OF all Truths, it is the most evi­dent, that there is a God. And of all things Knowable, it is most necessary that we Know, what He is. This to Know perfectly, is impossible. An Oyster-shell cannot con­tain the Ocean; nor a finite Mind com­prehend an infinite Object. 'Tis only God himself can fully Know himself. But, He made our Minds to Know Him, with a Knowledge sufficient to serve and enjoy Him. Of this, we are Capable. For this, He vouchsafeth us means Plen­tiful. And without this, every Mother's Child must be everlastingly miserable.

Our Thoughts of Him, are the Seed of all our Affections, Words, and Con­versation toward Him. I, and towards one another too. If these be corrupt, nothing is sound, of all that is in us, or [Page 2] comes from us. Nor can these be Good, but when they are True, and agreeable unto their Rule; Powerful, and Answer­able unto their End. The Rule of them, is God's own Word; in the Books of Na­ture, and Scripture published.

The End of them, is the Exaltation of God's Name, the Subjection of us to his Authority, the Actuation of us unto Obedience to his Law. When they fol­low this Rule, and obtain this End, our Conceptions of God are what they ought to be.

Indeed, Revelation is the Measure of Faith God requires, for Degree, accord­ing to what He gives. He giveth some, an hundred-fold more advantages for Knowing Him, than he bestoweth on others. And He will accept an hundred-fold less from some men, than others. Let Ministers, Rich men, and such as sit under the best Ministry of the Word, remember this and tremble. Let the Unlearned, the Poor, and those that live necessitously under the worst Ministry, think of this, and in hope get all they are able.

Nevertheless, be it considered by all. We all have the great Volume of the World, that the Heathens had: and Mo­ses [Page 3] and the Prophets, that the Jews had: and Christ and his Apostles, and the Gospel-Light, that they had not. Yea, and such Displays of it in England, as the very Churches beyond the Seas have not. [And I wish it better observed, what London has, that most Countrey parts are destitute of.] Much is given to England, very much to London. And the Thoughts of Himself that God will require from us English-men, and specially Londoners, must be presumed to extend unto these sixteen Particulars.

Seven concerning his Essence. Three concerning his Relations, common unto all his Creatures. And six concerning his Relations special unto our selves. If any one seem Excusable, I pray the Reader to give me his reason for that appea­rance. If all do seem Impossible to be gotten and held in Memory, I desire that it be thought as true as I can make it appear, viz. that I find Children of ten years old, that can perfectly and pleasant­ly get and retain them in their Memories. And if grown people cannot so do, they must take what follows such their re­probate Mind. Read on, ye who have Will and Power.

Concerning God's Essence or Nature; [Page 4] to wit, that by which He is what He is, and is differenced from all other things; it is to be born in Mind, that,

1. He is an Ʋncaused, or Ʋnmade Being. A Creature is a thing contrived by God's Wisdom, and made out of nothing by his Power; and this, freely, of his own Will and Choice. But God is a Being that never came out of Not-being. Was never Contrived by his own or any other Wisdom. Never Made by his own or any other Power, and Will. For a thing to be the Cause of it self, is con­fessed by all the World to be Impossible. And for a Creature or second Being to be the Cause of its God or first Being, is such an absurdity as no unbewitched Mind can swallow. That which is No­thing, can do nothing: If there was a time, when God was Nothing, surely at that time he could do Nothing. And if so; He could not make Himself. As for other Causes, I ask, as the Apostle in another case, Who hath first given to Him, and it shall be recompensed? Rom. 35.11.

2. He is an Eternal Being. A Creature is a thing that has a Morn, a Noon, and a [Page 5] Night. A Beginning, Change, and End. An End, and a Return unto it's first No­thingness, the first moment that God ceases to uphold it. Angels and our Souls, are of themselves Mortal: 'Tis only by divine Will, Power and Sustentation that they are Immortal, Heb. 1.3. But God, is Je, Ho, Vah. A Being that Shall be, that Is, and that Hath ever been. With­out Beginning, Psal. 90.2. Without Change, Psal. 102.27. Without End, Psal. 102.26.

3. He is an Ʋndependent Being. A Creature, is a thing that cannot stand a­lone. Material, Mix'd, and Spiritual Creatures all are weak, all as unable to Sustain themselves as to Produce them­selves. But God, is a Being that's above Depending. He came not into Being, by any Help, He continues not in Being by any. He Depends on nothing; that is, He depends not. Gen. 17.1. He is El Shaddai, God All-sufficient. So all, that He can need nothing: So all, that He can support every thing.

4. He is a Necessary Being. A Crea­ture, is a thing that may, or may not, be. That must be, or must not be, as its [Page 6] God pleaseth. Rev. 4.11. But God is a Being; that cannot but Be. One, to which 'tis eternally repugnant and impossible ei­ther never to have Been, or to cease from Being. One who only hath Being, neces­sarily; and Immortality, necessarily. 1 Tim. 6.16. One whose Being and Im­mortality, never cost one act of his Will or Power! Nor are capable of being made to cease.

5. He is an All-perfect Being. A Crea­ture is a thing of Imperfection in every reference. One, that has more of No­thing, than Thing, say the Schools. One, whose Perfection, such as 'tis, is three-fold: Of Being, of Working, of Well-being. Every Creature is Imperfect in all: And after the day of Judgment, will in all be but Finite. Nor has any one Creature, the Perfections that divine Goodness hath dispers'd among all. But God is a Being of excellent Perfection, and perfection in every Excellency. E­very one Conceivable, by Men, and An­gels. I, and whatever is by both Un­conceivable. God, is above the Blessing and Praise of both. Neh. 9.5. He is Above all that He has Revealed Himself unto us to be: And more than unto us finite [Page 7] things is Revealed, or possible to be Re­vealed. [See, Children, your Larger Catechism. See, others, Mr. Charnock of the Divine Attributes.] God's infi­nite Mind cannot conceive, what He should be better or greater than He is. And finite Minds must needs conclude, He is infinitely above all that they can conceive.

6. He is a Tri-une Being. Or, a Being that subsists in three distinct Persons. Here is the Mystery of Mysteries. The hardest to be Understood; but easy, as any, to be Believed. With such a Bright­ness 'tis reveal'd in the blessed Gospel. How necessary it is to be Believed, is hence evident: To wit, that (1.) This manner of Being is the Top-most glory of God. It is the best manner of Being, that can be. That without which, 'tis hard to think how God should be in Him­self glorious infinitely, or blessed infinite­ly. His Creatures are, and can be, but finite. And what can they speak infinite! The Infinite glory of the divine Persons, shines in their Relations one to the other. I, and their Blessedness consisteth in their Loving, and being Loved of one ano­ther. [Dr. Cheynel of the Trin. ch. 5th. [Page 8] deserves good reading.] (2.) The Do­ctrine of God's subsisting in, or being Fa­ther, Son, and Spirit, distinctly; is most firmly connected with all the parts of our Christian Religion: And so, that if Ig­norance or Unbelief of the glorious Tri­nity prevail on us, our Christianity is lost. And 'tis another Gospel, even a high Road to Sin and Hell that we be­take us unto. See Matth. 28.19. 1 John 5.7. John 14.26. John 15.26. A Tree, is one. Its Root, Trunk, and Branch, are three. Have three Manners of Being: the Root is of it self; the Trunk is of the Root; the Branches are from both Root and Trunk. They give forth Fruit, in a threefold manner: the Root, origi­nally and firstly; the Trunk continuedly, and secondly; the Branch compleatly and immediately. Who cannot apply this? God is one. This one God, is Father, Son, and Spirit; three Persons. The Father is of Himself. The Son is of the Father. The Holy Ghost is of the Father and Son. In the Communication of good, they all work joyntly, yet there are distinct Personal operations, by which they make way for the glory of each o­other. Inchoation or Beginning of good, is from the Father; Dispensation is by the [Page 9] Son; Consummation, or compleating, is by the Spirit. I do not forget, and I would have my Reader remember, St. Hilarie's often quoted saying; viz. All Comparisons, though Helpful, are yet disproportionable. 'Tis very true; no Similitude can reach the thing, but this, and others like it, may help our understandings.

7. He is the All-working Being. That Fore-ordains whatever cometh to pass, and Effecteth whatever he Fore-ordains. To wit, in Works of Creation and Pro­vidence. A Creature is a thing that can­not it self come (that infinite space,) from Nothing into Being. Cannot, after­ward, uphold its Being, Virtues, Acti­ons. Cannot govern it self, Acts 17.28. Cannot be undepending in respect of Working, any more than in respect of Being. But God is a Being, All-work­ing. His Word speaks all into Being: His Conserving influence goes to our Pre­servation: His Assisting influence to our Operation. This his Assisting influence or concurrence fore-goeth the Operation of Creatures. Fore-goes it in Order, though not in Time. It is Co-operation, or Co-working with the Creature. With­out [Page 10] the Creature's Operation, God will not produce many Effects: And without God's Co-operation, the Creature can­not produce any. God's Co-working, is al­so Immediate. With Immediateness of Virtue and Power; without which there could be no Effect: And with Immedi­ateness of Presence too; for God is every where. He is called Hamakom, the Place. Lastly, it is determining. There can be but one absolute Determiner and Over­ruler of Operations. And who is He, but God? And, if by Him, the Operations of Creatures were not absolutely Determi­ned, it would be very possible that He might be Frustrated, and Disappointed of his Ends sometimes. But there is nothing more impossible than that. Be it Ob­served. Though in the sense fore-said, God Worketh all; yet so, so Worketh He, that he Changes not the Nature of things, Offers no violence to them, Suf­fers them to act by and under him; and that as Freely, as though there were no Decree upon them, or Hand over-ruling them. [See Mr. Norton's Orthod. Evan­gelist.]

Concerning God's Relations common un­to all his Creatures, let it be attended that follows in few words.

1. He is the Supream Benefactor. Crea­tures can be but the Bearers of his Bene­fits unto us. And of but some of 'em; and that but of the Out-parts of them too. The Benefactor is God. All-good we ever Have had, Have, and Shall ever have, God Contriveth, Willeth, Execu­teth. He Begins all, Carries on all, Compleats all; Freely, without Necessi­ty; Graciously, without Merit.

2. He is the Supream Ruler. Creatures, have no Power or Authority but from Him, and under Him, and for Him His infinite Perfections, make him most Fit to rule. His Creation and Conserva­tion of all things, give Him infinite Right and Title to rule all. To make Laws; to Judge according to them; to Execute Judgment so pass'd.

3. He is the Absolute Proprietor, and Owner. Creatures are things that are not their Own, or one another's, any farther than, under Himself, God makes them so. God, is entirely his Own. And his Own, be all the Works of his hands. And without the shadow of a spot on his Justice, He may do what He will with his Own: Whether it be a Person, Fa­mily, [Page 12] Kingdom, Church, World. His Authority can no more be Disprov'd, than his Power be Resisted, if He set to Exalt, or Debase, or Destroy. I, and this without giving any account of his Matters.

Concerning God's Relations special and particular unto our selves, be it consider­ed. 'Tis of importance, as great, as true; and as plain, as 'tis great, that every Soul come as near as may be to a full and just Conclusion concerning these; [Con, O my Friends, Mr. Bax­ter of Self-knowledge!] I appeal to my Readers, how needful it is that these six things be ever in our deepest and severest thoughts. That every of us get able to say, and keep saying concerning God.

1. He is my Quondam-Friend and Father, even Immediate. He that before Sin's En­trance, dearly Loved and was Beloved by me. And that without a Mediator, Sacrificing and Interceeding for me. 'Tis He, that made me in his Likeness Natu­ral; an Intelligent and Immortal Being. And in his Likeness Moral; for Holiness, Blessedness, and Dominion over inferior Creatures. 'Tis He, that entred Cove­nant [Page 13] with me in my first Parent. A Covenant, to sweeten his Government, and to secure my Obedience. A Cove­nant, of Terms unexceptionable. Yea, and founded not only in his Will, but in the very Nature of things themselves. For it bound me, but to be blessed; that is, to be Holy. And threatned no evil at all, unless I first committed the worst of all; that is, Sin. A Covenant also, sign'd and seal'd with Sacraments. Such appear the Trees of Knowledge and Life to have been.

2. He is next my angry and armed Ene­my, and in all appearance Ʋnreconcileable. 'Tis He, that as soon as I sinned, in Adam, loathed me, and my Soul also abhorred Him. He it is, that then took away his H. Spirit from me, and gave me up un­to the bondage of the Law, that I had broken. To the Servitude of the Sin, that I had committed. To the Tyranny of Satan, to whom I had hearkened. To the Power of Death, that I had deser­ved. O the Wrath! oh the Vengeance! And alas! what Hope appear'd to Men, or to Angels, of any Reconciliation? Neither could imagine a Reconcilement to be Possible; and much less think it Future, or Coming.

3. He is my Propitiated God, reconcile­able, and inviting me to Reconciliation. Come seize me O Wonder and Joy! 'Tis He, that did not so for faln Angels; but for faln Men, gave his Co-essential Eternal Son for a Sin-offering. An Offer­ing, satisfying for all Iniquity, and me­riting every Mercy. And that so fully, that now upon the account hereof, I have Leave, Commandment, and Encourage­ment to Seek, Pray, and Wait for the best, and all good things. Without Mo­ney, and without Price; without any Quality or Work of my own, Satisfy­ing, or Deserving. I, 'tis He, that by his Christ, his Spirit, and his Ministers, doth even stoop to Intreat, and Pray, and Beseech me, to be friends with Him, 2 Cor. 5.20. 'Tis He, that hath made it now the worst of sins, that I am capable of sinning; to Presume that I am a Re­probate; and that there is no hope for my Recovery out of my Sin and Misery, by his Grace in Christ unto All offered, without Exception.

4. He is, as sure as I Repent and Believe, my Reconciled God. He it is, that Layeth aside all his Anger; Loveth freely; Par­dons fully; Accepts graciously my Soul, [Page 15] saying, All that I have is thine, Luk. 15. and I will be thy God: And all this in the first instant, wherein I Mourn for, and Turn from my Sin, so as to Believe on his Son. That is, to resign up my self to be Taught, Saved, and Ruled by Him. He it is that then turns from all his Ju­dicial Wrath: yea, and when I Live up unto the Grace by me received, turns from all his very Paternal or Fatherly Displeasure. He it is that lessens his Love of Complacence in me, and Assistance of me, for none but Wilful and Presumptu­ous Sins. Sparing me for sins of invin­cible infirmity and incursion, as a Father doth the Son that desires to serve him.

5. He, as sure as He is my Reconciled, is my Covenanted God also. He never dealt with Man, in other way than this most sweet one, of Covenant! Hallowed be his Name, He did not. And He it is, that now hath as well bound Himself to be my God, as me to be his Servant. He it is, that to my wondrous advantages hath thus Covenanted with me. (1.) He hath Covenanted with me Doubly. First, in my Parents; promising me Mercy for their sakes, Rom. 11.28. Promising them Mercy for me, Exod. 20.6. Secondly, in my [Page 16] Person. He hath made a Covenant with me, 2 Sam. 23.5. Ezek. 16.8. (2.) He Covenanted with me Sacramentally; or Signedly and Sealedly. For Sacraments are Signs and Seals on God's part, Bonds and Badges on our parts, [as I have else­where shewn.] Rom. 4.11. 1 Cor. 20.16. Bless his Name, O my Soul! He hath Vi­sibly covenanted with thee in H. Baptism, and at his H. Table, and most Sensibly. (3.) He hath Covenanted with me, as not Nakedly but with Signs and Seals, so not Tardily, but (to my great benefit,) Early. Early, in my very Infancy. Before I could Commit an Actual sin; so setting forth my Original sin. Before I could Desire Grace; so shewing abroad the Freeness of his Grace. So Early was I Baptized, and encouraged and engaged to Obey the Gospel, when I came to years of capacity, that I cannot but see God's Kindness in forestalling Satan's Seducements. And all days of my Life, I will remember it, as David doth, Psal. 22.10. Thou art my God, [that is, my Covenant-God] from my Mo­ther's belly, v. 9. Thou didst make me to Hope when I was on my Mother's breasts: [That is, Thou didst even then, by the Covenant then sign'd and seal'd unto me, lay in grounds and motives for my Hope [Page 17] in Thee, when I should come to years of understanding.] (4.) He hath sign'd and seal'd Covenant with me Frequently. I am no stranger at his Table. His holy Bread many a time have I eaten. Times numberless, He hath cheared me there­with.

6. He is my God, Oppignorated; or En­gaged to me by Pawns and Pledges. Promi­ses are much: Signs and Seals be wonder­ful Appendages to Divine Promises. But, behold here are also unexpressibly rich Pawns superadded! God is He, that hath given me the highest, and most solemn, and sweetest Testifications of his Will to be for ever my God, and Portion. The Earnest of his Spirit, with his blessed Graces and Consolations, ensure all the good things of the Covenant. They are such First-fruits, as make the best security for the whole Harvest. And these hath Grace made mine.

And now I beg Pardon in my Saviour's Blood, for all the Defects of this Paper. They whose Intreaties, Letters, and Mes­sages have extorted it, are both to Par­don and Accept it. Let them, with me, ever remember this saying of the great [Page 18] Light of our Age; The Sun may more easily be included in a spark of Fire, than the infinite Perfections of God be compre­hended in a finite Mind.

ALL sober Christians do [...] some Truths there be [...] must needs Know, or [...] ever, Isa. 27.11. Hos. [...] o [...]er Truths there be, which [...] unto our Comfort in our [...] our Ʋsefulness unto others, [...] out our Salvation: tho' the [...] them be not absolutely necessary working out the same.

It seems not the Mind of God [...] us Know, which the former sort of [...] are in particular. And how Many o [...] [...] there be. Nor can it be said, th [...] [...] Uncertainty about them, is of dis [...] tage unto us. For, what if we were [...] so certain which they were? Being [...] capacity of getting Knowledge of [...] [Page 20] sort of Truths, it would be inconsistent with both Reason and Grace, to take up content with the Knowledge of the for­mer only.

Sufficient it is for our Duty, Safety, and Comfort, to Know what those Truths be; which, considering our Condition and Capacity, we are concerned first of all to Acquaint us with. And those, which afterward our Interest obliges us, above all others, to get Informed of. 'Tis enough for us to Know, what are the Essential and Integral Doctrines, which made and enrich'd the Christians which are gone to Heaven before us: and the right Know­ledge of which, will certainly make us Christians, and Rich ones. God hath re­vealed in his Word, what these are. And from his H. Word, and agreeably unto it, I assay to declare what they are. With that plainness, which weak Understand­ings; and that compendiousness, which in­firm Memories, do require at my hands.

Be it premised, Sanctification is Salva­tion begun; Salvation is Sanctification perfected. Grace and Glory differ but in degree. What is necessary to the one, is so unto the other. Now Sanctification is our Conformity unto God thro' Je­sus Christ. And this is made by Cove­nant. [Page 21] By the Covenant of Grace, and [...] other; which is called all our Salvation and all our Desire. Those Truths there­fore, which do most directly lead unto the same, and that acquaint us with it, and shew us the use of it, are of the greatest weight and importance: and are to be at­tended unto in the first place. It hath not been without some success, that I have commended to be first learned (before any Catechism it self) these seven Articles.

A. 1. God, the Father, Son, and Spirit, created the World. He created Man, Wise, Holy, Blessed, and Honourable. He Covenanted with the first Man, and with his Posterity in him; that, if they Obey'd perfectly, they should be for ever Happy, if they Sinned, they should Die. This is called the Covenant of Works.

A. 2. Adam the first Man, and his Po­sterity in him, brake that Covenant, and thereby fell under God's wrath and curse, and Sin and Satan's power. Note this Breach of Covenant.

A. 3. God, the Father did, from eter­nity, Covenant with his Son Jesus Christ, for the Redemption of Sinners from Sin and Misery: to wit, by his being made Man, and a Servant, and a Curse and af­terward an Intercessor for them. This is [Page 22] named the Redemption-Covenant.

A. 4. In pursuance of this Redemption-Covenant, when Man had sinned, Christ the Saviour was Preached. And in Him, Wisdom, Righteousness, Sanctification and Redemption offered: with Repen­tance, Faith in God thro' Him, and New Obedience required. This is called the Covenant of Grace.

A. 5. For our Encouragement to be­lieve God's Promises made unto us in the Covenant of Grace; and for our farther Engagement to fulfil the Demands from us in it; God always pleased to order this Covenant to be solemnised, by some outward Rites and Ceremonies of his own appointment. And his Ceremonies appointed for these ends, in the New-Te­stament-Church, are Baptism and the Lord's Supper. These are call'd therefore, the Signs and Seals of the Covenant.

A. 6. Obedience unto the Gospel, in the Faith of Christ, and by the Help of the Holy Ghost, is of necessity unto all that have inwardly consented unto the Covenant of Grace; and that have had it outwardly solemnised betwixt God and them, in Baptism and the Lord's Supper.

A. 7. Besides lesser Rewards in this life to those that Enter and Keep the Co­venant [Page] of Gra [...] [...] on those that En [...] [...] hath set a day wherein [...] the Bodies of all men out of the [...] unite them to their Souls: and, [...]o E [...] nity, will Reward the former, and Punish the latter, in Soul and Body.

In an Hour's time, an attentive Mind of ordinary capacity, will Ken these Ar­ticles. If but happily opened by a skilful Teacher. [Yet contain they much more, than multitudes of our people understand at forty and fifty years of age. Be astonish­ed, oh Heavens!] I judge them the most apt for Explication and Inculcation on first Beginners, whether Children or Grown People.

Being competently acquainted with this shortest Summary, that which I would next commend, followeth in these, not many, but orderly Positions.

P. 1. The Rule, and the Object of saving Truth is most Considerable by en­quirers after Truth.

P. 2. The Rule is, the Old and New Testament of our Lord Jesus Christ, Penned by Moses and the Prophets, the Evangelists and Apostles. Whereof th [...] Authority and Sufficiency are certain.

P. 3. The Object is He whose name [Page 24] JAM. Glorious, above all Blessing and Praise, for his Essence, which is One: Subsistence, which is in Three distinct Persons: Works, which are inward, and outward. [Of Essence and Subsistence see before, p.]

P. 4. The Outward Works of God are of Creation, and Providence. One is God's giving first Being unto all things. The other, is his preserving and ordering them unto his own wise and holy End.

P. 5. God's General Providence, is over all things. His Principal, is over Men and Angels.

P. 6. God's Providence over Man, re­spects man's fourfold Estate: to wit, of Innocence, of Misery, of Grace, and of Glory.

P. 7. Of Grace toward man, conside­rable are the Fountains, Election and Re­demption. The Vessels, God's Church and People. The Degrees, Vocation, Justification, Sanctification. The Means, Word, Sacraments, and Prayer.

P. 8. Of Glory conferred by God up­on his Children, observable are the four steps. In Assurance of eternal Love ob­tain'd; in the Heavenly Mansions posses­sed from the day of Death to the day of Judgment; in the Honour put on at the [Page 25] day of Judgment; in the complete Glory bestown after the day of general Judg­ment, and for ever to endure.

Trial will best discover with how small pains, and great Profit, this Com­pendium may begotten. And when got­ten it is by Understanding and Memo­ry, I advise that that which follows in twelve particulars, be studyed. Namely, three concerning GOD, three concern­ing MAN, three concerning CHRIST, three concerning the APPLICA­TION of Christ that is saving unto us.

P. 1. There is one only God, an In­finite, Perfect, and Spiritual Essence.

P. 2. This one God, is Father, Son, and Spirit. Distinguished into three man­ners of Subsistence, after a way incom­prehensible. The Father eternally Be­getting, the Son Begotten, the Holy Ghost Proceeding.

P. 3. This one God is the Maker, Preserver, Governour of all things, by infinite Wisdom, Power and Goodness.

P. 4. Man was made of such a Body and Soul, that he was able to have attain­ed for himself and his Posterity, that eter­nal Life, which was provided for his re­ward if he had stood obedient.

P. 5. Man thus made, was Envyed and Tempted by the Devil, and Yielded wilfully unto his temptation, and brake the Law and Covenant of God, and made himself and all his posterity cursed by God, and envassalled to Sin and Satan; and un­able to escape the threatned Death.

P. 6. Man thus immiserated, was Pi­tied by God. Who (in prosecution of an eternal Counsel and Covenant of peace) provided, preached, and offered a Saviour to him: even Jesus Christ the righteous.

P. 7. Jesus Christ, this Saviour, is, as to his Natures, perfect God and perfect Man, in one Person: and, as to his Of­fices, he is both Prophet, Priest and King; in both his states, of Humiliation, and Exaltation.

P. 8. Jesus Christ's Humiliation in being made under the Law, Obeying the Precepts, and Suffering the Curse of it, was deeper than was possible for any meer creature to undergo. And his Exaltation, in Rising from the Dead as He did, As­cending up into Heaven, and Having all Power in Heaven and Earth given unto Him, was higher than any meer creature could possibly be exalted unto.

P. 9. Jesus Christ, being so Exalted, is Able to save to the uttermost, and Willing [Page 27] to save Sinners the chiefest; welcomes all that penitently come unto Him, and mourns over all that obstinately keep away from Him.

P. 10. Application of Christ, that a­vails unto our Salvation by Him, is two­fold; viz. such as is made by God, and such as is made by our selves. God ap­plies Christ to us by his H. Spirit, when by him he doth give us will and power to embrace him as offer'd in the Gospel. We apply Christ unto our selves, when by Faith in-worked in us, we do embrace him as Prophet, Priest, and King, Cove­nanting with Him, as such, for ever.

P. 11. Application of Christ so de­scribed, is that which every Soul should seek, pray, and wait for, in the use of all God's Means appointed. Resting not quietly, without some well-built Hopes that they have thro' grace attain'd it.

P. 12. Application of Christ so desi­rable, no man may hope for, out of the Means by God appointed: but in the con­stant and diligent use of those Means, no man need fear but he shall find it.

When Novices have gotten thus far, they are more than a little advantaged to learn any of our Catechisms. The West­minster Assemblies, with blessed Mr. Lyes [Page 28] most useful Exposition; or any other. Yet (for Reasons nameless) let me say, I would not have that, or any other, singly address'd to.

All Methods, are imperfect; saith our great Methodist. But he sticks not to say, (What my heart thinks,) that the Creed, Lord's Prayer, Ten Commands, and Doctrine of the Sacraments, make the compleatest body of Truths, that we can form. The Rule of Faith, is in the first: the Rule of our Prayers, in the second: the Rule of our Practice, in the third: the great Encouragement and Engagement to Believe, Pray, and Live holily, is set forth in the fourth. I conclude therefore with such as small a Map of the World of Truths in these, as some candid Hearers have not thought Ʋnuseful. In number thirty seven.

BY one man sin entred into the World, and Death by sin, Rom. 5.12. Sa­tan was a Murderer from the be­ginning. He slew Adam by the first sin: And slew all mankind in that first Adam. Spiritually considered, we are all Dead born. Dead in sin, and Dead for it. Dead in respect of Corruption, Dead in respect of Condemnation. Con­demnation to the Prison of Hell, to the Torment of Fire, to the Duration of Eter­nity.

But God hath so loved the World, that he hath given his only begotten Son to redeem us from so great a Death, John 3.16. He desires not our Death to be Continued, and Ruin to be Compleated. He re­veals [Page 50] Jesus Christ the way from Death to Life. He Commands, and He even Be­seeches us, to take Him for our Way there­to.

If you ask, by what Steps? I have told you in my Call to Sinners, by three Steps. Namely, by Conviction, by Compunction or Humiliation, and by Ʋnion unto Christ. Which Steps if you take aright, I am con­tent to Lose Heaven if you do not Find it.

Indeed, unassistedly no man can take them. Whatever is a Creature, hath no Power but what is Given from God, and Kept by Him. But Man a faln Crea­ture, until he be by grace raised again, is without strength unto that we speak of, Rom. 5.6. Knowledge, Will, and Power hereto are all the Gifts of God's Love, and the Purchases of his Son's Blood, and the Works of his Holy Spirits Almigh­tiness. That Holy Spirit, who constant­ly worketh by the Holy Word. Who wrought not Christ's victory over Satan, without the use of the Word: And will not, without it, work our Victory over him, Mat. 4.

Possible it is. And Necessary it is, for all that take this way to Life aforesaid, to Ensure their so doing, 2 Pet. 1.10. [Page 51] Psal. 50. ult. &c. Uncertainty about it, is the Effect of sin. God doth not ordi­narily, if ever, with-hold Assurance from his Children, but upon Provocation. To wit, by Indulged Lusts, by Unexercised Graces, by Omitted Duties, by Slighted Ordinances. And to be sure, Uncertain­ty is then it self a sin, when 'tis merito­riously procured by sin. The eyes are very blind that see not, how fruitful a Cause of sin it is. And as hard are the hearts, that dread it not as a sin, an Ef­fect of sin, and a Cause of sin. I grant that all Assurance attainable on Earth, is Imperfect. But, by the Romanists leave, that which is attainable is both True, Pro­per, and Powerful. True and Proper, as built upon proper and eternally true Grounds for it. Powerful, as operative of Peace and Joy in our selves and Holi­ness and Thanksgiving unto God.

Nevertheless, 'tis very long before most of God's Children know their Father. And cease from tormenting fear that Sa­tan is he. In the first Conversion of the Gentile world unto Christ, it was not so. The Holy Spirit did then for the most part Witness grace, wheresoever He did work it in any. Nay, to go no farther back; Our old English Puritans, of sweet­est [Page 52] Memory, had Assurance more plenty among them, than 'tis seen in our day. Nor wanted they our Light, so much as we want their Heat. Horresco referens. Unacquaintedness with the Covenant of grace, breeds every where groundless Hopes, and as unreasonable Fears. I speak as I find: With some of our people, every shadow of Turning goes for substan­tial Conversion. And with others, that which is right substantial Conversion, goes for but a shadow of Turning. Of Turning from Death to Life.

With fear and trembling I assay there­fore to resolve this Question. Plainly, that I may be understood; Briefly, that I may be remembred; Fully, that my End may be attained; in making Sinners a­shamed of their Peace, and Good men a­shamed of their Trouble. If my Method be new, my Doctrine is not. I do go forth by the foot-steps of Christ's flock; pray­ing that this Paper be made successful by his Holy Spirit.

That Change after which we enquire, appears a five-fold one. Namely of Spi­rit, Covenant, Qualities, Conversation, and Company.

C. 1. Of SPIRIT. Man, is an Em­bodied Spirit. His Body, is (we know [Page 53] not how,) Indwelt and Actuated by his Spirit. His Spirit, tho' it be a Free Agent, is (in as unaccountable a way,) Indwelt and Influenced by some other Spirit. In our Created state, the Holy Spirit was in us, and swayed us. Now, in our Corrupted state, 'tis Satan that is in us, and leads us. 'Tis certain, that by the First Trans­gression we forfeited and lost the foresaid Sanctifier: And deserved to be given up, and were given up, to the last named Tempter. Satan is now called the God of this World. And, He that is in the World, 1 John 4.4. The Prince—that works in the Children of Disobedience, Ephes. 2.3Works energe­tically. And like as Fire in Iron worketh, con­verting it into a huge likeness unto its own Nature.. And such Children are named, per­sons not having the Spirit; to wit, the Holy One, Jude ver. 19. But in our Renew­ed state, there's a change of the Actuating Spirit. Sa­tan is deposed and cast out, Acts 26.18. 2 Tim. 2.26. The Holy Spirit is Sent, Given, Administred, Put into us, Poured out on us, Comes on us, Rests on us, Leads us. Is said to be He, that is in Believers, 1 Joh. 4.4. Yea, and to be great in them. That is, in them to be mighty, and victorious over the assaulting impure Spirit.

Looks he then like a Soul passed from Death to Life, in whom there's no such change of the ruling Spirit? I trow not. Nor can it be said, because these Spirits forenamed be both Invisible; there­fore the change of them is hardly Dis­cernable. Let these plain things be con­sidered. They are infinitely Ʋnlike ones. Yea perfectly Contrary unto each other. They are also most Active, both of them. Satan always worketh to the utmost of his Power; the Holy Spirit works ac­cording to his Will and Pleasure. But both do work continually and strongly. Nor are their Natures so Invisible, but that their Operations are as much Sensible. Satan carries unto evil; and so does the H. Ghost carry unto good. Of all things, Satan averteth and turns away Souls from Jesus Christ; from his Person, and Gospel. And of all things, the Holy Ghost carrieth Souls unto the Study and Acceptation of both. His great work is to Receive of Christ's, and shew it unto us, John 16.14. His first work, is to convince (as of Sin in general, so) principally of the Sin of Ʋn­belief on Christ. Of its being the only Sin, that does keep men in all Sin. To con­vince us also of the Righteousness of Christ; its Perfection in it self, its Communicableness [Page 55] unto us, and its Acceptableness with God. Of its being the only, that God will accept, whatever men conceit of Na­tural Righteousness or of Legal. To con­vince likewise of the Conquest of Christ over all his and our Enemies. His having Subjugated Satan, as well as Satisfied God, Joh. 16.9, 10, 11. But I forbear. See his twelve Convictions, in my Call unto Sin­ners; together with his Humiliation-work, and Ʋnion-work. Having United us unto Christ, no doubt but he Actuates us for Him. So the Apostle, Rom. 8. But that falls under consideration elsewhere.

To conclude this particular; Let the Enquiring Christian thus argue! Christ is mine, before Life is mine! Christ and his Spirit are always given together. If his Holy Spirit be put into me, Satan is de­posed. The Holy Spirit and the Unclean, cannot reign together. By the Temper of my Heart and Ways, toward Christ especially, it's not hard to know whether he be expelled, or still hold the Throne in my Soul. These I will diligently watch. And examine whose Superscription they bear; whether the H. Advocate's, or the Enemy's. Enemies lead to Death, Advo­cates to Life. By my Guide, I will judge [Page 56] of my Way and End. And Him I will account to be my Guide, whom I do or­dinarily and allowedly, and most desirously follow: whether it be the Holy Ghost, or the contrary Spirit. If I find, that it's but now and then, when terrors force it, that I disgust Satan's suggestions, or relish the Holy Spirit's: that deliberately and freely I use to embrace Satan's, and reject His: that set aside the next World's ac­counts, I should desire rather that Satan led me in a Sensual Life, than the Holy Ghost in an Evangelical: I will tell my Soul, and all that is within me, plainly, as John 5.42. I know you that ye have not the Love of God in you. On the contrary, if I find all; and discern that tho' I have been a Cage to the uncleanest Bird, yet I am by grace turn'd into a Temple of the Holy Ghost: that the very self-same Spirit that dwelt in Christ, dwells in me: that as little as yet I know, He's daily a Teach­ing me; as Forgetful as I am, He brings daily the things of my peace unto my Remembrance; as Dull as I am, He daily by one thought or other Quickens me un­to my duty, so that I dare not omit it; as sad and sour as I am, He denies me not all Comfort, but every day sweetens some Word of God or other unto me; as often [Page 57] as I am out of Frame for Communion with God, and that is too often, He lets me not alone till I am in again, and am Restored. If thus I find, I will conclude there cannot but be Life where there is such a Spirit. And there cannot but be the best Spirit, where there be but such Operations. Hereby we know that He abi­deth in us, by the Spirit that He hath given us, 1 John 3.24.

C. 2. Of COVENANT. God ever delighted to deal with Man in the way of Covenant. He bound the first Man He made, and all his Posterity, in one. One unexceptionable for the Promises unto us, and for the Demands from us. These latter were Just and Good; the former Rich and Honourable. But, as we have heard, Man Fell. Unless I shall rather say, he Leapt into Sin. For, wilfully he brake this Covenant of Works, as we call it. Yea, and by the Fall so brake himself, that he was never able since to do ought pleasing unto God. I mean, before the Renewing grace of God give ability. But this grace, God never did or will dis­pence but in a New Covenant. All He Recovereth, He takes into New-Cove­nant relation with Himself. Souls mind­less [Page 58] of any Covenant with God, mind no Religion:Ezek. 16.8. none, at least, that God will accept. Those that hang upon the Old Covenant of Works; and have all their Religion run in that Channel: Doing all they do, with design and hope to be forgiven for the sake and merit of it: the Gospel declares their mistake to be mortal. They that are of the Works of the Law, are under the Curse. That is, they that expect Life and Salvation for their own Works of the Law, are every creature of them under God's Curse, Gal. 3.10. They, who being sensible what 'tis to be out of Co­venant, and what to be under the Cove­nant of Works, do enter the New Gospel-Covenant; the Marriage-Covenant unto Christ: they are the Souls, the only ones that bring forth fruit unto God. And have Life of either Peace with Him, or Holi­ness unto Him, Rom. 7.4.

Surely, God never signed their Pass for Heaven, who never made his Covenants the matter of many of their Thoughts. A serious heart cannot but ask, In what relation, more than that of a Creature, do I stand in unto God? As a Creature, I can deserve no reward, whatever I do! And why should I expect any? If I may [Page 59] be a Covenanter, and was so, without my knowledge in my first Parents: does it not now concern me to get inform'd, what the Terms of that Covenant were? For Covenants bind mutually; and if I know not that which I am bound in, I must unavoidably be false unto it. If it be such as is Good for me, I cannot improve it: and if unto me it become by any means destructive, I am not capable of preventing it. If the Soveraign Lord make, and offer to take me into a better Covenant; how concerned am I, above all things in this World, to learn out the terms thereof? &c. But, suppose the greatest study of these Covenants, and the best Acquaintance with them: the best that is possible to be without profound Thankfulness for the Covenant of Grace, and hearty Consent thereunto; what avails it? Much every way indeed, to mens Condemnation! Knowledge of that Co­venant without Consent, is the most frightful symptom that I know of a Re­probate.

‘A Soul in earnest careful to know its state, should in this wise debate with it self, Were I under no Covenant, it would be reasonable to expect Hell for my least sin. For it deserves it: and the [Page 60] Divine Justice is unquestionable.’ It would be unreasonable, if I could yield Sinless Obedience, to be presumptuous of other reward than is in the yielding of it. For in that, is more than a Creature me­rits. And I can make no Plea, if God make no free Promise. There are but two Covenants; of Works, and of Grace. These are vastly different. And so are the states of men, under the one and un­der the other. Of my state I am peremp­torily resolv'd to make Judgment, as I am under this or that. My Hopes shall die if I appear under that of Works; my Fears shall die, if I appear under this of Grace.

For if I am under the Covenant of Works, I am bound unto Duties, whose Performance is by me Impossible. It re­quires Obedience perfect and perpetual. I, and that upon pain of Death, Gal. 3.10, 11. Consequently, if I am under this Covenant, I am under its Curse too; which is Intolerable, Gen. 2.17. Dying thou shalt Die. 'Tis Death indefinite, that is, Universal evil; Temporal, Spiritual, Eter­nal: Privative, Negative, Positive, &c. Besides, if I am under this Works-Cove­nant, I can have no Days-man or Media­tor between God and me. I must to Prison [Page 61] if I pay not, my self, the utmost Farthing. This Covenant admits not Christ, or any other Advocate, with the offended Fa­ther. 'Tis another Covenant that Christ is Mediator of, Heb. 8.6. If I am under this Covenant, the least sin, tho' I shed a Sea of bloody tears for it, is as unpar­donable as the very sin against the Holy Ghost.

Yea, and my Service, should I keep all the whole Law, save in one point, would be utterly contemned.

And all this justly too. Because, if un­der this Covenant I abide, 'tis of my Ig­norance, my Pride, and Enmity unto God and Christ, that I do abide so, Rom. 10.3. I am Taught better: in the Gospel the Righteousness of God is Revealed. I am offered better: the Gospel invites me from under the Law to Grace. From the Co­venant that works wrath, to that which is all Salvation. And my being under the deadly Covenant, is by my own very De­sire, Gal. 4.21.

The Fruits must shew it, if I am under it. And they are plainly these: Bondage and Fear in ones spirit; a Fear keeping out the Love of God, and the very desire to Love Him. Outsideness in Religious Duties. Care, abundance, about the out­side [Page 62] of the Platter: none, or next to none, about the purity of the inner man, and the Intentions of the heart. Ʋnde­pendency on Jesus Christ, in things pertain­ing unto God. For both Assistance by his Spirit, and Acceptance thro' his Blood, a fatal Undependency. Servility, souring and embittering all Duty. Rendring Religion a task and burthen; and all God's homage as arrant Brick and Bondage. Do these grapes of Sodom cover my Tree? The Axe of vengeance is then near my root.

If on the other hand, I am not under the Law, but Grace. If with me, God hath made the better Covenant: what then? the blessing of Abraham is come up­on me, Gal. 3.14. Reconciliation, Justifi­cation, Adoption, are my own. I am interested in all the Blessings of this best Covenant, as well as bound unto all the Duties. God is then my Reconciled God; and Engaged by Promise, to exert for my good all his Perfections. I will be un­to them a God, Heb. 8.10. Joyntly, All; and distinctly, Every of the three Divine Persons, have thus Engaged. So proves the form of Baptism into the name of All and Each of them: as also the Commu­nion, which God's New-Covenant Ser­vants do hold, with All and Each Person. [Page 63] Pardoning Grace and Purifying, are expres­ly made over to me, Heb. 12.8, 10. So is the Crown of Glory, 2 Tim. 4.8. So is Food and Rayment, 1 Tim. 4.8. So are Blessings for my Children, Gen. 17.7. I, and I have this hyperbolically kind and sweetest Word of God to live on, sc. Luke 15.31. ALL THAT I HAVE IS THINE. A word, which if I once prove my inte­rest in, let them be poor and sad that can, I cannot.

But still I remember, they are Fruits that make known Roots. And the fruits of Souls that have so much for the better changed Covenants, are these. They Re­member their slavery. It runs in their minds, how the Covenant of Works (since the Fall) made them Vassals. How they were Adam's Children, as soon as their Souls & Bodies were united in the womb. And no sooner Adam's Children, but under Adam's Covenant. Nor sooner under his Covenant, but under his Curse too. They consider much their Translation out of it. Their Eye and their Heart, is upon the Father, that said to Son and Spirit, Come, let us redeem Man! Upon the Son, that said, Lo, I come to do thy Will! Upon the Glorious Spirit, that said unto their most unwilling Souls once, Kiss this Son! Bid them, yea [Page 64] and Made them willing. Upon the sweet Change also, that followed that willing­ness and actual Marriage-Union to Christ. God no more looking on a poor Soul as the first, but as the second Adam's Child. No more Condemning, however Chasti­sing. No more Abhorring his Services, notwithstanding millions of unallowed and lamented Imperfections, &c. They joy in the Lord, and rejoyce in the God of their Salvation. Or, Labour so to do, and La­ment that they cannot. If no other, they sing blessed Gataker's Song.

Their highest ambition is to Rejoyce in Christ Jesus. To Glory in Him. They [Page 65] Love God's Law, and Trust his Son. They Love his Law, and have respect to every Command, and strive after Perfection, and abound in all Duty. But, they Trust not in any works of their own. Doing all, they cry for Christ's Spirit, for Strength. Having done all, they cry for Christ's Blood, for making it Accep­table. They still know themselves Ser­vants unprofitable. Is it thus with thee, O my Soul? then Return to thy rest, for the Lord hath dealt bountifully with thee! If thou wear any Phylactery, let this be the Scripture, All the paths of the Lord are Mercy and Truth to such as keep his COVE­NANT, Psal. 25.

C. 3. Of QUALITIES. Look as where the Spirit is Changed, the Covenant must needs be Changed; so where the Co­venant is Chang'd, the Qualities of a Man must also be Changed. These are myste­rious things. And by many names men go about to explain them. But they are most, if not only, made known by their Ef­fects. Conceive we of them as the Springs, Seeds, and Roots of our Thoughts, Words and Works. And the things by which we are therefore denominated, Holy or Sinful. They be the Treasure that's in a [Page 66] Soul. A Treasure for abundance, and for belovedness. Every man hath abundance of Moral Qualities; and all are dear unto him, precious in his Eyes. And as this Treasure is good or evil, our Saviour de­nominates the man good of evil, Matth. 12.35. In our first Creation, the concrea­ted Qualities were surely good, and en­tirely so God endued all our Natural Powers, with all good and towardly Qualifications. Qualities and Dispositi­ons for prompt and constant Duty, were inlaid in our Mind, Will, yea and Sensitive part. Our several Powers and Faculties do depend much on each other for action. The Practick upon the Af­fective Powers, and they on the Intel­lectual ones, or our Understanding Powers. But all were made Ʋpright, that is, with springs of goodness in them, apt to move as they ought towards each other within, and toward Objects with­out, Eccles. 7.29. But the first Sin brake those Springs, expelled those good Qualities, introduced contrary ones. In a Subject ca­pable of two contraries (as of Light and Darkness,) there will be one. Man is capable of holy Qualities and sinful. The Sin that drave out the first therefore, could not but bring in the latter. And set springs [Page 67] of evil in us, apt to make motions evil of all kinds. The Holy Scripture testifi­eth that it did so; and that, not obscure­ly in the very Text forecited. Plainly in others, Gen. 6.5. Rom. 8.7. Faln Man is by some compared to a disorder'd Clock, that strikes false every minute, and has not one true motion before the Maker mend it. Now, can a Holy God delight in a Creature thus Qualified? One dis­posed to no real good, but to all evil, and that continually? If God ever Recall such unto Himself, He will new Create them. Make them quite other Creatures. Instruments, moved with New Springs. Trees of other Roots. The Old Quali­ties must away, and all be New. The Evil Treasure must be took out, tho' it be bound up in the heart; a Good must be Laid in, and be a-like seated. Holy Qualities must be Infused.

Accordingly we find every where in the Scripture, God denouncing Wrath against all men of unrenewed Natures. Not Renewed, that is, and Regenerated in the Qualities of the same; for the Nature it self abideth still the same in Converted as in Unconverted men, John 3.5.

And on the other hand, God's Recon­ciled [Page 68] Servants are named such as have Put off the Old Man. Crucified the Flesh with its Affections and Lusts. Mortified their Members which are upon Earth; with much like. All which phrases ex­press their Parting with their inward Roots of Sin; their Dispositions and their Inclinations unto evil.

They are likewise said, to Put on the New Man. To be born again from Heaven. To be men of another Heart, and Spirit, and New Creatures, &c. That is to be now of Dispositions quite contrary unto what they were before. Inclined now to things that Please God, as before unto things Offending Him. Now to Du­ty, as before unto Folly.

Feeling excuseth Words. It need not be said, how hard the parting from Old Qualities is. Things glued together, use not to come asunder without tearing. Un­til an Heart be Rent, there is no coming apart from its Lust. But the Necessity of the separation is open to every Eye. For Gratia non perdit Naturam. God's hatred of sin, is his very Nature: and even Gos­pel Grace cannot destroy his Eternal Na­ture. It implies the greatest of contradi­ctions, that He who is Holiness it fell should Cease to hate men of settled aver­sion [Page 69] from it; And bent unto Ungodli­ness. And it were blackest Blasphemy for any to conceit, that Christ came to save us in our sinful Qualities, and not from them.

A Wise man would therefore know his Qualities, before he made his Judg­ment of his Condition toward God. De­termining, that as the Qualities are, that be predominant and reign in him; so is the Judgment of God on him. That this latter is Absolving or Condemning, ac­cording as the former be Holy or the contrary. It is true, contrary Qualities may possess together the same Heart. In low degrees they may and do. In high degrees they cannot. Grace and Lust, are both of 'em in every the best Soul. But they can no more Reign together, than Water can Boil and Freeze togetherA Lust Reigns, when 'tis Yielded unto. Sin and Satan be Conquer­ed, as long as they are sincere­ly and industri­ously Resisted. Grace doth Reign in the Soul, while 'tis in like manner Warred and Fought for by the Soul, Rom. 7. The Apostle speaks of him­self as Regenerated, I doubt not.. So that my Enquiry must be, What are those Qualities that have the Throne in me? That sway my Under­standing, [Page 70] my Affections, and my Practick Powers. The Sinful Qualities that bend all these unto evil, are the Corruption of Nature, and Original Sin. The Holy Ones that bend all these unto good, are Grace, and the very New Nature in us. Whether of them do prevail in me, is my great Question.

Commonly, and I think justly, we count four Properties of a Quality or Disposition's Prevalency. Namely, its causing to act Readily, and without much ado. Pleasantly, and without disgust. Ʋni­versally, without exclusion of any proper Object. And Constantly, without inter­missions. Now if Original Sin, carry me thus unto Actual Sin, I am far from the Kingdom of God! If Grace thus carry me unto gracious actions, the Kingdom of God is within me. To be a little more particu­lar, Holy Qualities, the Principal are three; the Instrumental are eight. The former are Evangelical, Faith, Hope, and Love. The latter be, Prudence, Justice, Temperance, Courage, Sincerity, Humility, Zeal, and Constancy. Methinks, whether these, or the contraries of these, do (as aforesaid) act me, should be of easie dis­covery. Inward Feelings, and outward Fruits, one would think, should not ad­mit [Page 71] it into any doubt at all. But I am aware, Mixtures do obscure things. And in whom are not Mixtures found? Again, Moles must not be expected to be as Vi­sible as Mountains. 'Tis Greatness that makes conspicuous. And where Grace's Victory is little, which is next to none, I must not wonder if it be as little discern­able. Nor dare I desire God to change the Nature of things, for me. Rather must I Labour to grow in Grace. And, that it may be more Visible, blow up my spark to a flame. Heaven and Hell are un­expressibly different states. And I must believe that God will have them to be very differently Qualified Creatures whom He placeth in the one and other. My Interest carries me i'th' first place, to see I have the Principle, and nextly that I have Proficience in Grace. Without the Principle I have no Qualification for Hea­ven. And without the Proficience, I shall ever doubt the truth of my Principle. A strict Eye unto both will I have, before I conclude the name to Live to be my due.

C. 4. Of CONVERSATION. A good Spirit brings into a good Covenant. And, according thereto, infuseth good Qualities. But doth He then leave them idle [Page 72] and dormant? No, He doth not. All Being is for Action. And the best Nature for the best Action. Besides, Man is a creature that cannot be out of Action. Grace only carries him to act well; Corruption, to act ill; but his very Nature 'tis to act much. Man Created did exercise his Powers, and exert his holy Qualities, most amiably no doubt. Formed his behaviour, towards God, the Father, the Son, and the Spirit; towards himself, and the Angels above him, and sublunary Creatures below him, most congruously, and harmoniously: Faln Man's Conversation toward all, is in the World seen, what in the Bible 'tis read. What is said of his Thoughts, which are his inward Converses, may be said of his outward ones also. They are evil, only evil, and continually. Toward God, Re­gardless; toward Holy Angels and Spirits above, as Mindless; towards himself, Ido­latrous; towards his Superiours, Envious; towards Inferiors, Contemptuous; towards Equals, Jealous. Renewed Man, we read and we see it, hath another Carriage to­ward all foresaid. A Walk, after the Spi­rit. That is, according to the will and motion of the Holy Spirit the worker of Grace; and according to the gracious Qua­lity and Nature of his in-working. Here­of [Page 73] is a necessity of Precept; their God commands it, on peril of never seeing his Face. A necessity of Means; viz. for God's Glory, which they cannot spread without it: for the Church's good, which they cannot edifie without it: for their own Walk to Heaven, which they can­not make without it: For, tho' it be not the way of Merit, 'tis the way of Means. A necessity of Design there is also; for, 'tis God's End in Electing, Redeeming, and Calling them. A necessity of Nature: for, as naturally and necessarily do clean Fountains send forth clean Waters, as corrupt ones the contrary. Add, a neces­sity of Covenant likewise: for, as by Gratitude, so by Covenant all are bound to have their Conversation as becomes the Gospel.

If these things be so, the resolution of the three former Questions, excuse me not a third. Wo to the vain men, who would cry up God's Mercy, to the Reproach of Christ's Merits. Or Christ's Merits to the undervaluing of Holy Faith. Or Faith, to the justling out of Good Works, and the making holy Conversation needless. We must give unto each its proper place, or Heaven will never be our place. He that thinks fit to judge by God's Word; and [Page 74] to believe that God will not Deny him­self, or alter his Decrees, and repeal his Laws, and change his Gospel, to serve the turn of a sluggard; he must conclude so. And judge an Holy Life to be as far from Needless, as it is from being Me­ritorious.

Such a man must tell himself to this purpose: ‘Hope of Reconciliation to to God, is needful to my Peace in this Life. And will appear so, at Death. But Holy Conversation, is as necessary unto that Hope. God promiseth not to give it, to such as lead any other. Nor know I how He should shew grounds for any to cry peace, while their Life against Him, is an open or a private War against Him.’ Eternal thanks be to Him! I know his New Covenant will pass that Conversation for an Holy one, which is far short of Legal Perfection. Ʋnallowed sins, and of meer infirmity, break not peace. Wilful ones, and the most crim­son, do not raise a storm that Christ's Grace cannot Lay for true Penitents. And such as by their good wills would never of­fend more. Ready to give the World if they had it, that they never more might sin. Wherefore neither will I think my Conversation unholy, for that which God [Page 75] does not so name it. Nor will I ever expect he should say to me, [Well done, good and faithful Servant,] if indeed by the Gospel-standard I have not done well. I verily believe God will say to me hereafter [Depart, thou Cursed] unless I Live so, that He may say to this effect of me before the World; ‘Behold ye damned Angels, and Men, whom I have for ever abandoned! No cause have you to think my ways unequal in setting this poor creature at my right hand. True, his Sins were not few or small. Nor were his Obediences other than small and few. Had they been perfect, they could not have satisfied me, for one sin. Much less as they were short thereof. Satisfaction and Merit I had, from ano­ther hand. His holy Qualities and Works made me none. Yet do I con­sider his Conversation and good works as enough to distinguish him from you. And to stop your mouths, By them you see, he is one that Obeyed my Pre­cepts; Used my appointed Means of Life; Answered my End in's Creation; Walk­ed according to the New Nature I gave him; Kept sincerely and perseveringly the Covenant I sign'd and seal'd with him in my Holy Sacraments.’

To him that ordereth aright his Conver­sation will I shew the salvation of the Lord, Psal. 50 ult. If we say that we have fellow­ship or friendship with Him, and WALK in darkness, we Lye, and do not the Truth: (i. e. We Lye practically, and contra­dict our Professions) 1 John 1.6. God will render to every man according to his works; To them who by patient continuance in well doing, seek for glory and honour, and immortality, Eternal Life. But to them that are contentious, and do not obey the Truth, but obey unrighteousness, indignation and wrath, Rom. 2.6, 7, 8. James 3.13. Who is a wise man, and endued with knowledge among you? let him shew out of a good con­versation his works with meekness of wisdom.

C. 5. Of COMPANY. God hath made us of a Nature craving Company, as we crave Being it self. Being alone, is as not Being at all. Our Souls must be with some Person or Thing continually. And for Things, no man affects any but for the sake of Persons. Sinless Nature was not thought fit to be Alone. Corrupt Na­ture, is amort without corrupt Company. And so is Sanctified Nature without like Company. Being so very dear unto us, [Page 77] 'tis no wonder that our Company is so influential on us. Yea, so formative of us into its likeness, as we see. Good and Evil Company, are (both of 'em) so, beyond what is duly considered. Worst men are somewhat bettered by good; Best men are somewhat worsted by evil. True, while we are in the World, there is a company good and ill that of ne­cessity we some way have. But there is also a Company of choice that we make. And of this I chiefly speak. The Efficacy of this, is most wondrous.

So much, that the Holy Spirit makes a Companion of fools, the name of a hopeless Enemy of God, Prov. 13.20. And intimates it to be enough to call the best Saint's sincerity in question, if he walk in company (needlesly) with wicked men, Job 34.7, 8.

Yea, saving in order to do them good, forbids us to let them be in our houses, or to suffer our selves to be with them any where, Psal. 101.4, 7. 2 Thes. 3.14, 15. Neither indeed is Excommunica­tion ought that I know, but a casting out of our Encouraging Society, such as walk disorderly.

Every where in the Word, we are told, that Love of the Godly is the mark [Page 78] of the Lovers of God. And they that fear God's Name, be such as are glad to have for their company God's Children. I, and hate with a perfect hatred the in­fectious company of others. They flock together, and to one another speak of­ten.

And who would not desire to try and know himself, by that mark whereby other men do know him? And whereby, thro' a plain light of the Word, he may know himself? Yea, by the mark, without whose concurrence, fifties and hundreds of other marks will not be more than Cyphers. For, if my Company of choice be not changed, my Conversation is justly presumed to be but sorrily changed. And not from a Walk with men to a Walk with God; but from one way of sin to another. My Qualities also and inner Temper, be justly thought to be but Covered, not Changed. My Change of Co­venant may be concluded to be but in fancy, and a vain surmise. And so my Change of Spirit.

Come therefore, my Soul, and let us reason together, saith he that is taught of God to ensure his Calling and Election. For ought I see by the Word of God, Dying men do change but their Places, not [Page 79] their Company. And what Company I do of choice hold upon Earth, I must by the Judgment of God hold for ever. Prophane men be open Sepulchres; Hypocrites be painted ones. If I here delight in Se­pulchres, and chuse to keep among the dead; 'tis certain I shall for ever with them be Buried. Christ is a Tree of Lives. Of the Life of Peace with God, Holiness toward Him, Hope from Him, Glory with Him. Saints only have Life from Christ, and be the only men that are truly Alive. If the Spirit that acts me, and Covenant that binds me, and Qualities that possess me, and Conversation that employs me, do all of 'em bring me among the Living; and I am their Com­panion in Graces-Kingdom, surely I shall be the same in Glories-Kingdom too.

Wherefore, before I shall conclude whither 'tis I am going, I will get me well assured what the Company is wherewith I go. I will be fully answer'd these Questions: Am I in evil Company, as Lot in Sodom, Vexed? Is Lewd Company and Light, unto me, which Mesech and Kedar was to David? Makes it me to cry, Wo is me? Have I no fellowship with God's Enemies, but Reprove I them as called? Do I make the very wide [Page 80] difference that I ought, between MEN and BRETHREN? Do I fear to open the doors of my House and Heart to ill men, lest the Prince of darkness enter in? And to shut them against holy Brethren, lest the Prince of Glory be shut out? Am I glad when I see the Pure in heart, that see God? Do I salute each of them as David did Abigail? Blessed be the Lord God of Israel which sent thee this day to meet me? Blessed be thy converse, and blessed be thou. I say, Every of them, viz. Tho' about Mint and Cummin differently mind­ed. And tho' by their Lustre, I am eclip­sed, &c. Finally, Do I Love them that Love God, and Loath them that Loath Him, even as I incline to have my friends Love those that Love me, and the con­trary? And do these following words of God dwell in me richly and powerfully, Lord who shall abide in thy Tabernacle? Who shall dwell in thy Holy Hill? He, in whose Eyes a Vile person is contemned, but he ho­noureth them that fear the Lord, Psal. 15.1, 4. They that fear thee (O Lord) will be glad when they see me (that is, a Godly man,) Psal. 119.74. He that walks with wise men shall be wise, but a Companion of fools shall be destroyed, or broken, Prov. 13.20.