbleness, faith, wisdom, love, cheerfulness, resolution, it may perform that which is good. But I repeat nothing.  
Q. What is the due measure of Actions?  
A. That the Lord be served with the best of us; within, by the best bent of our souls; without, by the best extent of our abilities; and that we keep no false measure within us. Our course is to deal with God, as buyers and sellers do each with other; buy by one measure, and sell by another. So we, when we trade with God, are content he should sell to us by the largest bushel, heaped, thrust, and running over; but we repay to him by a cut, scanty one. But as we do, or would far at God's hand, so should we measure out unto him: and in all that we do to him, or for him, call forth the best of our spirit, and bend of heart, all our courage and might; and also enlarge our actions to the greatest extent we can in number, and in degree; that our goodness may be as diffusive and exemplary (as without hypocrisy) and within, within our compass may be. But I have spoken of these two before: of the one in the Subject, of Regeneration; of the other in the grace of Measure: Look back to them.  
Q. What is the true end of all good actions?  
A. It is one of the main of all the rest. For as the end, and scope of a thing gives it the being: so a child of God, is more properly obedient in his end, then in any: he may fail through ignorance, or weak carriage, or measure, but in this is his glory; That the desire of his soul is towards the Lord: and that he may approve himself to have had an upright aim at the Lords ends: the glory of his name, good of his brethren, and peace of his own heart; whatsoever else he fails in, in preaching, in prayer, in mercy and compassion, in Sabbaths, in example, yet that in this he is void of guile. See Paul's boasting 1 Cor. 1.12. we have had our Conversation in sincerity, etc. This was Abimeleck's praise (for the moral of it) that he had done it with a pure intent. It is that God looks at Psal. 51.6. It was David's rejoicing that he walked in the perfect way, Psal. 101.2. and Asa his praise, that in all his distempers, he still held upright in heart. Oh, this a difficult work! As hucksters deal with their milk, honey, and wares, they mix them with wax, water and trash, for the vantage, so doth our heart seldom any action but some dreg, and dead fly of our own aims and ends is ready to defile it Beware therefore, and let a true end▪ steer all the actions of our life. But of this before in the grace of uprightness.  
Q. Proceed to the third branch of the substance of conversation, concerning the object thereof: what is it?  
A. It is two fold: either our Spiritual Conversation with God himself: or our Conversation with man in our common life.  
Q. What is our conversation with God?  
A. Godly conversation (as Peter calls it) is that communion which a renewed soul hath with God: or in a word, it is the souls enjoying of God (so fare as here may be) and it is either inward, or outward:  
Q. What is inward conversation? how manifold?  
A. It is twofold, either the life of faith, or the exercise of the Graces of the spirit within the soul.  
Q. What is the life of faith?  
A. The souls enjoying of God, Christ our Sanctification, by all his promises concerning life and godliness. And a faith at the first drawing near to God, did cleave to him in Christ by a promise for reconciliation (as in Article 6. of the second part) so it proceeds, and improoves Christ her sanctification for all needs and uses of this present life. For (as Paul saith) if being enemies we were reconciled to him by his death: much more by his resurrection we shall partake his life. And again, If he have not denied us his own Son, how much more shall he not with him, deny us any thing. Now saith understanding whole Christ in sanctification to be made hers, 1 Cor. 1.30. doth draw (as a man would draw lines from a Centre to the circumference on each side) so particular promises of upholding the weak soul in each condition: that so she might say in all, Now live I, yet not I, but Christ in me; And the life I live, I live by faith in the Son of God, and again, The just man life's by faith: not (as some invert it) The just by faith shall live.  
Q. What promises doth faith live by in Christ?  
A. To speak of all were endless: for a draughts sake, I refer them to four heads. First, estates. Secondly, means Thirdly, duties. Fourthly, graces: which may serve for the rest. The sum is, jesus Christ is the life of the soul throughout and as before and without Christ, the soul lived a natural, and common life, of self, world, pleasures, vanities, so she now life's the life of Christ in all those four. And she is thus said to put on Christ: that as a man in his apparel doth all the works of this daily life, so doth the soul all her works in Christ: Christ in her, prays, preaches, prospers, suffers and in a word doth all her works in her, as Esay 26.  
Q. What is the life of faith in estates, and first in Prosperity?  
A. The cleaving of the soul to God in the promise of his Alsufficiency. Gen. 17.1. and 1 Cor. 3. end. All things are yours, and ye Christ's. It's the Lord jesus our head who being Lord of all, made himself no body, that we might have right to all promises. Faith than cleaves to this promise. First, That if God hath made us a feast in the mountains, much more he will in the valleys, Esay 25. And look what blessing so ever he see good, it's mine, life, good days, good marriage, children, family, health, success, recovery, credit, wealth, it's mine. A child of God believes no temporal promise otherwise than a spiritual: both purchased by Christ alike, although if he see them unfit, I am to believe a supply otherwise as good or better: but else faith cleaves to a temporal in the full right to Christ without ifs or and's, as well as the other. And not only so, but serves God's providence for them with holy confidence, setting the Lord above his own labours, in the secret blessing of a promise: going to work without indirect courses, without sin or sorrow: believing that whatsoever his portion be, more or less, it's his, given him by his father, and therefore best, and any other should be worse: and to conclude, accounting the commonest blessing to be no common love to him, but vouchsafed in kindness to his servant; and therefore not snared thereby and nailed to the earth, but raised up rather as by wings to the giver, to serve the Lord with a good and cheerful heart for all his blessings.  
Q. What is the life of faith in the estate of adversity?  
A. It is the cleaving of the soul to God in the promise of his protection and redemption: 1 Cor. 1.30. The poor soul saith with David on his deathbed, The Lord liveth who hath delivered my soul out of all adversity; sword of Saul, pursuit, enemies in battle, and now will deliver me in deat●. And how? first, as it was with Christ, that no trouble, nor yet one hour sooner befell him than God preordained: so shall a poor soul believe that no enemy shall hurt, or afflict in any kind, then, or until the Lord see meet; but as he, so thou shalt pass through all: so also, 2. If any do assault thee, sickness, poverty, suits, prison, malicious enemies, thou shalt say with Christ, This is their hour, they are come in season, they are meet: read 1 Pet. 1.6. they are no accidents, they are the allotting of my Father for special good. 3. When they do lie upon thee, yet the Lord shall be thy light in darkness, and shall be thy defence, and cover thy head in the day of battle: See Micah 2.7. Psal. 84. end: he shall make thy bed in sickness, and walk with thee in the Furnace: he shall be thy peace of heart, thy strength to endure; he shall purge thee by them, and bring thee out as gold out of the Furnace. So that thou shalt say, Perhaps the Lord shall do me good for this cross this day, make me better than if I had not had it: It is good for me that I was afflicted. And after a tolerable passage (read jer. 29.6, 7.) he shall deliver me out of all, one way or other: so that the spirit of glory, and the conquest of Christ rests upon me, and by his promise. joh. 16. vlt. I have overcome the world, I shall take good courage and say Micah 7.8. I shall rise when I am fallen: and afterward I shall with the Lord jesus be out of the gunshot of all afflictions: yea, as the estate of a believer is through his whole life, so shall it be comfortablest at death, and the last day shall be his best; a rest from all labours.  
Q. What is the life of faith in means using?  
A. It is the cleaving unto God by the promise, for the power and blessing of and upon all his ordinance; which point seeing it will fall into Article 4. use 3. therefore thence fetch direction.  
Q. What is the life of faith in duties?  
A. It's the cleaving of the soul to God by a promise for strength to give us the grace to do what he commandeth: of which also seeing I treat, in Article 3. use 4 there look.  
Q. What is the life of faith in Graces?  
A. It's the souls cleaving to God in the promise, and in 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 receive grace for grace, like for like, so many for so many. In the strength of this promise, a poor barren soul comes to the Lord, and hearing what treasure is in Christ, and for whom, comes with confidence and pleads for itself; Oh Lord as empty a wretch as I am of mercy, of compassion, of righteousness, of love, of patience, thou hast put all into the nature of Christ Emanuel: though I am pestered with a peevish froward, proud, worldly spirit, yet thou hast said, where sin hath abounded, grace abounded much more: thou delightest to honour thy Son's grace in purging such sinful ones from their cursed qualities: thou wilt have thy grace pointed at. Oh! who would have ever have looked to see such a proud wretch, humble, so worldly an one, heavenly minded? Nay; the Lord can use those weapons of sin, to be weapons of righteousness, choler to turn zeal for God, prodigality to turn bounty to the poor members of Christ. I see where the Lord creates the new creature, he also creates the graces thereof: where he marries, he gives the marriage Ring beset with all jewels of faithfulness, humbleness, and the like. Why then should a poor member pine away for want, when the head is full? and full for his members? Oh! I see all things are mine in Christ, all means, duties, yea, and graces mine▪ Didst thou not say so Lord? and causedst me to trust thee for it? that out of thy Fountain I should have for both number those that are most wanting, and for measure, that which may strengthen a feeble heart? Even as Haman hearing, what should be done to a favourite, answered, he means me, whom else? so the poor soul here: The Lord hath renewed me, and whom should he bestow Graces upon to beautify sooner?  
Q. Go forward to the second branch of our Communion with God, wherein doth it consist?  
A. In the exercise of the graces of his spirit. For look how Merchants and Chapmen have the policy and traffic for wares and money, so the godly have their commerce with the Lord for grace. Read Phillip. 3.19. But our conversation is in heaven. And this stands in these three things: First, in the increase of their graces: for the experience of the sweet gain and price of grace which they have oft gotten from God doth whet their desire to covet more of them, and to be better acquainted with the Lord in them. As Moses could not be content till he had seen God in his glory. This is one effect of our Saviour's prayer, that they may be one with us, and that thou wouldst keep them from evil and from the world: so the faithful trade with God for more faith, union, hope, love, patience, and when they can get in with the Lord for any addition of these, they think themselves in the suburbs of heaven. Secondly, In the rejoicing in the growth and increase they have had. No miser doth so oft visit his bags, as these joy in their treasure. The less they see of these jewels in the world, the more they prise them and flesh their hearts with them: as the Apostle saith, The God of peace fill ye with all joy by believing. And again, we rejoice with joy unspeakable and glorious. Thirdly, and especially their trading is in heaven by that precious hope which is an earnest-penny of their inheritance: and therefore they never think of it, but it glads their hearts. This is that heaven upon earth, and the treasure which their hearts are set upon, which in a sort makes them also to be heavenly minded: makes them use these things as if not; and despile the image of these vanities: yea makes their crosses, slight in comparison, while they look not upon things temporal, but eternal. And by this their trading, although they be absent from the Lord, yet are they in a sort present, and lay hold of immortal life to make their condition below the more tolerable. And so much of the conversation with God.  
Q. What is the outward converse of the soul with God?  
A. It is that holy correspondency which it holds with God in outward services.  
Q. What are those?  
A. Some are ordinary, some are occasional. The ordinary are many: I will give a taste of a few: and they are, an ordinary and daily walking with God in religious duties, for the increase of Communion. It is not the wheel of duties doing which can support the soul; it must be a due keeping of quarter with the Lord, and a survey of her estate towards God, which must do that. Of this sort are these. First, A satisfying of the soul with the Lords image at our awaking with a saluting of his promise for renewed pardon and grace: Psal. 17. vlt. for jesus Christ is yesterday and to day and the same for ever, Heb. 13.8. not changing. Secondly, a seeking of his face as oft in the day as may be for renewed humiliation and for keeping the heart open daily, for pardon of renewed sins, grace to purge and season the soul: thankes for renewed compassions: Thirdly, a reviving of covenant with him for closer purpose, and bend of heart towards him. Act. 11.23. Fourthly, a daily recording of God's peculiar administrations and providence to us, in patience, blessings, deliverances, special redresses of our decays in soul and body, and what use we have made of them. Fifthly, a finishing of each day so, as we viewing it over, may be humbled or comforted, and so lie down in peace. Q. What is the occasional?  
A. The service of the time, Act. 13.36. by which we rest not only in our ordinary serving God: but reach our souls to the condition of the times we live in accordingly carrying ourselves, either in affliction of soul, or thanksgiving as occasion requires.  
Q. Conclude the Article with the latter branch: what is our conversation with men in common life?  
A. The same which the Psalmist 50. vlt. calls, the ordering of conversation aright. And it is a wise accommodation of a Christian to the several passages that befall us avoidable in this our common course of life. In the which although there be a world of evil committed; this being the element of worldlings, and the stage whereon the Devil acteth his parts: yet even in these common matters the Lord teacheth his people to carry themselves, as men of another world.  
Q. But how shall rules be given touching this part of conversation, it being so infinite?  
A. By culling out some of the chief passages of the rest and giving a brief view of their due ordering: we shall the easilier guess at the rest.  
Q. Name some of them, show of what nature they are, and what ordering they must have?  
A. Such as these, Marriage, Company, liberties, solitariness, earthly business, calling, family government, and the tongue, or common talk. Which although they be out of the bounds of God's worship, yet are so to be conversed in, as remembering the name of God may be blasphemed therein whout especial caution, even as in the use of oaths and vows.  
Q. Seeing diverse treatises are extant about them, and they have been handled in the Ministry by sundry occasions, give only a brief view of the ordering thereof?  
A. 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 each of other therein for their own ends: but that the graces of God may break out and shine in the order of this part of conversation, to the glory of our profession. Then particularly, there is required a stayed, settled spirit, not vain, light frothy and inconstant, so that each occasion accidentally offering itself should unsettle us, and put us out of our course of life: as sometimes sudden ill news drive us into melancholy and frowardness: success in our affairs carry us into endless lightness, and jollity: shrewd turns in family work us to disguizement and impatience. We see how it is with some disordered men, tha● for a week or fortnight together they will ply their callings, but if company draw them to the Alehouse, they will spend whole days and nights in a quite contrary course. Such baseness the Lord abhors: and will have all to set their souls in order to an holy soberness and equalness of heart, wisely framed to entertain the changeable passages of life; which the wellordered Spirit, neither in the excess or defect, but as the object, requires.  
Q. And what special directions are there? and first for the married condition?  
A. That they loathe to make it a common thing for the use each of other, and profaning the Ordinance: but first, improving it chief for God, and the mutual good of their souls: Worshipping God together, making him umpire of all their differences, pouring out their hearts into his bosom by humiliation, prayer, and thanksgiving: 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. Tendering the weaknesses of the weaker sex, concealing her defects, and yielding subjection to the head for conscience.  
If these rules and the like were observed, how might the order of this one part set an order in all other parts of our course? whereas the disorder of this wheel, causes all other to be distempered; children unruly, servant's ungoverned, and all out of frame? And when once things are grown to extremity, than they wish they had never met; as indeed the truth is, miserable is that marriage which the bond of necessity holds together.  
Q. What rules are there for men's Calling?  
A, The Calling being so great a wheel of Conversation, (for where we worship God one hour, we ply our Callings a great many,) had need to be well ordered: First, Beware of picking quarrels with your Callings; change not Callings at your pleasure, (though I deny not some cases may fall out to compel a change,) but cling to thy Calling to keep thee from noisome lusts, ease, sloth, and lewd company; which nothing but a Calling will prevent: As that Martyr blessed God for honest wedlock, so do thou for an honest Calling: Secondly, Use it not for the base ends of gain, money, and the like, (for Gentlemen have as much need of Callings as poor men,) but to serve providence, to mortify thy lusts, and prepare thee for the duties of worship; knowing that else thou wouldst vanish in religious duties, and be wearisome to thyself. Thirdly, Let an order be set in thy Calling, that it hinder not Religion in Family; neither let Religion hinder thy calling; but both know and keep their bounds. Fourthly, Neglect not thy Calling suddenly, to attend upon needless pleasures, travels, companies, and so leave thy family in a distemper, without either provision or government: but in stead of these, abide diligently in the Calling, in which God hath set thee, without weariness.  
Q. What is the rule of trading man with man?  
A. That men seek the good of a Commonwealth, not a private. The proverb is, Every one for himself: and in this age, self-love hath corrupted mutual commerce exceedingly; so that if men may gain, they care not how, by what shifts, deceits, breaches of promises, running away with other men's goods, borrowing much, paying nothing, trading with other men's stocks, and so proving bankerupts, to raise some estate to themselves by other men's detriment. And this is so general a sore, that no man knows how to remidy it, though few are free from the pressure of it.  
Q. What is the rule of conversation in common life?  
A. The answer of that good woman to the Prophet, is excellent, 2 King. 4.14. I live among my people: meaning humbly, courteously, loving and beloved, use fully and peaceably.  
First, in our neighbourhood we are to practise innocency and harmlessness: as Prou. 3.29. meaning that a neighbour looks for good measure, and to live without annoyance. Also to maintain evil offices of lending and borrowing necessaries; yea ' money to the poor, except they be unfaithful (in which case they must be urged to pledges) to show mutual intercourse of love in meeting, moderate feasting and rejoicing in the welfare of each other, to avoid strangeness, and increase amity: avoiding stateliness, lowering, discourtesies, and wrongs to each other in common cases of each other grounds, fences, cattles, and commodities. Again, usefulness in counselling, visiting, relieving such as are in danger of overdripping enemies: especially comforting them in spiritual complaints:  
2 In townes-matters, not aiming at overruling others, treading our inferiors under-feets, saving 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. Not praters and janglers of needless affairs, not curious, inquisitive, censorious, and the like.  
3 In Arbitratorships, not stickling for parties, but for a peaceable agreement upon equal condition between them, and settling firm agreement upon the wisest and safest terms, and so of the rest.  
Q. What rules give ye for liberties?  
A. There are many sorts of liberties, as travellings from our own homes, companionship with such as please us, recreations and pastimes, feastings, and the like: all which are lawful in their kind; yet must be watched unto lest too much precious time, cost, and heart be spent upon them: always keeping from the uttermost of our liberty, and putting knife to our throat. Prou. 23.2. if we be given to our appetite: not pouring out our spirit into them, and losing ourselves in them, but gathering up either our souls to a more cheerful return to intermitted duties. Remembering that Satan will the rather seek to circumvent us in the use of lawful, because we dare not rush in unlawful liberties.  
Q. Draw to an end of the rest?  
A. Touching the family, we are to set it in order, not when we die only, but much more in our life. And for mixed families; first this I say, that they cannot choose but find much pother and confusion both in matters of God, and their own: God is the God of order, not confusion: if therefore it can be, let mixtures of families be avoided, as prejudicial to peace, thirst, accord, and especially goodness: For if single families are so hardly ordered, how shall mixed, whose heads or members differ, and are loath each to stoop to one government? Such shall be sure to find trouble in the flesh: therefore where weighty cause requires it, let the best order be settled by consent to avoid confusion, as it shall the better if all will stand to one bar, and be ruled.  
Next, for the Governors of families (especially greater) let them not think it enough to set up a scroll upon their screen, touching the Laws of their houses, and so pass on: but withal, let themselves be the life of order themselves, Prou, 27.23. and Prou. 31.27. looking over their flocks within doors, and not only for provision of body, but survey of the several ways of Children and servants. God himself is the father from whom Eph. 3.14. all families are called: and he will take account of our Baylywick in this kind. If Ministers cannot guide their own families, how much less God's Church? Let order of family flow from well ordered hearts of our own: neither too remesse as Eli 1 Sam. 2.23.24. nor yet harsh, imperious and tyrannous, Eph. 6.9. but even framed for this very thing, as Paul, 2 Cor. 5.5. with temper of gifts to govern, soberness, gravity, pureness and tenderness: Be not as Tigers in the hot pursuit of your own earthly business, letting Gods go at large, both on Sabbaths and otherwise: nourish no evil in your hearts that might break out in example: for what child or inferior can honour them that carry lose hearts to God, and set him not up in the family? 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. Above all, with David, purge out all the bane of drunkenness, lying, unfaithfulness, unseasonable riot, and the like: and let thy eye be fixed chiefly upon the righteous, and encourage them that they may be the guides to the rest. Use not to dally out the season of duty in families, which procures commonness and formality. Catechise, admonish, reward and censure, and hold up order by these means.  
Touching inferiors, be wholly for the good of the whole family, not your own ends: Children down right in subjection, and not insolent, spenders and claimers of their parent's wealth as theirs, for the support of their vices and lusts: but under authority with all love and well deserving; seeing they can have but all after the decease of Parents, and the whilst their due education: As for servants, I have elsewhere spoken at large, let this suffice that they show all good faithfulness and respect, as those upon whom the well or ill fare of the family dependeth, and the more they are betrusted, the more trusty: for few families do ruinated, wherein bad servants have not one principal hand.  
Q. One word more of the tongue, and so end?  
A. It's a great wheel also of Conversation. As great wheels in fireworks set the lesser on fire, so doth the tongue the whole course of mortality, jam 3.6. and it's set on fire by hell without grace. But even where there is grace, how little seen in this kind? and yet our religion is in vain without it, as jam. 1.26. It's the chief Agent and chapman of conversation, and by it conversation utters itself. But how? what scolding and brawlings in family? what multitude of them in buying and selling? what jangling up and down the streets by gadding gossips of unstayed minds? what poison foams from the heart by the vent of a lying, cruel, malicious, taunting, backbiting, prattling, vain and unruly tongue? And while the ear is the receiver, this thief will never change his trade. Truly, as once at sea, an owner of a ship cried cried out when his ship was tossed and in danger, Oh, save my ship! one answered, If it be yours, why do ye not rule it? so we may say, our tongues are ours for title, but their own for government, we have no keep of them.  
If occasion be given to speak of a good thing, none so still: if of our own, never have done, as the Poet spoke of those Fiddlers, that either could not be got to it, or could make no end. Let this shame us Christians, that not only nature's fences of teeth and lips, but the Lord jesus his blood, and his word should not be able to rule this little, but unruly member. Get us a well stayed heart and balanced with grace, and this will keep in our tongues, first, from excess; and then good matter, good heart, and good occasions will set them on work for good, for God, for our brethren: As the tongue hath set all on fire oft times and made all men beshrew us; so the same being seasoned by the grace of Christ, may be the Creator of fruit of the lips which is peace: and both glorify God, and edify man: all conversion of the soul, and all building up in Grace, being the effect of this member sanctified. Thus much for the opening of this second Article.  
Q. Now briefly add some general use: because the opening of this Conversation is use of itself?  
A. First, let it warm all weak and fearful ones, who being under the condition of grace, yet through melancholy, Use 1 the Devils detaining of you, and distrust, dare not, or will not apply the promise to shake off your distempers, but still wrap yourselves into Satan's chains, and choose to make your hell another heaven by your bondage. Oh, come out of the thraldom betimes! For lo, the very hearsay of these two Articles should gaster ye; the Lord hath a great deal of work for ye to do, both to make ye new creatures, & to order all your conversation aright: Oh, here is a full work of a man's life! Do ye consider what this conversation is? how large, how deep, how broad? do ye wisely weigh the dimensions of it? If ye did, you would be afraid lest death should surprise ye, ere ye have strooke one stroke of this service of God. Till ye have faith, what can come from ye to please God? Oh! to you, to you only belong the promise: it must be God indeed who must work it; but why do ye deny that it is yours; how deeply do ye dishonour God, and deprive him of his glory? Oh! remember there is a great conversation of service required of ye: the art of obedience is long, the life is short! Beg of God that ye may be roused out of the den of ease or sullenness, or fear, and say, Lord hasten and finish the work of faith with power! I shall be shent else, and benighted, the day will fail me, and I shall be dead, before I come to any proof of grace & the new creature.  
This I urge the rather because I see how many please themselves in this estate of the suburbs, and shame not to say, if I might ever have learn to believe, I would care for no more! would ye not? me thinks you should tremble to see such a world of work, a whole conversation to walk in, and yet you still to begin; who shall do Gods work, if you sit still? ye will say perhaps if we could believe we should not perish? Is that all? Is God's glory less to you, than your own salvation? Cast off your ease! And take heed lest ye be faint to crowd in at heaven gate with much ado, when others go in at a wide door! when their hearts shall tell you faith was wanting to purge your heart, your tongues, lives: still you walked in many unreformed courses for lack of the power of faith; will this be a welcome thought on the deathbed? I remember what the Lord said to Elia, 
1▪ King. 19.13,  when he was fled from jezabel, What dost thou here Elia in this cave? up and eat, for thou hast a long journey? so I say to thee. up and eat, take and believe the promise: Purge thy heart, renew thy soul, enter into an holy conversation; begin quickly, be thankful for thy deliverance and consider here is plenty of work for thee, here is a course of service toward God, toward man: here be affections, thoughts and actions to be governed, the very view of this journey might dismay one that wants feet and hands. Oh! that this among other motives might rouse thee up. I tell thee, were thy faith like abraham's, here were work enough to do for thee: how stands thy heart to it? If there be any desire of God's honour in the, to leave some mark of faith behind thee, and to dye with peace in the conscience of thy holy endeavour of wellpleasing, bestir thyself and set, on up, and be doing and the Lord shall be with the willing.  
Secondly, it should be terror to all hypocrites and timeservers, Use 2 who make religion and profession a covert for their hollowness, & bearing the world in hand, that they believe, love God, fear him, are very renewed once and new Creatures, yet cast dung in the face of God and religion, living still unreformed in their conversation. What? think ye to blear the eyes of men, because they cannot gauge your hearts! hath not the Lord once for all said it; By your fruits ye shall know them? Do men gather Grapes of thorns, or Figs of thistles? can a rush grow without mire? Can a man unrenued in his course, still an old man, walk with God in an holy conversation? And who so walks in a rotten one, can he be a new creature. Oh! 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 or outward conversation with God? either in the life of faith, or of communion and duty where is your integrity and sincerity? Oh! that ye would no longer cast dung into the face of God, and cease to blaspheme him before profane ones! 
Psa. 50.20.  Why take ye the Word of God into your mouths and ears hating to be reform? Why doth this generation swarm so in these days of powerlesse profession? having a form of godliness, but hating to be reform? This easy religion of yours shall one day scare ye, ye sha●l wish your portion might fall into the lot of Sodom and Gomorra, and such as never knew God! Hell shall be seven times more hot for ye then others, and when ye shall cry, Have not we preached and professed thy Name? the Lord shall answer, Depart from me ye workers of iniquity. Consider this ye that forget God! think that ye see the Lion of the tribe of juda rending hypocrites in pieces with more fierceness than Publicans; and then conclude with David, He that praiseth me glorifies me. To him that order his Conversation aright, thou wilt show the salvation God. Who would not then see this saluatirn? thou in the mean season walk in this conversation.  
Use 3 Thirdly, it should be Use of Instruction to all Gods new creatures, to bethink them of their work, and to stir up the grace of God bestowed upon them in their renewing. Oh! the days we live in are not for such a conversation as is here laid out. Since the Scriptures taught this, the world hath found out a breadth in Gods narrow; scarce is the image of it to be seen any where in the world. At Church men seem to give way to hear it, and will not deny it, but still they hold their own course: the Minister cannot follow them up and down their houses, their marquets and business to see what conversation they lead: and being left to themselves, the law of a new creature is forgotten, they know a fare easier way to walk: this is an hard way, beset with thorns, they have no joy in it. Oh! hast thou received the spirit of renewing into thee? Then the yoke of God is easy, and his burden is light.  
Cast off thy own mixtures, do not pullbacke thy shoulder, desire no more ease than others of God's people have felt. It's God's way, the way that Abraham, Isaac and jacob, David, Peter, Paul walked; the way which jesus Christ himself hath chalked out; if it be tedious, it is so to thy old man, to whom thou art no debtor: thou art redeemed from him, and his old conversation; thy thoughts, affections, members, tongue, feet, fences are not thine own (except thou be the old man's still) but his: that thou mightst now serve in the newness of the spirit, not the oldness of the letter. Therefore, be not thine own: take some time, go into thy closet and parley with thy soul, whose am I? if old Adam's still, the Lord requires no such cost at my hands as this: no man can yield to this conversation that is not renewed: I were a fool to bereave myself of my lusts and liberties, if I be no new creature. But am I one? truly, than I must walk in all this conversation, uprightly and entirely, though never so weakly: Lord, 
jam. 3.13. read it.  let it find favour in mine eyes; let it not seem tedious; thou canst make it easy and sweet: let me trust thee; but to divide the things and remove those bounds which thou hast joined and pitched, and no good man, none but an hypocrite durst ever separate; Lord let me not do it.  
Lastly, Let it provoke each good heart to seek to excel in Use 4 this fruit of a new creature. Now in this dead time, in which it is out of date, wherein rather it's a reproach and burden to walk thus, then otherwise, yet let us labour to excel: when even wise Virgins, some of them, remove this image of ●od into the back-rooms of their heart, and suffer it not to rule their spirit, as formerly; but serve the Lord as the time will suffer, not as the rule of conversation teaches: oh! now bear witness to the Lord, and dance before the Ark of this his truth; and if this be to be vile, be more vile; trust God for credit, and parts, and employments, and content of life, and cleave to the conscience of conversation. And if it be hard in such a world to hold out this power of religion: beg first of the Lord, that he would direct thee; diminish not, 
jer. 19.13. Ps. 119.133  nor add to his rule; but deny thyself, say, Lord, the work is great, it is not in man to order his way: do thou, O Lord, order it for me. All thy Disciples are regulars and no seculars (although no Papists) and therefore let not me walk as a Masterless person, but by rule. Shall Jesuits teach their novices such exact obedience, and cannot the Lord teach it thee? yes, if thou wilt sit at his feet and learn.  
If all that I have said will ravish thy heart with this frame of God, and make thee cry out with the Queen of Sheba, beholding the order of salomon's household and conversation; 
1 Lin. 10, 4, 5, 6.  Oh! how happy are those thy servants who daily stand before thy face to see thy wisdom? Oh! but a greater than Solomon is here, and an order of far greater buty? Oh that it could beat thee out of concelt with the disorder of thy old course, in which thou never foundest peace but confused; and let it urge thee in thy utter inability hereunto, 
Pfal. 119. Psa. 143.5.  to go to God with David, and pray, Direct me, Oh Lord, in the paths of thy Testimonies! Led me into the good way, and let thy good Spirit conduct me into the land of righteousness; send forth thy light and truth: show me the view and order of this conversation, make it sweet to my mouth as honey, and let thy Angel of the Covenant go before and guide me by the Pillar of fire and Cloud to the 42. pitching places of this way to Canaan! leave me not to my own wisdom, but guide me by thy counsel, till thou receive me to glory! Lord enable me to do what thou biddest, and bid me do what thou wilt! Give me to draw from thy fountain for all these uses of conversation. The Well is deep, but thy Bucket is able to fetch out this water: Let me derive it from the Lord jesus his example, and draw grace for grace from thence: And not only set me in this conversation but hold me in it: and let experience make me say, it is best, and I am never happy when I am out. Till it become my meat and drink on earth to do thy will as in heaven. And so much for this second Article.   

The third Article.  
Q. Wwhat is the third Article?  
A. That the eternal platform after which this Conversation of the next Creature is to be framed is only the law of God in the ten Commandments. See 1 Tim. 1.5. the end of the Law is Love.. What end means he? surely not the end of the Laws 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 rules us. And he terms 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. So the Psalmist, Ps. 19 Thy Law is perfect, giveth light to blind eyes; by it thy servant is forewarned, etc. and Ps. 119. Thy word is a light and lantern to my feet and steps. And thy Commandments are to me instead of Councillors. And of this part of the Word is that of Peter meant, The sure Word of Prophets, shining in dark place.  
Q. How comes this direction to be put into the word? and how comes it to be conveyed unto the soul?  
A. To the former I answer, the Lord God hath breathed into it this light and direction: himself put it into it, no creature being able in so few words as ten. Dut. 10.4. to contrive so perfect a view of all duty: and having out of the depth of his wisdom so do, God spoke these words, although delivered by the Ministry of Angels in point of attendance and terror, Heb. 1.7. He maketh his Ministers a flame of fire) he himself, as the Lord of the Creature, uttered them. And both devised and uttered this Law for this especial and last end, to be a direction unto his Church.  
For the latter I say, That as in the Law he took order, that not only the Priests and Levites at jerusalem in the Temple, but in the Tribes should read it each Sabbath, Act. 13.27. and expound it, Ezra 8.4. so still he requires that the Ministers of the Gospel do dispense and open it to the people in the special parts and scopes thereof, for a pattern of life. For although such common notions of dim light remain in a corrupt nature as may serve to condemn the contemners, yet, no such as might lead on to godliness and salvation clearly, that is a mystery and must be unfolded. And further, the Lord hath added the ministry of the Spirit to the voice of man, to write this Law in the soul: he hath promised it, jer. 1.33. and doth daily perform it: so that to the believer his Law is not a commanded one (as to all) but a commanding one, in their spirit and conscience.  
Q. But this seems contrary to the Apostle, 1 Tim. 1. for he affirms the Law was not given to the righteous, but to the disobedient, etc.  
A. This is answered by the same place, verse 5. as in the first question I said: the sun is, It is not given to the righteous, as to the : for the righteous need it not so, howbeit it's given to the godly also for another end, 
Gal. 3.19.  even to direct them. For the Law in God's purpose served for two ends: The for transgressions: to convince the wicked, to scare them out of their self-conceit, and to drive them to Christ: The other, to guide such as are come to Christ, how to lie under his Government: This latter, the Lord looked at more mainly, for his elect sake, that they should not be left to themselves. But the former, also he intended to the drawing of them out of their ignorance. For as we see, that the Law was given in all terror, and not as a messenger of good things: so the Lord taught thereby that it ought to speak sadly as a minister of death to the ; and so it did in some sort with such as were saved among the jews: the Ministry of it convinced them of an impossibility of performance of it, and sent them to the blessed seed who should bring in righteousness, and break the Serpent's head: and to such, this Law ceased to be a kill letter, and began to be a Cirection to life. In which sense we here treat of it, as in the first part of the Catechism of the former.  
Q. But what needs this Law-direction? Do we not by this, teach people to serve in the old letter, and destroy that Law of liberty in Christ, which ought to be set up, and restore the covenant which ought to be abolished?  
A. To answer both: first, the Lord hath not given his Church to Christ, nor given them any such liberty in Christ, as to device a way to themselves, feveral (either for measure or number, or matter of obedience) from his own way: neither will trust man with any such, no nor give the least hint to man's corrupt inventions. But that Law of obedience which he first himself devised, he meant it for those that should believe, both before, at, and after the coming of Christ: and meant not to alter it. How Christ rules by it ●e shall hear anon: but he rules by no other. And its worth our noting that the first Sermons he ever preached, Mat. 5. and 6 and 7. he urgeth nothing more than this. Think ye I am come to destroy the law? No, but to fulfil it, and to settle it.  
For the second point, I say, that it must be explained; what it is to serve in the letter: and secondly, what it is to restore that which is worn out. To serve in the letter then, is to be mistaken in the scope of the Law, Do this and live: to think that the Law gives life to the obeyers of the letter of it, and to think a man may of himself obey it, and be saved by it; whereas the Law imports no such thing, but urges an obedience exactly, 
Gal. 3.21. ●atter part.  which is impossible: now to serve thus, is to serve like a slave, without reward. Thus do not we affirm the Law to be served: Secondly, to restore a Law to be abolished, is to maintain this error that by the Law of Moses a man may be justified and needs no other: and to oppose it to Christ in the point of being so justified. This do not we in affirming the Law to be our direction; for we affirm that a man is first justified by Christ only, abolishing the Law in that point wholly. Therefore this cavil is falsely cast upon us.  
Q. Explain this better: for you seem herein to confound the two covenants, Do this, and live: and, Believe this and live: do you not so?  
A. God forbidden: for the opening of which, it will be fit in a word to show in what respect these two covenants are opposite and in what, not: The old covenant is contrary to the new only in the point of living, by doing or believing, and being justified by doing or believing. Whosoever will be justified by doing, destroys justification by believing, as both those old heretical Pharisees and now Papists affirm. As the Apostle in Rom. 11.6. urgeth, If of works no more of grace, for so works were no more works: if of grace, not of works, 
Gal. 5.4.  for then grace were no more grace? In this respect then the Law of doing and the Law of faith are irreconciliable, and as contrary as to be saved by one's self is contrary to being saved by another: and in this respect doth Paul so oppose these, vilifying the Law and exalting the Gospel: calling the one an old letter, the other the Spirit, the one wanzing and to be abolished; the other to be settled by the others ruin. Else the Apostles phrases cannot be approved: for he only confutes the error of the jew that took that Covenant of works to import a possibility for nature to do it. 
Gal. 3.21. former part. Gal. 3.24.   
But the old covenant is not contrary to the new in point of direction to obedience; neither is the law contrary to the promises, but subordinate rather; for as the Law first served to prepare a way to Christ, so having once trodden the Law under Christ, feet (in that supposed strength thereof to justify a sinner) it's safe to affirm, do this under the Lord jesus, do this in faith, and live: not that works are causes of, but the way unto life, even that life which faith hath procured and Christ purchased: as one well said▪ No causes of a kingdom, but the way of reigning. And thus the Law falling into the stream of Christ, is not or opposite unto him, but in order of direction to a believer how he may walk unto salvation  
Q. Yet one doubt more appears, for this opinion Christ is made a lawgiver?  
A. True, but with a distinction. Not as if he by dying should merit to us a way of justifying ourselves by the form of the old covenant, Do this and live: (which some Divines have affirmed (and they are lately well confuted) for this were but a nice trick to establish jewish and popish justification: but he is our Lawgiver by directing us to life by this Law, having first justified us by his grace.  
Q. But seeing the Law was a yoke not to be borne, and an impossible Master to obey as Act. 15.10. is spoken: how can it be made a direction for us?  
A. jesus Christ hath taken away that yoke, and so put it upon us: the same Law, yet altered much in the property thereof, and that sundry ways: and so made it no yoke of the Law, but a yoke of his own, sweet and easy and light; and which he tells us we may well bear, being rid of the other, as Mat. 11.29, 30.  
Q. Show that: wherein stands this ease?  
A. He hath purchased it for us as our Priest, King & Prophet  
Q. How as your Priest?  
A. Sundry ways. First, by discharging us from the yoke of superfluous ceremonies of the old ceremonial and judicial Law. Col. 2.14. Blotting out the handwriting of ordinances, which was contrary to us. In this we got a great quittance of the Law, The more wrong do they unto us who restore this burden (as the papists) and think they do us a good turn, destroying Christ's ease: who hath rid us of all beggarly Rudiments, Gal. 4.9. and Col. 2.17. so that we are dead with Christ from them. Col. 2.20. Secondly, he hath freed us from the rigour of moral Laws, as that one of the Sabbaths excessive observation; but especially the whole burden of the moral Law, Gal. 3.13. that immoderate impost of doing all according to the full matter, manor 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 could wholly fulfil it. By which means these commandments are not burdensome, 1 joh. 5.3. But thirdly and especially, he hath rid us from that woeful penalty of curse (more heavy than all, Gal. 3.13.) even eternal death of soul and body, which throughout our life enthralled us to bondage, Heb. 2.15. and that by his blood and satisfaction for us, Gal. 4.5. Fourthly, he hath removed that unwelcomenesse of our persons, whereby all that came from us was irksome to God, and made both us and our service accepted, Eph. 1.6. yea, and that even our wants and infirmities, Reuel. 1.6. even Priests to offer up acceptible sacrifices. Lastly, he doth still by his intercession still procure acceptance still for us, that no time or age may make the Father weary of us.  
Q. What hath he done for us as a King?  
A. First, he strengthens and stablisheth all those ties and 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: before it was justly urged, but weakly, because the strength of Creation was lost and gone: as Rom. 8.3. That which by the Law was impossible through weakness of flesh. etc. But now being recovered upon terms o● easiness and delight, he may more equally and duly require it, without excuse. And by this the Law is the more established in us, Ro. 3.31. Do we then by faith frustrate the Law? nay, rather we establish it. For as the Lord requires obedience of his Creature, upon the planting of his image in it: so, by this restoring it from her ruin and curse, he much more settles the same upon the believer; faith (to say the truth) being the grace that conforms the soul to this image in the utmost intent of God: which when she hath perfectly done, she shall be of no more use. To this end pertains that, Roman. 10.4. Christ is the end of the Law, for righteousness, to all that believe. Meaning, that the Law is 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.  
Secondly, he doth by his Kingdom infuse strength into us to obey the Law: inclines our wits thereunto, and makes it to us actually as Christ found it to himself, and hath made it to us, even perfect freedom: yea, meat and drink: 
jer. 31.33. Eze. 36.27.  according to that, jerem. 31. I will write my Law in their hearts, and cause them to walk in my Statutes: that is, put strength of mine own into them, to agree with my Rule, and stoop to my Sceptre. King's command their people, but serve themselves upon their strength; cannot put any into them: but Christ is served by his own.  
Q. What hath he done for us as our Prophet?  
A. His Prophecy cometh yet nearer to the matter in hand; for although all that I have said be to be supposed, ere the Law can direct us; yet the actual work of direction issueth from his Prophecy: And first by a Declaring, and secondly by a Revealing Worke. The Declaring work is a witnessing to the soul that he is the true Lord and Comman-of his People, Esay 55.4. that he rules his law as by his sceptre, that all his Preisthood and merit ends 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 the 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, deceives himself.  
But secondly, by his Revealing work: by this he directs the soul, and sets the steps of it, (as Luk. 1.79) in peace: by this he uses the tenor of his Law to be a lively finger to point out 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 20.27. Ye have an unction from the Holy one, who telleth you all things: And in Esay 30.21. 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 sees 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, Esay 55. A Leader and Commander to his people, verse. 4. And thus a Christian may see how the Commandments of the Moral Law are the directions of Christ, and how he is the Lawgiver of the soul in them all; and till this be conceived, it is no wonder if we account them as a strange thing, Hos. 8.12. But by this means, familiar.  
Q. I conceive now, how Christ hath made his Law a direction to godly life; now come to the directions themselves, what are they?  
A. They concern either God himself in the 1. 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 ourselves 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 wise Readers 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 ourselves 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 reaches 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 unjustice, and impiety, and intemperance. Concerning which, as having said enough in the second Ar●icle of Conversation, and it being no part of my purpose to repeat what hath been written by so many learned & faithful Writers: I omit to say any more, only contenting myself to lay downsome brief rules how the Law is to be conceived, the Minister of Christ for righteousness; and so to conclude the Article with brief uses.  
Q Mention then some of these Rules.  
A. First, 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 exceptions 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: God, whom we have to do with, seeing the soul (in her utmost retiredness) as a thing naked, Heb. 4.13. and his word being pure as himself, and piercing between the joints and marrow, Heb. 4.12. and therefore there he sets up his Throne, and there is no evasion from him.  
Secondly, 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 Abis●ai 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, Heb. 12. ult. a consuming fire, as the manner of his uttering them, Exod. 20. in earthquakes and thunder shown; and therefore be we afraid to provoke him: and yet he is a God able to gratify his obedient ones, in ample manner, even to a thousand generations: and it's not to be neglected that both kind of sanctions are expressed in so short a view.  
Thirdly, 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 much either honoured or not as the first: which I speak lest any should cavil and think that 1 Sam. 2.25. (If man sin against man, a man may judge; but if against the Lord, who shall entreat) to be meant of moral offences. No, but only of common discourtesies and offences, or breaches which are in men's power to release. For even those sins of Eli's Sons were against women: and yet he tells them, the Lord took them as against himself. So that although men be the object of the second Table, yet not the last, into which the moral offence is carried; and therefore it is not in man to release any more of it then his own damage, the rest the Lord only can remit: as the sin is of equal guilt, so the forgiver must be of equal power.  
Fourthly, 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 destrow the life and spirit of the Law. How should ten words include all our conversation, except the letter of the Law be enlarged to the meaning of the Lawgiver? The Law than rests in the true intent of it: Therefore, as for all pharisaical, licentious, or profane wretches; who do limit this Law, and acknowledge no more than serves for their purposes, chopping and changing (as Papists, who leave out the second Commandment quite, and make up ten by making two of the last) let us abhor it. Let us abhor both their enlarging of duties beyond the Law, & where God hath made no sins, there making sins: and where he makes no Laws, making them to bind the Conscience, urging them more severely than faith and repentance. Oh! it's most intolerable! And so their shortening of them, and cutting them off by the middle, making reach no further than the notorious evils of them: But let this be our rule, that 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. He that breaks the least, Matth. 5.19. shall be the least in heaven; and is guilty of the greatest. If the scope of the second Commandment be (next to the worship itself) to provide for the purity of it, any will-worship should be to us as an Idol: and all rebellion, as witchcraft, 1 Sam. 15.23.  
Fiftly, we must conceive the commandments as importing no patched or peeced 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 conceive the scope of the Law to require integrity; and all partial service to be a forfeit to the whole Law: and be fare from all such hipocrits and Civilians, of whom the one colours his unrighteousness by his pretenced devotion (which men cannot control) the other, their impiety and prophannes of their hearts, by the outward civility in some of the Commandments of the second Table: both in truth breaking both.  
Sixtly, the Laws of the former Table are generally to be preferred to the duties of the second: yet with an exception, that we conceive it 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: not particularly, the neglect or contempt of a Sermon is a fouler sin than the murder of a man.  
seventhly, Understand the commandments to require at our hands the utmost of our wit, devise and courage to serve God: that if we be beaten off in one kind, yet we desist not, till we see that we be denied altogether. Else, to take any occasion of peril, (perhaps supposed only) to neglect duty, is, to discharge ourselves of service, ere God doth.  
Eightly, Let us observe, the Commandments of God never cross each other: if any such case occur, as wherein one cannot stand with the other, let us know the one must always yield to the other: as, if the child be set about his father's lawful business, he may not at the same time neglect his calling, though to a religious end, as to hear the word, etc. except the parent release him: the prerogative of the first Table above the second, notwithstanding.  
Lastly, 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 to attend the patiented, or to help the Ox out of the ditch, rather than 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. But I cease to mention any more, seeing it's less to my purpose.  
Q. Conclude then the Article with some uses?  
Use 1 A. First, it strongly confutes all enemies to the Law of God, either old athiestical Antinomists, or late Libertines and carnal hypocrites. It's no wonder that they are so rife in these days of looseness; for even our Saviour did touch upon such, Mat. the 5.17. & the Apostle writes few Epistles, but he meets with such turners of the grace of God into wantonness, men of corrupt minds: and Peter writes that many abused the Epistles of Paul to their own destruction, 2. Epist. 3.16. It is no wonder if thiefs might have their will, would suffer no watches to be kept: or deformed women loath or break all true Glasses. Let us so much the rather abhor them, as odious enemies to God, and under pretext of the Law of liberty wal●e as lawless libertines, and overthrew the Law of Conversation.  
Use 2 Secondly, let us consider how dangerous a thing it is to worship God according to our own fancies and inventions: The Lord we see will not trust his own Family of Believers with prescribing of Laws to themselves under colour of that faithfulness. It was a good speech of old, They are the best Laws which give least power to the judge. 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. Nay, he knows that curiosity of our brains, which being weary of his Laws, devise new, and love their own better than his: and so in time justle out the Lords with our own. And as we can open our mouths against Papists in this kind, so let us hate them in the root, and cast out of ourselves all such self and self-love as under a colour of retaining Gods Laws, yet seek a breadth of our own in his narrow, and make his Laws our own, through our bad mixtures. This is the sin of hypocrites and timeservers; let us (if we ignorant) study this Law of God duly, and when we see his will (which is as the decrees of Medes and Persians) let us not descant upon it, and nibble at as a fish at the bate, being fearful of the hook: striving by the rottenness of our deceived heart to bring God's Laws to the bent of our own bows, and corrupt them in the simplicity of them. There is little odds between the carnal will-worship of them that thrust upon the Lord, their own: and the spiritual will-worship of them that take away from him, his. Thus did Balaam, Num. 22.12. whom the Lord at first told plainly he should not go with balack's servants: but that answer not pleasing him, lo, how he goes between bark and tr●e: causing them to stay a night longer, vers. 19 What was this but to make the Lords charge a nose of wax? was it possible the Law of righteousness could stoop to a law of covetousness? Beware we of this hypocrisy, lest while we dally with God, when we know it, the Lord suffer us to dash out our own light and lay offences in our way, and leave us to ourselves, that as he when he would needs go with them, and fetch enchantments from place to place, yet being dazzled and besotted with his own lust, should not know himself to be an hypocrite nor be capable of conviction; what is more terrible then to hear such an hypocrite make himself believe, that if Balack would give him an house full of gold, he would not go one inch from this charge? or when he smote, and answered his dumb Ass (in the depth of his lethargy) yet to say, If thou be displeased I will return? See vers. 29.34. As we would avoid such a plague, so let us beware of such hypocrisy.  
Thirdly, if the Law be the director of our Conversation: let Use 3 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 this royal Law to be our direction. Let us desire information in it: let us beware lest we shrug at the naked, inward and spiritual truths of it, as afraid to know that which we are loather to obey: but let us concur with him, and say, Lord, thy Sceptre is a Sceptre of righteousness, Heb. 1.8. I desire no obedience over or under, against or beside thy Laws; I count that no sin which thou never forbaddest, nor duty which thou never requiredst: but esteem thy sacred will my rule of righteousness. It is one main piece of the trade of an honest heart to search out the Laws of the Lord jesus, that it might obey. Many teachable hearts who would fain obey, yet fail in knowledge; and many that have knowledge, fail in a good heart: the latter is worst, yet makes not the former excusable. The jews in the point of the Law were so curious that they knew how many words were in Moses his books. They wrote these ten words upon parchment phylacteries (that is preservatives) and pinned them to their sleeves, fringes and frontlets, in reverence. If they did so (who for the most part little gained thereby, but sinned, with their parchments about them) what should we do whom the Lord jesus hath made them easy yokes unto, and a light burden? If they did so, who yet in their so doing, looked for an erroneous justification by them, and were but mere slaves, losing their rewards, what should our zeal be, who know ourselves to be free from this bondage, and to obey with assurance of heaven? Oh! let us not be worse than good common-wealths-men! we shall see (perhaps) in a great town, some one among forty households buy the Statutes of the land, and verse them well over, and be able to tell their neighbours what is law and what not; and these are counted men of good use among ignorant ones? But how would God esteem us for good subjects if these Laws of his kingdom were well conned? if (as we teach our children to say them, so) we ourselves understood them. If the Lord would so honour his royal Law, that he would have the King himself who made laws to their subjects, yet to be learners of his Laws: and not to suffer his to departed from them in the government of others: how fare greater cause have mean persons to carry it with them into each part of their own conversation, and to rise up, walk into the trade of their life, lie down with it? It is reported by Master 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 starven; but yet his book he held close to him. If we in the shipwraks 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 forgo that, lest we lose our conscience, and disorder our conversation. And in all our doubtful cases, whither vows, oaths, marriages, dealings with men, intercourse with God or any difficulty, go to the Law & testimony, Esa. 8.20. for resolution? If our own skill serve not to find out the will of God, then let us go to the Priest whose lips should preserve knowledge, & by that rule proceed? Many will do so, but either they desire to misinform the Minister that they may pervert the judgement; or else first vow and then inquire, Pro. 20.25. both which are odious. But let us for ever count the Law as an Oracle from heaven, being glad that the Lord hath found out a way to cast the wavering scale, and to direct our conversation.  
Fourthly, and lastly (because before in the second Article, in Use 4 the life of faith in duties, I promised here to insert it) let all that find themselves to come short of this platform, I say, let them live the life of faith in duties: for the enabling of them hereunto in each part of their course, to God, men, themselves; 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 as thou biddest, and bid what thou wilt: else the number and weight of them will tire and clog me. Thou hast eased me, oh 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 thy Laws in my heart, I beseech thee. If all that thus speak at Church when the Law is read, prayed in faith, how happy were they? Say thus, and plead, Is it not thy promise Lord? where is it then? where is the Lord God of Elia? where is an humble heart? where is meekness, love the distressed, service of the time, providence without covetousness, bounty without wasting, wisdom without subtlety, simplicity without foolishness, virtue without extremities? Lord fetch life for me from the fountain of duties; from him who never failed in duties, never did any without knowledge, never faulted either in overdoing or underdoing, neither in the pureness of manner, nor fullness of measure, nor uprightness of aim; who fulfilled all righteousness, and obeyed upon earth better than Angels or Saints in heaven: look upon me in my loggish uncheerefull spirit, in my crazy limbs, lame joints, feeble hands, nay rusty tools: and revive my heart within, and scour up my weapons without, That I may delight in the Law in my inner man; and that I may run thy commandments with cheerfulness. And this also for this third Article may be sufficient.   

The fourth Article.  
Q. What is the fourth Article of this third part?  
A. That the most wise and loving God foreseeing how manifold and large a Conversation of duties his Church is to walk in, hath suitably ordained helps & means for her better upholding and growth therein, till she be perfect in her measure. Read 1 Pet. 1.3. Eph. 4.11. Mat. ult: ult. joh. 14.26. 1 Cor. 12.4, 5, 6, 7. In which Scriptures we have all the order of this provision of God, and that in four degrees.  
First, In our outward ordinances themselves, as preaching, receiving Sacraments, etc. Secondly, the instruments or lively Organs serving to minister therein, as Pastors, Teachers, Ministers of the Gospel. Thirdly, gifts and administrations vouchsafed unto them for the better dispensing and officiating those services. Fourthly, the Spirit of God to assist and enable them to all these performances. So that the Lord is no hard Master to his people and Church, but tendereth it most fatherly, and is not wanting thereto in any furniture, which any one member thereof needeth for the building of her up in grace. The Lord is not as Pharaoh, who tyrannously exacted the same tale of his Brick when the Israelites wanted Straw, as when they had. But rather deals with us as with his people in their passage from Egypt to Canaan, as he would bring them by the way of the Wilderness fare about and difficult: so he stuck close to them in their travel. He brought them by his Angel of the Covenant both into that desert through the Red Sea, as it were their baptism of imitation: thence he led them as sheep Esa. 63.11. by Moses and Aaron his guides: he went with his two Pillars (as it were Law and Gospel) before them day and night: he prepared each place of their pitching a new upon their former remove, in 42. of their periods (which resembles the going out and in by his Spirit with his Church) he gave them his Manna from Heaven, and rock gushing forth miraculously with waters (as his two Sacraments now to us, for so Paul expounds them) he did in a word spread them a Table (in the Wilderness) of Quales a great depth about the host (noting the choice dainties of his Table) and by sundry miraculous courses annexed to his other directions, as deliverances, crosses, patience (suitable to his ways of government to us) he did convey them at length into the land of promise. So doth he now in spiritual manner: so that it is not for nothing that Paul doth so punctually apply them, and our Saviour toucheth upon them; See 1 Cor. 10.1, 2, 3. joh. 6.31. And great cause, for he is the Alpha and Omega, the beginner and perfecter of our Sanctification. Heb. 12.2. Phil. 2.13. 1 Cor. 6.1.  
Q. Is God tied to these absolutely?  
A. It is not for us to meddle with his secrets, Deut. 29.29. revealed things are for us: what he can do by an extraordinary power, where these helps are denied, we leave to himself; but in ordinary course we say, that the Lord doth tie himself to his own way of working, that so we know where to have him: and he doth in like sort tie us (in the matter of our calling and building up) to these means, that we might not vanish in other ways or devises of our own. And we shall note it, that in some texts the holy Ghost doth purposely join these with the spirit itself, when he speaks of the necessity of salvation. As in john 3. Except a man be borne again of water, and the spirit, he cannot enter. And Mark 16. He that believeth and is baptised, shall be saved: not excluding all unbaptised ones, nor including water equally with the spirit, but to awe our spirits to an holy seeking God in and by them, and deterring of us from contempt, when they may be had.  
Q. Doth he exclude all other ways to walk by?  
A. Not all other ways of profiting; but all other ways of revealing himself.  
Q. What other ways doth he exclude?  
A. All ways of man's devising, whereof Popery is full at this day, by Masses, Images, Crucifixes, other base and carnal devotions of our own fancy and spirit, as Anabaptists and sectaries do invent, both Ministers, doctrines, dreams and Revelations of their own.  
Q. What other ways of profiting doth he admit?  
A. Any secret administrations by his works of providence may be blessed to the elect, as God's patience, benefits, crosses, examples, preventions and intimations to our conscience; but how? with, and under the word, not else: except they attend and follow the ordinances, there is no wisdom in them, Esay 8. because he hath made no promise unto them. They are but as Witches whisperings under the earth, and have no lively voice without the Word; they are sanctified by a Word, or no way, and so they may be coadjutors to the Word, and help forward the work: we see little good done till God afflict, yet crosses are not causes but effects.  
Q. But of what nature are they now; are they as those ancient revealing of God to his Church in the manner thereof? Or if not, then why?  
A. They do wholly differ from them: I mean from those immediate revealing of God to the old Fathers and Church, as by the Priests Vrim or Ephod, Prophets, dreams, visions, fire from heaven, Cloud filling Temple, sacrifices, or the like miraculous courses, Heb. 1.1.2. Now the Lord only speaks by his Son: and that by no such immediate way, but mediate only. He avoideth any courses which tend to any visible, audible, or sensible presence, sight, or voice of God himself, nay abhors so much as resemblances of shapes which now are common in Popery, a● by the shape of an old man, a Rood or a Dove: and now h●e only treats with his Church at a distance and absence, even as if a Prince should make love to a Lady, not by any presence or going to her (face to face) but by spokesmen or Ambassadors: and so win her love, or by love letters, tokens, and his picture sent to her.  
Q. But is not this course to our Detriment?  
A. No: for as the way is more obscure to the eye, so is it more open to the soul by the ministry of the spirit of God. For as those former dealings of God, although they were fit to convince the senses of ignorant and blind ones, yet were but weak in the concurrence of the spirit (as appears by that infinite sottishness and infidelity of such as had them) so now the Lord doth supply the darkness of these by the powerful presence of his grace, as the phrase imports, Heb. 1.2. But now by his son, that is, there is more of the Lords revealing in these, than was in all theirs at the best.  
Q. What store hath he given us of these?  
A. He is neither abounding in superfluous ones for a pomp and Popish state, nor yet yet wanting in necessary ones, as appears by this; he hath not given us any more ways than Covenant and seal: and no more of th● former than which might call us to Christ (as the Law and Gospel) and hold us in him, nor more seals than two, one CHRIST to be seed and food: none but ordinary for common and extraordinary for special use: and in a word, as he is spary in clogging, so yet plentiful in providing variety for us, because he knows we need as well in private as in public: and being soon weary of either, we had need of variety to keep us occupied with delight, without weariness.  
Q. Are all these equal in excellency?  
A. No as the Lord hath planted such a light in the Sun as gives light to all inferior Planets: so hath he given to the Ministry of the Word an eminency above the rest: so that therefrom (as the begetter of faith and grace) doth issue all ability and strength to other ordinances. The Moon may help a traveller when the Sun is absent, yet she hath but a borrowed light therefrom. So have other ordinances of the Sacraments, prayer, conference, and the like, their foison from the Word preached, which I speak not to diminish the rest: for all have their special use, and each of them with the word are above it only: the Sacraments in their sealing property, and private duties in their, peculiar familiarity although if comparison be made, the Word preached hath the pre-eminence, Rom. 10.14. See Numh. 29. where the chief ordinances are urged.  
Q. What uses serve these for?  
A. As I said, for the builning up and preparing the soul for every good work, and the perfecting of sanctification in the fear of the Lord, 1 Cor. 6.1.  
Q. I would hear them named and distinguished?  
A. It is not the purpose of this view to make common places of any thing: which as many others have excellently performed, the seven treatises especially; so to omit them, I desire my reading Auditors to review those several Scriptures upon which all these have been at large handled: as the Doctrine of fasting upon Mat. 6.6. of public thanksgiving, upon Lament. 3 23. of hearing aright, upon Esay 55.3. of the Sacraments, upon 1 Pet. 3.21. (by the way) and largely upon 1 Cor. 11.28 of experience upon Lament. 3.27. of watchfulness Mat. 24 42. And so of Communion and assembling, Psa. 133. and Heb. 10.25. To give even a little of these Sermons would fill the book which is now much fuller than I meant, yet for the desire of your good, somewhat of five or six of the chief, their nature and use in the helping to godliness. And first to distinguish them: They are either private or public, and both these sorts are equally, either ordinary or extraordinary. Being wee with the latter, and they are, either fasting or thanksgiving.  
Q. What is Fasting?  
A. A solemn ordinance of God, attended with rest and abstinence, wherein the Church lawfully assembled to hear and pray, doth power out her soul in self-affliction and supplication with importunity for the turning away of some great present or imminent sin and danger.  
Q. And what is Thanksgiving?  
A. A solemn ordinance of God, wherein the Church lawfully assembled, pours 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.  
Q. And what are the public ordinary?  
A. The Word read and preached with prayer and the administration of Baptism and the Supper.  
Q. What are the private ordinary?  
A. Prayer, family duties, reading the word, meditation, conference and the like.  
Q. What is the Word preached?  
A. It is a public eminent ordinance, wherein the Minister lawfully deputed, doth distinctly and sound read the Word give the sense, ground the Doctrine, and convincingly apply it by instruction, reproof, confutation and exhortation.  
Q. What is the Sacrament of Baptism?  
A. 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.  
Q. What is the Sacrament of the Supper?  
A. The second in order, in which by due giving and receiving of bread & wine, the Lord jesus is wholly given and taken by the believing soul to be nourished to eternal life.  
Q. What is private Payer?  
A. A lifting up of the heart to God in the name jesus Christ in confession and supplication for the pardon of sin, the granting of all good things, and acknowledging of mercies already received.  
Q. What is Meditation?  
A. A serious reviving of these 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.  
Q. What is Conference?  
A. 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 & quickening: I aim in these descriptions rather at the good than the humour and conceit of my reader, and that by way of digression: and by these let the rest be aimed at.  
Q. Now that which you most aim at, being to show how all these make for the growth of the soul in godliness: let me hear you treat of it in particular?  
A. I will give a view of some of the chief, and so hasten to end, with use.  
First, for that of hearing the Word, be sure thou hast true right to the blessing of it: This Article of the means belongs only to the new creature, to further him in his course: else the word cannot build thee, except first it have 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; Else it will poison thee, if thou be impure, nothing is pure. Eph. 4 22.23 .. If ye have known the truth, as it is in jesus, then come and put off, etc.  
Secondly, prize and covet it. Prise it, as that word which hath been the seed of immortality and glory unto thee. It will be no hard work to prise it, if thou have found it so (in the former) unto thee. For this experience will send thee to the Word with all reverence and esteem, saying, where shall I find such treasure as here? It is my life and the food thereof: no Market can afford that ware that the Word offereth if thy heart be not lost in profits and pleasures, froth and ease, but prizeth above all things the grace of an holy conversation, surely that word will be precious that directs to it. This made David think himself in a store house and treasury, when he came to the Word, because it served to order all his matters. 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 eagerly tug at the Word, as the child at breast. Sleep not, wander not, gaze not, but attend the Gates and Posts of Wisdom and Understanding, if thou lookest they should preserve thee.  
Thirdly, come from an holy course and practise when thou comest to hear: Come not from thine own course of wrath, world, self: purge these first, 1 Pet. 2.1. and so come. Repent of all old sins, of heaving thy triflings 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. Who is he that eats the savoriest meal? The idle & sluggish one? No, the strong labourer, toiled & worn with work he feeds hard, and goes to his work better than he came from it. To him that hath shallbe given.  
Fourthly, deny thyself, and thy own wisdom, partialities, preiudices of man, of gifts, of ordinances; if the Lord will have the Minister forget all his one for God's ends, and for evidence of conviction: how much more thou? Oh! come without thyself, and say, Speak Lord, for thy servant heareth; Incline mine ear to hear and to be meek, teachable, simple, (as the babe) Esay 55.4. and remember, if the Lord have given thee all to be thine, Cephas, Paul, Apollo, do not thou say only one is thine: Set the Lord above man, gifts, and thy own depth: be a fool that thou mayst be wise.  
Fifthly, believe God: 1. 
See and ponder Mic. 2.7. the end.  That in his Word this direction to be life is to be found, search the Scriptures, job. 6. for therein ye look to have eternal life: let nothing come between thee and it: and lot upon it as thy portion, for thy use, against thy lets: Secondly, That he can guide his Word peculiarly to do thee good, and speak to thy soul, though thou be but one of many hearers. The Lord jesus that great Steward of God's provisions hath given in charge to his steward, Luk. 12.42. to give thee thy demensum, whether weak or strong, milk or meat, correction and instruction, for crosses, or blessings: be thy need what it will, he will find out for every member of his household. Thirdly, mix the word with faith, believe it, obey it, fear it, see God true in it in all his promises, charges and threats: and stand ready to catch that part of it which is thine, as the tradesman stands ready with his mould to catch the molten mettle to frame his vessel: look not at omens wants, but bring thy own, that when any thing falls from God, thou mayst catch it up for thy use. Be humble and tremble at it, Esay 28.7. and 66.5. weaned from the breasts. Strive not so to catch at shadows, to bring away all, each pretty speech, that thou forget to car●y away thy own due, which is ever the best part of the Sermon for thee. As he said to his sons, I leave you my Kingdom, but look to find it to you as you are to it, so I say come to the Word with your wants, and mix it with faith, and it shall be so unto you.  
Lastly, depart from hearing as well paid, well fed: keep your charge, lose it not in the air of the world, carry it with you into each part of the world, but let nothing (rob ye of it: and so, musing of it after, applying it to occasions which are many) and going to it again, with reviewing that is past, wait still for more, take forth a new lesson daily, have an ear to hear where God hath a tongue to speak, lose not one under another 2 joh. 8. and so sanctify all with prayer and I see not, but (in spite of Satan) the hearing of the Word may especially help thee on to an holy course.  
Q. Give also some direction about the Sacraments?  
A. The former of them is Baptism. To omit all other, take these few notes about it.  
First, as it should teach all that bring their infants to dedicate their Children to God by prayer, when they bring them to this sceale: so especially let all others (that solemnly attend the Sacrament there) 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; let them now being hearers of the Covenant, fetch from it the sealing power of it, to assure their souls that the Lord means them well: believing that in this Laver, the Lord jesus was conveyed to them not one for a matriculation into visible Communion, but for effectual Calling them to be the sons and daughters of the Almighty: Let it by faith carry their fearful weak hearts into the assurance of God's Covenant (that pardon and adoption is theirs, union and engrafting is theirs) and into the Baptism of the holy Ghost and fire, which is the new Creature, and the grace thereof.  
And secondly, Let them hold the Lord sure to them in this Covenant, by this seal, as a Corporation would hold their liberties by the King● Broad Seal. And when the Devil fills thee with doubts ●bout 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 wer● found of an Infant that could not seek him, and gave me h●● seal that he would save me, what will he do now I seek him faithfully? Can he now turn from me, who first sought me? No, except I despise his cognizance, and run from him. 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, saves thee from perishing by the waters of God's wrath: rest thy soul in an holy quiet and secure right and title to all which the Lord gives his Church in Christ, (of which part 2. Artic. 5.) Remember that the Spirit by faith doth as really dip and drench thy soul with his pure water, Ezek. 35.25. to rinse away thy guilt, blemish, and c●rse of sin, and to quicken thee up to the life of the new creature in righteousness; as by his Minister's hand he dips thee into, and t●kes thee out of the water. Know that God's Ordinances are no vain things: as Saint james of the word, so I say of this Seal, Doth the Scripture speak in vain? So, doth Baptism seal in vain? No; they are Tunnels (by faith) to pour into the soul regeneration.  
Touching Infants, what God is able to bless Baptism unto, in them, I say not: this I say, that as Baptism doth them no good by faith, so yet it settles upon the elect ones, the reals of Christ, Adoption and Holiness, and the fruit of Election, though neither only (seeing they may dye before it; nor necessarily, for they may enjoy it after,) but yet really, to so many as, or when as it seems good to the Lord of it, to use it to that end: And let us believe that the poorer this Iorden is, in respect of that Popish Ahana and Pharfar; and the stronger shall be the spirit of God in it, to cause thy fl●sh to return as a little child's, that thou mayst be clean. Mark then, if one great stop in a Christians conversation stands in distrust about the truth of his estate in both parts of God's Covenant, how can that which secureth the heart of it choose, but be a singular help to faith and godliness.  
Q. How is the Supper such an help?  
A. Thus; First, 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 come 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. And as a good Parent thinks it little to keep the life of his child, that it starve not; but he allows all things for comfort, as well as need, (if he be able) that it may live, and prosper, and grow up and be like in him, and enjoy what he hath to give it when the due time is come; so, O Lord, deal thou, (much more) with thy servant in Grace, till Glory. My Baptism I already enjoy in the death and life of Christ, to make methine; 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 wellpleasing, and joyfulness; all grace of thy new Creature, let it be mine. As thou art in the Father, so let me be thine; as thou art Gods, let me be Christ's; dwell thou in me, and let me dwell in thee by thy Spirit, and grow uprighter, stronger, and holier while I have a day to live. Let thy Sacrament of the Supper nourish me also to eternal life.  
Secondly, 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. Thy father is a King, who can beteeme and maintain thee to wear thy best clothes each day of the week, and make thy Friday better than the poor man's holiday. 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, practise it daily: better is a Soldier taken out of a Garrison, than new pressed. That broken heart thou wouldst fain have in the searching and lamenting of thy sins, nourish daily: he that in a great frost would keep the ye thin, must keep it broken every day: So thou, thy soule-issues, lest thine heart harden. That desire thou hast after Christ Sacramental, or wouldst nourish in the promise daily, hunger and thirst each hour after him; else it will not be with thy soul as with thy body, that many hungry meals will make the next a glutton; but rather thy emptiness will make thee senseless of it. If thou wouldst not think it a burden to do thus, Oh how sweet should preparation to the Supper be to thee, which now is tedious.  
Thirdly, Being thus come to the Supper, set thy faith on work; say thus, I know no Devil in hell can sever jesus Emanuel, my meat and drink, from these Elements; but his Word hath united them for ever. Why, oh my soul, hath the Lord care of Bread and Wine? Or is it, that by Sacramental union with them (as sensible) he might unite himself with me spiritually and really in this Seal of his; that my impatient, worldly, dead, distrustful heart might be purged, and I filled with the Lord jesus my Food and Restaurative in all graces of Regeneration, and that in a full festival manner. Lord, if I by unbelief do not, no devil can divorce thy Christ Sacramental from me.  
Fourthly, 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 supply thy wants where the hedge is lowest with thee, 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: beware thou do not straighten this feast, bring not thy own brown bread in thy pocket, scant not his bounty, but take it as he offers it; by so much the more meet for him to give, by how much more thou unworthy. And how much this feast seems in thy eye to come short of Popish Masse-Christ, (for they give him to God, and take none of him from God,) by so much the more let it be to thee a spiritual Banquet of all refined Wines, and fat things; and if thou canst feed with the Saints, thou needst care for Papists, whom if thou didst sup with, they would rob thee of thy drink, which were to choke thee with thy meat.  
Fifthly, 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: Distrust him not in his chief evidence. As a man when he hath sealed up, delivered his writings, and given up the possession of all to thee, can do no more; so, this is God's uttermost evidence, whereby he hath made jesus thy Sanctification, and growth in it, as sure as heaven can make it.  
Sixthly, 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: And in the strength of this Cake and Water, 1 King. 19.6, 7. go to thy journey, even 40 days, till thou come to the Horeb of heaven; hold this thy comfort by prayer and watching, and till thou come to a new bait, live upon this, and from one to another, till thou grow to thy measure. And so doing, who can deny the Supper to be a chief help to goodness?  
Q. May the like be said of the rest, either public, or private; as reading, singing of Psalms, conference, prayer, meditation? if yea, then show how, and first of prayer.  
A. For Prayer, (in a word to touch it, and gather one or two ears out of an harvest of matter) let me be conceived to speak of it in each kind, (saving due respects) for brevity sake: First then, 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 o● God, and that High Priests 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. Maintain and hold this right and Title of thine. Think not that this Spirit of Grace and Supplication is spent, though thou see not God so clearly in it for all ends, as thou desirest; yet give it not over: thy sin hath bound thee in chains, but Prayer is not bound; rather it bindeth the Lord by promise to thee. The ear of God is not heavy, that he should not hear: He is not as a man, that he should be distracted by multitude of praying Suppliants at once? a thousand to him are as one, and one as a thousand. Beware of Atheism in this kind.  
Secondly, Go 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 (though I judge not any man for reading a prayer) but a lively feeling, and humble pinching of soul for thy Necessities.  
Thirdly, shake off all extremities of a corrupt heart, by faith, which must hold thine eye fixed upon thy Mediator (by his Spirit upholding thy faintness, and groaning within thee) against all thy presumptions, 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. Tie thy self to no punctualnesse; but (as the holy men in Scriptures have done) so let confession sometimes go before, or follow prayer; and either of both, thanksgiving. Come not to the Lord with either an heart moiling and lowering with discontent, without faith; or bold and venturous without humiliation; but let both have their due weight. If thou wouldst be heavenly in prayer, first abase thyself as a worm, dust and ashes, yea (as Master Bradford) hell and the sinke-hole, before the Lord who is heaven and holiness: if the Lord have any special draught for thy net, he will put thee out of conceit with thy own Art, and thyself, as Peter was when he had toiled all night, and catcht nothing. Emptiness is the only raiser of our minds in prayer: Oh! how hard is it to get? and then secondly, by faith, be quickened to wait for 〈◊〉 answer; these two will fill thee with heavenly affections, and rid thee of thine own inventions, manner, and ends.  
Fourthly, 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. If in prayer thou find little stirring, know it is not because Prayer is not God's Ordinance, but he would try whether form, and the work done, be not above spirit and faith in thee: if they be not, persist and go against the edge of thy own deadness, resting in that measure gladly which the Lord sees best; for in this case thou wilt pray oftenest, as 2 Cor. 12.10.  
Fifthly, (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 lose heart, loving them better than the things thou prayest for; lest the Lord justly leave thee to be wearisome to him and thyself. Cast out thy wrath, and earth, and disdain, and censures, and uncharitableness; yea, let thy praying awe thee against them ere thou pray, that it may arm thee when thou hast done. Till prayer become thy familiar friend, & bring thee into acquaintance with God, for a supply of wants, pardon of daily sins, help for all duties of conversation. And so looking up to thine Advocate for a covering of thy weakness, this duty shall be a special help to godliness unto thee. Touching the Lord's Prayer, I send my Reader to the special Treatises thereof.  
Q. Add somewhat of meditation, and leave the rest.  
A. Touching this Ordinance, I may call it the highway to all good conversation: yea, I may say, it's as the smoke of the sacrifice, in which the Angel, judg. 13.20. went up to heaven in: I set it not above prayer, but magnify it, to set an edge upon people, who will not know it. And surely, if that be an help to God, which both takes away lets, and both in the act and effects of it, is so admirable, judge what an help meditation is. Tell me then, first, what are the chief lets to grace (in them who (otherwise) want not knowledge;) Surely, either giddiness of mind, or unsavourinesse of spirit: The former like a sieve out of the water, loseth all it gets, suffers nothing, either truths heard, or works seen, to abide long in the heart. But Meditation settles them in the Spirit, that they leak not out, Heb. 2.1. Thus the life of a thousand Sermons of mercies and occasions is preserved. In stead of the latter, it seasons the heart with the sap, the life, the savour of good things. They are not heaps upon heaps, leaving us a thirst, but we drink of them, digest them, and make our souls merry with them: Even as an envious man so long chews the cud of his malice in his bed, till he have het his heart, and devised revenge; so is meditation a real grace (on the contrary) and whetteth upon the promises and works of God, till it be fired with the love of them.  
Again, it makes the meaning, view, scope, and order both of particular doctrines, and the whole frame of Religion to become our own.  
And lastly, we come hereby to the ease of practice; the fruit hereof, 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, we 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. Oh! how it's to be lamented that men know it not? they get no matter to chew upon: they separate not themselves to it, (thinking they may meditate while they ●e at work) they do not curb their wild and wand'ring hearts from other objects, and so this piece of God's Worship is irksome unto them. Thus much for a taste of some of the private.  
Q. But are the extraordinary helps so too?  
A. There need be the less question of that, because as their nature is more solemn, so is their use, if they be attended accordingly. And first that of Fasting. Of which I say this, that if we esteem that receipt above all which doth cure a disease, that no other medicine could, then surely fasting deserves account. Our Saviour tells us, This kind of Devils goeth not out, 
Mar. 9.29.  save by fasting and prayer; that is, all the ordinances of God are effectual, but this above all, for this end. Wherefore (briefly) whither we bring the Churches, or our own cases, either sins or sorrows before the Lord to be done away.  
Let us first, arm ourselves to the chief work, which is soule-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? Oh! if we could prevail with God to feel this sting in kind, how sweet should a fast be? and how sapless is it, when we can scarce in a whole day feel one dart of sin or wrath to pierce us? Let us aim at it then, and much more that sin do humble us then any sorrow whatsoever. Let us first Mic. 7.9. bear the indignation of the Lord for our sin; and for the ●est, let God alone to plead our cause: for what should it help us to be rid of all other enemies, while our own pride, self-love, hypocrisy vainglory, worldliness, and hardness of heart still glow at our hearts? Therefore as poor Vriah was faint to be set in the forefront before his fellows: so let us set these before all enemies; that if any dart, any strength from heaven be sent us, these may have the first handsel thereof; for the strength of all our sorrows and enemies lies in our weakness: therefore let us so lie under the affliction and confusion of these, that the Lord may bow his heart to be afflicted in all our sorrows: and then he will soon bow the heavens and melt our calamities away: although they seem as mountains yet they shall flow down at his presence. Esa. 64.1. yet let us not only do thus: remember that fasting is also a Sabbath of reconciliation: therefore let the Lord jesus his Redemption be looked at by faith, and keep us from base bondage and the fear of hypocrites. Let us believe that upon one cross he both satisfied for our sins, and conquered all enemies: and therefore in his merit let us confidently approach to the throne of grace for pardon of the one, and deliverance from the other.  
Secondly, apply ourselves to all the 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. Adore we the Lord in his own strong way and our utter nothing. Let us bless him, that we be freed from those Popish dumb Pageants (who beside the outward abstinence) want all furniture of fasters.  
Thirdly, 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 wants the experience of good success, yea extraordinary like itself, as in ester's, Nehemiahs and Ezraes' Israel's against Benjamin, the Churches, Act 12. doth appear. Nay let our own experience hearten us: when ever did we meet a new without proof of some blessing upon the former public humiliation?  
Fourthly, and 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 sampson's) for such a purpose. Therefore let none dare to compass this Altar with unpreparedness of heart. And so, looking to the Lord jesus for covering us, and accepting us, let us desire some sign of mercy, and consuming of our Sacrifice, that we depart with comfort and hope to have God to set his fiat to our suits. And so shall we find fasting a special help to grace.  
Q. Conclude with Thanksgiving: is that an help also?  
A. Yea verily, if first, we come full of the matter of our thanks, (for so are all the thanksgiving of this kind (which the Holy Ghost recordeth) Moses and Miriams', 
judg. 5. Exod 15.  Deborahs', David's, and the rest. And therefore to carry a living memorial and catalogue of the chief public ones (of which a reverend Writer of our Church hath deserved well) and so the like brief of our own, were most needful. 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 record our own: our first calling, 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 ourselves, 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 gifts of mind, condition and calling, graces of soul, how God kept us from forsaking his Covenant in our deepest temptations of Satan and enemies.  
Secondly, Be enlarged accordingly with due sympathy both for the Church and thyself, rejoicing 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 ascent of praises shall be the descent of blessings, and happy is he who may maintain this intercourse with God for the enlarging of him to more grace. And so much of the whole doctrine of the means.  
Q. Is there any use to be made hereof?  
Use 1 A. Yes, and first seeing the chain of these holy helps is so precious and profitable to a godly life; first, we confute all break the links thereof; and unsavorily make comparisons that between one and other, to the overthrow of all. Some between preaching and prayer: some between Word and Sacraments, as the Papists do. How is the Sacrament of the Altar magnifyed with them? and how are all other vilified thereby? whereas we do hold that they have a sweet harmony, and neither without other to be set up: yea, we are to confess, that each of them with the other, is better than other; neither sundered from other, Covenant from Seal, Seal from it, private from public, are profitable. Let each one have his precedency, and his praise: How should any be wanted, when no one hath the peculiar use of the other, and yet all will supply each others defect. Let the solemness 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. And secondly, all such as carry away the honour from the Ordainer, to the Ordinance, by fearful sacrilege; ascribing to the bare words of Scriptures, (as the Gospel of Saint john) a conjuring power to exorcise Devils, and to the mere opus operatum of Sacraments (the mass especially) as great power as to Christ; putting the pix-bread into dead men's mouths: thus falling in love with the means, and renouncing faith to set up God above them; whereby the true power of all Religion is turned into a mere Idol; God justly blasting that which opposes his glory. Use 2  
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 lift us up to God? As once an holy man riding by the Meadows in the Spring, seeing and smelling such variety 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! Can we thus meditate hereof (for even the works of God deserve it, how much more these?) how should that harmony which riseth out of them, ravish us? What compound of odours, what consort of Music should be like them? Who should keep us from them? or what lustre of a Prince's Treasure and Wardrobe, or sight of exquisite beauties should draw from us those words which David upon this Meditation uttered, Psal. 84.1. Oh how amiable are thy Tab●rnacles? If we be held from them, how should our souls mourn for them, till the Lord gather us to them, Zephan. 3.18. and how should our spirits and flesh both together, lo●g for them, desiring the Lord to restore them to us with more power, a●d us to them with more thanks than ever. Nay, how ought this wisdom of God to teach us holy wisdom to discern and make use of each flower in this garden of Ordinances? How lamentable is it, that to this day most of us are so blind in this point? Who sees the use which the Law serves for apart from the Gospel; to be as a needle to draw the thread after it: Who blesses God for the several power of the Word, converting and building up the soul? Who perceives the difference of Baptism the Seed, and the Supper the food of the Church; or maketh use of both in their diverse temptations? Who knoweth (with the Bee) how to fly to each of these flowers for the virtue of every one? Who goeth to singing of Psalms when he is merry; or to pray, when afflicted; or to fasting in his straits, or against such Devils as no other will expel? Oh how were this wisdom to be desired, that seeing these manifold graces, we might in nothing be wanting? So we sing or read, we do the work, and all salves serve for one sore: we see not but reading may convert as well as preaching, and so any thing be walking, what care we? Not to speak of those fantastic spirits, who forsaking Gods Ordinances, blessed by his month, run into their own corners to compass themselves with the sparks of their own fancies and revelations: Let such know, there is no wisdom in them, Esay 8.  
Thirdly, let this be exhortation to all believers: first, to use; secondly, to live by faith in the use of the means. First, Use 3 to use them all, closely, constantly, wisely: despise not the silliness, 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: not knowing in what box our chief health consisteth, let not one eclipse and stain 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. These are the usual humours of men: if they take a toy in their head, no other Ordinances shall be in price, save such as they list. Let not the difficulty of meditation of hasting dismay thee from it; but be afraid that any one of God's Ordinances should be a stranger to thee. Reject none, as thou wouldst be sorry to want the use of any: the contempt of any, will accurse all; because the charge equally concerns all. And for the neglect of the public, (which is a common sin with most) to hunker at home, when the Word or Sacrament might be enjoyed: I say, it is an ill mark of a thriving Christian: Grace is as fire, it must have fuel, else it vanishes. No means, no grace: little use of them, little grace; great use of them (as before qualified) great grace. I will speak boldly, The Lord (in this case) sells grace for labour, to an honest heart. If thy conversation be so poor, and thou so barren in the use of all means, standing up to the chin: what wouldst thou prove, if thou shouldst quite neglect them? Even stink where thou goest. Set not any Ordinance above God; but tempt not God in refusing, or scant using of any: Look not to grow alone without Word and Sacraments.  
And lastly (to remember my promise in the point of the life of faith in the second Article,) let this teach us to live by faith in the use of his Ordinances: I have already urged it in every of the particulars almost, Fasting, Hearing, Sacraments, etc. This in general I add, Therefore the Lord hath not trusted us with outward shows and glory of the world, but with mean and foolish Ordinances to the eye of man; that our senses might not poor upon the face of things, but dive into the substance, and fly above them, to him that made them, and filled them with Spirit and Life, that we might suck it out by a promise. As once an old man being asked if he grew in goodness, said, Yea doubtless, I believe it to be so, for God hath said it: So, let the Ordinances be no object of our sense, but of faith: and let us say, Lord, I believe thy Word can help me to bear my crosses, thy Sacraments will leave me better than I came to them; strengthen me in the inner man, not because I feel it as I would, but because thou hast said it. Therefore by faith, let us cry out as the Church in the Canticles, Arise, O Northwind, and blow upon these flowers and spices, that they may come into my nostrils; Else thou mayst be in the midst of the Garden, and savour nothing: only that breath which put in this smell into them, can draw it forth again and let it in to thee, that so thou mayst say, The word which others heard as the sound of many waters, hath been the savour of life to me, to breed me to a lively hope. Not the words uttered, not the bare Elements, but the promise belonging to both, is the object of my soul: He that saith, I will be in the midst of two or three, Mat. 18.20. and Mica 2.7. My Spirit is not straightened, but my Word is good to them that walk uprightly: The Word is pure as the Lord himself; yea, piercing the soul, etc. is still able to make good his promise: And so I may say of all promises made to the Sacraments, My Flesh is meat indeed, and my Blood is drink indeed; and so of the rest: therefore I conclude the whole Article thus; All these public and private helps serve to further and ripen a believer in an holy conversation; all and every one of them. But if I be asked, Dost thou find each part of thy Conversation to be helped, and thyself bettered by each of them; Answer thus, I am poor in grace, and deadhearted, but yet for all that, I believe it to be so, for God hath said it. And this for the fourth Article, and his branches be spoken.   

The fifth Article.  
Q. What is the fifth Article of this third part?  
A. That the New Creatures whole life within and without is beset with manifold lets and encumbrances which do threaten to set him back and hinder him in the course of Christianity. 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, Mat. 4.1. So here, formerly we have set forth the Church of Christ as his Spouse in all her abiliments and costly Bride-attire, that she may be amiable in her Bridegroom's eye: we have described her by all the jewels which Christ hath sent her as Love tokens, by all her outward Ordinances, and all her inward privileges on the right hand, and the left, within and without, to bring her to heaven: now we change her habit, and bring her in with the mourning weed of her Widowhood, and in her Soldiers or Travellers habit, with her Trowel in one hand, the Sword in her other; as the bed of sweet violets beset with nettles; the Lilies and Roses, with thorns. The best part we have seen (or shall in Article 6) now we must behold her at her worst, that we may know it beforehand, and if we will be new creatures, then resolve upon it; the next news will be lets, enemies, shrewd turns, and yet the Rose is the Rose still for all these. And as it was with the Israelites, the rebellion of their spirit made a journey of forty days, to be of forty years; The Lord would not carry them to that good land with ease, through the Philistines land, but the Wilderness, full of wild beasts, hunger, thirst, toil and travel: So is it here, our unrenued part causes much woe to us, and fills our life with sorrow; which though our good God means to do us good by at length, and to make us partakers of his righteousness, and more than Conquerors; yet the whilst, a yoke will be a yoke and pinch, and lets will be lets, and the devil like to himself: there is no remedy of it; the remedy is in our being armed against them; and the members of the Militant Church.  
Q. But may not this seem to trench upon the Providence of our God, and the merit of Christ? might not he even here quit us of all these, and set us in a state of freedom?  
A. We say not that in all these he leaves us as Orfans; no, he diets us, physics us, and exercises his graces in us, and at length will deal by us as by job, 
job 14.18.  whom indeed he was content Satan should smite, but his aim was to make his last days better than his best. This Sunshine of crosses, and army of lets and enemies may sully her face, and eclipse her beauty, but never divorce her from her husband: temptations and afflictions are lets, but they are not the loss of God's favour, grace or heaven, but make for our victory and God's glory, 2 Thessaly 1.6.  
And for the objection, I answer, The Lord cannot be dishonoured in the way of his own honour. As for us, we are not capable of any other state here. For first, our abode here in an earthly Paradise is turned by the bounty of God to an heavenly abode with God: and therefore we are not to expect our journey should be like our home: and our seafaring as our haven. Besides what derogation were this to our head? that he, Act. 1. must suffer first and so enter into his glory, and we his members, put off our harness? surely if he (while he was here) was burdened with all our sins and sorrows, enemies and opposition; till his death (only by this way, Phil. 2. he was exalted fare above all Angels) why should we here as pilgrims, look for better measure? It sufficeth that our full redemption in heaven shall pay for all.  
Q. Are all these lets equally threatening hurt to us?  
A. No, for the chief of all these are our own lets within us: we carry about us our own bane of souls, as in our bodies, of death. The lets without us are nothing to those within us: that corruption of our own, is the fuel to all other fire, both the Devils and the Worlds: but for this; they could not come at us, as our Saviour said, The Prince of this World cometh, but he hath found nothing in me. We shall find them all to be lets and that great: howbeit the chief enemy is from within us.  
Q. Of how many sorts are these lets?  
A. Of three sorts, and they are: Sin, Satan, and the World.  
Q. In how many respects is sin a let unto us.  
A. Two ways, either in respect of itself, or in respect of the penalties thereof.  
Q. How in itself?  
A. Either in respect of our native corruption, or of our actual lusts within, and actual evils without.  
Q. How is our sin in itself a let?  
A. First, in our corrupt 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. read it. Also a most tedious contrariety in us and perpetual enemy, Gal. 5.17. lusts 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 eye sores that she could never be quiet for them, her life was made wearisome to her. Moreover, this causes a most bitter mixture, with the good graces of the Spirit darkening, blemishing them, yea defiling them: as Solomon, Eccles. 10.1. Dead flies cause the ointment of the Apothecary to stink: so this causes grace to be unsavoury. One pang of pride how doth it distaste much grace, how much more than that spirit in us which lusts to no other. jam. 4.3.4. And to conclude, as the furnace sends out infinite sparkles: so doth this corruption minister fuel to all our course: what woeful deadness, distemper, distaste, weariness, loggishnesse doth it bring upon our course? how doth it cast wildfire into the thoughts and affections, and the spirit of a man; so that this sin is not only a let and away, but a let in the nature of a principle.  
Q. How else?  
A. In respect of our inward actual lusts and passions; which as Saint james saith, fight in our members, jam. 4. but as Peter addeth, sight against our souls? These, whither ye look upon Saint john's description, 1 Epist. 2.16. The lust of the heart, the lust of the eye, and the pride of life, (meaning the world of lust within us, concupiscence after profit, intemperance by pleasures, sensuality by glory of the world) or whither Saviour's, Matth. 15 19 or Paul's, Gal. 5.19. making an induction of particulars, pride, ease, covetousness, an evil eye, malice and revenge, uncleanness, etc. I say these lusts do snib and kill the growth of goodness in the soul, and overdrip 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,  
Q. How thirdly?  
A. In the actual break out in open offences and excesses: for first, how do such waste and devour the conscience? how do they defile the soul as nasty creatures do their litter? what horror, what woe, repentance, complaints do they cause? yea besides vexations and troubles here, what straits do they bring a man unto, by snaring him that being once deluded, a man is as Samson hampered with his mistress, unable to get out of her fingers?  
Q. How doth sin let and annoy by her penalties?  
A. She brings God against her both by spiritual disertions and outward crosses: both being stinging things to grace and to our nature. For the first, when our will hath driven God away from us (as from Samson) or covered his face from us, that we walk not with that peace, joy and cheer we did before; areas a bone out of joint, or a man lost in a wood, all woe and wan in our spirit, yea, perhaps besotted all the while, as David was a whole year's space, what a let is this? And so when this also changes all our course of comfort into heaviness, brings God against us in our body's estates, posterity, successes, as David after his adultery: or takes away spirit from ourselves that our counsel is turned into foolishness, and we bring sorrow upon ourselves; or justly arm men and enemies to make our lives wearisome to us: how just is i● that God should encumber us thus, to show what an heavy burden it is to his Majesty.  
Q. And what is the second let of a Believer from godliness?  
A. That arch old enemy Satan: who although he could not do us hurr but by our sin, yet by that tunnel lets in a woeful deal of his own into us, worse than our own, enflaming and exasperating sin in us by the adding of his own malice to our sin, as more waters make the flood greater.  
Q. Many think we do Satan wrong herein, and think all our hurt is from ourselves: what think you of it?  
A. I say they are very charitable and just toward him that will not be so harmless to them: they allege jam. 1. Let no man say when he is tempted, etc. but there tempting is not so ascribed to our concupiscence that it is denied of Satan, but only removed from God. I grant indeed we are Devils to our selves: but to deny also Satan to be one too, were pride and security, yea a spirit of Satan in us, to lie against the Scriptures which tell us, he was a liar from the beginning, and so abides; and it's his element to be so, can be no otherwise, yea should not be, except malicious, besides those texts, 2 Cor. 11.3. Lest as he beguiled Eve, etc. and 1 Pet. 3.8. Your adversary the Devil as a roaring Lion, etc. and job 1.7. From compassing the earth and walking in it: with a hundred more.  
Q. But this may seem to dishonour God?  
A. No; neither in point of justice, nor providence. Not the first, for it's just with God that sin should practise itself till that be out of measure sinful, and so Satan deceive, and sinners be deceived, for the mutual misery. Nor the latter, for the most holy God well knows out of this deadly poison of the bad wills of Satan and men, to work forth his own will to his glory: but without leave, he can do nothing.  
Q. But how should Satan tempt us?  
A. Either by an external way of persuading by the object of evil very aptly fitted and suited to our spirit (the frame whereof he knows by our carriage) or else by an insinuation of his subtle and spiritual wicked self into the spirits of man either the spirits of senses, or fancies (as the temptations lie) and so to the reasonable part. Even as the plague savour, enters into the natural and vital spirits to destroy nature. Howsoever it be, so it is: let us rather learn to resist him, then to question a thing out of question.  
Q. But if the Devil tempt and sin tempt too, how shall we know a difference?  
A. There is use I grant of this for some causes, especially for stay to the minds of such as are foully tempted, yet I could desire that many who ask this question, would rather strive against the thing itself, than descant about the cause. And first I say temptation may well and commonly is mixed of both Satan and corruption. But for answer briefly thus. In five different properties I would discern these two. First, by the grossness. Secondly, the irksomeness. Thirdly, the pertinacy and length. Fourthly, the impetuousness and violence of them: Fifthly, The insultation. The temptations from ourselves do not commonly resemble these.  
First, By grossness, I mean foulness and odious measure of sinfulness in the temptation. Corrupt nature is not so foully wicked as Satan; therefore temptations of this rank, as to Atheism, to deny the Scriptures, not to rest in lusts natural, but to proceed to foul, unnatural, and outrageous, hath more of Satan than corruption.  
Secondly, By the irksomeness, I mean when temptations lie quite out of the tract and course of our ordinary inclinations and bents; as when a man exceedingly addicted to be chaste, or liberal, or confident in God, shall be buffeted with irksome objects of uncleanness, or of baseness, or of distrust of providence, whereof no reason appears out of particular nature. These savour of Satan; as when Paul, 2 Cor. 12. always well occupied, finds an irksome prick in the flesh, to be unapt to any good, praying or preaching, (for so I think God cured and pre●ented pride by eclipsing gifts and spirit.)  
The third is pertinacy and length. Corruption is more finite, and sooner weary, than Satan who is more boundless and full: therefore as the property of a Fly is to light upon a galled plat, as oft as it is beaten off; so the Devil (that god of Flies) doth importunely, and unweariedly tyre and dog the soul with his temptations, hoping to do that by tediousness which he cannot by malice: So that to be never rid of a temptation is a third mark of Satan.  
Fourthly, The violence of them; that is, when he so fires his darts, that they come impetuously as a whirlwind, so sudden and boisterous, that there is no time to resist; but they come as if they were unanswerable, and the soul must yield, no remedy. Corruption, commonly, is more leisurely, and more gradual, abhorring violence and hideousness, as we in some that have in their heat ravished Children, and others who devour themselves.  
Fifthly, The insulting and fury of temptation which follows the fourth; that it comes with a trampling of the soul under feet with a disdain, as past all resistance. If these marks be in our temptations, we may by the messengers knocking, guess the Master's feet not to be fare behind. Oh what should such a point teach but this, what we are, if God leave us? how cursed a spirit, and sky of evil we carry within us? and therefore as to be comforted that they are not wholly our own; so yet to beg of the Lord, mercy to stop the rage of our enemy, who if he be let alone, is cruelty itself.  
Q. Well, come to the temptations themselves; how many things consider we in them?  
A. These two: The properties of the Tempter, and the substance of the Temptations.  
Q. What are these properties?  
A. These; First, Malice ever sets 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 treads down the low hedge, never troubling himself further needlessly. And thus he is himself a Lion; as Act. 16 27. the jailor being under terror, easily surprised, and as if the prisoners fled (for so he thought) would have desperately stabbed himself. The Devil behind him, tells him, As good so as be executed; but by this he would have prevented his conversion. But if he find other objects, and strength of grace to resist sin as sin, he goes another way to work, to wit, by devices and cunning, as Eph. 4.14.— As, first, to anticipate the counsel of the heart in preventing sin, by the suddenness of iniection. Thus, Mat. 4. in the twinkling of an eye he had darted in his glorious bait of honour into our Saviour. Secondly, to assault judgement and conscience both at once, in blinding 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. What was this, save to make obedience base, and sin sweet? that is, In obeying, ye shall but serve the envy of an enemy. And your eating were to make ye better. So he did blear David's eye in Mephibosheths' case, knowing that else he had never prevailed: by Ziba, therefore, he presenting him as a Traitor, makes David say, Why tellest thou me of thy matters, 2 Sam. 19  
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: Oh! Who would think a woman so goodly, so alluring, to be dangerous? A companion so fine spoken and complemental, to be so sinful! This bears all down. Samson went to see her who was precious in his eyes, that bleared him. Thirdly, by putting on the person of one unsuspected; as sometime pursuers of a man will praise him to get others to betray him: and Ia●l to deceive Sisera, brought him Cream in a lordly dish. And thus he becomes an Angel of light, as holy as a Preacher. Thus he tempts 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. Thus he tempts good men, you are well known to keep good conscience, to do such or such a thing for so good an end; oh, who will see it? Avoid Devil, God needs not my sin to honour himself; I sinne too much avoidable, I need not add sin to sin.  
Q. But when he knows he cannot finally prevail, it seems foolish for him to tempt?  
A. Yea: If his wisdom were from above; but it is earthly, sensual and devilish: Therefore he goes against the edge of his wisdom, even as his instruments do, defiling themselves in the things they know. If ever he knew any, he knew our Saviour to be out of gunshot; yet out of his fullness of malice, he assaulted him bitterly. If he cannot keep the people of God from heaven, yet let it avail as it may, he will see if he can make them halt to heaven. And yet I may add, that he hopes well to get many to himself, who as yet some fare enough off; his hopes are impudent, Mat. 12.44. he saith, I will return, and bring seven spirits worse, etc. He knows not but he may do so with any; but to be sure, he will not fail to try.  
Q. Proceed to the temptations themselves?  
A. These concern the godly (for of the other I speak not here, but in the first part,) since that these are Temptors both to themselves and to others; and they are ruled by the Prince of the air, who rules in all the children of disobedience, Eph. 2.2. and leads them as the Ox to the slaughter, out of their fat pastures, and according to his will, 2 Tim. 2.26. Therefore, (to return) these concern them either in the point of their calling to be the Lords; or in point of their estate being called.  
Q. In how many respects about their first Calling?  
A. Either in Gods preventing call, or his assisting, or his perfecting. 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 sets 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 possibiltty of conversion. If they answer him, they had more need to seek mercy, he tells them, It's too late, God will not take the leave, they should have given him their best strength, courage, time, etc. Or, he assaults them with their weakness of capacity, or memory, gifts, or parts, that they shall never compass such great things; Learned Wise men are too little for them. Or he discourages them with their husband's ill will, the loss of father's love, and land; the world's disdain, the reproach of their old companions, yea, perhaps, brethren and kindred: Or, that the things they must forgo both in liberties and lusts, are more than they can bear: that they shall never endure the trouble of Repentance, and change of heart, or at least they will be of another mind when charge and trouble comes, and shall never persevere to the end. But, O Satan, avaunt: The Lord hath prevented me, and drawn me out of darkness: shall he suffer me to perish in light? No; as thy first assaults, so his grace will be most eager in my entrance to hold me out of thy claws, and from revolting.  
Q. How tempts he in the Assisting grace?  
A. Especially in the first works of the Law (which some refer to the former,) 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 latter, to make terror intolerable. He tempts to be weary of this Discipline; tells them, some good people never had terror; that it will spoil their natures, (and so it will,) that they were best to put it by, for Melancholy, and these Preachers will kill them: let them be merry, and sport themselves with pleasures, with ease and liberty, and then their senses will be fresher, themselves fit for good. Now they are but dulled, and the Preacher will cast down ten, ere comfort one; and therefore leave off with small trouble rather than great: and, terror is not repentance neither, it can do no good, but kill. And when many are thus snared, they destroy themselves by violence, despairing of any help. But if they grow to some hope by the Gospel, (and not to make their hell another heaven,) than he tempts them about the condition of the Promise, either for kind or measure, that they never saw that sweetness in Christ which should break their hearts: they never mourned enough, nor hungered, nor took pains aright, nor prized the Promise; or if they did, yet for necessity, or else out of self-love? alas! they have despised the Gospel itself, and can grace save them that have hardened themselves as well against it, as the Law? besides, they see others called home long since, themselves behind; they are so vile, hardened, unworthy, cannot pray, meditate, and therefore, God may do much, but they are daily worse rather than better; and so in the rest: it is not condition can save them, but faith.  
Q. And how in the work of Beleening?  
A. Here he labours to hold them under, especially by their irksome bondage. Oh, saith he, Faith is only of the Elect, and thou art none: it's the free gift of God, and he may deny it as well as grant it: Many have come to the birth, and have died so; and to believe, is a greater thing than to talk of. Sometimes he makes it less than it is, to puff up the heart with presumption: Or, he hides the virtuous savour and strength of the Promise, the Simplicity, the Faithfulness of the Promiser, and the offer. He tells them, if they believe, they must be changed, (which is hardest of all) yea, rather than fail, he will seek to pull down the whole frame of God over their head: fill them with temptations about the truth of the Scriptures, as if they were but fables, and Ministers preached their own fancies: He poisons them with melancholic distempers and fears, asks them how they know this word which they so cleave to, is the Word or not, puts worse temptations into them; namely, whether there be any God or no. And (most usually) keeps them, between the doubt of the Condition, and the doubt of the Promise, to be at uncertainties. But, oh poor soul, how shalt thou know thy Election save by believing? or what is that freedom of God, save his bounty to the miserable, and who are worthy (Revel. 3.4.) save those who are made so? Look back to that I have written in Part 2. Article the last, and God stay thee.  
Q. Proceed to his temptations of them that are called?  
A. These concern them either in point of their faith (and as touching the former, he tempteth two ways: either about the being, or the life of faith;) or else secondly, their obedience.  
Q. How about the being?  
A. Thus: he takes advantage of the weak settling at the first, and by that unrenewednesse of nature, which opposes this spiritual grace, he seeks to overthrew them in the holding of their confidence. He knows this is their only prop and therefore sometime by showing them how poor their fruits are, or how small their humblings were, or what self-love is mixed with their faith, or how deadly and dully they walk, or that they cannot appropriate Christ in each part of his merit, or by the like: he concludes their faith is but temporary and no faith of the elect. And at such a bay he holds some for lack of knowledge, that they yield, and are ready upon the least Sermons touch, or observing of other men's confidence (for many are too confident) or upon the occasion of any means to be used, or duty to be done, or cross suffered, or the urging of any privilege of a believer, to start and say, yea, if I had faith! But I have none. Poor Creature, if thou ever hadst it, thou yet hast it: and therefore hold that thou hast got, 2 job. 8.  
Q. How about the life of faith?  
A. Exceedingly. For in truth, this proves the other. He therefore knowing what advantages he hath in this by either that natural ease, sloth and aweknes to enlarge the truth of one promise to all: and partly that willing want of Christians in this point, who choose rather to solder with God in duties, then obey him in nourishing their faith daily: he doth very much prevail: and by the small life seeks to destroy the being of faith: If thou hadst but faith as a grain of mustard seed, thou mightst remove mountains: But alas, what faith hast thou, who canst not bear the such a slight cross, a pette fillip of the finger, an ill word for thy procession, the loss of a little matter, Cow, or horse? Nay, many that want, can bear more than thou. If thou livedst by faith either in states, means, graces, or duties, thou wouldst be otherwise then thou art? not so soon unsettled: not so little growing, not so defective in the measure of grace, in uprightness, integrity, etc. But jet the reader read of this, in the second Article of the life of faith. Take from Satan his chief weapon, thy careless neglect, and the Lord shall stick to thee in point of weakness.  
Q. How doth he assault in point of obedience?  
A. Either he tempts them about it, or against it.  
Q. How tempts he them about it?  
A. Thus: he buffets them in their comfort therein. For whereas its God's will that he that walks uprightly, should walk safely and sweetly; lo, Satan separates the end from the means. An hypocrite separates the means from the end; looking for peace where there is no uprightness. But here the stratagem of the Devil contrary; and therefore, either he hides 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 indeed, he is rightly himself in this: for as in the former point he belies God to the soul, as if he could not support it for ever by his promise in the life of faith, as Heb. 13.8. so here he belies the soul to itself and holds it in bondage. And although he cannot rob it of the truth of grace, yet he robs it of the comfort thereof, choosing to play at any game, rather than sit out. For the former of these, what is the joy of a dear servant of God in his poor obedience, duties, Sabbaths, but that of Hezekiah, O Lord thou knowest I have been upright! This the Devil hides away from the soul as the point of comfort by it, as if it were little worth for lack of measure. And then, whereas the want of measure, integrity, fruitfulness and constancy should only humble them, lo, it dejects them: Oh (say they) what good do I, what serve I for? a very clod of the earth; what wife, husband, friend, neighbour or stranger fares the better for me? None live so as I? so barren! Oh, put case it be true, it should abase thee, but seeing there is uprightness, it should not dismay thee. And look what the poor Christian doth most note by himself to be amiss, that Satan takes for granted, to do the soul most hurt by; Lo, these sins thou confessest, therefore of thy own mouth God may condemn thee. No, woeful enemy, for he that confesses and forsakes them all, and would be as fruitful as he is honest, as wise as he is upright, shall not be cast off. Oh! the woeful bordage that Satan holds under many a sad heart, though sincere, by melancholy and fear.  
Q. And how doth he tempt against obedience?  
A. Sundry ways he labours to bring the soul under sin, to renounce a good course, to be slack, remiss, lose, common, profane, unprofitable, even by consent, And this is his most natural temptation. For, as he is exceedingly wicked; so, its little to him that comfort be stopped, except the conscience be wasted; now that he knows sin against knowledge will do: and hereby bring God against a man also. As Balaam, Numb. 31.16. seeing Sorcery could not curse Israel, sought to lay blocks of sin before them, that God might curse them: Oh! What a May-game was it (think we) for him to see David foiled by Adultery, Noah by drunkenness, Lot by incest, Hezekia by pride, Peter by revolt? How doth such success put hopes into him, to keep and practise his Trade upon the best? Therefore here he uses all means to bring his purposes to pass. He takes vantage of each thing: First, He marks his season and time, when the heart is most at ease, (as Absalon noted Amnon) lying most open, and being garnished, which, perhaps, another time would have been armed, jealous, and fearful. Thus David in Bathsheba: He concurres not only with the corruption of the heart, as before; but secondly, with the constitution and complexion of the spirit of nature in a man: Is he propense to lust, to uncleanness, to iovialnesse, to ambition? Oh (saith he) he is mine! I will tempt him with meet baits. Thirdly, He watches 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 ro 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 ye; therefore be not so nice in trifles, defeat an Orphan, oppress the fatherless, falsify the trust reposed in ye, etc. Fifthly, Sometime of secrecy of time and place: who shall ever find it out: who is here (twenty mile from neighbours) to discover thee? Sixthly, By fine colours of pretenced meanings; as, Ananias and Sapphira meant well to the Church, why might they not mean well to themselves? 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? As once a wretch spoke of money given him for the poor, Who is poorer than myself? seventhly, By their falls, to drive them to sin for somewhat, rather than to be punished for a little, over shoes, over knees: So, by comparing themselves with worse than themselves, to be bold and presumptuous in liberty-taking: 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? Infinite is this field (let the rest of the sheaves be brought to these bands:) but if he can so dazzle the heart till he have snared us, he will be content we shall afterward see in what pickle we are, get out how we can? These for a taste, although I might say that his oppressing the soul being thus fallen, that it might not rise again; withholding the sight of mercy, increasing either stupor of conscience, our slavery of distrust, and so wheeling off the soul till death, is worse than the former. But I cease.  
Q. What is the third let? can the world let us also?  
A. Yea, most dangerously; and that by defiling the minds, the wills, and courses of men, both in doctrine and manners. See, Ephes. 4, 14. Rom. 12.2. 1 joh. 2.16. And again, 1 joh. 5.19. lieth in evil, as in the sequel shall appear.  
Q. But how can this be? show it plainly ..  
A. It both containeth 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 world is the lust of heart, lust of the eye, pride of life. He speaks of these, not only as the appetites of bad men, but as worldly objects. This Ware then being the world's Merchandise and Staple, no wonder if she defile. For the second, She is careful not only to keep in her Warehouse, but to lay forth upon the open stall, and set out to sale these Wares in the most busy manner that can be: No Market or Far, no company or meeting, no family, or place of resort, but savouring these commodities; eyes gazing, feet walking, hands reaching after, tongues jangling, members of body, and powers of soul attending and acting this Merchandise: and therefore Saint john saith, The world lieth in evil: saped in the Conversation of it. For the third, The Devil, the god of this world, and 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 Market of mischief; and is at hand to unite, to acquaint, to accommodate these wares to all Customers (as their mind most stands to one more than other) that the buyers are as forward as sellers, and aware as plentiful as either; and he wants no skill, nor policy, nor art to put off his wares, that they lie not upon his hand so, but he may live richly upon his revenue. Therefore no question but the world is a woeful let.  
Q. Wherein stands this, and how manifold is it?  
A. The whole world of evil may be called either the dead world, or the living. I call it not dead, as if there were no persuasion in it, but to distinguish it in the manner of persuading.  
Q. What mean you by the former?  
A. 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: first, Examples: secondly Errors.  
Q. How by her Examples?  
A. In these respects; 1. By imitation of them: 2. By exchanging them: 3. By the stream of them.  
Touching the first; As in Droves the former oven or sheep lead all the rest; so sensibleness leads on sinners by each others examples. No way to defile and scatter sin so easily as this; rules would not so soon do it. We are very apt by the eye or ear to follow bad, because it goes with the hair. Inward lust tickles; but examples do much more perfect sin: Exod 22.2. Fellow not a multitude (or the great ones) to 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: Man is sociable: and as those that live in Cities, learn more than poor people in a Village; so, sin committed in the view of many, taints more than concealed, or private. As we know a thing conveyed by a Pageant, or a song sinks deepliest; so here. That which men catch up in Alehouses, Playhouses, Fairs, meetings hath a peculiar fitness to enter. The parent's example saith nothing, but speaks most strongly.  
Q. How doth the world defile by exchange?  
A. When no sooner one hath licked up a bad example, but presently he retales it, and gains thereby. As it is in Fame, it increaseth by passage; so with the sin of the world; Men think they must add somewhat of their own, to the ripening and making up of it. If the Father teach the child to swear, he will teach his to forswear: If one teach theft, another will teach sacrilege: So it comes to pass, that sin abounds, and is grown out of measure sinful; each man putting off his own art, skill, and experience to the common stock.  
It's our nature, if we have a seed, to sow it, and see the proof of it: and if a stock of money, to put it into bank. Every one sows this Darnell and Cockle; and sin having had long time to practise, is grown rich, plentiful, selfe-supporting, able to defend herself by all tricks, invention, aequivocation and devices. As he 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.  
Q. How doth it hurt by the stream of it?  
A. By the violence and irresistibleness thereof: For sin in the two former, will soon amount to a torrent or stream of universality; so that none almost will be found to resist: and then as the necessity of an armed thief is upon a naked Traveller, so is the stream to particular persons.  
As the Sodomites said to Lot, Shall this man rule over us: so saith the stream of sin, Who shall control us? What, are they wiser than the world? When that which is evil is done by privilege, then it's come to a stream. As in Nationall vices; drunkenness in Germany, pride and state in Spain, uncleanness in Italy, etc. Thus we see this piece of the dead world hath yet an obiective life in itself.  
Q. What is the second part of this dead world, the error of the wicked?  
A. It is that which in one word the Apostle elegantly and pithily, Eph. 4.14. calls the Diceplay of men, and cunning craftiness, whereby they lead aside to deceive. Read it, and mark it. And it stands in the Art of the world in men deceiving. And you may judge it by these five branches of it. Error, first of tradition; secondly, of scandal; thirdly, in base and blind custom; fourthly, conceit; fifthly, cozenage.  
Q. What are these? explain them?  
A. The first is of tradition, which is when sin prevails by succession from man to man: Thus the errors of popery: and old ones new minted, pleading antiquity. Read 1 Pet. 1.18. he tells them they lived in sins taught and obtaining, by the tradition of their fathers, from age to age. As it's reported of that heathen King when he was brought to Baptism, shrunk from it, ask, whether more of his predecessors or fewer had been babtised: and hearing that fewer had been, refused it, saying, I will do as most have done. Men love to err with a current of interpreters, then to speak true with one▪ So those Samaritans: compare 2 King. 17. last, with joh. 4.  
Q. What is scandal?  
A. When the world, glad to rivet herself in evil, deludes herself with the offences of hypocrites; and by their scandals lays blocks in men's way, that they might stumble at the truth. See Matth. 18 7. woe to the world because of offences: (both given and taken) God justly suffers damnable hypocrites to play their parts, both to detect them and to snare the profane: Thus Paul 2 Tim. 3.13. The wicked shall wax worse and worse, deceiving, and being deceived. Love, (say men) what this great preacher, or professor is become? and even of this stamp are they all: neither barrel better herring. By this error, thousands are quite overthrown.  
Q. What is Custom?  
A. It is that error which deceives by prescription of long use. Thus divorces prevailed to be laws among the jews being lawless things; because Moses had permitted them: and so at this day, Customs of Games, Dance, Fairs upon the Sabbaths, Wakes, and drunken feasts, with a hundred such upon such and such days are swallowed without any scruple. Custom growing another nature: every Preacher. Magistrate, and Law pulling them up, saving those that try. That old Canon of the Greek Council still being in force, Let old Customs prevail. Good ones are pulled up as a tender new set plant; bad ones, as old Okes.  
Q. What is conceit and opinion?  
A. Error against goodness, by prejudice: See Act. ult. We know that this Sect is every where ill spoken of. This is the world's leaven in the three pecks of meal of men's persuasion, till all be leavenned. Thus wicked men to confirm themselves in evil, take up base, trivial conceits and errors against the way, the servants and Ordinances of Christ, which being once given out, prove irrevocable: See Matth. cap. 28.12. The Priests gave large money to the Soldiers to give it out that Christ was stolen away: and this prevailed long after against the Resurrection. So men speak of the godly, Tush, do ye believe them? I warrant ye they can break their promises, be as hard, and covetous as others. This new learning never did good; we lived better ere it came: there was better housekeeping, love among neighbours: your greatest Professors shutting their doors, and living in some corner of London to spend all upon new fashions, or else to hoard up for their Children. And so they speak of the good Ministry; they do but drive men out of their wits: they are factious and turbulent. And in old times, the world reported of the faithful, that they met in the night, and after their devotions, put out their lights, and fell to uncleanness.  
Q. What is Cozenage?  
A. That Trade, of which mainly that Text treats, Eph. 4: 18. whereby false Teachers, schismatiks and Heretics blanched their conceits: wresting their wits to abuse the Scriptures, to set false Colours upon their opinions. And so the subtle and cunning devices which drunkards, and the like, set upon their sin, calling them, good fellowship, or the like. So, the cheating chapman hath his glozing protestations, colours, and tricks: that harlot jezabel abused fasting to cover her murder: the Strumpet in the Proverbs saith, she hath paid her vows: when that woman came with her circumstances to David, he asked, Is not the hand of joab here? so may we say, If the father of lies and tricks were not in this world of cogging and cozenage, how could it deceive so as it doth?  
Q. Proceed to the next branch of the living world's defilements: wherein do they consist?  
A. Partly in words, partly in deeds. The former are the open corrupt Counsels of sinners, or their secret insinuations. Of the former, see Pro. 7.18. the harlot tempts her paramour, Come, let us take our fill: my husband is far off. And the thief Prou. 1.13. Cast thy lot in with us, we will have one purse. But more close ones are such whisperers as the Apostle calls privy corrupters of minds, whose words fret like a canker 2 Tim. 2.17. Thus some do whisper in secret against Magistracy and good Ministers, and others against government of parents, enticing their children, servants, yea wives from their loyalty. So do wicked preachers scatter their false tenants, or principles of profaneness to taint men's judgements or manners. Thus young novices are beaten off from their zeal and hearing: I would scorn (saith one) to be tied to their girdles.  
Q. What are the deeds of the living world?  
Use 1 A. All their wicked, malicious, cruel intents, threats and pursuits of the godly to quash them, and to uphold their own Kingdom. As those Scribes and Pharisees had a Law to crucify Christ, though they made it for the nonce: And Daniel, 6. those enemies of his. This trade were infinite to rip up Popish machavillian plots and devices to dismay, to suppress and destroy all purity of Doctrine and power of religion. Witness their inquisition, prisons, censures, and torments, both lying in wait for the precious souls and bodies of men: and sacrificing them to their God Maazzim wherein they do whatsoever the Devil their father hath taught them with absurd, unreasonable, and implicable hearts to the Truth. And thus I have gone over this whole Doctrine of the Lets in the three parts thereof.  
Q. What now is the use hereof?  
A. Large and plentiful, I will but touch the heads; and Use 1 first it should be use of Instruction to us, to be humbled, Branch 2 to be comforted, and to long after a full redemption. For the first, It's humiliation to the best of God's children, for lemma ourself, and for this misery that lies upon them. For mark it, what outcries do we make if any man wrong us in our bodies, goods, or names, lives, or liberties? (and indeed it is true, we have bitter enemies,) but oh poor souls! who is such an enemy, such a Traitor, such a devil to us as ourselves? At home gins our sorrow, and 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 door open, and letting in Devil and world to rifle and rob us of all; without which, no enemy could hurt us. Learn we truly and cordially to cry out upon ourselves: So also for all this misery, which in this vale thereof, lies upon us. Paul, Rom. 7. O miserable man! Why? this body of death, and world of sin creates a world of sorrow in us; of annoyances, fears, doubts, strength of lusts, little growth, errors of wicked, deadly feud of Satan, melancholy, crosses, bad times, poverty, bootless wrongs, hardness of heart, harshness to the yoke of Christ; an unbroken, carnal, pusillanimous, froward, impure heart: Are not these sorrow our belly full, to us, at the best? If God allayed them not with inward supports, who should endure them? Oh! so it must be, yet let us mourn under our bondage: Such as are led into captivity, are no merry folk; witness they who hung their harps on the Willows, and were so full of anguish, that they could not sing: How shouldst thou, 
Psal. 137.2  poor soul, in a strange land?  
Secondly, let yet this comfort them for the present, that it is Branch 2 no otherwise with them in this 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, They are as God will have them, it's their Pilgrimage, their Baca, their warfare, the Lord will work them triumph out of these battles and combats: he will purge them, and conform them to his dear son by them; and even the sin and penalties they here endure, yet are conforming and moulding things to make their victories sweeter. It is not well with them (they may say) but it shall be; they see it a fare off: if this were a life of perfection, if any of the faithful were exempt from the like, 
1 joh. 1.8. Pro 24.16 Esay 64.6. 2 Cor. 12.9  than this were cause of all, and only mourning. But here the best of our perfection, is the sight of our imperfection: we are as well on it, as our head: while he was here in this strange land, he could neither be rid of our sins, nor of infirmities, or enemies, but afterward he knew no more. Very gladly, therefore, will I be glad even of my desertions, and tentations: to me its a sure sign of consolation; to them, of confusion, and that of God; I only wait my time to be perfectly redeemed.  
Branch 3 Thirdly, wait for that with longing, as Paul did: Rom. 7. Who shall deliver me? Be not so well paid in this smallness of thy grace & measure (because it must be so) that thou shouldst be willing to have it so no, let it make thee longue, and stretch out thy neck a far off, after thy Redemption; and when thy knocking off draws near, lift up thine head. Here is thy pilgrimage: when shall I come to my father's house? how long, Lord, holy and true, how long? Lie under the Altar, and cry till God answer thee. Count them happiest that are gone before, and put off their harness. Oh when shall I follow well after, and overtake dear husband, wife, and friend that have got the start of me? Lord, here is not the place I look for; here an handsel and earnest; but, Lord, even my very faith and hope (which are my best graces in travel, are but releefes of misery for a season, even these should here cause me to cry out for the Christ of a better life; saying with Paul, If our hope were here in Christ only, of all other I were worst: Faith, and Hope, and Patience, and Hear, and Sacraments shall cease, if then therewith sin and sorrow cease not, what is my best, but misery? but as long as I have Christ for hereafter, I care not; he will pay for all: If here to be a little eased of my fears, be such a benefit, what is it to be quite rid of them? If here to be guided by faith, what there to need none? If here to hope for a good end, what there to enjoy the thing hoped? If here to live a barren, poor, sad life, patience mixed with impatience, knowledge with error, faith with infidelity; what there to have the use of them taken away, & Christ made mine wholly, fully, all love without defect, joy without mixture, peace without disturbance, Christ in his kind, blessedness and perfection? he was not given me to be some grace, and more sin; but all grace, and no sin: then I shall not see him through this grate of my prison, but with open face, as he is, and as he sees me. Oh Lord, this coast of the present world, so dimmeth and darkens that coast of heaven, that I cannot behold it: Turn thy love-tokens, oh Lord, once at length into presence and fruition, and show me thy glory.  
Q. What other uses are there?  
A. Exhortation, and that in general; first, to resist all these Use 2 woeful enemies of our peace. It is a word soon spoken, but of long and hard practice; to stand, I say, upon our guard, therefore a little I would direct about it: though I feel myself in a sea of matter, yet I will send my Reader to large and godly Treatises of this vast argument, and myself cull out two or three directions best agreeing to my drift.  
Q. Begin then first with the first annoyance or let, which is our own corruption; how is that to be resisted?  
A. I will mention three ways: 1. The spiritual combat ere sin be brought into act: 2. Watchfulness against outward occasions and temptations: 3. Wisdom after we are fallen:  
Q. What is the duty of the Combat?  
A. It is the exercise of that holy Principle of the Spirit of the new Creature, which perpetually fighteth against the flesh in the regenerate. Let this be perpetually maintained, and the hand of Faith, or of Christ, rather be continually jogged by us, for the lively quickening grace thereof, to resist our inward selfe-temptations: Gal. 5.17. The Spirit lusteth against the Flesh; and ye cannot be as ye would. There is in the New Creature a renewing throughout in every part, yet not throughout in all. As in a dead Palsy, all one side dead, yet the other wholly alive. How doth the living part fight against the dead? If a man should have a dead carcase bound to his back till he died, were it not an heavy plague? would it not be irksome? So this body of death to the living part of the new Creature. Oh, mourn and groan it out: The Physicians say, Every deep sigh spends a drop of blood. Oh that thy groans might consume this blood? I likened it before to Peninna, I Sam. 1. Let Hanna then be to Peninna, as she (to be sure) will be to her, She will not see the least look of Elkana toward her, the least lovetoken, not one nights lodging, not one cast of favour, but she will pine at it, upbraid her for it, vex at, and grudge her the least drop. Oh! Let Hanna do so to her: Let her, all that she can, get into her husband's heart, and the more she is envied, the more let her cling to him, that his love may support her against her enemy: let him be to her above all her fears. Oh, if this were, how happy were we?  
It's said of Rebecca, that she was weary of her life for Esaw's wives (as I noted) and wished them out of doors. Let us be like her; and say, Oh Lord, these base dogging thoughts of sin which breed ill affections, and threaten to break forth daily into action, how noisome are they? When Rebecca felt a struggling, she asked the cause of the Lord; and he answered, Wonder not, there be two nations in thee, a cursed, and a blessed one; one whom I have hated, another loved: it must be thus, wait thy time, pray for a good travail, the whilst thou must bear this strife within thee. So do thou; do not only bear it, but maintain it also. Say to the Lord, I can never shun evil, but I am the more tempted to it: never ensue goodness, but I am driven from it: Lord, why is it thus? Oh quicken up that love, that Image of thy righteousness, that seed of God, that inner man of the Spirit, which may present thee so to my soul, that thy sweetness and love may cause the Image of old lust to be despised, & decay daily more and more: Create in my soul that holy nature of thine which may for ever abhor, foil & conquer this flesh, and the opposition of it in me: Thou, oh Lord, art as holy, as sin is wicked. Oh Lord show it, and the prevailing nature of it; let it burn upon the Altar of my soul, against the Altar of corruption: Oh that I could find but one day of many, that I were mine own, and free to righteousness, rid of my cumber and clog! That I could feel those secret motions and instincts of sin in me, rebelling against thee, tickling me, snaring, and leading me captive, being as sensible and wake to mark and discover them, and nip them in the neck, as they are to annoy me.  
Q. What is the second duty of watching?  
A. Continually to observe and prevent occasions offered, when we cannot foil inward motions. Cut off her provision, and starve sin. As men deal with fields of weeds which they cannot root up, they hook them, and so kill them by oft cutting off their tops: so do thou with occasions, objects, counsel, provocation to thy wrath, revenge, covetousness: maintain a sound desire to abhor them, that they never enter thy trenches. The welcoming of objects is as casting of oil into the fire. As job for his sons, so be thou for thyself. Sacrifice daily for mercy of prevention, removing of vanities which might annoy thee, especially natural ones; or if offered, yet for grace to defy them, and go to work by a promise. jealousy and fear are blessed from heaven to preserve thee: as the eyelids are made movable and winking, by nature, to keep out any mote or annoyance. If this watching heart against objects were kept, and no roguish straggler suffered to pass without stop and examination whence and whither, how sweet should our course be?  
Q. What is the third duty of wisdom?  
A. 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 ourselves, ere we be hardened; jer. 8.4. Shall a man fall, and not arise? Be not sullen as the loaden jade in the slow, that will not stir to get out. If Satan get thee at this bay, he hath his hearts wish. But rather go back, wound thy soul for thy revolt, seek to the Lord for staying of thee; if thou have been bold with the Lord, recall thyself, let thine heart smite thee, and say, I will do so no more, job 40.4. and so lay hold upon the Promise, repent, and do thy former works; be zealous and amend. Do not solder up thy breaches with a dead heart, weighing good actions against bad, which will harden thee: but return to him whom thou hast sinned against: Eph. 5.29. If thou have been angry and sinned, add ●ot drunkenness to thirst; wrath and malice and revenge, to thy passion, but ere the Sun go down, go to God for mercy and put it to an end, that the next Sun rise find thee not hardened.  
Q. Proceed to the second next: what course is to be taken against the other two enemies, Satan and the World?  
A. Briefly to put them together: besides what I have said already, put on the complete armour of proof appointed there 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. They be not as Pope holy swords, or armour blessed by a sinful wretch to no purpose: but blessed by God, and they shall be so. They be no charmed weapons, but strong in God to cast down holds and forts of strong enemies. First, therefore let me give thee some general counsel and then a few particulars, about the pieces of the armour. For the general, these two: first, get wisdom to discover and discern his temptations. Then secondly, Branch 2 be armed against them. First, I say discover them: The Apostle thought he spoke a great word, when he said, 2 Cor. 2 11. you know his devices, as if a man warned were armed. To say the truth, it is a great thing to be warned. Get wisdom then: discern him in his properties, discern him in his first onsets in thy first calling, begin this act betimes for it is long: and be assured he will not so let thee pass, but be the more eager against thee in thy faith, thy comfort, thy obedience. He will set wife, husband, children, thy betters, thy equals in array against thee. Know him ere he come himself by his messenger: and think not it will be answer sufficient that thou knewst nothing. Ask poison if it will not hurt, because unknown? or an enemy if he will turn from thy Castle, because he hath surptized it ere thou wert ware. Was it not supposed thou shouldst have known? Let the Lord say of thee, Thou knowest his devices. And so know them, as being of a different kind and nature, not all alike. Some temptations are not like to be durable, because so hideous; as to Atheism, against the Scriptures, to blaspheme & deny God and providence. These will wanze. Here learn two things: First, Take heed lest being rid of these, thou be secure of the next; know these forerun others. And secondly, know, that seeing these being merely, or mostly Satan's, and not thine, thou oughtest to dispatch them as fast as they come, by abhorring them, and being abased by them, but not dismayed by their hideousness. Then again, there are temptations on the left hand, and on the right hand; both may not be taken for alike. For temptations on the right hand to sensual evils, admit not that parley, nor plodding upon in thy mind, which some others do, the thought whereof is fearful. But rather, the more they are thought of, the more they share a man. Do as the Prophet to jehoram, Answer roughly. 
2 Kin. 6.32  Like to the breaches of two brethren; which, the more ripped up, the more they exulcerate: And so I might say of many more. Let the conclusion be, Learn wisely to judge of temptations, devils, or worlds; and let thy long acquaintance with his method, make thee skilful; praying for the spirit of discerning, and confessing how much thou art mis-matched. Secondly, be armed accordingly, Branch 2 and stand so against him daily and constantly; for this battle hath no truce. Solomon saith well, Prov. 1.17. In vain is the net laid for that which hath wing; for the Bird mounts up above the snare. It's said of the sons of jehonadab, the son of Rechab, jer. 35.7, 8. that when the Prophet set pots of wine before them, the● were tied by their father's vow, upon his blessing, that they should drink none. This is the tie of God, even our Cou●nant and oath, in, and since Baptism, that we would cleave to 〈◊〉 as his faithful soldiers against all enemies. Shall a man s●c●●●ly engage his children, & shall not our Covenant tie us? Sh●● 〈◊〉 dare to be lose to God? or rather when the devil's cups are before us; shall we not say, I am tied to God in Covenant? how dare I be lose, & run away from my colours? oh to be armed is all in all: David armed was able to bear down a Shimei; unarmed, not able to bear Mephibosheth, much less Nabal. Let us know, it is not the greatness or smallness of the temptation, but our armour against it, which preserves us; shall God give us armour and we not use it? Shall it hang up a rusting by us, & we pierced with darts to death for want of it? They say of great Soldiers, they are shot-free. The Lords armed once are all so, while armed: else as other men. Therefore let this teach us not to commit ourselves to this world naked and unarmed: under hope of shot freedom. Charles the 5. taking his horse to rush into the main battle, was requested to forbear; but he answered, an Emperor was never shot through with a bullet. This confidence hath an armed soldier of Christ, never was believer shot to death by a devil or a wicked world. To discover these enemies is good but to stand in our daily armour, and to be strong in the Lord, to quite us like men, 1 Cor. 16.13. is a better grace. It is not our vain weapon of selfe-confidence, learning, experience, wit or parts: no not our great resolutions, our deep vows against oaths, uncleanness, or the like, will save us: or that we scorn the Devil as the slave of God. What shall it boot us to scorn him as a slave of God, when he is our tyrant? Therefore neither fear him slavishly nor scorn him profanely but be armed, wisely and constantly, & watch to it with prayer, & the Lord shallbe with thy endeavour, and teach thy hands to fight & prevail.  

Eph. 6. from 14. verse to the 18.  Q. But in a word, how should the parts of the Armour be used?  
A. If once truly put on, they shall be used the more easily. The most blessed part of thy Armour is faith, which puts on all the rest: and doth (as the shield) not only defend thee but all thy armour also. It is that grace which carries a poor soul into the field with like courage to David, when he said, 1 Sam. 17. Who is this dog that defieth the host of Israel? This day shall God enclose thee in mine hand. It argueth thus: first, by experience, if ever Satan or world could have foiled me, it had been in my onset, my freshwater soldier: but even then the Lord kept me: against a Bear and a Lion, and shall he keep me, to destroy me? I have been kept from him in my first call to God, and shall I not now much more being armed. I am the Lords: he will cover my head in the day of battle. Again it disputes for God against her own weakness, by proof of continual assistance: I see, indeed, stronger than I have been foiled, but the Lord can bring a weak novice through, as well as a strong man; the Battle is the Lords: Race is not with the swift, nor the Battle with the strong: But he that fights as well with few and weak, as strong and many, gives victory as he pleaseth. And as when we see a weak wearish old man of 80 years, we wonder so weak an one should so hold out, when thousands of stronger, die in their strength: so here; yet believe that so it may be, and he that in all our brunts and straits hath kept us, and as the fiery dart hath been cast at us, hath latcht it for us, and (to show what he can do for a poor wretch) hath brought me through so many pikes of Devil or world already, can he not do so still? Thus faith, in temptation by devil, malice of instruments, is more than a Conqueror: not to shun temptations, but not to be consumed even in the burning. And Faith clasps here to a merit of Christ her Captain, by a word or promise: I have prayed for thee, that thy faith fail not: the gates of hell shall not prevail against it: I have overcome the world, be of good courage, & the like. These faith cleaves to, and puts all her strength upon them. The Lord jesus hath disarmed this strong Giant, triumphed over him on the Cross, and led him, and all his, captivity captive; and they fight against me but with the dregs of courage and policy, since he overcame them.  
Secondly, they keep on the helmet of hope on their head, as a woman would do her hat in a wet journey: They look at that final redemption and victory which is set before them when their harness are off: and this holds up their faith, which else by one or other temptation would be foiled, Heb. 12.2. as Christ, who for the hope set before him, endured the shame: so these endure the heat of this battle, knowing it shall one day joy them to have been so occupied, and the end shall pay for all.  
Thirdly, the peace of conscience treads down all, as Samson trod down his enemies, horse and foot, judg. 15.8. For why? this peace of God rules their hearts & minds: they are tempted strongly, but they will not lose their peace, and buy repentance at so degree a rate. Their precious peace they will not change for any devils or world's pleasure. If they should lose it to win the world, what should it profit them? Shall I (judg. 9) forsake my fatness and sweetness to exalt myself? God forbidden. The false mother cared not for cutting the child, but the true mother trembled at it: So, the true child of God cries, save my peace, whatsoever I forgo.  
Fourthly, The breastplate of righteousness next their heart, as a Corslet of proof preserves them: Lord, thou knowest righteousness and obedience, innocency toward thee and men hath always been dearer to me than goods ill gotten, than all spoils, all pleasures of sin for a season, all baits of men, or terrors and threats: They have lighted upon my breastplate, and been dashed. And, through thy mercy, by whatsoever darts Satan beguile me, I hope these shall not, while I can keep my integrity. As good job 
job 27.5.  said to his enemies, My righteousness shall ye never take from me.  
Fifthly, Their Girdle of truth and sincerity; not of tongue only, but of soul, not looking with Balaam, at base ends, but truly at the honour of God, whose love I can prove, because he upholds me in my integrity.  
Sixthly, the Sword of the Spirit, the Armoury of God his Word, that offensive weapon by which the soul is able not only to save herself, but to crush and foil her adversary: the Lord having put into his Word, that authority which no Devil can resist; especially, when it is wisely, sparily, and seasonably used; not to dally with Satan, but to brush him off, as the Butcher's flap beats off, and crushes the flies. As we see in those apt Scriptures, which Mat. 4. our Saviour used; and by using, blessed to us: when we shall (according to our temptations) by faith, retort Satan with them. And thus I have given a short taste of a thousand which might have been added, beseeching the Lord to bless them, and the whole doctrine of this Article which here I conclude.   

The sixth Article.  
Q. What is the sixth Article of this third part?  
A. 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 veils 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 debarring themselves of such happiness. As than we see it to be in the Companies of Royal Cities, and their several Trades and mysteries: and in the Corporations of great Towns, they have certain immunities and royalties which others want in common towns; yea, such as those want, who though they dwell by them, yet are no free men: so here it fareth; The Company and great Family or Corporation of the Lord jesus, his body, I mean the Church, once truly gathered into one mystical fellowship by calling, and the work of the spirit, hath many honours and prerogatives annexed unto it, which not only they want which are heathens, but also even they who are visible members of the Church in point ordinances and outward worship. See for this 1 Cor. 3.22, 23. All things are yours, and ye are Christ's, and Christ is Gods, Heb. 12.15, 16. But ye are come to mount Zion, to the City of the living God, etc. read it at large. 1 Pet. 2.9. But ye are a chosen generation, an holy nation, etc. Psal. 73.23. Thou shalt guide me by thy grace, and shalt receive me to glory. Psa. 84.21. The Lord God will give grace and glory: no good thing shall he withhold. 2 Pet. 1.3. His Divine grace hath given us all things pertaining to life and godliness.  
Q. Why, these seem no other than were spoken of in Part 2. Article 4. in the Benefits of Christ?  
A. Yes: for although both sorts are benefits from one Fountain, yet the difference is this; of those former we consist and are. 1 Cor. 1.30. Of him are we, who is made to us, etc. But by these we do not properly consist, but we are much the better for them, and the one concerns our being, as Reconciliation, Adoption: the other our well-being; as, That God's Angels are our Ministers and Guardians: all things befall us for the best, with a thousand such more. It is one thing to be a man; another, the Lord of Creatures.  
Q. But are they not the same with the means?  
A. No doubtless: The means although they are rich bequests of the Church, and (in respect of strangers) privileges also; yet they are no such prerogatives in themselves (save in their efficacy to the elect) but are given to all as ordinances, either for begetting or building up: and therefore concern them who are as yet uncalled, by the right of Baptism. But these belong to the Believer only.  
Q. What differ they from Commandments? for many of them are things which God requires of us: as, to grow in grace, to abstain and keep themselves from open offences, etc.  
A. True: yet the things being the same, the respect is divers; they are not privileges properly, as commanded: but as they are allowances from God to enable and qualify the soul to perform the things which God commandeth.  
Q In what doth their nature consist?  
A. In these two: First, in their price and worth: Secondly, in their peculiarity: If we sever either for other, we destroy a privilege. For the former:  
First Their price is in this: The least of them cost the blood of the Lord jesus, and flow from his sides: 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.  
Secondly, they are peculiar things as well as precious: so, ours, that no others portion besides us; we know peculiarness doth greatly beautify a precious thing. As then these belong to the whole Body of Christ, to one as another, and to each member from the whole body: so no other but she can enjoy it: A stranger shall not enter into her joy. For as the Lord doth at the first make his Church a peculiar garden, of a mere thicket and queach of bushes, a dunghill, a wilderness in which there is no delight: as if a man should take such an unshapen place, and build himself a sumptuous Palace with Gardens and Orchards, and dwellings of pleasure and fruit: so having once done so, and set his delight thereon, he pitches there, and delights to take it up as his habitation, Psal. 132.13. Hence those phrases which the holy Ghost, Mark. 4.10. To you it is given, not to others, joh. 17 9 I pray not for the world, 1 Pet. 2.7. A peculiar people, 
Exod. 19.5.  Deut. 7.6. You shall be my peculiar ones, though all the World is mine. They are called his jewels and precious ones, Malach. 3.17.  
Q. In how many kinds do these previledges benefit the Church of Christ?  
A. In two. For as all peculiars and liberties do either concern either some indemnity and freedom from annoyance, or some right and title to benefits: so doth the whole body of privileges either concern her riddance from the burdens which lie upon others: (as, to find no blessing to be theirs but to answer for them:) or an enlargement to those good things which others cannot come by: as to be kept from evil, in straits, etc.  
Q. Distinguish them into their several heads and sorts?  
A. Generally, first, they belong to the believer either first, here, or secondly, hereafter. here, either in life, or at death. In this life, we enjoy privileges, either accompanying conversion or following it. Those that accompany our conversion are righteousness, peace and joy in the holy Ghost, Ro. 14.17.  
Q. What are the consequent privileges hereupon?  
A. Either they concern our persons or our estates. Our persons (or the persons of ours, for God so esteems them) thus. That God it ours and theirs in covenant and will be so for ever, Esay 54, This is to me as the waters of Noa, etc. He will be our God reconciled (yesterday to day and for ever, Heb. 13.8.) and our God all-sufficient, so that in nothing we need to take thought, for he takes thought for us, Philip. 4.6. and 1 Peter 5.7. So also, No good thing shall be wanting, light or defence, grace or glory, Psalm 84. All things shall work together for our good, Rom. 8.28. All things are ours inright, 1 Cor. 3. and in right use, Titus 1.15. His Angels are Ministering Spirits for our watch and good, Matth. 4. Hebr. 1. No evil, danger, Devil, enemy shall hurt us, Psal. 92. We are dear and precious to him in life and death, and he preserves his Saints, 
Psa. 97.10.  Psal. 116.15. and we shall walk safely under his protection all the day, Deut. 33. That we are always before him, and go in and out with him, Psal. 73.22. He will bring us well through, and give us Glory. Psal. 73.23. And as for ours, he will show mercy to thousands of them that love him, Exod. 20. and will not take his Word from our Seed, and our seeds seed for ever, Esay 59.21.  
Q. What privileges concern our estates?  
A. They are temporal, or spiritual. To both in common this doth belong, that God will do for us in both, above all that we can ask or think, Eph. 3. and supply abundantly all our wants: he will supply our bodily wants, poverty, infirmities, wits and senses; as our sight and hearing, or such decays: and our spiritual, as want of knowledge, faith, patience much more of Sabbaths, ordinances, good helps of conference, etc. And besides in neither estate will he require any more of us then according to our abilities, Mat. 25.15. not according to what we want, but that we have. If we be poor, and cannot do what we would: if we be weak in grace, and faith, he looks at our talents and no further, so we be faithful in that little, Mat. 25.  
Q. What are the privileges of our temporal estate?  
A. Our temporal reaches to our estate of the world, and it concerns either blessings or crosses: touching blessings, first, that whatsoever is meet for 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. We need not fear it. Luk. 12.22. Why take ye care what to put on? Secondly, that our labours shall be blessed, and we shall eat of the fruit of them. Psal. 128.2. Thirdly, be it more or less it shall be enough and we content with it as our portion best of all, Phil. 4. 1 Tim. 6.6. with contentment and sufficiency (for so is the word) Fourthly, a little of the righteous is better, and shall go further than a great deal of the wicked, Prou. 15.16. Fifthly, 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. Sixtly, that we have it without sin, (an ill conscience in getting, keeping, foregoing, 
Pro. 10.12:  or ill dependence) and without sorrow, that is carking, distrust, or baseness. Prou. 7. that he will suffer the Lions to want then us, or ours to beg our bread: he will neither fail or forsake us, Psal. 37.35. Heh. 13.5.  
Q. What are our privileges in Afflictions? 
Psal 34.8.   
A. First, that no more, no other, no sooner can befall then the Lord hath cut out for us, joh. 8.20. Hour was not come, joh. 8.59. he passed through them all. Secondly, He fitteth our yokes for us as we for our cattles, great and small. Bear the yoke, take up our cross, Lam. 3. Mat. 16. Thirdly, the extremity of a cross shall never pinch us: the straight, shall not annoy us, Psal. 32.6. floods of great waters, etc. Fourthly, we shall escape many that the wicked pull upon themselves, Psal. 32 8. Fiftly, These that must be, we shall be upholden in them? Mica. 7.8. He shall show me light in darkness, and he shall cover my head in battle, Psal. 140.7. Sixtly, 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 that of Solomon, 1 Chronic. 22.10. The seventh, when they have done their errand they shall return, and we be delivered, Mica 7.8.9 10. Lastly, we shall be more than conquerors, Rom. 8.37. and partake full redemption, Eph. 4.30.  
Q. What are our spiritual privileges?  
A. Some concern God, some ourselves. Touching God this: All his administrations shall profit us, he will discover himself in them to us: in the way of his government of the Age and times we live in: in his blessings upon his own, and judgements upon his enemies: his patience and carriage towards ourselves in our whole courses: the sundry changes of this world, the manners of men, the ends of men, the examples of men, good, bad; mortality and the vanity of things; our own experience: the administrations of God in all shall teach and profit us. See for this Psa. 25. All the ways of God to his, etc.  
Q. Touching our own spiritual estate, what privileges do we enjoy?  
A. They belong to our spiritual estate, either in point of our faith, or of our obedience. Touching our faith: First, That the just shall not only be forgiven by faith; but also live by faith: as Habac. 3. Heb. 10.38. Secondly, They shall grow from faith to faith, Rom. 1.17. Thirdly, their faith shall never totally or finally fail them. Luke 22.32. the gates of hell shall never prevail against it: with many more.  
Q. What privileges concern obedience?  
A. Some negative, some positive. The negative, such as these; No lets, enemies, devil, sin, or world shall pull us from God, or pluck us from our steadfastness, 2 Pet. ult. The positive, are made to the whole course of it, or the particular parts. To the whole, such as these, God that begun his work shall finish it for us, Philip. 1.6. We shall be upholden in our whole course graciously, Psalm 41.11, 12. By this I know thou lovest me, that thou upholdest me in my integrity. And that he will guide us by grace till he receive us to glory. That we shall I persevere to the end, Revel. 2.10. And such other.  
Q. And what are the particular parts of our course, and what are their privileges?  
A. Either the course of worship, or of conversation. Touching the former, either they may be referred to the means of obedience, or the duties of it. Concerning which I have spoken in the second Article, in the point of (life of faith) and in a word this is all, That the means are theirs, all blessed to them for the helping of them home in peace. And the Lord who hath enjoined them duties, will give them strength to perform them, and make them easy, Mat. 11.30.  
Q. What are the privileges of Conversation?  
A. Either they concern common life, or conditions of men therein. Common life, or marriage, liberties, company, solitariness, or the like manifold intercourses: Conditions of men, as their callings in which 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 Gods people have peculiar promises, that God will furnish all them with gifts, whom he calls to any function: That he will cause a voice behind them to say, This is the way, walk in it. And according to the changes and conditions of life which hereafter shall befall, 
Esay 30.  the Lord will pick out meet grace, and be the same God to them in all.  
Q What are the privileges of the Saints in death?  
A. That they are precious in death to the Lord: Psal. 116. that death nor any thing shall separate them from God's love, Rom. 8, vlt. That a good life shall bring a good death. That they shall dye in peace, Psal. 38.37. That the day of death is better than the day of life, Eccles. 7.1. That it is sanctified, (together with the grave) to be a step to glory, and the putting on of incorruption, 1 Cor. 15.  
Q. What is the last privilege?  
A. 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, or ever entered into the heart of man to conceive. See Esa. 30.26. For if they could, they could not be as they are. And to end these all, from the first to the last, are the privileges of Believers, not in their properties only, but peculiarness also: for to speak of all at once, The wicked shall be nothing so, Psal. 1.  
Q. Conclude the Article with the use thereof.  
A. First, it convinceth and reproveth many. Convinceth first, all such profane ones, as cannot endure to hear there should be any admitting of difference between Professors of the Gospel, one or other. They are of Korah's mind, Numb. 16.3. All the congregation of God is holy. What? are not all of us baptised, and believers? Hath not Christ broken down the wall of Separation? These Preachers which tell men what evidences there are of true faith, and what marks of false faith, how a man may prove his calling, hope of Heaven and the like (say they) take too much upon them! Beware, Oh ye cavillers, lest ye perish in this contradiction! jude Ver. 11. if the Earth swallow ye not, beware Hell do not! Humble rather yourselves, and confess that you pull down God's foundations! Ye destroy an whole Article of the Catechism by this your cavil. What place is there for privileges, if all be alike? Indeed faith purifying the heart, takes away all difference, Act. 15. but till then, what difference is greater than to have hope and none? 1 Thess. 5. to swear and to fear on oath? when the Psalmist, Psal. 1. saith, The wicked are not so, of whom speaks he? Only of Pagans? And when our Saviour speaks of the fish and the trash, of the wheat and the tares, speaks he of the world, or the Kingdom? Secondly, this convinceth all hypocrites who mutter that God puts no difference between good and bad in the matter of rewards. Esay. 58. Mal. 3. Mat. 24. they are brought in, taxing GOD for an hard Master: they fasted, but God regarded not: they were zealous, but it was bootless.  
But, Oh ye hypocrites! Where is the fault? Are God's ways unequal, or yours? Hath he not showed us his large Charter of Privileges bestowed upon his Church? Beware: When God makes up his jewels, it shall appear weather he have a discerning eye, & to your cost ye shall then know it.  
Use 2 Therefore secondly, all of ye in due time, get into this Corporation of God, and buy your freedom; not of London or of Westminister, or the like, (which shall perish (but of Heaven. Rest not in your outward privileges of hearing, of common faith, of the Sacraments: know it, herein God puts 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. What is it for a Countryman at London to hear the Charter of any Corporation read in his ears? Is he not dead to it? Hath he any part in it? No, no, his hope is in his plough and toiling trade at home. Till the Son hath set you free, ye are not free indeed: ye have no part or fellowship in this buzines? 
joh. 8.36.  Only faith and the New Creature, and none else can claim it: neither of which either the profane or the hypocrite can approach unto: Turn your cavillings at those who put a difference: and your murmurings at God, for putting so little difference into an unfeigned desire of attaining this difference: forget your trade and seek such an estate of faith, as neither you (as ye are) nor the boldest caviller or hypocrite can ever reach unto.  
To this end (in God's fear) let the view of this honour of all his Saints, Psal. 149.9. set your teeth on edge after a part (a child's part, a free denizens part) in them: Do but think of them, and what ye have bereft yourselves of so long: and yet at length might enjoy▪ if ye would lay in cordially for them: as glorious things as are spoken of the Church, you may have a part in them cheaper than Lysias had of Roman liberty; it cost him a great sum, you need part with nothing, but that which is not worth the paring of your nails, but ye might be so borne, Act. 22.28. Behold and wonder! Is it nothing to be in Christ? To be free indeed? Tell me, can you (or ever durst you) come to the Throne of grace with boldness? are the blessings of wife, children, land or money your own? Do ye not fear lest ye die beggars in all your abundance? Is it not a dry ditch? Oh, come (for these and twenty better reasons) and seek this difference. Then shall ye turn your mutterings into marueyling at this rich Charter of the Saints, and say, ye never heard of the one half of that ye enjoy: and the Image of your old Paradise shall be despised. I assure you, else the day shall come, that in the day of your sorrow ye shall worship at the feet of them whom ye despise, and beholding their privileges, ye shall bite your very tongues for anguish, that ye never regarded them till it was too late.  
Use 3 Let it thirdly be instruction to the Ministers of GOD, that they preach God's Word and promise 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. Be so fare from sowing of pillows under people's elbows, and smoothing them in their sin: that when any promise comes to hand, ye tremble to urge it in general without putting difference.  
Affect not the applause of people▪ by plausible applying of promses: let none come and hear ye preach a promise, but they may have one touch given them or other, whether it belong to them or not. If they dare run away with it smoothly, yet dare not you to suffer them: although your gift lie rather this way then in a searching kind, yet put yourselves out of it for God's sake, and for the precious soul's sake of them whom else ye shall destroy. Remember that sweet promise, If thou shalt separate to me the precious from the vile, than thou shalt be as my mouth jeremy 15.19. Ezek. 22.26. and forfeit not such a blessing through ease, or flattery. I speak this, because I know, the people loveth to take all as spoken to them without question, to cover their sloth and sinful course, and they will not willingly hear any that Preach otherwise.  
Use 4 Lastly, let it be an use of extortation to God's people to a double duty. The first is, consider seriously of these bequests and legacies of Christ unto th●▪ whereof any one might make ye faithful. Remember, that Article of the lets is set between the means and privileges, (as Moses between Aaron and Hur) that the poor soul might be propped up on both sides against the enemies of a good conversation. Let no pains seem too great: 1 Cor. 1.7. having such precious promises, let us purge ourselves of all filthiness. As Paul spoke of one, so I say of all these, 1 Thess. 4.18. Comfort yourselves and one another by these privileges. If the most common blessing become peculiar to you through Christ, what shall the best become?  
How should that hope of glory after your toil and travail ended, encourage you; when the glory of the Moon shallbe as the glory of the Sun, and the light of the Sun ten times greater? and the Saints shall worship from Sabbath to Sabbath to all eternity! Oh! count all your troubles tolerable in the hope hereof, and deceive all the world in their opinion of your misery! Let this hope make ye as fare above the miseries of this life, as your treasure is above the earth.  
But especially let not death be unwelcome: as that old man said, Thus long have I served God: and it irketh me not to dye: for I have had a good Master. Secondly, let it hearten us to our work, to see what good veils we have, better than all the wages of an hireling. Privileges are commonly held by Service: and we see how the guilt of soul Treasons, or riot, and misdemeanour doth forfeict the liberties of Cities and companies. Honour's are best mayntaind by loyalty, by labour and diligence. It's hard to renew a Charter once lost by Rebellion. Therefore hold ourselves close to our holy conversation and walking with God, by such Privileges. It's a great matter that we have them under God's seal: but when we see, that they do concerns us alone, how should this cheer us? Let all the brave spirits of the world, and all the favourites of Princes, at death hold up their heads, as a believer may under one of all these promises, and we will embrace his choice! But the Spirit of this Treasure and these privileges, the joy, peace and welfare of a Christian can hardly be counterfeited: a stranger shall not get into his joy. Thus much also of this Article.   

The seventh and last Article of the third part.  
Question. What is this last Article?  
A. The use of the whole part in general. Even the very text of the Apostle may comprehend it, 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. Show thyself to understand how the spirit, by faith, breeds Repentance in the heart and life. As the poor child having the mother's cost about it, dainty fare, money in purse, fine , carries them to show in every corner of the house: so let us warmed and adorned with the Lord jesus our righteousness, 
2. Cor. 2.14  utter his love, and show forth the savour of it in all our course.  
Let us abhor the thought of such a jesus, as will keep within our bosoms and lie still: no; his love will burn within us, and we shall not be able to smother it: It will give us the spirit of David, 
1 Kin. 1.30  who cried, As the Lord liveth, who hath delivered my soul from all adversity, Solomon shall reign: signifying, that this love of God's redemption and deliverance was kept as the perpetual sacrifice burning upon the Altar of his heart, always ready at his call, to set him about every good duty with resolution. He speaks as a Giant refreshed with wine, 
●. Cor. 5.14  as if this love of Christ compelled him, and was as strong as the spirits of wine, to encourage him to his service: when he would do any thing to purpose, he calls for this Spirit of God's love that delivered him. Let this Spirit carry us to preach, to meditate, to deny ourselves, to be patiented, to bear our crosses, to dye in peace.  
If any duty more than common offer itself, let this main motive be drawn forth, and be as the necessity of an armed man, 
Ephe. 3.16  That the Lord hath delivered us from all adversity. 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! His length, and depth, and breadth and height must enlarge us to the length or continuance of a sweet course to the depth and hardness of the most difficult duties, to the height and pitch of the most heavenly affections, the breadth and measure of the most plentiful and fruitful obedience, that is, to whatsoever is godliness: Not our pangs, not our good affections, not all encouragements, blessings, or examples, no not all means, ordinances and performances (without which this) will do it: As that good Latymer, to some that asked him, why one that preached his Sermon, did not preach it as he did: answered, He had his Fiddle and stick, but wanted his : so undoubtedly will it be here: when we go to work without this love of the Lord jesus warming us as an inward principle of life and motion, we may think we have harped upon the right string, and admire ourselves, but the true stroke of the music, the relish and savour of the work, will be to seek, and all return upon us with fulsome distaste, in respect either of God's account, or our own content. Still that of poor Isaac will be wanting, Lo, here my Father, is the Altar, and the wood ready: 
Gen. 22.7  But where is the Sacrifice? Let all I have spoken, end in this, All true sight of sin, sense of mercy, ends in the life of faith in obedience. Go over the second Article of conversation in thy thoughts: get a view of it, and conclude.  
It must be no small love must drive such a course, no little stock that will carry such a trade currently: and the cause why the wheel of conversation cracks and breaks in so many parts, why it drives on so heavily, and is so unequal in her motion, is this: it wants her spokes to join her to the Nave: such a wheel we know as wants her staffs, must needs split: and the wheel of that conversation that is full of loding, and duties, being yet unsupported with these staffs of love from the Nave of the Lord jesus his deliverance and redemption, must of necessity crack in sunder. The Lord jesus (we read) commended two persons admirably, Luke 7.9. & Luke 7.47. the one, that Centurion, of whom he said, I have not found such faith in Israel. The other was Mary, out of whom he had cast seven devils, and said, She loved much, because much was forgiven her. Let both be joined together: if we get such faith as is rare to find, let us bewray it by such love as is so too: and both will carry us forth to this third part of the Catechism, such a conversation also which is rare to find, such as no Pharisee or hypocrite shall be ever able to reach, because he never felt or tasted how good the Lord jesus is. How should Simon kiss, anoint, wipe the feet of jesus, without his forgiveness? He had little to forgive, and therefore little love: he made a dinner to Christ in courtesy, but kissed him not nor anointed him. Look up to God now, and see in what this whole view of the Catechism stands. Surely by the way of sin, and the Law to carry thee to faith in the Lord jesus, 
The scope of this Treatise weigh well. 1 Tim. 3. vlt.  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, and such presence of this persuasion of love, as might tell thy dearest lusts, Rom. 6.21. What fruit have I had of ye? yea, make thee stink before them (as he said of David) that thou mightst be Christ's servant for ever: and that he might pray, read, meditate, hear, do, suffer, obey in thee: in his strength, walk in all holy conversation. Endeavour it then: and the more thou hast toiled with thine own hands and skill, and catcht nothing: the more fall down in the deep experience of thy utter nothing: those nets of thine own which thou hast sacrificed so long unto, lay them by, and see the vanity of them: saying, Lord, depart from me a sinful wretch. Cast thou out (Lord) on the right side of the Shi●▪ Thou that hast all the fish in the lake at command to b●ing ●hem together: all duties, the whole work of Conversation, to go through with ease and delight, O Lord jesus, do thou all my works in me! Esay. 26.12.  
Secondly, to this end, be admonished not to rest only Use. 3 in this that thou hast faith, (suppose it be true) except also thou have learned the truth of faith as it is in jesus. As thou hast received from the Lord jesus, so walk. Remember to stir up that spirit of Christ in thee, which was once given thee, let it not lie dead in thee. I dispute no questions, 
2 Tim. 1.14.  how fare the abilities of the regenerate reach, in point of concurrence with the Grace of the Spirit: I dare not think that the Spirit puts the reign out of his own hand, and sway into ours, or that he is ever tied to work in us (he may desert us for a time to abase us) much less that our principle is active from us, (as ourselves.) It's enough that he, as our active principle, must work the will and the deed in us, and do all for us: and that he hath betrusted us with such an instrumental ability and influence from himself, as is endued with fitness to this Holy conversation: and more than so, hath given us the hand of faith to jog his arm continually to assist us: binding himself by promise, till we give him over, not so forsake us in his assistance: if we will plead our liberty (Oh, happy they that can!) he will not be wanting to us: If when we sought him not, he found us: and finding, 
Esay 65.1.  reconciled us to himself by his death; how much more shall he by his life save us, and give us the hand to help us over this great hill of conversation, that so we reap the fruit of holiness, eternal life! Oh, let us put forth our souls to this work: It is the workman that must make the Saw to cut, 
Rom. 5.9▪ 10 Rom. 6.22.  by framing it to such a power, and cut with it when he hath done. Both are his: iron cannot make itself sharp alone, and being sharp, cannot cut alone, nor apply itself to the wood or stone: so here: yet remember, he that hath put an instrumental power into ours soul to obey, hath also created the life of faith in us to stir this arm of the Spirit, to draw this Saw over our wood and stone, that we may 〈…〉 perform obedience. Oh that any, who ever sought the Lord for faith, should hang it up till it rust, and never set it on work by prayer, self denial, and diligence! Let us not be of the mind of them, who think themselves safe if once they have faith: they doubt not but she will set herself on work, whether we be sleeping or waking.  
No, no: he that will not save thee for thy obedience, will yet save thee by it: and he that doth neither of both for thee, will yet do neither without thee: but he will so bow thy soul to a sweet liberty of love and delight to obey; and to such a confidence in his promise, to be enabled: yea such a persuasion within thyself to encourage, that being moved and acted, thou shalt act and work together with his grace, thy own salvation. Be not wanting then to such a principle of life and motion in thee.  
Use. 3 Lastly, 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 upon the least waving of the Cloud or fire from the Tabernacle, to remove: and upon the first rest hereof, to stand still. As the Apostle never thinks himself to have pressed a duty well, when he urges to pray, or read, or hear, or be armed, except he add this too, Watch thereto, Eph. 6.18. 1. Pet. 5.8. 1. Cor. 16.13. So say, I Obey and watch to it, walk with GOD in this wheel of thy course, and watch to it: be ware of each turn of the wheel, each duty, occasion, liberty, service: else it will be in vain to know it, if thy loins be not girt, and thy lamp always burning to it. If GOD have once purged thy foul heart, and seasoned it for thee, keep it so: he did it not with much ado, that thou shouldst undo it all at once, by thy ease and sloth, world, pleasures, weariness and the like. Let the wise Virgins take heed of nodding in this night of the age we live it. Let them watch to their work: let them see how they grow downward in rooting and settledness, upward in fruitfulness, skill, ease and experience, resolution and full purpose of heart to cleave 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 Gods will as it is in heaven; to do it in Heaven. Never was greater cause for us to long for this coming then in these times, wherein not only we are letted by Satan and the world from our duties, I mean the service of the time, and the grace of our conversation! Oh how well shall it be the, when not only Goats and Sheep shall for ever be parted, but the sad carriage and strangeness of sheep to sheep be both forgiven and removed! where Luther and Zuinglius, (as one said) where Cranmer and Hooper, where Ridley and Sande●s shall accord for ever in perfect amity? Come Lord jesus, come quickly. Amen.    
Give God the praise.  
FINIS.   

LONDON. Printed by I. N. for SAMVEL MAN, dwelling at the sign of the Swan, in Paul's Churchyard 1632.