I Dare not multiply many words in acknowledging and professing my own unfitness and insufficien­cy to yield your loving and most welcom Letter, that satisfac­tion which both your Self desire, and it deserves: Neither yet will I be so un­faithful to you (seeing your expecta­tion puts me to reply) neither ought I (I think) be so unserviceable to Jesus Christ, who in you, and by you, bec­kens to me to take this call to write to you, and not to neglect so fair a sea­son, seeing especially it may be possi­ble my dying Letter to you, before I depart from hence, and return to him, as not knowing but our last disasters & Sea-straits (of which I wrote to you.) may be but preparations for the execu­tion [Page 2] of this next approaching voyage. Yet our eyes are to the hills, and our desires are your prayers; and at this time my endeavour shall be in respect of your self, to break open that light to you, and to prepare it to you, with that brevity I may, and with what plainness I am able; beseeching the God & Father of our Lord Jesus Christ, who must be when all fails, the won­derful Counsellor, to give you the spi­rit of revelation, and that after you have suffered a while by these outward temptations, doubts, fears, deser­tions, distractions, which the Letter mentions, he would make you perfect, stablish, strengthen, and settle you. And this I verily think will be unexpect­ed, yet happy, joyful, and most glo­rious end of them; For since I have ob­served and seen the lamentable ruins of the Soul, and seeming graces of many men, by being rockt asleep in a quiet, still, calm, easie performance of du­ties; without such awaking tempta­tions and tumults within, which it self complains of: I say, since I have observed what a deal of mud is in the [Page 3] bottom of such standing Pools, and what a deal of filth is in such Moats, which are inwardly at ease, and not emptied from vessel to vessel, next un­to the donation of the Lord Jesus to a man, I have accounted such tumultu­ous heart-storms and uproars, together with the fruitful strange effects of them, the second mercy. For I never saw that man kept from secret putre­faction and corruption, that was not usually salted with such temptations (especially in a Christians first Appren­tiship) which usually preserve him en­tire till death. And therefore (Dear Sir) faint not; for Jesus Christ will raise a world of blessings out of your present Chaos and confusions. But I make haste to answer. Before you re­ply to my first Letter, your complaints are many.

Your first trouble is, concerning your disturbances in civil affairs, by the secret injection of Religious thoughts; so that you know not how to follow the one, without hazard of grieving the spirit, and breaking your peace, in not maintaining and nourishing the [Page 4] same time the other: and hence being drawn to go two ways at the same time (which you cannot well do) your Heart is disquieted, and your peace much interrupted.

This of yours, puts me in mind of the complaint of an honest, yet plain man, to an able Minister once, who in bewailing his condition to him, a­mong other miseries, that was not the least: (viz.) that he was exceedingly troubled with good thoughts, so that he could not follow his place, unless very oft he did stand still and pray, for fear of grieving the Spirit, (as he thought) and losing his season of being heard in Heaven: (for said Conscience oft unto him) how dost thou know but this may be thy accepted time, and if thou dost not take it, it may be thou shalt never have it again? I have for­got the Ministers answer, but I am sure in these complaints you go not a­lone: I have lately known one very a­ble, wise, and godly, put upon the Rack in these kind of thoughts by him, that envying Gods peoples peace, knows how to change himself into an Angel [Page 5] of light. For it being his usual course in the time of his health, to make a diary of his hourly life, and finding much benefit by it, he was in Consci­ence prest by the power and delusion of Satan, to make and take the same dai­ly survey of his life in the time of his sickness, by means of which, he spent his enfeebled spirits, cast on fuel to fire his sickness, and had not a friend of his convinced him of his erronious conscience, misleading him at that time, he had murdered his body, out of conscience to save his Soul, and to preserve his grace; and do you think these were the motions of Gods Spirit, which like those Locusts, Rev. 9. 9, 10. had faces like men, but had tailes like Scorpions, and stings in their tailes?

Your thoughts I know, are not like­ly to produce the same effects; altho you have the same efficient: and be­cause you say your peace is hereby di­sturbed by ignorance, as not knowing what to do in the midst of these Civil actions and these religious thoughts, I conceive that two things are to be sad­ly [Page 6] considered of, for the cure of them, First, how to know when such religious pi­ous Two things to be consi­dered about motions. thoughts come from Gods Spirit, and when from the devil transfor­ming himself into an Angel of light, or from a well-melted stirring conscience, yet blind. For when you know they come from Gods Spirit, you are bound to nourish them, but when not, you are bound not to embrace nor comply with them. Se­condly, learn how your Soul is to be­have and carry it self in Civil employ­ments: For when you see how you do, and may honour God in following them, your Spirit will not be so un­quiet, if at any time you imbrace not the suggestions of the other.

1. For the first briefly, all good motions and thoughts are not the Spi­rits motions, as may thus appear.

There be three things chiefly by which we How to try the motions of Gods Spirit. may discern the mo­tions, suggestions, and thoughts which come [Page 7] from Gods Spirit: all which concur­ring together in a good action, or thought, or word, (not one alone) will make discovery whether they are from Gods Spirit or not.

1. If it be suggested for Gods ends, its from Gods Spirit, to act so high as for a supernatural end, must arise from a supernatural principle, which only is Gods Spirit, Pharisaical actions were for a double selfish end; and hence, not from Gods Spirit, but nature, and their own spirit. 1. To be seen of men. 2. If they did any of them abhor this, yet it was to purchase and gender in their own minds an opinion of holiness before God, and hence Christ gives them this Item, in giving Alms, that they should not let the right hand know what their left hand doth: for many men will do good acts, lest they should by the neglect of them, think them Hypocrites, and so be troubled for them: Christ would have us not to take notice of what we do for such an end.

If they be animated and quickned from Gods command, for the higher [Page 8] measure of holiness for glorious ends, without u warrant from the Word, is the more for did superstition: Christ healed the Leper, when he charged him with anger to tell no man, he, (no question for a good end) published the miracle the more; this was a good motion, but it was sinful in him, be­ing cross to Christs command: when Christ would have washed Peters feet, he had many thoughts that came into h [...]s head, concerning his own vileness, and Christs glory; and had a good end and meaning in his answers; yet his humility crossing Christs command, the Lord professeth against it, and him for it, that he had no part in him, if he should go on in it.

3. Gods Spirit sets a man on work in due season; for let the duty be com­manded and rightly directed, yet if it be not done in season; it is not from Gods Spirit: hence, Psal. 1. The righ­teous bring forth fruit in its season: and hence Solomon speaks of words spoken in season, are as apples of Gold: and hence we read in Ecclesiastes, of a time and season for every thing under the Sun: and [Page 9] therefore when there is a season of Gods appointing for civil things or business, it is not season now to be molested or perplexed in it, by the injection and evocation of those thoughts which we think to proceed from the Spirit of God: I know indeed, that the Spirit of God doth enable a man to do whatever good he doth; but as Grace makes Nature sometimes to serve, so sin ful Nature brings Grace into captivity, (which Paul complains of, Rom. 7.) and makes Grace to serve it. To exhort and re­prove another for sin, is from Gods Spirit that it is done; but to reprove at an unseasonable time, its from sin­ful corruption, abusing Gods grace, and making Sampson to grind. Its from the excellency of of knife to cut well; but to cut my finger with it when I should be cutting of my meat with it, ariseth not from the end of the knife, nor from the intention of him that made it: so to think of good things, it is from the spirit, I grant; but to think of them in such a season that God sets you a work to mind and follow other occasions, its from the enemy of Gods [Page 10] spirit, and your own peace; for as it is a sin to nourish worldly thoughts when God sets you a work in spiritual hea­venly imployments, so it is (in some respects) as great a sin to suffer your self to be distracted by spiritual thoughts, when Gods sets you on work in Civil (yet lawful) imploiments: such thoughts (I conceive) are but the leven of Mon­kish holiness, if they divert you from your lawful affairs, when the Lord calls you to follow them. For the Lord never calls you to two divers imploy­ments at the same time, unless you make the one to be a means to further the good of the other; which such pious thoughrs in some civil imployments do, it being no piece of Christian wis­dom or honesty to turn round in world­ly imployments so long till by giddiness we fall down, but by secret steps ever and anon to look up to heaven, and to behold the face of God, to whom on­ly there in we are to approve our selves. But yet it seems your thoughts are so far from being subservient the one to the other, that you are distracted and molested, & your peace interrupted, and [Page 11] your Christian course made troublesom, and an heavy but then, which surely can­not be by the yoke of JesusChrist; there­fore you must first bring your trou­bles in this particular to this issue, either you may follow your civil affairs, and nourish these thoughts as helps to main­tain your peace, and make you heaven­ly minded in them, (and if they serve sufficiently to such an end, why are you troubled with them?) or else you can­not follow God comfortably in civil a­ctions, unless you banish from you thoughts which do so miserably di­stract you; and then why do you fear you shall grieve Gods Spirit, if at the same time you do not give entertain­ment to them, the unseasonableness of which, speaks plainly they came not from the spirits suggestions, besides their hinderance of comfortably walk­ing with God, which the imployments themselves can never hinder.

But you will say, When is the season of nourishing such thoughts?

I answer, Entertain those thoughts as (it may be) you have done some Friends, who came to you at that time [Page 12] you have business with strangers, (whom you love not so well as your Friends,) you have desired them to stay a while, until you have done with the other, and then you have returned to your Friend, and when the other has been shut out of the doors, the o­ther has had the welcom, and has lod­ged with you all night; and thus you have g [...]ieved neither, but pleased both. It is so in this case, Worldly employ­ments are our strangers, yet they must be spoke with, Religious thoughts and practices are our Friends, these come unto us while God calls us to parley with the other, you cannot speak with both at one time, in one place, with­out much perplexity: Take therefore this course, make much of the good thoughts, but parley not with them till your business is done with strangers; and towards evening, which is your season, set some time apart every day for meditation, and then make them welcome; then consider and ponder well what was suggested to you in the day time, and sift every good thought to the bran, for then is your season, [Page 13] and after that let them sup and lodge with you all night, and keep the house with you every day. And surely, when the Lord Jesus shall see what a Friend you shall make of his Spirit, and how wisely you walk therein, you shall not need to fear any grieving of it, or un­seasonable times: nay, (I say) you will most fearfully grieve his Spirit, if you parley with the conceived sugge­stions of it at unseasonable times. What thou dost, do it with all thine Heart, saith Solomon, Eccl. 9.

Therefore when you are to pray, confer, or meditate, do it with all your mind, and all your thoughts, and all your strength. So when God calls you to worldly employments, do them with all your mind and might, and when the season of meditation comes, take it, which glorious ordinance of God, although many Christians use it occasionally, and against some good time, or when they have leisure meet­ing with them, yet to set some time apart for it in a solemn manner every day, and that in conscience, as we do for prayer generally, where is the man [Page 14] to be found that does thus? Those men that thus neglect their season of musing and entring into parley with Gods Spi­rit daily, may be well said to grieve the Spirit, through the neglect of which ordinance, Gods Spirit is as much grieved by Professors in England, as by any course I know The Lord awaken us: but I have run too far already in this first part of my answer.

[...]2 Means. For the second means, viz. how the soul is to carry it self in Civil employments, that so you may not think you do for better, when you listen to good thoughts as you men­tion:

1. I say but two things, 1. Learn to follow them out of an awful respect to the eye, presence, and command of Jesus Chrift; and to do what you do in Civil businesses, as the Work of Christ; When you are riding, or ma­king up breaches between man and man, then think I am now about the work of Jesus Christ.

2. Secondly, seeing your self thus working in worldly employments for him, you may easily apprehend that [Page 15] for that time God calls you to them, and you attend upon the work of Jesus Christ in them; that you honour God as much, nay more by the meanest ser­vile worldly act, than if you should have spent all that time in meditation, prayer, or any other spiritual employ­ment, to which you had no call at that time: It is noted therefore by some, of Peters Wife's mother, that when Christ had healed her of her Fevor, she sate not down at Table with Christ in communion with him, which (no question) was sweet, but ministred at the Table, and ran too and fro, and so served him, and acted for him; wherein she shewed more love, and gave him more honour, viz. in that mean service, and in acting for him, than in having communion with him: now if the Lord would out of his abun­dant goodness, set the Soul in such an acting frame for him, and if it could do i [...]s worldly employments, as the Work of Christ, and see how greatly it honours Christ in attending on him, Oh what peace should a Christian en­joy, notwithstanding all his dislracti­ons [Page 16] every day! And how easily would such devout thoughts you speak of, be repell'd like darkness before the light, for the nobleness of those good thoughts you speak of presenting themselves a­gainst the mean and base outsides of Civil affairs, makes you ready to ho­nour the one, when you are call'd to serve the other: but now, by seeing, you do the Work of Christ Jesus in them, you shall hereby see a glory in the meanest service you perform in Ci­vil affairs, and this will make you cleave unto them But I have said too much about repelling of good thoughts in these times, wherein men have to few, though (it may be) little enough to satisfie you.

Quest. 2. Your second trouble is this (viz.) that your Heart is kept from being humbled for sinful distra­ctions, that hinder and interrupt the spiritual performance of holy duties, and that for two reasons: First, Be­cause they be involuntary and acciden­tal. Secondly, Because they cannot break the Covenant between God and your Soul, being but infirmities.

Answ. For the latter clause con­cerning breach of Covenant, toge­ther with the other. 1. I say, not on­ly infirmities do not, but the great­est sins cannot make a breach of Covenant between God and the soul that is once really (not rationally) wrapt up in the Covenant of grace. In­deed gross scandalous sins, nay in­firmities, when they are given way to, and not resisted, may keep the soul from the fruition for a time of Gods Covenant, but never from the eter­nal jus and right unto it; for as the habit of Faith or Grace gives a man a constant right to the promise and Co­venant (which seed ever remains, which habit ever lasts, Jer. 3. 9.) so the act of Faith or Grace gives a man fruition of the Covenant and the be­nefit of the promise, and hence by the acting and venting of some sins wherein there is included the neglect of the exercise of grace, He that is really in covenant with God, may be deprived of the fruition of it; yet see­ing the seed of God, and the habit of grace ever remains, he cannot by a­ny [Page 18] sin break his covenant; for the cove­nant of grace is absolute, wherein the Lord doth not only promise the good, but to begin & perfect & fulfil the con­dition absolutly, without respect of sin, ex parte creaturae: Indeed if Gods cove­nant of Grace did (as that of works) depend upon man to fulfil the condi­tion, having sufficient grace to ful­fil it, then gross sin might well break the Covenant: but seeing God hath undertaken to fulfil the Covenant ab­solutely, not withstanding all the evils and sins of the soul, no sin can pos­sibly break that knot and covenant which so firm and resolute love hath once knit. And therefore, if this be a good argument, Infirmities cannot break covenant: What cause have I to be humbled for them? so as to say, It is thy mercy Lord that I am not consumed for them (as you write) you may upon the same ground say so, If the Lord should desert you, or you for Take the Lord, and so fall into the foulest sin, which I suppose cor­rupt conscience dares not be so bold as to think or allow of.

2. Secondly, I say the least sins or infirmities do break the first covenant of works: and hence you do not on­ly deserve, but are under the sen­tence of death, and curse of God, immediatly after the least hairs­breadth, swarving from the Law by the smallest sin, and most involuntary accidental infirmity. According to the Tenor of the Law, the soul that sin­neth shall die: and cursed is he that continueth not in all things of the Law. Gal. 3. 10. The least sin being (ex parte objecti) in respect of God against whom it is committed, as horrible and as great as the greatest. For it be­ing an infinite wrong, being the disho­nour of an infinite Majesty, there can be no greater wrong than an in­finite one, unless you can imagin a thing greater than that which is insi­nite; and therefore in this respect, there is as much venom and mischief done against God in the least, as in the greatest sin: And therefore it, and whosoever commit it, deserve death for it, as if they had com­mitted the foulest sin in the world: [Page 20] and therefore after the least and smal­lest infirmities, you may from hence see what cause you have freely to be humbled, and to confess for them how worthy you are to be destroyed; yea, even to look upon your self as lying under the sentence of the Law and death, immediately after the commis­sion of them, and so to mourn bitter­ly for them.

Object. But you will say, a Chri­stian that is under the Covenant of Grace, is not within the Covenant of Works, that Bond is cancelled, the last will must stand: and therefore he being out of that Covenant, no sins of his can be said to break the Cove­nant, for no man can be said to break that Law under which he is not, and which he is not bound to keep.

Answ. I answer, every Believer has a double being or standing, and so there may be put upon him a double respect.

1. First, he may be considered as united to, and having a spiritual being on Christ; and so it is true, he is un­der Grace, and the Covenant of Grace, [Page 21] and not under the Law, nor the Cove­nant of works; and hence not being under the Law, nor bound to keep it as a covenant of life (tho' it be a rule of life) no sin can condemn him, there being no condemnation to them that are in Christ Jesus, Rom. 8. 1. But as Christ is above condemnation, and law, and death, and curse, so is he. And this truly understood, is the foundation of a Christians joy and peace, and glory eve­ry day; yet so, as tho' sin doth not con­demn him, yet he has good reason to say, it is mercy, and meer mercy, Lord, that I am not consumed, that I am condemned. For sin is the same; nay grace and Gods love aggravates sin; for to sin against the law, deserves death without recovery; but to sin when grace has received me, and lo­ved me; when the blood of Christ has been shed abundantly, to deliver me from sin; Oh this makes the most se­cret silent sin a crying one! So that if you do consider this well, you may see what little cause there is to have your heart rising against the dee­pest humilation for the least sin, tho' [Page 22] you be in Christ, and under grace: For as Daniel, when he was put into the Lions den, had not the cause to wonder that he was not torn in pie­ces by them; and why? because it was not from any defect on their parts to tear him in pieces, but from the omnipotent power, and mercy, and grace of his God, that muzzell'd their mouths; so tho' no Lion can [...]ear, tho' no sins can hurt or con­demn a Christian, as he is considered in Christ; yet, has not he cause to confess and wonder, and say, Lord, it is thy meer grace and mercy that it is not so? (which is the act of hu­milation your letter saith you can hard­ly come unto) and why? not because Gods grace puts any less evil in sin, but because it is meerly grace that keeps it from spitting that venom which otherwise it would.

Secondly, A Christian may be con­sidered in respect of his natural being in hi [...]elf, and thus he is ever under the Law, and as oft as he sinneth, un­der the sentence of death (and as the Apostle speaks) by na [...]ure even we (justi­fied, [Page 23] quickned) are the children of wrath as well as others. And thus after the least involuntary accidental sin, you may easily see what cause you have to lie down deeply humbled, mourning under the sentence of death, and Gods eternal curse, as a condemned man going to execution, to feel that fire that shall never go out, looking upon your self as you are in your self, a for­lorn cast-away every moment: and this truly understood is the foundation of a Christians sorrow, shame, and con­fusion of face, self-loathing, self-for­getting, self-forsaking, and condem­ning every day: and (believe it Sir) it is no small Piece of a Christians skill and work, to put a difference between himself and himself, himself as he is in Christ, and so to joy and triumph, and himself as he is grow­ing on his first root, and so to sorrow, and loath, and condemn himself: so that (to wind up all that I have said) look upon your self as in Christ, you may say these involuntary infirmities do not, shall not, condemn me.

But Lord it is grace, Grace that it is [Page 24] not so, and this is Evangelical humilia­tion. Look again upon your self, as you stand on your own bottom, and live in your own nature, and so you may say after the least infirmity, I have now broken a most holy and righteous Law, and rherefore I am already condemned: O woe is me, I have already undone my self by mine iniquity: and this is Legal hu­miliation, which serves for mortifica­tion, as the first for vification. I know it is very difficult to bring the heart to acknowledg freely it deserves death after so small an involuntary offence; but when the Lord reveals two things, First, himself in his glory, Secondly, how the least sin strikes him: I per­swade my self the vilest heart cannot but be forced to confess how just God should be in his severest proceedings against him. And withal consider, the more involuntary any sin is, the more strong and natural it is, and the more natural, the more horrible; as to be a natural Thief is far worse than to be a deliberat thief, who somtimes steals, and therefore (good Sir) take [Page 25] heed of looking no deeper, nor see­ing no further than the bare act, and unvoluntariness and accidentalness, and suddenness of your infirmities: for if you do, you look through the wrong end of the glass, and they will appear so small, that you will find it a very tough work to bring your heart con­sentively to say (if I may say and use your own phrase) It is thy mercy Lord that I am not consumed for them: but look upon them as indeed they are, in respect of that infinite glory, you strike doing the greatest mischiefs to God by them, and (which makes them the viler) as they are so strong, you cannot remove them; and so horrible as that it is natural to you to commit them, &c. And surely you will not (through grace) find such thoughts haunt you long, not but that they will be (haply) rising and tempting, but ne­ver alway vexing and prevailing. Ans. Satans ground reaching as far as the minds of Gods people, and therefore so far he may come, and there he may walk, (for he came into the mind of innocent Adam, nay Jesus Christ, by [Page 26] his suggesting temptations) but the heart is Christs peculiar possession and purchase; and if he shall still there offer to come in and vex you, and prevail against you, and to lodge his suggestions this or any other way with you, you have Law and Christ on your side, by this little light now given you, to cast him out.

Quest. 3. The third thing that troubles you, is the dis-ranking of the Persons in the Trinity, for tho' you think the holy Ghost is God, yet you have not so high a repute of him, as of the Fa­ther and the Son, because the Son ad­dresseth himself to God the Father in all his prayers and acknowledgmenrs, in a more immediate manner than un­to the holy Ghost, and therefore you would know if the word Father (as in the Lords Prayer) includes not the Unity in Trinity.

To this briefly consider three things.

1. Without all question, the same God which lies under that rela­tive property of Father, is the same God with the God-head of the Son, and the God-head of the holy Ghost, [Page 27] there being not three Gods? and there­fore the God-head of the Son and Spi­rit, are not excluded, but included in the God-head of the Father, when we look upon the Father as God, in the Lords Prayer, or any where else.

2. But secondly, the Father as Fa­ther, is never taken for the same ho­ly Ghost in Scripture, nor the Son as Son, is taken for the Father, nor the holy Ghost as holy Ghost, is at any time taken for the Son: For it is a rule in Theologie, tho' the res substrata, the thing that lies under the Rela­tive property (viz. the God-head) of every person, be common and com­municated, yet the same God-head considered as clothed with his Rela­tive property (as Father, Son and Spirit) it is not common, but peculiar. For the God-head of the Father as Fathet, is not the God-head of the Son as Son, &c.

3. Hence it follows, that when Christ addresseth himself to the Father as Fa­ther in Scripture, it is not because he is either a diverse or greater God than the holy Ghost, but it is for two o­ther reasons.

[Page 28]1. Because the Father as Father, received primarily the wrong that sin did against his work of creation; for the Father being the first person in order & creation, the first transcient act (as election and re­probation were the best immanent) hence this work is attributed chiefly to God the Father, in respect of our orderly apprehension; and hence man sinning then when he was only made, this is chiefly attributed to be against the Father, because his work appeared to be chiefly there, and not against the Son, for his work chiefly appears in redemption, he being the second Person, and this the second main and wonderful work, neither against the holy Ghost, for his work chiefly ap­pears to us in application, being the third Person, And this the third main act that ever God will do, or show forth to the world in this life: hence God the Father receiving to our ap­prehension, the wrong in creation by sin, he is the Person that is to be sa­tisfied, and not the holy Ghost. And hence Jesus Christ in all his prayers has a most special eye to him, and not to the holy Ghost (as holy Ghost) [Page 29] because he came into the world by his death, and intercession, and strong cries to satisfie God the Father, and not God the holy Ghost as a third Person. And hence it is said, 1 John 2. 1, 2. If any sin, we have an Advocate with God the Father, (not God the holy Ghost) because he was (to our apprehension) the Person wronged: and hence we are, after sins commit­ted, chiefly to eye the Father in our prayers, and to go to him for pardon with our advocate with us, because to whom offence is chiefly offered, from him chiefly pardon and recon­ciliation is to be expected.

2. Therefore Christ addresseth him­self chiefly in his prayers to God the Father, because he is the original and first cause of all good, because he is the first Person in order of subsisting, and therefore first too in the manner of con­veying. I know the God-head is the original of all good: but consider the Persons one with another, and so the Father is ever the first in operation, as the holy Ghost is the last in consum­mation; for all good comes from the [Page 30] Father, James 1. 17. through the Son by the holy Ghost. And hence in all our prayers we are to look for all good from the Father, for his Sons sake, to be conveyed us by the holy Ghost: and hence it is said, John 6. 10. No man comes to me but whom the Father draws: Why? It is the imme­diate office and work of the holy Ghost to draw and apply the soul unto Christ; why then is it said, Unless the Father draw? The reason is, because that which was perfected and consumma­ted by the holy Ghost, was intentio­nally and by way of purpose and de­cree begun originally by the Father; & this is that which Christs words have chiefly reference unto (viz.) the Father through the Son by the holy Ghost draws

But I have waded too far in this Di­vinity, the clear knowledg of which is reserved for us in heaven: But thus much to satisfie you. Yet the word Father in the Lords Prayer, I con­ceive under correction, as it doth not exclude any person of the God-head, so its chiefly set down there, not so much to denote the Person of the Fa­ther, [Page 31] as the affection of God as a Fa­ther to us his Sons by Christ, which we are to believe in our first approa­ching to our prayers, to be as, nay to transcend the affection of any Father to his Son: when we come to call upon him for those six things which the Pe­titions set down for those three ends, Kingdom, Power, and Glory, which the Prayer concludes withal.

Quest. 4. Your fourth trouble is your aptness to go to God immediately, e­specially when his graces are most stri­ving in his ordinances, contrary to that of Christ, Ye believe in God, be­lieve also in me.

Answ. So indeed it is usual for re­ligious nature often to out-run and get the start of grace; as it appears in many other, so in this case you put; look as it is with every man when God awakens him effectually, he first seeks to his kitchin physick to save himself by his duties, praying, [...] reforming, endeavouring, [...] working, before he will [...] to the Physician, and to Christ to save him. Because it was natural to [...] to seek to live by his working, it is [Page 32] natural to every Son and branch of that root, to seek to save himself by doing as well as he can, or as God gives him the strength and grace. So it is here. It was natural to Adam to depend upon, and go to God im­mediately, as a creature to a Crea­tor, as a Son to go nakedly to God as a Father: Christ was not then known nor seen: so it is natural to every man when rectified Nature is stirred up, to go immediately to God. It is grace in the second Covenant that reveals and draws to Jesus Christ, and to God by Christ, Heb. 7. 25.

For cure of this distemper, ponder but these three things.

1. Clearly convince the soul that the immortal, invisible, and most holy God, that dwelleth in an unapproach­able light, his set out himself to be seen, or made himself only visible in Jusus Christ, so that he would have no man look upon him any other ways, then as he has revealed him­self in his Son: In whom (tho' in all other creatures his vestigia and foot­steps are to be seen) as he is God, the [Page 33] face of God is to be seen, which no creature is able to behold, but there, being the brightness of his glory, and the express Image of his Person, Heb. 1. 3. And as he is man, the very heart of God, both in respect of af­fection, and will to be seen; So that in and through Jesus Christ, especial­ly his human nature, the glory of the great God breaks out like the Sun through the clouds most brightly, in respect of us, and there­fore in and through his human na­ture we are only to behold God, in whom all that a Christian desires to know, is to be seen, which is the face and heart of so dear a friend. 2 Cor. 4. 6. Joh. 14. 9, 10. For we know by too lamentable experience, how the whole world vanishing in their smoaky thoughts of the glory of God, as he is considered in himself, and not able to conceive or retain the knowledg of him did hence invent and set up Images as fit objects for their drunken stag­gering understanding to fasten upon, & to be limited with, and hence adored God before these, (as our Popish Hypo­crites [Page 34] do before the Altar) and in these and at these as Papists do in respect of their Images. Hence the Lord to cure this inveterate natural malady; has in the second Person, united himself to man Christ Jesus, through whom we are both able to our everlasting won­derment to see him, and also here bound only to behold him, who as he is a fi [...] handle for our faith, so he is a fit object for our weak minds to behold the glory of the most high God in. Wherefore then do you offer to go unto God without Christ, when­as you are not so much as to look upon God, but as he appears in Christ? Is not the human nature of the Lord Jesus more easie to be seen and con­ceived of, than the invisible unlimi­ted eterual God-head.

2. Secondly, See evidently that there is not any dram or drop of God you have, especially in Gods ordinan­ces, but it issues from the blood, and is purchased by the intercession, and delivered unto you by the hand of Je­sus Christ. Ephes. 1. 7. Hebr. 7. 25. John 5. 22. You should never have [Page 35] heard the sound of the gospel, nor ne­ver have had day of Patience, nor never have heard of Gods ordinan­ces to find him in, nor never have been comforted, quickned, enlarged, affected by Gods Ordinances, were it not for Jesus Christ, the efficacy of whole blood, and power of whose glorious intercession, doth at the very instant you feel any good in Gods Or­dinances, prevail with God the Father for what you feel; for the Father loveth the Son, and has put all things into his bands, John 3. 3 5. that all men might ho­nour the Son: all the three Persons plotting chiefly for the honour of the second; so that you may see, may you are bound to believe, at the time you feel your heart savingly affected in any ordinance now, the Lord Jesus, who is at the right hand of God in heaven, who is now in his glory, now be remembring me a poor worm on earth, now I feel the fruit of his death. O what a miserable forlorn wretch had I been, were it not for Jesus Christ? Mercy could never have helped, en­lightned, comforted, quickned, assu­red, [Page 36] enlarged me, and Justice could never have relieved my dead, bloody, perishing lost Soul, had it not been for Jesus Christ, whose Spirit, power, grace, comfort, presence, sweetness, I taste, drink, and am satisfied abundantly with, and now do enjoy.

Oh Sir, methinks the sad medita­tion of this, should make you in all Gods ordinances, where you are apt to say you go immediately to God, to hasten suddenly in your thoughts, af­fections, praises, to Jesus Christ. Nay, methinks you should speedily have your heart clevated and lifted up to Jesus Christ, and say, I receive this, and taste this from Jesus Christ. Oh, but this is but a taste of the hony comb with the end of my nod, and if this presence of Christ's Spirit I feel now be so sweet, what is himself then?

3. Thirdly, Labour for increase of love & familiarity with Jesus Christ, by taking notice of him, by coming often to him, by musing daily on his love, as on a fresh thing, by banishing slavish false fears of his forgetfulness of you, and want of e­verlasting love towards you: and then [Page 37] you know love will carry you speedily to him: amor meus pondus meum: nay, grant that you have been a stranger to Christ, yet restore the love of Christ to life again in your Soul, and when you come to his ordinances, where he dwells, your Soul will make its first enquiry for him, neither will it be satisfied till it has seen him, as we do them we love, towards whom we have been greatest strangers.

Quest. 5. Your fifth trouble is, you know not how to apply absolute pro­mises to your self, as in Heb. 8. because they are made indefinitely without con­dition. Conditional promises you say you can, if you can find the qualifica­tion that gives you right to the good of the promise within you.

Answ. This useful fruitful que­stion, how to apply absolute promi­ses to ones particular, deserves a lar­ger time and answer, than now in the midst of perplexities, I am able, yet willing, to give. For when the Lord saith absolutely without condition, that he will take away the stony heart, and he will put his fear into his peoples [Page 38] hearts, &c. and these kind of pro­mises are made to some, not to all, to those only whom the Lord will, and in general to his people. Hereupon the Souls of many Christians, espe­cially such as question Gods love to­wards them, are most in suspence: and therefore when they complain of the vileness of their hearts & strength of the lusts, let any man tell them that the Lord has undertaken in the Second co­venant, to heal their backslidings, and to subdue their iniquities, they will hereupon reply, it is true, he has promised indeed to do thus for some absolutely, tho' they have no good in them, but I that feel so vile a heart, so rebellious a nature, will he do this for me, or no? and thus the Soul floats above water, yet fears it shall sink at last, notwithstanding all that God has said. I will answer therefore briefly these two things in general.

1. I shall shew you to what end and for what use and purpose Go has made absolute promises, not on­ly to them that be for the present b [...] people, but to them that in respect [Page 39] their estates and condition are not:

2. I shall shew you how every Christian is to make use of them, and how and when he ought to apply them. For the first of these.

1. First, I conceive, that as in respect of God himself, there are many ends which I shall not mention, as being needless; so in respect of man, there are principally these two ends for which the Lord has made absolute promi­ses.

1. To raise up the Soul of a help­less, sinful, cursed, lost sinner in his own eyes, to some hope (at least) of mercy and help from the Lord. For thus usu­ally every mans Soul is wrought, to whom the Lord doth intend grace and mercy: he first turns his eyes inward, and makes him to see he is stark naught, and that he has not one dram of grace in him, who thought himself rich, and wanting nothing before, and conse­quently, that he is under the curse and wrath of God for the present, and that if the Lord should but stop his breath, and cover his face, and take him away, which he may easily do, and this to be [Page 40] feared he will, that he is undon fore­ver. Hereupon the Soul is awakened & falls to his kitchin physick, as I spake before, prays, and hears, and amends, and strives to grow better, and to stop up every hole, & to amend it self of eve­ry sin, but finding it self to grow worse and worse, and perceiving thereby that he doth but stir, & not cleanse the pud­dle, and that it is not amending of nature that he must attain to, but he must be­lieve, and make a long arm to Heaven, and apprehend the Lord Jesus, (which so few know, or ever shall enjoy) and here­by quench the wrath of God; I say, find­ing he cannot do thus, no, nor no means of themselves can help him to this, here­upon he is for saken of all his self-wisdom and of all his vain hopes, and now sits down like a desolate widow, comfort­less, and sorrowful, and thinks there is no way but death and hell, & the wrath of a displeased God to be expected. And if any come and tell this Soul of Gods mercy and pity to sinners, I, saith he, its true, he is even infinitely merciful unto them who are rent from their sins and that can believe, but that I cannot [Page 41] do; & am sure shall never be able for to do, & therefore what cause have I but to lie down in my sorrow, & to expect my fatal stroke every moment? Reply again upon this Soul, & tell him, that tho' he cannot believe, or loosen his heart from sin, yet that the Lord has promised to do it, that he will subdue all his iniqui­ty, and he will pardon all his sin, and that he will cause men to walk in his ways, &c. True, saith the Soul again, he will do thus for his own people, and for them he has chosen, but I ne­ver had dram of grace in my heart, and there is no evidence that the Lord is mine own, or that I am his: Here again the Soul lies down, until the Lord discovers to the Soul that he will do these things for some that have no grace, or never had grace; for these promises were made to such.

Hereupon the Soul thinks thus: these promises are made for some that are filthy; for why should God pour clean water upon them? for some that be hard­hearted, for why should he promise to take away the stony heart from them? &c. and if unto some such, and I be­ing [Page 42] such a one, why may not the Lord possibly intend and include me, seeing he has not by his promise ex­cluded nor shut me out? Indeed I dare not say he will, but yet how do I, or men, or Angels know, but yet I may be one? Hereupon Hope is rai­sed to life again; seeing God has un­dertaken the work for the vilest, it is possible he may do it for me, now when I am vile and can do nothing for my self. And thus you may see the first end and use of absolute pro­mises, to be as it were, twiggs to uphold the sinking Spirits of hopeless, helpless, distressed Souls.

2. The Second end and Use of them is this. To create and draw out faith in Jesus Christ in the promises. For as the Law begets terror, so the pro­mises beget Faith. Now no conditio­nal promise firstly begets Faith, be­cause he that is under any condition of the Gospel, in that man there is a pre­supposed faith. Its Gods absolute pro­mise that firstly begets faith; for faith is not assurance, but the com­ing of the whole Soul to Christ in a promise, John 6. 3 5. And then the Soul [Page 43] believes in Christ, when it comes to Christ: now this God works in the Go­spel. 1. The Soul is raised up by hope. And being raised, it Secondly comes to Christ, which is faith, by vehe­ment unutterable desire. And being come to him, it 3. Embraceth Christ by love, and thus the match is made, and the everlasting knot is tied.

Now as you have heard, the abso­lute promise works hope of relief from Christ: and if it works hope, it also works a desire, or coming to Christ by desire. Oh! that thou Lord wouldst honour thy grace, thy power, thy love, thy promise, in helping me a poor cast-away. And thus faith is created (as it were) by this absolute promise: for it cannot but move the heart of any one that ever felt his want, to cry mightily to the Lord for help, if he has any hope, seeing the Lord has promised to do it for some. Oh saith the Soul, that thou wouldst do it for me: And surely, were it not for this absolute promise of God, no Soul would desire, because he would have [...]o hope to be saved, or to seek for any [Page 44] thing as from the hands of God. And thus you see to what end God makes, and to what use a Christian may put these absolute promises.

2. For the second thing (viz) How and How to apply Absolute Promises. when a Christian may apply these promises.

I answer, every Christi­an is either,

1. Within Covenant with God, and knows it: or

2. Within covenant with God, and knows it not: or

3. Out of covenant indeed, for his present estate and condition, yet he is in fieri, or making towards it.

1. If he be in Covenant, and knows it, then you may easily perceive how and when he ought to apply promises unto himself; for he may boldly con­clude, If God be his God, then all the promises of God shall be made good unto him; if he be a Son of God, he may boldly challengeatall times at the hands of God, (nay, if in some respects, at the hands of Justice it self) the fulfilling o [...] God the Fathers will delivered in the se­veral [Page 45] Legacies of the promise bought by the blood, & sealed by the same blood of Jesus Christ, that they may and shall be made good unto him that is clear.

2. Secondly, If he be in Covenant, and knows it not, and questions hence whether God is his or not, and conse­quently, whether the promises belong unto him: then the rule is to be obser­ved, let him so sue and seek for the good of the absolute promise, until by reflecting upon his own acts, herein he perceive himself adorned and digni­fied with the qualification of some con­ditional promise, and then if he can find the condition or qualification with­in himself, then as you judge and write, he may conclude, that the conditional promise belongs to him, & if one pro­mise, then all Gods promises, and there­fore that absolute promises are his own, because at least one condional promise is For no unregenerate man is within the compass of any one conditional promise of grace, unless you will say he is under the everlasting love of God, the promi­ses of grace being but the mid-way be­tween the eternal purpose and decree [Page 46] of love, and the glorious certain exe­cution of that love in time. The pro­mise being the break day of Gods most glorious love, which must shine out in time.

Object. But here you will say is the difficulty, viz. how I should so seek for the good of absolute promises, as therein to find may self within the com­pass of some conditional one.

I answer, It is done chiefly by three acts.

1. By being humbly contented, that seeing the Lord has absolutely promi­sed, to work and do all for the Soul he intends for to save, even when it can do nothing for it self, and that he has taken the work into his own hands, so that it is his promise, of­fer, office and honour to do all, that therefore you lie down, not sluggish­ly, but humbly at the feet of God, and contented to have him to be your God, and for ever to be disposed of in any thing by God, if he will ful­fil his covenant in you, contented to part with any sin, if he will rend it from you; contented to know any truth, [Page 47] if he will reveal it to you; contented to do any duty, if he will enable you; contented to shine bright with all his glorious graces, if he will create and maintain them in you; contented to bear any evil, if he will lay his hand under your head, and thereunto streng­then you; and so seeing the Lord pro­mised to undertake the work for some, put out the work, and put over your Soul to him, that he would fulfil the good that his covenant promiseth in your self. Now when you do thus, which (no question) you and many a Soul doth, many times reflect upon this act, and see if you cannot or may not find your self by it under the con­dition of some conditional promise, and if you do, then are you bound to believe all Gods promises are and will be Yea and Amen unto you. Now that you do so by this act, it self speaks plainly; for how many conditional pro­mises are made to the meek? Blessed are the meek, Mat. 5. and to the hum­ble, whom God will raise up. For this is not saving meekness, to be quiet­ly [Page 48] contented to be, or to do, or to bear any thing that the Lord will have me from mine own strength and feel­ing; but to be, to do, or to bear a­ny thing that the Lord will have me, if the Lord enable me. Many a stout heart would gladly have Christ, but if he cannot have him in his own terms, viz. Christ and his lusts, Christ and the world too, or by his own strength and power; he will have none of him, but desperately casts him away, and saith, what shall I look after him a­ny more? I cannot pray, I cannot believe, I cannot break this vile and unruly will, this stony adamant hearr, thus the pride of a mans heart works. Now he that is truly meekned and hum­bled, he is contented gladly to have God his God, and Christ his Re­deemer, and that upon Jesus Christ, his own terms. First, on his own covenant; now what is that? why it is this, I will give you the good, and work in you the condition to; I will give you my self, and therefore will not stick to give you an eye to see, and a heart to receive too. This is the [Page 49] covenant; now hereupon a humbled Soul accepts of Christ according to his covenant, on his own terms thus, viz. Upon that condition Lord, that thou wilt humble me, teach me, per­swade me, cause me to believe, and in every thing to honour thee; Lord, I am contented gladly and joyfully to have thee; do therefore what thou wilt with me. Just as a sick man tells his Physician, who comes not to him on these terms, If you will make your self half whole, then I will cure you, and do the rest for you; but being utterly unable to cure, or to know how to cure himself, he tells his Phy­sician, I am content you should be­gin and perfect the cure, and so ho­nour your skill and love in me, to be contented to take any thing if you will give it me, and if I offer to resist that, you should bind me, and so do any thing with me.

2. The second act is, earnestly to long and come to Christ, to cleave unto Jesus Christ by fervent and ar­dent desire, that he would make good those absolute promises to you, see­ing [Page 50] that they are made to some, and that they do not exclude you; for when you ponder well, and see what wonderful great things the Lord promiseth to some, whose heart can­not but be stirred up to say, as that woman in another case, Lord, give me of that water to drink? and as they in the fifth of John, Lord ever­more give us that bread. Now doing this, reflect upon this Second act, and see if unto it no conditional promise belongs, and you shall find an affir­mative answer from the word. For what is this longing afte [...] the good, not of some (which many hypo­crites do) but of all the promises, but that which the Scripture calls thirst­ing, who are commanded to come & drink of the waters of life freely, Isa. 55. 1, 2. and hungring, to which all good things are promised, Mat. 5. 6. and which coming to Christ (as I spake e­ven now) who has given this as the first fruit of eternal election, and which kind of people he will never cast away, John 6. 37. Now when you see these promises belonging unto you, why [Page 51] dare you not conclude but that all these absolute ones are yours also.

3. The third act is this, Seeing God hath promised absolutely such good things in the Second Covenant, but hath not set down the time when, or how much grace he will give; and see­ing only he can help, therefore look up, and wait upon the Lord in the use of all known means, until he makes good what he hath promised to do, and perform, and work for you. Say as beggars that have but one door to go to for bread, if none hear, or hearing help not, lay themselves down at the door, and say, I will wait here, I am sure I perish if I go away, or quarrel with them in the house, be­cause they help me not so soon as I would, and therefore [...] will wait, for it may be their compassions may move them as they pass by to help me. So do you, Many a Soul comes and longs for the good of the Promises, but if the Lord do not speedily help him, he goes with discouragements, fears, and discontents, or despair, or sin away, and saith one of these two [Page 52] things, either I shall never have help, or I come not truly, and hence I feel no help. Oh remember that bread is only to be had at the door, to be di­stributed when the Lord seeth need, not when we would, or think we have need, and therefore wait here and say, if I perish here, I will, at the feet of God, and at the feet of the promises and covenant of God, &c.

Now reflect upon this act, and see if you may not find some conditio­nal promise annexed unto it, which surely you may, and I will name you but two, Isa. 40. 29, 30, 31. & Isa. 64. 4. and if the conditional promise belongs to such a Soul, you may easily conclude the absolute promises are your own, and the chiefest use you are to make of them when you know them that they are your own, is to press God to make them good daily to you: and to believe as verily and really, as if you had the performance of them, that they shall. It may be you will ask me, how shall I know whether I have these conditions truly in me? I answer, sincerity is a very witnessing [Page 53] grace, the frequent meditation of the Scripture will give you much light, to judge of the sincerity of them, and that which Saint Paul speaks, 1 Cor. 2. 12. I say unto you, We have not re­ceived the spirit of the World, but of God, whereby we know, (or may know) the things that are freely given to us of God.

3. Thirdly, If he be out of the co­venant, but yet God begins to work with some common work of his grace upon him: all that I would say to him, and all the use he can make of such ab­solute promises, consists in these things.

1. Let him consider the freeness of God's promise, whereby he may be stir­red up to conceive some hope it may be made good to him in time. For the pro­mise is very free & large, excluding none (except those that sin unpardonably) be their sins and natures never so vile before God, and yet not including a­ny by name, for that is in the condi­tional promise: and hence such an one is to make this use of it, who knows but the Lord may have pity upon me in time; and so hang thy hope upon him.

[Page 54]2. Let him consider the worth and price of Gods promise bought by blood, and for which some men would give a thousand worlds for the benefit & comfort of; and hereby raise up his heart, as by the freeness of it to hope, so by the price of it to esteem of the thing promised, above pearls, and all the honour and pomp of the world.

3. Let him consider the fulness of the promise, which is a plaister as big as his fo [...]e, just answerable to all his wants, nay infinitely more large than his wants And surely these three things will draw his heart to long for the promise, and then you know what is conditionally promised and bequeathed to them that thirst: For similitude is the ground of love. Now when the fulness of the Promise is seen, there will appear such a suteableness and fitness of the promise to his soul, that he cannot but long for it, thus much for the fifth trouble.

Quest. Your sixth trouble set down in two heads, put into one for bre­vity, viz. secret unwillingness to seek God in the strictest solemn services, [Page 55] before you enter into them; weari­ness of them while they last; and glad when they are gone: the reasons which you mention are, partly fear of not using them aright, together with me­lancholy, & lastly, the strictness of them.

Answ. It is very true, there is abun­dance of wildness in our hearts, which naturally seek to have their liberty a­broad, and cannot endure to be pent in the narrow room of holy perfor­mances, extraordinary duties, &c. no more than children can be pent up from their play. And hence it is weary of them, and glad to think of their depar­tures and ends. And truly it is one of the most grievous miseries that a holy heart can feel, and I beseech the Lord of heaven and earth to keep you, and me, and all his for ever, while we are here in our valley, under the sense of such distempers as our greatest misery. And therefore me thought it was a solemn sweet speech of an ho­nest man to his friend, who seeing him oppressed with such distempers as you mention, and perceiving him to droop under them, he came chear­fully [Page 56] to him, and suddenly said unto him, I can tell you good news, the best that ever you heard, viz. Assoon as ever you are in Heaven, you shall serve Christ without weariness: Which words well thought on, revived the man. That which I would speak with as much ten­derness of compassion as I am able to you, I refer to these things.

1. That a child of God is never usually weary of the duty, but rather of his vile heart, to think of, & to look upon, that in the duty Christ's yoke is easie, and his bur­then light, to him that takes it on his neck and puts his Soul under it. The duty na­kedly considered in it self, is glori­ous in his eyes, and sweet to his Soul, and hence sometimes never well, but when he considers his dead, blind, barren, and senseless heart that he is to carry to the duty, and that he fears, and has felt will abide with him in the duty: Oh! this grieves, here the Soul pincheth. An Hypocrite is wea­ry of the duty, a child of God rejoy­ceth in it, but he is weary of his sin, and unsavouriness and weariness in the duty. I perswade my self Sir, that you [Page 57] may soon mistake your spirit herein: you think you are unwilling to come to the duty; and are weary of it, when indeed, it is your glory, joy, and love; but it is because you fear you can do it no better, that troubles you, that you have such a vile heart in it. And if your trouble be from hence, the good Lord increase ir in you daily; and with­al, bless the Lord, and say, Lord, tho' I am weary of my vile heart, in these days of humiliation, in these Sabbaths, yet I hless thee; the days and duties themselves thou knowest are dear un­to me, It is not Lord because I am weary of thy word, but because I can do it no better, I am weary of my self, and this vile heart; here is much love in such a spirit to the Lord. And believe it, Sir, your love wants not its recompences, and remember that the Lord respects you not according to your duties done, but according to your love in them, & to them. And therefore those duties you are ashamed to own, the Lord will not be ashamed to crown.

2. Consider you must and shall be baited with these distempers of heart, [Page 58] sometimes more, and sometimes less, as long as you live, It is part of Pauls body of death which he must carry with him, till he come to bury him­self.

3. Those means which may help you to be freed from them (a little at least) are these among many.

1. Be but truly and really, not by fits and darkly, sensible of them, men in deep miseries, are not unwilling to be helped out.

2. Judge ye not rigorously of God, altho' he were a bloody austere God, as he did of his master, whose talent he had, and hence never improved it; but look upon God as having a Fathers heart and affection towards you in the meanest & greatest performances; which is double, either to give you strength to do what you cannot (I can do all things through Christ) or having come to him for it, to accept of what you would do for him, as if it were done; and this will make you joy in the poo­rest performance, that tho' it be never so full of vileness, yet the Lord out of his fatherly love, accepts of it as glorious.

3. Renew morning and evening by sad and solemn meditation, the sense of Gods love to you in Christ, and in every duty that he sets you a­bout, and love will love and like the yoke, and make the commandments that they shall not be grievous to you.

Thus I have briefly done with your new troubles which you menti­on, you say, because you may not have the like opportunity of writing again. It may be so, and therefore I have desired to satisfie you, which I beseech the Lord himself to do.

Next you come to reply to my first Letter, of which I have kept no copy. as I never did of any, and hence may and do forget what I writ then un­to. So much light as your Letter lends me to bring things to mind, I will gladly take, and be more brief in an­swer.

Quest. 1. You find the strength of grace to be got in you rather by ar­gumentation, then inward communi­cation and influence arising from the [Page 60] union to Christ. And this troubles you.

Answ. To which I answer these three things.

1. That as the old sinful nature is communicated from Adam the first to us, without any argumentation; so the new nature, which is the seed, foundation, and plot of all grace, is diffused into us by the second Adam when we are united to him, without argumentation. It is only by divine operation. The Lord leave not me, nor any friend I have, to a naked Ar­minian illumination and Perswa­sion.

2. That to the increase of those ha­bits, and drawing out the acts of the new creature, the Lord is pleased to use moral and rational perswasions; as in the instance you gave, Christ died for us, then hence the love of Christ constrains: but remember withal, it is not the bare meditation, or strength of reason or perswasion, that elicits such divine and noble acts in the heart and affection, but it is the blood of Christ sprinkling these serious medita­tions, that makes them work such graces [Page 61] in the Soul; which I might shew at large, which blood is the salve, tho' argumen­tation is the cloth or leather to which it sticks, & by which it is applied; but from such leather comes no vertue, all of it is from the blood of Christ, which by argumentation heals the Soul. For if it were nakedly in the argumentation to stir your heart, and to work strength of grace, what should be the reason that sometimes you are no more mo­ved by all your argumentations, than a mountain of brass is by the winds? why should the same truth affect you at one time, and not at another, when you are as filthily disposed to be affected as at the first? Therefore consider it is not your reason and argumentation, but Christ's blood that doth all, by as admirable, and yet secret operation.

3. Your union to Christ on your part is begun, and partly wrought by the understanding, and hence the good that you get by it at any time, it is from your union, or part of it at lest.

Quest. 2. Again you ask me, whe­ther Calvin doth not express fully my [Page 62] thoughts about our Spirituall union, in his lib. 4. cap. 17.

Answ. I answer, I have forgot what he has writ, and my self have read long since out of him, and for the present I have no books about me where I am, and therefore cannot satisfie you in this, neither know I when I shall seek to find out the book and place; If I have leisure, I will either write to you, or tell some of your friends before I am gone, what he hath said or writ that way, &c.

Quest. 3. Again thirdly, You de­sire me to tell you how my self came to the cure of Atheistical Thoughts, and whether they did wear out, or whether they were rationally over­thrown.

Answ. I answer, at first they did wear out, meeting with fruitless and dead-hearted company, which was at the University.

2. The Lord awakened me again, and bid me beware lest an old sore broke out again: and this I found that strength of reason would commonly [Page 63] convince my understanding that there was a God, but I felt it utterly insuf­ficient to perswade my will of it un­less it was by fits, whenas I thought Gods Spirit moved upon the Chaos of those horrible thoughts; and this I think will be found a truth.

3. I did groan under the bondage of those unbelieving thoughts, looking up, and sighing to the Lord, that if he were as his works and word de­clared him to be, he would be pleased to reveal himself by his own beams, and perswade my Heart by his own Spirit of his Essence and Being, which if he would do, I shold account it the greatest mercy that ever he shewed me. And after grievous and heavy perplexities, when I was by them al­most forced to make an end of my self and sinful life, and to be mine own Executioner, the Lord came between the bridge and the water, and set me out of anguish of spirit, (as she prayed for a child) to pray unto him for light in the midst of so great darkness; In which time he revealed himself, ma­nifested his love, stilled all those raging [Page 64] thoughts, gave return in great mea­sure of them; so that tho' I could not read the Scripture without blasphe­mous thoughts before, now I saw a glory, a majesty, a mystery, a deprh in it, which fully perswaded, and which light (I desire to speak it to the glory of his free grace, seeing you call me to it) is not wholly put out, but remains while I desire to walk closely with him, unto this day. And thus the Lord opened mine eyes, and cured me of this misery; and if any such base thoughts come (like Beggars to my door) to my mind, and put these scrupies to me, I use to send them a­way with this answer, Why shall I question that Truth, which I have both known and seen.

Object But you say this remedy is good, viz. of prayer, but that you cannot use it, especially because you question the truth of God.

Answ. Yet (dear Sir,) give not over this Trade, you will doubtless find it gain­ful, when it may be God hath laden you more with these thoughts, and made you loath your self for them. [Page 65] But the thing seems strange to me, if I mistake you not, viz. that your heart will not be perswaded, but that you must resolve your doubts concerning the perfection of Scripture, not by seeking to harmonize those passages that seem to cross one another, but by ascribing some humanity or error, (if I may interpret you) to the pen­men, seeing St. Paul saith, We pro­phesie but in part, and seeing one of the Evangelists leaves out the doxology in the Lords prayer.

Sir, if you can take these thoughts, a­rising from these & the like grounds, as your burden, I do not blame you, but pity you in that respect; but if your judgment indeed think so, I am sorry you should harbour such thoughts one hour within doors: for you know that holy men writ the Scriptures (but so far they might err, but it is added) as they were inspired, or (as the Ori­ginal has it) as they were moved or carried in the arms of the holy Ghost, and so how could they err? how could God lie? It is true, Paul did prophe­sie but in part, and is this an argu­ment, [Page 66] because he did not prophesie fully, therefore in some things he did not prophesie truly; I am perswaded you will say there are many things my poor thoughts have suggested to you, as true; and yet I am perswaded I do in them prophesie (if I may so say) but in part. The Spirit of God dire­cted the four Evangelists to write, yet so, as they did not all write what a­nother writ, but in great wisdom left some things doubtful, and short in one, which are more clear and full in another: and hence the Doxologie is fully set down in one, and not in a­nother, and many reasons I could set you down why, but that it is need­less: I grant you ought not to put up all with a charitable opinion of Scrip­ture, but if you can, by reason, rea­ding, and comparing, help your heart to a full perswasion, this is Scripture: but many things you cannot get sa­tisfaction for, by that way and means, but still your Spirit will be left dark and doubtful; What course will you here take for resolution, which is Scripture? The Papists say it is so, be­cause [Page 67] the Church has christened it for Scripture; you say you will see rea­son for it that it is so, or else you can­not be satisfied, then I fear you will never be sarisfied. (I think) In this case therefore these two things you are to do.

1. To go to God by prayer, to give you a resolution of all your doubts, and by some means or other, some light to see whether this is his word or not. Secondly, if this be his word, then he would perswade your heart of it, that it is so: For the least resolu­tion which is Scripture, and which is not, is made by the same perswasion, and sole perswasion of the same Spi­rit that writ the Scripture. Concer­ning the Angels that appeared to Mary, see Gerard, and he briefly, (I think) will satisfie you, in your answer to the particular scurples about the Scrip­ture sense, and the dissonancy of them. Only this I will add to the last clause about these things, that if the Scrip­ture be inspired by the holy Ghost, & that not in the sum and substance of it, but to every word and sentence of [Page 68] it, which I think you will not doubt of, when you have considered it; then I think it will undeniably follow, that the same Spirit of truth is also a Spi­rit of order, and hence the method of various penning of it, is from the Spirit too, which you say you stick at.

Answ. 2. Again, to your third thing, concerning your spirit being burthened with involuntary infirmities, as bur­dens, but not as sins. I say nothing now, because I preceive by one part of your reply that the Lord has done you some good by the first answer, only it is your grief you cannot fear them, nor condemn your self for them, as damning sins. For satisfaction of which, I hope this reply to your second trouble will give you some satisfaction.

Quest. 4. Again to your fourth question, to know whether these changes you have sometimes, & these movings of the Spirit, are not of na­tural temper, or Gods Spirit. It seems I did a little mistake the meaning, be­cause you meant not the main work of grace, but occasional stirrings and movings of heart, as by reading some [Page 69] pathetical Letter, your Spirit is mo­ved with joy or sorrow, which it may be will not be stirred at some other time, as by drinking a cup of wine, the spirit is made more chearful & lively, &c.

Answ. I answer these three things.

1. First, That it is very usual for na­tural affections to be raised by a natu­ral temper, as by drinking, eating, noveltiness of the Gospel, John's can­dle flies were ravished with the Go­spel: People are naturally moved some­times by a thundring Minister, yet ne­ver a whit the more grace, &c. and it is a good speech of Doctor Ames: Arminian universal grace (as they describe it) may be the effect of a good dinner sometimes.

2. That tho' the being of grace de­pends not upon the temper of the bo­dy, yet the exercise of grace, and ma­ny gifts of grace, together with the feeling of it doth. And hence a good dinner, and sometimes wine, to a sad melancholy (if gracious) heart, may re­move rem prohibentem that may keep grace, as joy & thankfulness from work­ing, and so take the grace and draw [Page 70] it out, not create and diffuse the grace: The Prophet called (you know) for a Minstril, which some think, (and that upon good grounds) was to raise up his heavy heart, and make him chear­ful and fit to speak: the body is the instrument, which if it be broken, the best grace will hardly sound; but if whole, then they will.

3. If you would know when these things only draw out grace, or make a thing like unto grace in the Soul, I answer, by chese two things chiefly.

1. If it be true grace, it ever makes you more humble and vile in your own eyes, and say, Lord, why dost thou g [...]ve me any desire to thee, any chear­fulness in serving thee? &c.

2. It makes you more thankful, & to bless the Lord that he thus remem­bers you; for this is a standing rule, what ever comes from nature, and a mans self, it ever builds up it self, and returns to self again; what ever grace comes from Christ, it drives a man out of himself, by making him humble and draws him unto Christ that sent him, by making him thankful; I think [Page 71] all grace, and stirrings, and movings that have not this double effect in some measure, are to be suspected, and if they have, it is dangerous to doubt whether they are true or no.

5. Again, Your fifth thing about providence, you say you cannot see a positive providence, altho' you do see a negative providence in all your oc­casions, and comforts, and crosses, you meet withal, as namely, you can thank God for not taking away your life, &c. but you cannot see God giving it.

Answ. 1. I answer, 1. Consider what I writ to you at first about this question in general.

2. Ponder sadly whether any crea­ture or appurtenance to it, has its being from it self, or from the will and word of God, viz. I will have such a man to be, and such a memory to be, &c. I think you will say nothing can make it self, therefore here is a positive Providence in life, liberty, &c.

3. Consider whether the same will and word that gives it a being, toge­ther with all the appurtenances to it, doth not also give it act and motion. [Page 72] That it is so, I thus demonstrate it. 1. Every creature is made for an end, for no wise efficient, but works for some wise end. 2. That no creature can lead it self to its end, if sinful or ir­rational. 3. God must and doth lead it by its several acts and movings to that end. Hence 4. Every act is determi­ned by God.

And altho' I grant some creatures move freely, some necessarily, yet it is from a positive will and providence that they move, act and see. There­fore you see what cause there is to see a positive providence in every thing.

Concerning the rest of your letter, Oh that I had time and heart to writ more; yet I hope I have writ enough for this time, and the Lord knows whether ever more or no. However I thank you heartily for improving me this way of writing, who have my mouth stopt from speaking. I wish I had more such friends to deal thus with me, and my self more time, and a more fruitful head and heart to improve my self this, or any other like way for them: [Page 73] For who knows what breathings of Gods Spirit are lost for want of wri­ting, especially when there is no sea­son of speaking. Truly Sir, I meet with few that are much troubled in that manner as your self, but they go on in an easie, quiet, and very dange­rous way: which troubles (I perswade my self) keep you awaking, when o­ther virgins are slumbring, and after which (I am perswaded) the Lord in­tends to use you for more than com­mon service, if you wade well through them; however as I said before, be not discouraged, or too much perplexed in sorrow for them. For surely, as far as I can guess, the Lord is preparing you for himself by them. I shall not forget you, tho' I never saw you: and I beseech you if have any spark of affection toward me kindl'd by these fewlines, remember when you are best able to pray for your self, to remember to look after me and mine, & all that go with me on the migh­ty waters, and then to look up & sigh to Heaven for me, that the Lord would out of his free grace but bring me to that good land, & those glorious Ordinances, and that there I may but behold the face [Page 74] of the Lord in his Temple, tho' he never delight to use me there, tho' I and mine should possibly beg there; and that if the Lord should call me to my solemn work and service for the good of his Church & People, & company that go with me, or are gone before me, that then the Lord Jesus would reveal his secrets to me, & enable me the little time I have to live, to be fruitful to him, and to have a larger heart than ever for him, as for yourself I shall desire the Lord to keep you blame­less and unspotted in an evil world, and that as he has begun, so he would per­fect, & crown his divine graces & work in you, & that you may be perserved from national sins, which shortly bring natio­nal and most heavy plagues.

And the presence of the Lord may a­bide with you, and in you, until the Lord call for you. Remember my kind love to your Father, whose name I have forgot, and by whom I could not send these lines, being then hindred by busi­ness. Now the peace of Jesus Christ be with you, & keep you upright & blame­less till death. And if I never see you more till the last and great day, then Farewel, Farewel.

THE Sum of CHRISTIAN RELIGION: In way of Question and Answer.

Quest. WHat is the best and last end of Man?

A. To live to God. Rom. 6. 10, 11. Gal. 3. 19. 2. Cor. 5. 3, 15.

Q. How is man to live unto God?

A. Two ways.

First, By Faith in God, Psal 37. 3. Secondy, By observance of God. E [...]cl. 12. 13.

Q. What is faith in God?

A. It is the first act of our Spiritual life, whereby the soul believing God, believeth in God, and there resteth as in the only Author and Principle of Life, Heb. 10. 38. Joh. 3. 33, 36. Rom. 4. 3. Heb. 11. 13. Heb. 4. 3. Deut. 30. 20.

Q. What is God?

A. God only knoweth himself, no man can so kno [...] him and live: Yet he hath manifested himself unto us in his back-parts, according to our man­ner or measure of knowing things: and we need know no more than these, that we may live, 1 Tim. 6, 16. Exod. 33. 19, 23.

Q. What are Gods back-parts?

A. They are two; First, His suf­ficiency, Psal. 36. 9. Secondly, His Efficiency, Rom. 4. 21.

Q. What is Gods sufficiency?

A. It is his perfect fulness of all good, whereby he is all-sufficient for [Page 83] us in himself, Psal. 16. 11. Gen. 17. 1.

Q. Wherein stands and appears Gods sufficiency?

A. First, in his Essence, Psal. 68. 19.

Secondly, In his subsistence or per­sons, 2 Sam. 7. 20, 25.

Q. What is Gods Essence?

A. Whereby he is that absolute first Being, Rev. 1. 8. Isa. 44. 6. Exod. 3. 14.

Q. Can you sufficiently conceive of the Glory of this one most pure Essence, by one act of Faith?

A. No; and therefore the Lord has manifested it unto us by divers attri­butes, Deut 29. 29. Exod. 34. 6, 7.

Q What are Gods Attributes?

A. That one most pure Essence, diversly apprehended of us, as it is di­versly made known unto us, 1 John 4. 16. Isa. 43. 25.

Q. How many kinds of Attributes are there?

A. There are two sorts of them.

First, Some shewing what God is:

Secondly, Some shewing who God is.

Q. By what Attributes know you what God is?

A. By these; God is a Spirit, living of himself, Joh. 4. 24. Joh. 5. 26.

Q. By what Attributes do you under­stand who is God?

A. By his Essential properties, which shew to us: First, How great a God he is, Psal. 77. 13.

Secondly, What a manner of God he is, Mat. 6. 17.

Q. What Attributes shew how great a God he is?

A. First, His infiniteness, where­by he is without all limits of Essence, 2 Chr. 2. 5, 6.

Secondly, His Eternity, whereby he is without all limits of beginning, succession, or end of Time, Psal. 102. 25, 26, 27. 1 Tim. 1. 17.

Q. What are those Attributes which shew what a manner of God he is?

A. His qualities whereby he acteth with, are of two sorts:

First, His Faculties, whereby he is able to act, Isa. 60. 16. & 63. 1.

Secondly, His Virtues of those Fa­culties, whereby he is prompt and rea­dy to act, Psal. 86. 5.

Q. What are his Faculties?

A. First, His understanding, where­by he understandeth together, and at once all truth, Heb. 4. 13. Acts 15. 18.

Secondly, His will, whereby he pure­ly willeth all good. Psal. 119. 68.

Q. VVhat are the virtues of those Fa­culties.

A. First, They are intellectual; the virtues of his understanding, as Wis­dom, Knowledg, and the rest.

Secondly, Moral; the virtue of his Will, as Love, Holiness, Mercy. In the acting of both which, confists Gods happiness.

Thus much have you seen of Gods sufficiency, in regard of his Essence. Now follows his subsistence.

Q. VVhat are his subsistences or per­sons?

A. That one most pure Essence with its Relative properties.

Q VVhat are those Relative proper­ties.

A. They are three.

First, To beget.

Secondly, To be begotten.

Thirdly, To proceed from both.

Q. How many persons learn you from hence to be in God?

A. Three

First, The first, is the Father, the first Person in order, begetting the Son. Psal. 2. 7.

Secondly, The Son, the second Per­son, begotten of the Father. Joh. 3. 6. Heb. 1. 3.

Thirdly, The Spirit, the third Per­son, proceeding from them both. Joh. 15. 26.

Q. Are these three Persons three di­stinct Gods?

A. No, For they are that one pure Essence, and therefore but one God. Joh. 1. 1. Rom. 9. 5. 1 Cor. 6. 16. 1 Cor. 2. 10.

Q. If every Person be God, how can they be distinct Persons, and not distinct Gods?

A. Yes, Because one and the same thing may have many Relative proper­ties, and respects of being, which in the God-head make distinct Persons. As one and the same man, may be Fa­ther in one respect, a Master in ano­ther [Page 87] respect; and a Scholar in another respect.

Q. If these three Persons be but one God, what follows from hence.

A. That all the three Personr are Co equal, Co eternal, subsisting in one, not separating from each other, & there­fore delighting in each other, glorify­ing each other, Prov. 8. 30. Thus much concerning God,

Now concerning the works of God.

Q. Thus much concerning Gods suffi­ciency. VVhat is his efficiency.

A. Whereby he worketh all things, and all in all things. Rom. 11. 36. Isa. 45. 7.

Q. VVhat of Gsd shines forth, and are you to behold in this Efficiency.

A. Two things

First, Gods Omnipotency, in respect of his Essence.

Secondly, the co-operation and di­stinct manner of working of the three Persons. Rom. 1. 20. John 5. 17.

Q. VVhat is Gods Omnipotency?

A. It is his almighty power, [Page 88] whereby he is able to bring to pass all that he doth will, or what ever he can will or decree. 2 Chron. 20. 6. Phil. 3. 21. Mat 3. 9. Psal. 115. 7.

Q. VVhat is Gods Decree?

A. It is his Eternal and determinate purpose, concerning the effecting of all things by his mighty power, accor­ding to his counsel. Eph. 1. 11.

Q. VVhat attributes or glory of God appear in his Decree?

A. First, His constancy, whereby his Decree remains unchangeable. Num. 23. 19.

Secondly, His Truth, whereby he delivereth nothing but what he hath decreed. Jer. 10. 10.

Thirdly, His Faithfulness, whereby he effecteth what-ever he decreeth ac­cording thereunto. Isa. 46. 10.

Q. VVhat is God's Counsel.

A. His deliberation as it were, for the best effecting of every thing ac­cording to his Wisdom. Acts 4. 24. Psa. 104. 24.

Q. VVhat is Gods VVisdom!

A. It is the Idaea or perfect plat­form of all things in the mind of God, [Page 89] which either can be known, or shall be done, according to the good pleasure of his will. Hebr. 11. 3. Prov. 8. 12, 13.

Q. VVhat is the good pleasure of Gods will?

A. It is the most free Act of his Will, whereby he willeth himself directly, as the greatest good, and all other things for himself, according to his good plea­sure. Mat. 11. 25. Prov. 16. 4.

Q. VVhat learn you from hence?

A. That Gods good pleasure is the first and best cause of all things. Psal. 115. 3. Psal, 33. 8, 9, 10, 11.

Q. VVhat are the Co-operations of the three persons in Gods Efficiency?

A. Whereby they work the same thing together unseperably. Joh. 5. 17, 19. & 16. 13, 14.

Q. If they work the same thing together, How is it that some works are attributed to God the Father, as Creation; some to the Son, as Redemption; some to the Holy Spirit, as application?

A. This is not because the same work is not common to all the three Persons; but because that work is principally at­tributed in Scripture to that person whose distinct manner of working ap­pears chiefly in the work.

Q. VVhat is God the Fathers distinct manner of working?

A. His working is from himself by the Son, & to the Holy Ghost, Ps. 33. 6. Joh. 1. 3 & hence the beginning, & so the Cre­ation of all things is attributed to him.

Q VVhat is God the Sons manner of working?

A. His working is from the Father, by the Holy Ghost, Ioh. 14. 16. and hence the dispensation of things, and so Redemption, is attributed unto him.

Q. VVhat is the Holy Ghosts manner of working?

A. His working is from the Father and the Son, Ioh. 14. 26. and hence the consummation of all things, and so application is attributed unto him.

Q. VVherein doth Gods efficiency or working appear?

A. In two things.

First, In his creation of the world. Secondly, in his providence over the world. Esa. 37. 16.

Q. VVhat is his Creation?

A. It is Gods efficiency, whereby he made the whole world of nothing, origina [...]ly exceeding good, Psal. 33. 9. Gen. 1. 31.

Q. Did the Lord make the worlding an instant?

A. No; but by parts, in the space of six dayes, described at large by Moses, Gen 1.

Q. When did the Lord make the third heaven, with the Angels their Inhabitants?

A. In the first day, in the first begin­ning of it, Gen. 1. 1. Iob 38. 6, 7.

Q. What is the creation of the third heaven?

A. Whereby he made it to be the heaven of heavens, a most glorious place, replenished with all pleasure which belongs to eternal happiness, wherein his Majesty is seen face to face, & therefore called the habitation of God 2 Chr. 2. 5, 6. Psal. 16. 11. Psal. 63. 15.

Q. What is the creation of the Angels?

A. Whereby he created an innume­rable number of them, in holiness, to be ministring spirits, with most acute­ness of understanding, liberty of will, great strength, and speedy in motion, to celebrate his praises, and execute his commands, specially to the heirs of salvation. Heb. 11. 22. Ioh. 8. 44. Heb. 1. 14. 2 Sam. 14. 20. Iude 6. 2 Pet. 2. 11. Esa. 6. 2. Psal. 130. 20.

Q. When did God create man?

A. The sixth day, Gen. 1. 27.

Q. How did God create man?

A. He made him a reasonable crea­ture, [Page 92] consisting of body, and an immor­tal Soul, in the Image of God, Gen. 2. 7. Gen. 1. 28.

Q. What is the Image of God where­in he was made?

A. That hability of man to resemble God, and wherein he was like unto God, in wisdom, holiness, righteousness, both in his nature, and in his government of himself and all Creatures. Col. 3. 10. Ephes. 2. 24. Gen. 1. 26.

Q. What became of man being thus made?

A. He was placed in the Garden of Eden, as in his Princely Court, to live unto God, together with the woman which God gave him. Gen. 2. 15.

Q. Thus much of Gods creation. What is his Providence?

A. Whereby he provideth for his creatures being made, even to the least circumstance, Psal. 145. 16. Pro. 16. 33.

Q. How is Gods Providence distinguished?

A. It is either, first, Ordinary, and medi­ate, whereby he provids for his creatures by ordinary and usual means. Hos. 2. 22.

Secondly, Extraordinary and imme­diate, whereby he provides for his crea­tures by miracles, or immediatly by himself. Psal. 36. 4. Dan. 3. 17.

Q. Wherein is his Providence seen?

A. First, in Conversation, whereby he upholdeth things in their being and power of working. Act. 17. 28. Psal. 104. 29, 30. Nehem. 9. 6.

Secondly, in Gubernation, whereby he guides, directs & brings all creatures to their ends. Psal. 29. 10. Psal. 33. 11.

Q. Doth God govern all creatures alike?

A. No; but some he governs by a common providence, and others by a special providence, to wit, Angels and Men, to an eternal estate of happiness in pleasing him, or of misery in displea­sing him. Deut. 30. 15, 16.

Q. What of Gods Providence appears in his special government of man?

A. Two things.

1. Mans Apostacy or fall.

2. His Recovery or rising again.

Q. Concerning mans fall, what are you to observe therein?

A. Two things.

1. His transgression in eating the for­bidden fruit, Gen. 2. 17.

2. The propagation of this unto all Adam's posterity.

Q. Was this so great a sin to eat of the forbidden fruit?

A. Yes, exceeding great, this Tree being a Sacrament of the Covenant; also he had a special charge not to eat of it: and in it the whole man did strike a­gainst the whole law, even when God had so highly advanced him.

Q. what are the causes of this transgression?

A. The blameless cause was the law of God, Rom. 5. 13. And hence as the Law did it, so God did it: holy, justly, and blamelesly. Rom. 7. 10, 11, 12.

Q. What are the blameable causes?

A. Two principally.

1. The devil abusing the serpent to deceive the woman. Gen. 3. 1.

2. Man himself in abusing his own free-will, in receiving the temptation, which he might have resisted. Eph. 7 29.

Q. What is the Devil?

A. That great number of apostate & rebellious Angels, which through pride and blasphemy against God, and malice against man, becamely ars and murthe­rers of man, by bringing him into that sin. Luk. 11. 18. 1 Tim. 3. 6. 1 loh. 3. 12. loh. 8. 44.

Q. What are the effects and fruits of this transgression?

A. They are two.

[Page 95]1. Guilt, wherby they are tied to undergo due punishment for the fault. Rom. 3. 19.

2. Punishment, which is the just an­ger of God upon them for the filth of sin. Rom. 1. 18.

Q. What are the particular punish­ments inflicted on the causes of this sin?

A. Besides the fearful punishment of the devils, mentioned Iude 6. and that of the Serpent & the Woman, Gen. 3. 14, 16 the punishment of man was first, Sin O­riginal & Actual. Secondly, death. Gen. 5. 5.

Q. What is sin?

A. The transgression of Gods law. Io. 3. 4.

Q. What is Original and Actual sin?

A. First, Original sin is the contra­riety of the whole nature of man to the law of God, whereby it being averse from all good, is enclined to all evil. Eccles. 8. 11. Gen. 6. 5. Rom. 6. 20.

Secondly, Actual sin is the continual jarring of the actions of man from the law of God, by reason of original sin, and so man hath no free will to any spi­ritual good. Esa. 65. 2, 3. Jam. 1. 14, 15. Esa. 1. 11.

Q. What death is that God inflicts on man for sin?

A. A double death.

[Page 96]1. The first death of the body, to­gether with the beginnings of it in this world, as grief, shame, losles, sicknes­ses. Deut. 28. 21, 22. 35.

2. The Second death of the Soul, which is the eternal separation and ejection of the Soul after death, and Soul and body after judgment, from God, into ever­lasting torments in hell.

Q. Is there no beginning of this death, as there is of the other in this life?

A. Yes; as first, Security and hard­ness of heart, which cannot feel sin its greatest evil.

2. Terrors of conscience. Heb. 2. 15.

3. Bondage of Satan. Eph. 2. 2.

4. The curse of God in all blessings, whereby they are fitted for destruction. Rom. 9. 22.

Q. What of Gods attributs shine forth here?

1. His holiness, whereby he being pure from all sin, cannot away with the least sin in the best of his creatures. Heb. 1. 13.

2. His Justice, whereby he being most just, in himself, cannot but punish man for sin, as well as reward him for well doing. 2. Thes. 1. 6.

3. His Patience, whereby he useth pi­ty, Patience, and Bounty, to his creatures offending. Rom. 2. 3.

Q. Is this sin, and the punishment of it derived to all mens posterity?

A. Yes. Ioh. 3. 3. Eph. 2. 3.

Q. How is it propagated?

A. By the imputation of Adams sin unto us, and so the punishment must needs follow upon it. Rom. 5. 13.

Q. Why should Adams sin be imputed to all his posterity?

A. Because we were in him as the members in the head, as children in his loyns, as debtors in their surety, as branches in their roots, it being just, that as if he standing, al had stood, by imputa­tion of his righteousness, so he falling, al should fall, by the imputation of his sin.

Q. Thus have you seen mans apostacy from God, what is his recovery?

A. It is the return of man to the fa­vour of God again, meerly out of fa­vour, and the exceeding riches of his free grace. Eph. 2. 12, 13. Rom. 5. 8.

Q. How are we brought into favour, and what are the parts of this recovery?

A. Two wayes:

First, by Redemption. 2 Cor. 5. 19, 20. 2dly, by Application hereof. Tit. 3. 6.

Q. What is Redemption?

A. The satisfaction made, or the [Page 98] price payed, to the justice of God for the life and deliverance of man out of the captivity of sin, Satan, and death, by a Redeemer, according to the Covenant made between him and the Father. 1 Cor. 6. 20. Luk. 1. 74. Esa. 55. 10, 11.

Q. Who is this Redeemer?

A. Jesus Christ, God and Man. Mat. 1. 23. Ioh. 1. 14. Col. 2. 19.

Q. VVhy is he God Man?

A. Tha t so he might be a fit Mediator, to transact all businessess between God and man, in the execution of his three Offices, whereunto he was anointed of the Father. 1 Tim. 2. 5. Esa. 42. 12.

Q. What are those three Offices of Christ?

A. 1. His Prophetical Office, whereby he doth reveal the will of the Father. Act. 3. 22. Col. 2. 3.

2. His Priestly Office, whereby he makes full atonement with the Father for us. Col. 1. 20.

3. His Kingly Office, whereby he governs his people whom he had taught and reconciled, subduing their enemies, and procuring their eternal peace. Psal. 2. 6. Esa. 9. 6.

Q. How hath Christ Iesus made satisfaction?

A. By his humiliation, whereby he [Page 99] was made subject throughout his whole life and death, to the strict Justice of God, to perform what ever the same might require for the redemption of man. Gal. 4. 4, 5.

Q. What did Gods Justice require of man?

A. 1. Death, for the breach of the Law, and that Christ tasted, in his bit­ter sufferings, both of body and Soul, by being made sin, and so abolishing sin; and this is called his Passive Obedience. Heb. 2. 9. Eph. 1. 7. 2 Cor. 5. 21. Gal. 3. 13.

2. Perfect Obedience, in fulfilling the Law perfectly, both in his Nature and Actions: for the procuring and me­riting of life; and this is called his A­ctive Obedience. Heb. 7. 26.

Q. What follows Christs Humiliation?

A. His Exaltation, which is his glo­rious victory, and open Triumph over all his and our enemies, sin, Satan, and death, in the several degrees of it. Luk. 24. 26. Phil. 2. 8, 9. 1 Cor. 15. 5, 7.

A. What is the first degree of Christs Exaltation?

A. His Resurrection the third day, whereby his Soul & body by the power of the God-head, were brought together again, and so rose again from death, ap­pearing [Page 100] to his Disciples for the space of 40 days. 1 Cor. 15. 4. Ioh. 2. 19. Act. 1. 3.

Q. What is the second degree of Christs Exaltation?

A. His Ascension into Heaven, which was the going up of the Manhood into the third heaven, by the power of the God-head, from Mount Olives, in the sight of his Disciples. Act. 1. 11, 12.

Q What is the third degree of his Exaltation

A. His sitting at the right hand of God, whereby he being advanced to the fulness of all glory, in both natures, go­verneth and ruleth all things together with the Father, as Lord over all, for the good of his people. Mark. 16. 9. Psal. 110. 1. 1 Cor. 15. 25. Eph. 1. 20, 21, 22. 1 Pet. 3. 22.

Q. What is the fourth and last degree of his Exaltation?

A. His return to Judgment, which is his second coming into this world with great glory and Majesty, to judge the quick and the dead, to the confusion of all them that would not have him rule over them, and to the unspeakable good of his people. Mat. 19. 28. 2 Tim. 4. 1. Acts 17. 31. 2 Thes. 1. 7, 8, 9.

Q. Thus much of Redemption, the first [Page 101] part of his Recovery. What is application?

A. Whereby the Spirit by the Word and Ministry thereof, makes all that which Christ as Mediator hath done for the Church efficacious to the Church, as her own. Ioh. 16. 14. Tit. 3. 5, 6, 7. Ioh. 10 16. Rom. 10. 14, 17. Eph. 5, 25, 26.

Q. What is the Church?

A. The number of Gods Elect. Heb. 12. 23 Ioh. 17. 9. 10, 11. Ioh. 10. 16. Ep. 1. 22, 23.

Q. How doth the Spirit make appli­cation to the Church?

A. 1. By union of the Soul to Christ. Phil. 3. 9, 10.

2. By Commnnion of the benefits of Christ to the Soul.

Q. What is this Union?

A. Whereby the Lord joyning the Soul to Christ, makes it one Spirit with Christ, and so gives it possession of Christ, and right unto all the benefits and blessings of Christ. 1 Cor. 6. 17. Ioh. 17. 21. Rom. 8. 32. 1 Ioh. 5. 12.

Q. How doth the Spirit make this Union?

A. Two ways, first, By cutting off the Soul from the old Adam, or the wild Olive Tree, in the work of preparation. Rom. 11. 23, 24.

2. By putting or ingrafting the Soul [Page 102] into the second Adam, Christ Jesus, by the work of vocation. Act 26. 18.

Q. VVhat are the parts of the prepa­ration of the Soul for Christ?

A. They are two.

1. Contrition, whereby the Spirit im­mediatly cuts off the Soul from its secu­rity in sin, by making it to mourn for it, and separating the Soul from it, as the greatest evil. Isa. 61. 1, 3. Jer. 4. 3, 4. Mat. 11. 20, 28.

2. Humiliation, whereby the Spirit cuts the Soul off from self-confidence in any good it hath or doth. Especially by ma­king it to feel its want, & unworthiness of Christ, and hence submitteth to be disposed of as God pleaseth. Phil. 3. 7, 8. Luk. 16. 9. Luk. 15. 17, 18, 19.

Q. VVhat are the parts of vocation of the Soul to Christ?

A. 1. The Lords call and invitation of the Soul to come to Christ, in the Revelation, and offer of Christ and his rich Grace. 2 Cor. 5. 10.

2. The receiving of Christ, or the coming of the whole Soul out of it self unto Christ, for Christ by virtue of the irresistable power of the Spirit in the call, and this is Faith. Jer. 3. 22. Ioh. 6. 44, 45. Ioh. 10. 16. Esa. 55. 5.

Q. Thus much of our Union, VVhat is the communion of Christs benefits unto the Soul?

A. Whereby the Soul possessed with Christ, and right unto him, hath by the same Spirit fruition of him, and all his benefits. Ioh. 4. 10. 14.

Q. VVhat is the first of those benefits we do enjoy from Christ?

A. Justification, which is the Gracious Sen­tence of God the Father, whereby for the satisfaction of Christ apprehended by Faith, & imputed to the faithful, he ab­solves them from the guilt & condem­nation of all sins, & accepts them as per­fectly righteous to eternal life. Rom. 3. 24, 25. Rom. 4. 6, 7, 8. Rom. 8. 33, 34.

Q. VVhat difference is there between Justification and Sanctification?

A 1. Justification is by Christs righteous­ness inherent in Christ only; Sanctificati­on is by a righteousness from Christ inhe­rent in our selves. 2. Cor. 5. 21. Phil. 3. 9.

2. Justification is perfected at once, and admits of no degrees, because it is by Christ his perfect righteousness: San­ctification is imperfect, being begun in this life. Rev. 12, 1. Phil. 3. 11.

Q. What is the second benefit next in order to Justification, which the faithful receive from Christ?

A. Reconciliation, whereby a Christian justified is actually reconciled; & at peace with God, Rom. 5. 1. Ioh. 2. 12. & hence follows his peace with all creatures.

Q. VVhat is the third benefit next un­to Reconciliation?

A. Adoption, whereby the Lord ac­counts the faithful his Sons, crowns them with priviledges of Sons, & gives them the Spirit of Adoption, the same spirit which is in his only begotten Son. Ioh. 3. 2. Rom. 8. 11, 14, 15, 16, 17.

Q. VVhat is the fourth benefit next to Adoption?

A. Sanctification, whereby the sons of God are renewed in the whole man, unto the Image of their heavenly Father in Christ Jesus, by Mortification, or their daily dying to sin by virtue of Christs death: and by Vivification their daily rising to newness of life, by Christs resurrection. 1 Thes. 5. 23, Eph. 4. 24. Jer. 31. 32. Rom. 6. 7, 8.

Q. VVhat follows from this Mortifi­cation and Vivification?

A. A continual war & combat between the renewed part assisted by Father, Son and Holy Ghost, & the unrenewed part assisted by Satan & this evil world Rom. 7. 21, 22, 23.

Q. VVhat is the fifth and last benefit next unto Sanctification?

A. Glorification, which hath two degrees. The one in this life and the o­ther in the world to come.

Q. VVhat is the first degree of Glo­rification in this life?

A. Lively expectation of Glory, from the assurance and shedding abroad Gods love in our hearts, working joy unspeakable. Rom. 5. 2, 5. Tit. 2. 13.

Q. VVhat is the second degree in the world to come?

A. Full fruition of Glory, whereby being made compleat and perfect in Holiness, and Happiness, we enjoy all that good eye hath not seen, nor ear hath heard, in our Immediate and Eter­nal Communion with God in Christ. Heb. 12. 23. 1 Cor. 15. 28. Thus much of the first part, of living to God by Faith in God.

Q. What is the second part, viz. our observance?

A. It is the duty that is to be perfor­med to God of us, through the power of his Holy Spirit, working in us by Faith, according to the will of God. Eph. 6. 6, 7. Psal. 139. 24. Rom. 6. 1. Luk. 1. 74.

Q. Wherein consists our observance of God?

A. It is either Moral, or Ceremonial.

Q. Wherein consists our Moral obser­vance of God?

A. In two things.

1. In suffering his will, whereby a be­liever, for the sake of Christ, chooseth rather to suffer any misery, than to com­mit the least sin. Heb. 11. 26. Act. 21. 13.

2. In doing his will, whereby a Be­liever in sense of Christs love performs universal obedience to the Law of God. Rom. 7. 22. 1 Ioh. 5. 3. Luk. 1. 6. Phil. 3. 12.

Q. Is there any use of the Law to a Christian?

A. Although it be abolished to a Christian in Christ, as a Covenant of life; (for so Adam and his posterity are still under it) yet it remains as a rule of life, when he is in Christ, & to prepare the heart for Christ. Rom. 6. 14, 15. Mat. 5. 17, 18, 19. 20. Ezek. 10. 11. Rom. 9.

Q. Why is not a Christian so under the Law as a Covenant of life, so as if he breaks it by the least sin, he shall dye for it?

A. Because Jesus Christ hath kept it per­fectly for him. Rom. 8. 3, 4. Ro. 5. 20, 21.

Q. Can any Man keep the Law per­fectly in this life?

A. No; for the unregenerate wanting the Spirit of Life, cannot perfect an act of life in obedience to it. The regenerate having the Spirit but in part, perform it only imperfectly. Rom. 8. 7. Rom. 7. 21.

Q. What befalls the unregenerate upon their disobedience unto it?

A. The eternal curse of God for the least sin, and the inctease of Gods fierce and fearful secret wrath as they increase in sin. Gal. 3. 10. Rom. 2. 5.

Q. What befalls the regenerate after their breach of the Law, and imperfect obedience unto it?

A. The Lord may threaten and correct them, but his loving kindness (incovering their sins in their best duties by Christ; & accepting their meanest services so far as they are quickened by his Spirit) is never taken from them. Psal. 89. 31, 32, 33. Zach. 3. 1. to 8. Isa. 56. 7. Rom. 7. 20.

Q. What is that imperfect obedience of Believers which is accepted?

A. When they so observe the will of Christ, as that therein

1. They confess and lament their sins. 1 Ioh. 1. 9. Rom. 7. 24.

2. They desire mercy in the blood of Christ, and more of his Spirit. Phil. 3. 9, 10, 11.

[Page 108]3. They return him the praise of the least ability to do his wil. P [...] 50. 23. Cor. 15. 10.

Q. How is the Law, or ten Command­ments, divided?

A. Into two Tables. The first, shew­ing our duty to God immediatly in the four first Commandments. The se­cond, our duty to man in the six last Commandments.

Q. What rules are you to observe to un­derstand the Moral Law?

A. These.

1. That in whatsoever Command­ment, any duty is enjoyned, there the contrary sin is forbidden: and where any sin is forbidden, there the contrary duty is commanded.

2. That the Law is Spiritual, and hence requires not only outward, but inward and Spiritual obedience.

3. Where any gross sin is forbidden, there all the signs, degrees, means, and provocations to that sin are forbidden also; and are in Gods account that sin. And so where any duty is commanded, there all the signs, means, & provoca­tions to that duty are commanded also.

4. That the Law is perfect, and there­fore there is no sin in all the Scripture, [Page 109] but is forbidden in it; nor no duty requi­red (if moral) but it is commanded in it.

Thus much of our Moral obser­vance of God.

Q. What is our ceremonial observance?

A. The celebration of the two Sacra­ments, Baptism and the Lords Supper.

Q. What is a Sacrament?

A. It is an holy ceremony, wherein external sensible things by the appoint­ment of Christ, are seperate from com­mon use, to signisie, exhibit and seal to us that assurance of eternal life by Christ Jesus, according to the covenant of his grace. Gen. 17. 9, 10.

Q. Which are the Sacraments?

A. They are two, Baptism and the Lords supper.

Q. What is the external sensible part of Baptism?

A. Water, John. 3. 23.

Q. What is the inward and spiritual part of Baptism, signified, exhibited, and sealed thereby?

A. Christs Righteousness and his Spirit.

1. Washing away our sin, and so de­livering us from death.

2. Presenting us clear before the Father, and so restoring us again to life. Rom. 4. 1 Cor. 2. 11. Mat. 3. 11.

Q. What follows from hence?

A. 1. That it is a Sacrament of our new birth, & ingrafting into Christ. John 3. 5.

2. That as we are perfectly justified at once, and being new born once, shall never die again. Hence this Seal is to be Administred but once.

Q. What is the external and sensible part of the Lords Supper?

A. Bread and Wine, with the Sa­cramental actions about the same.

Q. What is the inward and spiritual part of it, signified, sealed, and exhibited thereby?

A. The body & blood of Christ crucified, offered & given to nourish & strengthen believers, renewing their faith unto e­ternal life. 1 Cor. 11. 24. Joh. 6. 54, 55.

Q. What follows from hence?

A. 1. That it is the Sacrament of our growth in Christ, being new born, because it is food given to nourish us, having received life.

2 That therefore it is to be administred and received often, that we may grow.

3 That children and fools, & wicked, ought not to partake of the Sacrament, because they cannot examin themselves, and so renew their Faith. 1. Cor. 11. 28.

Q Ought not the Sacrament to be admini­stred [Page 111] to carnal people, if they have been baptised?

A. No, because such as are not within the Cove­nant, have no right to the Seal of the Covenant.

Q. Where are believers, who have right unto this Sacrament, to seek fruition of it?

A. Because it ought not be administred pri­vately, [as the Papists would,] Hence Gods people are to seek to enjoy their right to it in some particulat visible Church, in joyning with them, as fellow-members of the same body. I Cor. 11. 20, 22. 1 Chron. 10. 17. Act. 2. 42.

Q. What members ought every particular vi­sible Church to oonsist of?

A. Christ being head of every particular Church, and it his body, hence none are to be members of the Church but such as are mem­bers of Christ by faith. 1. Cor. 1. 2. 1. Thes. 1.

Q. But do not Hypocrites, and no true Mem­bers of Christ, creep in?

A. Yes; but if they could have been known to be such, they ought to be kept out, and when they are known, they are orderly to be cast out. Mat. 25. 1. 2 Tim. 3. 5. Rev. 2. 20. Tit. 3. 20.

Q Are these Members bound only to cleave to Christ their head by Faith?

A. Yes, & to one another also by Brotherly love, which they are bound to strengthen & confirm, (as well as their Faith) by a solemn Covenant. Eph. 4. 15, 16. Col. 1. 4. Ier. 50. 4. Isa. 56. 45. Zach. 11. 14. Zeph. 3. 9. Psal. 119. 106.

Q. What benefits are there by joyning thus to a particular Church?

A. 1. Hereby they come to be under the special Government of Christ in his Church, and the Officers thereof. Isa. 30. 20.

2. Hereby they have the promise of specia [...] blessing, and on their children also. Psal. 133 3. Exod. 20. 6.

3. Herein they have the promise of God special presence.

1. Revealing unto them his will. Psal. 27. 4. Psal. 63. 2, 3.

2. Protecting rhem. Isa. 44. 6.

3. Hearing al their Prayers. Deut 4. 7. Mat. 18. 19

Q. Are there not some who never find these benefits

A. Yes; because many knowing not how to make use of Gods Ordinances, nor feeling a need of Gods presence only in them, their sin also blinding, & partly hardning their hearts, & polluting Gods house, they then becom worse when they have best means. Mat. 11. 23. Ier. 17. 5, 6 Heb. 6. 8. 1 Sam. 5. 8, 9. Ezek. 14. 4. 1 King. 8. 21.

Q. What are the miseries of those who carelesly & wilfully despise, & so refuse to joyn to Gods Church

A. Besides the loss of Gods presence in the fellowship of his people, it is a fearful sign (continuing so) God never intends to save thei [...] souls. Ast. 2. 47. Isa. 60. 12. Rev. 2. 23. 24.

Q. What therefore ought people chiefly to la­bour for, and to hold forth unto the Church, that so they may be joyned to it?

A. A threefold work.

1. Of Humiliation, under their misery, death, & sin, as their greatest evil. Ast. 2. 37. Mat. 3. 6.

2. Of Vocation, or their drawing to Christ, out of this misery, as to their greatest and on­ly good. Act. 2. 38, 41.

3. Of new Obedience, how they have walked in Christ since called. Act. 9. 26, 27. Mat. 3. 8.