The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

* 1.1The General USE.

AND now to close up all, let me perswade all those for whom the dear Son of God came from the blessed bosom of the Father; assumed flesh, brake by the strength of his own Love, through all discouragements and impedi∣ments, laid down his own life a ransom for their Souls; for whom he Lived, Died, Rose, Ascended, and lives for ever in Heaven to intercede: to live holy to Christ, as Christ lived, and died wholly for them.

O Brethren, never was the Heathen world acquainted with such arguments to deter them from sin, never acquainted with such motives to urge them to holiness; as I shall this day acquaint you with. My request is, to give up both your hearts and lives to glo∣rifie the Father, Son, and Spirit, whose you are, by the holiness and heavenliness of them. Other things are expected from you, than from other men. See that you turn not all this grace that hath founded in your ears, into wantonness. Think not because Christ hath done so much for you, you may sit still; much less indulge your selves in sin, because Christ hath offered up such an excellent sacrifice for the expiation of it. No, no, though Christ came to be a Curse, he did not come to be a a Cloak for your sins. If one died for all then were all dead;* 1.2 that they that live, should not henceforth live to themselves; but to him that died for them, 2 Cor. 5.15. O keep your lives pure and clean. Don't make fresh work for the blood of Christ every day. If you live in the Spirit, see that you walk in the Spirit, Gal. 5.25. That is (saith Cornelius à Lapide very solidly.) Let us shape and or∣der

our lives and actions according to the dictates, instinct and im∣pulses of the Spirit, and of that grace of the Spirit put within us, and planted in our hearts, which tendeth to practical holiness. Oh let the grace which is in your hearts, issue out into all your Religious, Civil, and natural actions. Let the Faith that is in your hearts, appear in your prayers. The Obedience of your hearts, in hear∣ing. The Meekness of your hearts in suffering. The Merciful∣ness of your hearts, in distributing. The Truth and Righteousness of your hearts, in trading. The Sobriety and Temperance of your hearts, in eating and drinking.

These be the fruits of Christs sufferings indeed, and they are sweet fruits. Let grace refine, enoble and elevate all your actions: that you may say, truly our conversation is in Heaven. Let grace have the ordering of your tongues, and of your hands; the moulding of your whole conversation. Let not Humility ap∣pear in some actions, and Pride in others. Holy seriousness in some companies, and vain frothiness in others. Suffer not the fountain of corruption to mingle with or pollute the streams of grace. Write as exactly as you can after your Copy Christ. O let there not be (as one well expresses it) here a line,* 1.3 and there a blanck. Here a word, and there a blot. One word of God, and two of the World. Now a Spiritual rapture, and then a flesh∣ly Frollick. This day a fair stride to Heaven, and to morrow a slide back again towards Hell. But be you in the fear of the Lord all the day long. Let there be a due proportion betwixt all the parts of your conversation. Approve your selves the servants of Christ in all things. By pureness, by knowledge, by long suf∣fering, by the Holy Ghost, by Love unfeigned, by the Word of Truth, by the power of God, by the armour of Righteousness on the right hand and on the left, 2 Cor. 6.6. See then how accuratly you walk. Cut off occasion from them that desire oc∣casion; and in well doing commit your selves to God, and com∣mend Religion to the World. That this is your great concern∣ment and duty, I shall evidence to your conscience by these fol∣lowing considerations. That of all persons in the world the Re∣deemed of the Lord are most obliged to be holy. Most assisted for a life of holiness. And that God intends to make great Vse of their lives both for the conviction and conversion of others.

Consid. First, God hath most obliged them to live pure and strict lives. I know the command obliges all men to it, even those that cast away the cords of the commands, and break Christs bonds asunder are yet bound by them; and cannot plead a dispensation to live as they do. Yea, and it is not unusual for them to feel the obligations of the command upon their consciences even when their impetuous Lusts hurry them on to the violation of them: but there are special ties upon your souls, that oblige you to holiness of life more than others. Many special and peculiar engagements you are under. First, from God. Secondly, from your selves. Thirdly, from your Brethren. Fourthly, from your enemies.

First, God hath peculiarly obliged you to purity and strictness of Life. Yea every person in the blessed Trinity hath cast his Cord over your Souls, to bind up your hearts and lives to the most strict and precise obedience of his commands.* 1.4 The Father hath obliged you and that not only by the common tie of Creation which is yet of great efficacy in it self: for is it reasonable, that God should create and form so excellent a piece, and that it should be employed against him? That he should plant the Tree, and another eat the Fruit of it? But besides this common engagement, he hath obliged you to holiness of life.

[ 1] First, By his wise and merciful designs and counsels for your recovery and salvation by Jesus Christ. It was he that laid the corner stone of your salvation with his own hands. The first mo∣tion sprang out of his breast. If God had not designed the Re∣deemer for you, the world had never seen him; he had never left that sweet bosom for you. It was the Act of the Father to give you to the Son to be Redeemed, and then to give the Son to be a Re∣deemer to you. Both of them stupenduous and astonishing Acts of grace. And in both God acted as a most free Agent. When he gave you to Christ before the beginning of time, there was nothing out of himself that could in the least move him to it. When the Father, Son, and Spirit sate (as I may say) at the Counsel Table, contriving and laying the design for the salvation of a few out of many of Adams degenerate off-spring, there was none came before them to speak one word for thee; but such was the divine pleasure to insert thy name in that Catalogue of the sa∣ved. Oh how much owest thou to the Lord for this! And what an engagement doth it leave upon thy soul to obey, please and glorifie him?

Secondly, By his bountiful remunerations of your obedience, which have been wonderful. What service didst thou ever per∣form for him, for which he hath not paid thee a thousand times more than it was worth? Didst thou ever seek him diligently, and not find him a bountiful rewarder, none seek him in vain, unless such only as seek him vainly, Heb. 11.6. Didst ever give a cup of cold water in the name of a Disciple, and not receive a Disciples re∣ward? Matth. 10.42. Hast thou not found inward peace and comfort flowing into thy soul, upon every piece of sincere obedi∣ence? Oh what a good Master do Saints serve? You that are remiss and unconstant in your obedience, you that are heartless and cold in duties; hear how your God expostulates with you, Ier 2.31. Have I been a Wilderness to Israel, or a Land of darkness? q. d. have I been a hard Master to you? Have you any reason to complain of me? To whom soever I have been straight handed, surely I have not been so to you. Are the fruits of sin like the fruits of obedience? Do you know where to find a better Master? Why then are you so shuffling and unconstant, so sluggish and re∣miss in my work? Surely God is not behind hand with any of you. May you not say with David, Psal. 119.56. This I had because I kept thy precepts. There is fruits in holiness even present fruit. It is a high favour to be imployed for God. Reward enough that he will accept any thing thou dost. But to return every Duty thou presentest to him with such comforts, such quicknings, such inward and outward blessings into thy bosom, so that thou maist open the the treasury of thine own experiences, view the varieties of encou∣ragements and Love-tokens at several times received in Duties; and say this I had, and that I had, by waiting on God, and serving him. Oh what an ingagement is this upon thee to be ever abounding in the work of the Lord! Though thou must not work for Wages, yet God will not let thy work go unrewarded. For He is not unrighteous to forget your work and labour of Love.

Thirdly, Your Father hath further obliged you to this holi∣ness [ 3] and purity of life, by signifying to you (as he hath fre∣quently done) the great delight and pleasure he hath therein. He hath told you that such as are upright in the way are his delight, Pro. 11.20. That he would not have you forget to do good and to communicate, for with such sacrifices he is well plea∣sed, Heb. 13.16. You know you cannot walk worthy of the

Lord to all pleasing, except ye be fruitful in every good word and work, Col. 1.10. And oh what a bond is this upon you to live holy lives! Can you please your selves in displeasing your Father? If you have the hearts of Children in you, sure you cannot. O you cannot grieve his spirit by loose and careless walking, but you must grieve your own spirits too. How many times hath God pleased you, gratified and contented you, and will not you please and content him? This mercy you have asked of him, and he gave it, that mercy and you were not denyed: in many things the Lord hath wonderfully condescended to please you, and now there is but one thing that he desires of you, and that most reasonable, yea, beneficial for you, as well as pleasing to him, 1 Phil. 27. Only let your conversation be as becometh the Gospel of Iesus Christ. This is the one thing the great and main thing he expects from you in this world, and will not you do it? Can you expect he should gratifie your desires, when you make no more of grieving and displeasing him? Well, if you know what will please God, and yet resolve not to do it, but will ra∣ther please your flesh, and gratifie the Devil, than him; pray pull off your vizards, fall into your own rank among hypocrites; and appear as indeed you are.

[ 4] Fourthly, The Father hath further obliged you to strictness and purity of conversation, by his gratious promises made to such as so walk. He hath promised to do great things for you, if you will but do this one thing for him. If you will order your conversation aright, Psal. 50. ult. He will be your Sun and Shield, if you will walk before him and be upright, Gen. 15.1. He will give grace and glory, and no good thing will he withhold from him that walketh uprightly, Psal. 84.11. And he promises no more to you than he hath made good to others, that have thus walked, and stands ready to perform to you also. If you look to enjoy the good of the promise, you are obliged by all your ex∣pectations, and hopes to order your lives purely and uprightly. This hope will set you on work to purge your lives as well as your hearts from all pollutions, 2 Cor. 7.1. Having these Promises let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God.

[ 5] Fifthly, Yea, He hath yet more obliged you to strict and holy lives by his confidence in you that you will thus walk, and please him. He expresseth himself in Scripture as one that dare

trust you with his glory, knowing that you will be tender of it, and dare do no otherwise. If but a man repose confidence in you and trust you with his concerns, it greatly obliges you to be faith∣ful. What an engagement was that upon Abraham to walk up∣rightly when God said of him, Gen. 18.19. I know him, that he will command his Children, and his household after him; and they shall keep the way of the Lord, q. d. as for this wicked ge∣neration, whom I will speedily consume in my wrath, I know they regard not my Laws, they will trample my commands under foot; they care not how they provoke me, but I expect other things from Abraham, and I am confident he will not fail me. I know him, he is a man of another spirit; and what I promise my self from him, he will make good. And to the like purpose is that in Isa. 63.78. I will mention the loving kindness of the Lord, and the praises of the Lord; according to all that the Lord hath bestowed on us, and the great goodness towards the house of Israel, which he hath bestowed on them; according to his mercies and according to the multitude of his loving kindnesses. For he said surely they are my people, Children that will not lie, (or fail me) so he was their Saviour. Here you have an am∣ple account of the endearing mercies of God to that people, ver. 7. and the Lords confident expectations of suitable returns from them, ver. 8. I said (i. e.) (speaking after the manner of men in like cases) I made full account that after all these endearments, and favours bestowed upon them, they would not offer to be disloyal and false to me. I have made them sure enough to my self, by so many bonds of Love. Like to which is that expression, Zeph. 3.7. I said surely thou wilt fear me, thou wilt receive instruction. Oh how great are the expectations of God from such as you. I know Abraham, there's no doubt of him. And again they are Children that will not lie, (i. e.) they will not fallere fidem datam. Break their Covenant with me. Or they are my people that will not shrink as Mr. Coverdale well translates, filii non ne∣gantes, such as will keep touch with me, and will answer their Covenant engagements. And again surely thou wilt fear me, thou wilt receive instruction. And shall not all this engage you to God? What! neither the antient and bountiful love of God, in contri∣ving your Redemption from eternity, nor the bounty of God in rewarding all and every piece of service you have done for him. Nor yet the pleasure he takes in your obedience and upright walk∣ing.

Nor the incouraging promises he hath made thereto, nor yet his confident expectations of such a life from you whom he hath so many waies obliged and endeared to himself? will you forget your antient friend? Contemn his rewards, take no delight or care to please him? Slight his promises, and deceive and fail his expe∣ctations? Be astonished, O ye Heavens, at this! And be horribly afraid. Consider how God the Father hath fastned this five fold cord upon your Souls, and shew your selves Christians; yea to use the Prophets words, Esa. 46.8. Remember this and shew your selves men.

2 1.5Secondly, You are yet farther engaged to this precise and holy life by what the Son hath done for you, is not this pure and holy life, the very aim, and next end of his death? Did he not shed his blood to redeem you from your vain conversations? 1 Pet. 1.18. Was not this the design of all his sufferings that being delivered out of the hands of your enemies, you might serve him in righteousness and holiness all the daies of your life, Luk. 1.74, 75. And is not the Apostles inference, 2 Cor. 5.14, 15. highly reasonable, if one dyed for all then were all dead, and that he dyed for all, that they which live, should not henceforth live to themselves, but to him that dyed for them. Did Christ only buy your Persons, and not your services also? No, no, who ever hath thy time, thy strength, or any part of either: I can assure thee, Christian, that Christ hath paid for it, and thou givest away what is none of thine own to give. Every moment of thy time is his. Every Talent, whether of grace or nature is his. And dost thou defraud him of his own? Oh how liberal are you of your pretious words, and hours, as if Christ had never made a purchase of them! Oh think of this when thy life runs muddy and ••oul. When the fountain of corruption flows out at thy tongue, in idle frothy discourses; or at thy hand, in sinful unwarrantable actions; doth this become the redeemed of the Lord? Did Christ come from the bosom of his Father for this? Did he groan, sweat, bleed, endure the Cross, and lay down his life for this? Was he so well pleased with all his sorrows, and sufferings, his pangs, and agonies upon the account of that satisfaction he should have in seeing the travail of his Soul? Isa. 53.11. as if he had said, Welcome Death, welcome Agonies, welcome the bitter cup, and heavy burthen; I chearfully submit to all this. These are travailing pangs indeed, but I shall see a beautiful birth at last. These throws, and Agonies, shall bring

forth many lively Children to God; I shall have joy in them, and glory from them to all Eternity. This blood of mine, these sufferings of mine, shall purchase to me the Persons, Duties, Services, and obedience of many thousands, that will Love me, and Honour me, Serve me, and Obey me, with their Souls, and Bodies which are mine. And doth not this engage you to look to your lives, and keep them pure? Is not every one of Christs wounds a mouth open to plead for more holiness, more service and more fruit from you? Oh what will engage you if this will not? But

Thirdly,3 1.6 This is not all; as a man when he weigheth a thing, casteth in weight after weight, till the scales are counterpoised: so doth God cast in engagement after engagement, and argument upon argument, till thy heart (Christian) be weighed up, and won to this heavenly life. And therefore as Elihu said to Iob, cap. 36.22. Suffer me a little, and I will shew thee what I have yet to speak on Gods behalf. Some Arguments have already been urg∣ed on the behalf of the Father, and Son for purity and cleanness of life; and next I have something to plead on the behalf of the Spirit. I plead now on his behalf, who hath so many times helped you to plead for your selves with God. He that hath so often re∣freshed, quickened, and comforted you, he will be quenched, grieved, and displeased by an impure, loose, and careless conver∣sation; and what will you do then? Who shall comfort you, when the Comforter is departed from you? When he that should releive your souls, is far off? Oh grieve not the holy Spirit of God, by which you are sealed to the day of Redemption, Eph. 4.30. There is nothing grieves him more than impure practices. For he is a holy Spirit. And look as water damps and quenches the fire; so doth sin quench the Spirit, 1 Thes. 5.19. Will you quench the warm affections and burning desires which he hath kin∣dled in your bosoms; if you do, it is a question whether ever you may recover them again to your dying day. the Spirit hath a delicate Sence. It is the most tender thing in the whole world. He feels the least touch of sin, and is grieved when thy corrupti∣ons within are stirred by temptations, and break out to the defiling of thy life; then is the holy Spirit of God as it were made sad, and heavy within thee. As that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 4.30. may be rendred. For thereby thou both resistest his motions, whereby in the way of a loving constraint, he would lead and

guide thee in the way of thy Duty; yea, thou not only resistest his motions, but crossest his grand design, which is to purge and san∣ctifie thee wholly, and build thee up more and more to the perfe∣ction of holiness. And when thou thus forsakest his conduct, and crossest his design in thy soul then doth he usually with-draw, as a man that is grieved by the unkindness of his friend. He draws in the beams of his evidencing and quickning grace. Packs up all his divine Cordials, and saith as it were to this unkind and disingeni∣ous Soul,* 1.7

Hast thou thus requited me, for all the favours and kindnesses thou hast received from me? Have I quickened thee when thou wast dead in transgressions, did I descend upon thee in the Preaching of the Gospel, and communicate life, even the life of God to thee; leaving others in the state of the Dead? Have I shed forth such rich influences of grace and comfort upon thee? Comforting thee in all thy troubles, help∣ing thee in all thy duties, satisfying thee in all thy doubts and perplexities of soul, saving thee and pulling thee back from so many destructive temptations and dangers? What had been thy condition, if I had not come unto thee? Could the Word have converted thee without me? Could ministers, could Angels have done that for the which I did? And when I had quickned thee, and made thee a living soul, what couldst thou have done without my exciting and assisting grace? Couldst thou go on in the way of Duty, if I had not led thee? How wouldst thou have waded through the deeps of spiritual troubles, if I had not born thee up? Whither had the Tempta∣tions of Satan and thine own corruptions carried thee before this day; if I had not stood thy friend, and come in for thy rescue in the time of need? Did I ever fail thee in thy ex∣tremities? Did I ever leave thee in thy dangers? Have I not been tender over thee, and faithful to thee? And now for which of all these kindnesses dost thou thus wrong and abuse me? Why hast thou wounded me thus by thy unkind∣ness? Ah thou hast requited my Love! And now thou hast eat the fruit of thy doings. Let the light now be darkness. Thy Songs turned into howlings. The joy of thine heart, the light of thine eyes, the health of thy countenance, even the face of thy God, and the joy of salvation be hid from thee.

This is the fruit of careless and loose walking. To this sad issue it will bring thee at last, and when it is come to this; thou shalt go to Ordinances, and Duties, and find no good in them; no life quickning comfort there. When thy heart which was wont to be enlarged, and flowing, shall be clung up and dry; when thou shalt kneel down before the Lord, and cry as Elisha when with the mantle of Elijah he smote the water; Where is the Lord God of Elijah? So thou, where is the God of Prayer? Where is the God of Duties? But there is no answer: when like Sampson, thou shalt go forth and shake thy self as at other times; but thy strength is gone: then tell me, what thou hast done in resisting, quench∣ing, and grieving the holy Spirit of God by impure and offensive practices? And thus you see what engagements lie upon you from the Spirit also, to walk uprightly and keep the issues of life pure. I could willingly have enlarged my self upon this last branch,* 1.8 but that I find a Judicious hand hath lately improved this Argument; to which I shall refer the Reader. Thus God hath obliged you to circumspect and holy lives.

Secondly, You are under great engagements to keep your [ 2] lives pure, even from your selves, as well as from your God. As God hath bound you to purity of conversation, so you have bound your selves. And there are several things in you, and done by you, which wonderfully increase, and strengthen your Obliga∣tions to practical holiness.

First, Your clearer illumination is a strong bond upon your [ 1] souls, Eph. 5.8. Ye were sometimes darkness, but now ye are light in the Lord; walk as Children of the light. You cannot pretend, or plead ignorance of your Duty. You stand convinced in your own consciences before God, that this is your unquestiona∣ble Duty. Christians, will you not all yield to this? I know you readily yield it. We live indeed in a contentious disputing Age. In other things our opinions are different. One Christian is of this Judgement, another of that; but doth he deserve the name of a Christian, that dare once question this truth? In this we all meet and close in oneness of mind and Judgement, that it is our in∣disputable Duty, to live pure, strict, and clean lives. The grace of God which hath appeared to you, hath taught you this truth clearly and convincingly, 2 Tit. 11.12. You have received how you ought to walk, and to please God, 1 Thes. 4.1. Well then, this being yielded, the inference is plain, and undeniable; that

you cannot walk as others, in the vanity of their minds; but you must offer violence to your own light. You cannot suffer the cor∣ruptions of your hearts to break forth into practice, but you must slight, and put by the notices and rebukes of your own consci∣ences, Iam. 4.17. He that knoweth to do good, and doth it not; to him it is sin. Yea sin with a witness. Aggravated sin. Sin of a deeper tincture than that of the ignorant Heathens. Sin that sadly wastes and violates conscience. Certainly who ever hath, you have no cloak for your sin. Light and Lust strugling together, great light and strong lusts: these make the soul a trou∣bled Sea that cannot rest. Oh but when masterless Lusts over-bears Conscience, this impresses horror upon the soul. This brake Davids heart, Psal. 51.6. Thou hast put knowledge in my inner parts, q. d. Ah Lord! I went against the rebukes of conscience, to the commission of this sin. I had a watchful light set up within me. I knew it was sin. My light endeavoured lovingly to re∣strain me, and I thrust it aside. Besides, what pleasure in sin can you have? Indeed such as for want of light know not what they do, or such whose consciences are seared and past feeling; they may seek a litt••e pleasure (such as it is) out of sin; but what content or pleasure can you have, so long as your light is ever breaking in upon you, and smiting you for what you do? This greatly increases your obligation to a precise holy life. Again,

[ 2] Secondly, You are professors of holiness. You have given in your names to Christ, to be his Disciples; and by this your engagement to a life of holiness are yet further strengthened, 2 Tim. 2.19. Let every one that nameth the name of Christ, depart, from ini∣quity. The name of Christ is called upon you, and it's a worthy name, Jam. 2.7. It's called upon you, as the name of the Hus∣band, is called upon his Wife, Isa. 4.1. Let thy name be called upon us. Or as the name of a Father is called upon his Child, Gen. 48.16. Let my name be called on them, and the name of my Fathers. Well then, you bear the name of Christ as his Spouses or Children; and will you not live sutably to your name? Every place and relation, every title of honour and dignity hath its decorum, and becomingness. Oh how will that worthy name of Christ be blasphemed through you? If you adorn it not with becoming deportments? Better you had never profest any thing, than to set your selves by your profession in the eye and observati∣on of the world; and then to pour contempt on Jesus Christ, by

your scandalous conversations, before the Chams of the world; who will laugh at it. I remember it was a Memento given to one of his name by Alexander, Recordare nominis Allexandri. Re∣member (said he) thy name Alexander, and do nothing unwor∣thy of that name. O that's a heavy charge, Rom. 2.24. Through you is the name of God blasphemed among the Heathens. Un∣happy man, that ever thou shouldst be a reproach to Christ. The herd of wicked men, they are ignota capita; men of no note, or observation. They may sin, and sin again; drink, swear, and tumble in all uncleanness; and it passes away silently; the world takes little notice of it. Their wicked actions make but little noise in the world; but the miscarriages of professors are like a Bla∣zing Comet, or an Eclipsed Sun, which all men gaze at, and make their observations upon; Oh then, what manner of persons ought you to be, who bear the worthy name of Christ upon you!

Thirdly, But more than this, You have obliged your selves to [ 3] this life of holiness by your own Prayers. How many times have you lifted up your hands to Heaven, and cryed with David Psal. 119.5. Oh that my waies were directed to keep thy Sta∣tutes. Order my steps in thy Word, and let no iniquity have dominion over me, vers. 133. Were you in earnest with God, when you thus prayed? Did you mean as you said? or did you only complement with God? If your hearts and tongues agreed in this request, doubtless it's as much your Duty to endeavour, as to desire those mercies; and if not, yet do all those prayers stand on record before the Lord, and will be produced against you as witnesses to condemn you, for your hypocrisie and vanity. How often also have you in your Prayers lamented and bewailed your careless and uneven walkings? You have said with Ezra, chap. 9.6. O my God I am ashamed, and even blush to look up unto thee. And do not your confessions oblige you to greater circumspection and care for time to come? Will you confess, and sin? And sin, and confess? Go to God and bewail your evils, and when you have bewailed them, return again to the commission of them? God forbid, you should thus dissemble with God, play with sin, and dye your iniquities with a deeper tincture.

Fourthly, And lastly, to add no more, you have often reproved [ 4] or censured others for their miscarriages and falls, which adds to your own obligation, to walk accuratly and evenly. Have you not often reproved your erring brethren? or at least privately

censured them, if not duly reproved them, (for to these left handed blows of secret censurings, we are more apt than to the fair and open strokes of just and due reproofs) and will you pra∣ctise the same things, you criminate and censure others for? Thou that teachest another, (saith the Apostle) teachest thou not thy self? Rom. 2.21. So say I, thou that censurest or rebukest ano∣ther, condemnest thou not thy self? Will your rebukes ever do good to others, whilst you alow in your selves what you condemn in them? And as these reproofs and censures can do them no good, so they do you much evil, by reason of them you are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 self condemned persons; and out of your own mouths God will Judge you. For you need no other witness, than your selves in this case. Your own tongues will fall upon you. Your censures and reproofs of others, will leave you without plea, or Apologie, if you look not to your lives with greater care. And yet will you be careless still? Fear you not the displeasure of God? nor the wounding and disquieting your own consciences? Surely these things are of no light value with you, if you be Christians indeed.

[ 3] Thirdly, You are yet further engaged to practical holiness upon the account of your brethren, who are not a little concern∣ed, and interested therein. For if through the neglect of your hearts, your lives be defiled and polluted, this will be thrown in their faces, and many innocent and upright ones, both reproached and grieved upon your account. This mischievous effect holy Da∣vid earnestly deprecated, Psal. 69.5, 6. Oh God thou knowest my foolishness, and my sins are not hid from thee; let not them that wait on thee, O Lord God of Hosts, be ashamed for my sake. Let not them that seek thee, be confounded for my sake, O God of Israel, q. d. Lord, thou knowest what a weak and foolish creature I am. And how apt to miscarry, if left to my self, and should I through my foolishness, act unbecoming a Saint; how would this shame the faces, and sad the hearts of thy people! They will be as men confounded at the report of my fall. The fall of one Christian, is matter of trouble and shame to all the rest. And when they shall hear the sad and unwelcome news of your scandalous miscarriages, (which will certainly be the effect of a neglected heart and life) they will say as David concerning Saul and Ionathan; tell it not in Gath, publish it not in the streets of Askelon, &c. Or as Tamar concerning Ammon, and we, whither shall we cause our shame to go? And for them, they

shall be as the fools in Israel. Thy loose and careless life will cause them to estrange themselves from thee, and look shy upon thee, as being ashamed to owne thee, and canst thou bear that? Will it not grieve and pierce your very hearts to see a cloud of strangeness and trouble over the countenances of your brethren? To see your selves disowned and lightly esteemed by them? This very consideration struck a great favorite in the Persian Court to the very heart. * 1.9 It was Vstazanes, who had been Governour to Sapores in his minority. And this man for fear, denied the Chri∣stian Faith; and complied with the Idolatrous worship of the King. And one day (saith the Historian) sitting at the Court∣gate, he saw Simon the aged Arch-Bishop of Selucia, drawing along to prison for his constancy in the Christian Faith; and though he durst not openly owne the Faith he had basely denied, and con∣fess himself a Christian: yet he could not choose but rise, and express his reverence to this holy man; in a respective and ho∣nourable salutation; but the zealous good man frowned upon him, and turned away his face from him; as thinking such an Apostate unworthy of the least respect from him; this presently struck Vstazanes to the heart, and drew from him many tears, and groans; and thus he reasoned with himself, Simon will not owne me, and can I think but that God will disclaim me, when I appear before his Tribunal? Simon will not speak unto me, will not so much as look upon me, and can I look for so much as a good word or look from Jesus Christ, whom I have so shamefully betrayed, and denyed? Hereupon he threw of his rich Courtly robes, and put on mourning apparel, and professed himself a Christian; and died a Martyr. O 'tis a piercing thing to an honest heart, to be cast out of the favour of Gods people. If you walk loosely, nei∣ther God nor his people will look kindly upon you.

Fourthly, And lastly, Your very enemies engage you to this [ 4] pure and holy life upon a double ground. You are obliged by them two waies, viz. as they are your bold censurers, and your watchful observers. They censure you as hypocrites, and will you give them ground and matter for such a charge? they say only your tongues are more holy than other mens, and shall they prove it, from your practice? They also observe you diligently. Lie at catch, and are highly gratified by your miscarriages. If your lives be loose and defiled, you will not only be a shame to your friends, but the Song of your enemies. You will make mirth in

Hell. And gratifie all the enemies of God. This is that they watch for. They are curious observers of your goings. And that which makes them Triumph at your falls and miscarriages, is not only that deep rooted enmity betwixt the two seeds, but because all your miscarriages and evils are so many absolutions to their con∣sciences, and Justifications (as they think) of their waies and practices. For look as your strictness and holiness doth as it were cast, and condemn them, as Noah, Heb. 11.7. by his practice, condemned the world, their consciences fly in their faces, when they see your holy and pure conversations. It lays a damp upon them. It works upon their consciences and causes many smart re∣flections. So when you fall, you as it were absolve their consci∣ences, loose the bonds of conviction you had made fast upon them, and now there's matter of Joy put before them.

Oh say they, what ever these men talk; we see they are no bet∣ter than we. They can do as we do. They can Cozen and Cheat for advantage. They can comply with any thing for their own ends; 'tis not conscience, as we once thought, but meer stomach and humor that made them so precise. And oh what a sad thing is this! Hereby you shed Soul-blood. You fasten the bonds of death upon their souls. You kill those convictions, which for any thing you know might have made way to their conversion. When you fall, you may rise again; but they may fall at your ex∣ample, and never rise more. Never have a good opinion of the waies of God, or of his people any more. Upon this considera∣tion David begs of God, Psal. 5.8. Lead me, O Lord, in thy righteousness, because of my enemies; (or as the Hebrew) my observers, make thy way straight before my face. And thus you see how your very enemies oblige you to this holy and pure conversation also.

Now put all this together, and see to what these particulars will amount. You have heard how God the Father hath engaged you to this conversation purity, by his designment of your Salvation. Rewarding your obedience. His pleasure in it. His Promises to it. And his great confidence in you, that you will thus walk before him. The Lord Iesus hath also engaged you thereunto, by his death and sufferings, whereby you were Redeemed from your vain conversations. The Spirit hath engaged you by telling you plainly how much you will grieve, and wrong him, resist and quench him, if you do not keep your selves pure. Yea, you are

obliged further by your selves, your clear illumination, your high profession, your many prayers and confessions, your many censures and reprehensions of others, do all strengthen your obligation to holiness. Yea, you are obliged further to this holy life, by the shame, grief, and trouble your loose walking will bring upon your friends. And the mirth it will make for, and mischief it will do to your enemies. Who will fall and break their necks, where it may be you only stumbled, and brake your shins. Who are Ju∣stified, and absolved (as before you heard) by your miscarriages. And now what think you of all this? Are you obliged or not, to this purity of life? Are all these bonds tied with such slip-knots that you can get loose, and free your selves at pleasure from them? If all these things are of no force with you, if none of these bonds can hold you; may it not be questioned (notwithstanding your profession) whether any spiritual principle, any fear of God, or love to Christ, be in your souls or no? O you could not play fast and loose with God; if so, you could not as Sampson snap these bonds assunder, at your pleasure.

Consid. 2. Secondly, As you are more obliged to keep the issues of life pure than others are, so God hath given you greater as∣sistances and advantages for it, than others have. God hath not been wanting to any in helps and means. Even the Heathen who are without the Gospel will yet be speechless and inexcusable before God: but how much more will you be so! who besides their light of nature, and the general light of the Gospel, have first, such a principle put within you. Secondly, such patterns set before you. Thirdly, such an assistant ready to help you. Fourthly, so many rods at your backs to quicken you; and prevent your wandering. If notwithstanding all these helps your live be still unholy.

First, Shall men of such principles walk as others do? Shall we [ 1] lament for you as David once did for Saul, saying there the shield of the mighty was vilely cast away, the shield of Saul; as though he had not been anointed with oyl. There the honour of a Christian was vilely cast away, as though he had not been anointed with the Spirit? You have received an unction from the holy one, which teacheth you all things, 1 Joh. 2.20. Another Spirit, far above that which is in other men, 1 Cor. 2.12. And as this Spirit which is in you is fitted for this life of holiness, (for ye are his workmanship created in Christ Iesus to good works, Ephes. 2.10.

So this holy Spirit, a principle infused into your souls, hath such a natural tendency to this holy life; that if you live not purely and strictly you must offer violence to your own principles, and a new nature. A twofold help this principle affords you for a life of holiness.

(1.) First, It pulls you back from sin, as in Ioseph; How can I do this great wickedness and sin against God! And it also inclines you powerfully to obedience. 'Tis a curb to sin, and a spur to ho∣liness. It is unpossible for all others to live spiritually and heaven∣ly, because they have no new nature to incline them thereunto. And methinks it should be hard for you to live carnally, and sensu∣ally; and therein cross the very bent and tendency of the new crea∣ture, which is formed in you. How can you neglect Prayer as others do, whiles the Spirit by divine pulsations is awaking and rousing up your sluggish hearts with such inward motions, and whispers as that, Psal. 27.8. Seek my face. Yea, whilst you fell (during your omissions of duty) something within that bemoans it self, and as it were cryes for food, pains and gripes you, like an empty sto∣mach, and will not let you be quiet till it be relieved. How can you let out your hearts to the world as other men do; when all that while your Spirit is restless, and akes like a bone out of joint. And you can never be at ease till you come back to God, and say as Psal. 116. Return to thy rest, O my soul. Is it not hard, yea, naturally impossible to fix a stone and make it abide in the fluid air? Doth not every creature in a restless motion tend to its proper Center, and desire its own perfection? So doth this new creature also. You see how the Rivers in their course will not be checkt, but bear down all obstacles in their way & Saevior ab obice ibit. A stop doth but make them rage the more, and run the swifter afterwards.

There is a Central force in these natural motions, which cannot be stopt. And the like may you observe in the motions of a renew∣ed soul, Ioh. 4.14. It shall be in him as a Well of water springing up. And is it not hard for you to keep it down, or turn its course? How hard did Ieremy, and David find that work? If you do not live holy lives, you must cross your own new nature, & violate the Law that's written in your own hearts, and engraven upon your own bowels. To this purpose a late Writer speaks,* 1.10 Till you were converted (saith he) the flesh was predominant, and therefore it was impossible for you to live any other than a fleshly life; for every thing will act according to its predominant principle. Should you not therefore live a spiritual life? Should not the Law of God witten in your

hearts, be legible in your lives? O should not your lives be accor∣ding to the tendency of your hearts? thus he. Doubtless this is no swall advantage to practical holiness. But

Secondly, Besides this principle within, you have no small assistance [ 2] for the purity of life by these excellent patterns before you. The path of holiness is no untrodden path to you. Christ and his Servants have beaten it before you. The life of Christ is your Copy, and it is a fair Copy indeed, without a blot. Oh what an advantage is this to draw all the lines of your actions according to his example! This glorious grand example is often prest upon you for imitation, Heb. 12.2. Looking to Iesus, he hath left you an example that ye should tread in his steps, 1 Pet. 2.21. His life is a living rule to his people, and besides Christs example (for you may say who can live as Christ did? His example is quite above us) you have a cloud of witnesses. A cloud for its directive Use, and these men of like passions, temptations, and constitutions with you; who have gone before you in exemplary holiness. The Holy Ghost (in∣tending therein, your special help and advantage) hath set many industrious pens awork to write the lines of the Saints, and pre∣serve for your use their holy sayings, and heavenly actions. He bids you take them for an example, Jam. 5.10. Oh what excel∣lent men are past on before you! What renowned Worthies have led the way! Men whose conversations were in Heaven, whilst they Tabernacled on earth. Whilst this lower world had their bodies, the world above had their hearts, their affections; their actions, their designs were all for Heaven. Men that improved troubles, and comforts; losses, and gains; smiles, and frowns; and all for Heaven. Men that did extract Heaven out of Spirituals, out of Temporals, out of all things; their hearts were full of heavenly meditations, their mouths of heavenly communications; and their practices of heavenly inclinations. O what singular help is this! Where they followed Christ, and kept the way, they are propounded for your imitation, and where any of them turned aside, you have a mark set upon that action, for your caution and prevention. Doth any strange or unusual tryal befall you, in which you are ready to say with the Church, Lam. 1.12. Was there ever any sorrow like unto my sorrow? Here you may see the same affli∣ction accomplisht in your brethren, 1 Pet. 5.9. Here's store of good company to encourage you. Doth the world and Devil endeavor to turn you from your duty, by loading it with shameful scoffs, or

sufferings? In this case you may look to Iesus, who dispised the shame; and to your Brethren who counted it their honour to be dishonoured for the name of Christ, as the Original of the Text, Act. 5.41.* 1.11 may be translated. Is it a dishonour to thee to be rankt with Abraham, Moses, David, and such as were the glory of the Ages they lived in? Art thou at any time under a faint fit of discou∣ragement; and ready to despond under any burden; oh how maist thou be animated by such examples, when such a qualm comes over thy heart? Some sparks of their holy courage cannot choose but steal into thy breast, whilst thou considerest them. In them God hath set before thee the possibility of overcoming all difficulties, thou seest men of the same mould, who had the same tryals, discourage∣ments, and fears that thou now hast, and yet overcame all. How is thy unbelief checkt when thou saist, Oh I shall never reach the end, I shall one day utterly perish. Why dost thou say so? Why may not such a poor creature as thou art, be carried through as well as they? Had not they the same temptations and corruptions with you? Were not they all troubled with a naughty heart, an ensna∣ring world, a busie Devil as well as you? Alas! when they put on the divine, they did not put off the humane nature; but com∣plained, and feared as you do; and yet were carried through all.

Oh what an advantage have you this way! They that first trust∣ed in Christ, had not such an help as you. You stand upon their shoulders. You have the benefit of their experiences. You that are fallen into the last times, have certainly the best helps to holiness. And yet will not you live strictly and purely? Will you put on the name and profession of Christians, and yet be lofty in your spirits, earthly in your designs; neglective of duty; frothy in your com∣munions? Pray from which of all the Saints did you learn to be proud? Did you learn that from Christ, or any of his? From which of his Saints did you learn to be earthly and covetous, passionate o•• censorious, over-reaching and crafty? If you have read of any such evils committed by them, have you not also read of their shame and sorrow, their repentance and reformations? If you have found any such blots in their lives, it was left there designedly to prevent the like in yours. Oh what an help to holiness is this!

[ 3] Thirdly, And this is not all. You have not only a principle within you, and a pattern before you, but you have also an Omni∣potent assistant to help and encourage you throughout your way. Are you feeble and infirm? and is every temptation, even the weakest;

strong enough to turn you out of the way of your Duty? Lo, God hath sent his Spirit to help your infirmities, Rom. 8.26. no matter then how weak you are, how many and mighty your difficulties and temptations are, as long as you have such an assistant to help you. Great is your advantage for a holy life, this way also. For

• (1.) First, When a temptation to sin presses sore upon you, he pleads with your consciences within, whilst Satan is tempting with∣out. How often hath he brought such Scriptures to your remem∣brance, in the very nick of opportunity; as have saved you out of the temptation? If you attend his voice, you may hear such a voice within you as that, Ier. 44.4. Oh do not this abominable thing which I hate. What mighty strivings were there in the heart of Spira, as himself relates? He heard as it were a voice within him saying, Do not write Spira, do not write. To this purpose is that promise, Isa. 30.20, 21. Thine eyes shall behold thy teachers, and thine ears shall hear a word behind thee saying, this is the way, walk ye in it; when ye turn to the right hand, and when ye turn to the left. Here you have a twofold help to holiness, the outward teach∣ing of the Word, ver. 20. and the inward teachings of the Spirit, ver. 21. He shall say this is the way, when ye are turning aside to the right hand or to the left. Alluding to a Shepherd (saith one) who driving his Sheep before him; whistles them in when he sees them ready to stray.
• (2.) Secondly, When ye walk holily and closely with God in your duties, the Spirit incourages you to go on, by those inward comforts, sealings, and joys you have from him at such times. How often hath he entertained your souls in publick Ordinances, in private duties, with his hidden Manna, with marrow and fastness, with incomparable and unspeakable comforts, and all this to streng∣then you in your way, and encourage you to hold on?
• (3.) Thirdly, When you are indisposed for duties, and find your hearts empty and dry, he is ready to fill them, quicken and raise them; so that oftentimes the beginnings and end of your Pray∣ers, hearing, or meditations are as vastly different, as if one man had begun and another ended the duty. O then what assistances for a holy life have you? Others indeed are bound to resist temptations as well as you; but alas, having no special assistance from the Spirit, what can they do? It may be they reason with the Temptation a little while, and in their own strength resolve against it; but how easie a conquest doth Satan make, where no greater opposition is

• made to him, than this? Others are bound to hear, meditate, and pray as well as you; else the neglect of these duties would not be their sin: but alas, what pitiful work do they make of it! Being left to the hardness and vanity of their own hearts; when you spread your Sails you have a gale; but they lie wind-bound, heart-bound, and can do nothing Spiritually in a way of Duty.
• [ 4] Fourthly, And lastly, to mention no more, you have a further advantage to this holy life, by all the rods of God that are at any time upon you. I might shew you in many particulars the advan∣tages this way also, but I shall only present these three to your ob∣servation at this time.

First, By these you are clogged, to prevent your straying, and wandering. Others may wander even as far as Hell, and God will not spend a sanctified rod upon them to reduce or stop them; but saith let them alone, Hos. 4.17. But if you straggle out of the way of holiness, he will clog you with one trouble or another to keep you within bounds, 2 Cor. 12.7. Lest I should be lifted up, a thorn in the flesh; a messenger of Satan was sent to buffet me. So David, Psal. 119.67. Before I was afflicted, I went astray; but now I have kept thy Word. Afflictions are used by God, as thorns by husbandmen to stop the gaps, and keep you from breaking out of Gods way, Hos. 2.6. I will hedge up her way with thorns, and build a wall that she shall not find her paths. A double alusion. First, to Cattle that are apt to stray. I will hedge up thy way with thorns. Secondly, to the Sea which is apt to over-flow the Country, I will build a wall to prevent inundations. Holy Basil was a long time sorely afflicted with an inveterate head-ach, he often prayed for the removal of it; at last God removed it, but in the room of it he was sorely exercised with the motions and temptati∣ons of Lust; which when he perceived, he heartily desired his head-ach again, to prevent a worse evil. You little know the ends and uses of many of your afflictions. Are you exercised with bo∣dily weaknesses, it's a mercy you are so; and if these pains and infirmities were removed, these clogs taken off; you may with Basil wish for them again to prevent worse evils. Are you poor? why, with that poverty God hath clogged your pride. Are you reproached? with those reproaches God hath clogged your am∣bition. Corruptions are prevented by your afflictions. And is not this a marvelous help to holiness of life?

Secondly, By your afflictions your corruptions are not only clog∣ged,

but purged. By these God drys up and consumes that spring of sin, that defiles your lives, Esa. 27.9. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away sin. God orders your wants to kill your wantonness. And makes your poverty poison to your pride. They are Gods Physick, to purge ill humours out of your souls. When they fall by the sword, and by famine, and by captivity, and by spoil, it is to try them and to purge them,* 1.12 and to make them white. They are both purges and Lavatories to your souls. Others have the same afflictions that you have, but they do not work on them as on you; they are to you as fire for purging, and water for cleansing; and yet shall not your lives be clean? It's true (as one well observes upon that place of Daniel) Christ is the only Lavatory, and his blood the only foun∣tain to wash away sin. But in the virtue and efficacy of that blood sanctified afflictions are cleansers, and purgers too.

A Cross without a Christ never made any man better; but with Christ, Saints are much the better for the cross. Hath God as it were laid you out so many daies and nights a whitening; and yet is not the hue of your conversation altred? Hath he put you so many times into the furnace, and yet is not your dross separated? The more afflictions you have been under, the more assistance you have had for this life of holiness.

Thirdly, By all your troubles God hath been weaning you from the world, the lusts, loves, and pleasures of it; and drawing out your souls to a more excellent life and state than this. He makes your sor∣rows in this life, give a lufter to the glory of the next. Who ever hath, be sure you shall have no rest here; and all that you may long more ardently for that to come. He often makes you groan being burdened, to be cloathed with your house from Heaven, 1 Cor. 5.4. And yet will you not be weaned from the lusts, customs, and evils of it? Oh what manner of persons should you be for heavenly and holy conversations? You stand upon the higher ground. You have as it were the wind and tide with you. None are assisted for this life, as you are. Put all this together, and see what this second argument contributes towards your further conviction, and perswasion to ho∣liness of life. Have you received a supernatural principle fitting you for, and inclining you to holy actions, resisting and holding you back from sin? Hath God also set before you such eminent patterns to encourage and quicken you in your way? Doth the Spirit himself stand ready so many waies to assist and help you in all difficulties,

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That bloody Tyrant was convinced in his conscience of the worth and excellency of that servant of God, and was forced to reverence him for his holiness. So Darius, Dan. 6.14, 18, 19, 20. What conflicts had he in himself about Daniel whom he had condemned, his conscience condemned him, for condemning so holy and righ∣teous a person. Then the King went to his Palace, and passed the night in fasting; neither were instruments of Musick brought before him, and his sleep went from him. He goes early in the morning to the D••n. and cries with a lamentable voice, O Daniel servant of the living God. How much is this for the honour of holiness, that it conqu••rs the very persecutors of it; and makes them stoop to the meanest servant of God! 'Tis said of Henry the second of France, that he was so daunted by the heavenly Ma∣jesty of a poor Tayl••r that was burnt before him, that he went home sad, and vowed that he would never be present at the death of such men, any more. When Valence the Emperour came in person to apprehend Basil, he saw such Majesty in his very coun∣tenance, that he reel'd at the very sight of him; and had fallen backward to the ground, had not his servants stept in to support him. O holiness, holiness thou art a conquerour. So much as you shew of it in your lives, so much you preserve your interest in the consciences of your enemies. Let down this, and they despise you presently,

[ 5] Fifthly, And lastly, God will use the purity of your conversati∣ons to Iudge and convince the world in the great day.* 1.13 'Tis true the world shall be Judged by the Gospel, but your lives shall also be produced as a Commentary upon it, and God will not only shew them by the Word how they ought to have lived, but bring forth your lives and waies to stop their mouths, by shewing how others did live. And this I suppose is intended in that Text, 1 Cor. 6.2. The Saints shall Iudge the world, yea, we shall Iudge Angels, that is, our examples are to condemn their lives and pra∣ctices, as Noah, Heb. 11.7. is said to condemn the world by building the Ark, (i. e.) his faith in the threatning, and obedi∣ence to the command, condemned their supineness, infidelity, and disobedience. They saw him every day about that work, diligent∣ly preparing for a deluge, and yet were not moved with the like fear that he was; this left them inexcusable. So when God shall

say in that day to the careless world, did you not see the care, and diligence, the holy zeal, watchfulness, and self denial of my people, who lived among you? How many times have they been watching and praying when you have been drinking or sleeping! Was it not easie to reflect when you saw their pains and diligence; have not I a soul to look after as well as they, a Heaven to win or lose, as well as they? Oh, how speechless and inexcusable will this render wicked men, yea it shall not be only used to Judge them, but Angels also. How many shocks of temptations have poor Saints stood; when as they fell without a Tempter. They stood not in their integrity, though created in such excellent natures; how much then are you concerned on this very account also, to walk exactly! If not, instead of Judging them, you shall be condem∣ned with them.

And thus you see what use your lives and actions shall be put to, and are these inconsiderable uses? Is the winning over souls to God a small matter? Is the salving the honour and reputation of godli∣ness a small matter? Is the encouraging the hearts, and strengthe∣ning the hands of Gods poor Ministers amidst their spending killing labours a small matter? Is the awing of the consciences of your enemies, and Judging them in the last day a light thing? Which of these can you call so?

O then since you are thus obliged to holiness of life. Thus sin∣gularly assisted for it: and since there are such great dependencies upon it, and uses for it both now and in the world to come; see that ye be holy in all manner of conversation. See that as ye have received Christ Iesus the Lord, so ye walk in him. Alwaies remembring that for this very end Christ hath redeemed or deli∣vered you out of the hands of your enemies, that you might serve him without fear in righteousness and holiness all the daies of your lives, Luk. 1.74, 75. And to how little purpose will be all that I have preacht, and you have heard of Christ, if it be not converted into practical godliness? This is the scope and design of it all.

And now Reader, thou art come to the last leaf of this Trea∣tise of Christ, it will be but a little while and thou shalt come to the last Page or Day of thy life; and thy last moment in that day. Wo, to thee, wo and alas for ever, if interest in this blessed Re∣deemer be then to get. The world affords not a sadder sight, than a poor Christless soul shivering upon the brink of Eternity. To

see the poor soul that now begins to awake out of its long dream, at its entrance into the world of reallities, to shrink back into the body, and cry, O I cannot, I dare not die. And then the tears run down. Lord, what will become of me? O what shall be my eternal Lot? This I say, is a sad sight as the world affords. That this may not be thy case, relfect upon what thou hast read in these Sermons; Judge thy self in the light of them. Obey the calls of the Spirit in them. Let not thy slight and formal Spirit float upon the surface of these truths, like a feather upon the water; but get them deeply infixed upon thy Spirit, by the Spirit of the Lord; turning them into life and power upon thee. And so animating the whole course and tenour of thy conversation by them, that it may proclaim to all that know thee, that thou art one who esteemest all to be but dross, that thou maist win Christ.

FINIS.

Notes

• * 1.1

  The Gene∣ral Use of the whole pressing to holiness, which is the main scope of the Do∣ctrine of Redempti∣on.
• * 1.2

  Secundum di∣ctamen instin∣ctum, impulsum spiritus 〈◊〉〈◊〉 gra∣tiae i missae, & inditae robis à spiritu sa••cto.
• * 1.3

  R. A. Virdiciae Pietatis.
• * 1.4

  Obli••ations fr••m the Fa∣ther.
• 2 1.5

  Obligations from the Son
• 3 1.6

  Engagements from the Spi∣rit.
• * 1.7

  The Spirits Expostulation with careless Christians.
• * 1.8

  Mr. Polew••eils Treatise of quenching the Spirit.
• * 1.9

  Zozomen. lib. 2. cap. 8.
• * 1.10

  Mr. T. Malls Exhor. to holy living.
• * 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  Dan 11.33, 34, 35.
• * 1.13

  Cum ergo fideles sess••ri aicuntur cum Christo, id intelligi debet nor de autorita∣te v••l potestate judicandi in ipsis; sed (1.) de co quod, fa∣ctari sunt in Christo capite suo. (2.) De approbatione sententiae à Christo latae. Apoc. 19. v. 1.3. de eorum testificatione ratione Ministerii & conversatio tis, & comparatione vitae eorum cum vita injustorum, qua judicis justi∣tia manifestabitur. Synops. purior Theol. p. 798.