A soveraign antidote against sinful errors, the epidemical plague of these latter dayes. Extracted out of divine records, the dispensatory of Christianity: for the prevention and cure of our spiritual distempers. By Claudius Gilbert, B.D. and minister of the Gospel at Limrick in Ireland.

A Soveraign Antidote against sinfull Errors: The Epidemical Plague of the latter Dayes.

Extracted out of Divine Records, the Dispensatory of Christianity.

2 PET. 3. 17, 18.

Ye therefore Beloved, seeing ye know these things before, beware lest ye also being led away with the Error of the wicked, fall from your own stedfastness. But grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ.

THIS Text affords a signal Prospective into our present State, in conjunction with the Context, whereto it points by the Particle therefore. Yea, Therefore Beloved, seeing ye know these things be∣fore, &c. What things? The Context tels us. This Epistle was sent for a Sove∣raign Antidote against Error and Apo∣stacy, to the scattered believing Jews, whereto Peter was emi∣nently

sent as Paul to the Gentiles.* 1.1 Many of them had been converted, Act. 2. Who returning home to their several Coun∣tries, propagated the Gospel. They suffered much there, both of the Jews and Gentiles, as the rest did in Judea, which moved our Apostle to fortifie them to his best; by his presence first, and then in his absence; witness these two Epistles, James and Jude,* 1.2 Paul and John furthered the same work,* 1.3 which Peter in this second, received a fresh. Thus the people of God need still renewed supplies from the joint labors of all his ser∣vants. Yet after all, those believing Jews were much endan∣gered by Satans designs, which occasioned this latter Epistle. The Light of Christ shines so brightly herein, that it scatters all the mists of doubts, which mistakes have raised in some, about its being Canonical.* 1.4

Three parts are therein observable, the Prologue, Discourse and Epilogue.

I. THE Prologue ushers in by an Apostolical Inscription and Salute, an entrancee into the substantial discourse following; by a Divine Insinuation into their mind and heart, to hasten their Pace towards Christian Perfection.

II. The Discourse it self is brought in by way of Excitation, warning and prophesie

1. He stirs them up to spiritual Improvement by the light and strength of many Arguments, in the first Chapter.

Secondly, He warns seriously against Seducers, whom he describes at large, in their Persons and Doctrines, in their rise and Ruine, in their acts and Methods, in their Principles and Practises, throughout the second Chapter, wherein they are pourtrayed to the Life. Here we have the skilfull Anato∣my of Error, exactly managed by the Divine hand of Christs Spirit, guiding our Apostles Pen.

Those Monsters of Darkness are here exposed to publique view by the light of God in all their parts and properties. Those Misteries of Iniquity he rips up with his Incision knife,

and unbowels those Tragical designs of Hell disguised under the mask of Heaven. The several Lineaments of that per∣nicious Brood, he distinctly marks out, that exact notice may be taken of them all. Their various Characters, his pensell limbs out with accuratness, that such pests might never be mi∣staken. He sets them forth.

1.* 1.5 As unclean Beasts and filthy creatures that walk after the flesh, in the lusts of uncleanness, witness the Carpocratians and old Gnosticks; the late Familists, Ranters and Nico∣laitans.

2.* 1.6 As enemies to rule an order; They despise Dominion, and are not affraid to speak evil of Dignities, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. witness the German Anabaptists, John of Ley∣den and Battenburgh, Muncer and Knipperdoling, with our quaking multitudes.

3:* 1.7 As proud and audacious, presumptuous are they, witness those wretched followers of Nailor, Fox, &c. as the Monta∣nists and Manichees of old, the Simonians and Minandrians, the Marcionites and Ebionites.

4.* 1.8 As Peremptorily, selfish and arrogant in pleasing themselves; witness our conceited Perfectionists; in their Pharisaicall Monkish Holiness; like the Cathari of old▪ the Paracelsians and Behmenists since; all revived in the Qua∣kers.

5.* 1.9 As notorious Railers and malicious Slanderers, by mis-in∣terpretations and mis-applications; whereas the Angels them∣selves, greater in Power aad might, bring in no railing accusation against Rulers before God, witness our Quakers and Notionists of all sorts, like the Circumcellions, and others of old.

6.* 1.10 As brutishly wild Beasts, that are made to be taken and destroyed, speaking evil of the things they understand not, who shall utterly perish in their own corruption, receiving the reward of

unrighteousness: witness the Basilidians, Valentinians, Marcio∣nists, and such Gnosticks of old revived in the German, and Brittish Ranters, Familists, Paracelsians, Quakers.

7.* 1.11 As debauched Libertines, that account it pleasure to riot in the day time, witness our Ranting-crue, and the German Rab∣ble of Munster in 1533, like the old Borborita.

8.* 1.12 As cheating Impostors, seducing those with whom they feast themselves. Their methods and wiles discovered of old, are refined and sublimed to the utmost in these days by Chymical arts.

9.* 1.13 As Atheistical Villains, like spots and blemishes, sporting themselves with their own deceivings, while they feast with you. Thus the Hereticks of old brought the Heathens odium, and and Taints upon the Christians, as the Papists cast the reproach of all Sectaries on the reformed.

10.* 1.14 As Spiritual Fornicators, having eyes full of Adultery, that cannot cease from sin, beguiling unstable souls. Thus for∣mer and latter Herericks have still been defiling Christs mar∣riage-bed, his Gospel-ordinancess by their corrupt Additions and detractions, setting up of Altars against his Altar.

11.* 1.15 As earthly minded wretches, having an Heart exercis∣ed with covetous Practises: witness our experience, as theirs of old.

12.* 1.16 As accursed Sensualists, wofully revolting from the blessed Truth of God; cursed Children, such Apostates abound every where.

13.* 1.17 As bewitching Seducers, the egregious Disciples of Balaam, and other false Prophets, which have forsaken the right way, and have gone astray, following the way, and lo∣ving the ways of unrighteousness.

14.* 1.18 As desperate Hypocrites, Balaam like, stabling the ve∣ry heart of the Lords Truth and cause, under many plausible expressions and specious pretences.

15.* 1.19 As infectious Bedlams, whose madness, like his, will not admit of conviction, or cure.

16. As ignorant sots, fitter for the Asses scourge, Balaam-like, then for rational course and company.

17. As empty vain Boasters, speaking great swelling words of vanity.

18. As subtile Deceivers, alluring through the Lusts of the flesh, and much wantoness of spirit in fair promises of Liberty, such as had clean escaped from them that live in Error.

19. As relapsing Apostates, like the dog turning to his vo∣mit; and the sow washed to her wallowing in the mire.

Thirdly, He sets forth Prophetically a ranting Crue of scornful mockers: that should pester the latter dayes, whom he doth accurately paint out in this third Chapter; that we might be effectually provided against such a storm. Scoffers, saith he, shall arise walking after their own lusts, deriding the promise of Christs coming, wilfully ignorant of the Angels fall, the worlds drowning,* 1.20 Sodoms firing, and all such Preludes of divine vengancee upon all impenitent Infidels.

Thence he hastens towards his close, by sure demonstrati∣ons of that grand Truth, which they mainly opposed. Christs last coming he lively represents, and assures of; which would be sudden, seasonable and successfuls. That Christ of Gods so much slighted by men, shall come upon them, saith he, as a thief in the Night, to fulfill that divine Word, which hath reserved heavens and earth to be burnt up with fire; then shall the hea∣vens pass away with a great Noise; the Elements shall melt with fervent heat;* 1.21 the earth and works therein shall be burnt up: Thereby moving all Christians, to have a singular care of holiness and Godliness in Heart and Life.

But least the friends of Christ should be troubled at the ter∣ribleness, of his Approach, he promiseth to them a new hea∣ven, and a new earth, wherein dwelleth Righteousness. Thereby he Revives their hearts,* 1.22 and presses them to improve savingly, what others abuse desperately. The patience of God, bearing so wonderfully with all,* 1.23 gives his Elect time of returning home, and renders the rest inexcusable. This he uses as a strong Incentive to Re-inforce on them his former Exhorta∣tion, whereto also his fellow-Labourer Paul had in his Epistle cogently pressed them.* 1.24 His writings so divine, as all other Scriptures, could not escape the abuse of wicked minds, and Reprobate Consciences. They were then, as still they are shamefully wrested by unlearned and unstable souls, to their own and others destruction.* 1.25 He therefore, with the more vi∣gour, charges Gods people to study and observe them with more diligence and sobriety, with more prudence and circum∣spection; with more sincerity and self-denial.

Therefore ye Beloved, saith he, seeing ye know these things, beware lest ye be led away by the Errour of the wicked,* 1.26 and so fall from your own stedfastness; but grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ.

Thus you see the ushering in of our Text, to give us an excellent Counter-poison, against all sin and Errour, suted to the Complexion of these latter dayes, in a peculiar manner; and that by way of Epilogue and Conclusion.

III. This Epilogue or close, sums up all in an Emphatical Ex∣hortation, by a pressing Disuasive from evil, v. 17. and a preg∣nant persuasive to good, ver. 18.

1. THe Dissuasive expresses three main particulars.

1. The proper subject of damnable Errors, viz. wicked, Lawless persons.

2. The contagious danger thereof; good men, themselves being too ready to be led away thereby, and so to fall from their own stedfastness.

3. The singular method of self-preservation from it, by

improving of all divine Warnings, to the faithful keeping of our selves, in our stedfastness.

2. The Persuasive in ver. 18. Exposes also three choyce things to our consideration.

1. The chief Ingredients of our spiritual Antidote, Viz. the Grace and Knowledge of Christ

2. The gradual compleating and fitting therereof, by growing therein.

3. The due Application of the same in Opposition to that infectious Venom, by a proportionable Improvement or this Antidote; implyed in the particle [But:] but grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ.

These several Points are to be more distinctly viewed, to our present purpose.

1. From that special Attribution of Errour, to wicked men, which our Apostle pathetically expresses by the double demonstrative particle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereby he Emphatically denotes their property and Interest in such a way of Error. We may observe to good purpose that,

Doctrine 1. Lawless wicked Persons are exceeding subject to be carried away with destructive Errours. The Godly may accidentally fall into them: but the ungodly are peculiarly, totally and finally carried away therewith.

1. WIcked Ones are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Lawless, or bound∣less; ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Privative, & adversative, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lex, Law. They are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 opposite to Gods Law, as well as desti∣tute of it.* 1.27 They love not, they know not,* 1.28 they own not Gods law;* 1.29 they observe it not,* 1.30 whereas the regenerate delight in Gods Law as Paul; though they look not to be justified by the works of it. Gods Law is the Revelation of his Will, con∣cerning mans duty fully Registred now in the Scriptures of Truth,* 1.31 the perfect Rule of Faith and obedience,* 1.32 summed up in Gods Statute-books of the old and New Testament.* 1.33

Errour is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wandring from the Truth, either Natu∣ral, Moral, or Spiritual; either in foundation, or superstructure. According to the Import of the Truth opposed, so is every er∣ror

more or less dangerous. Those Errours are damnable, in the Apostles phrase, which deny or destroy Fundamental Truths, as about the Natures, Person, and Office of Christ, Me∣diator: the misery of man, his Recovery by Grace, the need of Regeneration, resting on Christ alone, &c.

To be led away, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to be carried by the force of a torrent and stream, or in a croud and hurry.

Thus Lawless men are hurried away by the fraud and force of Error into evil; thence ver. 12 13. they are compared to natural bruit Beasts, fiercely running to their destruction.

It hath been too sadly confirmed in all Ages, specially in our dayes. Those grand Seducers and their prime followers, which did so much pester the Apostolical Churches, are thus described,* 1.34 and we are told at large, what monsters of wicked∣ness should follow their steps;* 1.35 Paul and Peter, John and Jude set them forth in lively portraictures,* 1.36 as Christ himself had done before: Scripture and Ecclesiastical History do fully demonstrate it.* 1.37 In this very Chapter and the foregoing, the direful characters given by our Apostle of those Impostors,* 1.38 that would successively disturb Christianity:* 1.39 demonstrate it ex abundanti. Such were Simon and Menander, Ebion and Ce∣rinthus: Basilides and Priscillian of old; Paracelsus and Da∣vid, George Muncer, and John of Leydon, with many more of later date.

Reason 1,* 1.40 The Reigning corruption of such Lawless ones must needs incline them thereto.* 1.41 The spawn of all Error is born and bred with them.* 1.42 Mans dunghil heart is the fruitful womb of all such weeds.* 1.43 Sin grows into strength, by custom therein; its more radicated and setled in them. As it rejects the bounds of divine and humane Laws,* 1.44 so doth it carry the soul headlong into all by-paths of Errour and folly. It endures neither Physick, nor Physitian, though never so choyce. Such a heart is dry tinder to the Devil, but wet to God.

Reason 2.* 1.45 The deceitfulness of Error helps much that way, that seed of the Serpent resembles him in this as in all things else. It disguises its foul face, under many fair colours; it goes still masked: it baits every hook sutably to mans deceitfull heart, Thence the Scripture speaks so much of Errors, Me∣thods,

and crafts, devices and subtilties, snares and wiles Arts and stratagems; Juglings and deceits.

Reason 3.* 1.46 The Just hand of Heaven, giving up such to blind∣ness of mind, and hardness of heart, to be led away by sin and Satan,* 1.47 because they received not the Truth in love, but abused and corrupted it, and themselves thereby; they harden them∣selves sinfully, then God hardens them judicially.

Ʋse 1. See the ground of so many errors among us, be∣cause iniquity so abounds in these later dayes, Love to Truth waxes so cold.* 1.48 Most turn practical Antinomians of the worst sort;* 1.49 as they reject both God and his Law: he gives them up to the Law of sin and death.* 1.50 Whence so many Bedlams of all humours and complexions. So many turns from one sin to another; Sin being justly punished by sin. So many carnal hypocrites, and proud Novices fall daily into the Devils con∣demnation.

2. Admonition to Lawless men, it should convince such of their folly and misery. See what its to break the Banks, and to be left to a mans will. Whether will ignus fatuus, lead, but to bogs and precipices?* 1.51 Such are next step to vilest Errors ready to be drawn into the snare.* 1.52 All ignorant, negligent souls,* 1.53 that slight and oppose the Law of God and man, should be throughly humbled. To shake off Christs bands is a Hea∣thenish part: when the Apostle speaks against the Law, its still against the abuse thereof, and resting thereon. For the Law is good, used Lawfully.

3.* 1.54 Examination. What kind of Christians are we? like to escape the snares of Error?* 1.55 Are not we lawless, but under the Law to Christ?* 1.56 Do we own and study, love and practise that Law;* 1.57 for sanctification, though not for merit? Is it written upon our heart? Is his Spirit put within us, so as to cause us to walk in his Statutes; that we may keep his Judge∣ments and do them? Hath Grace freed us from our sinful bon∣dage? Hath the Law of the Spirit of Life, which is in Jesus Christ made us free from the Law of sin and Death? Superi∣ours and inferiours should view themselves in this Glass of Truth. Doth the principle of his Law within us, quicken us still to the careful observance of the perfect Rule of his Law without us?

4. Exhortation. 1. To sinners. Learn the Law of Christ, see the need, and use thereof. Be willing to know the wretch∣edness of a lawless state. Its sad to abide under the law of sin and Death. To be the Devils slave, and the drudge of sin. Study the Beauty and sweetness,* 1.58 the pleasure and profit of Gods Law. Acquaint thy self with Christ, and be at peace, &c. Receive I pray thee the Law from his mouth,* 1.59 &c. Thus are you invited in the Lords Name.* 1.60 We are Embassadours for Christ. &c.* 1.61 Christ must do all the work in you, and by you. Come to him for all,

2. To Saints; improve your acquaintance. Keep the Law of Christ, that it may keep you. Look to your fence and Rule, all neglect here is very dangerous. Error is soon let in, be∣fore you be aware.* 1.62 God will keep you in his wayes, not in the Devils wayes. If your compass be slighted, you must needs rove.* 1.63 If you attend not the Shepherds voyce, how can you but wander?* 1.64 Walk therefore circumspectly,* 1.65 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: see to it,* 1.66 improve the Law of Christ against all internal corruptions, 2. Against all external temptations. Bring all things to that Touch,* 1.67 let nothing pass untried: if any Notion come under a dress of new Light, bring it to the Law and Testimony. Sa∣tan comes often under a Scripture-Mask, pretending consci∣ence, a••d pleading very fair. He must be sifted over and over, and his Vizard must be pulled off. Christ dealt with him thus. This Gloss on Scripture still spoils the Text, either in the sense or application.

Doctrine 2. Error will endanger Christians stedfastness 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Emphatically to fall out, as a man out of a window, as Eutiches; or as a member out of joynt.

THe word,* 1.68 stedfastness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is Metaphorical, denoting the settlement of the soul, in allusion to the strong com∣posure of natural and artificial things, well grounded and fix∣ed. The soul is then setled, when united to Christ, by a live∣ly faith,* 1.69 on conjugal terms, and harmoniously settled in his

Body Mistical, in the place and fitness of an orderly member. The Christian thus as a living stone,* 1.70 well cemented on Christ, the Foundation,* 1.71 is orderly Knit to the whole Building of his Church Political also.* 1.72

Such a living Twig,* 1.73 ingrafted into the stock of Jesse, is thereby established in that Root of David, to receive all its sap and strength from thence, by abiding in Christ. This is fur∣ther set forth by all Politick frames and corporations.

Error is that grand evil, that endangers such a stedfast∣ness, that disorders such a symmetrie, and discomposes the whole, by disordering the parts, putting them out of their pro∣p••r seat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their own station and stablish∣ment. It puts them out of Joint, order and harmony. Ac∣cording to the comport of that particular straying from the Truth, more or less material, the danger answerable appears, more or less dreadful.

The sad experience of Gods people in all Ages of the Church,* 1.74 both before and since Christ,* 1.75 hath given to this day a woful Test thereof.* 1.76 The poyson got into mens Brains, doth easily slide into all inseriour parts and powers.* 1.77 Fishes begin to stink in the Head.* 1.78 Vain Notions soon breed vile affecti∣ons,* 1.79 such ill humours easily disperse into all the joynts,* 1.80 to produce direful convulsions. Christ gave warning of it; so did his Apostles again and again; who were as careful to warn all Christians, that they might be kept stedfast in his wayes. The sad Revolts of so many Apostates in all Ages, who slight∣ed Gods Word, and followed Seducers practices, stand on Re∣cord, as Monuments of Salt, to season the rest.

Reason 1. Error loosens the Christians Hold. The looser he is from Christ,* 1.81 the more unsteady, according to the Nature and degree of Error: so is the soul more or less loosened from Christ, that Divine Anchor. The looser any member is in the Body from the Head, the less steady stil. Error is that malignant humour,* 1.82 that dislocates and benums Christs Members, breeding sinful palsies and Relaxations; It works as poison in the Body, as the fumes of Mercury and Orpiment; that loosen the joynts, and breed tremblings, and distortions. It brings the soul into quick-sands by loosening it from the

Rock it stood on. It ruines the cement of the soul, and so loosens it from its Foundation.

2. It impairs the Christians strength, and thence his sted∣fastness. A Limb weakened cannot be firm and steady. Er∣ror infeebles and enervates the soul, devouring its vigour and Liveliness proportionably to its Degree. There is a secret malignity therein, which strikes at the Vitals: Faith and Re∣pentance are that radical moisture and native heat which pre∣serve the soul in life and strength. Error preys upon them a main, breeding varieties of Feavers and Rickets, wastings and languishings of every part. As in the Building stones decay∣ing, endanger themselves and the whole: so doth Error, by wasting all the faculties and parts. Thence such grow unstable and unsteady, ready to be turned by every wind of novel do∣ctrine, and sinful temptation.

Rea. 3. Error snatches him away with fraud and force from his proper standing. Things disordered are much endanger∣ed. The Father of lies comes with skill and strength along with his brood to deceive poor souls. Strong insinuations and subtile perswasions come along still.* 1.83 They are Princi∣palities and Powers, spiritual wickednesses in high places that we wrastle with, notable methods and Arts, polices and powers do stir therein.

Ʋse. 1. See the source of our frequent Apostacies. Its a revolting age: the back-slidings of Professors are so many, so notorious, a great cause thereof is from errors prevalency. Satan gets in by degrees into men,* 1.84 as he did with our first Pa∣rents. His insinuations are carried on by plausable Queries. He breeds doubtings and scruples, which soon grow up into pertinacious Errors. His spawn is dubious and inconsiderable at first, but it thrives apace, like the weeds of the dung-hill; strength being gotten, it preys for it self, being humorous and ambitious, it makes brawls and contentions, then divisi∣ons and separations. Thence such lamentable departings from Gods goodness and good men. Hence such impostumes and inflamations, such Tympanies and Ruptures in the souls and societies of men. When the Serpents head gets into the hole, the body will easily follow. Thence such weakness in

mens Judgements, Affections and Practice. Good men are not free from those many snares. What lamentations might we take up over such! Our hearts cannot but bleed in the thoughts thereof.* 1.85 Oh! The sad Revolts of this Age. Few keep their Reason sound, their heart warm, their conversa∣tion clear, Because Iniquity abounds, the love of man waxes cold.

2. Admonition to erroneous persons. Your case is pitti∣full indeed; so much the worse still, by how much the less sensible you are thereof. Sleepy feavours are the most dan∣gerous, because the less felt. Lethargick and Comatick bo∣dies are for the most incurable. The Lord awaken you that you may be dressed.

Error is your seeming freind, your real enemy. Its a Bosom Traitor, that corresponds with Satan still to betray and ruin you. The poison is subtile, but desperate, though of various degrees. There is a latitude in such distempers, but the least is bad enough. The giddiness inclines to phrensie and faling sickness, diseases and errors admit of gradations. Nemo de repentè pessimus. A Bodkin may wound to the very heart; so will an error with little shew and sence. The more erroneous, the more subject still to apostatize.* 1.86 Spirits of error, will tear and range: Fractions and Factions are their proper effects: What a sad Spectacle doth a Hell set loose afford! Yet how many will plead for such Mountebanks and cheats, who car∣ry the poison sugar'd and gilded over into all parts! Will you still slight and abuse your Physitian? Will you still run into plaguy Company? Will you still scorn and reject the Sove∣reign Physick,* 1.87 that would sute your case? Christ himself the grand Physitian of Heaven came on this errand to physick his own, but they received him not. Such is the Lot of his Messengers, his under Physitians, both in Church and State. That disease is sad and desperate, that makes the Patient thus to rage and range.* 1.88 But it may be you pretend Conscience; so doth the Devil often in his worse Instruments.* 1.89 But shall sin be covered under Christs royal Robe, or possess his Throne without disturbance? What rule God gives against any error, his servants are duly to prosecute: you oppose Christ in opposing them.

3.* 1.90 Trie therefore thy soundness in the Truth of Christ, how far art thou from Apostacy: How stands thy heart towards Divine Truth?* 1.91 Dost thou receive it in love? Is it mingled with faith? Dost thou long for it, and delight in it? Dost thou feel the want, and bewail the absence thereof? Art thou zealous for it in thy place and sphere? Art thou troubled at the troublers thereof?* 1.92 Art thou a studious scholar under Christ? Dost thou observe the Teachings of his Spirit, internal and external? Dost thou learn for practice, and practise in lear∣ning? Are thy Speculations brought into Realities? Do thy heart and hands thrive as well as thy brains? Art thou fixed in Christs ways, and settled in his Word? Hast thou ceased to be a wandring Planet, and a floating Meteor in Religion? Dost thou close with Christ,* 1.93 and keep close to him in every Ordinance?* 1.94 Doth thy spiritual health and integrity, appear by thy vigor and activeness for him;* 1.95 thy hungrings after him; thy fervent and constant following of him? Dost thou de∣sire and digest the food of divine Truth, so as to thrive ef∣fecutally thereby? Is thy Judgement well informed and fixed? Is thy heart cemented to Christ, and rooted in him? Dost thou observe him in all his Prescripts, to give thee seasonable preservatives and help? Is Christ thy strength, thy hold and support? Doth thou cleave to him, and rest still on him? Art not thou moved from thy place and station, by tempting no∣tions? whether in a Superior or inferior charge? Dost thou stand firm against all assaults? Dost thou manifest both in Church and State, that thou holdest Christ for thy head in all things?* 1.96 Art thou strong in his strength and power of his might,* 1.97 against all spiritual enemies?

4. Christians be well advised, beware of Errors, slide not on that Ice, if you would shun a fall. Avoid every kind and appearance of intellectual evils. Tamper not with poison, if you love your health. One scabbed sheep may soon infect many.* 1.98 Trie all things by Gods touch-stone. Receive nothing without trial. If you suspect poison, be the more carefull: If you deal with known cheats, beware of trusting. If Moun∣tebanks speak you fair and big, distrust them the more: beware of self conceitedness: be not wise in your own eyes: dread

the smallest Beginnings, of evil in opinion, affection or con∣verse. The sums of this arsnick rats-bane and mercury will distemper you before you be aware. Avoid the first step to avoid all the rest. Beware of the brink, if you fear the Pre∣cipice: if you keep ill diet,* 1.99 and feed on venom, wonder not at your wasting and decayes. Remember Ephesus, who sadly miscarried by neglect of this care. Make sure of Christ upon his own terms, and keep close to him. The noble Bereans shewed their Nobleness in trying daily the Doctrine of Paul by the Scripture-rule duly examined: take heed what you hear,* 1.100 and how you hear it: so Christ directs you: bring all things still to the Lords Touch-stone,* 1.101 to his Rule and stan∣dard, to his Ballance and Test to move you consider:* 1.102 That,

Doct. 3. All Christians, even the best, need still warning to keep themselves from Error and Apostacy.

SAith the Text,* 1.103 keep your selves well that you may be kept: be very active that you may not suffer. This voice answers the Hebrew Hithpael; keep your selves with all delight and diligence, let every power of soul and body be kept on the watch.

All Christians need this, yea, the very best. They must take warning from every part. Heaven and Earth do warn, and must be hearkened to. Christ warns in conscience by his Spirits motions in his Word and Providence by the same Spi∣rit. His motions are regular and harmonious still, they are sea∣sonable and proportionable. He warns by friends, and some∣times by foes in adversity and prosperiry. Satans motions are irregular, unseasonable and unproportionable. They are unscriptural in the scope and substance, though often disguised with Scripture expressions,* 1.104 sadly perverted.

All do need warning▪ though but few take it. The best find most need and benefit thereof.* 1.105 Peter warns the Chri∣stian Hebrews here, though well grounded and settled in the Truth. Warning never hurts, it cannot but do good, if it be well taken. The best retain much sin and weakness still.

They cannot but feel their sinfull Reliques.* 1.106 To prevent Relapses and remove much evil, warning must be given. The Physitians warnings are of singular use to all sorts of Patients. None stands so fast, but he still stands on slippery ground. The world is a great Ice, very dangerous. The enemy is subtile and numerous, vigilant and active. We cannot but find many lurking fiends in our own bosoms: our hearts are de∣ceitfull and desperately wicked.* 1.107 We stand no longer then we keep our hold;* 1.108 God indeed keeps his unto Salvation, and therefore bids them keep themselves. He appoints the means as well as the end. As he keeps them by his own power, so must they keep close to him by faith. They shall never fall totally, nor finally, but they may often fall partially and dreadfully. If left to themselves, they would kill themselves; They must therefore be faithfully warn∣ed.

Objection. But what needs all this, if the Elects salvation be sure?

Answer.* 1.109 1. All are not elect that seem to be such, many are called▪ but few are chosen.* 1.110

2. Though Salvation be sure to the Elect, yet must it be assured to them. Warnings must be taken, that they may obtain such an assurance. They may have the Grace with∣out the comfort. All diligence is therefore required to make their Calling and Election sure.* 1.111

3.* 1.112 Though Salvation be sure to the Elect, yet must it be wrought out by them with fear and trembling,* 1.113 because its God that works in them both to will,* 1.114 and to do of his good Pleasure. He will be sought and found in every one of his waies, that he may still meet them with a Blessing.

4.* 1.115 Though Salvation be sure to the Elect, yet because they are men mixed among men, he deals with them by men, after the manner of men.* 1.116 Rational creatures must act ratio∣nally, and so be acted with.* 1.117 He changes not the substance, but their qualities in renewing them. They are so moved, that they are enabled to move themselves in following him.

Though the Elect cannot perish utterly, yet they may

fall very sinfully. Warnings well taken are effectual means to prevent much shame, sorrow and loss. God warns his children that they may be taught good manners. Conditional Threats are intended to prevent the mischief treatned, and are effectu∣ally blessed to Gods Elect.* 1.118

6.* 1.119 The assurance of the Elect lies not in themselves, as it flows not from themselves: The Fathers Purpose, and the Sons purchase:* 1.120 the Spirits indwelling, and the Covenant-Promises made by the Father in his Son,* 1.121 through his Spirit to them,* 1.122 are their efficacious Grounds. In subserviency thereto all due means are therefore needed and blessed warnings among the rest.* 1.123 God neither promises nor commands in vain. His word is still sure, as all ages have found, Psal. 93. 5.

7. There is a peculiar vertue attending the word and means of Grace to all Gods Elect in due time and order. That quickning power raises a Lazarus, leaving others dead, desti∣tute thereof. That saving Grace of Heaven betters the good plants under every shoure, when the weeds grow worse. That discriminating Influence from the Sun of Righteousness, makes the flowers fragrant, though is occasions the dung-hill to stink.* 1.124 Thereby is Gods word made a savour of Life to some, whilst it proves a savour of death to others.* 1.125 Who makes a man to differ from another? What hath he that he hath not received? Must not the prime and ultimate cause resolve into Gods Will? Do not you else subject Gods Will to mans? There can be surely but one Independant, either God or man, which is to be chosen, let reason it self judge by scrip∣ture-Light.

Consect. 1.

SE the usefulness of a Gospel-Ministry. Christs Officers are given especially: to that end the Churches watch-men are called to this great work.* 1.126 He sets them apart by an or∣derly call,* 1.127 to be his Heraulds and Ambassadors, his criers and publishers.* 1.128 The Father sets them in, the Son gives them to the Holy Ghost,* 1.129 makes them overseers in the Lords flock. They are especially charged to warn the unru∣ly, to prevent Error and Revolt. Therefore did Christ

receive and give so many royal Coronation-gifts upon his tri∣umphant assention,* 1.130 for the perfecting of the Saints, &c. that we hence forth migh be no more Children tossed too and fro, with eve∣ry wind of Doctrine by the craftiness of Seducers, &c. The best need warning.* 1.131 Christs sheep must attend their Shepheards, who are deputed to office by that grand Shepheard of their Souls.* 1.132 Such must be set a part thereto from age to age, as Timothy was charged by Paul to chuse and charge such, who should be able to instruct others:* 1.133 all indeed are bound in their several ••alces to instruct each other charitatively, according to their abilities and opportunities. But Christs offi∣cers must do it authoritatively, ex officio. Governers of societies must instruct their Inferiors with civil Authority, these with Ecclesiastical.* 1.134 Thus it was of old by Gods appointment: the Levits were to teach in all their Cities. Thus its still in Gospel-days,* 1.135 in this and other points by the same Authority. The very light of nature hath taught all Nations in all times and places to set some apart for a sacred use, who should offi∣cially act between God and man. None so barbarous, but do acknowledge a supream Deity, and highly esteem of sacred persons, solemnly consecrated to him. Heathens observe this as well as Christians, finding absolute need and choice use thereof. Satan indeed still appears Gods Ape, in coun∣terfeiting ridiculously and impiously Gods pure worship, by gaudy traditions and innnovations, of multiplicious sorts among all nations. That his malice and desperate rage to spoile the best things, and do most mischief by such corrupti∣ons.

Ʋse 2.

IT should convince negligent Christians, that will neither take warning, nor keep themselves from such a danger. Is not such a felo de se much to be blamed? Is not this evil very sad and common? they must thank themselves, that contract deadly diseases through-wilful carelesness. If people will run to infected places and persons, they are like to smart. Er∣rors are most catching in this Back-sliding generation. Its

one of its characteristical Notes,* 1.136 given by Christ himself; Floods of Heresies the Dragon of old spued out of his mouth against the Church in her flight:* 1.137 and is not he doing the like again upon her Return? Is it not a dreadful sin to tempt the Devil, that he may tempt us? Is it not woful, to see so many embrace such palpable Delusions? The Lord awaken them, that sleep so securely, when destruction is so neer at hand. He that being often warned,* 1.138 hardens his heart still, shal surely and suddenly perish. Spiritual▪ Judgements are the worst of all, which give up so many to brutish senslesness, and usher in stil temporal judgements.* 1.139 The seven Asian Churches, and all those flourishing Societies in Europe, Africa, and Asia, both Major and Minor, were made sad Monuments of such Divine Justice. They slighted warnings given them from Hea∣ven, by word and Providence,* 1.140 and were suasively exposed to the Rage of Sarracens and Turks, Tartars and Parthians, Per∣sians and Infidels, under which they do remain to this day. Iim and Jiim, Satyrs and Devils are now howling there: where so many famous Churches resounded aloud the praises of Christ;* 1.141 Go to that Shiloh,* 1.142 and to the Jewish, that you may behold, with a bleeding heart and Relenting Bowels, the direful fruits of slighting warning, and pampering Errors.* 1.143

3. Bring our case to the Test, have we learned to act as be∣comes Christians? do we take warning, do we keep our selves from Error and Revolt? Is it our desire to be admonished? Do we delight in the means of prevention? Is it our purpose to avoid the snares? Do we endeavour, with diligence the use of all fit means, to keep our selves and others? Are we con∣vinced of our former neglects? Have we been humbled for our many Revolts?* 1.144 Do we smite on our thigh, as Ephraim did, because we have born the reproach of our youth? Do we make it our work, with all diligence and delight, personal∣ly thus to keep our selves, and Relatively to keep those about us and under us, through the Lords help? Do we improve our time and strength, our skil and credit, our utmost endeavours, to prevent and remove the Errors of the wicked?* 1.145 Are we stu∣dious of that signal charge given and renewed unto all Gods people with so much of power and caution, again and again?

The Cananites and Tories of our hearts, are stil remaining as pricks in our eyes, and thorns in our sides: external enemies are multiplicious stil to ensnare us into Satans crooked paths. Do we earnestly redouble our watch and Guard, against such eminent dangers?

4. Be stirred up to take and improve warning.

1.* 1.146 Take good warning and refuse it not, ye that incline to Error and Backsliding. The Lord speaks to you▪ as he did to Ephesus and Sardis;* 1.147 Remember whence you are fallen, and Repent. Have you sucked poison at unaware? Be perswaded by your Physitians to see your danger, and take good Phy∣sick? Will not you give your watchmen the hearing, on the descry of a dreadful enemy? Doth it not concern you to mind your Shepheards Voice, that warns against the Wolves and Foxes? What if they be disguised under sheeps cloath∣ing? Are you like to be the safer, or will you be the less vigi∣lant? Its your mercy, that God bears yet with you, he will not alwayes bear; after many warnings he will strike at last, if you stil refuse the things of your peace, they shal at last be hid from your eyes. Be not like Jerusalem in sin, least ye be like her in sorrow also. The Lord took much pains by the for∣mer and later Prophets, all his fore-Runners to awaken them; Himself in person came to them at last;* 1.148 but they would not hear.* 1.149 Therefore came wrath on them to the utmost. Doth not he warn you for your good?* 1.150 Should not self-interest move you,* 1.151 if the publick do not? Will you gallop stil towards your own Ruin? You will repent it. when it may be too late. Is there no spark of Ingenuity left? Hath Satan robbed you of your Religion and Reason at once? Bruits will take warning, are you worse then they? Have you been so deeply baptized into the spirit of Error, as to loose your Sense, Wit, and good manners? Do not ye see so many before you going up the steps of the Devils Ladder,* 1.152 to execution? Are your eyes quite out, that you cannot discern the issue of all your High-flown Notions? Have not the Seekers and familistical Revelatio∣nists turned to Levelling, Ranting and Quaking? Is not James Nayler with his prodigious crue: a fair warning to each of those, that slight the publike Ordinances of Christ, to follow

their fancies in private? Cannot ye discern yet, that one Er∣ror will lead unto more:* 1.153 one separation from the good old way will usher in another;* 1.154 til you come step by step to the de∣vils bottom?* 1.155 Ask then at last, enquire for the good old way, the new and living way;* 1.156 that you may walk, and find peace there∣in.

2. Improve the Warning, and abuse it not. Learn to keep your selves from backsliding Errors. Shew your Christian care in all due means appointed by him,* 1.157 Personally and Relative∣ly.

1. Personally, Look well to your own souls Beware of Error in its first motions. Mind your Guards, slight not your watch,* 1.158 in the several sorts of your internal man. Keep well the out-works of your external senses. Learn with Job to make a covenant with them. Observe well the In-work of your Imagination, that it be well kept and fortified against the black Regiments of Hell. Let not your Phansie be a com∣mon Road for every Notion pretending to new Light.* 1.159 Ob∣serve well the great gate of your understanding, that no dis∣guised enemy may slip in unaware. Sift and search every thing by Scripture-Light,* 1.160 that ye may know the Truth. Watch nar∣rowly the Fort of Judgement and Conscience, that carnal Reasonings may not get in, and thrust out spiritual Reason. Let divine Reason by the Scripture of Truth fortifie the same, against all surprises of the enemy. Yield up your selves there∣fore to the Spirit of Truth,* 1.161 for effectual renewing, that through the Blood of Christ you may have it purified and pacified. If Error get once into your conscience, he will make sad work there. Exercise your self therefore, to have it alwaies void of offence towards God and man. The Cittadel of your Will requires a special watch.* 1.162 Keep your heart with all diligence, for out of it are the issues of life. Have a singular eie to the Am∣munition of your Affections; if wild-fire get thither, it will make work indeed. See them all well ordered, and well guarded least any be mounted for Error against Truth, and for Revolt against perseverance. Your Love and hatred, your desire and fear, your joy and grief, your anger and distaste, your hope and despair are Guns of great use; if well managed; but if error

get once the mastery, they will tear you and others to pieces. Stand on your watch then, as Christ commands all in these sleepy daies. Watch and pray, watch and Believe, watch and Labour against such an enemy.* 1.163 The Baits are specious that will entice you;* 1.164 but dreadful hooks lie close under them. Deadly poisons, desperate Diseases will tempt you round, under fair disguises Satans Powder-plots are most despe∣rate in these later daies. His venom is refined and sublimed to its height. His old stratagems are revived afresh with more plausibleness.* 1.165 Unclean spirits struggle and rage most stil, when near ejection.* 1.166 The Lord will keep you whilst you keep close to him in his Word and Waies. He is with you whilst you keep with him:* 1.167 if you forsake him, he will forsake you.

2. Relatively, Keep close to your work, in looking to others. All Superiours have a special charge to keep their Inferiours from these dreadful Evils. Study and improve your Relations well, to this very end; whether Political, or Ecclesiastical;* 1.168 Magistratical, or Ministerial; whether Parental,* 1.169 or Magisterial, Take heed to your selves and to the whole flock committed to your charge.* 1.170 Act Gods part towards them;* 1.171 and act like God, whom you Represent. Use all such means in Church or state, as Christ himself would use,* 1.172 were he in your place. If fair Means will do good, so much the better; but rather then fail, use sharper Tools.* 1.173 If Lenatives will not avail, Corrosives must be used. When a Limb is gangreend, and mortified, it cals for Iron and fire. If the Patient grow phrentick, he must be bound and kept very close and solitary. If the disease be contagious, company must be kept off. If the sore will not fairly resolve by proper discussives, it must be ripened, lanced & cleansed with stronger medicines.* 1.174 If a member be broken, dis∣jointed or wrenced;* 1.175 you can hardly cure it without pain and trouble, Superiors are Physitians in their kind: if your Pati∣ents be froward, you need the more wisdom, care & diligence. You are Shepheards and Rulers of men, all your Titles of Honor will still mind you of your Duty and Burthen. Dignity and Duty are still inseparable. You are set over others for their good. Keep off therefore these great evils from them,

and keep them from these evils of revolting Errors. The ex∣ternal man is within your reach,* 1.176 The internal man accounts to God alone. They that so honour God, he will surely honor, but they that dispise him in slighting his work, shall become vile and base. Whilst you act like God, in acting for God, the Glory will be his, and the comfort yours in the furtherance of the publique good.* 1.177 God looks now for such to stand in the Gap,* 1.178 and make up the breach, to prevent a fatal ruin; One man of note may do a world of good;* 1.179 one Moses, one Phineas,* 1.180 one Joshua, one Nehemiah may be an eminent Savi∣our under Christ in this Israel.* 1.181 Who is on Gods side now, against Blasphemy and damnable Heresie:* 1.182 against divisions and strong delusions?* 1.183 Act Gods part now in your relations, with zeal and courage, with prudence and care, Its Gods own work you may well trust him for Council and strength, support and blessing.

The Lord never yet failed faithfull Reformers, who denied themselves for the publique Weal.* 1.184 Carnal policy will discou∣rage you. Divine Policy will quicken you still. Christ him∣self met with strong Contradictions from all evil men, and evil Spirits. Your worst enemies are conquered ones, both in Spirituals and in Temporals remember and improve all your experiences, renewed so often for these many years. Error dis∣countenanced will soon wear away,* 1.185 whereas Truth opposed will gather more strength. Sinfull tolerations are the devils Nurses in all relations, publique & private. Be zealous for God, mind his Interest, then shall your interest besurely settled.

Doctrine 4. The Grace and Knowledge of Christ is a singular Jewel.

THE word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.186 Grace, in Scripture-sense hath divers acceptions,* 1.187 improperly and properly.

Improperly,* 1.188 it signifies in a larger sense, Thanks, Joy, Libera∣lity, Gift,* 1.189 Office, &c.

Properly and strictly, it denotes two things. 1, Gods special favour towards his Elect. 2. His sanctifying work in the

Elect; the former is favouring Grace, this later is renewing Grace.* 1.190

1.* 1.191 It signifies Gods peculiar favour towards his Elect and that considered in the fountain and streams.

1.* 1.192 Grace in the spring is called his pleasure, purpose coun∣cill of his Will, Amor Benevolentiae, his love of benevo∣lence.

2. Favouring Grace in the stream, signifies the various ema∣nations of that eternal Love in all the expressions thereof towards them, sutably to all their necessities; thence the de∣nominations of his predestinating and redeeming Grace, his adopting and pardoning Grace, his supplying and support∣ing Grace, &c. Which are in God one single intire Act that is variously denominated from its object. This is Amor be∣neficientiae, his love of beneficence, whence flows his Amor Complacentiae:* 1.193 his love of delight, embracing of them.* 1.194

* 1.195 Secondly, Grace signifies also properly Gods sanctifying work of his Spirit in his Elect, called the fruits of his Spirit the work of his Grace, the gift from above, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 often the peculiar saving operations of his gracious Spirit in them, and by them; this Grace is considerable in the Root and Branches in the habit and acts, in the principle and effects, in the seed and fruits, in the source and streams: in the begin∣ning and progress thereof,* 1.196 being often called metonymically; the Spirit for the gifts thereof.* 1.197

1. Renewing Grace in the Root and Principle, in the Habit and Source, in the seed and beginning is first given to the Elect in their Regeneration and Conversion, to be the original of all actual Graces in them; this is called the new creature, the new man created after Gods Image, the divine Nature; the form∣ing of Christ within,* 1.198 &c. Of this children are capable, if they be not of actual Grace,* 1.199 which yet seems probable. This is inherent Grace in the first principles and Habits thereof,* 1.200 both gratis data and gratum faciens,* 1.201 in an Orthodox, not in a popish sense.

Secondly,* 1.202 Inherent Grace in the Branches and streams, in the Acts and Effects, in the fruits and progress, is variously deno∣minated

from the Objects, Subjects, manner of acting, &c. its called faith, to express the motion of the renewed soul towards God in Christ upon conjugal terms, believing his Truth, clo∣sing with his Person, trusting his Promises, depending on his Mercy, deriving from his fulness, observing him in all things which is called the life of faith.

Its called Repentance 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as it turns the whole soul from all sin to God, Both in purpose and en∣deavour through his Spirit, this and all other Graces are still concomitants and subsequents of faith in their gradual pro∣portion.

Its called love, to denote the affectionate embracing of God in Christ, and in his people for Christs sake, as the most amiable object.

Its called obedience, as it acts the whole man to a free and full compliance with Gods Will, revealed in his Word.

Its called Thankfulness, as it affects the heart with the sense of Mercy received.

Its called self-denial, as it moves the soul to prefer Christ before all things else, and part with any thing for his sake.

Its termed Patience, in regard of sorrowfull evils which it learns to bear submissively.

Its named humility, with respect to its low thoughts of self: submitted still to Christ.

Its nominated Temperance, in regard of its care to avoid all excessive use of Creatures.

Its termed Zeal, as it moves with fervour for good against evil.

Its termed Justice or Righteousness, in respect of its rea∣diness to give every one their due.

Its called Prudence, as it regards all due means tending to right ends.

Its termed Wisdom, as its acquainted with the best things in their nature, cause and end.

Thus Grace inherent hath its various appellations and di∣stinctions, both habitually and actually; being the Grace properly meant in the Text, as being that Grace which is ca∣pable of Growth.

The Knowledge of Christ is taken also in a sense more large or more strict.

1.* 1.203 LArgely and commonly for a notional Knowledge, void of saving Faith and Love,* 1.204 such as puffs up an empty Brain.

2.* 1.205 Strictly and specially for that saving applicative know∣ledge which includes all Grace by an elegant Hebraism,* 1.206 verbs of sense and knowledge,* 1.207 signifying both affectum & effectum. Natural knowledge of things is acquired by sense, Reason or Authority.* 1.208 Thus in spirituals, this knowledge of Christs is spiritually sensible and rationally fiducial Its a conjugal knowledge which implies. 1. Apprehension of the Truth of Christs proper Object. 2. Credit and Assent thereto up∣on his divine Authority. 3. Personal consent and parti∣cular Applications in mutual Acception and Reciprocation.

Grace and Knowlede in the Text may be understood. 1. Distin∣ctly, Conjunctly.

1. DIstinctly, shewing the excellent Worth and need∣full use of every Grace, and of the knowledge of Christ.

2. Conjunctly by a figure called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Grace and Knowledge, signifies gracious Knowledge, as in that like phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Grace and Apostleship for gracious Apostleship.* 1.209 So the sense will be very emphatical, suiting our purpose in characterizing this excellent Jewel, so singular∣ly transcendent beyond all other. This precious Jewel is cu∣riously set out in the golden ring of divine Records, where you find it held forth in its radient Lustre, whose glorious beams may be contracted for our clearer apprehension into plain description, you may then observe it to be a conjugal acquaintance with Jesus Christ our Lord and Saviour, wrought in Gods Elect, by the special operation of his renew∣ing Spirit, and effectually improved to Gods honor and mans

good in every Relation, toward God and Man.

This is the choice Jewel, whose eminent worth hath been in all ages so incomparably prized by the Word and friends of God.* 1.210 Every Page of Scripture sets forth the peculiar Emi∣nency thereof: every precept and Promise; every prefigura∣tion and Prophesie; every President and performance points unto this. This was under the Old Testament more ceremo∣nially vailed, and under the New, is more Evangelically Revealed. This is the centre; wherein all the Lines of Scripture do meet. All the Patriarchs aimed still at this; A∣braham saw his day and rejoiced; Davi•• is full of it; Job was divinely advised to such an Acquaintance, as to the source and sum of all good; Paul accounted all loss and dung, in com∣parison of this excellent Knowledge; and rationally determined, to know nothing else. Peter sums all up in this.

Good Reason for it, if we consider the Object and subject, the cause and Nature; the property and effect thereof, which are all hinted in the former Description.

Reason 1. The proper Object adequate of this gracious Knowledge is our Lord and Saviour Jesus Christ;* 1.211 a singular Jewel indeed,* 1.212 in every consideration. The Paramount and Non-such, the chiefest of ten thousand, both in his Person and Office,* 1.213 in his progress and Purchase, in his Relation and In∣fluence.

1. The Person of Christ is a noble Paragon considered, as God, as Man, as God-man.

1.* 1.214 CHrist is God blessed for ever, the eternal Son of his eternall Father co-essential and co-equal with him;* 1.215 the the Brightness of his Glory,* 1.216 and the express Image, or Character of his Person, in whom dwells the fulness of the Godhead, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 substantially, and bodily: the only begotton of the Father full of Grace and Truth; essentially one with the Father, though personally distinct,* 1.217 by an eternal Generation, unutterable to man: firmly to be believed, (on Gods Testimony) and piously adored, not curiously pried into. The wonderful Wisdom of

the Father, who was his Delight before Time, by whom in time he made the world, and upholds all by the word of his power. Essentially, he is God of himself; Personally, God the Son of God the Father.* 1.218 His proper Name is the Word of God, the Wonderful Councellor, the Father of Eternity. He that doth what ever the Father doth,* 1.219 and to be worshipped, as the Father is worshipped. He that sends the Spirit from the Fa∣ther▪ who being in the form and substance of God, thought it no robbery to be equal with God. To him be glory for ever, A∣men.

2. Christ as Man, is the Rare Object of this Knowledge. For the word was made flesh, and dwelt among us; and we have seen his Glory. So the beloved Apostle witnesses of him. He took on him,* 1.220 not the nature of Angels,* 1.221 but the seed of Abraham. Thus the Son of God became the son of man,* 1.222 being miracu∣lously conceived of the Holy Ghost,* 1.223 in the womb of Mary the Virgin,* 1.224 (over-shadowed by Gods Spirit,) and born of her,* 1.225 in the humane nature, like to us in all things, except sin. Thus was God the Son made manifest in the flesh;* 1.226 by assum∣ing the Nature (not the person; for then had he been two sons, and two persons,) of man to himself. This Man Christ Jesus hath body and soul, the two substantial parts of Man, even as we have,* 1.227 as appear'd in his whole progress: both which he hath Glorified, not nullified. This Fatherless man is as Wonderful, as the same motherless God, for who can declare his Generation, as to the manner of it? Thus Infinite∣ness confined himself.* 1.228 God eternal was born of a finite poor Virgin.* 1.229 Here is an Object indeed for the best knowledge of the best man, God become man.

3. Christ is God-man, Emmanuel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God with us: The true Ithiel, God with me; the very Ʋcal; who is All. In him,* 1.230 by hypostatical Union,* 1.231 the humane nature with the Di∣vine, do both subsist in God the Son,* 1.232 the second person of the divine Trinity.* 1.233 Here is indeed a complication of ineffable wonders. As there one Divine Nature subsists distinctly in three divine Persons. So here two Natures, the divine and hu∣mane, subsist both in one person, each of them acting and remaining distinctly, conjunctly and inseparably, incommuta∣bly,

and unconfusedly, as the Fathers expressed it, to avoid Errors on both hands.* 1.234 Here is no mixtion, nor composition, no confusion nor conversion, but a mysterious and transcen∣dant Union, from whence flow the various expressions of Scripture. 1. When that is attributed to each Nature, which properly belongs thereto; as suffering, to humane Nature, and also, when that is attributed to the person, which therein belongs to both natures, as to be Mediatour: this is most pro∣per. Secondly, When that which is common to the whole Person, as to be Mediator, is attributed only to one of the Na∣tures, suppose to the humane: this is more improper. Thirdly, When that which is proper to one Nature, is attributed to the other Nature, in concreto, by a name denoting the whole Per∣son: In that sense its true that God purchased his Church by his Blood, and that the King of Glory was crucified, by communication of Properties.* 1.235 Yet this acception is the most improper of the three;* 1.236 being Metonymical, as the second is Synecdochical.

In man two imperfect Natures, Soul and Body, are coadu∣nated, with reservation of Proprieties, to the constituting of one Suppositum and Person, by the vertue of God. Christs Person in the divine Nature, being most perfect, took the hu∣mane nature into the unity of one person, by his own Vertue. So that its one and the same Christ, visible according to the hu∣mane, invisible according to the divine Nature.* 1.237

This hypostatical Union was the work of the Trinity,* 1.238 medi∣ately; of the Holy Ghost,* 1.239 immediately, and of the Son, ter∣minatively. The Fathers compare this Mysterie to the joint work of three Sisters, making up one vesture, and putting it all conjunctly upon the second of them.

It was necessary that Christ should be God, 1. To impart an infinite value and vertue to his compleat Obedience. 2. To overcome all sufferings and enemies. 3. To communicate all effectually by his Spirit to his people.

It was as needful that he should be man; 1. Because the Godhead could not suffer; Secondly, because the same Na∣ture that had offended, was to satisfie, 3. That our Nature corrupted by the first Adam, might be restored by the second, Christ Jesus our Lord.

Thus is Christs Person, the Amiable Object of our Knowledge.

Secondly. CHrist considered in his Office is a precious Ob∣ject, his chief business, as Mediator, being to procure effectual Reconciliation, to the saving of his people, by his perfect Oblation presented to God,* 1.240 for them, and ap∣plied to them by Gods Spirit;* 1.241 He assumed the Name and fun∣ction of Jesus the Saviour;* 1.242 He was anointed as the Christ of God; with all suitable qualifications: and made Lord of all, but especially made our Lord and Saviour, by personal appro∣priation, and effectual application.

Thus was Christ voluntarily made of a woman under the Law,* 1.243 subjecting himself,* 1.244 in that wonderful dispensation of his Mediation, to receive from the Father, his Call to that redeem∣ing Function.

There was no defect in God, but in us only, who wanted skil,* 1.245 power and will utterly, to the curing and saving of our selves.* 1.246 Christ therefore was divinely anointed to be our So∣veraign, Prophet,* 1.247 Priest and Prince, to effect all for us and in us needful to salvation.* 1.248 As a Prophet he Reveals the whole Council of God;* 1.249 As a Priest he makes full expiation to God, and Intercession for us: As a Kingly Prince, he subdues all spiritual Enemies, and makes all things serviceable to the gui∣dance and protection of his people, under his Soveraign Rule and Government. All this he did and doth by his Eternal Spirit, as the Scripture Records, freely, fully, surely and singu∣larly, being therein a glorious Object of Christian knowledge.

Thirdly, Christ in his Progress is considerable, under a double state of Humiliation and Exaltation.

1. HIs Humiliation, appeared in all the steps of his Con∣ception and Birth, of his Life and Passion, of his death and Burial most wonderfully: This God head was then covered with the dark vail of his humane Nature, mourning as it were in the sad habit of his infirmities, for his peoples E∣normities.

He willingly then eclipsed his divine light within the dark Lanthorn of this submissive state,* 1.250 he humbled him∣selfe to exalt us, he emptied himself that he might fill us. He parted with all, that he might give us all. He shewed himself to be the Son of man, to the lowest degree, that he might bring all his into the state of Children. Had there not been an absolute necessity thereof, he had never done it. Had not our case been so desperate; could any other way have expiated and destroyed his peoples sins, Christ had not come down from the height of Glory to the bottom of ignominy. Here is an object of admiration indeed, God humbled to a childs state, growing up by degrees in Stature and Grace, doing and suffering every moment for his enemies in rebellious arms. Behold the Son of man wrastling with earth and hell, yea with heaven it self, conflicting with mans rage, the devils fury, and the wrath of God! What think you of sin, the murthe∣rer of this Christ, and of that Love which gave him to the death?* 1.251 Thus made he his soul a sacrifice for sin, that he might see his seed, and the good will of the Lord prospering in his hands. He laid in the grave to confirm his death, and to air that Bed for our Repose. His God head held his soul and body asun∣der from each other, yet still inseparably united to himself. Thus may you see a man drawing out his sword, holding in his hands still both sword and scabret, till it be put up again. Thus it was needfull that Christ should suffer, and so make entrance into his Kingdom.

Secondly, Christs Exaltation is further worthy the best observation. Therein his glorious person unvailed himself of all humane weakness, though he still retained the nature of man and its properties.* 1.252 He laid down his sable weeds to put on the roabes of Immortality. His God-head did then raise up his Man-hood in his Resurrection; and the Son of man declared himself by his divine Power, to be the Son of God: The Price paid for his people in his humiliation;* 1.253 he applies by power through his exaltation, to them orderly and effectual∣ly. He is God-Man still, and therefore tearmed the Man Christ Jesus. Thus his office was to be compleated by the compleating of his saving Progress. He conversed then among

his Disciples, the space of forty days to confirm their faith; and to instruct them in the affairs of his Kingdom.* 1.254 Thence his Ascention was solemnly performed,* 1.255 followed with his Session at the Fathers right hand;* 1.256 and Intercession for his people.* 1.257 These are the four main steps of his ex∣altation to be singularly improved.* 1.258 He rose that we might rise from death to Life:* 1.259 he ascended, that we might ascend; he sits at Gods right hand,* 1.260 that we may sit with him on his Throne; and he still intercedes to make all our Intercessions effectual. Who shall lay any thing to the charge of Gods Elect? Its Christ that died, yea rather, that rose and as∣cended, siting now at the right hand of the Majesty on high,* 1.261 and ever lives to make Intercession. Thus is Christs progress of chief worth and consideration.

4. Christ is most considerable in his purchase also made for all his People, which hath both value and vertue in it.

1. THE value of his whole Obedience was of infinite worth, being the merits of God-man, giving full satisfaction to Gods Justice,* 1.262 for all the sins of all his elect, and making a full acquisition of all the good they were & should be capable of. This price of Christs perfect Righteousness, active and passive,* 1.263 was put into Gods Coffers, to be seasonably and effectually applied to all his people orderly and actually from their conversion to their utmost salvation by his Spirit according to his eternal Purpose. By the same value were all Gods elect from Adam to Christs death, delivered from the guilt & wages of sin upon Christs engagement of seasonable performance; For he is the Lamb slain from the foundation of the world;* 1.264 intentionally in the divine purpose and promise.

2. The Vertue of Christs perfect Obedience, extends to the effectual application thereof to all Gods people. So the Fa∣thers purpose in electing, and the Sons Intention in redeem∣ing, do run parallel.* 1.265 That value which Christs merits present∣ed to God, cannot but be attended with answerable vertue for the making good thereof to the utmost. The Son of man

came to seek & save that which was lost,* 1.266 and that to the ut∣most, seeing he ever lives to perform all.* 1.267 Whilst therefore he was gone into Heaven to act his part there, he was carefull to send his Proxie,* 1.268 even his own Spirit, that should make a through application of all his Purchase by the conveyance of his saving Grace to all his Chosen.* 1.269 His Oblation is living and lively still, even as Christ himself who abides for ever. The ceremonial Oblations had him shadow'd out, to represent the efficaciousness of Christs Oblation.

A wise man paying a Ransom or Debt, as surety for ano∣ther, will be sure to know for whom, and to see his purpose fulfilled to his power. The agreement or Covenant made between God and Christ (distinct from the gracious Cove∣nant* 1.270 made conditionally with the visible Church in Christ) imports as much.* 1.271 As the Father required, that he should of∣fer his soul a Sacrifice for sin,* 1.272 which the Son willingly under∣took; so was it engaged to him, that he should see of his seed, and the good pleasure of the Lord should prosper in his hand. So that the vertue of his blood is still included in the value of it; both being directed by divine intention, which terminates in the proper subjects thereof. Therein concurs his threefold of∣fice, he being still a Prophet and prince, as far as he is a Priest unto any. The vertue of Christs Merits is indeed intrinsecally infinite like himself, and only limited with the value thereof by the divine pleasure. This purchase of his may be said occa∣sionally and secundarily to comprehend the whole Creation in subserviency to divine Intentions, but directly and prima∣rily the Scripture limits it to Gods Elect, for whom he came, and lived, prayed and died, rose and intercedes still. It ex∣tends to the removal of all evil, both of sin and sorrow in∣choatively, progressively and consummatively. It reaches also the Import of all sutable good spiritual, temporal and eternal. All things are ours, and for our sake, that are truly his, and so far as we are his. Is not this a choice Jewel to be du∣ly viewed?* 1.273 Doth not such a purchase challenge our best knowledge? The possessive Our gives rellish to all. It doth us little good to hear of Indian Treasures that are not our own.

Fifthly, Christ is most precious in his Relation, multiplici∣ously

expressed to his people, by Allusion to all choice rela∣tions in things natural, civil and artificial. The perfection of all creatures is radically in him, originally from him, and reductively leads to him again. None of them can suffici∣ently set out his wonderfull Relation wherein he stands to∣wards his chosen Ones; he therefore borrows the cream and quintessence of them all to shadow out to our shallow capacity the marvels of his glorious Grace. Thus he speaks to his Babes in their known Dialect,* 1.274 that he may gradually and familiarly be understood of them.* 1.275 He calls himself their root,* 1.276 giving sap and life to every branch of his. He is the Head that conveyes all motion and sense to all his mem∣bers.* 1.277 He is the Fountain-Spring,* 1.278 from whom all living waters flow into the streams by his proper conduits.* 1.279 He is that Sun, who carries Light and Life by his access unto all Creatures.* 1.280 He is the Father that tenders his Children.* 1.281 He is the hus∣band that cherishes his Spouse;* 1.282 the elder brother that looks to his adopted Brethren:* 1.283 the Master that hath the best care* 1.284 of Servants.* 1.285 That Foundation is he, on whom the Fabrick stands;* 1.286 that garment that must cover us, that food that must sustain us,* 1.287 that Portion that must maintain us to saving purpose.* 1.288 Look into the whole compass of creatures;* 1.289 what ever good you can find therein is used by him to set forth his goodness. What ever defect you find in the Creature, he is not capable of that is all goodness, all perfection. Is not such a Christ a singular object to exercise our knowledge about? What his office called him to, his progress fitted him for, and his relation makes conveyance of through his holy Spirit un∣to* 1.290 all his.

Sixthly, His Influence is considerable for actual Commu∣nication of all. Each Relation of his carries still with it a secret, sweet and sutable Influx, which doth strongly and efficaciously operate on all his: thereby they are made more and more Partakers of the divine nature, in escaping the pol∣lutions that are in the world through Lust. The Apostle had found the precious vertue thereof, which made him so de∣sirous to know him in the power of his Resurrection,* 1.291 and in the fellowship of his sufferings,* 1.292 being made conformable to

his death. This the Converts at Ephesus felt, who being made acquainted with this gracious knowledge of Christ,* 1.293 were quickned by his power,* 1.294 and made to rise with him. yea, to sit with him at Gods right hand.* 1.295 This Influence is free indeed,* 1.296 this spiritual wind blows where it lists; not being tied to any means, it works at pleasure with or with∣out means, by weak, small, improbable or contrary means, yet ordinarily God works by his appointed Tools; he walks in his own road of Providence, and leads his people step by step to the very top of Jacobs Ladder.* 1.297 In the course of things natu∣ral and spiritual, he limits us still, though not himself, and will be sought and found in each of his ways for the further knowledge of his divine Influence. Its he that is the Life of our Life, the strength of our strength; in whom we live, move,* 1.298 and have our Being, both naturally and spiritually. How excellent then is that gracious Knowledge, whose Object is thus excellent in every consideration?

Reason 2.

THE Subject and Recipient of this knowledge sets forth* 1.299 the inestimable worth of it.* 1.300 They are his Elect,* 1.301 his chosen Jewels,* 1.302 his peculiar people, to whom he imparts this Jewel unto.* 1.303 Them only doth he know for his of all the Nations to whom he makes himself thus savingly known.* 1.304 As he makes himself the Pearl or Price to them,* 1.305 so doth he make them Pearls of Price thereby.* 1.306 Blessed are the people who learn to known him,* 1.307 being first known of him. The rest are refuse stones,* 1.308 these are his living precious stones.* 1.309 Others he knows with a general knowledge of intuition,* 1.310 but these with a special knowledge of appropriation and approbation.* 1.311 The rest delight not to know him,* 1.312 as he delights not to know them. He never knew them, and they never knew him in this choise manner. For his own he came to make himself thus graciously known to their souls in all the Dimensions of his eternal Love, surpassing mans knowledge, that they may be filled with the fulness of God. How precious is that know∣ledge that makes the Subjects thereof so precious! How admirable is that Jewel that takes up the the sublimest Con∣templations

templations of the most glorious Angels!* 1.313 Those Elect Angels are still attending in his Ordinances,* 1.314 to join with his Elect, and learn of the Church this manifold wisdom of our God.* 1.315 For those Elects sake Christ suffered all things meritoriously,* 1.316 and Paul his servant providentially.* 1.317 Those Elect whom the Lord did foreknow,* 1.318 he never casts away,* 1.319 but makes them up among his Jewels,* 1.320 by making his Christ so precious to them, in a grea∣cious way.* 1.321 His choice Love did freely choose them before time, and is fully assured to them in Christ, being communi∣cated through the precious Operations of his Spirit, to make them precious like himself in due time, unto eternity.

Reason 3. The cause of this Gracious Knowledge doth as won∣derfully magnifie the same, considerable in the Efficient, for∣mal and final.

1. THe Efficient cause and Author thereof is the blessed Trinity jointly, yet distinctly, Revealing and commu∣nicating Jesus Christ unto his chosen people.

1. The external Operations of God towards the creature being indivisibly effected by the three Persons,* 1.322 concurring in One, the Son doing nothing but what he sees his Father do, and working still, as the Father works; and the Spirit pro∣ceeding from both, speaks not of himself, but whatsoever he hears from them both,* 1.323 that speaks he unto Christs Disciples.

2. Distinctly, according to their distinct personal Relations.

1. The Father electing from eternity; having chosen them in Christ before the Foundation of the world,* 1.324 that they might be holy and unblameable before him in Love; and therefore predestinating them to the Adoption of children, by Jesus Christ to himself, according to the good pleasure of his Will; and making them,* 1.325 through his knowledge, meet partakers of his Inheritance in Light,* 1.326 by translating them into the King∣dom of his dear Son, who were chosen according to his fore∣knowledge through sanctification of the Spirit.

2. The Son accepting and undertaking, tendring and ef∣fecting, in and by himself the whole business of their Salvati∣on;

making known the same by his Word and Spirit, as also by his own Person, in the dayes of his flesh.

3. The holy Spirit by wooing of their souls, opening their eyes, and fitting them for the Reception of this Excellent Knowledge, infusing the same into them, applying it particu∣larly to their several dispositions and occasions; removing daily the scales of their ignorance and sin, scattering the mists raised by the Prince of darkness; Repressing the vapours steeming from their boyling Lusts and dunghil hearts; setting forth Christ to their souls in his full Beauty and Loveliness;* 1.327 and leading them into all Truth, by taking of Christ to impart unto them the gracious secrets of the Fathers Counsel.

Thus the glorious God works graciously in and by all Means of his appointing, to the creating, encrease and perfecting of his singular Jewel.

2. THe formal Cause is very Remarkable in that peculiar saving application made of Christ to his Elect in their conversion, gradually carried on towards perfection by the Spirits gracious Operation. For then doth he stamp on that soul the glorious characters of Christs Image, and begets that new creature, which divine off-spring moves upward in∣stantly, in conjugal Reciprocations, dilating the soul in all her faculties to the further comprehension of Christ. It may be parallel'd with that Energetial Power, whereby the rational soul, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 animates the humane nature, into all sui∣table operations. What the soul is to man, in naturals, thats Christ to the soul in spirituals. The principle of all Life, Sence and Reason thus spiritually applied to the Regenerate, enables and excites, directs and strengthens them to the choice Im∣provements of this conjugal Acquaintance. Christ on mar∣riage terms by his Spirit in his Word, tenders and gives him∣self to be their Husband.* 1.328 By this quickening Touch, they are efficaciously moved to close with him,* 1.329 and keep close to him, by Matrimonial Reciprocations.* 1.330 Thus doth the gracious knowledge of Christ Receive its first Being and progressive

Operations from that Light of Life imparted to Gods people in this conjugal Union and Communion. I will betroth thee unto me, saith the God of Grace, in Kindness and Mercy, in Truth and Judgement,* 1.331 and thou shalt know the Lord. Admi∣rable sure in this divine Acquaintance, that is thus twisted by the Lords own hand, and embraced by a gracious hand! Rare is that Jewel, which is so curiously wrought for the Work∣manship of the God of Heaven. Therein do shine all divine Attributes in their Orient brightness, at the wedding Feast of the King of Saints. Is not this Life eternal, thus to know the Father, the only true God, and Jesus Christ whom he hath sent? Doth not this Sun of Righteousness bring Healing under his Wings to all that fear his Name?* 1.332 Is not he that Living, that quickening Light,* 1.333 that dispels all darkness and Death,* 1.334 by his gracious Visits and Influxe?* 1.335 Do not his amiable Aspects pro∣duce a joyful Spring of all Divine Graces in the New world* 1.336 by his glorious Light and efficacious Heat?* 1.337 Doth he not Ra∣vish with divine Embraces the New Creature,* 1.338 with his All-searching Presence, and his perfective Influence, through all the Beams of his Transcedent communications? Do not his Active Rayes cherish, by all his renewed Motions the Prin∣ciples of Life given to all his? This Divine Sun never ecclips∣ed but once for the salvation of his, though he seems often to be clouded, in his alternative Access and Recess.

3. The final cause of this gracious Knowledge adds very much to the choyiceness thereof. We may consider it both as Su∣pream and subordinate.

1. THe supream Ultimate end of it is Gods Glory, which is also the end of all things else, which are all made for him. This Relative Glory of God, which was laid in the dust

by mans Rebellion, Christ undertook to repair; which he performed fully, giving satisfaction in Mans Nature, and so glorifying all the divine Attributes. Thus in the first building up of Zion, as in the Restauration and preservation thereof, he still appears in the Glory of all his Excellencies. His Power and Wisdom, his Greatness and Goodness; his Mercy and Justice, his Truth and Holiness shine Radiantly in every part of it.* 1.339 Christ thereby read us our Lesson, and writ a fair Copy for our Imitation, that we may glorifie God by the knowledge of him, in giving each of the Divine persons their proper honor.

1. The Father,* 1.340 for giving such a Son for such enemies, and upon such terms;* 1.341 All the honour of Christ redounds to his Father; For the Son doth nothing but what he hath seen the Father do, and speaks not of himself, but the Father by him.

2. The Son by our embracing and publishing, desiring and esteeming the particulars of his Infinite Glory, whereof he is so full,* 1.342 that we have still cause to admire with all Saints, the length and bredth, the heighth and depth of it, in the manifesta∣tion of all his Excellencies.

3. The holy Ghost by whose special favour and Influence we are made partakers thereof.* 1.343 He shall take of mine, said Christ, and impart it to you; For all that the Father hath is mine. What Infinite Condescension is it, for that glorious Spirit to stoop thus to sinful Dust and Ashes, to Reveal and apply the gracious Counsels of God in Christ? Yea, to bear with our Ignorance and unbelief, contempt and neglect, abuse and Affronts? Nay more, to dwell in such dunghils and Re∣ceptacles of all filthy Lusts? What Infinite Mercy is that which carries on the work of Grace through all Opposition, and keeps a weak spark alive in the midst of an Ocean? What marvellous power is that which preserves a poor smoaking flax among so many storms!

2. The subordinate and proxime End of it is mans Good; both Personal and Relative.

1. PErsonally our own Salvation, purchased and manifested by the Author and Object of this knowledge, is hereby assured and orderly confirmed to us, in all the wayes and means of his appointment, through his peculiar Blessing. The perfect knowledge of him will compleat, as the beginning thereof begins our Salvation. Through the Knowledge of him are given to us all things pertaining to Life and Godliness.* 1.344 As he came once in person, so hath he from the beginning by his Spirit through the same communicated all saving good, and will still do it. That Bosom friend of his leads us thereby into his very heart, there to behold and embrace the whole Plat∣form of our Salvation, in all the steps of it, from Election to Glory, that by walking therein steadily, we may ascend to his Father and our Father,* 1.345 his God and our God, through the same Ladder, even Christ, whereby he comes down to us. Christs Deity surpassing the highest Heavens infinitely, is the Top; and his Humanity, fixed as it were on earth, is a sure step for us. The more careful we are to attain this End, the more certainly shall we promote that further End. God hath so wonderfully twisted our happiness and his honour, that we advance the one by furthering the other. One eye he allows us for the recompence of Reward, that we may thereby ef∣fectually look through it, to his Glory. Is not this Know∣ledge a Jewel of Price, which conveighs and assures all good to us? The end of his Electing and predestinating us, of his Blessing and saving of us,* 1.346 is it not that we might be to the Glory of his Grace, whereby he hath made us Accepted in the Be∣loved? Christ himself desired Glory for that End, that he might glorifie God.* 1.347 This excellent Knowledge was never so dearly bought, to be a meer pleasing of our selves and sin, but to spiritualize us throughly, in all the powers and parts of soul and Body, that we may be holy and happy, like unto him, in the honouring and enjoying of him.

2. Relatively, the subordinate end thereof is the good of

our Neighbour;* 1.348 that speaking the Truth in Love, we may grow up unto him in all things, which is the Head, even Christ. He gave all the means of Knowledge,* 1.349 and all Teachers ordinary and extraordinary for the perfecting of the Saints, for the work of the Ministry, for the edifying of his Body. God hath so contempered his gifts among the members of Christ, and his Spirit doth so variously convey the same,* 1.350 that the One cannot say to the other I have no need of thee. He could in a moment, and immediately from himself, bring them to their full perfe∣ction. But his infinite Wisdom hath thought it best, that his Body should be joined together and compacted by that which every joint supplies, according to his several workings in the measure of every part,* 1.351 to make an increase of it self in Love. He loves not, he allows not selffishness in any of his. By his own example and Command he hath directed us to seek the things that make for Peace, wherein we may edifie one another.* 1.352 Convulsions in his Members are most direful and dangerous Symptoms, proceeding from ill humors, vapors and Spirits. Whilst the Limbs fall a jarring, the body must needs decay. That Wisdom from beneath, which cherishes contentions and envy,* 1.353 is sensual and devilsh. The Devil hath no better sport then in such troubled waters. These Confusions of Tongue become Babylon better then Zion: Must not the stones of Gods Temple be proportionably squa∣red and fitted to each other, that his Sanctuary may be erect∣ed? Should not they that believe in one God, are saved by one Christ,* 1.354 justified by one faith, acted by one Spirit, sealed by one baptism, supported by one hope, and ruled by one Lord, walk in one Love also, and be shod with the pre∣paration of the Gospel of Peace?* 1.355 There is too much of hell fire in unchristian Combustions. Such ignes fatui, and cheat∣ing Meteors lead many to destruction. Do not such wan∣dring stars and blazing Comets manifest divine wrath and portend woful Judgements? If our Light and fire burn bet∣ter then anothers, have we not cause to be more thankful and communicative? What have we that we have not recei∣ved to impart to others?* 1.356 Are not the strong bid to bear with the weak, and not please themselves? Our Neighbours good

is co-ordinate still with our own Interest, for we should love our Neighbour as our selves.* 1.357 Is not this Jewel a very preci∣ous one,* 1.358 which is of such Import to the benefit of all?

Reason 4. The Nature of this gracious Knowledge doth fur∣ther demonstrate its Excellency. There are three special parts that do make it up, being the choice Ingredients thereof, Apprehension, Assent, and Application.

1. APprehension of the matter understood,* 1.359 is found in every kind of knowledge,* 1.360 specially in this. A view of Christs Beauty and Excellency is taken by the mind thus spiritualized.* 1.361 The lively picture of Christs al-suffici∣ency is drawn in his Gospel by the pencil of his own Spirit. The Lord himself opens his very Bowels to the Prospect of his peoples eyes therein. Is not this a precious sight indeed, to behold such a Saviour in all his proportions?* 1.362 Doth not the sensible sight of our vileness and sinfulness recommend such a merciful Redeemer to our apprehension? Can we behold our own wretchedness. Insufficiency and unworthiness; and thence cast a glance on his sutable and sure Redemption,* 1.363 without admiration? Doth not the survey of divine fulness, thus ex∣posed to view, exalt the Lord Christ above all other Lovers? Are not all his royal perfections, a magnificent sight to a gracious Soul?* 1.364 Can there be any thing more swett and state∣ly?

2. Assent and Credit to the Truth apprehended attends this knowledge in a singular way.* 1.365 The God of Truth be∣speaks this Assent by the word of Truth.* 1.366 Salvation by Christ alone for true Believers upon conjugal terms, is the sum thereof.* 1.367 He that believes his Testimony, hath set to his seal that God is true; divine Authority gaining thus credit to his Assertion, sways the Judgement to reason the case, and cast its resolve upon Christs side. Divine reason then perswades mans Reason, that such a Christ is worth the accepting upon his own Terms. The soul thereby judges all capitulations and Reservations to be sinfull, dreadfull, irrational. Mans reason

is then brought over to such a subjection as Christs reason demands without delaies or exceptions. It sees that in Christ, which is better then All, and suits its wants in every part thereof. It sees no help from any creature to be looked for, and judges all to be but vanity and Lyes that hinders from Christ. The soul then learns feelingly to cry, None but Christ, none but Christ, as the Martyr did, with due conviction of sin and righteousness in order to Judgement through the Spi∣rits help. The soul thus weary both of self and sin, readily assents to that truth of God which presents Christ for a faith∣ful and loving Husband, for Saviour and Lord: And is not this of singular worth?

Thirdly. Application and hearty consent is the main in∣gredient of all conjugal Knowledge, especially of this. The soul is hereby effectually yielded into Christs own hand up∣on his own terms. The Will in this Act accepts of Christ, and renders up it self to his disposal. Conjugal Acception is thus reciprocated, that the whole man may yield unto him all loyal obedience of Faith and Love. This great wheel thus moved, all the Affections turn accordingly Christ ward, heaven-ward, that before still moved self-ward and earth-ward. The soul being thus surrendred to Christ, depends on him, and derives from him still Grace for Grace. All other things then become serviceable to the honor and service of Christ.* 1.368 This Marriage-union brings with it a free and full, a singular and sure Communion.* 1.369 Then saith the soul, My Beloved is mine, and I am his. I have all from him, and all for him,* 1.370 all in him and all through him. And is not this a very rare Jewel,* 1.371 that makes a match between Heaven and Earth? Is not this Knowledge of singular worth that marries sinfull man to God Almighty? Is not this thing of a rare value, whose nature appears so supereminent?

Reason 5. The Properties of this Knowledge do much com∣mend its excellency also. They are expressed by a pregnant word, full of sense and vertue, being called a gracious know∣ledge.

1. IN regard of Gods favouring Grace, whence it flows, which it manifests, and whither it leads. The glo∣ry of divine Grace doth so admirably and so wonderfully shine forth therein, that its preciousness is as remarkable, as the Noon-Sun in a Summer-day.

2. In respect to his renewing Grace, this knowledge is truly and incomparably gracious;* 1.372 being attended with all the gracious Train and fruits of Christs Spirit. So far as the Lord is duly known by his people, so far is this knowledge attended with a proportionable measure of saving Grace.

1.* 1.373 Its a fiducial knowledge that knows Christ with conju∣gal faith,* 1.374 discerning of him,* 1.375 looking up to him,* 1.376 closing with him,* 1.377 following after him,* 1.378 trusting in him, feeding upon him, drawing all from him,* 1.379 and returning all to him.

2. Its a loving knowledge that embraces Christs love,* 1.380 and retaliats Love for Love, loving his person first, and then his goodness. That soul that knows Christ, loves him sincere∣ly and self-denyingly, fervently and constantly. That soul hears and speaks,* 1.381 prays and acts in love to him,* 1.382 loving his Word and ways,* 1.383 his name and honor, his service and ser∣vants, out of Love to him. That soul for his sake, loves his Saints with a Love of delight, and sinners with a Love of pitty. The more she knows of him, the more is her heart melted into his heart, to be cast into the mold of his Love. What's recorded of famous Ignatius,† 1.384 is verified of such, the name of Christ is engraven on their heart by the finger of his own Spirit.

3. Its a penitential knowledge that melts the soul with godly sorrow,* 1.385 as looking on Christ pierced by him, and for him. The sight of such a Saviour so unkindly requited can∣not but make sin out of measure sinfull to such a tender heart. The sweetness of Christ must needs embitter every sin to such, who have tasted how good the Lord is.* 1.386 Such do hate sin with perfect hatred,* 1.387 knowing the baseness and unreasonableness thereof.* 1.388 Christ clears their eyes to descry and detest the least appearance of evil.* 1.389 The more beauty is discovered in him, the more ugliness do such observe in sin, his grand Opposite. They take most pains to mortifie those Lusts which are most opposite to Christ.

4. Its an obediential knowledge, carefull to observe the Lords Will made known. If any say that he knows him, and keeps not his Commands, he is a liar, and the truth is not in him.* 1.390 If we know that he is righteous, we know that he that doth righteousness is born of him. This knowledge is not notional but practical.* 1.391 It rests not in the brain, but conveys Influence into the whole Life. Its not idle, but very active. It studies his Will to fulfill it, and fulfills it in studying there∣of. Its obedience is neither blind nor lame, but a spiritu∣al Sacrifice,* 1.392 a rational Service. The whole man in heart and life compleats this oblation of loyal observance. It minds the precepts as much as the Promises, and desires holiness as much as happiness. It would act like Christ, in acting for him.

5. Its an humbling knowledge that puffs not up, but laies the soul low. The more any know of Christ aright, the more still do they know of their sins. The best of Christ being duly known, makes them to know the worst of them∣selves. Christs eye-salve doth so clear their eyes, that they see easily those sinfull motes of lesser faults,* 1.393 which by their moon-light of notional knowledge they could not discern. Their beholding of Christ in their Gospel-glass, with open face thus, shews more of this shame and of his Glory. Thus Job was more humbled by seeing of God in a clearer light.* 1.394 Abraham acknowledges himself dust and ashes upon fami∣liar Conference with Christ. Their Affronts put on him

in their time of darkness, humble them soundly in this season of Light.* 1.395 They learn daily as Socrates said, to know their ig∣norance. As Simonides the more they study the knowledge of God,* 1.396 the more amazed are they with his glorious unsearch∣ableness.

6. Its a grateful knowledge, that cannot endure sinful in∣gratitude. They know thereby the worth of Mercy, and the high price, paid by Christs blood for every favour afford∣ed to his. The bounty of Christ so magnificently multi∣plied on them still renders them thankful Debtors, mindful of their Bonds. Their Insolvency they more throughly know, which makes them the more beholding to him. What others enjoy by common Providence, they receive still by a Graci∣ous Promise. Ingratitude, the sum of all evil, they abominate as the Devil himself. Their homage and rent do they bring to him, whom they well know to be their chief Lord. Returns of Duty they labour to make in some proportion to their Receipts of Mercy.

7. All other Graces do beautifie this, attending on Christ in following his Train. Patience and Prudence are found in their Rank. Zeal and diligence will not be backward. Meek∣ness and sweetness will not be strangers. Courage and Forti∣tude are ready at hand. Sincerity and self-denial are insepa∣rable companions thereof. The Knowledge of Christ then is a choyce Jewel, that is so well set and accompanied. Nothing is wanting for knowledge or comfort, so far as Christ is known or enjoyed.

Reason 6.

The Effects of this gracious Knowledge do add very much to the price thereof. It works effectually upon the whole man, in every Relation towards God and man. There is no condition, nor occasion here, wherein its Influence is not manifested. Its a precious Root, that bears much fruit, solid, substantial, and still seasonable. It renders a man fit for every good, and is a Preserver from all kind of evil. It makes a man still to look to Christ, and to seek for him in every Ordi∣nance. The matter and means of Divine worship with the

manner and solemn time thereof it spiritually minds.* 1.397 In eve∣ry Providence Christ is also acknowledged by such, in every Duty towards their Neighbor.* 1.398 As the first Table of Christs Divine Law is unto them the Standard of Worship;* 1.399 so is the second Table of his Decalogue their constant Rule of offici∣ous Duty towards every man. That order and safety setled by Gods Word, for Beauty, strength and use in this worldly Fabrick, the knowledge of Christ teaches how to preserve with all possible care. The chastity and propriety of body and goods, as well as of souls, it looks after. The credit and content that concerns all men in their respective places is much furthered,* 1.400 and duly preserved by this gracious Know∣ledge. Its good physick to purge out ill humours, for the cu∣ring of all distempers. It affords choice food for old and for young,* 1.401 for strong and for weak, in all necessities. What the Rabbies soy of the material manna, is truly verified of this spiritual Meat: that its relish suits every Palat, and may sa∣tisfie every desire.* 1.402 Its a Cordial against all faintings, to re∣vive the feeble in their Agonies. Armour of Proof it furbi∣shes for war,* 1.403 against all enemies inward and outward. It is the Key of Christs Magazin and of all his stores,* 1.404 opening the Treasures of our All sufficient God, our El Shaddai. If you can conceive any thing of worth either in Heaven or earth, This Knowledge of Christ will both match it and get it for you, so far as may tend to your real good. Its in a word the true Elixar, and Philosophers Stone, that turns all to Gold, and puts a choice vertue into every thing towards felicity.

Ʋse.

This knowledge appears a singular Jewel upon good Rea∣son: good use thereof should be made also. The best things are made for the best use, and appear best therein. As Christ himself is of infinite usefulness, every kind of way; so is his Grace participatively and communicatively. This may be improved then,

1. In a word of Information, 1. See hence by way of Co∣rollary, the singular Method that should regulate every mans

study. Men are naturally desirous of Knowledge, by an In∣stinct suited to their rational Being. Mans soul was at first made after Gods Image in perfect Knowledge.* 1.405 What sin lost and defaced in Adams Treason,* 1.406 Grace only Restores. The Knowledge of Christ affords a Tree of Life;* 1.407 but most follow the Serpents advice stil, in longing after another knowledge, both of good and evil. The sinful Issue of sinful Adam do stil love to tread in his steps, hearkening to Satan rather then to God. They are still Learning to know good and evil by sad experience. This Tree of Life is little observed and less im∣proved, mens palats are so far degenerated. Most are still scrambling about that Tree for fruit, which can yield nothing but sin and sorrow.* 1.408 The best of its fruit like to Sodoms Ap∣ples, look very fair but by the least touch turned into Ashes. Most men break their necks in clammering about and climing of that Tree whose fruit brings death.* 1.409 If that fruit seem hard, its but a shell; if it appear soft, its through rottenness. In every condition,* 1.410 men study something, but most mind least this choice Tree of Life. Christ is Divine Wisdom, Essenti∣ally and Personally. In him are hid all the Treasures of Wis∣dom and Knowledge.* 1.411 He keeps open school, and sends his Spirit to be his Usher.* 1.412 He teaches within, by motions of Conscience;* 1.413 and without us in his Word and Providence. The Volumes of his Truth,* 1.414 and of all his works he gives us to read, that the former may explain the latter.* 1.415 He is the best Master for skil and sweetness. Yet few do learn to any purpose, be∣cause they slight the knowledge of him. Men study pleasures, profit & honor in the world below, which are to be had only from him. Arts and Sciences others would attain, but they miss their aim im••missing of him. Some gaze at the stars, and stumble in the dark, like the blind Philosopher for want of Christs Light. Many study words to tickle mens ears, neglect∣ing Christs Word that would teach the heart. Some mind the Law of men so disorderly, that they attend not to the Law of Christ. The bodies of men are studied by many, whilst their own poor souls are wholly neglected. The care of souls is professed by some, who yet little mind this saving knowledge. Divers, Parrot-like, do speak of Christs knowledge, not by ex∣perience,

but only by Roat. Too many are found studying how to sin, without trouble and sence, without stop and Re∣morse. Not a few tempt Satan to tempt them, and study how to act a Satanical part of tempting of others. Til Christ be the Rule of all our studies, they will be fruitless, being with∣out Rule. Till he be our End, they will be sure still to prove endless. Til he be the ground and the strength thereof, they will prove groundless and supportless still. If we learn him well, he will teach us all that we need to know. If we know him not,* 1.416 we shall learn nothing, thats worth the knowing. Knowledge is excellent, when its orderly learned and impro∣ved but it proves mischievous, when its once corrupted and abused. Such men like Toads, carry a stone of worth in their heads, being full of poyson in their heart and Life. Like mon∣strous Syrens, they have a fair face, but a shameful Tail. The tinkling Cymbal, and the sounding Brass is the fit Emblem of too many now.* 1.417 The Lord teach us to study Christ stil, in all, above all,* 1.418 that we may know all in him and for him.

Second Ʋse is for reprehension, both to the Graceless and to Gracious souls.

1. IT justly reproves the Graceless and unregenerate, that still many wayes stand against this Truth, as 1. All ig∣norant ones, that do not know and will not learn Christ. Such live in the dark, as Moles under ground, and Owls or Bats in the open ayr. They are born blind, and will continue so, not looking for cure.* 1.419 It was so of old, and its so stil; my people parish for lack of knowledge,* 1.420 was the Lords complaint. A peo∣ple of no understanding shall find no mercy from him that made them.* 1.421 Consider it well; Gross wilful ignorance will aggravate, not lessen your sins. Under Gospel-Light such Ignorance is very dreadful.* 1.422 This is a sad condemnation indeed, that seals up the full measure of all other sins.* 1.423 Men think they see, and therefore remain blind.* 1.424 None are such fools as the conceited wise.* 1.425 My people is foolish saith the Lord; again, they have not known me.* 1.426 They are wise to do evil, but to do good they have

no knowledge.* 1.427 Men pretend business, they have not leisure, like the Duke of Alva, who had so much to look after on earth, that he had no time to look after Heaven. But is not this egregious folly, to slight the Jewel, and mind only the cask? If you have not so much time as others, why do not you Redeem what you have? should not you rather spare it from your sleep, work, or Recreation, then from this Jewel, so much concerning both Gods honour and mans good? Is Christ so little worth knowing and owning? Will not you rue it to eternity? Is not sinful darkness the beginning of Hell and utter darkness? Is it not the womb and Nurse of all sin? If Papists be content with picture-Teachers, and blind obedi∣ence, slighting and slandering the Word of God; should their folly be followed among us? Is the Light of Christ so to be disowned? If the servant that knows not his Masters will, shall be beaten,* 1.428 though with fewer stripes; what will become of him that would not learn to understand his will?

2. All negligent ones, that will not take pains to attain un∣to this gracious knowledge. Such may possibly enjoy special helps; they may have pregnant parts, profess fair, and seem to desire good; but they are sluggish, they improve not all means, and prove lazy in their enquiries after Christs wisdom. This is a sad and common evil.* 1.429 Many such shall seek to enter in,* 1.430 and shall not be able. He that asks lazily, teaches denyal. The lazy servant that hoarded up his Talent smarted sore for it. None can be excused for such a neglect.* 1.431 Is not Christ well worth the taking pains for? Who looks for a conquest without trouble? Who expects a crop without care & cost? Who can drive a Trade without pain and venture? Is not this the best Trade and Husbandry,* 1.432 the best warfare and surest Venture? Who gets acquaintance with the Lords wisdom,* 1.433 without cry∣ing, waiting and searching?* 1.434 Why art thou content with a Velleity,* 1.435 and a woulding will without endeavour, like the slug∣gards wish?* 1.436 Why art thou pleased with barren desires, and fruitless Resolves?* 1.437 If thy seeming longing make thee not active and inquisitive, impatient of delay, and unsatisfied, its a false longing.* 1.438 If thou be not better then the stony ground, lasting but a while,* 1.439 and soon blasted, what will thy end be?

Dost thou not hereby reproach Christ sadly, by preferring creatures before him? Thou wilt Repent when its too late, if Ephesus warning do not rouz thee up. Be convinced then of thy laziness;* 1.440 be ashamed and weary of it. It concerns thee to see thy folly and thy misery.

3.* 1.441 This Truth looks wishly upon Formalists, that have in∣deed a form of Godliness, but deny the Power thereof. A bare external painted form they have, a shel of duty and carkass of Religion, but without the Life and inward vigour. Such are Pharisaical monkish Hypocrites;* 1.442 varnished potsheards, gar∣nished Sepulchres. Christ was troubled with such, and so are we still.* 1.443 Profession is grown into fashion, shifted by many as men shift their cloaths.* 1.444 They make use of God to serve their own turn, and enjoy their Lust. Such are on a round of duty like a Mill-horse in a course, perfunctorily. Religionis their task and Burthen. They post from one Ordinance to ano∣ther as to a stage, longing to be rid of their trouble. Used to a Road, as a Carriers horse they carry their Load, and take their turns.* 1.445 But this gracious knowledge they are strangers to. Their worship is much like the mongrel Samaritans, that knew the Lord in a mixt formal way,* 1.446 but knew him not aright. Is not this a woful condition! thinkest thou to baffle Christ thus?* 1.447 Will this foppish way of dead performances be pleas∣ing to him who is a Spirit,* 1.448 and will be worshipped in spirit and Truth? Did not Paul himself see the vanity of his utmost Pharisaical holiness,* 1.449 wherein he rested before his conversion? Hast thou not much more need to bewail thy coldness and deadness,* 1.450 thy cursoriness and heartlesness? A sacrifice with∣out a heart, was alwayes ominous, as it proved among the Ro∣mans. Wilt thon put off God as Heathens serve their Idols,* 1.451 with a liveless worship? If thou offer the lame and the torn, is it not evil?* 1.452 How far art thou from knowing of Christ, that knowest not thy self,* 1.453 but art well conceited of thy good mea∣ing, and thy good Duties?* 1.454 Who hath required these things at thy hand? Will not the Lord rebuke thee as he did Israel in the like case.

4. It justly reproves the Justitiary Legalist, that seems ex∣act in his way of good works, and rests thereon. He is not

so bad as the worst, and therefore thinks himself as good as the best. His seeming Justice, equity and charity beguiles him as much as the Formalists painted holiness. He hopes to be saved by his good Deeds, and good Intentions, as the Papists do▪ thinking that Christ will make up for him what is defective. Alas wretched soul, wilt thou patch up thus a Linsey Wool∣sey Garment of thy own Righteousness, mingled with Christs Merits? Will thy fig-leaves cover thy nakedness? Will thy crack'd peny make amends to God for millions of pounds due to him from thee? Canst thou do any thing without sin? Art thou not bound to be wholly his? Canst thou satisfie his Infinite Justice,* 1.455 or deserve his Infinite Mercy? Did Christ merit that thou mightest merit?* 1.456 Is he a Remote Saviour, that thy self mightst be thine immediate Saviour?* 1.457 Canst thou climbe to Heaven with a Ladder of thy making,* 1.458 or waft thy self over into the Indie's in thy own Nut-shel of self-Righte∣ousness?* 1.459 Civil morality is good in it self, but not to Justifie thy person;* 1.460 as a piece of brass is good for something, but not to pass for Gold,* 1.461 nor to pay an Infinite ransom. God gives in∣deed a Reward to his according to their works,* 1.462 but not for their works sake.* 1.463 Thou canst not be saved without good works; and yet not by works.* 1.464 If thou knewest Christ graciously, thou wouldst know thy self to be unworthy and insufficient still.* 1.465 See thy folly and thy misery,* 1.466 in trusting to self; thou loosest and slightest the only Pearl of Price.

5. This point casts a very ghastly glance upon all profane licentious persons,* 1.467 that turn Christs grace into wantonness, and delight in a sinful Liberty.* 1.468 Consider it thou Swearer and drunkard, thou Lyar and unclean wretch; thou scoffer and malicious;* 1.469 thou proud and wanton; thou slanderer and riotous Liver. Why dost thou profess the Knowledge of Christ to abuse him thus? Art not thou much worse then Pi∣late or Judas, then the Jewes and Romanes in affronting and murthering of Christ? Dost thou not give him ten blows for one good word, destroying thy self in disgracing him? Dost thou presume on his mercy still, whilst thou delightest in the Devils work? Doth the Name and Baptism of Christ give thee a Protection from Divine Justice, whilst thou remainest

still in open Rebellion?* 1.470 Dost thou hope still to pacifie him with a few faint words of Lord hove mercy, I am sorry, and such like mock-speeches? Is Repentance in thy own power, or thy Life and Means, that still thou puttest off? Wilt thou lay the whole Burthen on the tyred horse, and wave return∣ing till thy elder age? Wilt thou give Satan the creame, and Christ the Refuse of thy time and strength? Canst thou hope for Christs Salvation in the high Road to thy damnation? Wilt thou still delight in the Devils work, and yet hope for wages from Heaven?* 1.471 Is not thy case very desperate, to follow the Devil into every sin?* 1.472 Couldst thou but see thy Infernal Guide, that leads thee captive at his will, what a dreadful sight would that prove to thee? Hast thou lived so long under the Gospel, as the Smiths Dog under the Anvil, to deafen and harden thee? Will not thy later end prove most desperate, that hast made so much haste in the broad way to Hell? If Grace prevent not miraculously, thou shalt know that Christ to thy confusion, whom thou wouldst not know to thy conversion.

6. This Truth looks wishly on carnal Notionists, who pre∣tend much to the Knowledge of Christ, and yet remain desti∣tute of his Grace. They have learned to prate about Christ, and to use his Name for a Sanctuary to sin. From vain No∣tions they speedily run into vile affections, and their devotion lies most in their fancy. Their Tongue is tipped with the Lan∣guage of Canaan to deceive the simple in deceiving themselves.* 1.473 This age abounds with such,* 1.474 the Lord awaken them, who are lulled asleep in the Devils Lap. Alas wretched soul, what will be thy end, and what is thy case in such delusions? If thy head swel much with giddy Notions, doth it not betoken a woful disease?* 1.475 Whither will Satan transformed into an An∣gel of Light lead thee at the last?* 1.476 How sad is it thus to poyson thy self & so many more,* 1.477 in mingling fancies with Gods holy Word, perverted by thee, to dream thy self into a fools Para∣dise, whilst thou slightest Christ & his Ordinances, how woful is it? Thou playest like a Gnat and Moth about the Candle, till thou be consumed by the heat thereof. Golden Imaginati∣ons do tickle thy thoughts whilst Satan is leading thee captive at his Will. Are not such spiritual Judgements the worst of

all to be given up thus to strong delusions,* 1.478 to believe such Lies? Is it not because thou receivest not the Truth in the Love of it,* 1.479 that God gives thee up to thy own hearts Lusts? How far art thou from a gracious knowledge, that turnest his Grace into wantonness? Didst thou know Christ aright, thou wouldst know thy self better, and wouldst see thy new pretended Light to be but old darkness. Thy pretence of Christs name will do thee little good whilst thou slightest his Word and Ways, his Sabbath and Worship, his Service and Saints.* 1.480 Satan may cease troubling of thee, and fill thee with false joyes;* 1.481 but thy carnal Raptures will soon end in wo, like the crackling of Thorns.* 1.482

2. The most gracious may find just cause from this very point to humble and judge themselves for the remaining of so much sin in them. The most are totally guilty, and the best in part of too much darkness and dulness, selfishness and sinfulness against this precious Jewel. That Christ is no bet∣ter known unto thee after so much of his glorious discoveries, what a shame is it? that there is yet so little of Grace, and so much of corruption in us, should it not deeply humble us? that we savour so much of self, and so little of Christ: Is it not matter of sad lamentation, that Christ should be slight∣ed and abused, forgotten and forsaken in such a manner by his very Friends? Is it not wofull? The more precious Christ is unto us,* 1.483 the more vile shall we be to our selves? Saith not Christ to us,* 1.484 as David his Type to his bosom friend that wretched Anitophel? Is it not dreadfull to be abused by our nearest and dearest relations? Hadst thou struck thy best friend in the dark on mistake, how would it break thy heart?

3. This Truth will afford a needfull Test for a due exami∣nation. Hence may we trie our state personal and publique to frame a Prognostick of our hopes and fears. In this bal∣lance of the Sanctuary our case should be weighed. Deceit is common and very dreadfull.* 1.485 False Christs and false Prophets variously delude themselves and others too. Bring then all to Gods Touch.

1. By the due review and application of all the former par∣ticulars: do we know Christ thus in his person and office, in his Progress and Purchase, in his Relation and Influence? Are we the subjects so wrought upon by him? Are we thus acquainted with the cause and nature, with the properties and effects of this gracious knowledge? Are we not still in that unregenerate state of reigning Ignorance and neglect,* 1.486 of for∣mality and self justifying,* 1.487 of profaness or notional delusi∣ons? Is the spiritual Change yet wrought within us by the* 1.488 special hand of Christs renewing Spirit?* 1.489 Our nature of it self is as bad as the worst;* 1.490 Is it now savingly transformed in the Spirit of our mind?* 1.491 How far is this change wrought in our selves and others?* 1.492 mind it exactly by the standard of Truth.

2. How this Change was wrought, is as considerable. What Method and Means did Gods Spirit use, and in what manner did he prevail with us? Were we effectually convinced by him of sin and Righteousness? Were we made to see the worst of our selves,* 1.493 that we might embrace the best of Christ? Have we felt at the heart such a clear discovery of our emptiness and sinfulness, of our Wretchedness and Unworthiness, of our Insufficiency and nothingness, as to be wholly weaned from self, and carried out to him? Have we duly observed the unability of all Creatures to afford us help? Hath the sight and sense of our wofull state so opposite to God, made Christ truly precious to our souls? Are we more troubled at the pollution then at the punishment of sin? Doth it grieve us to the very soul, that we have grieved such a dear Saviour? Have we beheld our state in the Glass of his Law, and of his Gospel to make us sensible efficaciously both of our Malady and of his Remedy?* 1.494 Hath he made his Word so to work on us,* 1.495 as to break our hearts and melt them kindly? Have we found that hammer and fire of his killing our sins and quickning our souls? Hath he made us thereby cheer∣fully willing to give up all to him, and prefer him above all? Hath he blessed the means so effectually, as to make us feel him in and through them all? Hath he made every sin more bit∣ter to our Taste, then ever we found any sweetness therein?

Hath he knock••d us off from all other props, that we might rest upon him alone?

3. Consider also how this Change works now to clear this Inquiry with impartiality. Doth his holy Spirit operate on us by this gracious knowledge, as the Soul doth upon the Body through its variety of intermediate Spirits? Observe it we may in the resemblance of that three-fold Life, which mans soule doth communicate to its proper subject. A vege∣tative, a sensitive, a rational Life is afforded thereby: Doth Christ do so to us spiritually?

1. A Vegetative Life is for Nutrition, Augmentation and Pro∣pagation.

1. FOR Nutrition, whereto serve the several faculties attractive and retentive, concoctive and expulsive: Doth this knowledge of Christ act thus within us?

1. Do we draw and attract spiritual nourishment to the supply of our renewed wants?* 1.496 Do we suck his breasts as new born babs,* 1.497 and desire that food that may sustain us to eternal Life? Is it done in season and order, in quantity and quality meet?

2. Do we retain and keep the same with all diligence, lest at any time we should let it slip?* 1.498 Is it laid up in our hearts,* 1.499 and industriously kept,* 1.500 that it may keep us.

3. Do we concoct and digest it well by spiritual fervour, to be distributed unto every part?* 1.501 Do we shun and abhor Crudities,* 1.502 Cloyings and Oppressions that might hinder it.* 1.503

4. Do we expel all sinfull Excrements that continually do breed within us?* 1.504 Do we loath,* 1.505 detest, and cast out duly all fil∣thiness of flesh and Spirit,* 1.506 and all superfluity of naughtiness from every part of us?

2. For Augmentation, Is our spiritual Life, like the natural,* 1.507 still upon increase, spreading it self into eve∣ry part,* 1.508 that our growth may be proportional,* 1.509 universal, and perpetual? Doth this knowledge dilate all faculties in Mind and Judgement, Reason and Conscience, Will and Af∣fections?

3. For Propagation,* 1.510 Doth our spiritual Life, as the natu∣ral, labor still to beget in us,* 1.511 and produce in others more fruits of the Spirit,* 1.512 more issues of Grace to perpetuate this divine off-spring? Is nothing more active and communica∣tive? Doth it diffuse its species round about, as being the Issue and Image of him who is the chief and most communi∣cative good?

2. A sensitive Life is for Sense, Motion and Appetite; so it our spiritual Life: Doth Christ do so to us spiritually?

1. Doth he give us Sense external and internal, as in Nature, so in Grace?

1. External Sense is five-fold, by Sight, and Hearing, Smelling, Taste and Touch.

1. DO we spiritually discern and delight in the Beauty of Christs divine holiness in all his perfections,* 1.513 in all his Ordinances,* 1.514 and in every Providence? Do we thereby see all other things, and reflect on our selves as becomes us, that we may not behold vanity?

2. Is our Hearing spiritually employed in listning after the Fathers Commands,* 1.515 Christs invitations,* 1.516 the Spirits motions, in his Word and Rod,* 1.517 within and without us? Is our ear open∣ed to our Beloved,* 1.518 and boared to the posts of his house, that we may not hearken after any Tempter?

3. Have we a spiritual Smell after the perfumes of Christs precious Garments; the droppings of his Graces and Bene∣fits,

and the fragrancy of his divine Spices:* 1.519 Do we odorare the sweetness of his Garden,* 1.520 and prefer it before all the rank∣ness of sin,* 1.521 self, of the World and Satan?

4. Is our Taste spiritually active to relish the dainties of Christ,* 1.522 the pleasures of his Table,* 1.523 the choiceness of his feast? Do we prefer his flaggons and apples,* 1.524 Do we relish him in his sweetness and com∣fort before all the worlds chear? all, and all in him?* 1.525 Do we therefore abhor the bitterness attending every sin, though sugard with Pleasure, Profit or Honor? Do we taste and know how good the Lord is?

5. Is our Touch also spiritually employed to feel the dif∣ference between heat and cold,* 1.526 between good and evil in the things of Christ?* 1.527 Is this sense as others, so well exercised to avoid all evil, and embrace the good?

2. The Internal sense receives from those Cinque Ports and Gates, all sorts of Objects to be orderly view'd and compar'd, laid up and improved by the faculties called Common sense, Phantasie, and Memory. Are we thus spiritually sensible through this gracions Knowledge?

1. BY common sense and general Perception of the species of things, with their circumstantiated differences of Motion, Rest, Magnitude, Number, &c. to give thereof a de∣finitive intimation unto the Phantasie.* 1.528 Doth Christs Spirit thus help us to discern of all things presented for a spiritual use,* 1.529 to be faithfully reviewed and transmitted for orderly Improvement? Do we keep watch, and take due account of all sorts of Passengers and Guests coming to visit our internal man, that they may be punctually discerned and orderly dealt with?

2. Phantasie or Imagination entertaining those various Objects,* 1.530 compares, divides and composes them much like a Printer,* 1.531 doth order his work with multitudes of variations and flowrishes.* 1.532 Have we a like spiritual skill faithfully to compare the things that differ, to separate the good from the evil, to compose all things to spiritual advantage?

3. Memory laies up what is thus ordered, and laieth it out again,* 1.533 as there is occasion, in the na••ural man. Is it so with us in the spiritual man?* 1.534 Do we remember well the things of Christs Glory,* 1.535 and of our own Peace? Do we so record what he teaches us, as to improve it in season and order? Do we so lay up as to lay out in the best manner? Are we carefull not to forget him, or any thing of his? Do we therefore be∣ware of oblivion-water,* 1.536 that we become not like wretched Israel?

2. Sensitive Life acts by way of motion, upward and downward, to the right and left, forward and backward, in Pulsation and Respiration. Do we move thus spiritually?

1. DO we move upward towards Christ and Heaven,* 1.537 aspiring still after Eternity?* 1.538 Is our Center above, and our Load-stone there where Christ sits at the right hand of God?* 1.539 Is there a divine fire within us, bending still heaven-ward to its first original?* 1.540

2. Do we move downward against every sin?* 1.541 Do we labor still to tread self and Satan under foot,* 1.542 with all sublunaries,* 1.543 as Christ and his spouse eminently do?* 1.544

3. Do we move to the right in compassion and brotherly Love,* 1.545 friendly assistance and Christian forbearance, as Christ and his Apostles teach us practically?

4. Do we move to the left by pittying and bemoaning sin∣ners,* 1.546 praying for them,* 1.547 reproving of them,* 1.548 and directing and exhorting them that yet remain in the gall of bitterness,* 1.549 and in the bonds of iniquity,* 1.550 plucking some as brands out of the fire? Christ himself did so in the days of his flesh.

5. Do we move forward still,* 1.551 toward the price of the hea∣venly calling,* 1.552 looking at Jesus, &c? Do we so press forward towards the Mark, forgetting the things behind, that we may lose no time in this race of ours?

6. Do we move back sometime to hasten our pace,* 1.553 that we may leap better,* 1.554 in considering our ways with remorse of sin, and strong resolves to be more diligent in learning Wis∣dom from former follies?

7. Doth our Pulse beat spiritually with freeness, strength and orderliness, to signifie the due Composure and harmoni∣ous Accord of all our Vitals in the ways of Christ? Doth our heart keep a right Circulation of spiritual blood from the Center to the Circumference with renewed Reciprocations?* 1.555 Do the various Communications of his Spirit (set out by the Title of seven Spirits, to denote Perfection, Variety and Sufficiency) manifest themselves in the constant Tenor of* 1.556 of our spiritual Pulse,* 1.557 by returning still to Christ what we are still receiving from him? Are we sensible of any change there in weakness,* 1.558 inaequality and disorderliness for speedy re∣move* 1.559 of all obstructions disturbing the same?* 1.560

8. Do we move also in Spiritual Respirations; 1. Inspiring the fresh gales of his reviving Spirit;* 1.561 who blows where he lists,* 1.562 and breaths into us by internal and external moti∣ons to temper our Spirits,* 1.563 and to revive them?* 1.564 Do we there∣in imitate David and all the friends of Christ in their spiritu∣al Pantings and longings?* 1.565

2. Expiring the fuliginous vapors of our sinfull hearts,* 1.566 and breathing forth the desires of our souls to be rid of those fumes that are so noisom to all our vitals,* 1.567 and still breeding feavourish heats in our internal man?* 1.568 Do we long to eject these unwelcome Guests, who still like that serpent in Aesop, will be sure to sting and poison their host, when they recover heat?

3. Sensitive Life acts by Appetite. Doth spiritual Life act so within us, both Concupiscibly and Irascibly?

1. The concupiscible Appetite acts the Affections of Love and Hatred, Joy and Sorrow, Desire and Disdain. Is the like felt in us spiritually?

1. DO we love Christ as the best Object for sweetness and beauty,* 1.569 excellency and sutableness,* 1.570 the incom∣parable Paragon of all?* 1.571 Have we none in Heaven but him, and none upon earth in comparison of him?* 1.572 Do we love all his for his sake,* 1.573 in subordination to himself? Do we

therefore love all the ways and means wherein his Love is shewed towards us,* 1.574 that our Love may reciprocate towards him again?

2. Do we hate sin and all Christs enemies as he hates them* 1.575 upon his account?* 1.576 Do we abhor and detest whatsoever is contrary to that lovely Object, as contrary to our very be∣ing also?* 1.577 Hatred extends unto all the kinds.* 1.578 Doth our Spi∣rit thus abominate all sinful habits and acts,* 1.579 inclinations and allurements, provocations and examples, yea every appea∣rance of evil in our selves and others?

3. Is our Joy spiritually delighted in that Soveraign good presented to us, to be certainly and intimately enjoyed, both in free and present fruition?* 1.580 Do we rejoice thus in the Lord always from the possession of that Kingdom of Christ,* 1.581 which is Peace,* 1.582 Righteousness,* 1.583 and Joy in the Holy Ghost? Doth the Pledge and Earnest of his eternal Glory given us thereby,* 1.584 fill us with that Joy, both unspeakable and full of Glory? Is this Joy of the Lord our strength, to quicken and supple all the wheels of our souls?

4. Is our Sorrow spiritually active in grieving for all sin,* 1.585 Original,* 1.586 habitual and actual; for the great dishonor still done to Christ,* 1.587 the contempt of his Gospel, abusing his Mercies, breaking of his Laws,* 1.588 slighting his warnings, hardning under his Judgements?* 1.589 Do we mourn for the failings and distempers of his people, and make their case ours among his Mourners, marked for safety?

5. Doth our Desire move spiritually with unsatisfiable∣ness after that Good not yet attained,* 1.590 setting an edge upon all endeavours,* 1.591 sweetning all troubles in the way, facilitating all difficulties, spurring on sluggishness, and teaching all Im∣provements of whats received in order thereto?

6. Doth our Disdain act spiritually to scorn all sinfull baseness,* 1.592 which might hinder us from the good desired?* 1.593 Doth it make us flie from whatsoever might keep that from us by keeping God at distance?* 1.594 Doth it make us disown what might grieve Christ,* 1.595 and offend his Spirit, whose acquaintance is our chief desire?

2. The sensitive Appetite moves irascibly against all difficulties by the Affections of Hope and Despair, Fear, Confidence, and Indignation. Doth this knowledge of Christ act thus within us?

1. DOth our Hope stir spiritually towards the full en∣joyment of eternal good,* 1.596 though surrounded with discouragements from Earth and Hell?* 1.597 Doth it cast.* 1.598 Anchor within the vail upon the rock of Ages to stay our souls in the* 1.599 midst of all storms?* 1.600 Is it that Helmet which safeguards our head in all Conflicts with many Legions of sins and devils?

2. Do we spiritually despair,* 1.601 not of Christ, but of sin, of selfe,* 1.602 of all creatures, expecting all good only from Christ in the use of good means appointed by him, but not from them∣selves, much less from self or sin?

3. Is our fear spiritually active, lest we should displease him,* 1.603 and frustrate our own good by neglecting our duty, or doing any thing contrary to him?* 1.604 Doth this filial fear move us with Noah by faith to prepare all things,* 1.605 and repair to the Ark, casting out all slavish tormenting fears?

4. Doth our Confidence appear spiritually in Christian resolutions against all Christs enemies to the discharge of our proper Duty he calls us to?* 1.606 Are we bold with a generous au∣daciousness to follow Christ,* 1.607 the Captain of our Salvation through all Impediments?* 1.608

5. Doth our spiritual Indignation move in holy Zeal to the removing of all obstacles that lie in the way of our Al∣legiance to our Soveraign Christ?* 1.609 Are we enflamed with that prudent zeal which consumed the very heart of Christ,* 1.610 for the purging and settling of his house?* 1.611 Is our fire kindled against sin,* 1.612 whilst our heart melts for the sinners good as far as possible?* 1.613 It it not a blind,* 1.614 but a well-guided zeal?* 1.615 not a wild fire,* 1.616 but duly ordered.

III. Natural Life appears in the Rational faculties, by the se∣veral Acts of the Mind and Judgement, Conscience and Will, Memory and Affections; doth our spiritual Life appear there∣in also?

1. DOth our mind act spiritually in understanding of spiri∣tual Matters,* 1.617 and apprehending the mind of Christ made known to us by his Spirit,* 1.618 Word and Providence?* 1.619

2 Doth our Judgment act in discerning of things that differ,* 1.620 and reasoniug of things,* 1.621 answerably to his divine Reason sig∣nified to us,* 1.622 either expresly,* 1.623 or consequentially? Do we judge our selves first,* 1.624 and our own sins, that Satan may be judged in us and by us?* 1.625

3. Doth our conscience move spiritually in a due reflection on self,* 1.626 with subordination to Gods Judgement?* 1.627 Doth it speak for God as becomes his Deputy and Substitute;* 1.628 in Tea∣ching and Ruling,* 1.629 in Witnessing and Recording,* 1.630 in Judging and Executing according to Gods Will?* 1.631 Is it not blinded, bribed and feared? Is it not benum'd, deaded and gangren∣ed by self-love and corrupt Opinions?

4. Doth our will spiritually stir in chusing true good,* 1.632 and refusing true evil?* 1.633 Is it brought over to subject freely and fully to the will of Christ? Hath the Key of Heaven opened the great Spring to lift up these everlasting Gates to the King of Glory? Is thy heart of stone turned into flesh, and this Iron sinew melted into Gods mould?

5. Doth our Intellectual memory spiritually act in laying* 1.634 up those things which those faculties have committed to its* 1.635 charge?* 1.636 Doth it recal such things to Remembrance by its peculiar Acts of Reminiscency,* 1.637 and recovering those many useful things, which accidentally had slipt away?* 1.638 Doth it carry it self like a good Steward indeed, bringing out of its store good things, new and old?

6. Do our rational Affections move spiritually towards* 1.639 good against evil,* 1.640 under the guidance and Rule of these su∣periour Powers,* 1.641 which are stil to follow the dictates of Hea∣ven? Do these wheels and weights stir Regularly? Do these wings and feet carry our souls orderly? Do these Sails and

Oars convey us safely through the current of all our Relati∣ons to the service and enjoyment of God.

Thus may we take a due Estimate, by this scantling and Abstract of our spiritual Acquaintance with God, according to our measure of this gracious Knowledge, variously acting toward Christ and from Christ; for him and through him by his Spirits Energetical motions.* 1.642 He that hath the Son, hath life; he that hath not the Son, hath not life.

Ʋse 4.

This Truth speaks singular Consolation to the real friends of Christ. Choyce is the Jewel afforded to them, as former particulars do fully evince. This precious Cordial will be of excellent use against all corruptions and temptations; against all Afflictions and desertions: There will a season come for the benefit thereof to all Gods people. It concerns all to make the best of it.

Objection. This is good indeed, may the trembling heart say, but its none of mine, that am so far from the Knowledge of Christ. I fear I am a stranger to him yet.

Answ. Its bad indeed to be far from Christ,* 1.643 but its good to be sensible of it.* 1.644 The knowledge of thy disease is a good step to the cure. There is hopes of good in sensible sinners; no∣thing but wo to sensless Perfectionists.

Answ. 2. But what makes thee fear thy estrangedness? Is not thy desire to him,* 1.645 and delight in him, thy design for him, and endeavour after him? If so, thy fear is the fruit of his Spirit,* 1.646 so far as it drives thee not from him, but draws thee to him.

Answ. 3. What makes thee complain of thy Ignorance? Is it not thy esteem of the Knowledge of Christ? Art thou weary and ashamed of thy Ignorance?* 1.647 Art thou still wrast∣ling against it,* 1.648 for attaining of Knowledge? Ar thou diligent in all the means he affords thee, to dispel darkness and get light from him? Dost thou bewail thy deadness and dulness, thy sloth and selfishness, thy formality and hypocrisie, thy worldliness and unfaithfulness? Is it thy greatest trouble and

grief, thy shame and sorrow? Dost thou act the more hum∣bly and self-denyingly, the more watchfully and industriously in thy general and particular calling? If so, the comfort is thine, and thou wilt know it in the best time.

Answ. 4. There are divers degrees in the school of Christ, and divers manners of his dealing with his Disciples. Thou must not measure thy condition by others so much as by his Rule.* 1.649 The least degree of his Grace deserves thanks, though we must not rest there. There are many little weak∣lings in his house which must not be slighted, nor mis-judged of, because they are not so strong and healthy as others. The smoaking flax,* 1.650 and the bruised Reed,* 1.651 are neither to be quenched nor broken in his House, till he bring forth Judgement into vi∣ctory, according to Truth.

Ʋse 5.

This point should be improved in a pressing Exhortation to all Nominal and real Christians. Doth it not concern every sort of men to look after such a singular Jewel? Doth any need Incentives to move thereto? Is there not matter enough already expressed to inflame all our hearts after it? Is not this knowledge the most profitable, the most pleasura∣ble, the most honourable that can be conceived? Is it not still of absolute need, and singular use? Is any good to be had, any evil to be avoided without it?* 1.652 Is not this the Field that holds the Treasure, and the Pearl of Price? Doth it not bewray an ignoble spirit to neglect and slight it? Is not this Jewel the Quintessence of Good, that will sanctifie all con∣ditions to any of us? Be we all pressed then to make it our business to look after it, as the wise Merchant after the Pearl of Price; he seeks and finds it, he sels all for Joy and buys it out right. Do you so likewise, that you may be enriched thereby.

Two sorts are specially invited hereto, the Nominal and real Christian.

1. THe Nominal Christian that hath but the Name, with∣out the Grace of Christ. Sinners of all sorts still un∣regenerate, are comprized here. Such of all Ranks are called to Christ,* 1.653 though they will hardly give him the hearing. We speak to all indefinitely;* 1.654 Christs Spirit will speak to his pecu∣liarly. We offer to you a singular Jewel, to be obtained upon Christs own terms.* 1.655 Come and view it well, turn it every way; there is no blemish in any part thereof. Doth any of you see the worth thereof? Be then willing also to part with all for it. Thy natural,* 1.656 sinful and Religious self thou must deny,* 1.657 that Christ may be thine.* 1.658 The destruction of thy sinful self, is the only way to thy salvation. Thy sin is thy disease, thy poison and plague; art thou unwilling to be rid of it? Thy natural self will be bettered, by putting of it into his keeping, who will be sure to mend it for thee. Thy Religious self in thy best duties, cannot be useful but by being put into Christs own hand. But where is the Price to buy it withal? Its in Christs Treasury, not thine own. Thy souls empty hand must be rea∣ched forth to receive at once the Price and the Pearl.* 1.659 Come to Christ then,* 1.660 that thou maist get Christ, and through his Spirit maist close with his Father. The worst of thy sins shall not keep thee off, when thou once comest on conjugal Terms. Wilt thou be moved thereto cordially? Hear the Embassy sent to thee from Heaven;* 1.661 We are Embassadors for the King of Saints, to beseech sinners to be reconciled. Consider how much is laid up in this to draw home thy soul most effectual∣ly. Mind then

1. The Person offering, the Lord of Glory, thy Soveraign, the Almighty God, All-sufficient Saviour, provoked by thee to the utmost; that needs thee not, and can in a moment crush thee to nothing. Its the God of all Grace, full of mercy and Truth: the Fountain of all good, most precious, most sweet, a most suitable match; wilt thou refuse him?

2, The matter offered, is the only Jewel, the sum of all

Good, God himself to be thy portion; fulness of Grace to pardon and purge, to quicken and save; Treasures of mercy most free and full, most singular and sure: its a match with Heaven; an extract of Blessings suiting thy state most exact∣ly. Here is Wisdom to teach,* 1.662 Righteousness to absolve, Ho∣liness to renew, Redemption to save thee: what can thy heart wish that is not laid up here? Wilt thou refuse it yet?

3. Mind his manner of offering, with intreaties and Invi∣tations; He waits, he knocks, he expostulates again and again: Mercy kneels to thee, beseeching, pleading, tendring all with open arms; bearing with thee, forbearing of thee, attempt∣ing all means of doing thee good. Should not this pre∣vail?

4. Consider the Person offered to, thy wretched self, a for∣lorn sinner, a Rebel in Arms, a desperate enemy, full of Ve∣nom and deadly poison; a miserable worm, sinful dust; a Trai∣tor at the Bar under condemnation; an abuser of every fa∣vor, unworthy of the least good; a vile Bankrupt; a riotous Prodigal utterly undone; a starving beggar, a drowning wretch, a servant of sin, a slave of Hell, Satans prisoner, emp∣ty of all good, full of all evil. Is not this thy picture, thy name and state, and ten thousand times worse? What mad∣ness keeps thee from coming to him that would help all this?

Quest. What if I come not?

Answ. Then will thy case prove despenate indeed. Justice will speedily send thee to thy place.* 1.663 Infinite wrath shall be thy portion,* 1.664 thou shalt fare worse then Sodom and Gomorrah in endless, easeless, remediless Torments. All thy mercies shal prove thy Judgements; thy own conscience shall be thy wit∣ness, Recorder, Judge and Executioner. This very Word shal rise against thee and stop thy mouth to eternity. Thou wast fair offered once, and wilt know it when the time is past.

Quest. What if I come?

Answ. Then thy case is happy; all good is thine, thou shalt be as welcom as the lost Son to thy Fathers arms, meet∣ing thee half way with Tears, with joy, with a feast, with a roy∣al Robe. Thou shalt be married to the Kings own son, and

Heaven shall rejoyce at the Repentance of such a sinful wretch.* 1.665

Object. But I doubt I am not elected, and then all is in vain?

Answ. How knowest thou that? Who hath told thee so? Findest thou thy self excluded by Name? No, no such matter. Secret things belongs to God;* 1.666 revealed things to us. Come, and thou shalt know thou wast elected. Exclude not thy self be∣fore he excludes thee.

Object. But all are not saved. Many do perish. May not I be of them?

Ans. What then? Should it not quicken thy pace to Christ, that thou maist be saved? Dost thou not see how many as bad as thou canst be possibly, have been welcom to him; what thinkst thou of Mary, of Paul, of Manasseh?

Object. But if I be a Reprobate, I cannot be saved, the la∣bour is lost?

Answ. Were thou a Reprobate, thou wouldst not be so in∣quisitive after Christ and Heaven; their heart never yields unfeignedly to Christ as thine seems to do. Thou canst not be sure thou art such a one. Yea thou maist quickly be sure thou art not such by coming to him. But if thou refuse stil, and har∣den thy heart, thy case then will be very suspicious.

Object. But is it possible, that such a wretch as I should ob∣tain mercy?

Answ. Yea, its possible, its probable, it may be certain quickly if thy heart be but yielded to him.

Object. But this is but A may be?

Answ.* 1.667 A may be is sufficient Inducement to put thee on trial. Remember the Leprous men about Samaria, A may be saved them.* 1.668 Mind the Syrian Ambassadors, and the Jewish case.* 1.669 If thou try not, thou art certainly lost.

Object. I have often tried, but to little purpose.

Answ. Thou didst not try aright, blame thy self, not God. Is it not well worth the trial again? Observe wherein thou missest, to amend the fault. Possibly thou wast too cold and formal, too hasty and unmannerly; too self-conceited and not throughly humbled. Thou didst not know the worst of thy self. Thou wentest in thy own strength. Thou wast not wholly taken off from self, and weaned from every creature. The

Lord hath been preparing of thee by all his put-offs, to spur on thy desire & pace. Try once again, come to better purpose.

Object. Alas I cannot come, my heart is dead and hard.

Answ.* 1.670 Thats bad indeed; but hath he not a quickning Spi∣rit? Is not his Word a word of Life,* 1.671 Power and Salvation? Hath not he promised a heart of flesh,* 1.672 in taking away of the stony heart?* 1.673 Is it not he that quickens the dead? Is not he come to give Life to that world whom he cals his sheep, and to give it them more abundantly?

Object. I am not sure I am one of them.

Answ. Neither art thou sure thou art none of them. His sheep hear his voyce with attention and affection,* 1.674 with sub∣mission and application; dost thou not desire and delight, dost thou not design and labour to do so?* 1.675 Is not the hour come, wherein such a dead Lazarus as thou,* 1.676 shouldst hear the voyce of the Son of God and live?

Object. But I have no free will of mine own to spiritual good.

Answ. Thou hast a moral will; capable of the means, and doing thy duty, though in a weak manner. Bestir thy self therefore, and whilst thou art making use of that, Christs Re∣newing Grace thou maist meet with to spiritualize it, and make it free from its sinful Bondage.* 1.677 His Truth will make thee free.

Object.* 1.678 But none comes to the So•••• but such as the Father draws.

Answ. Is not the Father drawing of thee now? Are not his Ordinances, Mercies and Offers strong cords of Love, and the Bands of Man to fetch thee home?* 1.679 Is not he drawing thee internally also by the motions of his Holy Spirit upon thy con∣science? Resist no longer, burst not his Divine Tresses, but yield and follow.

Object. But I.

Answ. No more Buts against God and thine own Good, thou must yield now. Christ is resolved on it. He will have thee home, thou must come, its in vain to struggle; All sufficient Grace will be all-efficient. Dost thou not feel him turning of thy heart, silencing thy doubts, stirring in thy Bowels, opening thine eyes, and drawing thy will to embrace his own terms?

Are not these sure signes of his saving Grace? Come on then, come home to thy Christ.

Quest. How shall I come, that I may be welcom?

Answ. 1. Come instantly, without any delay; demurs are dangerous. This may be thy last moment of Life, and his last word to thee. Strike, whilst th' Iron is hot; come whilst there is hope.* 1.680 Seek now the Lord whilst he may be found; cast in thy mettle whilst hot,* 1.681 into his mould. Yield thy softned wax to the Seal of his Spirit.* 1.682 His spirit will not alwayes strive with man.* 1.683

2. Come self denyingly, not in thy strength, but in his: follow his effectual drawing, from the sence of thine unabili∣ty. Let thy heart still say with the Spouse, Draw me, and we will run after thee.* 1.684 Know still thy unworthiness and insuffici∣ency, laying thy self with recumbency upon his merits;* 1.685 not on any thing else.

3. Come self-resigningly, on conjugal terms, to be wholly given up to him. Make no capitulations, no Reservations of any sin, of any creature, though as dear to thee as thy right eye,* 1.686 right hand, or right foot. Be content to be wholly his, as he is content to be wholly thine. Thy skil and power, thy will and comforts, thy time and credit, thy soul and body, thy Interest and friends, must be wholly given up to him. Nothing is his,* 1.687 if all be not his; a ••eart and a heart, he cannot endure.

4. Come sincerely and cordially, without dissembling with∣out base designs. Come for his Person first out of Love to him, not meerly to his goods. Come chiefly to partake of himself, and to enjoy him, though he should seem to withold all things else. Come to a Husband, not to a Fair. Come for marriage, not for a Bargain. Chuse him for himself, and all his good∣ness must needs be thine too.

5.* 1.688 Come understandingly, not in a blind manner. Know what thou art about,* 1.689 and be well advised. Consult and reason the case to the full. Cast up thy accounts, what it may cost thee. Canst thou be willing to live and die with him and for him? View him throughly in all his Perfections, and in all his Pre∣cepts too. Be well acquainted with his marriage Covenant, en∣gaging to Duty, by engaging Mercy. He is a jealous God, as he is Gracious.

6.* 1.690 Come fiducially, not distrusting him. Study and apply this Promise of marriage so variously and so frequently ex∣pressed to thee. That Promise is set out both absolutely and conditionally. Suck those Breasts still, and draw with com∣fort the water of life out of those saving Wels by the Bucket of faith,* 1.691 let out by the cords of thine Affections; when thou canst not find in thee the Condition required,* 1.692 then press that word upon him and thy self,* 1.693 which freely promises to give that Condition.* 1.694 Do as David, begging for a new heart from him that had faithfully promised it,* 1.695 and therefore required the same.* 1.696 There is no Precept nor Condition in Gods Word, that hath not a Promise to answer it.* 1.697 Do as Jacob did, to make use of all.* 1.698

7. Come penitentially with a bleeding heart to a bleeding Saviour,* 1.699 looking upon him whom thou hast pierced, mourn∣ing over him, and judging thy self for abusing him. Come from the sensible sight of thy sinfull Revolts, condemning thy self as unworthy to be his Servant.* 1.700 Come as Abigail did unto David,* 1.701 as the Prodigal did towards his Father. His infinite kindness must needs aggravate thy horrid unkindness. He forgets thy sins, but thou must remember them. He for∣gives thee freely and fully, that thou maist forsake them ac∣cordingly. Come then with a tender heart to such a tender Christ with lively Repentance,* 1.702 never to be repented of. Such Musick on these waters will be found most sweet.

8. Come obedientially because he commands it who is thy Soveraign.* 1.703 Come to do thy homage in loyal Allegiance to him that is thy God, to worship and serve him. Its a loving and faithfull Obedience he expects from thee as his proper due most dearly bought. Thou art ransomed with a divine price that thou maist be his wholly and eternally.* 1.704 If any part of thee be at any time given up to sin against thy husband, what treasonable Adultery will it prove? Come then to thy Lord to be ruled by him in every Ordinance, in every Providence. Come to thy Fathers house to shew all loving dutifulness there,* 1.705 not to be lawless or a servant to sin. His royal Law cals to perfect Liberty,* 1.706 that thou maist be as free as the Chil∣dren of the most high God.* 1.707

9.* 1.708 Come lovingly with fervent Affections to this royal feast of Christs own wedding,* 1.709 that so nearly concerns thy self.* 1.710 Let the Joy of the Lord be thy strength herein to tune the whole man to the highest strain of heavenly delight. Is not this Solemnity so incomparable to be observed with sutatable Enlargements? Stir up thy soul in coming to Christ, that the vigor of all thy faculties may sweetly embrace the great King of Saints. Purity and Fervency meet here admi∣rably at the Celebration of this wonderfull match. Christ comes to thee,* 1.711 and all over with zeal; thou must meet him in the like apparell.* 1.712 Observe the Brides Attire in that glorious Type of Solomons marriage answerable to his, that thou mightest learn how to come to Christ thy divine Solomon.

10. Come gratefully to thy Benefactor with hearty thanks for his unspeakable Gifts.* 1.713 Cast thy Crown at his feet, and give him the Glory of all his Mercies.* 1.714 Let him wear the Crown who hath done and suffered so wonderfully for thee.* 1.715 Begin betime that Angelical Duty,* 1.716 which shall be thy task and thy happiness to Eternity.* 1.717 Triumph in thy God that makes thee to triumph. Let thy soul be harmoniously set to sing forth his praises in the sweet Consort of all thy Powers and Parts.* 1.718 In all things give thanks to the wonderfull Dispenser of all things. Bless him continually who thus blesses thee.

11.* 1.719 Come diligently in the use of all means appointed by him.* 1.720 Seek him in all his ways, attend him in his road, hearken to his Spirit,* 1.721 study his Word, seek his face often, think much of him,* 1.722 inquire of others, neglect no help, and rest on none but on Christ himself.* 1.723

Thus nominal Christians should be perswaded to make sure of Christ in closing with him upon his own terms, to make them real Partakers of Christ and Possessors as well as Pro∣fessors.

Secondly. REal Christians should also be pressed to make use of this gracious Knowledge, by keeping close to Christ in the spiritual Improvement thereof. Each of us should strongly be quickned thereto by all the former Considerations. This singular Jewel is given for use, not meerly to gaze at. The best find much need still to be quickned to their Duty herein, that this choice Mercy may be well improved.

1. Personally in our several places; our fruitfulness should de∣monstrate still that we have learn'd to know Jesus Christ in a saving way. This gracious knowledge must have influence into every thought, every word and work. In every Duty to be performed, in every Mercy to be improved, in every sin to be mortified, in every Grace to be exercised.

Remember Christian who ever thou art that hast been ef∣fectually taught in the School of Christ, thy constant work must be to practise the Lessons got there. Action is the end of Contemplation. Thy Speculations must never be idle. Thy general and particular Calling will still find thee matter for the spiritual use of this gracious knowledge. Mind Christ still then in every Duty towards God and Man.

1. In thy generrl Calling look for him, attend him in every Ordinance, The Charets and Walks of Communication be∣tween him and his.

1. OBserve him in his Word, speaking to thee that thou maist know his divine Oracles,* 1.724 hearken to this voice,* 1.725 who speaketh from Heaven by men and means to us. Hath not he promised that all his people shall be taught of* 1.726 God? hear him then in hearing his servants,* 1.727 appointed and du∣ly called to his work, that you may not teach one another still* 1.728* 1.729

Pharisaically,* 1.730 as the Sect-masters did; hearken to his order∣ly appointments,* 1.731 that you may receive his Anointing from above to teach you all things gradually,* 1.732 so as you shall not need to be put a fresh to your first Elements, to spell the princi∣ples in a childish manner. Minding of him will put you fur∣ther towards perfection, that you may be able to teach others also.* 1.733 Read often those precious Love-letters sent unto you from your best friend above; and search the Scriptures for the Records of him who is the Treasure of those golden Mines. Behold in that Gospel-glass of his his glorious I∣mage, that thou maiest be transformed into the same.* 1.734

2.* 1.735 Visit him often in spiritual prayer, secret, private publike. This is the line of Communication between Heaven and Earth, whereby Christs Souldiers keep correspondency with each other, as with their General. This fiery Chariot may carry thy soul Eliah like to thy dear Saviour in Abrahams bosom on any occasion.* 1.736 Its a sure and a speedy Post for any dispatch.* 1.737 Its a choise key that will unlock all the stories of his al-sufficiency.* 1.738 It will avail much if it be fervent; for what ever thou askest in his name,* 1.739 thou maist be sure he will do it in the best way and season.* 1.740 He is the God that heareth prayers,* 1.741 that will be sought and found in every thing.

3. In Meditation, retire thy self into a private walk, that thou maist enjoy him the more freely to renew thy acquain∣tance more familiarly.* 1.742 Thus a man having sequestred him∣self from the croud of Creatures, seeks and intermeddles with all divine Wisdom. This choise Duty is the souls with∣drawing Room wherein Christian sincerity appears most in its purity,* 1.743 nothing so subject to hypocrisie as other services. Attend Christ herein as Isaac did, retiring thy self in the most convenient season, to exercise the noble faculties of thy rational soul in the noblest way of Intercourse between Christ and thy self.

4. Look for Christ also in Christian Conference which he hath promised to honor and further with his singular Presence and Blessing. He loves to see his Members helpfull to each other this way.* 1.744 The one cannot say to the other, I have no need of thee.* 1.745 The meanest may be of great use therein.* 1.746

Thus Iron sharpens Iron,* 1.747 and the sticks together do burn much the better.* 1.748 Two are better then one, and a three-fold cord is not easily broken. A sadder wo there is to him that is alone. Christ loves to meet with his friends this way.* 1.749

5. In the solemn Seals of his Covenant, Christ will be pe∣culiarly observed.* 1.750 Those sacramental Institutions are the choice Remembrancers of him.* 1.751 Behold and attend him there with a Spirit sutable to the Nature of such Ordinan∣ces.* 1.752* 1.753

6.* 1.754 In praising of him and sanctifying his holy Sabbath, in spiritual fastings and feastings,* 1.755 in every Institution of his thou wilt still find the sweetness and strength of this gracious Knowledge,* 1.756 that Christ may still be thy All in All.* 1.757

2.* 1.758 In thy particular Calling, each Relation towards thy Neighbour, whereto Providence calls thee orderly, will re∣quire a spiritual use of it, according to the variety of his dispensations towards thee.* 1.759 In all thy ways acknowledge him, and he will direct thy paths. In Prosperity and Adversity Christ is still to be experimentally known. Every smile and frown of his, every check and stroak comes as a Mes∣senger with a special Errand. All his Providential Ad∣ministrations will declare much of his conjugal Care towards thee. Thou maist learn thence to carry a Counterpane in thy heart and life proportionable to the several motions of his hand. In every Condition and occasion thou wilt find here∣by cause to observe all his ways to be Mercy and Truth to∣wards such as know him. The Checker work of his Pro∣vidence will hereby appear to be most beautifull in the Re∣sult, when all things shall work together for good,* 1.760 though some particular passages may seem harsh and disorderly.

2. This gracious knowledge should be improved Rela∣tively in a Christian way of Communication, doing good to All,* 1.761 especially to the houshold of faith. Every one in his place should therein labor to resemble the God of all Grace, who is always streaming forth goodness round about.* 1.762 Its our honor and happiness to be faithfully active therein, for him, and like him. By Faith and Prayer, Advice and Counsel, the meanest may improve Opportunities of serving his Pro∣vidence

for others help. But Superiors in their Relations, Civil and Military, Oeconomical and Ecclesiastical, are espe∣cially called thereto by the Lord himself, whose Substitutes they are.* 1.763 Each of them in their places will find most com∣fort in the promoting and improving the gracious knowledge of Christ.* 1.764 Encouragements and Directions he affords very plentifully to all Magistrates and Officers, as also to all his Ministers and Governors of Families, to advance the same in its Power and Purity,* 1.765 that the earth may be filled with the knowledge of the Lord as the waters cover the sea. His Spirit and Providence will seasonably remove all Lets and Obstacles. Blessed shall they be whose prudent zeal and faithfull* 1.766 Diligence shall be still found subservient thereto. To know Jesus Christ, and him crucified was the scope and sum of the great Apostles preaching and practice; let it be so of ours that our conjugal Acquaintance with him may effectually be demonstrated to his honor and mans good. This precious jewel is daily endangered by variety of close and open enemies. Many false Lights are daily setting up by the strong factions of the Prince of darkness to counterfeit and disgrace divine Light. The publique Interest as well as our private is wrap∣ped up together and shipped in one Bottom with Christs In∣terest.* 1.767 Our best Politicks do wholly depend on the right use of this gracious knowledge. Doth not the Lord speak again to each of his people, especially to our noble Worthies, what he solemly expressed by the royal Prophet to his famous Son, And thou Solomon my Son, Know thou the God of thy Fa∣ther, and serve him with a perfect heart and a willing mind; If thou seek him,* 1.768 he will be found of thee; but if thou forsake him he will forsake thee.* 1.769 The like charge he pressed in effect upon all Gods people in that great convention of state. To further it, mind that.

Doctrine 5. Growing in the Gracious Knowledge of Christ is a special Gospel-Duty. It becomes Christians to be still growing in that gracious Knowledge. The Apostle sums all up in this, as the great work of every Christian, from which none are exempted. Improvement of that singular Mercy, must needs be a singular Duty.

THis Spiritual Growth is variously expressed in Scrip∣ture-Dialect, being compared to the growing of corn,* 1.770 the encrease of Light, the spreading of a Tree, the augmen∣tation of the Body, the fermentation of Leaven, the ripen∣ing of Vegetables, &c. All sorts of things natural, civil, artificial, all vegetative, sensitive and rational Beings con∣tribute towards the Illustration and Resemblance thereof. Growth still attends Life,* 1.771 the Principle of it. Christ him∣self grew in Grace and Statute before God and Man; so doth the knowledge of him in every gracious heart; Its thriving still. The most spreading plants are used still in Scripture to set forth this spiritual Increase of divine Plants.* 1.772 They grow as the Mustard-seed from small beginnings to a huge increase, especially in that Country. They sprout as the Lil∣ly for suddenness, beauty, uprightness and use. They spread as the Vine for abundant fruitfulness, as the Oak for strength and durableness,* 1.773 as the Cedar for taleness, straightness and medicinableness,* 1.774 as Roses for choiceness, pleasure and cordi∣al vertues.* 1.775 Thus being planted in the house of the Lord, they flourish in the courts of our God,* 1.776 and most in their old age. Its a choice Duty, obliging all sorts in their several capaci∣ties, which the Gospel-commands and commends frequently and singularly; the neglect whereof is as largely reproved, threatned and visited for. The variety of Ordinances and spiritual Provisions which he affords, so abundantly demon∣strate the same.* 1.777 He compares them therefore to the Tree planted by the water side,* 1.778 whose leaves flourish, and whose fruit comes still to solid, savory and ripe fruit. Christ the tree of Life by his own Growth,* 1.779 teaches them thus to grow, affording still the sweet streams of his gracious Influence,* 1.780 in

each Relation from his Person through his offices,* 1.781 that the fruits of his progress and purchase may be brought forth in* 1.782 them Those eminent places in Ezekiel,* 1.783 and other Scrip∣tures hold this forth to the Life by the increase and Improve∣ment of the Sanctuary-waters. A fruitfull Parable the Lord himself spreads before us to express this emphatically by a large and pregnant Allegory,* 1.784 whose divine Branches have been elaborately trimmed to this purpose by a very worthy Pen.* 1.785 The God of all Grace likes not to see his gracious Off∣spring wasted with Rickets in a decaying posture. His Messa∣ges from Heaven to the seven Churches of Asia testifie the same,* 1.786 and hold forth a lively resemblance of his various dealings with his people from that time hitherto,* 1.787 according to the various proportions of their Growth or Decay.

Reason 1.

Their Nature requires it; full of Spirit and Life they are, and must needs grow.* 1.788 The more of Life in any thing, the more of Growth.* 1.789 The more of Spirit, the more of live∣liness. Grace is spiritual Life,* 1.790 the seed of Glory, and eter∣nal Life.* 1.791 Its the Life of Christ, the operation of his holy Spirit,* 1.792 as far as man is capable thereof. The best of a mans natural Life is but dull and dead, in com∣parison of this gracious Life. Union to the living God, and Communion with him in Christ through the Spirit, is the Principle of this supernatural Life. The new Creature must needs grow that Partakes so much of the divine Nature in similitude,* 1.793 though not in sameness; in quality, though not in equality.* 1.794 Want of lively Principles, makes so many glori∣ous Professors to wither and waste so miserably.* 1.795 They were but seeming Branches,* 1.796 & as Cions meerly fastened about the stock,* 1.797 but never incorporated therein intimately. They that have their root and Life from earthly Nature,* 1.798 still may for a while flourish, but will soon be blasted. The Root and Life of the new man is above in Gods bosom, in the heart of Christ, still supplied by his Spirit to safeguard them from all winter-blasts of renewed Temptations and corruptions.

Reason 2.

Gods honour cals for it.* 1.799 All things are made for him, as they were framed by him.* 1.800 Of him, through him, and to him are all things,* 1.801 as in Nature, so in Grace peculiarly. This people hath he formed for his praises.* 1.802 They are the plants of his setting,* 1.803 the work of his hand, that he may be glorified. And herein is their Father glorified, that they bring forth much fruit. The growth of his Garden is the glory of that Divine Hus∣bandman. The thriving of his children must needs commend his Fatherly care.* 1.804 His Love and service cannot but press thereto. If his children be so unlike him, they can neither ho∣nour nor serve him aright.* 1.805 He hat much work for all his servants in every Relation and occasion. If they be sickly and wasting, what are they fit for? Must not his people be lively like him, that they may be stil faithful and successful? The more Christ is known in a gracious way, the more doth sin waste, and Grace flourish.* 1.806 The vigor of a Christian is still in his Christ. The Love of Christ must needs constrain him to live more to him, in being more like him. Much strength and Spirit is still required in every part of the Lords service. He would have us fervent in spirit,* 1.807 as Paul himself was there∣in, which doth require a spiritual growth to make us vigorous.* 1.808

Reason 3.

Mans Interest challenges it, their credit and comfort, their honour and happiness depend upon their growth. Their profit and pleasure, their helpfulness to others still attend the same. A wasting sickly life is as uncomfortable as unservice∣able to our selves and others. Rickets and Consumptions ren∣der our children useless and burthensom; spiritual decaies are far more offensive unto Gods children. They can neither help themselves nor others, that are thus pining and consuming. The life of our life is in our health and strength: without it we cannot receive nor do good to any purpose. A diseased Life is but a living Death, and a dying Life. Christ must be

known more graciously stil, that we may enjoy more of his comforts,* 1.809 and be more useful to all his members. The more any Limb receives from the head, the more assistance may the same afford unto its Body.* 1.810 We must still be deriving from Christ, what we are stil to communicate to our fellow mem∣bers. Christian sympathie and communion will still challenge serviceableness from every part of his mystical Body.

Ʋse 1.

See the Necessity and Benefit of a perpetual Ministry and Ordinances. They are the special means appointed and blessed for the promoting of this spiritual growth. He gave Apostles,* 1.811 Prophets, Evangelists, Pastors and Teachers for the perfecting of the Saints, for the Work of the Ministry, for the edifying of the Body of Christ, untill we all come into a perfect man in him, to the full measure of his stature; that we hence∣forth be no more children tossed to and fro with every wind of Doctrine, but speaking the Truth in Love, may grow up into him in all things, who is the Head, even Christ. The slighting of Christs Institutions makes so many to decay apace in their profession and affection, in their parts and practice. They are the food and refreshings of Gods House,* 1.812 suited to the case of all his children and servants therein.* 1.813 The neglect, abuse and poisoning thereof must needs be very sinful and woful. How can they but languish and perish, that scorn and defile, that spoil and pervert the precious Means of their Life and growth? Providence ever knits the End and the Means. What the Lord appoints, he doth surely and seasonably bless. Out of his road he will not be look'd for, nor assure his Grace where he Re∣cords not his Name.* 1.814 His General presence fils all places in∣deed, and Rules in hell it self Judicially.* 1.815 But his favourable and fatherly presence,* 1.816 is to be sought and found in his graci∣ous Ordinances. What can Rebels expect from a Soveraign whose Orders they stil oppose and reject? Who can look for the Blessing of Heaven in following the waies of darkness? What hope of growing in any good things, without answer∣able supplies and relief? We waste a pace and need refreshing

still, that we may grow in the knowledge of Christ.

Ʋse 2.

It may convince and humble all ignorant and negligent Christians. Its our sin, let it be our shame and sorrow that we grow so little under such helps in the Lords husbandry.* 1.817 This evil reigns in most, it remains in the best. Most continue in the love, under the power thereof, making a trade and a sport of it; the best find much cause to be still judging them∣selves for the sad Reliques of these unhappy weeds. The dunghil abounds continually with filth and Vermin,* 1.818 so doth mans unrenewed heart. The best Garden will ever be troubled with some trash or other to be look'd after. Their case is saddest that are most sensless of it, and secure in it. The sound∣est bodies retain some ill humors, that will augment too much Putrefaction if not timely removed. Thence the cause of so many Diseases that hinder the growth of the inward and out∣ward man. But how dreadful is their condition that stil feed their disease, and love nothing but what increases distempers? Corrupt nature stil will bring like to like, and undo it self by pampering self. God provides us very wholsom food in his Ordinances; but like foolish children we frowardly dislike it, and prefer any trash rather. We feed on crude and corrupt matter which breeds choler, phlegm and worms a pace. Thence an increase of putrefaction, which spoils our appetite and taints our palate. Want of exercise and orderly care in the wayes of Christ, makes us such weaklings, and such punies in his Grace and Knowledge. How doth it trouble us to see our children wasting with Rickets, worms and Feavers through their own folly? Is not our case much worse under our ma∣ny spiritual consumptions, stil contracted by our negligence? Let is humble us and make us ashamed, that we grow so little in that which is good, and so fast in that which is evil; is it not our folly and our misery? Should not it be our shame and sorrow?

Ʋse 3.

Examination. Doth your spiritual Life appear to your self and others by your growth? Is it universal, proportional, and continual? Living things do grow in every part stil, with pro∣portion and continuance. Do you thus spiritually grow in the gracious Knowledge of our Lord Jesus? Observe it in the particulars.

1. Is it an universal growth, both internally and externally?

1. Internally, do you grow in every faculty and power of the inward man?* 1.819 Doth your mind and Judgement, your rea∣son and conscience,* 1.820 your will and Affections, your memory and Sense grow more spiritual, solid and substantial? Are you better acquainted with his Person and Office, Progress and Purchase, Relation and Influence? Do you feel thereby more vigor and strength flowing into your soul out of his fulness? Do you find his Spirit quickning your spirit by every Ordi∣nance and Providence of his, to an higher Degree of Grace and Knowledge? Are you more sensible of your need there∣of as of your own insufficiency to support and supply you in every Relation? Do you long for it and delight in it, grieving for the want, striving after it, restless without it, refreshed with it? Is Christ sweeter, and sin bitterer to your soul more and more?

2.* 1.821 Externally, do your leaves, buds and fruit encrease in Loveliness towards God and man? Do you grow, as Christ did, in Grace and Favour? Is it your study, design and labour to perfect holiness in the fear of God, by putting away every filthiness of flesh and spirit, through the improvement of his precious Promises? Is your growth uniform in its universal augment? Do you abhor sins of Omission, as much as you do sins of Commission? Have you an eye still to the second Table, in minding the first; and to the first, in minding the second? Do you make conscience of the least Precept, in im∣proving every Promise? Doth not your Interest encroach upon Christ, or your Neighbours various concernments? Are you more sincere and▪ self-denying, more couragious and

zealous for Truth and for Peace? Do you grow in Patience and Prudence also, as in diligence and Dependency? Are formality and hypocrifie more loathsome stil to you as to God?* 1.822 Doth your hand grow stronger and steadier in all of∣fices of Justice and Charity as of Piety and true Devotion? Is your speech active and lively? is your life speaking?

2. Is your growth proportional? Doth it answer the measure of every part?* 1.823 Its a Monster that grows not aright in Nature and Grace for quantity, order and quality. Ob∣serve how Plants spread with fit proportions, and sensitives in every member; mind the very growth of your own & others Bodies, to compare your spiritual case therewith. Do you grow downward in self-denial and humility, as well as upward in knowledge and comfort? Is there no disproportion be∣tween your profession and Conversation; your parts and practice? Are not you sick of spiritual Rickets that puff up the head and waste other limbs? Do your sence and motion grow spiritually, orderly and fitly? Are you not like Mush∣roms, of a sudden monstrous disproportionable growth? Hath every faculty its proper increase for the service of all other parts? Do you digest well spiritual Nourishment, which every part must assimilate into its proper substance and use? Doth your increase of Gifts and Knowledge,* 1.824 make you to grow in all Judgement of Christian helpfulness towards every Relation above you, about you, under you? Do all the parts of the New creature keep an harmonious symmetry and or∣derly motion within you? Is there no excrescence, or exube∣rance, no dislocation, or disruption there willingly suffered? Are not you like Hydropical Bodies, puffed up with wind, wa∣ter and humours? Is your Judgement sound, and affections warm; your will supple, and conscience tender; your tongue seasoned, and your whole man strengthened daily, by this gra∣cious Knowledge? Doth your Growth answer Christ provi∣sions?

3. Is it continual? Is it stil your desire and delight, de∣sign and labour to be found ripening towards Gods Harvest? Is your way stil as the morning Light,* 1.825 which shines more and more to the perfect day?* 1.826 Do you hold on in that gracious

course, waxing stronger and stronger, as he that hath pure hands? Do you abhor sinful Remissions and intermissions in your self and others? Observe the growth of all living things, how they hasten stil after their proper 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and perfection? Is it so with you on a spiritual score?* 1.827 Have you learned with Paul to forget things behind, and stil press forward? Do you therefore labour to cast off every weight that doth hinder you,* 1.828 and the sin that so easily besets you? The Lord is continually dropping down fatness from Heaven upon you; Do you Re∣turn thither, answer your Receipts thence? Are you like a Plant in the Lords Garden, spiritual and civil, in Church and State, ripening still towards a better state? Do you mark and bewail your failings & neglects? Do your fals and slips quic∣ken your pace and your watchfulness? Doth others folly teach you more wisdom, to walk more steadily in this slippery age,* 1.829 whilst the Seducers do wax worse and worse, both in de∣ceiving and being deceived? Are you stil striving to grow better and better?* 1.830 Are you not like the high way, stony, or thorny ground,* 1.831 which are but for a time; but like the good ground fruitful to perfection?* 1.832 Do you Resemble those true Believers who through faith & patience inherited the Promises;* 1.833 rather then Judas and Alexander,* 1.834 Anannias and Saphira, with thousands more that failed half-way?* 1.835 Do Hymeneus, Phi∣letas and Demas awaken your care,* 1.836 and quicken your dili∣gence, that you may not prove like to them in forsaking Christ? Do you give your Lusts neither Peace nor Truce in your warfare against spiritual evils?* 1.837 Doth your profiting in this Knowledge of Christ appear unto all in all occasions?

Ʋse 4.

Be we stirred up to obey this divine Charge of growing in Grace and in the Knowledge of Christ. Are not we all near∣ly concern'd therein? Doth not our profit, delight and cre∣dit challenge this from us? Is not Gods Interest of greater moment to prevail with us? Should not our Relations to others put as upon it?* 1.838 Are not Christians spiritual Merchants? Shall we not improve then such a precious Jewel? Should

not we still be trading with Christ in the great Commodities of Heaven? Strong encouragements we have from all parts thereof, if but duly weighed. The Trade, the Factor, the Commodity, the Venture and Gain are beyond compare. Men improve their grounds, and manage their state to the best advantage, that they may live well. Should not we then im∣prove this stock, and husband this portion upon better ground? It is a field that will never fail; the more we till it, the more it will yield. As Christ himself, so the knowledg of him, are richest Mines still full of Treasure:* 1.839 springs of all good still inexhau∣stible. The more you draw the more will follow it;* 1.840 like the womans Oil that will never stop,* 1.841 but for want of Vessels. This improvement will improve all things else; and without it nothing will do well. This speak to dead and living.

1. Death Christians should be excited, that they may get Life, else they cannot grow. You must get the stock before you can trade. Your heart must be renewed that it may be bettered. Former directions will stand you in stead if duly minded and observed.* 1.842 You must be convinced of your spiri∣tual death,* 1.843 to feel the need of the Prince of Life. Seek then to him as blinde Bartimeus,* 1.844 cry hard after him, let him have no rest til he give you Life and Light at once. He never yet re∣jected any soul that unfeignedly did attend on him. If you wait long at Bethesdas pool,* 1.845 its for your good, and he will be found in the best season; if he put you off as he did that fa∣mous woman of Canaan,* 1.846 it is but for trial and to quicken you. If you cannot go▪ send your heart and friends, your Prayers and Tears to give him a call. Be sure to observe what he saith to you in his Word and Providence, as by his Spirit. As you desire Life, neglect no Means helping thereto, Looking stil to him for his Blessing in all. Retain no sin, and slight no Duty Voluntarily; give him your bad heart to mend it for you. Feel your deadness that he may quicken you. Know the worst of your self by inspection in his Glass, that you may learn to know the best of Christ. Beware especially of your darling Lusts,* 1.847 your Dalilah corruptions, whether sinful plea∣sure, profit or Pride. Know your wretchedness and empti∣ness, your insufficiency and unworthiness:* 1.848 that Christ may

be your all,* 1.849 for Wisdom and Righteousness, Sanctification and Redemption.* 1.850

2.* 1.851 Living Christians must stir up themselves encrease this Life. Rouz up the Grace of God that is within you. Blow up those sparks, and make it your work to grow stil in Grace and in the knowledge of our Lord Jesus Christ. Food and Exercise, Physick and Diet, Temperance and Vigilance will be found special Helps, as for bodily, so for spiritual improve∣ment of Life. There is an Instinct in every creature, for self-preservation and increase, which moves stil towards proper Objects in all due means.

1. Look well to your food then of a spiritual Nature, to shun what is evil,* 1.852 and improve what is good. You must there∣in mind the quantity and quality,* 1.853 the order and season of Re∣ceving it for due concoction.* 1.854 The Scripture Word will af∣ford you still the living Bread,* 1.855 and the living Water; the flesh and Blood of Christ to feed on by Faith.* 1.856 Its milk for Babes, and strong meat for adult Christians. Let it not be mixed nor adulterated by humane additions or detractions.* 1.857 Hunger and thirst stil after the Word and Righteousness of Christ. Take what suits your case,* 1.858 and observe what Rules himself gives you. Plain dressing thereof will be still best for your profiting. Feel the need of it, and long after it; cry and seek hard for it, make good use of it. You must feed well that you may thrive well.

2. See to your exercise; that it may be moderate, suitable and seasonable; so will it be of singular help to discuss ill hu∣mours, and to augment your native heat, by fit distribution of food and Spirits.* 1.859 In all the waies of God exercise your self unto Godliness as the Apostle did for himself,* 1.860 directing Ti∣mothy and all others to the same.* 1.861 Such an exercise hath the Promises of this Life and of that to come, being still profitable for all things. Beware of straying into the devils paths, and training in his military Yard. You must wrastle against sin and self, against spiritual enemies of all sorts. Your sinful bo∣dy must be kept under, that you may be nimble and swift in your Race.* 1.862 The whole Armour of God is furbished to your hands, that you may put it on and use it with success. Be thus strong in his strength and in the power of his might,* 1.863 that you may prevail in all your conflicts.

3. Mind seasonable Physick which you will often find the need of to purge out your peccant humors that are increa∣sing and putrifying still. Your Growth will be stopt if these sinfull stoppages and putrid matters be not duly removed. Ad∣vise therefore with the best Physician for Prescripts and Me∣dicines sorted to your case.* 1.864 Deal very freely and fully with him without dissembling and reservation.* 1.865 Give him exact account of what you do know,* 1.866 that you may be dealt throughly with for good;* 1.867 observe his directions with puncutual care in receiving good,* 1.868 and eschewing evil. His Skill, Power and Will are incomparable and unquestionable. His blood and Grace by his Holy Spirit he mingles in his Word to de∣stroy your sins, and to save your soul. If his Pils appear bit∣ter to, your taste, they are the fitter to kill your corruptions: Your eure is certain if you be but ruled under his preparing,* 1.869 purging and dressing. No disease ever proved shame to him; trust him, obey him, and your case is safe.

4. Keep a due Diet as he doth instruct, who orders all things to his peoples good. To abstain from evil is still as needfull as to be doing and receiving good. Observe then what things are most offensive to your constitution,* 1.870 that you may avoid the first beginnings and appearance thereof. Some are more bent to pride, others to Passion, some to vanity, others to wordliness, some are more lazie, others more wan∣ton, some grow more secure, others more foolish. Error will tempt you under various shapes,* 1.871 putting on often the Gar∣ment of Light. Ignorance and Pride will still cherish it; self-conceit and folly will still be its Nurses. Meddle not with pitch to avoid its filth.* 1.872 Trie all things aright, that you may suck no evil. Advice from sure hands will preserve you much from the common Wo of this erring Age. Improve your own and others Experience, confirmed to you by Scripture-Records.

5. Forget not Temperance,* 1.873 the Nurse of Vertue and the Ruin of vice. Let your moderation appear to all men, the Lord is an hand. Sobriety in all things lawfull must attend abstinence from things unlawfull.* 1.874 The supream Physician di∣rects often to this, both by his own mouth and his Servants 〈1 page duplicate〉〈1 page duplicate〉

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Pen.* 1.875 Intemperance is the womb and breast of all sinfull evil that would weaken you. You may soon surfeit with worldly Creatures, if you be not singularly carefull; that you may grow apace in the things of Christ, be very moderate in all other things.* 1.876 Nature is content with little, and Grace with less, where Inordinancy hath not burst the bounds. Know well what becomes your Complexion and Condition, that you may still cut your garment to your cloth, and to your wearing. He is rich indeed that hath learn't Contentment, the choice Jewel which Christ alone gives. Paul studied long and hard for the same,* 1.877 being instructed in the School of Heaven.* 1.878 Follow his steps to attain his End: so shall you know how to want and abound. Godliness with Content will be your great gain; the Blessing of the Lord will make you so rich,* 1.879 as to add no sorrow thereto.

Sixthly,* 1.880 Be very watchfull; this is Christs own Rule, often inculcated to spur on our dulness.* 1.881 We naturally are very drowzy,* 1.882 much inclining to sloth and slumber. In this slee∣py age the wisest Virgins contract infection among the foo∣lish.* 1.883 They all slumber and sleep through their own default, the Bridgroom tarrying for some longer space then some ex∣pected. Watch and pray,* 1.884 watch and be sober, lest ye be surprized ere you be ware. You are surrounded with mortal enemies, very numerous, cruel and cunning: Look well to your Guards, inward and outward; your danger within is of∣ten greatest.* 1.885 Redeem the time well, walking circumspect∣ly, not as fools,* 1.886 but as wise in these evil days. Watch unto all good against every sin, so shall you be ready for your Masters comming.* 1.887 The lazy Servant shall see him with hor∣ror, whom the diligent shall welcome with Joy. The night of Ignorance, Error, and all sin, is the season that requires this most. Troubles of all sorts will attend the same if all due care be not rightly used. Christ comes as a Thief unexpectedly, both on the former and this latter world, whilst robbing Spi∣rits are catching abroad. Blessed is he that watcheth, and keeps his Garments.* 1.888 If any of us be stripped by their Wiles, we shall be found naked to our open shame. Seducing Spirits do haunt every place with their cheating drugs and Mountebanck

Tricks. Look well to your selves and to all under you, that ye be not poisoned by their Artifice. They can cog the dice, and shuffle their Cards with all nimbleness and secret me∣thods. The Prince of this world is still teaching them to abuse Scripture, and corrupt its sense by wresting its words. Watch therefore to improve the knowledge of Christ with more vigor, zeal and diligence. Be moved thereto by further viewing the following point, as the Remedy against such Ma∣ladies.

Doctrine VI. Spiritual Growth is a Soveraign Antidote against Error and Apostacy. This clearly appears from the respective Aspect of this Text upon the Context, as is im∣plyed in the particle But.

ERror is a subtile and a strong Poison, as doth appear from the former hints. It blinds the Judgement, and misleads the soul into Satans road of falshood and deceit. Spiritual Errors are most dangerous in the great matters of our Salva∣tion. Scruples and doubts are more unsettled; Error grows fixed, and radicates it self. In Circumstantials of Religion there is less danger among sober and humble Christians. If this disease grow to greater height, near the foundation and the noble parts, t'will be worse still. If once it strike at Fun∣damentals, its intolerable, not to be born with. The ve∣nom thereof is set out in Scripture by the most poisonous Creatures that can be. Minerals and Plants, Vermin and Serpents do all come short in setting it forth. The vilest Ex∣crements and the worst disease cannot sufficiently express its deadliness. Its the sad abstract of all kind of evil, wherein sin and Sorrow do fully center. All sorts, even the best, being subject thereto in different ways, should be made carefull to provide against it. As Countryes vary, so do their poisons; as bodies vary, so do their diseases. This poisonous disease doth likewise vary on divers accouts to be distinctly known to∣wards a cure.

Apostacy and Revolt from God is a pernicious evil, and the

common Attendant of Error, which still endangers a Christi∣ans stedfastness.* 1.889 The word signifies a turning aside, and set∣ting mans back against the living God.* 1.890 Every sin is Gods enemy,* 1.891 and turning to sin is running from God. In the first Adam we revolted all,* 1.892 and corrupt nature is still bent to sin, through the sinfull venom received from him.* 1.893 Christ the se∣cond Adam came into the world to save his people from their sinfull death by a gracious Covenant published in the Gospel.* 1.894 Some do embrace it but externally, others cordially. Satan is still attempting to turn every man from it by various Errors and Methods of his.* 1.895 He prevails with-most to their undoing,* 1.896 and gains too much credit with the best. This A∣postacy and turning from God is total, or partial. Total Apostacy raigns still in all the unregenerate that do shake off the good ways of Christ. Partial Apostacy often distempers the Regenerate to a high degree, though it never proves total nor final. They turn as far from God as they turn aside into crooked ways, being disturbed with the fumes of cor∣ruption and temptation. They turn from one Truth, and then from another by following Satan and his counterfeit Lights; from one disease they contract another, by the putrifying of their ill humors to more malignity.

These dreadfull evils need a Soveraign Antidote, and a su∣table Counterpoison, that they may not turn all into confusi∣on. All Societies civil and spiritual, are very much endan∣gered thereby as well as mens souls. Spiritual Growth is a choise Remedy fitted by the Lord for such a disease. In eve∣ry Country Providence affords some Preservative against all diseases and poisons that infest the same. Wise Physitians know this very well, though they make use of forraign drugs also ex abundanti. God hath shewed no less care of the souls of men then of their bodies, having sent his own Son to be the Saviour and Lord of his people. He is held forth indefinitely to all that will hear, and is peculiarly given to such whose heart is by special Grace renewed efficacioussy to the embracing of him. By his Spirit he draws home his Elect from among the rest to a conjugal acquaintance with himself. This gracious knowledge is to be improved for a singular An∣tidote

against sinfull Errors. It hath appeared to be so in all ages, and will still be so upon solid grounds which divine Rea∣son suggests to us.

Reason 1.

Because it removes and prevents the causes thereof, External and Internal. The cause removed, the Effect will cease.

1.* 1.897 THE External Causes, called evident among Phy∣sicians, are all such as from without endanger men, as ill Company, Disorders, Infection, Wounds, &c. from Sin and Satan; thus spiritually many external causes do still as∣sault us,* 1.898 which the knowledge of Christ prevents and removes. A well grown Christian hath his senses exercised to discern aright between good and evil.* 1.899 The spiritual man judges of all things, comparing of them spiritually.* 1.900 He is not easily caught into the snare,* 1.901 but wisely foresees it and escapes. He believes not every Spirit,* 1.902 but tries them all by the Lords Touch-stone. He is forewarned and forearmed still against Infectious Tempta∣tions of all sorts.

2. Internal Causes are either Antecedent and remote, or continent and proxime, which are bred within by congestion and defluxion of several ill humors, putrifying gradually and variously to the distempering of the several parts, and of the whole also. Thus sinfull Corruption doth spiritually disor∣der mens souls. Spiritual Growth affords Christs own help to the purging out of such ill Humors, Vapors and Spirits. It kils the worms, takes away stoppages, cleanses the parts by all convenient helps, internal and external. It purges the whole, and then the parts in a due Method, using revulsions and derivations with all sort of evacuations. So far as Grace is grown up within by the knowledge of Christ,* 1.903 so far is cor∣ruption purged out gradually.* 1.904 He that knows him purifies himself even as he is pure.* 1.905 Christs own Physick dispenced daily in his Word and Providence, is through his Spirit im∣proved that way. He that is born of God doth not so sin, as he

did before, neither can he so sin, either totally or finally, be∣cause the seed of God abides in him. As he finds corruption breeding afresh within, its his desire and design, his delight and labor to crush the Cockatrice in the shell, and suppress the first beginnings. He hath a tender heart, sensible of the first stirs, of the least vain thoughts, and keeps himself that the ev••l one touch him not, as before.

Reason 2.

Because it corroborates and fortifies the noble parts, and thereby all the rest against all internal Corruptions and out∣ward Temptations. Thus health and strength are procured and improved against the malignity of all spiritual distempers. Corroboration is a singular help, as in the bodies, so in the Souls of men against all diseases. Ill Humors do leave in the parts affected an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Discomposure which enfeebles it,* 1.906 and by a ferment and a sickly Spawn, makes it prone to new disorders. Error and Sin work in the like manner upon mens souls,* 1.907 striking chiefly at the Vitals and Chief.* 1.908 The knowledge of Christ duly improved, doth orderly eradicate and extirpate it by Communication of his divine strength to vivification of every Grace,* 1.909 and Mortification of the old man in all its Members. The more a soul lives in him and by him, the more of his re∣newed Supports and supplies come in, which compose the Christian into spiritual health, rectifying every part. All the faculties are secured and fortified thereby against Re∣lapses and struglings of sin.* 1.910 Such can do all things through Christ strengthning them.* 1.911 The sense of their own insuffi∣ciency drives them still to his Al-sufficiency,* 1.912 that his Grace may be sufficient for them,* 1.913 and his Vertue perfected in weakness.

Reason 3.

Because it derives still a specifick Vertue out of Christ himself,* 1.914 whose Soveraign Property mingled with all due means of his appointing,* 1.915 affords still a sure Preservative: Physicians observe the specifick Vertue of natural Medi∣cines, simple and compound, which renders the whole effec∣tual towards bodily cures. Such a signally peculiar force is found in the Lords choice Antidote, dispensed to his Pa∣tients. The knowledge of Christ duly improved, fetches out of him that wonderfull Grace which he mingles with all the Medicines appointed for their good. His Blood is that Aurum potabile and Panpharmacum, that Catholicon and Elixer of Life which sanctifies all things effectually to his Peoples good.* 1.916 The more any soul grows up into ac∣quaintance with him,* 1.917 the more use is made of that Sove∣raign Balm of Gilead,* 1.918 flowing from the Physicians very heart.* 1.919 The Pelican is said to cure his little ones with his own blood.* 1.920 Christ to be sure makes this good to his. His Grace is the Basis of every Dose,* 1.921 of every Topick, of every means appointed by him.* 1.922 The strongest poison is quelled thereby, the stoutest humors are subdued, the so∣rest obstructions are removed, and the worst Maladies cured by the same.* 1.923 He healed all manner of diseases and sicknesses among the people in their bodies and souls,* 1.924 in his progress on earth,* 1.925 and he doth so still by his Spirit from heaven. His Word and Ordinances are the proper means used by him for application thereof.* 1.926 He employes his servants of the Magistracy and Ministry to observe his will in the right use thereof by all fit helps Spiritual and Civil.* 1.927 His Providence points out the case to be dealt with all spiritual skil. Our Antidote improved affords every Christian to manage all aright. His special Blessing he affords in all according to Pro∣mise. The Reason is good; make good use of it.

Ʋse 1.

Corollar. 1.

Hence may we view the Ground and Cure of our spiritual Di∣stempers in all Relations.

1.* 1.928 THE Ground is much from want of spiritual Growth in the best,* 1.929 as from want of Life in most. Were Christ known to better purpose,* 1.930 both Church and State would not be so sickly.* 1.931 But the most are ignorant of him,* 1.932 and the best much too blame.* 1.933 Thence so many diseases and sores in all Relations and Societies.* 1.934 Every Person, every Fami∣ly finds cause to complain, because the Lord Christ is so much slighted.* 1.935 No wonder if the sickness increase, and the venom spreads, when such a Physician with his Antidote are so basely used. Wise men easily see whence this evil comes and is aggravated. Gross wilfull unbelief is the forest disease that aggravates the case, making it desperate. This was the case of Gods people of old in the wilderness and Canaan, again and again.* 1.936 They slighted Christ and his Messengers, till they were grown beyond all Remedy.* 1.937 It may give us warning.* 1.938

2. The Cure and Method of Relief is hence observable; the Lord hath not left us yet remediless. There is Balm in Gilead, and a Physician there with Soveraign Vertue to cure our Israel.* 1.939 The Method thereof appears clearly from what hath been said.* 1.940 This gracious knowledge will afford us the sure Medicines for a distracted Church and a discom∣posed* 1.941 State.* 1.942 Any diseased soul and disordered Family may hence take Receipts with the best Probatum. Politicians would prove far more prosperous,* 1.943 would they study Christ more, and Machiavel less.* 1.944 Did Ministers know him more graci∣ously, they would meet surely with better success. Did all Superiors attend his Prescripts, every business would find un∣der

them much facility. Did private Christians observe this better, they would sure enjoy much of Truth and Peace, both for the internal and external man. The Lord thy Physitian, is his Title of honour,* 1.945 which Christ sets up by his great Herauld, and proclaims to his people for speedy help in every trouble.

Ʋse 2.

It should admonish all carnal and notional Christians, under the total Reign, or partial Remainder of Spiritual Errors and Revolts. What pity is it that such a choice Help so freely tendered should be so basely slighted and abused! Doth not this Point then justly Reprove.

1. Such as are under the total Reign of sin and Error, all sinners in grain? Is not your case very woful indeed, that wilfully abide in a Christless state, by still abiding in a sinful state? Sin is your plague and you know it not; Error Rules in you and you feel it not; why are you sensless in such a danger? Because sin is there in its Element. Your disease is a sleepy feaver, or a phrantick madness; else you would never slight Christs Physick no more then his Person. You feed upon ashes,* 1.946 a deceitful heart hath carried you aside that you cannot see the lye in your right hand.* 1.947 It may be you think you Re∣ject not Christ: why then do you reject his Terms, and prefer your own?* 1.948 Why do you stil love what he loaths, and loath what he loves? Why do you then continue stil in the love and trade of your darling sins, secret or gross? Why do you stil provide for your Lusts, and plead for them, covering of them, mincing the matter and returning still thereto as the dog and swine?* 1.949 Why do you stil then loath his Ordinances, his Word and Sabbath, his service and servants? Do you pretend Alle∣giance to him, and yet continue stil in Rebellion? Do you profess to own his marriage terms, and yet remain stil wed∣ded to the world, to your gain and will, to sensual pleasure and windy honour? Do you profess to believe in Christ, and yet will not do what he bids you, nor forbear what he forbids? This is to mock,* 1.950 not to honour Christ; he knows you not, that wilfully and constantly work iniquity in opinion,* 1.951 affecti∣on, or life.

2. Under the partial Remainders thereof will Regnerate Saints be found, though not all alike. The best therefore may justly be Reproved for their sinful estrangedness from Christ. Is not this the cause of so many Errors and Revolts, our not growing in that gracious Knowledge that would prove our Soveraign Antidote? Why do we study the Lord Christ so little and the world so much? Is not our ignorance and self-conceitedness, our sloth and neglect about this main thing, the great cause of our sad distempers? Factions and Fractions we justly bewail in every Relation. Most carry fire and fuel to the common Incendy to encrease it stil; few mind the wa∣ter of the Sanctuary for to quench the same. Do not the best find upon due search much of selfishness in all disputes and controversies? Do they not also find in their private affairs how much self is preferred before Christ? Should not this great evil humble our souls deeply, that we thus forsake the Fountain of living Waters,* 1.952 and dig unto our selves broken emp∣ty Cisterns that will hold no water? Is this our kindness to our dearest friend? Is this our Loyalty to our dread Soveraign? Is this our love to our selves and Neighbor, to despise thus the only way of cure? Be we ashamed of this vile neglect, that Christs Truth and Waies have suffered so much through our great folly. Are our experiences of so little worth, and our acquaintance with Christ so inconsiderable, that we slight all, and yield to every assault of temptation and corruption, draw∣ing us aside?

Ʋse 3.

Enquiry and search into our spiritual state; our Complexi∣on may be hence observed, that the Tokens of our Personal and publike Constitution may be duly brought to Divine Test.

1. Hence may every one personally view his case and state towards Eternity. We are all by Nature deadly sick of sin, still subject to Error and Apostacy of the basest kind. Our hearts are full of mortal poison, carrying still within the seed and Root of the worst disease naturally and spiritually. What

Antidote have we got against all such dreadful evils? Have we learned Christ in the truth of him, that our gracious know∣ledge might stil be growing? Are we thereby fenced against the sinful causes of Error and Revolt? Are we daily morti∣fying sin, dying to the world, resisting Tempters, denying our selves through the knowledge of Christ? Are we still fortifying our souls with his precious Grace, that all our Fa∣culties may be preserved in spiritual health against sin and Er∣ror? Do we rightly apply the vertue of this Christ in each of his specifick properties, whilst we attend his will and Blessing in the diligent use of all the means appointed by him? Do we still mind his Word and Blood, his Grace and Favour in every Ordinance and Providence through his Spirits help?

2. May we not hence also take a Publick Estimate of the state of Affairs in this place, in this Land, in this Republique, yea of any place whatsoever? The true Prognosticks of pre∣sent and future Weal, or Wo, will be hence made perspicu∣ous. Away with Star-gazers and carnal wisdom, that we may consult with Gods own Personal Wisdom. How far are we then in a publike posture acquainted with Christ? How far is that Acquaintance improved? Resolve these queries, and the case will be as clear as Noon-day. God may save us with A Notwithstanding miraculously,* 1.953 at his own pleasure. But we must judge of persons and things by the known Rule of his Word, compared with Providence. So far as we slight Christ publickly in any concernment of his, so far may we rational∣ly expect that he should slight us in our concernments.* 1.954 Let every one make due application as he shall see cause in all* 1.955 publike Affairs,* 1.956 whilst God is shaking and overturning all things in the Nations, and will do so still, til Christ come to his Right to fill his house with Glory.

Ʋse 4.

May be for counsel to all Christian Professors; prize and de∣sire, embrace and insure, Keep and improve this precious Antidote. Its an infectious season, it concerns all to look to themselves, and therefore look well after this Antidote,

to prevent and remove all sinful diseases. That it may be yours effectually thus,

1. Prize it, undervalue it not; consider its worth and sin∣gular use. Its Christ himself with his saving Grace that is to be duly known and improved. Let no creature then come in∣to competition. Christ will endure no Corrival nor Superi∣our. Let not any darling sin be cherished now to undervalue Christ. If he be not infinitely better, mind him not at all; if he be, mind him above all.

2. Desire it, disdain it not. So lovely, so needful an Object should set all your Affections on flames. You have disdain∣ed him too long already; is it not high time to long for him, to breath and pant, till you obtain him? What would a dy∣ing man give for a sure cure? a condemned man for a pardon? a drowning man for help? Let your heart give that, and all to this Christ.

3. Embrace it, reject it not; accept of him if you love your self, upon his own Terms. If you capitulate, or reserve any thing, Christ will none of you. This offer may be your last. Let your whole soul now close freely with him in a Con∣jugal way,* 1.957 by mutual consent. Receive and Take that you may be One, and may know him thus and your self aright.

4.* 1.958 Insure it, neglect it not; you have his Insuring Office to make all clear and firm.* 1.959 His Spirit within by his privy Seal; his Sacraments and Ordinances without,* 1.960 by a broad Seal rati∣fie his gracious Covenant.* 1.961 Observe and grieve not that Spirit of Adoption, that must witness within by evidencing Grace, and operate without in all the means of Grace, for the Ob∣sigation and security of your Interest.

5.* 1.962 Keep it, los it not; so Rare a Jewel, so choice an An∣tidote should be laid up with all possible care.* 1.963 Precious stones are found to be specifick Cordials against various diseases and poisons. This choisest Jewel should be chiefly set in the Gol∣den Ring of a gracous soul, to be worn and kept against all danger. Beware of sullying, breaking and hurting so curious a Piece.

6. Improve it, abuse it not; This precious knowledge was never intended to feed vain Notions, or vile Affections: but

to fence you against every evil, and help you effectually to all true good. Improve it therefore unto such Ends, wherein you may be sure of Gods Blessing. There was never more need of such an Antidote, to preserve Christians from Epide∣mical sins. This gracious Knowledge of Christ well impro∣ved hath vertue enough to fortifie you against all the Wiles of the wicked, and all the deceits of your sinful hearts; make use of it then against every Temptation and corruption, espe∣cially against Errour, the woful disease of this sinful Age; There was never more need of Christs help against so many unclean spirits, ensnaring many simple hearts. Prudence and Zeal are here most needful,* 1.964 to discern aright of persons and things.* 1.965 Some good men are drawn in on mistakes,* 1.966 as the four hundred that followed Absalom in their simplicity.* 1.967 Some Errors are more superficial wherein Christians must bear with each other,* 1.968 walking together as far as they agree, waiting for the Lords further discovery.* 1.969 Many Errors are so fundamen∣tal, that they are inconsistent with the hope of Salvation,* 1.970 and must be earnestly contended against,* 1.971 by due improvement of this Antidote;* 1.972 all of them militate against Christ, either directly or reflectively, in opposition to all that is near and dear unto him,* 1.973 variously assaulting.

1.* 1.974 His Deity; which the Arrians,* 1.975 and Sabellians blasphe∣mously denied, making him but a Deus factus; and the Soci∣nians after them, following therein both the So∣cinus's, Uncle and Nephew;* 1.976 whose Italian Venom carried so much infection into Poland (lately re∣vived by too many among us, as by Paul Best. Biddle, &c.) as it hath been scattered in Transil∣vania, and Neighbouring parts by divers such In∣struments. Turks and Jewes agree with them therein. For the prevention and cure of this deadly plague, spiritual growth in the Grace and Knowledge of Christ will be a special Antidote faithfully improved; fortifying your soul with his Truth, making you to feel the Power of his Godhead through the beam of that Sun of Righteousness.* 1.977 Reason and Experience thus spiritualized will demonstrate* 1.978

to you and to others by you, the Record which God bears of his Son,* 1.979 in whom dwels the fulness of the Godhead bodily, or essentially as the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports.* 1.980 The same Titles and Attributes,* 1.981 the same Worship and works ascribed to God the Father,* 1.982 are also ascribed to God the Son. The wretched Arrians called Christ in scorn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a diminutive God,* 1.983 and would grant him to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.984 of a like substance, but denied him to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the same substance.* 1.985 Were he not God co-essential and co-eternal with the Father,* 1.986 how could he be one with him,* 1.987 as himself affirms?* 1.988 How could he have made infinite satisfaction and procured infinite Salvation?* 1.989 How could he have born Gods infinite wrath for his peoples sins?* 1.990 What shall we think of those quaking Impostors, that own no Christ above,* 1.991 but whats in them, that renew the Ran∣ters blasphemy of Gods being all things, their being Christ∣ed, &c? Do they not affront the God of Glory? The God-head of Christ takes up man to God, conveying from God all good through his Manhood. There must be our strength against every sin,* 1.992 that Christ our surety is the blessed God.

2. His Humanity variously assaulted by Notionists of an old and new stamp, by many Behmenists and the swarms of Quakers, who have con'd too much of their mysterious ab∣surdities. This poison once got into mens Brains casts them in∣to strange dreams about Christs manhood; which they fancy to have been but a fiction and figure, a Phantasm and Appari∣tion, that vanished after a while, to represent that within them which they call Christ. To repress those pestiferous fumes from intoxicating your head and heart, your Antidote will inform your Judgement with the Truth, and warm your heart with the substantial goodness of his human Nature. It will shew you out of Scripture, that he is truly the Son of man, who took on him the seed of Abraham, was made flesh, in all things like to us except sin. Without controversie, Great is the Mysterie of Godliness; God manifest in the flesh, justified in the Spirit, seen of Angels, believed on in the world, preached to the Gentiles received up into Glory.* 1.993 Had he not been a real man,* 1.994 how could he have suffered on his peoples behalf?* 1.995 How could he have made his soul an offering for sin?* 1.996 His suffer∣ings* 1.997

were most real sure,* 1.998 that forced from him such a bloody sweat,* 1.999 in the open air of a cold season, and that in the night; that made him cry out so lamentably, My God, my God, why hast thou forsaken me? that spent him wholly to his last breath, with a most cruel and painful torment.* 1.1000 They might as well de∣ny the Sun-light at noon-day,* 1.1001 who deny this Truth. To turn plain Scripture into Allegories, is to turn substance into a sha∣dow. It cost Origen a self-mutilation, for mutilating divine writings thus. He was called Centaur, for monstrous Opini∣ons, flowing from Allegorical strainings of Scripture. Christs Manhood should be so precious to us as not to endure af∣fronts put on it. Therein God and man do most sweetly meet; which will help weak faith in every time of need.

3▪* 1.1002 Against both the parts of his humane nature, his soul and Body, many also fight: Apollinarius denying him a hu∣man soul; as if the Godhead had supplied the want thereof. Eutyches destroyed both, by his pretended swallowing of them up into the Divine Nature. The Manichees and Ʋalentinians allowed him but an aery phantastical Body, running through the womb of Mary as through a Pipe. Mahometans fain it to have passed through Maries Paps, and by the smell of a Rose. Divers Novelists are daily broaching strange conceits about it. The Ʋbiquitarians give him a monstrous Body, im∣mense and filling all places; the Papists as monstrously would have his Body to be distinctly in many places at once; to be without quantity, without extension, without sensible acci∣dents: to be made a new daily at the Priests will: to be broken and not broken by himself, and by all their Priests, &c. Many such contradictions against Scripture and sence, Reason and all Sciences they are forced to for their fictitious Transubstan∣tiation sake. All such Malignant vapours which infest many, will be effectually dispelled by the right use of your spiritual confection. Christ was and abides ever a perfect man, con∣sisting of Soul and Body, both subsisting in his divine Person,

being united to the divine Nature therein. It will shew you, that his soul was sorrowful to death,* 1.1003 and was made sensible of all humane affections, though without sin: as clear Chrystal water moved without any mud. It will teach you that his Bo∣dy had flesh and bones after his Resurrection as before, which a spirit hath not.* 1.1004 That the same Body did visibly ascend into Heaven,* 1.1005 before the Disciples eyes, and shal return thence in the same manner.* 1.1006 That the Heavens must hold him, till the Re∣stauration of all things.* 1.1007 That the glorifying of his Body hath not, could not have annihilated it, or changed the substance, though it hath bettered the qualities thereof. It will help you to know the flesh of Christ spiritually, though you learn to know him no more after the slesh carnally. It will teach you that his bare flesh, and the fleshly sence thereof, profits nothing a Capernaitish soul, being destitute of his Spirit: but that its his Spirit that quickens us, giving Life to his flesh and to his Word, that both may be Spirit and Life to us in a spiritual and lively improvement.* 1.1008 Christs manhood is that precious Golden Ring,* 1.1009 that sets forth the Jewel of his Godhead to us. Its a cu∣rious Vail of his contriving, that his glorious face may through it be beheld. Its a Chrystal Glass of the Lords framing, to reflect thereby his Image upon us. Out of Christ God is a consuming fire, but thereby he becomes a Reconciled Father. If Christ were not man still, there were no hopes for man; if we know him not thus, we know him not at all. Its not a fig∣ment of our own divising, but the man Christ Jesus that must be our Saviour. He cannot be ours unless wholly ours.

4.* 1.1010 Against his Person, appear, Nestorius dividing it into two Persons, Sabellius, Arius, all Antitrinarians, denying his distinctly eternal Personality from the Father; The Socinians and Notionists that fancy the distiction of persons in God to be but nominal according to various dispensations, witness Hob's Leviathan, among many other poisonous books, so commonly scattered abroad.

TO queneh the force of these pernicious Errors, your Counter poison will season your soul with the scriptural description of Emmanuel,* 1.1011 our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God with us. It will prove him to be God-man, having both Natures, divine and humane, subsisting in his person, the Son of God, the second Person of the divine Trinity by Hypostatical Union; it will clear him to be the Brightness of his glorious Father, and the express Image of his Person,* 1.1012 being that one Media∣tor between God and Man, and therefore God-man, that he might conquer by suffering,* 1.1013 and make his suffering infinite for vertue and value, for satisfaction and acquisition. It will shew you that there are three in Heaven,* 1.1014 the Father, the Word and the Spirit, and that those three are one. That this Mystery is not against Reason, though above it in its common shallow apprehension; that the Son sends the Spirit Comfor∣ter from the Father, and is therefore distinct from them both, yet that he and the Father are one in Essence, though distinct in person.* 1.1015 That Gods Reason is the Rule of ours, being revealed to us in his divine monuments,* 1.1016 that we may assent to his Assertion, though we cannot fathom the Ex∣plicitness thereof, no more then Bruits can fathom our ratio∣nal expressions. That the Person of Christ coming out of the water, must needs be distinct from that Person of the Spirit,* 1.1017 who came in the likeness of a Dove, lighting on him at his Baptism, and from the person of the Father, whose voice from Heaven said, This is my Beloved Son, hear him. Thus the Grace and Knowledge of Christ, will teach you, that he who thought it no Robbery to be equal wtth God,* 1.1018 (being in the form of God substantially) made himself of no Reputation, that as God-man he might restore man to God in the gloryfi∣ing of all divine Attributes. Our Faith is not true if we do not own the true God truly, as he holds forth himself in three dis∣tinct persons. Those divine persons are not meer modes, or man∣ners of Attribution or Manifestation, but real subsistences. The Father is not the Son, the Son is not the Spirit perso∣nally, though they be one God essentially. The person of

the Son alone was incarnate,* 1.1019 not that of the Father; he could not be Son;* 1.1020 not that of the Spirit; there had been two Sons then. The Word became flesh, not the Father nor Spirit. Divers Emblems are used to set forth this glorious Mysterie; but Scripture-Language describes it best to a so∣ber faith. The Word Person is a Scripture Word very pro∣per and significant. They that deny this right use thereof, make way for further denyal of Truth. The Person of Christ is then to be owned by all that intend to be owned of him.

5. Against Christs Spirit stirs first Macedonius, denying him to be a divine Person distinct from the Father and Son. Se∣condly, All Antitrinitarians,* 1.1021 who oppose the distinction of divine Persons. Thirdly, The Greeke, who deny the Pro∣cession of the Spirit from the Father through the Son. Fourthly. The several Blasphemers that vaunted themselves to be the Holy Ghost, as Simon Magus, Montanus, David, George, &c. Fifthly, All Enthusiasts who father their lies on Gods Spirit, &c.

TO quell this wofull poison, your Preservative will set your Judgement right by the Grace and Knowledge of Christs Spirit. Thereby you will surely understand that the holy Spirit hath in Scripture ascribed to him the same Titles and Attributes, the same divine worship and works which are ascribed to the Father and to the Son, and therefore must needs be God, blessed from ever and for ever. That the working of all Scripture Miracles, the penning of all those divine writings,* 1.1022 the wonderfull quickning of dead souls and bodies,* 1.1023 and the daily experience of all spiritual Christians do fully demonstrate it.* 1.1024 That therefore the fanatick illusions and delusions of Revelationists,* 1.1025 being so opposite to Gods Truth and Holiness, must needs proceed from that lying Spi∣rit, who perswaded so many of Ahabs Prophets,* 1.1026 and still

possesses the false Prophets of our days,* 1.1027 to speak and act against the Dictates of Christs Spirit. The malicious op∣posing of the Truth confirmed so undeniably by the miracu∣lous* 1.1028 Operations of the Lord;* 1.1029 The Spirit hath therefore the most desperate aggravations even unto death,* 1.1030 attending the same,* 1.1031 because God the Father and Son both are thereby al∣so desperately opposed.

6.* 1.1032 Against his Office and Function of Al-sufficient and only Mediator, for his peoples Salvation, move First, All the former Hereticks in denying his Deity or Humanity, his Parts and Person. Secondly, All such who mangle the said Function as the Socinians, who deny the need and use of his satisfaction for sin. Thirdly, All such who divide his Medi∣ation work, ascribing part thereof to Saints and Angles, as the Papists with fond distinctions. Fourthly, All such as put the said Mediation into the Virgin Mary's hand, calling her Queen of Heaven,* 1.1033 entitling the Psalter to her, placing her name instead of the Lords name in the said Psalter, giving her Au∣thority over Christ her Son in Heaven, promising and ex∣pecting more from her often then from Christ,* 1.1034 as much at least, and telling doctorally that God hath divided his Mer∣cy and Justice, giving her the Throne of Mercy, and reser∣ving himself the Throne of Justice, &c. as the said Papists. Fifthly, All such who pretending to sinless perfection and selfish Righteousness do frustrate and nullifie so far his Me∣diation, as the Quakers, and such monkish Pharisees.

To suppress the violence of this poisonous stuff,* 1.1035 the Grace and Knowledge of Christ improved,* 1.1036 will shew us clearly still the necessity of Christs satisfaction and Al suffi∣ency of his Mediation, that without the shedding of this blood there can be no remission of sin. That No Righte∣ousness but that of God-man could satisfie divine Justice. That without satisfaction there could be no Reconciliation of God to man, that without Imputation thereof to many there

could be no discharge of mans Debt.* 1.1037 That no purchase could be made of eternal Life and divine favour, but by that infinite Price paid by Emmanuel. That without such pur∣chase orderly applycable, there could be no salvation for lost man. That Christs mediation alone is Al-sufficient to all those purposes, and needs no partners in any share thereof, either for Impetration or application. That to give the least part thereof to any meer Creature, whether in Heaven or Earth, can be no better then Idolatry. That no Palliation or shifts by distinctions of Dulia, Hyperdulia and Latria can cover this Blasphemy, no more then Adams figs leaves could cover his nakedness. That there cannot be on earth in any meer man a sinless perfection,* 1.1038 and if it could be had, yet it could not sa∣tisfie for the evil past in the least.* 1.1039 That the best are but un∣profitable Servants.* 1.1040 That the payment of a farthing due, can∣not satisfie a thousand pound debt in Arrears.* 1.1041 To signifie em∣phatically the due application and Imputation of Christs Righteousness unto Believers,* 1.1042 the Scripture cals* 1.1043 him Je∣hovah-Tsidkenu, the Lord our Righteousness, repeating that name again in the great Promise of Restauration to be afford∣ed to his Israel by vertue of that Righteousness made theirs, whence Christs name is Synecdochically and Metonymically ascribed to the new Jerusalem. To that import the Lord Jesus incorporates his name with a Christians Propriety into one New name, framed by his own Spirit, which Paul expresses by his being made unto us of God,* 1.1044 Righteousness and Re∣demption, and our being made* 1.1045 the Righteousness of God in in him, as he was made sin for us, who knew no sin, which must needs be understood by way of Imputation, there being no sin inherent in Christ.

7. His Priesthood is opposed. first, By all the formerly named Errors. Secondly, by the Papists, in making new Priests daily,* 1.1046 and a new propitiatory Sacrifice, called incruen∣tum, to be offered by them for the living and dead. Second∣ly, In joining mans merits to his, and thereby patching up a mongrel Righteousness for themselves and others. Thirdly, In pretended Works of supererogation which are imputed to others by way of Indulgence out of their Churches imagina∣ry Treasure. Fourthly, In denying the Imputation of Christs Righteousness for the pardon and Justification of his Mem∣bers. Fifthly, In giving to mans Righteousness, dip'd in Christs blood, a meriting value and vertue to satisfie and pacifie Gods Justice, and to procure his Mercy. Sixthly, In making Christs Merits to be but the remote and mediate cause; but mans Merits to be the immediate Proxime cause of the pardon.

Thirdly,* 1.1047 By such who sever his habitual and his active Obedience from his meriting Oblation, given to God for his people, and imputed to Believers, reckoning only his pas∣sive Obedience to be so meritorious and imputative for the reconciling of Man to God. Fourthly, By Quakers and others, who find no need of, and little regard an high Priest in Heaven.

Against such mortal wounds,* 1.1048 the Balm of our Christian Gilead will afford healing vertue from the due review of his Grace and Knowledge. We shall find thereby, that Christ Jesus by his personal Righteousness, by that one Oblation hath for ever perfected those that are sanctified, once for all. That a new order of Priests brings a new Law, and nuls the former. That it was an imperfect Priest and Sacrifice typically cere∣monial that needed renewing.* 1.1049 That to give to a meer Man, suppose a Masse-Priest, the power of making and renewing a propitiatory Oblation at his Will upon his intent of con∣secrating,* 1.1050 is to set him in Christs room, yea above Christ, and to deny Christ come in the flesh by unavoidable Conse∣quence.* 1.1051

The Oblation of Christ had not been compleat,* 1.1052 if it had not been active as well as passive, and habitual as well as actual; Heart-Obedience being the root and life of all other. Redemption is indeed frequently ascribed to his blood and death, but its by a Synecdoche, including the rest of his whole Obedience whereof his death was the com∣plement and utmost. His whole life was a continual passion, and he was most active in his most passive Obedience. He laid down his Life of himself-freely, and shewed his active Power in his giving up the Ghost. That perfection of his Merits excludes the least Ingrediency of mans Merits. Our Obedience is required indeed and rewarded of Grace, not for its worth or proportion. The Childs duty is required, not to merit his Inheritance by, but to shew his Ingenuity. The Beggars reaching of his hand is a condition, yet no me∣rit of the Gift.* 1.1053

8. His Prophetical Charge is undermined. First, By the Errors forenamed. Secondly, By the Popish pretences of Infallibility in their Church, Pope or Councel. Thirdly, By the immediate Revelations and infallible Oracles of En∣thusiasts, Quakers, Behmenists, pretending extraordinary ac∣quaintance with God and Spirits, besides, above and against his Word. Fourthly, By the Perfectionists of di∣vers sorts, who pretend to a sinless state, wherein they need no further teaching. Fifthly, By such as despise Christs Pro∣phets and Apostles, Pastors and Teachers, extraordinary and ordinary Messengers of his.

AGainst such a disease,* 1.1054 improve this Antidote to vindi∣cate the Lords Infallibleness, and to detect the cheats of all Impostors pretending thereto. You will see thereby that Christs Spirit alone is the supream infallible Judge, speak∣ing to us by his written word, è Cathedra coeli. That we need no other infallible Judge on earth. That every Chri∣stian in his place, whether private or publique, Civil or Ec∣clesiastical,

hath a Judgement of discretion to regulate him in his own Acts by the Scripture Rule.* 1.1055 That Churches and Counsels have an Authoritative Judgement of direction to the several members under their respective Charges,* 1.1056 still in subordination to Christs writen Word.* 1.1057 That yet there is no need of any Infallible,* 1.1058 immediate and sinless assistance, or spi∣rit in any mortal man now since the Canon of Scripture our perfect Rule was compleated by John the Beloved Apostle.* 1.1059 That all pretenders to such infallibility since the Apostles days, have successively bewrayed their notorious Impostures and contradictions, both notionally and practically. That Popish Bishops and Councils, Enthusiastical Behmenists and Quakers, have hitherto been found guilty of such absurd falshoods and blasphemous extravagancies, that they sufficiently confute themselves.* 1.1060 That Paul himself after all his Raptures knew but in part,* 1.1061 complaining stil of his own and others weakness and insufficiency;* 1.1062 That Peter himself failed, and was repro∣ved by him openly. That there is indeed a perfection of sin∣cerity and Truth begun below in the Regenerate, and a per∣fection of Growth,* 1.1063 which is comparative & progressive: But that a sinless perfection of fulness is reserved for the Glory of* 1.1064 Heaven,* 1.1065 not enjoyed before mans dissolution. That Christ therefore is the grand Prophet,* 1.1066 who teaches his people stil by his Word and Spirit,* 1.1067 the Will of God for their Salvation gradually.* 1.1068 That being taught all needful things by his A∣nointing, who writes his Law upon their heart,* 1.1069 they need not to be taught by any Sect-master in a Pharisaical way, so as to pin their faith upon any mans sleeve upon his own credit; but must attend Christ who teaches from Heaven by men and Means.* 1.1070 That no meer mans word is to be believed upon his own credit,* 1.1071 but that all Doctrines must be examined by the Scriptural Teachings of Christ.* 1.1072 That those spirits and per∣sons who pretend to bring Infallible Oracles and a new Gos∣pel,* 1.1073 are cursed of the Apostle,* 1.1074 for shaking off Christ and his Gospel.* 1.1075 That all Christs servants are to be heard so far as they keep to his scriptural Commission but no further.* 1.1076 That Christ himself is received or rejected,* 1.1077 so far as his Embassadors, fol∣lowing his Instruction,* 1.1078 are owned or slighted. Its the common

and ominous Symptom of Error to despise the Ministers of Christ, though Godly and Learned, and prefer their own Ima∣ginations before the plain Word of God. The Gospel is to us the only Glass of Heaven,* 1.1079 wherein the Glorious Revelati∣ons of Gods Image are made out, to transform us into the likeness thereof gradually through his Spirit.

9. The Kingship of Christ is much abused, 1. by the Er∣rors forenamed.* 1.1080 2. By Libertines and Ranters of all sorts. 3. By the Pontifician Supremacy, pretended to be over all things and persons in the Pope,* 1.1081 as Peters Successor. 4. By Quakers and others slighting the Christ above under pretence of a Christ within. 5. By sensual pretenders and abusers of a fifth Mo∣narchy.

Against these Rebellious Tenets,* 1.1082 the Grace and Knowledge of Christ will satisfie us,* 1.1083 that Christ Jesus is the King of Kings, and Lord of Lords,* 1.1084 who must Reign even in the midst of all ene∣mies, till they be made his footstool,* 1.1085 That he will destroy all such who refuse to stoop to his Golden Scepter,* 1.1086 but chuse to live in the kingdom of Darkness under the Rule of sin and Sa∣tan.* 1.1087 That Conscience is his seat Royal in mans soul,* 1.1088 which is by Sin,* 1.1089 Satan and self usurped from him. That he will surely recover his Right,* 1.1090 if not in mercy, yet in his just wrath. That pretence of conscience to shake off his Rule, is the highest Treason under his Pavilion. That to shelter any sin or Error under that covert, is but to cloath Traytors in his robes of state. That he will not save where he doth not Rule, and will not be our Priest if he be not our King. That to desire or plead Liberty to sin, is to set up Hell in Rule among men under the habit of Heaven. That the more of Christ is in any soul, the more obedience in true faith and Love is given to him. That to set up a Pope or any other meer man for a su∣pream Head over the conscience, is to set up a sinful wretch in the Throne of Christ. That his Jealousie will not endure long such a Rebellion. That Peter never had any Supremacy of

Power or Authority, what ever priority of Order and Age may be granted by some. That Peters being at Rome is very uncertain, and yet to be proved, though many affirm it. That if his being there were fully granted, yet his fixed charge and continuance there shall need as much proof. That upon sup∣posal of his setling there, yet must it be shewed that he acted there such a Supremacy. That if that also were clear, it must be shewed also, that his full power was made over to his suc∣cessors there, more then to any other Minister of Christ at Antioch, or elsewhere. That in case that should be proved likewise, they must demonstrate a clear succession from that time till now, which is impossible. And if that could be, yet they must evince their succession in Doctrine also;* 1.1091 else all the former will only prove Papacy to be the Man of Sin got into Gods Temple:* 1.1092 the grand Antichrist, and the scarlet Whore riding on the Beast by this usurped Supremacy. When all that is dispatched,* 1.1093 we shall have more work for them, to clear their Antichristianism in ruling by their own,* 1.1094 not by Christs Scep∣ter; by their will,* 1.1095 not by his: which they have taught their mongrel Brood quaking among us,* 1.1096 to spread under disguises, their chymical sublimations of old rotten Errors. As for the fifth Monarchy, its a point needing much sobriety in the sence and use thereof. Christ indeed hath a kingdom in this world, though not of this world; and his work is to Reform Rulers and people, not to confound his own Ordinances.

10.* 1.1097 Christs humiliation state is opposed much, as 1. by the former, so 2, by many Novelists who make light of it, accounting it but a type and figure of what was to be done within them. Christs Incarnation, Life and Passion are with them but stories and shadows; the Life and substance is all within them. There say they, lies Christ very deep in every mans heart, covered with earth, to be born and raised up, to live and die, to do and suffer. As for the Christ that died at Jerusalem, many do slight him, and many that seem to own him verbally, yet renounce him effectively. 3. By our late Qua∣kers who have revived those rotten drugs from the Familists dunghil,* 1.1098 adding a new dress and access thereto, as Paracelsus

and David George,* 1.1099 Swenkfield and Battenburg, Manno and Jacob Behmen with their German followers; So do our Mo∣dern Enthusiasts rake up the kennels of old fanatick Dream∣ers, with disguises and additions of their own.

Against this Venom, spiritual Growth will help, that we may know Christ, as the great Apostle did labour for, in the fel∣lowship of his sufferings. It will inform us of his wonderful aba∣sing of himself in every step from his first conception till his resurrection.* 1.1100 It will shew us the absolute need all his Elect had of his miraculous Incarnation and Birth,* 1.1101 Life and Death, Burial and abode for three daies in the Grave. It will make us feel the effects thereof in our very souls, that his Transcen∣dent Love in stooping so low, and parting withal, may direct and press Returns of the like to him and for him. That ex∣perience will engage our hearts to that Christ above,* 1.1102 who di∣ed once for sin,* 1.1103 but can die no more, living unto God, that we may likewise reckon our selves to be dead to sin, but alive to God through him. That Knowledge of Christ will teach us aright how to distinguish of the Person of Christ that once suffered for us: and of the Grace of Christ, which is by his Spirit formed within us in Regeneration. Christ Personal, is the God of Heaven, that eternal Creator; But his Grace in us which seems sometimes to be called by Christs Name, (as the Church is also by a Metonymical Metaphor, and Synec∣dochically,) is but a finite creature, a spiritual quality, not sub∣sisting by it self, but inhering in a subject humane. Scripture saith indeed that Christ is within us, dwelling in us by his holy Spirit. But may not he work within our heart by gracious communications without a personal fixation there? The Sun conveys Light and Life by his Beams to all parts, yet his sub∣stance abides stil in Heaven.* 1.1104 There is indeed a spiritual Relative union between Christ and the Regenerate,* 1.1105 set forth in Scripture by divers Emblems.* 1.1106 The Natural union between the Head and Members;* 1.1107 the civil union between Husband

and Wife; the artificial union between Foundation and Buil∣ding set it forth. But we must not strain figurative speeches beyond their scope. This union is Real, yet mystical, full of mysteries.* 1.1108 There is no confusion nor composition, no Trans∣mutation nor Annihilation here. Our persons are stil distinct. Christs Godhead is indeed a Circle, whereof the center is eve∣rywhere, the Circumference nowhere. He fils all places, comprised in none. Hell it self feels him, though with little comfort. But his manhood is not Infinite, being a creature, though wonderfully glorified by assumption and hypostatical union unto the Godhead in the second Person. Christ as Sa∣viour must stil be considered in both his Natures, Divine and Humane, subsisting in his own Person. Thus considered, he dwells not in us personally. The person of the Husband is one with the Wife Relatively, not personally. Christs man∣hood cannot be personally within us.* 1.1109 The Heavens must hold,* 1.1110 as they received him, till the Restauration of all. He dwels in our hearts by Faith, and we in him mutually, as the Root in the Branches, and the Branches in the Root by Relation and communication. His whole Humiliation was for us, and his Spirit enables us gradually to conform thereto by a fiduci∣al Improvement thereof.* 1.1111 Thence he is said to be formed within us, to be in us, (or among us* 1.1112) the hope of Glory, to live and act in us,* 1.1113 &c. Hence the sufferings of Paul are called Christs sufferings,* 1.1114 not personally, but causally; because they are for his sake through his Grace undergone.* 1.1115 Its a sad abuse put on Christ and his Word, thus to slight and destroy Christs perso∣nal Humiliation whereon depends all our Salvation. If Christ suffered not, then he rose not again; and then are we still in our sins, and of all men most miserable. But Christ is as effe∣ctually Risen as he effectually suffered. That effected Re∣demption by price in Impetration, this by Power in applicati∣on. Thus it became him to suffer, and so to enter into his King∣dom. How far the Justice of God,* 1.1116 absolutely considered, may be thought to require such satisfaction in order to pardon, we need not controvert.* 1.1117 It suffices that upon supposition of his purpose and Engagement, this way is of absolute need. By this all his Attributes harmoniously concur to the perfecting of his peoples Salvation.

11.* 1.1118 Christs Exaltation is also much abused, as 1. By the former Errors: so 2. By our Modern Sadduces, denying the Resurrection of the Body, as some did at Corinth. 3. By the Quaking Rabble, who own no Christ but what is within them. 4. By our Novelists who deny his Ascension, and his Session at the Fathers Right hand. 5. In effect also by the Papists in their Impanation, Transubstantiation, and such monstrous Doctrines. 6. The Ʋbiquitaries trespass too much thereon, in divers fond conceits, broached and encreased after Luthers death, by Brentius, Osiander, &c.

11. AGainst such Opposers the Knowledge of Christ is of Soveraign force. Thence we learn to Believe ac∣cording to Scripture, the several steps of his Resurrection and Ascension, of his Session and Intercession. It teaches us to improve the many Arguments so cogently pressed by Paul on the Corinthians as on the Romanes.* 1.1119 Thence we learn to know Christ as the Apostle did,* 1.1120 more experimentally in the power of his Resurrection,* 1.1121 being made conformable to his death. So it became Christ to suffer and enter into Glory. As by Hu∣miliation he wrought out our Salvation by Price in way of Impretation; So by his Exaltation he works it out by power in a way of Application.* 1.1122 The many cavils objected against it, Paul fully confuted over and over. The Popish pretences for their Transubstantiation, have been from Scripture sufficiently taken off by many choice Pens. That Capernaitical conceit Christ himself took pains to refute.* 1.1123 It much wrongs the Glory of Christ to bring him again from Heaven to earth, daily to mangle and abuse him by the hand of their Mass-Priests, and expose him to shame and suffering again. Though they call their Mass an unbloody Sacrifice, yet do they make themselves the Butchers and Executioners of Christ, in pre∣tending to offer his corporal flesh and blood. Scripture indeed cals the Bread and Wine his Body and Blood, so doth it call

Christ the Door,* 1.1124 the Vine, &c. by the like Metaphors; yet is not Christ turned into a Door nor Vine; no more are the E∣lements turned into his Body and Blood. Christ explains the meaning of those phrases, & so doth his Apostle to the full. As for the Ʋbiquitarians conceit, to make Christs Body present corporally with the Elements and everywhere, the absurdity thereof abuses grosly Christs Exaltation in his humane Na∣ture; and their Consubstantiation is refuted with that Scrip∣ture Reason that dispels the Popish Impanation. Their straining of figurative speeches beyond their scope, fetches Blood out of Scripture by dreadful violence and absurd con∣sequence. Yet will they admit figures in many other places not controverted.* 1.1125

12, The Word of Christ suffers much likewise, 1. From the forenamed Tenets. 2. Formal Antiscripturists, old and new, quite denying the need and use thereof; and questioning the purity, sufficiency, clearness and divineness of it. 3. By Papists,* 1.1126 charging it with obscurity, corruption, insufficiency, defectiveness and needlesness. They keep it from the peoples common use, unless licenced, teaching that Ignorance is the Mother of Devotion. They prefer their vulgar Latin version before both Originals. They equalize their unwritten Tra∣ditions therewith, and the Church commands: yea prefer them often before it. They bind all to receive its Interpretation only from their mouth. They patch to the Canon many A∣pocrypha's and spurious books, stored with lies and contradicti∣ons, absurdities and fables, ascribing thereto the like divine Authority. 4. The Quakers join with them in slighting Scripture,* 1.1127 equaling their pretended Revelations therewith, abusing the words thereof to contrary sences, wresting it to the disguising of their gross Errors, giving to their pretended Light within that Infallibility which the Papists give to their Pope and Council; 5. The Behmenists and Notionists that turn it into Allegories and uncouth Eictions; changing Rea∣lities

into shadowes, and the substance of Scripture into Chy∣mical Fumes, witness Paracelsus, Wigelius, Behmens several Books, which are stored with non-sence and vile blasphemies; bold Intrusions into hid Mysteries; all under specious colours with bombastical words.

AGainst these woful Drugs, the Knowledge of Christ will be successfully improved, shewing us the Excel∣lency and Necessity, the sufficiency and purity, the clarity and utility of Scripture.* 1.1128 It will take off all the mi∣stakes, objections and cavils made against the Divinity and right use thereof.* 1.1129 It will clear it to be the sole and sure Stan∣dard and Rule of Religion;* 1.1130 being the full Declaration of Gods Will and Mind,* 1.1131 the Fountain of all Goodness & Truth. It will shew the need that all have to study it day and night,* 1.1132 and observe it in all things.* 1.1133 It will detect their folly who add thereto their unwritten Traditions, additions and Revelations besides, above, or against it as abominable to God. It will discover their madness, who pretend to speak and write as good Scripture, and will not own the Bible to be the Word of God. It will shew that all Scripture was written by Inspiration from God,* 1.1134 and is sufficient to compleat the Man of God to every good work. That it came not by the will of man, but that the men of God writ as they were moved by the Holy Ghost.* 1.1135 That the abuse of it by some must not prejudice the right use there∣of; corruptio Optimi pessima; that if he be hid, its to them that perish.* 1.1136 That the Word is Light, and gives Light. That the Spirit of Christ still speaks in his Word whether to Life or to Death,* 1.1137 being inseparable from it.* 1.1138 That its never a dead Letter, though it be sometimes a killing Letter.* 1.1139 That Translations are but the Taps of Scripture, to broach those full vessels, which therefore should be fitted to the use of all, and are so far to be owned as they agree with the original sense. That the sense of Scripture is Scripture, though it may be variously expressed. That no mans Interpretation is to be received further then it agrees with the whole Scripture. That all seeming contradictions therein are easily cleared by comparing of Scriptures, minding the

context and scope in a sober humble manner with studious di∣ligence. That the sense of Scripture Translations when dark, must be brought to the Original Light. That all things ab∣solutely needful to Salvation are clearly laid down in Scrip∣ture. That Scripture Consequence is Scripture. That some things are obscure therein to exercise our sobriety & industry. That its so fitted to every mans condition, that the simplest may reap the benefit thereof.* 1.1140 That Christ bids all search the Scriptures, and sends them to the Law and Testimony for de∣cision and prediction stil.* 1.1141 That the wisest Christians are most studious of Scripture,* 1.1142 finding stil most need of it, being most sensible of their remaining Ignorance. That pride and blind∣ness make men to conceive so highly of their knowledge, as to think themselves wise enough without it,* 1.1143 or as wise as it.* 1.1144 That they are foolish self-seducers, who thus think and say. That God indeed spoke to our Fathers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in divers parts and manners,* 1.1145 by piece-meal as it were; but he hath now contracted all, in speaking to us by his Son. That therefore having closed the Canon, and sealed up those Re∣cords by his Sons Apostles; who ever adds to or detracts from it,* 1.1146 is liable to that sentence there denounced by the Lord him∣self. That the Lords Will revealed in Scripture obliges all, being the Beck and hint of our Soveraign, who can becken us all into nothing at his Will. That since the compleating of Scripture, immediate Inspirations are expired, being needless, the divine Rule of all being perfectly given out. That all pretended Enthusiasms not agreeing with the Word, must be suspected to be from evil spirits. The several Errors of the Apocrypha are discovered by Scripture Light, and have been abundantly confuted by many worthy hands. The abuse of Scripture by feigned Allegories, is thereby detected also, when men will be wise above whats written,* 1.1147 giving heed to Jewish and Chymical Fables,* 1.1148 yea to Magical Notions and Fictions, as Paracelsus,* 1.1149 Behmen, &c. they are justly given up to believe those lies,* 1.1150 deceiving, and being deceived. The Scripture indeed sometimes Allegorizes and teaches the use of Tropes and fi∣gures by the best Rhetorick.* 1.1151 We must therefore be sure to keep close to it,* 1.1152 least we turn substantial Truth by Chymical

Evaporations into Notional smoak.* 1.1153 Too many of late have followed those woful courses of enervating Scripture by Alle∣gorical strains, till they had lost Reason and Religion at once. Such Paracelsian Fumes quickly Intoxicate mens Brains, breeding the Giddiness, and then Convulsions to extremity.

13.* 1.1154 Christs Ordinances, by his Word appointed, are not spared, but are opposed too. First, By the forenamed de∣ceits. Secondly, By our modern Seekers and Familists, as by the old Gnosticks, accounting them but childish weak things, fit only for inferior Christians in their lower form. Thirdly, By many Luke-warm Laodiceans of this Age, of a neutral indifferent spirit towards Christs Instituted Worship. Fourthly, By all Papists and Traditionists, who set up wayes and parts of Worship of mans devising: as religious use of Images, prayer for the dead, Invocation of Saints and An∣gels, Veneration of Reliques, sale of pardons and Indulgen∣ces, Fictions of Purgatory and Limbus patrum, & infantium; Prayer in an unknown Tongue by roat upon Beads, vain Bab∣ling and Tautologies repeated over and over; superstitious uses of Crosses and Crossings; Altars and Tapers; Vestments and Dressings; Mimical Gestures and ridiculous Stage-playes in Worship: corrupting of every Ordinance by many foppish additions and tricks. Fifthly, By Ranters and Quakers, who jeer and blaspheme Christs Institutions, as our sad experience testifies in all places.

AGainst such gross Evils,* 1.1155 the right Knowledge of Christ will arm us,* 1.1156 and prove that they are but fools who think themselves too wise for Christs School.* 1.1157 That the highest Christians have alwaies used them, and pressed all others thereto with all diligence. That they are the Charets and Conduits of communication between the Lord and us. That they are all suited to the case of all Gods people on earth. That we should live above them in the use, not in the neglect of them. That our bodies shal cease from needing food, when our souls shall cease to need Ordinances. That Christ promises his presence therewith to the worlds end. That he

meets his people with a choice Blessing,* 1.1158 where ever he records his name,* 1.1159 and therefore bids them seek his face evermore. That therein our Homage is paid unto him in a special man∣ner.* 1.1160 That the Lord will be sought and found in all his ways.* 1.1161 That his familiarity is to teach us manners,* 1.1162 not sauciness. That to be neutral and meteor-like in the Lords worship,* 1.1163 is sad and sinfull in a high degree.* 1.1164 That Prayer and Singing are jointly prescribed and directed to for spiritual use.* 1.1165 That the abuse thereof by any,* 1.1166 should not, cannot excuse us from our duty.* 1.1167 All are bound and bidden to use them, yet none can use them spiritually but by a special Grace.* 1.1168 That a mo∣ral performance of Duty is better far then non-performance.* 1.1169 That men are to serve God as well as they can,* 1.1170 still learning of him how to serve him better. That God is ready to give more still to such as improve what they have received. That its better to serve Christ outwardly, then to serve sin and Sa∣tan by omitting good, or committing evil. That the preach∣ing and hearing Gods Word, requires of necessity meditati∣on and repetition, reading and studying thereof. That Christ will be honoured in every Relation by every one, without exception, as in publique and secret, so likewise in our several Families. That he threatens a curse to such Nations, and such Families as know not, and call not on his name. That his morning and evening Mercies challenge good manners in duty from us.* 1.1171 That Christ himself taught how to pray and praise on the solemn use of the Lords creatures.* 1.1172 That to rest on Duties is Idolatry,* 1.1173 and to neglect the same is Rebellion That all mixtures of humane Inventions do but soil and de∣face the Lords pure worship:* 1.1174 that therefore all Romish Innovations are sufficiently confuted by the bare rehersal.* 1.1175 That Will-worship can never please him who will be wor∣shipped in Spirit and Truth.* 1.1176 That the Heathens pleaded the like excuses for their superstition and Idolatry,* 1.1177 as the Papists do for theirs.* 1.1178 That a great part of the Pop••sh trash is but borrowed from Pagans with disguises.* 1.1179 That in ma∣ny* 1.1180* 1.1181* 1.1182* 1.1183* 1.1184

things they renew those Rites, which by Christs coming were to have an end: that vows contrary to Scripture-Duty, can shew little savour of Scripture-Verity: that the ready way to obscure our Light, is to besmear and and paint our Windows. That Scripture-simplicity loves not the dressing of a pompous whore.* 1.1185 That a fair Com∣plexion needs no painting, and truth hath most power when most purity. That Antiquity pleads not at all for their grossest Tricks.* 1.1186 That in the things wherein some of the Fa∣thers seem to plead for them, there is much mistake and much forgery. That however, Truth is the eldest, and he wants no Antiquity that wants not Scripture-Truth. Many words were innocently used by the Fathers as Merit, Altar, &c. which are turned quite into another sense among Papists now.* 1.1187

14. Christs holy-Day, his Sabbath of rest, suffers peculi∣arly, as, 1. From the foresaid Enemies of Truth; So se∣condly, From too many seeming friends, some wholly re∣jecting, some mangling of it, and some indifferent to this or to that. Thirdly, By Quakers and all Enthusiasts, who slight all, or most of Christs Ordinances, and this especially.

Against such mistakes and abuses, the knowledge of Christ will teach and enable us to observe his day as becomes a Sab∣bath. Its called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lords Day, to express his speci∣al property therein, and sanction thereof, as the Eucharist is called the Lords Table and the Lords Supper 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.1188 The Command enjoining it,* 1.1189 is placed in the heart and Cen∣ter of the Decalogue; with a signal Memento prefixed. Its largely expressed,* 1.1190 both positively and prohibitively. In the precept and close he names the Sabbath, though in the am∣plification he mentions the seventh day, or a seventh day. He adds strong Reasons to enforce it from his Propriety, Example and Blessing, as also from the Equity thereof. By this one Command, he often expresses his whole Worship, He couples it sometimes with one Precept of the first Table, and after with one of the second Table to signifie the great* 1.1191

Influence it hath into the observance of both. Its abundant∣ly confirmed, enforced and renew'd in every part of Scripture, old and new. The reason that enforced the use of the se∣venth day Sabbath extends as fully to the first day Sabbath. That was the Lords rest day from his Creation-work; This is his rest day from his Redemption-work. The change of the day in its quando, made by God himself, alters not the force of the Comand, but ratifies it. He only could do it that is the Lord thereof.* 1.1192 There is no change made in the quamdiu and continuance, nor in the quoties and frequency of the same. The whole Precept being moral, in part natu∣rally, in part positively, is perpetual therefore, and not to be altered by any Creature. That some special time should be observed for Gods solemn worship, is moral natural. That it should be such a proportion in such a Revolution, is moral positive. That the duty should be moved from the seventh to the first day of the week, makes no substantial change therein, but only directs to the season thereof upon pregnant ground.* 1.1193 Paul clears this by a large demonstration. The first day Sabbath was eminently typified in the most notable Providences of the old Testament.* 1.1194 On the first day Light was created,* 1.1195 Noahs Ark rested, Circumcision was first ordained, Israel was redeemed from Aegyptian Bondage;* 1.1196 on the same day Christs Law was first given by himself to Israel on mount Sinai;* 1.1197 the cloud of his special presence first rested on them, the Tabernacle with his pertinances was rear'd,* 1.1198 Aaron and his Children first executed their Priesthood.* 1.1199 On that day his fire from Heaven first came down to consume the Sacrifices to make them acceptable in Christ by his Spirit.* 1.1200 The Israelites were first solemly by the Lord himself blessed;* 1.1201 their Princes first publiquely offered to the Lord.* 1.1202 So for the new Testament, Christ thereon first shewed his Miracles in Cana,* 1.1203 he first rose and appeared to his Disciples;* 1.1204 the Saints that slept then rose out of their Graves;* 1.1205 the holy Ghost came down upon the Apostles solemnly met,* 1.1206 and thereon still they met for di∣vine worship.* 1.1207 When the Jewish Sabbath ended by reason of its Typicalness expiring with Christs death,* 1.1208 then began the first day to be the Christian Sabbath,* 1.1209 Christ sanctifying it* 1.1210* 1.1211* 1.1212

to that end by his resurrection, honouring it in a special man∣ner, which is the ground given by God himself for the keep∣ing of a Sabbath.* 1.1213 So carefull were Christ and Christians of it,* 1.1214 that he bids them pray, that their flight be not in the winter, nor on the Sabbath, lest it should distract their bo∣dies and souls.* 1.1215 Prophaning of the Sabbath hath ever been threatned and punished signally,* 1.1216 as the due observance of it hath been choicely encouraged and rewarded in all Superiors and Inferiors.* 1.1217 Its the Lords court-day wherein he expects due Homage and Rents from all his Tenants.* 1.1218 Its his Muster∣day for all his Christian Souldiers.* 1.1219 Its his solemn Feast-day to welcome all his friends.* 1.1220 Its his weekly Market for the getting in of all heavenly provisions.* 1.1221 Its his Chancery-day for the sealing and grant of his deeds of Favour.* 1.1222 What enemies are they to his honor and mans good, who slight and abuse that Heaven upon earth! Its the beginning of an eternal Sabbath. All Cavils against it have been fully dispelled by many choice pieces. When Paul condemns the distinction of days, his meaning is cleared by the Context, to speak of Jewish Ceremonials, not of Christian Morals. The neglect and abuse of the Christian Sabbath hath been observed for∣merly and lately to be still the Inlet to all other errors. En∣glands prosperity began in Queen Elizabeths time, when the Sabbath began to be duly maintained by Authority. The troubles of England began afterwards, when the Sabbath was publiquely by Authority profaned, and by the same par∣ty. ** 1.1223 The famous Kings and Witagen Mots among the Saxons, still; renew'd strict Laws for due observance of the Christian Sabbath.* 1.1224* 1.1225

15.* 1.1226 The Law of Christ is variously abused, 1. By the the foresaid Errors. 2. By Antinomians, denying the Obligation of a Christian to the moral Law. 3. By Pa∣pists in mangling of it, and dispencing therewith at pleasure many ways. 4. By Quakers, and other Innovators, join∣ing too much with Papists. 5. By Socinians that rest there∣on, teaching people the like, and so making it their satisfaction to justice and their Salvation.

AGainst such evils, Scripture-knowledge of Christ will help us to see the need and use of that Law of Christ.* 1.1227 As he printed it on mans heart at first,* 1.1228 so doth he by his Grace re∣new it there gradually.* 1.1229 He published it himself from Mount Sina to his people, adding the Ceremonials and Judicials af∣terwards,* 1.1230 as fit accommodations of that moral Law,* 1.1231 suited to the Jewish Church and State.* 1.1232 The Decalogue then is the sum of that Law,* 1.1233 which obliges all men without exception. The sevetal Explications and Applications thereof we find through the Old and New Testament.* 1.1234 Christ ratified the same from Mount Zion also,* 1.1235 in taking away the Pharisaical Rubbish,* 1.1236 which their false Glosses had cast about it. The Apostles further clear and confirm it in their several Epistles and Writings.* 1.1237 Where the Scripture seems to speak against the Law,* 1.1238 the sense is cleared by viewing the Context.

1.* 1.1239 They speak against the justifying Power of the Law, through mans weakness since the fall,* 1.1240 none being able to keep it without fault, or to make amends for his breach thereof. Thus by the Law can none be justified, and the regenerate are not under it to get pardon and salvation by a Law of works. The Pharisees thus pressed and owned it, and were confuted by Christ and his Apostles. Thus also do they sin, that do rest upon any Gospel-duty, making it to themselves thereby a Law of Works.* 1.1241 Secondly, They speak against the condem∣ning effect of the Law, which the regenerate are freed from by Christs Righteousness imputed to them. They are not

under the curse of it, having their sins pardoned by Christs satisfaction,* 1.1242 made theirs actually through faith in his blood; though their sin deserves the Curse,* 1.1243 yet that reatus and guilt doth not redound upon their persons, being taken off by Christ.* 1.1244 Thirdly, They speak often of the ceremonial Law as not obliging any Christian since Christ, though it was used indifferently for a while to bear with tender Converts then unsatisfied about the abrogation thereof. Fourthly, They still own the royal Law of Liberty,* 1.1245 that moral Law which is the Transcript of Gods holy Will for the Rule of mans Duty in conformity to Gods Image. Its called there∣fore the Law of Christ, the perfect Law, and the Law of Truth, which men do well when they observe, and ill so far as they neglect it. God indeed writes his Law on his peoples heart, but gradually and variously; that is, to them an internal Principle of Obedience,* 1.1246 which is still attended by the Law of their Members in opposition thereto. This Principle moves them still to observe that Law which God hath given to be their standing Rule, perfect and unchangeable. Men are as far from his Grace as they are from observing his Law. God never leaves his Children without Rule. He that breaks and nuls any one part willingly, is guilty of all. The Papists guilt is great in hiding the second Command from the people in their vulgar Liturgies, leaving it out, and making a gainful Trade of dispensing with Incest, undutifulness of Children, Forni∣cation, &c. How great is their guilt then that take away all the Commands at once, leaving man to his own deceitfull heart under pretence of a Light and Law within? to be law∣less, is to be godless,; For whats Gods Law but the declara∣tion of Gods Will requiring mans Duty? who ever opposes the Princes order, doth so far oppose the Prince himself. A∣theism is the Source and Sum of such Antinomianism.

16.* 1.1247 The Lords Covenant in Christ is assaulted also, First, By the former Errors. Secondly, By Socinians, Papists, No∣vellists, who deny his gracious Covenant with Abraham, re∣newed with Israel in Horeb, in Moab, and so successively till Christs personal coming, who published a new Edition there∣of. Thirdly, By divers Anabaptists, and other week Chri∣stians,

who mistake and miscall that Covenant many ways,* 1.1248 not distinguishing the substance from the manner of admi∣nistring it, confounding works and Grace, Law and Gospel thereby.

AGainst that Distemper,* 1.1249 our Antidote will give a sure Remedy, shewing the right nature and use of that gra∣cious Covenant made of God in Christ with his people in all ages ever since mans fall.* 1.1250 God made first an Overture there∣of to our first Parents in the promised seed. It was further cleared to Noah, and sealed to Abraham and his seed. At their coming from Aegypt he renewed it by the Mediators voice and hand.* 1.1251 Gods Mercy engaged, engaging mans Duty in Christ and through him,* 1.1252 is the sum thereof. Gods Mercy is expressed in every Promise,* 1.1253 mans Duty in every Precept. The Ceremonials and Judicials were the several Garments of that Covenant,* 1.1254 suited to their condition both in Church and State. By this Covenant they had all good,* 1.1255 and were freed from evil temporal,* 1.1256 spiritual, and eternal. It was a Parental and conjugal Covenant which the godly did embrace spiritually,* 1.1257 and other Professors but externally.* 1.1258 God owned them, whi∣ther Jews or Proselytes for his Children and Spouse,* 1.1259 so far as they owned it either externally or internally.* 1.1260 Because this Covenant was much mistaken and abused in their latter times,* 1.1261 Christ came in Person to renew it evangelically. Thence the Gospel is called a new Covenant,* 1.1262 because the old renew'd in a fairer Print.* 1.1263 Thus the old Command of Love being re∣new'd is a new Command.* 1.1264 Thus the old Moon renew'd, is cal∣led the new Moon.* 1.1265 Thus an old Lease revived, is a new Lease. Its the old substantially,* 1.1266 its a new one circumstantially. The former Edition was more dark,* 1.1267 this more clear; that straigh∣ter, this larger;* 1.1268 that heavier, this lighter: therefore the Gospel-Covenant is comparatively said to be better,* 1.1269 made on better Promises,* 1.1270 and more lasting, being unchangeable till

Christs last coming; whereas the former is said to be grown weak and antiquated.

Thence the Gospel-Ministry is comparatively called a Mi∣nistry of Life of Glory,* 1.1271 of the Spirit, and abiding, whereas the former dispensation was more accommodated to that In∣fant Age of the Church, and is said to have more of death, of the letter, and less Glory. Thus the Scripture speaks of∣ten positively of things understood comparatively. My Do∣ctrine saith Christ, is not mine, John 7. 16. h. e. comparative∣ly, not barely mine, but his that sent me. That this Covenant must needs be substantially the same now,* 1.1272 as then, though now more plainly dressed, appears in the Author and Mediator, the substance and scope, the parties and parts, the terms and conditions which are still essentially the same. Its still of Grace and from Grace,* 1.1273 for Grace, and through Grace in every branch of it. All cavils objected have been abundantly re∣futed by others. These hints may suffice now to point at those things which have been so fully and so frequently cleared by so many Champions of divine Truth.

17.* 1.1274 The Seals of Christs Covenant are also abused: as 1. By the foresaid Evils; so 2. By the Papists defiling, man∣gling and corrupting them: adding five Sacraments of their own Invention, viz. Penance, and Order, Confirmation, Mar∣riage and extream Unction. 3. By Quakers and Notionists, who slight and contemn them. 4. By the Anabaptists who deny Baptism to Christs Infant Members, the Believers seed.

AGainst those Maladies we find Soveraign Help from the Grace and Knowledge of Christ improved. Thence we observe the Lords care renewed in confirming his Covenant now, as he did of old by significant Seals called Sacraments, because sacred Rights, confirming the Engagement of Christs souldiers to him.* 1.1275 What the Manna and Rock, the Cloud and Sea, Circumcision and Passe-over did of old ratifie; the same is now consigned by Baptism and Eucharist. The Popish Re∣cess from Christs Institution therein sufficiently disproves all their Innovations thereabout.* 1.1276 In vain do they worship him, teaching for Doctrines the commands of men. They agree not among themselves, nor with Scripture of Reason, in the ac∣count given of those five Sacraments they have superadded. Its pitty that any friend of Christ should join with them in slighting the purity and simplicity of Christs sealing Ordinan∣ces. There are extreams and abuses about both of them. The Lord gave them for Pledges and Helps of Christian commu∣nion; Satan hath abused them to foment unchristian divi∣sion. The great Reformation in Germany,* 1.1277 Denmark and Sweden, hath been sadly opposed and abused by Errors in these two Seals. Rigid Lutheranism and fanatick Anabaptism have been the great stops there, and the fire-brands. Error hath been acting in our parts also. Much plausibleness from mistaken and misapplied Scriptures hath been made use of to palliate the sore. But the nature of Christs Covenant suffi∣ciently clears our Infants Right to the Seal thereof, so far as capable. Interest in the Covenant must needs import Interest in the Seal.* 1.1278 They may have the seed of Faith, though the fruit appears not yet.* 1.1279 They do virtually profess in their Pa∣rents though not actually.* 1.1280 The Statute of Heaven that took them first into Covenant, was never yet repealed nor expired. Our children are as much members of Christs Family and Kingdom as the Jewish children.* 1.1281 Christ owns them and bles∣ses them still as he did before.* 1.1282 The Precepts and Promises concerning them have suffered no substantial change,* 1.1283 though Administrations be circumstantially altered.* 1.1284 The Blessing of Abraham comes still on the Gentile through faith in Christ,* 1.1285 as

it did on the Jewes. What Infidel Jews lost, Believing Gentiles receive in Root and Branch.* 1.1286 The Believing Isralites child could be no loser by the change of the Seal, his Parent still abiding in Covenant. Look how the unbelieving Jewes were broken off branch and twig, so are Believing Gentiles graffed in Branch and Twig. There is less said of this in the New Testa∣ment, because so much was said in the Old. This Point was so clear then without opposition that a little sufficed. The Be∣lieving Jewes would not have been quiet if their children had been shut out of Gods House, that made such stirs at lesser matters. Christ, when a child, was Head of the Church; chil∣dren then may be members thereof. He cals them his Chil∣dren, Disciples, Saints, servants in the same Relation given to their Parents.* 1.1287 When Families of old joyned to the Lord, children were not excluded;* 1.1288 no more were they in Apostolical dayes.* 1.1289 They that will deny Scripture-Consequence, must de∣ny all Duties of Christianity, none whereof can be perform∣ed without such Reasoning. Reason and Religion they must at once gainsay, that gainsay Inferences orderly drawn from thence. The Condition of this Covenant is sufficiently clea∣red by the Knowledge of Christ both for Entrance and conti∣nuance, both Internally and Externally. Christ invites sin∣ners to come by Faith to him for all needful Grace. None can come to him except the Father draw them.* 1.1290 He gives to his Elect peculiarly, what he requires from all indefinitely. As far as that Condition is performed either Externally or Internally, so far reaches the Covenant priviledge before God and men. The profession and outward Priviledge may be utterly lost by carnal hypocrites; but the distinguishing Grace and internal priviledge thereof cannot be totally nor finally lost by the Re∣generate, though they may be ecclipsed for a time.

18.* 1.1291 The Church of Christ suffers much also, First, By all the former. Secondly, By rigid Separatists of divers sorts.

Thirdly, By the Popish Apostacy and Usurpations, assuming to themselves alone the Title of Catholicks, and unchurching all that jump not with them. Fourthly, By Quakers and No∣tionists, who slight and abuse the communion of Saints mul∣tipliciously and nefariously.

AGainst such Disorders,* 1.1292 the gracious knowledge of Christ affords meet help.* 1.1293 Improve it to a right Union and Communion, both with the Head, Christ; and with his Body. His Church is his House,* 1.1294 that cherishes Concord among Bre∣thren of different sizes.* 1.1295 There is but one God and Mediator there; there also should be but one mind and heart. There are divers Chambers and Stories therein, yet its one house. Though different flocks under various Shepherds,* 1.1296 yet are they all under one great shepherd. They that own Christ as Head, should be owned of his Members. They that agree in the main, may bear with each other in the means. Schism is a sinfull separation that breeds a Convulsion in the Body of Christ. Shame and Sorrow are the genuine fruits thereof, as Pride and Ignorance the Parents of it.* 1.1297 They bear most with others that know Christ and themselves best. Paul would have them both marked and shun'd that make divisions as selfish Christians that know little of Christ and themselves. He would have us separate from evil, but not from good, as himself doth.* 1.1298 Christians and Churches must purifie them∣selves as he is pure.* 1.1299 They should therefore labor more for verity and Unity in the way to purity. They need all mutual help.* 1.1300 Orderly Union affords much Beauty, strength and useful∣ness. It makes Gods people like an Army with Banners; such an Arch-Building is choice and sure. All convulsions are painfull and direfull. Scripture represents this harmoni∣ous composure by that which excels in all frams, natural, civil and artificial.* 1.1301 We should all labor then for things that tend to Peace for mutual edification. Variety of helps he affords to that end. The Popish pretence is as injurious as its ridicu∣lous. They make a particular Universal, a Roman Catho∣tholick. They first disown Christ in effect, and then must

they disown and be disowned of his friends. The Quakers follow them too closely in this, as in other things, casting O∣diums upon our reformed Churches, and rejecting them. Its sad to see any of Christ friends, who seem more sober and se∣rious, through mis-interpretations and mis-applications of Scripture to imitate them in such dividing ways. To divide and destroy is Satans Motto, its his Method. We see it, we feel it by woful experience. We must learn of Christ Pru∣dent moderation in our zeal for Truth.* 1.1302 Both his Body and Garment should be so tendered,* 1.1303 as not to rend the one by fa∣vouring the other.* 1.1304 Peace is to be pursued after as far as possible in consistency with Holiness. Much labor and care must often be used in over-taking and preserving Peace, still endangered by many enemies.

19.* 1.1305 The Grace of Christ nearly concerns his Church, and meets with the contradiction of sinners. His Electing Grace is much slandred by many. First, By most of the forenamed Errors. Secondly, By Pelagians, Socinians, and others de∣nying it to be eternal. Thirdly, Papists and Arminians agree∣ing with the Semi-Palagians in making it conditional, not ab∣solute; upon faith foreseen or on Good work, not of Gods free pleasure. Fourthly, By many of our Notionists follow∣ing of those blind Guides, in following the false Lights which Paracelsus, and Behmen, Swenkfield and Wigelius, the Rose-Crucians and Enthusiastical Recluses have racked out of old Dung-hils, and dressed anew.

AGainst such deceits improve the knowledge of Christ, that you may consider him in a double capacity. 1. As God the Son, jointly with the Father and the Spirit, chusing his peo∣ple from eternity; divina opera ad intra sunt indivisa. Se∣condly, As Mediator in Gods eternal purpose,* 1.1306 in whom in all the vessels of Mercy were absolutely elected without any re∣spect to any thing in them,* 1.1307 but according to the good pleasure

of his Will, having predestinated us to the adoption of Children by Jesus Christ to himself before the foundation of the world. There is a double Election also mentioned in Scripture.* 1.1308 1. E∣ternal, which is to Glory.* 1.1309 2. Temporal, which is to office. By eternal Election the Lords chosen flock alone were fore-ordained to Glory through Grace. By temporal Electi∣on reprobates as Judas may be chosen to office,* 1.1310 as he was to the Apostleship. Gods electing Grace is called sometimes his fore-knowledge by an Hebraism,* 1.1311 verbs of sence with them im∣porting both affect and effect.* 1.1312 Thus Christ is said never to have known the wicked, because he never owned them for his.* 1.1313 This foreknowing Grace is called his Pleasure, his good Will,* 1.1314 his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Amor Bonevolentiae, chiefly looking at the end, Gods Glorifying himself by glorifying them in Christ. Predestination or fore-ordaining Grace, pre-determining those Elect Persons so freely pitched upon by God▪ regards the means leading to that end; therefore it fore-appointed them to Redemption and Adoption in Christ by Grace towards Glory. Some being thus chosen, others were passed by, and are therefore called Reprobates; and Gods purpose or councel about them is called Praeterition, Non-election, and non-predesti∣nation. God was not bound to any,* 1.1315 and did chuse and pass by of his own Will, independently, eternally, distinctly, individually, certainly.* 1.1316 Those persons so passed by, considered in massa nuda, he did fore-ordain they should be left to sin,* 1.1317 and suffer for their sin;* 1.1318 so considering them* 1.1319 in massa corrupta, this Act of his purpose is called Praedamnation,* 1.1320 being an Act of his Justice, whereas the former is properly an Act of Soveraignty.* 1.1321 As Soveraign he passed by them absolutely,* 1.1322 but as a just God, foreseeing their sin,* 1.1323 he fore-appointed them to Wrath. These various expressions denote one intire, continued, perfect Act of the divine Essence, set out after our apprehension diversly, and having distinct Denominations, but externally from its

several Objects, being still immanent in God from Eternity, non-transient. They all set forth his Grace in the freeness and fulness, in the singularity and sureness thereof. Thus Christs knowledge improved, will vindicate his Truth from all aspersions of injustice, unmercifulness and unfaithfulness. In all this he is just, wronging none, being bound to none. He is mercifull in chusing and predestinating some. He is faith∣full and true, observing his word exactly. Blind eyes cannot, sore eyes will not see this clear Truth with delight, but fret at it as Cavillers in Pauls time, with heavy charges. But the Wisdom of Christ must be justified of her Children now,* 1.1324 as she was by himself and by his Apostles then.* 1.1325 It must needs wrong the Grace of Christ much to make it depend upon the foresight of faith,* 1.1326 or any thing else in the Creature, and gi∣ving the Creature a priority at least so far.* 1.1327 God first appoints what shall be,* 1.1328 and so foresees that it shall be, else he were not the first and last.* 1.1329 As God is eternal and certain, so is his pur∣pose eternal and certain.* 1.1330 The figments of mens brains are loathsom Idols that would bring God down to mans shallow reach, and fall as Dagon before the Ark.

20.* 1.1331 Christs redeeming Grace is much wronged. First, By the former mistakes. Secondly, By Pelagians, Papists and Arminians; First, In extending it to all and every man indivi∣dually alike; so that Judas was as much redeemed as Peter in their sense. Secondly, In restraining it to a meer salvability or putting mankind into a Power of being saved, and acqui∣ring to God a new Power of saving men. Thirdly, in unset∣ling it, and making it an uncertain Meteor, wandring up and down among men, waiting on their free Will to embrace or refuse it at their List. Fourthly, In enfeebling it so as that it hath with them no Power or Efficacy to save those so redeem∣ed, but that a person whom God in Christ did so redeem, may

perish nevertheless utterly. Fifthly, By divers of late who appear much more sober and godly,* 1.1332 yet incline too much to those dangerous Errors. Sixthly, By the Socinians, Familists, Behmenists, Quakers, who either wholly deny it, or pass it in silence as needless and useless.

AGainst this Poison, Christs Antidote improved will give singular help; it will shew the Al-sufficiency and Effi∣cacy of Christs oblation to all the Elect; for whom he did fore-know, those he did predestinate,* 1.1333 he called, justified and glorified.

The necessity and operation thereof it clears also. None but God man could save lost man. Nothing but the full Obe∣dience of him could satisfie infinite Justice, and procure infi∣nite Mercy.* 1.1334 Christ had not died, had it not been of abso∣lute necessity.* 1.1335 Without the blood of God there was no Remission. That blood must needs be efficacious and saving to all redeem∣ed by him.* 1.1336 For if whilst we were enemies, we were reconciled to God by his death, much more being reconciled, shall we be saved from wrath by his life. There is indeed, First, An external and professed Redemption which is mentioned in Scripture that proves ineffectual to eternal salvation. Thus Apostates deny the Lord that bought them generally & professedly.* 1.1337 Thus he is said to redeem the whole Creation.* 1.1338 It mentions in that sense a tem∣poral Salvation generally,* 1.1339 for thus he saves both man and beast, All Apostates professed to be redeemed by him, and they were outwardly redeemed from much gross evil.* 1.1340 Secondly, There is an eternal Redemption of Grace to Glory, peculiar to Gods elect. This differs from that as far as Heaven from Earth. Christ the Redeemer is indeed Lord of all, and makes use of all for the good of his redeemed ones. The devils themselves and brutes are thus generally under his dominion,* 1.1341 as all Repro∣bates. Yet it follows not that he died for them. Gods Elect are the proper Objects of redeeming Grace; All things else below come in accidentally, secundarily, subservi∣ently and comprehensively under consideration in Christs Re∣demption, which makes them all to advance Gods honor and his peoples good. There is a dubious Homonymy in this word

(Grace) which occasions much mistake. Many take it gene∣rally for any favour shew'd by God to man. But Scripture limits the sense thereof in most, if not in all places to his pecu∣liar favour shew'd to his Elect in Christ, reaching their Re∣demption and Salvation efficaciously and infallibly. Other Creatures enjoy many gifts, as Abrahams secundary offspring, but his Elect as Isaac alone his Inheritance. This advances the Glory of Christs Grace in every consideration. To make his blood impotent and uncertain, cannot but much eclipse it. His freeness and fulness, his sureness and choiceness appear orientally in this redeeming Grace. Neither may any Crea∣ture complain of any wrong herein.* 1.1342 Is not he free to do with his own what he pleases?* 1.1343 Was he ever bound to any Creature? Doth any suffer but for their sins? Doth not God make good every Word of his? Christ was never a half-Saviour. He came not barely to make men salvable,* 1.1344 but to save effectually, and to the utmost. His Redemption is as absolute as the Fathers Election, though the offers of Grace be conditional, indefinitly tendred to all sorts. Christ came not to purchase any new Power to God,* 1.1345 but to fulfill his purpose in his effec∣tual procuring of Salvation for all his.* 1.1346 He came for his lost sheep whom the Father Gave him, to fetch them home effica∣ciously. The Sons Redemption must needs keep parallel with the Fathers election. Had salvation been intended to each man, what could have hindred the effecting thereof? If Christ died for Judas as for Peter, then is Peter little more then Judas behol∣ding to Christs Redemption. Its not Christ it seems that makes the difference, but some thing else. If he died for them both, but not alike, then was his death therein peculiar to Peter, which makes the difference. Then was it impossible that Judas could be saved without that special thing, and it was as impossible that he should have it, seeing it was not intended to him. To what purpose then did Christ die for him? He was not salva∣ble it seems by the grant supposed. What else he had was common to him with other Creatures, good in it self, but abu∣sed by man. That Christ came not to restore whole man∣kind, appears in that every one is never effectually restored to primitive state. Where the Scripture speaks of Christs

Dying for all, for the World, for sinners, &c. the context still clears the restriction of those phrases to all the Elect, both Jews and Gentiles, that are of all sorts, and in all places and ages. Its a common phrase in every language thus to speak of all for many of all sorts indefinitely,* 1.1347 to be explained by the matter in hand.* 1.1348 Thus all Judea came to be baptised. The Apostles preached to every creature under heaven, yet still with limitation. The word [World] in di∣vers places cannot signifie whole man-kind,* 1.1349 but must be li∣mited to the vessels of mercy alone.* 1.1350 Thus Christ takes away the sin of the world;* 1.1351 now blessed is he whose sin is taken away;* 1.1352 every man is not so. Many are in Hell beyond possi∣bility thereof; he gives Life to the world, not to them in Hell. God was in Christ, reconciling the world, not imputing their sin unto them: Is this every mans priviledge to have recon∣ciliation and pardon? In other places, the World can signifie none but Reprobates,* 1.1353 that shall never be saved, that lie in wickedness,* 1.1354 that Christ prayed not for, that die in their sins that cannot receive the Spirit of Grace,* 1.1355 &c. Usually its signifi∣cation is indefinite to be explained by the context.* 1.1356 But what must men blieve if Christ died not for every man?* 1.1357 They must believe that Christ alone is the full Saviour and Redeemer of his people;* 1.1358 that he that believes not shall be damned, that Believers are saved through his Grace,* 1.1359 &c. as the Scripture teaches.

Object. Bnt why is Christ offered to all then?

Answ. Because that he speaks to men by men, after the manner of men. His Elect are to be gathered from among all sorts. The Gardiner waters the weeds secundarily, but the good plants primarily. The Sun shines on the blind that can∣not make use thereof.

Object. But is not Ʋnbelief the great damning sin?

Answ. It is so, though not the only damning sin. Positive un∣belief is worse then negative and admits of Degrees too. All sin is Damnable, a deadly disease: But Unbelief is the refusing, the rejecting of the only Remedy that shuts the soul under its deserved death.

Object. But is not this Doctrine uncomfortable?

Answ. Its indeed to all unbelieving Imp••nitent sinners wilfully rejecting Christ;* 1.1360 but its most comfortable to all humble self-denying souls, those poor in spirit, that hunger and thirst after Christs righteousness.* 1.1361 There is no comfort to the wicked from the Lord.* 1.1362 But much encouragement to every soul that is made willing to turn from al sin to God through Christ.* 1.1363 Such shall duly know that Christ died for them when they find him killing sin in them, that they may live to him. A general Notion that Christ died for all and every One, can give no more comfort to Peter then to Judas, till his heart do feel the power of Christs death. Is it not more comfort that Christ died to save his Elect certainly, then that he died so indefi∣nitely, that its uncertain for all his death whether any shall be saved? If you grant he died absolutely but for some; then its certain that only they shall be saved; and his dying for the rest conditionally, will not make them salvable nor afford any comfort to them. If any Inconvenience attend our Doctrine it must needs attend that also.* 1.1364 Yea, if Christ should have died for all alike,* 1.1365 yet seeing all are not in the event sa∣ved, he must needs fore-know it, or not be Omniscient; and fore-ordain it, or not be Omnipotent; and that certainly, or not be Soveraign. The same difficulties will follow that way with many more. Either God or the Creature must be Inde∣pendent. It disparages not Christs death that its limited to the Fathers purpose,* 1.1366 by his Intention and Execution. All Divine Attributes are wonderfully magnified this way; his Wisdom and Power, Mercy and Truth, Justice and Holi∣ness, &c. The Parallel drawn by the Apostle between the first and second Adam proves a parity and proportion of Christs Redemption, extended to all his spiritual seed; as the corruption and condemnation of Adam extends to all his na∣tural seed. But all men individually considered, are not Christs spiritual seed. The Elect are such intentionally before Con∣version, and actually Become such in their Conversion.

All Adams children died by him, and all Christs children were redeemed by him. Its more to redeem one soul, then to destroy all. Christ excels incomparably.

21.* 1.1367 Christs renewing Grace is no less a Sufferer by, First, The former Oppositions. Secondly, By Pelagians old and new, asserting mans nature to be so restored in every man, that they are all born in Gods favour, continuing so till they grosly abuse the Light given them, either natural or Evangelical: making Grace as common as Nature, because its a gift, though diversifyed. Denying Original sin and Habitual corruption before years of discretion. Thirdly, The Socinians who fol∣lowing them, deny that special Renewing Grace, and pretend the New Birth mentioned so often to be but a moral change upon men, which their nature by a common help from God doth attain unto in imitation of Christ, whom they suppose to be a meer Patterne of Holiness, not the Internal efficient thereof. Fourthly, By the Papists and Arminians who have learned of them to advance mans self-sufficiency, free Will and Power by a common assistance of Gods Light indiffe∣rently afforded to all sorts according to their Improvements of the common Gifts received to accept or reject Christ at their pleasure; and to cast away the best of his Gifts Recei∣ved when they list. In effect, placing a mans strength and standing, yea his chief All in his own mutable will: making Faith but a common Assent given to Truth. Fifthly, By the Quakers, Familists and Notionists, who carry too much com∣pliance with their Ghostly Fathers in these as in other things.

AGainst these Lethal Maladies, the knowledge of Christ improved graciously will afford effectual Remedies. Thereby we learn to see by Scripture Light the total corruption of mans sinful Nature;* 1.1368 the universality thereof reaching all places and persons:* 1.1369 its closeness and adherence, its contagion and fruitfulness,* 1.1370 its temptations and Rebellions, its policies and power,* 1.1371 its fierce and inconsiderate madness;* 1.1372

its indefatigable unsatisfiableness, and its multiplicious propa∣gation, not admitting of remission or intermission: This fully manifests the insufficiency and emptiness of man, his unskil∣fulness and aptness to any spiritual good. Thence the necessity of a special Renewing Grace from above to work an effectual change in all Gods Elect by an Almighty irresistible power,* 1.1373 such as quickned Lazarus and raised up Christ Jesus from the Grave.* 1.1374 This sanctifying Grace is considered in Scripture in the gradual Renovation of man from his first conversion from Nature to Grace,* 1.1375 unto his change from Grace into Glory. The product of this Renewing Grace is called a new Creature, and a Translation from death to Life;* 1.1376 a Turning of men from darkness to Light,* 1.1377 and from the power of Satan to God,* 1.1378 by open∣ing of their eyes and renewing their Will. Its expressed by taking away the heart of stone,* 1.1379 and giving a heart of flesh; in putting his Spirit within us, and giving a new heart and a new spirit, in our special effectual Calling. Its said to be our Regeneration and being born again,* 1.1380 absolutely needful to open an entrance into Gods Kingdom. Though there be some Re∣liques of natural and moral Endowments left in men since the fall in their powers and parts, as appears by the Heathens Im∣provements: yet these only testifie the wofulness of mans desperate fall in ruining so glorious a Fabrick. Thence the blindness and perversness of his mind and will are so aggrava∣ted,* 1.1381 the crooked distortions of his Affections,* 1.1382 the searedness and corruption of his Conscience with the disorder of every part,* 1.1383 are set forth so Emphatically to convince every man.* 1.1384 Thence men are said before Conversion to be Godless and hopeless,* 1.1385 because Christless. Thence is the wonderful opera∣tion of Renewing Grace so extolled still in this new creation,* 1.1386 bringing forth Light out of darkness,* 1.1387 in making man partaker of the Divine Nature. This supernatural Work is carried on rationally by the Spirit of Christ* 1.1388 in a way suitable to mans rational Being.* 1.1389 He works strongly, yet sweetly; he opens their heart-springs with a special Key of his own framing.* 1.1390* 1.1391

This Renewing Grace runs parallel with the Fathers Electing and the Sons Redeeming Grace;* 1.1392 whom God did foreknow and predestinate,* 1.1393 those he calls effectually, seasonably, savingly. Their corrupt nature doth much resist it till Grace prevails and con∣quers all its Forts.* 1.1394 The outworks of the Mind and Judge∣ment,* 1.1395 Christs Spirit conquers first; thence breaking through the Iron Gate of mans Will into the possession of all the powers and parts of the soul.* 1.1396 Many sins remain still in every part like so many Cananites and Tories to be gradually subdu∣ed.* 1.1397 These Rebels being broken in their Head and Reign,* 1.1398 Grace doth orderly dispatch by mortifying exercise.* 1.1399 The Spirit of Christ carries on his work in supporting and supply∣ing still those gracious Beginnings,* 1.1400 which are weak at first. By the Gospel Light he communicates his gracious Life.* 1.1401 Thus he perswades & enables his people to embrace Jesus Christ upon Gospel terms by a Covenant of Marriage and Adoption.* 1.1402 Thus is mans dunghil heart by Renewing Grace broken up and dressed into a spiritual Garden sown and set with the fruits of his holy Spirit.* 1.1403 It differs exceedingly from common convi∣ctions and external Reformations,* 1.1404 as earth differs from Heaven. That difference is still morally-specifical, though it seems to be Physically, but Numerical and gradual. Its the same Spirit that works conviction on the Reprobate and on the Elect, but not in the same manner. He knocks at both, and is resisted. He leaves the Reprobate justly; he opens the Elects heart mercifully and prevailingly. The Reprobate may be externally and professedly sanctified in a partial superficial way. Gods Elect are specially sancti∣fied, universally in every part; and gradually through every part. Mans free will by sin subjected to Satan, is through this Renewing Grace set at liberty,* 1.1405 so far as Grace prevails. The unregenerate is free only to spiritual evil,* 1.1406 being an enemy to spiritual good.* 1.1407 The Regenerate soul is so far free to spiritual good,* 1.1408 as its renewed. When Grace is compleated in Glory, the soul like good Angels shall be free only to good.* 1.1409 The Nature of mans will is thus bettered by Grace; which was made a slave by sin. The Devils and damned do freely will sin, so do unregenerate souls on earth, yet necessarily. Thus

necessity man stand with freedom both to good and evil. By this Renewing Grace the regenerate soul is made conformable to Gods Image,* 1.1410 and is so far called the new man, and gradually learns to be holy as God is Holy.* 1.1411 That Seed and Root of Grace cast into it at first, grows up by degrees as the grain of mustard seed,* 1.1412 as the corn, as the Light, as the living Child. Thereby the soul is enabled to believe and Repent,* 1.1413 and fur∣ther to actuate every sort of Grace,* 1.1414 being excited, corrobora∣ted and directed still by the same Spirit.* 1.1415 Thence is the conflict so continuall between the spirit and flesh,* 1.1416 the Law in the members, and the Law in the Mind? Grace and sin, which ends not till the death of sin in bodily death. Thus acti agi∣mus: Implanted Grace then co-works still with the Lords gracious Spirit,* 1.1417 who works in us both to will and to do of his good pleasure. This Grace appears also most free and full, most choice & sure, to the glorifying of all Divine Attributes. Man could not be conceived to have any skil, power or will to procure the same.* 1.1418 By Grace the Lord cals unto Grace, and so to Glory. By Grace are we saved through Faith, and that not of our selves, its the gift of God; not of works, least any man should boast:* 1.1419 for we are his workmanship created in Christ Jesus unto good works:* 1.1420 so that its not in him that wills, nor in him that runs,* 1.1421 but in God who shews mercy: Of his own will begat he us by the Word of Truth, that we might be to the praise of his Glory.

Object. But why then is man commanded to believe and repent, to change his heart, &c?

Answ. Because as we hinted before, God deals with men by men, rationally, orderly, to convince all of their Duty, and insufficiency, to humble and awaken them, to put them upon all due means, to render the most inexcusable, and moralize many: to convey his Grace into his Elect through those very means peculiarly sanctified to the spiritualizing of their heart.

Object. But is not God partial in so doing?

Answ. No. For he is not bound to any further then he plea∣ses, neither is he led by any sinful respects which render men partial.

Object. But why doth he yet complain of the Reprobates, if

he give them not sufficient Grace, as to others? how can they help it?

Ans.* 1.1422 God justly complains of the wicked for insolvency and squandring away his goods wilfully and rebelliously, both in their first Father and by themselves. They smart not but for their fault: their being Bankrupts is no payment, nor dis∣charge of their debts to him. He gives them more then they could expect or make right use of. Though they cannot change their own heart yet they might use the means better then they do; they are still wilfully negligent and selfish in all they do and suffer justly for their demerits. Can the wicked say they sin not wilfully? Will not their own conscience con∣demn them? Are they not all corruptly estranged from the womb, and speaking Lyes by time? Who can bring a clean thing out of an unclean? Can the Bramble bear figs, or a sin∣ful man beget a sinless child? Is not the spawn and brood of venemous creatures venemous also? Can a dead corpse raise it self to Life, or a soul dead in sin contribute ought to its own quickning? Yet is this no excuse for any sin, because man is condemned for the abuse and neglect of that which is given him. The best of them goes not so far as he might. Though he be spiritually dead, yet is he naturally alive, and the abuse of natural parts is a sufficient condemnation to every sinner, though variously appearing. Thus is God stil just, mer∣ciful and true, though man prove unjust, unworthy and false. He is stil beforehand with every man, though unfaithful ser∣vants who improve not the talent lent them, charge him to be a hard master. As he is free in disposing of his gifts, so will every abuse and neglect of each of them be duly reckoned for.

22.* 1.1423 Christs saving Grace is also abused, 1. By the former Errors. 2. By the Pelagians and Socinians, ascribing mans sal∣vation to his own merits, the fruits of his own power and will. 3. By the Papists and Arminians sacrificing also to their nets; some owning merits de congruo before Conversion; others only merits de condigno, after conversion; either ex propria Natura, with some, or ex pacto with others; very few of them are found more modest. 4. By the Quakers, Behmenists and Notionists variously treading in their steps, and disguising those old Errors with the colours of new Light of a Christ within, pretended Raptures, Chymical dreams and Magical deceits. Their monstrously abstruse expressions and Fictitious Raptures were much magnified in that German Tragedy acted in various Scenes for many years, especially from 1522. til 1540. and are now revived out of Paracelsus, Behmen, Wi∣gelius, and the like by their followers very perniciously now.

AGainst such a Poyson the gracious Knowledge of Christ will fortifie you by Scripture discovery of the Nature and Cause, the Method and Means, the Subject and Effects, of that saving Grace.

1.* 1.1424 The Nature thereof is Gods Application of his special Favour unto his Elect,* 1.1425 Redeemed by Christ, saving them from all sin on earth Inchoatively, in Heaven consummatively.

2.* 1.1426 The Fountain cause thereof is his own pleasure: the final his Honour, exalted in his Son, by his own Spirit apply∣ing the same.* 1.1427

3.* 1.1428 The Method observed is gradually to shew this favour, 1.* 1.1429 Primitively in his Election and Redeeming Love. 2. Com∣municatively, in his Adopting and Justifying,* 1.1430 his sup∣porting

and supplying Love, from the beginning of Grace, through perseverance unto Glory in Eternity.

4.* 1.1431 The means appointed and employed therein are, 1. Christ the Principal:* 1.1432 The Spirits Operation as efficient: and every Ordinance and Providence, his Word especially, as Instrumentally blessed of him thereto.

5. The Subjects thereof are Gods Elect,* 1.1433 Redeemed by the Son, Renewed by his Spirit, whom he Adopts for Children, justifying their persons, and keeping them through faith by his Power unto Salvation;* 1.1434 supporting and supplying them stil by the earnest and first fruits of his Spirit,* 1.1435 til the full possession of all.

6.* 1.1436 The Effects thereof are, the gaining of their hearts by Divine Love to mutual Returns,* 1.1437 to chuse him in Christ by his Spirit for their chief good and soveraign Lord,* 1.1438 delighting in him,* 1.1439 depending on him, closing with him, following of him, drawing all from him,* 1.1440 reducing all to him, loving what he loves, hating what he hates, with an harmony of mind, heart and hand. And all for his sake and to his Glory, by his strength according to his Will.

THis Light will easily dispel all Cavils darkning the truth. There are no merits but in Gods Mercy. He rewards in∣deed, but its of Grace. He pardons sin and doth it freely. Yet he requires Faith and Repentance, not to merit, but to receive it, emptying the soul of self, to fill it with himself, letting out sin to let in Christ: casting out Satan to bring in his Spirit, Purging out corruption by giving his Grace, preparing for Glory. He therefore bids them take heed lest they fall, to keep them standing in the right use of Means. He appointed the End and blesses the Means. He promises and assures their standing,* 1.1441 not by their own, but by his Might. Thus all that the Father gave Christ, shall come to him, and him that comes to him, he will in no wise cast out, because this is the will of the

Father that sent him,* 1.1442 that of all he hath given him he should lose nothing. The father that gave them to him, is greater then all; none shall pluck them out of his hand, Ergo.

Object. But may they not slip away?

Answ.* 1.1443 Yea, if left to themselves as Adam was in the Co∣venant of Works. But he hath made a better Covenant with them in Christ, engaging his Grace to preserve and save to the utmost all whom he chose in him,* 1.1444 Redeemed by him, and sanctifyingly renews by his Spirit. This is all their Hope and all their Salvation,* 1.1445 though in a Winter of temptation it seems not to flourish.* 1.1446 He therefore writes his Law in their heart, and puts his Spirit within them, to cause them to walk in his Statutes,* 1.1447 that they shall keep his Judgements and do them. He will uphold them by his right hand till he bring them to Glo∣ry. He will Crown his own Grace in them,* 1.1448 and magnifie his strength in their weakness.

Object. But doth not this Doctrine lead to presumption and Libetinism?* 1.1449

Answ. Not at all, though it may be abused as the best things are.* 1.1450 It leads genuinely to all Christian diligence and Grace, as the sure only way to Glory.* 1.1451 This Assurance he gives not to all alike, nor to any alike at all times. Though his weak children be sure in his hand, yet he lets them often stumble, that they may know him and themselves better. The Riches of his Grace appear still herein freely and fully,* 1.1452 surely and choicely. Whats freer then pardon to an unworthy Rebel? That Christ satisfied,* 1.1453 and that Faith is given to receive par∣don, is not that free also? Whats fuller then such a pardon, that justifies from all guilt Inchoatively,* 1.1454 progressively, con∣summatively? whether you say the pardon is Renewed,* 1.1455 or continued, or confirmed to the Regenerate, is it not stil full? Doth he not blot out all scores and remit all faults by appli∣cation of his Justifying Grace?* 1.1456 His correcting of them is the fruit of that Adopting Love which pardons them.* 1.1457 Because

they are children, they must have Physick and the Rod also. Whats surer then this Grace, which engages the Trinunity in the clearest Bond, with the surest Ties, with Word and Wri∣ting, with his Hand and Seal, with Promise and Oath, yea with his own Blood to final performance on his side and theirs?* 1.1458 They may break indeed, but he cannot break. Though they act faithlesly, yet he acts faithfully. He cannot Deny himself nor them, because his in Christ. And what's choiser then this special Grace, that saves his children when he pu∣nishes others? Whats more precious then this Miracle of Grace that gives them God in Christ and all things with him?* 1.1459 What more singular then this marvellous Love,* 1.1460 who gives them his Spirit to seal and strengthen them,* 1.1461 that they may close with him and keep close to him still? This is Grace indeed not to be abused, nor to be opposed by any pretence. Its as compleat as his Salvation, which must needs be answe∣rable to such a compleat Saviour. An imperfect Christ is but an Idol of mans fancy, so is that Imperfect salvation and in∣effectual Grace which many dream of.

23.* 1.1462 Christ suffers also in his Instruments, his Civil Deputies, in the Magistracy: 1. By the former evils. 2. By the Papists, who advance their Antichristian Head into the Magistrates Seat, putting the civil Key into the Popes hand, and loosen∣ing the Subjects from their Allegiance to such Superiours who do not please him, encroaching much upon civil Affairs in their Cannon Law, as about Marriage, Incest, Adultery, &c. obliging their Clergy to Forraign Supremacy; forbidding the Magistrate his Duty about Externals of the first Ta∣ble, &c. 3. By Quakers and Notionists, who labour to bring in confusion, as the German Anabaptists did. 4. Yea by many who seem more sober, yet deny the best part of his Office: that special care of the first Table in its Externals, wherein he is to do most for God. 5. By divers infirm Christians that by mistaken apprehensions of a fifth Monarchy do actually

resist Christ in denying due homage to such Powers whom hi Providence hath set in Power.

AGainst these Oppositions, the Knowledge of Christ gra∣ciously improved will sufficiently arm us, declaring from Scripture the Magistrates Duty and Dignity in being most like God,* 1.1463 and doing most for God. His Power is Authoritative about the external man, in all matters Religious and Civil, Politically to regulate, reward and correct according to Gods Word for the Lords honour and the Publique good. The Genus is an Authoritative Power; the Object is the external man, expressed by word, sign, or deed; the Subject is all matters of the first or second Table, religious and civil. The acts of Power are to regulate, reward, countenance good, and disown and correct evil. The manner of acting is Political, not Spiritual; by civil Censures, not Ecclesiastical? The Rule is Gods Revealed Will in his written Word, not his own Will or mans fancy. The End is Gods honour as supreme; pub∣lique good, as subordinate. Herein shines the Magistrates Dignity in being thus employed as Gods Substitute, to look to his Law in cherishing good, and suppressing evil. Herein Gods Vicegerent shall meet with comfort in these Politicks of Gods own giving.* 1.1464 The Lord in all Ages hath honoured such who have thus laboured still to honour him. He requires it still,* 1.1465 and rewards it in a special manner. He gives many In∣structions about it to avoid error,* 1.1466 neglect and abuse. He still branded those that neglected it,* 1.1467 and set up themselves in slighting of him.* 1.1468 They were threatned and punished sorely that would not and did not tender Christs Interest.* 1.1469 No Book of Scripture or humane Record but gives us signal demonstra∣tions hereof.* 1.1470 The many Cavils obscuring this Truth easily vanish by the brightness thereof.* 1.1471 The Pontifician Crue by their encroachments have taught our Libertines very sad les∣sons.* 1.1472 Corah with his Partners acted once this part, as the German Rout did long afterwards from 1522 till 1534. Pre∣tence of Conscience is much talked of, but it covers often the abuse of Conscience. The Magistrate meddles not with con∣science,

but with external evil, though pretending conscience. He is a terrour to all evil works whatever they be, where∣ever they appear, and a countenance to good. Thats his Office by Gods Commission for thy good;* 1.1473 Christ is King of Kings by whom they all Raign,* 1.1474 who calls all to account. If sin and Satan possess a mans conscience that should be Gods Seat, it cannot excuse their treasonable acts, but aggravate them. Much care indeed is to be still used least this Power be slighted or abused. Such Christians who appear truly con∣sciencious are to be dealt with in much tenderness. Yet can∣not Conscience plead for any sin. Christ never intended it to be Errors Sanctuary. He dallies with no sin, and would have his servants like him. They that make no conscience of his Truth and Grace, nor of the publique Peace, shew their con∣science to be very unsound. The standing Rule of man, whe∣ther high or low,* 1.1475 is not his Conscience, but the Lords Word. An evil Conscience is the worst of evils,* 1.1476 and the Nurse of all evil.* 1.1477 Error is an infections Disease that spreads dangerously under the pretence of Conscience still. Conscience must rule us so far as its ruled by Gods Word, and no further. It can∣not bind to, nor discharge any sin. Paul judges himself for those very sins very hainously,* 1.1478 which his conscience through mistake suggested to be his duty.* 1.1479 If a Christian suffer as an evil doer,* 1.1480 though he pretend Conscience, he shall have little honour or comfort therein.* 1.1481 The sin is aggravated that is com∣mitted by an evil of Conscience, the Presence Chamber and the Royal Throne of our Soveraign Christ. The Magistrate therefore should be most careful to see that all sorts enjoy the best Means of informing Conscience about the Will of God,* 1.1482 as Noble Jehosaphat did, that all good Laws may be du∣ly observed. Then Execution must be look'd unto, the Life of the Law. Its the great mercy promised to Christs King∣dom, that Kings shall be Nursing Fathers to his Church,* 1.1483 and contribute their utmost to the help thereof;* 1.1484 whereas before they gave up their power to the Antichristian Beast.* 1.1485 Christ himself is wronged, when his Lieutenant the Magistrate is taken off from his Work or disturbed therein. All Argu∣ments used against the Magistrates Power in Religion are still

under-charged or over-charged; either they prove only that Conscience is not to be forced, and that Christians should be∣gentle and meek, bearing with each other in things indifferent, which is not denied; or if there were any force in them to dis∣prove the Magistrates dealing with the first Table, the same force would reach further against the second Table also. So that they would make his office needless, striking at Christ through his vicegerents Loins to bring in confusion and A∣narchy, by exempting from his Cognisance whatever things may pretend Conscience. What evil so horrid that may not be covered under such a mask? Hath not experience seen it fulfilled in the predigious Ranters are Quakers of our days? Christs Interest in the good of mens souls is still the best part of the Magistrates care; they must needs be sadly injurious to both, that would deprive them of that choice Garland, and that signal work.

24.* 1.1486 Christ is opposed likewise in his Servants of the Mini∣stry, as, First, By the former Errors; So, secondly, By the Socinians, Seekers, Behmenists, Revelationists, Quakers and Libertines who deny, corrupt and oppose it. Thirdly, by the Papists, who set up an Antichristian Head, and Hierarchy, mangling and perverting it wofully. Fourthly, By Inno∣vators, who exalt a Power therein above others unknown to Christ, and others slighting what Christ hath set up.

AGainst these various Evils, the Knowledge of Christ improved graciously will fence our Judgements, and make us to see the excellency and perpetuity, the necessity and utility of his Gospel-ministry. It was his care of old to set it up in his Church for their common good, that the Priests lips might preserve knowledge, and they should seek the Law at his mouth,* 1.1487 because he is the Messenger of the Lord. The first Insurrections against it, (which assaulted also the Magistracy by a strong levelling party under holy pretences,* 1.1488) were dreadfully rebuked and plagued by an extraordinary hand from Heaven.* 1.1489 The Lord made also Aarons Rod to blossom and fructifie miraculously,* 1.1490 that he might ratifie this great Ordinance of his to all Ages.* 1.1491 He appointed the Levites to be therefore settled in all the parts of Israel,* 1.1492 that every one might be provided with ministerial Help.* 1.1493 Himself promised in a peculiar way to be their best Portion, and took a special care,* 1.1494 that among their Brethren they might never want a plentifull portion.* 1.1495 From time to time did he renew that charge,* 1.1496 and sharply visited for the neglect thereof. He honor'd and prosper'd those Princes and people that did care∣fully observe his Will therein.* 1.1497 His Magistracy and his Mini∣stry went still hand in hand,* 1.1498 both in doing good and suffering evil.* 1.1499 Moses and Aaron in all their Successors were still duly ob∣served by God and good men. The Jewish Church and State declined together by their sinfull neglects of Christs Instituti∣ons. Christ therefore came at last himself personally, that he might repair those wofull Ruins. The vile abusing of his Ministry brought on them first a Babylonian yoak, and after∣wards a Roman slavery, after many Persian and Grecian Op∣pressions. The Revolts of Jason and of Onias, with their Anti-temples in Aegypt and Samaria, brought in many more confusions then both on Church and State. Their corrupt opposings of Christs Ministry cost them very dear. When Christ came in the flesh, the many disorders of the ministerial Office and persons had disordered all.* 1.1500 His great care was then to rectifie things in the best method.* 1.1501 An end of all shadows he made in himself by his own Ministry, and settled himself a substantial Ministry that should continue unto the

worlds end. His great business still was to purge his Temple, and to commission his ministerial Servants for the successive building of his house. His twelve Apostles and seventy Disciples were to that end succesfully employed by him.* 1.1502 When he ascended and triumph'd over all,* 1.1503 he bestowed then Coronation Gifts of a choice Nature.* 1.1504 Then gave he Apo∣stles, Prophets and Evangelists in extraordinary, Pastors and Teachers in ordinary for Ambassados,* 1.1505 for the perfecting of the Saints, for the work of the Ministry, for the building up of his body,* 1.1506 untill we all come to the full stature of the Son of God. Thus Christ settled this ministerial function with spiritual Authority,* 1.1507 by setting apart in a regular Call, persons by him duly qualified to the full employment of the Ministry. The Circumstantials of the ceremonial Law he pared off thereby, and settled the substance of his will therein in this solemn of∣fice for his special honor and his peoples good. The Father and Spirit joined with God the Son in the Commission given from above to settle this Office, and assure thereon a signal Blessing till the end of all. As the Son gave these Residents of his to his Church below,* 1.1508 so did the Father set them in the Church,* 1.1509 and the holy Ghost still makes them overseers thereof. In the renewing of their Commission he enlarged it unto all Nations,* 1.1510 gave them the keys of his Kingdom to act under him as Deputy-stewards;* 1.1511 Titles of Honor he gives them many,* 1.1512 fit Emblems also of their weighty work. They are his Agents and the peoples Guides,* 1.1513 Shepherds and Rulers,* 1.1514 Angels and Leaders. Elders they are and Overseers, as Ambassadors acting in his name.* 1.1515 As he taught his Apostles the things of his Kingdom,* 1.1516 so were they carefull to instruct the rest.* 1.1517 Pauls Epistles to Timothy and Titus are a directory for all Church Affairs.* 1.1518 The Apostles needed extraordinary Gifts, as did the Prophets and Evangelists in the first planting of Churches everywhere. That work being done, then end∣ed with them their immediate infallible Call. Extraordinaries are but for a time to make sure way to Ordinaries.* 1.1519 Snccessors they had in the substantials of the Ministry,* 1.1520 though not in all their Circumstantials. Paul in his progress having shew'd

the way of ordaining such,* 1.1521 gave Timothy and others further Rules still to prosecute that work.* 1.1522 Pastors and Teachers must abide in charge,* 1.1523 whilst there is one soul to be brought to Christ and built up in Christ.* 1.1524 These stars are kept in the Lords own hand, being the Lights of his own setting up. Many Ministers and Churches may perish for their Apostacy, as they of Asia,* 1.1525 but the Ministry in the Church of Christ shall be sure to stand. These witnesses of his may be much abused to the very Death, but they shall rise again very spee∣dily to the confusion of all enemies. Lest they should grow proud and usurp Lorship, Christ charged them timely to act as Servants in his name and work.* 1.1526 His word holds forth all Elders equal in ordinary, since extraordinaries removed from men. Some priority of order and age the Primitive Churches thought fit to admit. Pride and Ambition cor∣rupted the same, adding Jurisdiction and Power thereto. At first they did chuse a Moderator, who might be Speaker in their regular meetings. That was first elective, and then became fixed, and gradually did degenerate. Under fair colors many did encroach, and subjected Elders to Bishops Power. Thence did Arch-Bishops and Patriarchs rise with other Limbs of that Hierarchy. By Princes bounty too sad∣ly abused, this evil did rise, and brought forth a Pope. That Antichristian Beast with his double horn, speaking like the Lamb, acted Dragon-like. He gradually subdued Christs Magistracy and Ministry by usurpations of the double sword. That Pestilential Wen grew so fast on the Church that it did over-spread and consume it in its noblest parts. Many Excrescences did rise under it as their Cardinals, Arch∣deacons, Chancellors. Thence a further Rabble of Com∣missaries, Porters, Acolyths, Subdeacons, Exorcists. Thence also their Monks, Friers, Eremits, Nuns and Jesuits swarming everywhere. Thus gradually did Abaddon prevail to waste Christs portion for a thousand two hundred sixty years. The witnesses whilst prophecy in Sackcloth, the woman is fed in

the wilderness.* 1.1527 Yet did not Christ forget his Interest, but in the worst time maintained his Ministry. Brittain, Ireland, Germany and France shew large Catalogues of undoubted Truth to verifie it. Waldus and Wicklef, John Hus and Jerom with many thousands testified the same. The Reformation by Luther and Calvin was but a more solemn carrying on of the Work. We have antiquities of approved credit, shewing Successions of faithful Ministers from the Apostles time all along to this day, as in other parts, so in these Nations. The Scriptures are not the worse, nor the Ministry, for passing through the hand of Romish Antichrist. Gold loses not its worth for touching a leprous hand, nor Gods Temple by the sitting of the man of sin, when their pollutions are but once removed. If any defilment be proved to attend our Ministry, we are ready to yield and remove the same. When the Wen is cut off, and the body cured, health being restored, is to be improved. If any will stil lord it over Brethren we shall disclame such usurpations. Christs Ministry is to feed and teach, to rule and to cure Ministerially. Our weapons and work are spiritual, not Political, nor Monarchical. As Nurses appointed for the Childrens good, its our desire to attend Christs house. An orderly Call unto this office as he doth appoint, so will he still bless. How shall men believe, if not preached to? How shall men preach right, if they be not sent? Internal gifts are very needfull, yet not sufficient to make out this Call. No man self-called is owned by God, no more then Corah and Jeroboams Priests. A Souldier, though able, without Commission shall never be owned for an Officer. A person of Parts without Authority cannot act the part of Justice or Judge. Every Christian is to improve Gifts, but within his place and fit relation.* 1.1528 Gods word doth appoint an orderly way of Calling persons into the Ministry.* 1.1529 They must be well proved and approved of,* 1.1530 then chosen and ordained to a proper charge.* 1.1531 He that hears and receives persons so called in the name of Christ,* 1.1532 hears and receives Je∣sus* 1.1533

Christ himself by his own witness. He that abuses and rejects such, abuses and rejects the Lord Christ thereby. If any be bad, let them be questioned, and reap their deserts. We pretend to no Infallibility, but would be tried still in Doctrine and Life by the word of Truth.* 1.1534 Christs work its we are sent about;* 1.1535 the devil would marr it by slandering tongues. False Christs, false Prophets are now very rife. Sick brains are heaping Teachers to themselves to please itching ears.* 1.1536 They that thus run before they are sent, shall not profit, but deceive the people. The chief rage of Foxes and Wolves dis∣guised, will stil be bent against the Shepherds.* 1.1537 Jeroboams Priests with his Golden Calves brought in division, deceit and ruin. If the Lords Mercy do not prevent it, our sin and sorrow will be too like theirs. The Cavils pleaded against this clear Truth, have been fully dissolved again and again. It was Julians at∣tempt to starve the Ministry and Schools, as the sure way to ruin Christianity. The like design is revived of late to the same end.* 1.1538 The Laws of Nature and of Nations, as well as Gods positive Laws, are brought in by Paul to prove the just Rights of Ministers maintenance. The Corinthiane are blamed for putting him to shift and work with his hands. He com∣mends them highly, that had been free towards his relief.

25.* 1.1539 Christ suffers also in his Providence, as by the former Errors;

So first, By Atheists, Stoicks, Epicures that ascribe events to fortune, fate or chance.

Secondly, By Divers Jesuits and Arminians, charging his purpose and execution with Contingency and Dependency.

Thirdly, By Star-gazers and Astrologers who pretend to di∣vine of humane Events by their judicial Prognostications.

AGainst this Malady the gracious Knowledge of Christ improved will give us still a Soveraing Remedy. It shews by Scripture* 1.1540 Light, that the hand of Christ, who first made the world,* 1.1541 doth uphold it still with Rule and Order by the word of his power.* 1.1542 His eternal purpose he still ex∣ecutes in doing of good, and over-ruling evil. What evil of sorrow, that the Lord sends not? What evil of sin, that he limits not? What good temporal or spiritual, that comes not still from his Providence? His Rule is so sweet and so sove∣raign, that all fulfill his Will in fulfilling theirs; what ever op∣poses his revealed Will, is still over-ruled by his secret Will. The Will of his purpose men do then fulfill, when they diso∣bey the Will of his precept. The Instance of Joseph and Jesus suffice to demonstrate Christs Soveraign Rule. Things most contingent as to men and means, do yet come to pass by a necessary and sure providence. The very Sparrows fall not to the earth, nor the hairs of man without Gods special hand. Astrologers sin is so much condemned by Scripture, Reason and Experience, that they should not proceed any further, seeing their folly is made so manifest.* 1.1543 Some use we grant of Astronomy,* 1.1544 if modestly handled; natural Astrology may hint at some things,* 1.1545 though very uncertainly. But that judicial Astrology which pretends to foretel the success of affairs acted* 1.1546 among men,* 1.1547 is an Errand cheat and dreadfull Imposture: such an Art descends from old Magicians, that learned of Satan among the Nations.* 1.1548 Caldeans and Diviners with all South-sayers are noted in Scripture with Aegypts Magicians.* 1.1549 Indian Gymnosophists,* 1.1550 Brachmans and Pawawes, the Druids of Gaul, the Bards of Brittain,* 1.1551 the Dervis's of Turkie are of the like* 1.1552

school. The rules of this Art are certainly known to be most ab∣surd, vain and uncertain. Mirandula and Perkins, who searched into their depths, discovered fully their juggling Impostures, as their Writings testifie. Some profound Scholars, who had curi∣ously pryed into their secrets,* 1.1553 came off with remorse and ab∣horrings thereof. This Profession hath been in all ages just∣ly detested by the wise and good. Such Affinity it hath had still with Satanical Oracles, that its unsufferable in a Christian State. There is vertue indeed in heavenly bodies; But who can find out the same distinctly? An Apollonius, Faustus, or Hildebrand may pretend somewhat from Satans teaching in this black study: But shall Christians go to the devils school to learn Christs mind? Starry Constellations have their In∣fluence on sublunary bodies, but they cannot reach the souls and Acts of men. How far they may affect this earth, none can know; but that our Reason and humane Events are be∣yond their reach, is easily known. The Constellations of Christs Providence compared with his word, are the proper Rules of our Prognosticks, personal and publique. Thence should Christians cast a divine figure to find out a true scheme of their State and Acts. Learn we to calculate our spiritual

birth, and observe the positure of souls under Chris▪ thence all conjunctions and oppositions, total or partial, will rightly mark out what our case will prove. The Sun of Righteousness passing through our houses will carry Light and Life into every part. His Aspects direct, oblique or opposite, signifie Influ∣ence benign or malign, according to the station of things about it. When the Lord ascendent doth rule all the rest, it prognosticates all propitiousness. If quaking Saturn, and the ranting Mars, if notional Mercury, and ambitious Ju∣piter, if unstable Luna, and voluptuous Venus come to cross this Sun, what can men expect but a Combustion? Wandring Planets, and floating Meteors are still over-ruled by his fixed motions. He is regular in his Light and heat, the only foun∣tain of benign Influx. He is no Retrograde, but still in progress to dispell darkness and death from his friends. Would men study him in his word and works, they would soon banish sin∣ful Astrology.* 1.1554 His Law and Gospel suffer so much by it, that no wise Christian should plead for the same. Was there ever a great Astrologer that hath not bewrayed some Satani∣cal cheat? May not London speak loud in this case, if late expe∣rience be but testified? We may challenge all Records divine & humane to shew any good Prince or State owning it. Who ever were found hearkning thereto, history brands them by Tragical ends. Oh That great Brittain would consider this, that Satan may not fix his Throne among us! Christ will not endure so ill a Neighbour, nor suffer this Trade to go unpunished. Compacts with the Devil, though but indirect, do challenge both frowns and Judgements from above. Supe∣riors must act under Christ for him to punish this great evil with sutable Wages. If men be so bold and presumptuous, Powers are ordained for terror to such. They are errand cheats, or Conjuring knaves that fortell events of humane

matters by their star-gazing.* 1.1555 If men slight Gods Law and testi∣mony, to follow such peeping, muttering Wizards,* 1.1556 its because there is no Light in them. Christ will right himself for all such Affronts cast upon his Word and his Providence. The Lord awaken all concerned herein, that we repent not when its too late.

II. IMprove this Antidote against Apostacy the wofull Issue of dreadful Errors.* 1.1557 Lot him that doth stand, take heed lest he fall. Let none therefore stand on his own strength. Be we of Pauls mind in studying Christ, to account all loss and dung for him. Be we found in him, not in carnal self; stripp'd off our Righteousness,* 1.1558 and cloathed with his. Let's know him still more fiducially, more improvingly in the power of his Resurrection, and in the fellowship of his sufferings, con∣forming to his death. This will hasten our pace to the Resur∣rection that will make an end of sin and sorrow. We are not yet perfect but must press forwards with Christian bearing and forbearing still.* 1.1559 Beware we Brethren, lest in any of us be found an evil heart of unbelief, to make us depart from the living God.* 1.1560 See to it with all care possible, that none of you come short of that Grace of God, lest any root of bitterness

springing up trouble you, and thereby many be defiled. But ex∣hort one another daily whilst its called to day,* 1.1561 lest any of you be hardened through the deceitfulness of sin.* 1.1562 And follow Peace with all men in the pursuit of Holiness, without which none shall see the Lord.* 1.1563 Blessed are such Peace-makers, especially in this dividing age, for they shall be called the Children of God. About this blessed work of Christian Peace-making we design ano∣ther Piece, (if the Lord give strength and time) to stir up all Gods people thereto in this selfish generation, that we may all be effectually helped thereto, and preserved from the wofull delusions and divisions now so prevailing. Be we all so much the more pressed to grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ, to whom be Glory for ever, Amen.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.1564

FINIS.

Notes

• * 1.1

  Gal. 2. 7, 8, 9.
• * 1.2

  1 Pet. 1. 1, 2.
• * 1.3

  2 Pet. 1. 1.
• * 1.4

  C••nsult Epi∣phan. August. Athan. Concil. Laodicen. Car∣thag••n. Da∣mascen. Bed. Centur-Mag∣deb, &c. about it.
• * 1.5

  verse 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  verse 11, 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.10

  verse 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.11

  ver. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See about them, Euseb. Socrat. Epi∣phan. Austin. Ammian, Marcel.
• * 1.14

  v. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.16

  v. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.18

  ver. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.19

  ver. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.20

  Chap. 3.
• * 1.21

  ver. 9. 10, 11.
• * 1.22

  Verse 13.
• * 1.23

  Verse 14.
• * 1.24

  Verse 15.
• * 1.25

  Verse 16.
• * 1.26

  Verse 17, 18.
• * 1.27

  Athenaeus l. 12.
• * 1.28

  2 Pet. 2. 7.
• * 1.29

  Rom. 8. 7.
• * 1.30

  Rom. 7. 11, 22.
• * 1.31

  Gal. 2. 19. 2c.
• * 1.32

  1 cor. 9. 2r▪
• * 1.33

  2 Tim. 3. 15. 16, 17
• * 1.34

  1 Tim. 4. 1, 2, &c.
• * 1.35

  Iud. 1. to 19.
• * 1.36

  Mat. 24. 5. 11, 23, 24.
• * 1.37

  Luke 21.
• * 1.38

  Mar. 13.
• * 1.39

  1 Ioh. 4. 1, 2, 3, &c.
• * 1.40

  Psal. 58. 3.
• * 1.41

  Psal. 14.
• * 1.42

  Psal. 53.
• * 1.43

  Rom. 3. 11, &c.
• * 1.44

  Ier. 17. 9.
• * 1.45

  2 Tim. 3. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impo∣stors and pro∣stigators, be∣witching Cheats.
• * 1.46

  2 Thess. 2. 8, 9, 10.
• * 1.47

  Eph. 4. 11, 19, &c.
• * 1.48

  Mat. 24. 12.
• * 1.49

  Psal. 18.
• * 1.50

  2 Thess. 2. 10, 11, 12.
• * 1.51

  Prov. 29. 1.
• * 1.52

  Psal. 2.
• * 1.53

  1 Tim. 1. 8
• * 1.54

  1 Cor. 9. 21.
• * 1.55

  Ier. 31. 33.
• * 1.56

  Ezek. 36. 27.
• * 1.57

  Rom. 8. 2.
• * 1.58

  Iob. 22. 21, 22, 23, 24, &c.
• * 1.59

  2 Cor. 5. 19, 20.
• * 1.60

  Esa. 55.
• * 1.61

  Tit. 2. 11. 12. 13.
• * 1.62

  Psal. 91. 11, 12,
• * 1.63

  2 Chro. 15. 2.
• * 1.64

  Prov. 3. 6.
• * 1.65

  Ioh. 10 27.
• * 1.66

  Eph. 5. 15, 16.
• * 1.67

  Esa. 8. 20.
• * 1.68

  Act. 20.
• * 1.69

  Col. 2. 6, 7.
• * 1.70

  Eph. 1. 22, 23.
• * 1.71

  1 Pet 2. 5, 6.
• * 1.72

  Eph. 2. 20, 21.
• * 1.73

  Ioh. 15. 5, 5.
• * 1.74

  Mat. 24.
• * 1.75

  Mark 13.
• * 1.76

  Luke 21.
• * 1.77

  1 Tim. 4.
• * 1.78

  2 Tim. 3.
• * 1.79

  Iude
• * 1.80

  1 Ioh. 4.
• * 1.81

  Col. 2. 19.
• * 1.82

  Heb. 6. 19▪ 20.
• * 1.83

  Eph. 6. 11, 12.
• * 1.84

  Gen. 3. 1, 4, 5.
• * 1.85

  Mat. 24.
• * 1.86

  Eph. 4. 18, 19.
• * 1.87

  Joh. 1. 11
• * 1.88

  Rom. 16. 17.
• * 1.89

  Rom. 13. 3, 4. &c.
• * 1.90

  2 Thess. 2. 8, 9, 10, 11.
• * 1.91

  Heb. 4. 2.
• * 1.92

  1 Ioh. 2. 20. 28.
• * 1.93

  Psal. 42. 1, 2.
• * 1.94

  Mat. 5. 2, 3, 4.
• * 1.95

  1 Pet. 2. 1, 2, 3, 4.
• * 1.96

  Phil. 2. 13.
• * 1.97

  Eph. 6. 10.
• * 1.98

  1 Thess. 5. 21.
• * 1.99

  Rev. 25.
• * 1.100

  Rev. 2. 5.
• * 1.101

  Mar. 4. 24.
• * 1.102

  Luk. 8. 18.
• * 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• * 1.104

  2. Pet. 1. 12, 13, 15.
• * 1.105

  La coz de la yégua no haze mal al pótto, Proverb Ca∣stigl.
• * 1.106

  Quae relinqun∣tur in morbis, recidivas faci unt. Hippocrat.
• * 1.107

  Ier. 17. 9.
• * 1.108

  1 Pet. 1. 4.
• * 1.109

  Mat. 22. 14.
• * 1.110

  2 Pet. 1. 5, 6, &c. 10.
• * 1.111

  Phil. 2. 13.
• * 1.112

  Esa. 64. 5.
• * 1.113

  Exod. 20. 24.
• * 1.114

  Ezek. 36. 37.
• * 1.115

  2 Cor. 3. 5. acti agimus.
• * 1.116

  1 Cor. 15. 10.
• * 1.117

  Rom. 11. 20.
• * 1.118

  Rev. 3. 19
• * 1.119

  2 Thess. 2. 13, 14.
• * 1.120

  2 Tim. 2. 19.
• * 1.121

  Rom. 9. 11, 16, 23.
• * 1.122

  Rom. 11. 7.
• * 1.123

  Natura natu∣rans nihil faci∣tant loquitur frustra.
• * 1.124

  2 Cor. 2. 15, 16.
• * 1.125

  1 Cor. 4. 7.
• * 1.126

  Eph. 4.
• * 1.127

  2 Cor. 12.
• * 1.128

  Acts 20. 28.
• * 1.129

  1 Pet. 5. 1, 2.
• * 1.130

  Eph. 4. 11, 12, 13, 14.
• * 1.131

  Heb. 13. 17.
• * 1.132

  1 Thess. 5. 12, 13.
• * 1.133

  2 Tim. 2. 2.
• * 1.134

  Deut. 33. 10.
• * 1.135

  Read Plato Arist. Seneca. Plutarch, Ci∣cer. Macro. Histories of the Western and Eastern Indies for proof hereof.
• * 1.136

  Mat. 24. 42.
• * 1.137

  Revel. 12. 15.
• * 1.138

  Prov. 29. 1.
• * 1.139

  See Euseb. So∣crat. Sosomen. Zonar. Chal. Carion. Chron. Center.
• * 1.140

  Magdib. Ba∣ron. Annal. History of Turks. Sarac. Tartars.
• * 1.141

  Esay 34. 14.
• * 1.142

  Ierem. 7. 14, 21.
• * 1.143

  Ierem. 26. 6. 9.
• * 1.144

  Ierem. 31. 18. 19, 20.
• * 1.145

  Deut. 4. 9. &c.
• * 1.146

  Revel. 2. 5, 14, 15.
• * 1.147

  Rev. 3. 1, 2, 3.
• * 1.148

  Luke 19. 42.
• * 1.149

  Prov. 29. 1.
• * 1.150

  2 Chron. 36. 15, 16.
• * 1.151

  1 Thes. 2. 16.
• * 1.152

  A full Relati∣on of Iames Nayler and his comrades, is lately printed by Mr. Farmer of Bristol.
• * 1.153

  Eph. 4. 18, 19, 20.
• * 1.154

  Jer. 6. 16.
• * 1.155

  Iohn 14. 6.
• * 1.156

  Heb. 10. 20.
• * 1.157

  Iob 32. 1, 2.
• * 1.158

  Eph, 1. 18, 19.
• * 1.159

  Ier. 4. 14.
• * 1.160

  Tit. 3. 5.
• * 1.161

  Acts 24▪ 16.
• * 1.162

  Prov. 4. 23.
• * 1.163

  Mat. 24. 42.
• * 1.164

  Mark. 13. 33, 35, 37.
• * 1.165

  Mark. 9. 20, 26.
• * 1.166

  Psalm. 91. 10, 11, 12.
• * 1.167

  2 Chron. 15. 2.
• * 1.168

  Act. 20. 28.
• * 1.169

  Eph. 6. 4, 5.
• * 1.170

  Rom. 13. 1, 2, 3, 4, 5, 6
• * 1.171

  1 Pet. 2. 13, 14.
• * 1.172

  Tit. 9. 10, 11, 12, 13
• * 1.173

  Tit. 2. 15.
• * 1.174

  Esa. 3. 7.
• * 1.175

  A Ruler is cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Healer or Re∣pairer, to sig∣nifie his office from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bind, re∣strain, dress, fit and order.
• * 1.176

  1 Sam. 2. 30.
• * 1.177

  Ezek. 22. 30, 31.
• * 1.178

  Josh. 22.
• * 1.179

  Num. 25. 11.
• * 1.180

  Psal. 100. 30.
• * 1.181

  Exod. 32. 26, 27.
• * 1.182

  Neh. 9. 27.
• * 1.183

  Neh. 13. 13, 17, 25, 26.
• * 1.184

  Error, like the Giant Anteus, looses strength and life, by losing the Ground, whence it was cherished.
• * 1.185

  Truth cannot lose Heaven, and therefore prevails against earth.
• * 1.186

  2 Cor. 2. 14.
• * 1.187

  2 Cor. 8. 4.
• * 1.188

  2 Cor. 1. 15.
• * 1.189

  Psal. 1. 7.
• * 1.190

  Eph. 2. 8.
• * 1.191

  Rom. 11. 6.
• * 1.192

  Eph. 1. 5, 6, 11.
• * 1.193

  Ioh. 1. 14, 16.
• * 1.194

  Gal. 5. 22, 23,
• * 1.195

  1 Ioh. 3. 9.
• * 1.196

  Ioh. 4. 14.
• * 1.197

  Ioh. 7. 37, 38.
• * 1.198

  2 Cor. 5. 17.
• * 1.199

  Eph. 4. 24.
• * 1.200

  Col. 3. 10.
• * 1.201

  2 Pet. 1. 4.
• * 1.202

  Gal. 4. 19.
• * 1.203

  1 Cor. 8. 1.
• * 1.204

  1 Cor. 13. 1, 2, 3.
• * 1.205

  Phil. 3. 8, 10.
• * 1.206

  Ioh. 172.
• * 1.207

  Esa. 53. 11.
• * 1.208

  Hos. 2. 19, 20. Affection and Operation.
• * 1.209

  Rom. 1. 5.
• * 1.210

  Many choise Tracts have been writ¦ten former∣ly and lately about this ex∣cellent point: see among the modern, Mr. Perkins, Dr. Stoughton, Mr. Reynolds, and very lately that by Mr. Iohn ••all of London, upon 1 Cor. 2. 2. and Mr. Shes∣field, upon Mala. 4. 2.
• * 1.211

  Iohn 8. 5.
• * 1.212

  Iob 22. 21, 22, &c.
• * 1.213

  Phil. 3. 6, 7, 8, 9, 10▪ 1 Cor. 2. 2.
• * 1.214

  Phil. 2. 6.
• * 1.215

  Heb. 1. 3.
• * 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.217

  Ioh. 10. 30.
• * 1.218

  Prov. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.219

  Joh. 5. 11. 19, 21, 23, 26.
• * 1.220

  Ioh. 1. 14.
• * 1.221

  1 Ioh. 1. 1, 2.
• * 1.222

  Heb. 2. 16.
• * 1.223

  Mat. 1. 20, 23.
• * 1.224

  Luke 1. 35.
• * 1.225

  Heb. 4. 15.
• * 1.226

  1 Tim. 3. 6.
• * 1.227

  1 Tim. 2. 5.
• * 1.228

  Esa. 53. 7.
• * 1.229

  Act. 8. 33.
• * 1.230

  Esa. 7. 14.
• * 1.231

  Esa. 8. 8, 9.
• * 1.232

  Pro. 3. 1.
• * 1.233

  In Christo re∣peritur unio personales, non personarum, & unio naturarii, non naturalis.
• * 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, aliud & aliud, non alius & alius. In Trinitate divi∣nâ datur alius & alius, non aliud & aliud. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verè & per∣fectè.
• * 1.235

  1 Tim. 2. 5.
• * 1.236

  This Dialect of Gods Word is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the Fathers, com∣municatio Id••∣omatum.
• * 1.237

  Act. 20. 28.
• * 1.238

  1 Cor. 2. 8.
• * 1.239

  The humane Nature being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 first, was then made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.240

  Mat. 1. 21.
• * 1.241

  Psal. 45. 7
• * 1.242

  Psal. 110.
• * 1.243

  Gal. 4. 4.
• * 1.244

  Heb. 5. 4, 5.
• * 1.245

  Act. 5. 31.
• * 1.246

  Act. 3. 21, 22, 23.
• * 1.247

  Psal. 110.
• * 1.248

  Esa. 32. 1.
• * 1.249

  Esa 33. 22.
• * 1.250

  Phil. 2 5, 6, 7, 8.
• * 1.251

  Esa. 53. 1, 2, 3. &c.
• * 1.252

  Rom. 1. 4.
• * 1.253

  1 Tim. 2. 5.
• * 1.254

  Rom. 8. 33, 34, &c.
• * 1.255

  Psal. 110.
• * 1.256

  Heb. 1. 3, 4.
• * 1.257

  Col. 3. 1.
• * 1.258

  Eph. 2. 5, 6.
• * 1.259

  Rev. 3. 21.
• * 1.260

  Rom. 8. 33, &c.
• * 1.261

  Heb. 7. 25.
• * 1.262

  Heb. 10. 14.
• * 1.263

  Esa. 53.
• * 1.264

  Rev. 13. 8.
• * 1.265

  Rom. 5. 8, 9.
• * 1.266

  Luke 19. 10.
• * 1.267

  Heb. 7. 25.
• * 1.268

  Ioh. 14. 16, 26.
• * 1.269

  Ioh, 16. 7, 8, &c.
• * 1.270

  Esay 53. 10, 11. &c.
• * 1.271

  Iohn 10. 18.
• * 1.272

  Iohn 6▪ 28, 29, &c.
• * 1.273

  1 Cor. 3. 20, 21, &c.
• * 1.274

  Isa. 53. 2.
• * 1.275

  Revel. 5. 5.
• * 1.276

  Revel. 22. 16.
• * 1.277

  Eph. 1. 22.
• * 1.278

  Psalm 36. 9.
• * 1.279

  Psalm 87. 7.
• * 1.280

  Mal. 4. 2.
• * 1.281

  Esay. 8. 18.
• * 1.282

  Heb. 2. 13.
• * 1.283

  Rom. 8. 28.
• * 1.284

  Iohn 13 13.
• * 1.285

  Eph. 2. 20, 21, &c.
• * 1.286

  Rom. 13. 14,
• * 1.287

  Iohn 6.
• * 1.288

  1 Co. 10.
• * 1.289

  Psalm. 73. 26.
• * 1.290

  This Sun of Righteousness is to the life set forth, Mal. 4. 2. by allusi∣on to the So∣veraign influ∣ence of the natural sun, quickning all the world.
• * 1.291

  2 Pet. 1. 4.
• * 1.292

  Phil. 3. 9, 10.
• * 1.293

  Eph. 1. 19, 20.
• * 1.294

  Eph. 2. 5, 6.
• * 1.295

  Iohn 3. 8.
• * 1.296

  Deus non alli∣gat suas ma∣nus.
• * 1.297

  Gen. 28. 11, 12.
• * 1.298

  Acts 17. 28.
• * 1.299

  1 Pet. 2. 9, 10.
• * 1.300

  Amos 3. 1, 2.
• * 1.301

  Psal. 144. 15.
• * 1.302

  Psalm 76. 1.
• * 1.303

  Matth. 13. 45, 46.
• * 1.304

  Gal. 4. 9.
• * 1.305

  1 Pet. 2. 5, 6.
• * 1.306

  Psalm 138. 6.
• * 1.307

  Psalm 1. 6.
• * 1.308

  Rom. 1.
• * 1.309

  Matth. 25.
• * 1.310

  Ioh. 10. 14, 15.
• * 1.311

  Eph. 3. 18, 19.
• * 1.312

  Those Coun∣tries which are nearest the sun, having most of him, abound most with precious Minerals, Gold, Jewels, and Pearls.
• * 1.313

  1 Pet. 1. 12.
• * 1.314

  1 Tim. 5. 21.
• * 1.315

  Eph. 3. 10.
• * 1.316

  2 Tim. 2. 10.
• * 1.317

  Rom. 12. 9.
• * 1.318

  Rom. 11. 7.
• * 1.319

  Mal. 3. 16.
• * 1.320

  1 Pet. 2. 7, 9.
• * 1.321

  The original is very Empha∣tical 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Both these Articles are very preg∣nant, and the abstract, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 imports Ho∣nour, esteem, choiceness, &c.
• * 1.322

  Opera ad extra sunt indivisa.
• * 1.323

  Ioh. 5. 19, 23.
• * 1.324

  Eph. 1. 4, 5, 11.
• * 1.325

  Col. 1. 12.
• * 1.326

  1 Pet. 1. 2. 3.
• * 1.327

  Ioh. 13. 14, 15.
• * 1.328

  Matth. 22. 1, 2, 3, &c.
• * 1.329

  Luke 14.
• * 1.330

  Forma dat esse & operari.
• * 1.331

  Hos. 2. 19, 20, &c.
• * 1.332

  Iohn. 17. 2, 3.
• * 1.333

  Mal. 4. 2.
• * 1.334

  Iohn 8. 12.
• * 1.335

  Iohn 9. 5.
• * 1.336

  Ioh. 12. 36. 46.
• * 1.337

  Psalm. 19.
• * 1.338

  The Apostle in Rom. 10. 18. alluding to the natural Sun, wherein God hath pit∣ched his glo∣rious Taber∣nacle, sets out the p••ogress of his Gospel most elegantly, by the very words of the Septuagint. Thence some call the Sun the Natural Apostle of the Deity, shewing the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 1 19, 20. to conviction, though not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unto Salvation. That is of common nature, this of peculiar Grace, Mat. 11. 25, 26. Mat. 13. 11, 12, &c. Pro. 16. 4.
• * 1.339

  Psal. 102. 16.
• * 1.340

  Eph. 3. 11.
• * 1.341

  Iohn 5. 17, 19, 21, 26.
• * 1.342

  Eph. 3. 18, 19.
• * 1.343

  Ioh. 16. 14, 15.
• * 1.344

  2 Pet. 1. 2, 3.
• * 1.345

  Iohn 20. 17.
• * 1.346

  Eph. 1. 3, 4, 5, 6.
• * 1.347

  Iohn 1. 17.
• * 1.348

  Eph. 4. 11, 12, 13, &c.
• * 1.349

  Col. 2. 18, 19.
• * 1.350

  1 Cor. 12. 4, 5, 6, 14, 15, 21, 22, &c.
• * 1.351

  Eph. 4. 16.
• * 1.352

  Rom. 14. 19.
• * 1.353

  Iam. 3. 14, 15, 16.
• * 1.354

  Eph. 4. 1, 2, 3, 4, 5, 6, &c.
• * 1.355

  Eph. 6. 15.
• * 1.356

  Rom. 14. 1.
• * 1.357

  Mat. 22. 39.
• * 1.358

  Iam. 2. 8.
• * 1.359

  Esa. 45. 22.
• * 1.360

  2 Cor. 5. 18.
• * 1.361

  Can. 5. 10, 11, &c.
• * 1.362

  Rom. 7. 23, 24 &c.
• * 1.363

  Ioh. 1. 14.
• * 1.364

  3 Ioh. 5. 9, 10, 11, 12.
• * 1.365

  Ioh. 3. 33.
• * 1.366

  The Hebrew is very empha∣tical in Hos. 2. 24.
• * 1.367

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et loquar ad animum ipsius. God speaks to the heart then as to the pur∣pose.
• * 1.368

  Ioh. 1. 16.
• * 1.369

  Ex cognoscente & cogn••••o fit unum. Axioma. Philosoph.
• * 1.370

  Can. 2. 16.
• * 1.371

  Can. 6. 3.
• * 1.372

  Gal. 5. 22. 23.
• * 1.373

  Esa. 45. 22.
• * 1.374

  Zecha. 12. 10.
• * 1.375

  Ioh. 1. 12.
• * 1.376

  Ioh. 10. 27.
• * 1.377

  Esa. 26. 3.
• * 1.378

  Ioh. 6.
• * 1.379

  Ioh. 1. 16.
• * 1.380

  Rom. 11. 36.
• * 1.381

  1 Ioh. 3.
• * 1.382

  Eph. 4. 14, 15.
• * 1.383

  Eph. 5. 2. 3.
• † 1.384

  Amor meus crucifixus est, was his Motto still. Christ my Love was crucified to crucifie all to me, and me to all but himself.
• * 1.385

  Zach. 12. 10, 11, 12.
• * 1.386

  1 Pet. 2. 3.
• * 1.387

  Psal. 34. 8.
• * 1.388

  Psal. 119. 128.
• * 1.389

  1 Thess. 5. 22.
• * 1.390

  1 Ioh. 3. 7, 8, 9, 24.
• * 1.391

  1 Ioh. 2. 29.
• * 1.392

  Rom. 12. 1, 2.
• * 1.393

  2 Cor. 3. 18.
• * 1.394

  Iob. 42. Gen. 18. 27.
• * 1.395

  Rom. 6. 21.
• * 1.396

  In Plutarch. Diogen. Laert. &c.
• * 1.397

  1 Ioh. 5. 3.
• * 1.398

  I am. 2. 8.
• * 1.399

  Rom. 7. 12, 14, 22.
• * 1.400

  2 Pet. 1. 2, 3.
• * 1.401

  Ioh. 6. 52, 55, 56.
• * 1.402

  Psal. 119. 92.
• * 1.403

  Eph. 6. 12, 13, &c.
• * 1.404

  Ioh. 20.
• * 1.405

  Col. 3. 10.
• * 1.406

  Rev. 2. 7.
• * 1.407

  Rev. 22. 1. 2.
• * 1.408

  See Plin. Io∣seph. Solin.
• * 1.409

  Some such are in the West Indies, fair and full of poison.
• * 1.410

  See Hackluit, Purchas, Aco∣sta.
• * 1.411

  Pro. 6. 8.
• * 1.412

  Col. 2. 3.
• * 1.413

  1 Cor. 1. 24.
• * 1.414

  Col. 2. 19.
• * 1.415

  Heb. 12.
• * 1.416

  Si Christum discis, satis est si caetera nescis. Si Christum nescis, nihil est; si caetera discis, was the choice saying of a choice Chri∣stian.
• * 1.417

  2 Tim. 3. 5.
• * 1.418

  1 Cor. 13. 1, 2, 3.
• * 1.419

  Hos. 4. 1. 2, 6.
• * 1.420

  Hos. 6. 6.
• * 1.421

  Esay 27. 11.
• * 1.422

  Iohn 3. 19.
• * 1.423

  Esay 5. 21.
• * 1.424

  Iohn 9. 41.
• * 1.425

  Prov. 26. 12.
• * 1.426

  Ierem. 4. 22.
• * 1.427

  See History of the Nether∣lands.
• * 1.428

  Luk. 12. 47, 48.
• * 1.429

  Luke 13. 24.
• * 1.430

  Qui timidè ro∣gat, docet ne∣gare.
• * 1.431

  Matth. 25. 24, 27. 28.
• * 1.432

  Prov. 2.
• * 1.433

  Prov. 3.
• * 1.434

  Prov. 4.
• * 1.435

  Prov. 8.
• * 1.436

  Prov. 13. 4.
• * 1.437

  Prov. 20. 4.
• * 1.438

  Matth. 13,
• * 1.439

  Luke 8.
• * 1.440

  Revel. 2. 5.
• * 1.441

  2 Tim. 3. 5.
• * 1.442

  Prov. 26. 23.
• * 1.443

  Matth. 23. 27.
• * 1.444

  Las quentas en la mano y el diablo en el ca∣pillo. Hisp. Adag.
• * 1.445

  2 King. 17. 31, 32, 41, &c.
• * 1.446

  Matth. 15. 9.
• * 1.447

  Iohn 4. 24.
• * 1.448

  Phil. 3. 5, 6, 7, &c.
• * 1.449

  2 Cor. 5. 16.
• * 1.450

  See Tit. Livius Flor. Tacit.
• * 1.451

  Mal. 1. 8.
• * 1.452

  Gal. 6. 3.
• * 1.453

  Isa. 1. 12, 13, 14, &c.
• * 1.454

  Isa. 66. 3, 4, &c.
• * 1.455

  Luke 17. 10.
• * 1.456

  Acts 4. 12.
• * 1.457

  Rom. 2. 32.
• * 1.458

  Rom. 3. 27, 28, &c.
• * 1.459

  Rom. 11. 6.
• * 1.460

  Secundum, non propter opera.
• * 1.461

  Psalm 62.
• * 1.462

  Revel. 2. 23.
• * 1.463

  Matth. 25,
• * 1.464

  Rom. 9. 16.
• * 1.465

  2. Cor. 3. 5.
• * 1.466

  Ephes. 2. 8.
• * 1.467

  Jude 4.
• * 1.468

  2 Cor. 3. 1, 2, 3, &c.
• * 1.469

  Ephes. 2. 2, 3.
• * 1.470

  Matth. 7. 21, 22, &c.
• * 1.471

  Ephes. 2. 2, 3.
• * 1.472

  2 Tim. 2. 26.
• * 1.473

  2 Tim. 3. 13.
• * 1.474

  2 Pet. 2. 13.
• * 1.475

  2 Cor. 11. 14.
• * 1.476

  2 Pet. 3. 16.
• * 1.477

  2 Cor. 2. 17.
• * 1.478

  2 Thes. 2. 9, 10, 11, 12
• * 1.479

  Psal. 81. 11, 12.
• * 1.480

  Isa. 50. 11.
• * 1.481

  Eccles. 7. 6.
• * 1.482

  Psal. 58. 7, 8, 9.
• * 1.483

  Psal. 55. 12, 13.
• * 1.484

  As Caesar to Brutus, Tu eti∣am mi fili?
• * 1.485

  Matth. 24. 24.
• * 1.486

  Ephes. 2. 12.
• * 1.487

  Iohn 3. 3, 4, 5, 6.
• * 1.488

  Psalm 14.
• * 1.489

  Psalm 53.
• * 1.490

  Rom. 2.
• * 1.491

  Rom. 3.
• * 1.492

  Matth. 18. 3.
• * 1.493

  Iohn 16. 8, 9, 10.
• * 1.494

  Rom. 7. 9, 14.
• * 1.495

  Ierem. 23. 29.
• * 1.496

  1 Pet. 2. 2.
• * 1.497

  Matth, 5. 6.
• * 1.498

  Heb. 2. 1, 2.
• * 1.499

  Psalm 119. 11.
• * 1.500

  Luke 8. 15.
• * 1.501

  Ierem. 15. 16.
• * 1.502

  Micah 2. 7.
• * 1.503

  Iohn 6. 55. 56.
• * 1.504

  Iam. 1. 21.
• * 1.505

  1 Pet. 2. 1.
• * 1.506

  2 Cor. 7. 1.
• * 1.507

  Psal. 92. 12, 13
• * 1.508

  Phil. 1. 9.
• * 1.509

  2 Thess. 1. 3, &c.
• * 1.510

  Col. 1. 10.
• * 1.511

  Gal. 6. 10.
• * 1.512

  Gal. 5. 22, 23.
• * 1.513

  Psal. 119. 18.
• * 1.514

  Can. 5. 10, 16.
• * 1.515

  Can. 5. 2, 4, 5.
• * 1.516

  Mic. 6. 9.
• * 1.517

  Exod. 21. 6.
• * 1.518

  Ioh. 10. 26.
• * 1.519

  Psal. 45. 8.
• * 1.520

  Psal. 133. 3, 4.
• * 1.521

  Can. 1. 2, 3, &c.
• * 1.522

  Psalm. 34. 8.
• * 1.523

  1 Pet. 2. 3.
• * 1.524

  Can. 2. 5.
• * 1.525

  Psal. 73. 25.
• * 1.526

  1 Cor. 2. 15.
• * 1.527

  Heb. 5. 14.
• * 1.528

  1 Cor. 2. 15.
• * 1.529

  Heb. 5. 14
• * 1.530

  Psal. 94. 19.
• * 1.531

  Psal. 139▪ 17.
• * 1.532

  Psal. 10. 4.
• * 1.533

  Psal. 45. 1 7.
• * 1.534

  Psal. 119. 52, 55.
• * 1.535

  Psal. 78. 35. 39.
• * 1.536

  Psal. 106. 7.
• * 1.537

  Psal. 25. 1.
• * 1.538

  Col. 3, 1, 2.
• * 1.539

  1 Cor. 11. 31.
• * 1.540

  Rev. 12. 1, 2.
• * 1.541

  Gal. 5, 24.
• * 1.542

  Gal. 6. 14.
• * 1.543

  Phil. 2. 1, 2, 3, 4.
• * 1.544

  Eph. 4. 2.
• * 1.545

  Rom. 12. 10.
• * 1.546

  Mat. 5. 44, 45.
• * 1.547

  1 Thess. 5. 14.
• * 1.548

  1 Ioh. 3. 17.
• * 1.549

  Jud. 22.
• * 1.550

  Heb. 5. 2.
• * 1.551

  Heb. 12. 1, 2.
• * 1.552

  Phil. 3. 12, 13, &c.
• * 1.553

  Psal. 119. 59.
• * 1.554

  Ier. 8. 6.
• * 1.555

  Eph. 4. 4.
• * 1.556

  Rev. 1. 4.
• * 1.557

  1 Cor. 12▪ 4, 5, 6.
• * 1.558

  Rev. 3. 4.
• * 1.559

  Rev. 5. 6.
• * 1.560

  Zach. 4. 6.
• * 1.561

  Ioh. 3. 8.
• * 1.562

  2 Cor. 5. 1, 2.
• * 1.563

  Psal. 42. 1, 2.
• * 1.564

  Psal. 84. 1, 2.
• * 1.565

  Phil. 1. 23.
• * 1.566

  Rom. 7 23, 24.
• * 1.567

  Psal. 139. 23, 24.
• * 1.568

  Psal. 19. 12, 13.
• * 1.569

  Psal. 116. 1.
• * 1.570

  Can. 1. 7.
• * 1.571

  Can. 3. 1, 2, 3, 4.
• * 1.572

  Psal. 73. 24, 25.
• * 1.573

  1 Ioh. 3. 14.
• * 1.574

  1 Ioh. 4. 19, 20, 21
• * 1.575

  Psal. 139. 22.
• * 1.576

  Psal. 119. 104, 128.
• * 1.577

  Psal. 97. 10.
• * 1.578

  Iud. 23.
• * 1.579

  1 Thess. 5. 22.
• * 1.580

  1 Thess. 5. 16.
• * 1.581

  Phil. 4. 4.
• * 1.582

  Rom. 14. 17.
• * 1.583

  1 Pet. 1. 6. 8.
• * 1.584

  Neh. 8. 10.
• * 1.585

  2 Cor. 7. 10, 11.
• * 1.586

  Rom. 12. 15.
• * 1.587

  Rev. 11. 3.
• * 1.588

  Mat. 5.
• * 1.589

  Ezek. 9.
• * 1.590

  Phil. 3. 12.
• * 1.591

  Isa. 26. 9.
• * 1.592

  1 Tim. 6. 11.
• * 1.593

  2 Tim 2. 2.
• * 1.594

  1 Cor. 6. 18.
• * 1.595

  1 Cor. 10. 14.
• * 1.596

  Heb. 6. 18.
• * 1.597

  Col. 1. 5, 23, 27.
• * 1.598

  ••••••••eff. 5. 8.
• * 1.599

  Eph. 6.
• * 1.600

  1 Pet. 1. 3.
• * 1.601

  Ie 1. 18. 12.
• * 1.602

  Esa. 57. 10.
• * 1.603

  Phil. 2. 12.
• * 1.604

  Heb. 11. 7.
• * 1.605

  Heb. 12. 28.
• * 1.606

  Prov. 28. 1.
• * 1.607

  Heb. 2. 10.
• * 1.608

  Heb. 12. 12.
• * 1.609

  Psal. 119. 139.
• * 1.610

  Psal. 69. 9.
• * 1.611

  Esa. 59. 17.
• * 1.612

  Ioh. 2. 17.
• * 1.613

  Tit. 2. 14.
• * 1.614

  Rev. 3. 19.
• * 1.615

  2 Cor. 7. 11.
• * 1.616

  Gal. 4. 18.
• * 1.617

  Whether these faculties differ really, is not our business now to questi∣on.
• * 1.618

  1 Cor. 2. 16.
• * 1.619

  Eph. 4. 23.
• * 1.620

  Phil. 2 5.
• * 1.621

  2 Cor. 5. 14.
• * 1.622

  Phil. 1. 9.
• * 1.623

  Ioh. 16. 10.
• * 1.624

  1 Cor. 11. 31.
• * 1.625

  Act. 23. 1.
• * 1.626

  Act. 24. 16.
• * 1.627

  2 Cor. 1. 12.
• * 1.628

  Heb. 9. 14.
• * 1.629

  Heb. 10. 22.
• * 1.630

  1 Pet. 3. 21.
• * 1.631

  Tit. 1. 15, 16.
• * 1.632

  Rom. 6. 17.
• * 1.633

  See an Elegant Emphasis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The mold int•• which ye wer•• cast.
• * 1.634

  Psal. 24.
• * 1.635

  Ezek. 36. 26.
• * 1.636

  Lam. 3. 19, 20, 21.
• * 1.637

  1 Pet. 4. 10.
• * 1.638

  Mat. 13 52.
• * 1.639

  Rom. 7. 21, 22▪
• * 1.640

  1 Cor. 9. 24, 25▪ 26, 27▪
• * 1.641

  2 Cor. 10 3, 4, 5.
• * 1.642

  1 Ioh. 5. 12.
• * 1.643

  Mat. 9. 13, 14.
• * 1.644

  Primus gradus poenitentiae, cog∣nitio peccati.
• * 1.645

  Mat. 5. 3, 4, 5.
• * 1.646

  2 Cor. 7. 11.
• * 1.647

  Rom. 7.
• * 1.648

  throughout.
• * 1.649

  1 Iohn 2 12, 13, 14.
• * 1.650

  Esay 42. 3.
• * 1.651

  Matth. 12. 20.
• * 1.652

  Matth. 13. 44, 45, 46▪
• * 1.653

  Iohn 5. 40.
• * 1.654

  2 Cor. 5. 19.
• * 1.655

  Esay 55.
• * 1.656

  Mark 8. 34.
• * 1.657

  Matth. 16. 24.
• * 1.658

  Luke 9. 23.
• * 1.659

  Matth. 11. 28.
• * 1.660

  Iohn 6. 35, 37, 44.
• * 1.661

  2 Cor. 5. 18, 19.
• * 1.662

  1 Cor. 1. 30.
• * 1.663

  Matth. 11. 24.
• * 1.664

  Luke 11. 12.
• * 1.665

  Luk. 15. 7, 10
• * 1.666

  Deut 29. 29.
• * 1.667

  2 King. 7. 3, 4, 5, &c.
• * 1.668

  1 King. 20. 30, 31, 32, 33.
• * 1.669

  Ioel 2. 12.
• * 1.670

  1 Cor 15. 45.
• * 1.671

  Iohn 5. 21.
• * 1.672

  Iohn 10. 10.
• * 1.673

  Iohn 6. 33.
• * 1.674

  Iohn 10. 26.
• * 1.675

  Iohn. 5. 25.
• * 1.676

  Iohn 11. 25.
• * 1.677

  Iohn 8. 32, 33, 34 35.
• * 1.678

  Iohn. 6. 44.
• * 1.679

  Hos. 11. 4.
• * 1.680

  Esay. 55. 5, 6.
• * 1.681

  Rom. 6. 17.
• * 1.682

  2 Cor. 1. 22.
• * 1.683

  Gen. 6. 3.
• * 1.684

  Cant. 1. 2.
• * 1.685

  Esay 26. 3, 4.
• * 1.686

  Mat. 5. 30, 31.
• * 1.687

  Psalm 12. 2.
• * 1.688

  Luke 14. 26, 28, 30, 33.
• * 1.689

  Rom. 8. 18. the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signi∣fies a most ra∣tional supputa∣tion, cast up by divine Arith∣metick exactly
• * 1.690

  Iohn 6. 35.
• * 1.691

  1 Pet. 2. 2.
• * 1.692

  Isa. 66. 11, 12.
• * 1.693

  Isa. 11. 3.
• * 1.694

  Psal. 51. 6, 10.
• * 1.695

  Deut. 30. 6.
• * 1.696

  Ezech. 36. 26.
• * 1.697

  Ezech. 18. 31.
• * 1.698

  Gen. 32. 9. 10, 12.
• * 1.699

  Zech. 12. 10, 11.
• * 1.700

  1. Sam. 29.
• * 1.701

  Luke 15.
• * 1.702

  2 Cor. 7. 10, 11▪
• * 1.703

  Psal. 45. 10, 11.
• * 1.704

  1 Cor. 6. 19, 20.
• * 1.705

  Gal. 5. 13.
• * 1.706

  Iam. 28.
• * 1.707

  1 Pet. 2. 16. 6
• * 1.708

  Matth. 22.
• * 1.709

  Luke 1••.
• * 1.710

  Nehem. 8. 8.
• * 1.711

  Esay 59. 17.
• * 1.712

  Psalm 45.
• * 1.713

  Col. 1. 12.
• * 1.714

  2 Cor. 2. 14.
• * 1.715

  2 Cor. 9. 15.
• * 1.716

  1 Thes. 5. 18.
• * 1.717

  Revel. 4. 10.
• * 1.718

  Eph. 1. 3.
• * 1.719

  Psal. 104. 45.
• * 1.720

  Esay 55. 6.
• * 1.721

  Prov. 3. 6.
• * 1.722

  Exod. 20. 24.
• * 1.723

  Esay 64. 5.
• * 1.724

  Heb. 12. 25.
• * 1.725

  Mat. 10. 40.
• * 1.726

  Luke 10. 16.
• * 1.727

  Act. 3. 23, 24.
• * 1.728

  Ioh. 6. 45.
• * 1.729

  Ier. 31.
• * 1.730

  Heb. 8.
• * 1.731

  1▪ Iohn 20. 28.
• * 1.732

  Heb. 6. 1, 2.
• * 1.733

  Ioh. 5. 39.
• * 1.734

  2 Cor. 3. 18.
• * 1.735

  1 Thess. 5. 17. 18.
• * 1.736

  Ezek. 36. 37.
• * 1.737

  Iam. 3. 16.
• * 1.738

  Ioh. 14. 14.
• * 1.739

  1 Ioh. 5. 14, 15.
• * 1.740

  Psal. 65 1, 2.
• * 1.741

  Ier. 29. 11, 12.
• * 1.742

  Prov. 18. 1.
• * 1.743

  Gen. 24▪ 63.
• * 1.744

  Mat. 18 19, 20.
• * 1.745

  Mal. 3. 16.
• * 1.746

  1 Cor. 12.
• * 1.747

  Pro 27. 17.
• * 1.748

  Eccle. 4 9. 11, 12
• * 1.749

  1 Cor. 10. 1, 2, &c.
• * 1.750

  Mat. 26.
• * 1.751

  Mar. 14.
• * 1.752

  Luke 22.
• * 1.753

  Mat. 28. 19, 20.
• * 1.754

  Rev. 1 10.
• * 1.755

  Col. 3. 11.
• * 1.756

  Gal. 3.
• * 1.757

  Eph. 1. 23.
• * 1.758

  Eph. 4. 6.
• * 1.759

  Pro. 3. 6.
• * 1.760

  Rom. 8. 27.
• * 1.761

  Gal. 6. 10.
• * 1.762

  Mat. 5. 44. 45, 48.
• * 1.763

  Psal. 82. 1, 2, 5.
• * 1.764

  Prov. 8. 15. 16.
• * 1.765

  Esa. 11. 9.
• * 1.766

  1 Cor. 2. 2.
• * 1.767

  1 Chro. 28. 9.
• * 1.768

  1 Corh. 28. 2, &c.
• * 1.769

  1 Chro. 19. 1, 2. &c.
• * 1.770

  Mat. 13.
• * 1.771

  Luke 1. 80.
• * 1.772

  The Iewish Rabbeis tell great wonders of the Mu∣stard-seeds increase.
• * 1.773

  Hos. 14.
• * 1.774

  Ioh. 15.
• * 1.775

  Can. 2. 1, 2.
• * 1.776

  Psal. 92. 12, 13, 14, 15.
• * 1.777

  Psal. 1. 3, 4.
• * 1.778

  Rev. 22. 1, 2, 14.
• * 1.779

  Rev 2 7.
• * 1.780

  Ier. 17. 7, 8.
• * 1.781

  Psal. 23 1, 2.
• * 1.782

  Esa. 5 5. 1.
• * 1.783

  Ezek. 47. 1, 9, 12.
• * 1.784

  Ioh. 15.
• * 1.785

  Dr. Thomas Goodwin in his Christs Growth.
• * 1.786

  Rev. 2.
• * 1.787

  Rev. 3.
• * 1.788

  Psal. 36. 9.
• * 1.789

  1 Ioh. 5. 12.
• * 1.790

  Gal. 2. 20.
• * 1.791

  Col. 3. 4.
• * 1.792

  Eph. 2. 1, 2, 3, 12.
• * 1.793

  Ioh. 15. 6.
• * 1.794

  1 Ioh. 2. 17.
• * 1.795

  Psal. 129. 6.
• * 1.796

  Psalm. 90. 5.
• * 1.797

  Esa. 37. 27.
• * 1.798

  Col. 2. 6.
• * 1.799

  Prov. 16. 4.
• * 1.800

  Rom. 11. 36.
• * 1.801

  Esa. 60. 21.
• * 1.802

  Esa. 61. 3.
• * 1.803

  Ioh. 15. 8.
• * 1.804

  Rom. 8. 28.
• * 1.805

  Mat. 25.
• * 1.806

  2 Cor. 5. 14.
• * 1.807

  Rom. 1. 9.
• * 1.808

  Rom. 12. 11.
• * 1.809

  1 Cor. 12. 1, 2, 3. &c.
• * 1.810

  Eph. 4. 2, 3. &c.
• * 1.811

  Eph. 4. 11, 12. &c.
• * 1.812

  Esa. 84.
• * 1.813

  Esa. 56. 5, 6.
• * 1.814

  Exod. 20. 24.
• * 1.815

  Esa. 6••. 5.
• * 1.816

  Luke 6. 46.
• * 1.817

  1 Sam. 2. 12.
• * 1.818

  Ierem. 17. 9.
• * 1.819

  See Rom. 7.
• * 1.820

  Psal 119. and other pieces of Saints experi∣ences lively anatomized.
• * 1.821

  Naturalists mention a strange crea∣ture, whose skin is as big at its birth as ever after, the internal sub∣stance filling it up by de∣grees, like a pouch; a gra∣cious soul is no such Mon∣ster.
• * 1.822

  Iob 17. 9.
• * 1.823

  Eph. 4. 14, 15.
• * 1.824

  Phil. 1. 9.
• * 1.825

  Prov. 4. 18.
• * 1.826

  Iob 17. 9.
• * 1.827

  Phil. 3. 12▪ 13, 14.
• * 1.828

  Heb. 12. 1, 2.
• * 1.829

  2 Tim. 3. 13.
• * 1.830

  Matth. 13.
• * 1.831

  Luke 8.
• * 1.832

  Heb. 6. 12.
• * 1.833

  Heb. 10. 36.
• * 1.834

  1 Tim. 1. 20.
• * 1.835

  2 Tim. 2. 17.
• * 1.836

  2 Tim. 4. 10.
• * 1.837

  1 Tim. 4. 15.
• * 1.838

  Mat. 13. 45, 46.
• * 1.839

  Prov. 2.
• * 1.840

  Prov. 3.
• * 1.841

  2 King. 4. 5, 6.
• * 1.842

  Matth. 20.
• * 1.843

  Mark. ••0. 46.
• * 1.844

  Mark. 8.
• * 1.845

  John 7.
• * 1.846

  Matth. 15. 22, 23, 24.
• * 1.847

  Phil 3. 5, 6, 7, &c.
• * 1.848

  1 Cor. 3. 18.
• * 1.849

  1 Cor. 1. 30.
• * 1.850

  2 Tim. 1. 6.
• * 1.851

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to stir up and blow the coals; to quic∣ken the dying sparks, by an elegant Meta∣phor.
• * 1.852

  Iob 23. 12.
• * 1.853

  Psalm 119.
• * 1.854

  Iohn 6.
• * 1.855

  Ierem 15. 16.
• * 1.856

  Heb. 5. 12, 13, 14.
• * 1.857

  1 Pet. 2. 2.
• * 1.858

  Mat. 5. 6.
• * 1.859

  Acts 24. 16.
• * 1.860

  1 Tim. 4. 7, 8.
• * 1.861

  Heb. 5. 14.
• * 1.862

  1 Cor. 9 25, 26, 27.
• * 1.863

  Eph. 6. 10, 11, 12, 13, &c.
• * 1.864

  Exod. 14. 26.
• * 1.865

  Mal. 4. 2.
• * 1.866

  Hos. 6. 1, 2.
• * 1.867

  Deut. 32. 39.
• * 1.868

  Ierem. 51. 9.
• * 1.869

  Some diseases are called Op∣probria Medi∣corum.
• * 1.870

  1 Thes. 5. 22.
• * 1.871

  2 Cor. 12. 14.
• * 1.872

  1 Thes. 5. 21.
• * 1.873

  Phil 4. 5.
• * 1.874

  1 Thes. 5 6, 8.
• * 1.875

  1 Pet. 1. 13.
• * 1.876

  Naturae pauca sufficiunt. Senec.
• * 1.877

  Phil. 4. 11, 12.
• * 1.878

  1 Tim. 6 6, 8, 10.
• * 1.879

  Prov. 10. 22.
• * 1.880

  Matth. 24.
• * 1.881

  Matth. 25.
• * 1.882

  Mark 14.
• * 1.883

  Luke 21.
• * 1.884

  1 Thes. 5.
• * 1.885

  Eph. 5. 15, 16.
• * 1.886

  Col. 4. 2.
• * 1.887

  Matth. 25.
• * 1.888

  Revel. 16. 15.
• * 1.889

  Rom. 5. 12, 13, &c.
• * 1.890

  Gen. 6. 5.
• * 1.891

  Ier. 17. 9.
• * 1.892

  Psal. 14.
• * 1.893

  Rom. 3. 10, 11. &c.
• * 1.894

  Mat. 1. 21.
• * 1.895

  Luk. 1. 72, 73, 74.
• * 1.896

  Gal. 3. 14.
• * 1.897

  Sublata causa, tollitur effectus
• * 1.898

  Heb. 5. 14.
• * 1.899

  1 Cor. 2. 13, 15.
• * 1.900

  Pro. 22. 3.
• * 1.901

  Pro. 27, 12.
• * 1.902

  1 Ioh. 4. 1, 2.
• * 1.903

  1 Ioh. 3. 3.
• * 1.904

  Rom. 8. 13.
• * 1.905

  1 Ioh. 3. 7, 8, 9.
• * 1.906

  Sperma morbo∣sum.
• * 1.907

  Eph. 4. 21, 22, 23, 24.
• * 1.908

  Rom. 6. 4, 5.
• * 1.909

  Col. 3. 3, 4, 5, 6.
• * 1.910

  Phil. 4. 13.
• * 1.911

  2 Cor. 3. 5.
• * 1.912

  1 Cor. 15. 10.
• * 1.913

  2 Cor. 12. 7, 8.
• * 1.914

  Psal. 103. 3.
• * 1.915

  Mar. 1. 4.
• * 1.916

  Ier. 8. 22.
• * 1.917

  Plin. Solin.
• * 1.918

  Esa. 53. 5.
• * 1.919

  Jer. 17. 24.
• * 1.920

  1 Pet. 2. 24.
• * 1.921

  Mat. 4. 23.
• * 1.922

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, greater and lesser.
• * 1.923

  Psal. 105. 20.
• * 1.924

  Esa. 3. 7.
• * 1.925

  A Magistrate is a State-Phy∣sician.
• * 1.926

  Esa. 20. 26.
• * 1.927

  Hos. 7. 1.
• * 1.928

  Hos. 7. 1.
• * 1.929

  Ier. 6. 14.
• * 1.930

  Ier. 8. 11.
• * 1.931

  Ier. 15. 18.
• * 1.932

  Ier. 51. 8.
• * 1.933

  Ezek. 34. 4.
• * 1.934

  Hos. 11. 3.
• * 1.935

  The Evange∣lists vary the phrase; he would not saith one, he could saith the other; he would not, he could not.
• * 1.936

  Mat. 13. 58.
• * 1.937

  Mar. 6. 6.
• * 1.938

  Mat. 17. 20. Heb. 3. 18, 19. Psalm 95. 2 Chron. 36. 16. Till there was no healing. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sanatio.
• * 1.939

  Ier. 8. 22.
• * 1.940

  Esa. 57. 18, 19.
• * 1.941

  Ier. 30. 17.
• * 1.942

  1 Cor. 1. 19, 21, 24.
• * 1.943

  Ier. 8. 9.
• * 1.944

  Ier. 23. 22.
• * 1.945

  Exo. 15. 26.
• * 1.946

  Esa. 44. 20
• * 1.947

  Object.
• * 1.948

  Answ.
• * 1.949

  2 Pet. 2. 22.
• * 1.950

  Mat. 7. 23.
• * 1.951

  Luke 13. 27.
• * 1.952

  Ier. 2. 13.
• * 1.953

  Psalm 106. 8.
• * 1.954

  Ezek. 21. 27.
• * 1.955

  Hag. 2. 6, 7.
• * 1.956

  Heb. 12. 26, 27.
• * 1.957

  Iohn 1. 12.
• * 1.958

  2 Cor 1. 22.
• * 1.959

  Ephes. 1. 13.
• * 1.960

  Ephes. 4. 30.
• * 1.961

  Rom. 4. 11.
• * 1.962

  Hipocrat.
• * 1.963

  Paulus. See Ga∣len. Avicen. A∣verroes. Mesue. Avenzoar, Serap. Reub. de Gemm. and all modern Physitians of all Nations.
• * 1.964

  2 Sam. 15. 11.
• * 1.965

  Phil. 3. 15, 16.
• * 1.966

  Gal. 6. 16.
• * 1.967

  Rom. 14. 1, 2, &c.
• * 1.968

  Gal. 6. 1, 2, &c.
• * 1.969

  2 Pet. 2. 1, 2.
• * 1.970

  Iud. 3. 22, 23.
• * 1.971

  2 Tim. 3. 5.
• * 1.972

  1 Tim. 4. 1, 2. &c.
• * 1.973

  Tit. 3. 10.
• * 1.974

  2 Ioh. 7. 8, 9. 10.
• * 1.975

  Gal. 1. 8.
• * 1.976

  About these see at large Epi∣phan. Augustin. Euseb. Socrat. Concilior. Tom. Danaeum; Chamier. Iunium. Paraeum. Simpsons History of the Church. History of Socin. Anatom. of Socin. Cheynels Trinunity. Centuriat. Magdeb. a Testimony born to Christ by the London Ministers, with Lyfords Explanation thereof, &c.
• * 1.977

  Phil. 3. 10.
• * 1.978

  Mal. 4. 2,
• * 1.979

  Col. 2. 9.
• * 1.980

  Iohn 1. 3.
• * 1.981

  Heb. 1. 2, 3.
• * 1.982

  Heb 3. 4.
• * 1.983

  Mark 2. 7, 8, 9, 10.
• * 1.984

  Luke 6. 8.
• * 1.985

  Revel. 2. 23.
• * 1.986

  Ioh. 15. 24, 26.
• * 1.987

  Rom. 1. 4.
• * 1.988

  Heb. 4. 6.
• * 1.989

  Iohn 20. 28.
• * 1.990

  Matth. 4. 10.
• * 1.991

  Iohn 10. 30.
• * 1.992

  About this read Beckmans exercit. against Behmen. The History of Fa∣milists: the answers to Quakers by many godly Ministers. Hornebeck de Anabapt. Ger∣man. Epiphan. de haeret. Augu∣stin. Danaeum. Bishop Ʋsher of Christs In∣car. &c. Dow∣names Body of Divinity, &c.
• * 1.993

  Heb. 2. 16.
• * 1.994

  Iohn 1. 14.
• * 1.995

  Heb. 4. 15.
• * 1.996

  1 Tim. 3. 16.
• * 1.997

  Esay 53. 10.
• * 1.998

  Luke 22. 44.
• * 1.999

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi grumosus sanguis largi∣ter defluens.
• * 1.1000

  Matth. 23. 46.
• * 1.1001

  So far as Scri∣pture teaches to Allegorize, as Galat. 4. Its very useful, so as still to re∣tain the proper sence of the place. But to strain Alle∣gorles to the destroying of Truth, is a dreadful wresting and wracking of Scripture, all sorts of monstrous Errors in every Age.
• * 1.1002

  See Epiphan. Euseb. August. Socrat. Daneus. Calvin. Centur. Magdeb. Simp∣sons Hist. of the Church. Cha∣mier. Panstrat. Hornebeck de variis heretic. Chemnit. exam. Ames. Bell. E∣ner. Anatom. of the Mass by Mornay; Ana∣tomie dela Messe, par Mousieur du Moulin. Willets Synops. Perkins Reform. Catho∣lick. Iun. An∣tibellarm. Not. Books against Quakers. Pa∣gets Heresiogr.
• * 1.1003

  Mat. 26. 38.
• * 1.1004

  Luk. 24. 39.
• * 1.1005

  Act. 1. 9. 11.
• * 1.1006

  Act. 3. 21.
• * 1.1007

  The Seulicians of old shewe'd their Enmity to Christ, as modern No∣onists in faigning a distinctive dissiolution of Christs hu∣mane nature.
• * 1.1008

  2 Cor. 5. 16.
• * 1.1009

  Ioh. 6. 63.
• * 1.1010

  Histor. Con∣cil. Euseb. Epiphan. Au∣gustine, Baron. Annal. Gen∣tur. Magde∣burg. Chamier. Phanstr. Anat. of Socin. Hi∣stor of Socin. Iun. de Trin. Cheynels Triunity, Calvin. Paraeus.
• * 1.1011

  Esay 7. 14.
• * 1.1012

  Heb. 1. 2.
• * 1.1013

  1 Tim. 2. 5.
• * 1.1014

  1 Iohn 5. 7.
• * 1.1015

  Iohn 14. 26.
• * 1.1016

  Iohn 15. 26.
• * 1.1017

  Mat. 3. 17.
• * 1.1018

  Phil. 2. 6.
• * 1.1019

  Ioh. 1. 14.
• * 1.1020

  the schoolmen, Mornaeus de ve∣ritate religionis Christi, and many others are large on this Subject, shadowing out this mysterie by Similes, from mans in∣tellect, from the Sun, &c.
• * 1.1021

  About this read Concilior. Tom. Euseb. Danaeus. Calvin Magdeb. centur. Simpsons Hi∣story; Zonar. Sleidan com∣ment. Bulinger. Histor. David. George. Pagets Heresiogr. Luther against Enthus. Hornebeck de haeret. Cha••mier. Panstr.
• * 1.1022

  1 Pet. 1. 21.
• * 1.1023

  Rom. 8. 9, 11.
• * 1.1024

  2 Chro. 13. 14.
• * 1.1025

  Revel. 1. 4, 5.
• * 1.1026

  1 Kin. 22. 22.
• * 1.1027

  Mat. 18. 31, 32.
• * 1.1028

  Mar. 9. 29
• * 1.1029

  Heb. 6. 4, 5, 6.
• * 1.1030

  Heb. 10. 27, 28. 29
• * 1.1031

  Ioh. 5. 16.
• * 1.1032

  About these at large see Hornebeck, Da∣naeum, de hae∣ret. Paraeum, Iunium, &c. Anatomy of Socinianism. Ostorod. Ca∣tech. Cracov. &c.
• * 1.1033

  See Bellarmin. Concil. Trident. Becan, &c.
• * 1.1034

  Chemnit. Ex∣am. Chamier. Panstrat. Ames. Bellar. Enervat. Willets Synops. Nouveaute du Papism. Pard. Moulin. Mysterie of Iniquity by Mornay, Rainold, Whitaker, Fox Monum. Pagets Heresiogr. See the Quakers Books and Confutations.
• * 1.1035

  Heb. 9. 22, 23.
• * 1.1036

  Heb. 9. 23.
• * 1.1037

  ons of the Leapers clean∣sed, and the living and dy∣ing bird men∣tioned, Levit. 14. 5, 6, 7. &c. and the two propitia∣tory Goats, the one dy∣ing, the other escaping, Lev. 16, 7, 8, 9, &c.
• * 1.1038

  Ioh. 6. 53, 63.
• * 1.1039

  Heb. 7. 25.
• * 1.1040

  Esa. 63. 3.
• * 1.1041

  Lev. 16. 17.
• * 1.1042

  The Grecians had propitia∣tory Oblati∣ons by devo∣ting of men, called there∣fore Obomi∣nals to expiate for the peo∣ples sins, the Devil being still Gods Ape in coun∣terfeiting and spoiling his Worsip by humane In∣ventions and mimical inno∣vations among Pagans and Papists. Luke 17. 10. God would have but one Altar and one Door, to which Sacrifices should be brought, Lev. 17. 3, 5.
• * 1.1043

  Ier. 23. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Priests were to put▪ off their own Garments, and put on that sacred Vesture which was to serve all the Lords Servants successively, typifying Christs Righteousness, comming into his special presence for Acceptance and Oblation. Christs Oblation is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Mercy-seat or Propitiation that must cover our best Duties and Works. Ier. 33. 16. The Church being the Spouse and Body of Christ, leaves her own name to borrow his.
• * 1.1044

  1 Cor. 1. 30.
• * 1.1045

  2 Cor. 5. 21. Gods high Priest alone was to enter into the most holy place to explate and Intercede.
• * 1.1046

  About this read you may Bellarmin. Con∣cil. Tridentin. Gratian. Lom∣bard. Aquinat. Becan. Chamier. Panstr. Chem∣nit Exam. Ames, Bell. Enerv. Willets Synops. Arma∣chan. Nov. Bi∣shop Potter, Bishop Dave∣nant, is hitaker, Rainold. Bishop Iewel. Jun. Not. Antibell. Calvin. Institut. Luther in Gal. &c.
• * 1.1047

  About this you may see Davenant, Wootten, Brad∣shaw. Burges, Baxter, Dow∣nam.
• * 1.1048

  Quisquis do∣mus partem su∣per arena fun∣dat, totius rui∣nam certò peri∣clitatur; ipsius etiam partis quae rupi vide∣batur affixa.
• * 1.1049

  Heb. 10. 14, 18.
• * 1.1050

  Heb. 7. 12, 23, 24.
• * 1.1051

  1 Joh. 4. 2, 3.
• * 1.1052

  Totus Christus Salus nostra, adae ••uatum fi∣dei Objectum; totalis obedien∣tia Christi, pro∣pitiatio adae quata ad illam complendam Solutem. Ioh. 10. 17, 18 good works are well stiled via R••gni, non cau∣sa regnandi.
• * 1.1053

  You may see for this Concili∣or. Tom. Bellar∣min. Baronii, Annal. Chamier. Chemnit. Exam. Beckmans Ex∣erc. History of the Church. Calvin. contr. Fanat. Hist. of Famil. Horn∣beck de haeret.
• * 1.1054

  Authority, Impartialty and Infallibili∣ty, the proper∣ties of a su∣pream Iudge, belong only to the Lord, the Spirit, and to his Word, Heb. 12. 25, 26.
• * 1.1055

  1 Cor. 10. 15.
• * 1.1056

  1 Cor. 5. 12.
• * 1.1057

  Act. 15. 28.
• * 1.1058

  Act. 16. 4.
• * 1.1059

  Rev. 22. 18, 19.
• * 1.1060

  2 Cor. 13. 12.
• * 1.1061

  Gal. 2. 11.
• * 1.1062

  Phil. 3. 12, 15.
• * 1.1063

  Heb. 12. 23.
• * 1.1064

  Ioh. 15. 15.
• * 1.1065

  Ioh. 20. 31.
• * 1.1066

  1 Pet. 1. 10, 11, 12.
• * 1.1067

  Ioh. 1. 18.
• * 1.1068

  1 Ioh. 2. 20, 27.
• * 1.1069

  Ier. 31. 33.
• * 1.1070

  1 Thess. 5. 19, 20, 21.
• * 1.1071

  Heb. 12. 25, 26.
• * 1.1072

  Mat. 10. 40.
• * 1.1073

  Luke 10. 16.
• * 1.1074

  Gal. 1. 7. 8.
• * 1.1075

  Act. 3. 22, 23.
• * 1.1076

  Mal. 2. 7.
• * 1.1077

  Eph. 4.
• * 1.1078

  Luke 10. 16.
• * 1.1079

  2 Cor. 3. 18.
• * 1.1080

  For this read Hist. of Germ.
• * 1.1081

  Anab. Pagets Heresiogr. Da∣naeus de haeret. Chamier. Pan∣str. and Sup∣plem. The Books against Quakers. Subject. to Christ by Thom. Sheph. Downam de Anti∣christ, &c.
• * 1.1082

  Rev. 19. 16.
• * 1.1083

  Psal. 110. 1, 2, &c.
• * 1.1084

  Luke 19. 27.
• * 1.1085

  Esa. 33. 22.
• * 1.1086

  Esa. 32. 1. 2.
• * 1.1087

  1 Cor. 15. 25.
• * 1.1088

  Act. 15. 15, 16.
• * 1.1089

  Ezek. 21. 27.
• * 1.1090

  Hag. 2. 6, 7.
• * 1.1091

  2 Thess. 2. 3, 4, 7, 8.
• * 1.1092

  1 Tim. 4. 1, 2, 3, &c.
• * 1.1093

  Rev. 13.
• * 1.1094

  Rev. 17.
• * 1.1095

  Rev. 11.
• * 1.1096

  Rev. 12.
• * 1.1097

  See to this purpose the se∣veral places against Qua∣kers, Familists, by Gataker, Featly, Ruther∣ford, Burges, Baxter, Farmer, The New-Ca∣stle Ministers, Paget, Baily, &c.
• * 1.1098

  Beckmans Ex∣ercit.
• * 1.1099

  Baxter of the sin against the Holy Ghost. Compare them with the rela∣tion given of the old Valentinians, Basilidians, Gnosticks, Carpocratians, &c. by Epiphan. August. Euseb. Socrat. Sozomen. Theodoret. Magdeb. Centur. History of the Church, &c.
• * 1.1100

  Phil. 3 10.
• * 1.1101

  Phil. 2. 5, 6, 7, 8.
• * 1.1102

  Rom. 6. 10.
• * 1.1103

  The Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is very emphatical, signifying the most rational way of delibe∣ration and de∣termination upon the due consideration of all things. This is the most di∣vine Arithme∣tick, and a sure computation.
• * 1.1104

  1 Cor. 12. 12.
• * 1.1105

  Rom. 8.
• * 1.1106

  Eph. 1. 22.
• * 1.1107

  Eph. 5. 32. Eph. 2. 20. 21.
• * 1.1108

  Deus est Circu∣lus, cujus Cen∣trum ubi{que} cir∣cumferentia nusquam, said the Philoso∣pher.
• * 1.1109

  Act. 3. 21.
• * 1.1110

  The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Em∣phatically sig∣nifies to em∣brace and re∣tain.
• * 1.1111

  Iohn 15. 2, 3, &c.
• * 1.1112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inter vos, among you, as the same phrase imports, 1 Pet. 5. 1. The Elders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 among you.
• * 1.1113

  Ephes. 3. 17.
• * 1.1114

  Rom. 6. 3, 4, 5.
• * 1.1115

  Col. 1. 27.
• * 1.1116

  1 Cor. 15. 14, 15, 16, 17, 18, 19, 20, 21.
• * 1.1117

  Luke 24. 26,
• * 1.1118

  About these you may see the many Books abroad, discovering the mysterious designs of our Opinionists; by Mr. Baxter, the London Ministers and others; as also the many de∣tections of Je∣suitick designs touched, by Iesuitic. speculum, Histor. Iesuit. Mr. Prins books, Hornebeck, Some German Jesuits converted, &c.
• * 1.1119

  1 Cor. 15.
• * 1.1120

  Rom. 6.
• * 1.1121

  Phil. 3. 9, 10.
• * 1.1122

  1 Cor. 15.
• * 1.1123

  Iohn 6.
• * 1.1124

  See for this Chamier. Cal∣vin. Anatom. of the Mass, with the joint forces of our many writers. Crede, & man∣ducasti, was the famous Axiome of St. Augustin in this case.
• * 1.1125

  Hereticks of old are thus set out by Epi∣phan. Augustin. Ierom. Irenaeus. Cyprian. Euseb. Socrat. Ter∣tul. &c.
• * 1.1126

  See Bellarm. Concil. Trid. Becan. Tolet. Staplet. Mal∣don. Gordon. &c. confuted by Chamier. Panstrat. Rai∣nold. Whitak. Bishop Iewel. Downame. Pot∣ter. Morton. Davenant.
• * 1.1127

  Field. Willet. Ames. Paraeus. Calvin. Luther. and multi∣tudes of Pro∣testant Wri∣ters. Witness the many books by them and against them, besides their flying papers and daily speeches. Beckmans Exercit. Erastus against Paracelsus. Zuinger. Gesner. and others have particularly detected the sad affinity of Behmens Doctrine with Paracelsus his Chymical delusions; Mr. Baxter in his late tract of the sin against the Holy Ghost, from pag. 146. 147. he gives direful hints of this.
• * 1.1128

  2 Tim. 3. 15, 16, 17.
• * 1.1129

  Psalm 19.
• * 1.1130

  Psalm 119.
• * 1.1131

  2 Pet. 1. 19, 20, 21.
• * 1.1132

  Esay 8. 20.
• * 1.1133

  Iohn 5. 39.
• * 1.1134

  2 Tim. 3. 15, 16, 17.
• * 1.1135

  2 Pet. 1. 19, 20, 21.
• * 1.1136

  2 Cor. 4. 3, 4.
• * 1.1137

  Prov. 6. 23.
• * 1.1138

  Esay 59. 21.
• * 1.1139

  2 Cor. 2. 15, 16.
• * 1.1140

  Esay 8. 20.
• * 1.1141

  1 Cor. 13. 9, 10.
• * 1.1142

  1 Tim. 4. 13, 14, 15, 16.
• * 1.1143

  Gal. 6. 3.
• * 1.1144

  1 Cor. 3. 18.
• * 1.1145

  Heb. 1. 1.
• * 1.1146

  Rev. 22. 18. 19.
• * 1.1147

  1 Cor. 4. 6.
• * 1.1148

  1 Tim. 4. 4.
• * 1.1149

  1 Tim. 4 7.
• * 1.1150

  Tit. 1. 14.
• * 1.1151

  2 Pet. 1. 16.
• * 1.1152

  2 Tim. 3. 13.
• * 1.1153

  Witness Sprig. Erbury. Iohn Sedgwick Sal∣mon. &c.
• * 1.1154

  See of this the Writers for∣merly named, those also hin∣ted by Mr. Baxter in his Book of the sin against the Holy Ghost, with divers others suffici∣ently known.
• * 1.1155

  Rom. 12. 16.
• * 1.1156

  1 Cor. 1, 21.
• * 1.1157

  Paul for in∣stance in all his Epistles.
• * 1.1158

  Exod 20. 24.
• * 1.1159

  Psalm 105. 4.
• * 1.1160

  Esay 64. 5.
• * 1.1161

  Prov. 3. 6.
• * 1.1162

  Iob 42. 6.
• * 1.1163

  Gen. 18 27.
• * 1.1164

  Mat. 26. 30.
• * 1.1165

  Mark 14. 26.
• * 1.1166

  A••. 16. 25.
• * 1.1167

  1 Cor. 14. 15.
• * 1.1168

  Eph 5. 19, 20.
• * 1.1169

  Col. 3. 16.
• * 1.1170

  2 Chro. 29. 30. Ezechias and the Lords ser∣vants com∣manded that they should sing in the words of Da∣vid & Asaph. All men are bid and bound to serve God morally, that they may learn to serve him spiritually.
• * 1.1171

  Psalm 33. 8.
• * 1.1172

  Psalm 67. 3, 4, 5, 7.
• * 1.1173

  Act. 17. 30, 31.
• * 1.1174

  Ierem. 10. 25.
• * 1.1175

  Psalm 14. 4.
• * 1.1176

  1 Tim. 4. 4.
• * 1.1177

  Matth. 15.
• * 1.1178

  Matth. 26.
• * 1.1179

  Luke 21.
• * 1.1180

  Mark 14.
• * 1.1181

  Ioh. 4. 23, 24.
• * 1.1182

  Matth. 15 9.
• * 1.1183

  Col. 2. 19, 20, 21, 22, 23.
• * 1.1184

  See the full parallel thereof in the Isle of Man, by Mr. Bernard in the charge drawn against Papi∣stry.
• * 1.1185

  See Mr. Daille right use of the Fathers.
• * 1.1186

  Rivet. Critic. Censur. patr. Perkins Pro∣blem. and all our Divines on that Sub∣ject.
• * 1.1187

  Many worthy Pens have largely confu∣ted all Anti-Sabbatarians, witness. Dr. Twiss, Dr. Bai∣ly, Mr. Palmer, and Caudry, Mr. Shepheard, Mr. Lestrange, Mr. White, Dr. Ames, Mr. Gar∣ter, &c.
• * 1.1188

  Revel. 1. 10.
• * 1.1189

  Exod. 20. 10, 11, 12.
• * 1.1190

  The Particle ha, is not al∣wayes Empha∣tical to notifie a particular; & if it should be so taken here, it may notifie propor∣tion, as well as Order.
• * 1.1191

  As Esay 56, 4, 5, 6, 7. Exod. 31. 12, 13, 14, 15, &c. Levit. 19. 3, 29, 30.
• * 1.1192

  Matth. 12. 8.
• * 1.1193

  Heb. 4. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11.
• * 1.1194

  Gen. 1.
• * 1.1195

  Gen. 8.
• * 1.1196

  Gen. 17.
• * 1.1197

  Exod. 12.
• * 1.1198

  Exod. 19. c. 20.
• * 1.1199

  Exod. 30.
• * 1.1200

  Exod. 40.
• * 1.1201

  Levit. 9.
• * 1.1202

  Levit. 9. 24.
• * 1.1203

  Numb. 16.
• * 1.1204

  Numb. 17. 1.
• * 1.1205

  Iohn 2.
• * 1.1206

  Luk. 24.
• * 1.1207

  Iohn 20. 19.
• * 1.1208

  Matth. 27.
• * 1.1209

  Act. 1.
• * 1.1210

  Act. 2.
• * 1.1211

  1 Cor. 16. 1.
• * 1.1212

  Act. 20. 7.
• * 1.1213

  Exod. 20.
• * 1.1214

  Matth. 24.
• * 1.1215

  Numb. 15.
• * 1.1216

  Ezek. 22.
• * 1.1217

  Ezek. 20.
• * 1.1218

  Ezek. 23.
• * 1.1219

  Nehem. 13. 17, 18.
• * 1.1220

  Exod. 31. 14, 35, 2.
• * 1.1221

  Ierem. 17. 27.
• * 1.1222

  Carnal Pro∣testants have learned of the Paganish Pa∣pists to pro∣fane the Sab∣bath, making it rather Dia∣bolicus quam dominicus dies. Like their Pope Sylve∣ster, who com∣manded the alteration of it, & Thursday to be observed in lieu there∣of, as Hospin relates, de fest. Christ.
• * 1.1223

  Witness Afred, Ivan &c. in Saxon and English History by Braiton, Britton, Fortescue, Bacons History of English Government.
• * 1.1224

  Rom. 14.
• * 1.1225

  Gal. 4. Col. 2. The first and great Blow given to the German Churches was upon the Sabbath Day which they had so notoriously prophaned. On that day Prague was taken by the Papists
• * 1.1226

  Many Cham∣pions of Truth have contri∣buted much to this Sub∣ject, as the former Re∣formers and Ancient Fa∣thers; So of late, Mr. Bur∣ges, Mr. Rutherford, M. Paget, Mr. Baxter, Mr. Cotton, Mr. Cobbet. Mr. Shepheard, Mr. Hooker, &c.
• * 1.1227

  Gen. 1. 26, 27.
• * 1.1228

  Eph. 4. 23, 24.
• * 1.1229

  Col. 3. 10.
• * 1.1230

  Ierem. 31. 33.
• * 1.1231

  Ierem. 32. 39, 40, 41.
• * 1.1232

  Ezek. 36, 26, 27,
• * 1.1233

  Act. 7. 37.
• * 1.1234

  Matth. 5.
• * 1.1235

  Rom. 7. 12, 14, 22.
• * 1.1236

  1 Cor. 9. 21.
• * 1.1237

  Iam. 2. 8.
• * 1.1238

  Ephes. 6. 1, 2.
• * 1.1239

  Gal. 2. 16.
• * 1.1240

  Gal. 3. 10, 11
• * 1.1241

  Rom. 6. 14.
• * 1.1242

  Rom. 3. 25.
• * 1.1243

  Rom. 5. 1.
• * 1.1244

  Act. 15.
• * 1.1245

  Iam, 2. 8. 12.
• * 1.1246

  Rom. 7. 21, 22, 23, 24, 25.
• * 1.1247

  Worthy pains have been ta∣ken by many of late, as by our former reformed Di∣vines, by Mr. Bulkeby, Mr.
• * 1.1248

  Mr. Cobbet, M. Carter, Mr. Anth. Burges, Dr. Owen, Mr. Blake, Mr. Baxter, Mr. Marshal, Mr. Norton, &c. whose lesser differences are composed with facility by the sober friends of Truth and Peace.
• * 1.1249

  Gal. 3. 16.
• * 1.1250

  Gen. 3. 15.
• * 1.1251

  Act. 3. 37.
• * 1.1252

  Gal. 4. 4, 5.
• * 1.1253

  Exod. 19. 20.
• * 1.1254

  Deut. 26. 17, 18.
• * 1.1255

  Deut. 29. 10, 11.
• * 1.1256

  Psalm 89. 3, 28, 34.
• * 1.1257

  Psalm 105 8.
• * 1.1258

  Esay 59. 21.
• * 1.1259

  Zech. 9. 11.
• * 1.1260

  Psalm 106. 45.
• * 1.1261

  Psalm 111. 5.
• * 1.1262

  Ezech. 16. 60, 62.
• * 1.1263

  Mic. 7. 20, 21.
• * 1.1264

  Luk. 1 72, 73.
• * 1.1265

  Exod. 12. 48.
• * 1.1266

  Matth. 5.
• * 1.1267

  Matth. 26.
• * 1.1268

  1 Iohn 2. 7, 8, 9. 10.
• * 1.1269

  Heb. 9, 17, 20, 22.
• * 1.1270

  Heb. 8, 6, 7, &c.
• * 1.1271

  1 Cor. 3.
• * 1.1272

  Levit. 13. 8.
• * 1.1273

  Mr. Hobbs in his Leviathan and other Books, hath many gross Errors oppo∣sing this and other Divine Truths dangerously. The Fathers of old, both Greek, Latin, and all Refor∣med Divines since have cleared this Point to the full, being followed by many Worthy Pens in our Age; English and French, Dutch and Danes.
• * 1.1274

  The Novelists follies have have been de∣tected suffici∣ently also, for∣merly and lately. Infant Baptism in its purity, Anti∣quity & Right hath been ful∣ly made out, as by all former Writers, so lately by Mr. Marshal, Mr. Blake, Mr. Baxter, Mr. Cobbet, Dr. Winter, Dr. Featley, Dr. Goodwin, Mr. Cotton, Mr. Sidenham. Dr Worth, and many others.
• * 1.1275

  1 Cor. 10. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11.
• * 1.1276

  Matth. 15. 9.
• * 1.1277

  Consult. Slei∣den, Alling, Hornebeck, Bulinger, &c. for the parti∣culas.
• * 1.1278

  Deut. 26.
• * 1.1279

  Deut. 29. 10, 11.
• * 1.1280

  Gen. 17. 7, 8, 10
• * 1.1281

  Ezek. 16. 20.
• * 1.1282

  Matth. 19. 13, 14, 15.
• * 1.1283

  Act. 2. 39.
• * 1.1284

  Heb. 13. 8.
• * 1.1285

  1 Cor. 1. 20. Gal. 3. 8, 9, 14.
• * 1.1286

  Rom. 11. 16, 17, 20, 23.
• * 1.1287

  Exod. 12. 48.
• * 1.1288

  Act. 16. 31.
• * 1.1289

  Luke 19. 9.
• * 1.1290

  Iohn 6. 44.
• * 1.1291

  About this Subject you may see most of our Protestant Divines, as the Fathers also against schism, as Irenaeus, Austin, &c. More lately have written Dr. Field, B. Iewel, Dr. Willet, and within these few years the Assem∣bly of Divines, Mr. Hudson, Mr. Hooker, Mr. Stone, Mr. Caudry, Mr. Cotton, M. Bax∣ter, &c. whose circumstantial differences are easily reconciled by moderate Christians; who strive for Truth and Peace, not for contentious Victory.
• * 1.1292

  Eph. 1. 23.
• * 1.1293

  1 Tim. 3. 15.
• * 1.1294

  Eph. 4. 3, 4 5, 6.
• * 1.1295

  Ezek. 11, 19.
• * 1.1296

  Iohn 10. 16.
• * 1.1297

  Rom. 16. 17, 18, 19.
• * 1.1298

  1 Iohn 3. 3.
• * 1.1299

  1 Cor, 5. 7, 8, 9, &c.
• * 1.1300

  Cant. 6. 10.
• * 1.1301

  Rom. 14. 19.
• * 1.1302

  Psalm. 34. 14.
• * 1.1303

  Heb. 12. 14.
• * 1.1304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fol∣low hard after, as with hue & cry, with ut∣most diligence.
• * 1.1305

  Augustin. Pro∣pert. and many other Fathers cleared this point of old. The Reform∣ed Churches have afforded successively many Cham∣pions thereto, as Wickliff, Bradward, Cal∣vin, Zanch. Pa∣raeus, Iun. Cha∣mier, Twiss, Pemble, &c. Lately Dr. Owen, Mr. Baxter, Mr. Resbury, Dr. Kendal, Dr. Prideaux, &c.
• * 1.1306

  Rom. 9. 11.
• * 1.1307

  Eph. 1. 3, 4, 5, 6.
• * 1.1308

  Rom. 8. 28.
• * 1.1309

  1 Pet. 1. 2.
• * 1.1310

  Iohn 6. 70.
• * 1.1311

  Rom. 8. 28.
• * 1.1312

  Matth. 25. 12.
• * 1.1313

  Eph 1. 5, 11.
• * 1.1314

  The Arminian distinction of Gods Ante∣cedent and Consequent Will, is found insufficient to thei•• scope, & cross to all Divine Attri∣butes.
• * 1.1315

  2 Thes. 2. 13, 14.
• * 1.1316

  Rom. 8. 28, 29, 30.
• * 1.1317

  Act. 13. 48.
• * 1.1318

  2 Tim. 2. 19.
• * 1.1319

  The Apo∣stle, Rom. 9. brings three signal Instan∣ces of this great Truth for a sure demonstration; 1. In Jacobs Posterity, ver. 5. 6. 2. In Abrahams seed, ver. 7, 8, 9. 3. In Isaacs family, ver. 10. 11, 12, &c. to take off all mistakes, shewing the first absolute Ground of difference between man and man, to flow from Gods bosom, for ordaining the future state of all his creatures, according to the purposed pleasure of his wil. As for the execution or Justice, or decreeing thereof, he delights not in the sinners death, but in glorifying of Justice.
• * 1.1320

  1 Thes. 5. 9.
• * 1.1321

  Rom. 9. 22, 23.
• * 1.1322

  Iude. 4.
• * 1.1323

  Prov. 16. 4.
• * 1.1324

  Rom. 9. 14, 15, &c.
• * 1.1325

  Rom. 9. 19, 20, &c.
• * 1.1326

  Iam. 1.
• * 1.1327

  2 Pet. 2.
• * 1.1328

  1 Iohn 3.
• * 1.1329

  Rom. 11. 6, 7, &c.
• * 1.1330

  Upon this Text see Mr. R. Resburies Elaborate Le∣ctures. Dei voluntas rerum necessitas. August. de Genes. ad liter.
• * 1.1331

  Many choice Pleces of this Theme you may consult with, left by Augustin, Pro∣pert. Brad∣ward. Calvin, Luther, Parae∣us, Zanch. Twiss, Cha∣mier, Molin, Downame and many more Ancient and modern. Dr. Owen, Dr. Kendal, Mr. Lyford, Mr. Resbury, &c. have taken off many sad mistakes herein, in their late writings against Arminianism.
• * 1.1332

  See the wri∣tings about them.
• * 1.1333

  Rom. 8 28, 29, 30
• * 1.1334

  Act. 20. 28.
• * 1.1335

  Heb. 9. 22.
• * 1.1336

  Rom. 5. 8, 9, 10.
• * 1.1337

  2 Pet. 2. 1.
• * 1.1338

  1 Tim. 4. 10.
• * 1.1339

  Psalm 36. 6.
• * 1.1340

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Salvabis. Sep∣tuag. thou shalt save, an∣swering the Hebrew.
• * 1.1341

  Rom. 8. 28.
• * 1.1342

  Matth. 20. 15.
• * 1.1343

  Rom. 11. 35.
• * 1.1344

  Heb. 7. 25.
• * 1.1345

  Luk. 19. 9, 10.
• * 1.1346

  Ioh. 10. 16, 28, 29, 30.
• * 1.1347

  Matth. 3. 5.
• * 1.1348

  Col. 1. 23.
• * 1.1349

  Iohn 1. 29.
• * 1.1350

  Psal. 32. 32.
• * 1.1351

  Iohn 6 33.
• * 1.1352

  2 Cor. 5. 19.
• * 1.1353

  1 Iohn 5. 19.
• * 1.1354

  Iohn 17. 9.
• * 1.1355

  Revel. 13. 3.
• * 1.1356

  Iohn 14. 17.
• * 1.1357

  Iohn 17. 25.
• * 1.1358

  2 Pet. 2. 5.
• * 1.1359

  He distingui∣shes the ••orld of the ungod∣ly from the saved Ones.
• * 1.1360

  Matth. 5. 3, 6.
• * 1.1361

  Esay 48. 22.
• * 1.1362

  Esay 57. 21.
• * 1.1363

  Iohn 6. 37.
• * 1.1364

  Act. 15. 18.
• * 1.1365

  2 Tim. 2. 19.
• * 1.1366

  Its no dis∣grace to the sufficiency of the Sun, that so many blind eyes share not in its Light. Some are wilfully, all naturally, some judici∣ally, many sluggishly blind in spiri∣tuals. All are born blind; Satan blinds further, some fall asleep, others wilfully shut their eyes; some are offended, others judicially blinded; There is no fault in the Natural or Spiritual Sun, but in the creature: sin is from self, Rom. 5. 1 Cor. 15. 22.
• * 1.1367

  You may see largely on this Subject Au∣gustin, Epi∣phan. Prosper, Chamier, Mag∣deb. Centur. Calvin, Lu∣ther, Chemnit. Paraeus, Zan∣chius, Brad∣wardine, Ames. Dr. Twiss, Ana∣tom. and Hi∣stor. of Soci∣nian. Trelca∣tium Ʋtrum∣que, Iun. The∣ses, Davenant, Bishop Jewel, Rivet, Horne∣beck, de Socin. Willets Synops. Dr. Owens Display of Ar∣minians, &c. Mr. Ant. Bur∣ges Lectures. Mr. Downams System. Mr. Baxters Rest. Mr. Perkins, Hooker, Shepheard, Cotton, Dr. Preston, Sibs, &c. See the Books about them.
• * 1.1368

  Gen. 6. 5.
• * 1.1369

  Psalm 14,
• * 1.1370

  Psalm 53.
• * 1.1371

  Ierem. 17. 9.
• * 1.1372

  Psalm 51. 5.
• * 1.1373

  Iohn 3. 3, 5. 6.
• * 1.1374

  Matth. 18. 3.
• * 1.1375

  Eph. 1. 17, 18, 19.
• * 1.1376

  2 Cor. 5. 17.
• * 1.1377

  1 Iohn 3. 14.
• * 1.1378

  Act. 26. 8.
• * 1.1379

  Ezek. 36. 26, 27.
• * 1.1380

  Iohn 3. 3, 5, 6, 7.
• * 1.1381

  Rom. 2.
• * 1.1382

  Rom. 3.
• * 1.1383

  Psalm. 58. 3.
• * 1.1384

  Eph. 2. 1 2, 3, 11, 12.
• * 1.1385

  Eph. 4. 17, 18, 19.
• * 1.1386

  Tit. 1. 15, 16.
• * 1.1387

  2 Tim. 2. 25, 26.
• * 1.1388

  Act. ••4. 27. Act. 16. 14.
• * 1.1389

  Gen. 6. 5.
• * 1.1390

  Gen. 8. 21.
• * 1.1391

  The Par∣ticle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that speech of God, appears to be not causal as many take it, but discretive, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, etsi, although, aggravating mans sinfulness, as the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seems to import, 1 Tim. 1. 13. where he doth not extenuate, but aggravate his sin.
• * 1.1392

  1 Cor. 16. 9.
• * 1.1393

  Col. 4. 3.
• * 1.1394

  Rom. 8. 28, 29, 30.
• * 1.1395

  Iohn. 6. 37, 44, 45.
• * 1.1396

  Ezek. 36. 2, 26, 27.
• * 1.1397

  Ierem. 31. 33.
• * 1.1398

  Ier. 32. 39, 40.
• * 1.1399

  Psalm 89.
• * 1.1400

  Rom. 7.
• * 1.1401

  Col. 3.
• * 1.1402

  Hos. 2. 14, 19, 20.
• * 1.1403

  Gen. 9. 27.
• * 1.1404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the He∣brew reads Emphatically, God will effi∣caciously per∣swade Japhet, enlarging the heart of Gen∣tiles towards Christ; il a hirera en dou∣ceur, as the French reads it. He will sweetly and surely draw them. Thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 persua∣deo.
• * 1.1405

  Revel. 3. 21.
• * 1.1406

  Rom. 8. 7, 8.
• * 1.1407

  Rom. 8. 2, 9.
• * 1.1408

  Rom. 7. 25.
• * 1.1409

  Necessity and liberty meet together in Heaven, on Earth, yea in Hell itself.
• * 1.1410

  Eph. 4. 24.
• * 1.1411

  1 Pet. 1. 14, 15.
• * 1.1412

  Matth. 13.
• * 1.1413

  Prov. 4. 18.
• * 1.1414

  Luke 13.
• * 1.1415

  Mark 4.
• * 1.1416

  Rom. 7.
• * 1.1417

  Phil. 2. 13.
• * 1.1418

  Eph. 2. 8, 9, 10.
• * 1.1419

  Rom. 9. 16.
• * 1.1420

  Iam. 1. 18.
• * 1.1421

  Eph. 1. 6.
• * 1.1422

  Men sin wil∣fully, though necessarily. Its a necessity conditional, not absolute; It was con∣tracted by a mans own fault; it op∣poses not his Liberty of choice; whe∣ther in point of contradi∣ction towards contrary acts; willing or nilling: or of contrarie∣ty towards contrary ob∣jects good or evil. The sin∣ner chuses evil in refusing good, willing∣ly without constraint. Gods Decree infuses no evil into a man, nor his Providence. Psalm 58. 3. Iob 14. 4. Matth. 7. 16. Luke 6. 44. Iam. 3. 12. Eph. 2. 1, 2, 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and partial acceptation of persons, forbidden of God, is to be found only in debitis and matters of Duty, not in Gratulties and things of free Gift.
• * 1.1423

  About this Truth, besides the Fathers Greek and Latin, and our former Re∣formed Di∣vines, you may consult with late Wri∣ters, as Dr. Preston, Dr. Ames. Dr. Sibs, Mr. Bol∣ton, Dr. Thom. Goodwin, Dr. Ward, Dr. Twiss, Bishop Davenant, Bl. Morton, Mr. Hooker, Mr. Shepherd, Dr. Owen, Mr. Rutherford, Mr. Cotton, Mr. Burges Lectures, Mr. Baxter, Mr. Gataker, Mr. Lyford, &c. Sleidan, Cloppenburg. Becman, Hornebeck, Altingius, Bulin∣ger, &c.
• * 1.1424

  Eph. 1. 3, 4, 5.
• * 1.1425

  Tit. 3. 4, 5.
• * 1.1426

  2 Thes. 2. 13.
• * 1.1427

  Rom. 8. 28, 29, 30.
• * 1.1428

  Iohn 6. 37, 39, 44, 45.
• * 1.1429

  Iohn 10. 27, 28, 29.
• * 1.1430

  Iohn 17. 2.
• * 1.1431

  1 Pet. 1. 25.
• * 1.1432

  2 Thes. 2. 13.
• * 1.1433

  1 Pet. 1. 2, 3, 4.
• * 1.1434

  Phil. 1. 19.
• * 1.1435

  Phil. 4. 19.
• * 1.1436

  Iohn. 1. 12.
• * 1.1437

  Act. 13 48.
• * 1.1438

  Iohn 10. 3, 14, 15.
• * 1.1439

  Tit. 2, 11, 12.
• * 1.1440

  1 Iohn throughout.
• * 1.1441

  Iohn 6. 37, 38, 39.
• * 1.1442

  Iohn 10. 27, 28, 29.
• * 1.1443

  Heb. 8.
• * 1.1444

  2 Sam. 23. 5.
• * 1.1445

  Ierem. 31. 33.
• * 1.1446

  Ezek. 36. 26, 27.
• * 1.1447

  Psalm 73. 23.
• * 1.1448

  2 Cor. 12. 9.
• * 1.1449

  2 Pet. 1. 5, 6, &c.
• * 1.1450

  Tit. 2. 10, 11, 12.
• * 1.1451

  Mirae Grada∣tiones in divi∣na Catena, & inseparabiles! 1^a. decretorum
• * 1.1452

  Rom. 8. 28, 29, 30. 2^a. Virtutum,
• * 1.1453

  2 Pet. 1. 5, 6, 7, 8, 9, 10.
• * 1.1454

  3a. Officiorum,
• * 1.1455

  1 Thes. 5. 17, 18. 19, &c.
• * 1.1456

  4^a. Privilegi∣or. 1 Cor. 1. 30. 1 Cor. 3. 21, 22.
• * 1.1457

  5^a. Beatitu∣dinum. Matth. 5. 3, 4, 5. &c. Omnes isti Coelestes nexus sunt firmiter contexti, & nulla vi aut fraude dissolvendi. Pendent enim omnes ab Optimi Maximi Throne, & ipsius Omnipo∣tenti manu connectuntur & conservantur.
• * 1.1458

  2 Tim. 2. 13.
• * 1.1459

  Rom. 8. 32.
• * 1.1460

  Ephes. 1. 13.
• * 1.1461

  2 Cor. 1. 22.
• * 1.1462

  About this Subject you may read much in all Antiquity; and among Divines and Civilians of late, especi∣ally in English you'l find it handled ex∣actly by Mr. Cobbet of New England in 1653. and much in scat∣tered places among Mr. Baxters, and others Works, and in the Volumes of Sermons preached before the Parliaments since 1640. to this day. You may see about it our Libertine School'd, lately published.
• * 1.1463

  Rom. 13. 1, 2, 3, 4, 5, 6.
• * 1.1464

  1 Sam. 2. 30.
• * 1.1465

  Rom. 13.
• * 1.1466

  2 Sam. 23. 2, 3.
• * 1.1467

  Exod 18. 21.
• * 1.1468

  Nehem. 3. 5.
• * 1.1469

  2 Chron. 19. 5, 6, 7.
• * 1.1470

  Esay. 49. 23.
• * 1.1471

  Ierem, 30. 21.
• * 1.1472

  Their Queries and Objecti∣ons you find answered in our Libertin School'd brief∣ly, more large∣ly in other Authors.
• * 1.1473

  Rom. 13. 2, 3, 4, 5.
• * 1.1474

  Prov. 8. 15, 16.
• * 1.1475

  Esay 8. 20.
• * 1.1476

  2 Pet. 1. 19, 20, 21.
• * 1.1477

  2 Tim. 3. 15, 16, 17.
• * 1.1478

  1 Tim. 1. 13, 14.
• * 1.1479

  Tit. 3. 3.
• * 1.1480

  Act. 26. 9.
• * 1.1481

  1 Pet. 2. 20.
• * 1.1482

  2 Ki••g. 17. compared with 2 King. 19.
• * 1.1483

  Esay 49. 23.
• * 1.1484

  Revel. 13.
• * 1.1485

  Revel. 17.
• * 1.1486

  This Theme hath been fre∣quently and fully handled in all Ages, and in ours by the Assem∣bly of Di∣vines, the Mi∣nisters of Lon∣don, by Mr. Shepheard, Mr. Hooker, Mr. Rutherford, Mr. Gilespy, Mr. Norton, Mr. Cotton, &c. who harmoniously agree in the substantials, though they sometimes vary in Circumstantials of Order Ecclesiastical.
• * 1.1487

  Mal. 2. 7.
• * 1.1488

  Num. 16.
• * 1.1489

  Num. 17.
• * 1.1490

  Num. 31. 30, 47.
• * 1.1491

  Num. 35. 2, 8.
• * 1.1492

  Gen. 49 7.
• * 1.1493

  Deut. 33. 9, 10. their scattering was for the publike good.
• * 1.1494

  Deut, 12. 19.
• * 1.1495

  Ezek. 44. 28, 29, 30.
• * 1.1496

  2 Chron. 36. 15, 16.
• * 1.1497

  2 Chro. 30. 22.
• * 1.1498

  Ezek. 48. 10, 11, 12, 13.
• * 1.1499

  This Prophesie from the 40^th. Chapter of Ezek. is Evan∣gelical, though set out by Mo∣saical Expres∣sions, as the whole scope demonstrates, & Expositors harmoniously agree.
• * 1.1500

  2 Chron. 36. 15, 16.
• * 1.1501

  See Josephus his Antiquity, and of the Iewish wars.
• * 1.1502

  Iohn 2. 14, 15 16.
• * 1.1503

  Matth. 21. 12.
• * 1.1504

  Luk. 19. 45, 46.
• * 1.1505

  Luke 9. 1, 2, &c.
• * 1.1506

  Luke 10. 1, 2, &c.
• * 1.1507

  Eph. 4. 10, 11.
• * 1.1508

  Eph. 4. 11, 12.
• * 1.1509

  1 Cor. 12. 28, 29.
• * 1.1510

  Act. 20. 28.
• * 1.1511

  Matth. 28. 18, 19, 20.
• * 1.1512

  Ioh 20. 22, 23.
• * 1.1513

  Heb. 13. 7, 17, 24.
• * 1.1514

  1 Pet. 5. 1, 2, 3.
• * 1.1515

  Revel. 2. and Chap. 3.
• * 1.1516

  2 Cor. 5. 19.
• * 1.1517

  1 Cor. 4. 1.
• * 1.1518

  1 Thes 5 12.
• * 1.1519

  Act 14. 22.
• * 1.1520

  1 Tim. 5. 17, 22.
• * 1.1521

  2 Tim. 2. 2.
• * 1.1522

  Tit. 1.
• * 1.1523

  Eph. 4. 13, 14.
• * 1.1524

  Revel. 1. 20.
• * 1.1525

  Revel 11.
• * 1.1526

  About this you may see much in Smectymnuus, in Wa••o Messa∣linus, in Sal∣ma sii libro de primatu Papae; In the London Ministers, Jus Minist. & Presbyt. in Gilespie A-Aarons Rod Blossoming; where the Fa∣thers, as Iren. Iustin. Tertul. Austin, Ierom, &c. are quoted to your hand. See also Centur. Magdeb. Cal∣vins Institut. All our Di∣vines about Church-Or∣der. Myster. In∣quit. Morn. &c. Revel. 13. Revel. 17. 2 Thes. 2. 4, 5, 6, 7. 1 Tim. 4. 1, 2, 3, &c. Revel. 11. Revel. 12. Revel. 13. Revel. 17.
• * 1.1527

  See Bishop Ʋsher de An∣tiq. & success. Ecclesiar. Cen∣tur. Magde∣burg. Catalog. Test. veritat. Myster. Inquit. Morn. Histor. of the Church. Chemnit. Ex∣am. Field of the Church. Iewels Apo∣log. Whitaker, Rainold, Ius divinū. Minist. Evangel. Fox. Monuments. Spelman de Christ. Relig. in Britan. Isa∣ak's Chronolo∣gy, Speed, &c. Voet. Despera∣ta causa papat. pag. 405. The Romish usurpations were vigo∣rously oppo∣sed in England from time to time, witness Eademer, Hist. Nov. Selden, Speed, &c.
• * 1.1528

  1 Pet. 5. 2, 3.
• * 1.1529

  1 Thes. 2. 7, 8.
• * 1.1530

  Heb. 5. 4.
• * 1.1531

  Rom. 10. 13, 14, 17.
• * 1.1532

  Ierem. 23. 21, 22, 32, 38.
• * 1.1533

  Ierem. 29. 31. Numb. 16. 1 King. 12. 30, 31. 1 King. 13. 34. 1 Tim. 3. Act. 14. 22. 1 Tim. 5. 22. Matth. 10. 40. Luke 10. 16.
• * 1.1534

  Matth. 24.
• * 1.1535

  2 Tim. 4. 3, 4.
• * 1.1536

  Ierem. 23. 32.
• * 1.1537

  1 King. 17. 18
• * 1.1538

  1 Cor. 9. 5, 6, 7, 8, 9, 10, 11, &c
• * 1.1539

  Many choice Pleces are ex∣tant of this Subject by the Ancient and Modern in all Nati∣ons; About these see Picus Mirandula, Perkins, Mr. Gauls Magastromanier. & Spanhemius, &c. Cornelius Agrippa himself, once a great friend hereto, saw at last the great danger thereof, and discovered it to others.
• * 1.1540

  Heb. 1. 2, 3.
• * 1.1541

  Amos 3. 6.
• * 1.1542

  God•• not the Author of sin, though active about sin in his de∣cree and exe∣cution. There∣in he acts 1. as the supreme Mover, man as the proper subject: 2. God as the Author of Nature, man as a mo∣ral Agent. 3. God by a pure Rule, man against Rule.
• * 1.1543

  Gen. 50. 20.
• * 1.1544

  Act. 4. 20.
• * 1.1545

  Matth 10. 21.
• * 1.1546

  Esay 47. 12, 13.
• * 1.1547

  Deut. 18. 9, 10, 11, 12.
• * 1.1548

  2 King. 17. 17.
• * 1.1549

  Ierem. 14. 14.
• * 1.1550

  Ezek. 12. 24.
• * 1.1551

  Ezek. 13. 6, 7, 22.
• * 1.1552

  Act. 16. 16. The chief Hereticks who troubled the Church most in all Ages, have been great pro∣moters of this black Art, as Manes the Priscillianist, the Simonians, Menandrians, Marcionists, Mark confuted by Irenaeus. &c.
• * 1.1553

  The Laws Imperial, Ec∣clesiastick and Municipal have been zealous in all Ages against it, both among the sober Pa∣gans and all Christians. The notori∣ous Lyes and Impostures of the prime Astrologers stand on Re∣cord in Hi∣story. Tully shews how horribly they cheated Pompey, Crassus and Caesar. Alapide upon Act. 19. declares their horrid deceits in Rome. See their lives in print by several Authors, and many Histories to that purpose in the Records of all Nations and Ages. Iob 9. 9. Iob. 38. 31. Amos 5. 8. If the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coeli may have a little Influence upon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 corporis, it hath less upon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ingenij, if any, least of all upon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rationis in such a mul∣tiplicious variety of millions of men in all places and ages. How great then must needs the uncertainty be, and how fallacious the Conjectures, that poor sinful worms below are put upon by judicial Prognosticks from thence? Woful was the Catastrophe of Ahab and Iezabel, Balak and Ahaziah, Haman and Belshazzar harkning thereto. In Malach. 4. 2. Christ is elegantly compared to the Sun to set forth his Divine Per∣fections, represented to the Life by that abstract of Natures Wonder in its Essence and Attributes, Properties and Effects, Accidents and Adjuncts. Thus a spiritual use may be made of the Caelestial Bodies, besides the natural and moral. But that horrid abuse of their lying Vanities, and jugling Impieties, who pretend to divine future events of Contingent affairs and humane transactions, hath been still branded as the servant of Satan.
• * 1.1554

  The com∣mendation given to the ancient Magi or Wise men by Caelius Al∣bertus, and other learned men, hath no colour of plea for our divi∣ning Astrolo∣gers what was commen∣dable in the Chaldaean 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in the Grecian and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for natural and moral Philosophy, should not patronize any Juglers Tricks, or Satanical Divinations. The Chaldaeans and Phenicians had opportunity to learn much from Ioseph, Moses, Daniel, David, Solomon, and the other wise men of Judea; which the most of them corrupted, and so transmitted to the Greeks and Romans, Rom. 13. 3, 4, 5, 6.
• * 1.1555

  Esay 8. 19, 20.
• * 1.1556

  What is ob∣jected by some from the Star ob∣served by the Wise men, Matth. 2. is impertinent to this purpose. That case was transcendently extraordinary, and miracu∣lous in every part thereof, as all learned Commentators observe. The Star it self was of a nature, motion, appearance, seat and rest quite different from all the Caelestial Stars. The Persons being wise Chaldaeans surnamed Magi in those Eastern Countries, had been instructed by many Prophesies of the Messias coming at that season and of his Star. Be∣sides Balaams Prophesie, Numb. 24. 17. of Great repute with them; they had the Sybils Oracles, particularly that of Sybilla Erythraea which writ very plainly of Christs Birth and Life. They had especially the Iewish Instructions received from Daniel and others successively, and most especially the Greek Translations of Scripture very frequent In all those parts, which foretold plainly the time, place and all Circumstances of his coming, which was then generally expected, not by the Jewes only, but by all Nations also who minded Oracles and Prophesies. Cicer. 2. lib. de divinatione, Calcidius Pla∣tonicus in Timaeum Platon. and divers others both of the Gentiles and Iews give preg∣nant testimony thereof. Hence the inquisitive Greeks had received so much of Scripture-truth, which they disguised under multiplicious fables; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was Apollos Oracle.
• * 1.1557

  1 Cor. 10. 12.
• * 1.1558

  Phil 3. 7, 8, 9, 10, 11, 12, 13, 14, &c,
• * 1.1559

  Heb. 3. 12.
• * 1.1560

  Heb. 12. 15.
• * 1.1561

  Heb. 3. 13.
• * 1.1562

  Heb. 12. 14.
• * 1.1563

  Matth. 5. 9.
• * 1.1564

  Rom. 16. 27.