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Thirdly, Some there are who are so excessively and §3immoderately taken up with their Signs, Marks and Evidences of grace, and of their gracious state, &c. that Christ is too much neglected,¹ and more rarely minded by them, their hearts don't run out so freely, so fully, so strongly, so frequently, so delightfully towards Christ as they should do, nor as they would do, if they were not too inordinately taken up with their Marks and Signs. Now for the rectifying of these mistakes, and the cure of these spiritual maladies, this Treatise is sent into the world; we may and ought to make a sober use of characters and evidences of our gracious estates, to support, comfort, and encourage us in our way to heaven, but still in subordination to Christ, and to the fresh and frequent exercises of faith upon the person, blood, and righteousness of Jesus. But O! how few Christians are there that are skilled in this Work of Works, this Art of Arts, this Mystery of Mysteries. But,

Thirdly, Some there are who are so excessively and §3immoderately taken up with their Signs, Marks and Evidences of grace, and of their gracious state, &c. that Christ is too much neglected,¹ and more rarely minded by them, their hearts don't run out so freely, so fully, so strongly, so frequently, so delightfully towards Christ as they should do, nor as they would do, if they were not too inordinately taken up with their Marks and Signs. Now for the rectifying of these mistakes, and the cure of these spiritual maladies, this Treatise is sent into the world; we may and ought to make a sober use of characters and evidences of our gracious estates, to support, comfort, and encourage us in our way to heaven, but still in subordination to Christ, and to the fresh and frequent exercises of faith upon the person, blood, and righteousness of Jesus. But O! how few Christians are there that are skil'd in this Work of Works, this Art of Arts, this Mystery of Mysteries. But,

1Where Christ was born, they were all so taken up with their guests, that he was not minded nor regarded; when others lay in stately rooms, he must be laid in a manger. Luke 2.7.

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Fourthly, Some there are who in these days are given up to Enthusiastical Fancies, strange Raptures, Revelations, §4and to the sad delusions of their own hearts, crying down with all their might all discoveries of Believers spiritual estates by Scripture Characters, ¹Marks and Signs of Sanctification, as carnal, and low, and all this under fair pretences of exalting Christ, and maintaining the honour of his Righteousness and Free grace, and of denying our selves, and our own righteousness. ⟨image 5⟩Though sanctification be a branch of the Covenant of grace as well as Justification,² yet there are a sort of men in the world, that would not have Christians to rejoice in their sanctification, under a pretence of reflecting dishonour upon their free justification by Christ. There are many who place all their Religion in opinions, in brain-sick notions, in airy speculations, in quaint disputations, in immediate Revelations, and in their warm zeal, for this or that form of worship. Now, that these may be recovered, and healed, and prevented from doing further mischief in the world, I have at this time put to a helping hand. But,

Fourthly, Some there are who in these dayes are given up to Enthusiastical Fancies, strange Raptures, Revelations, §4and to the sad delusions of their own hearts, crying down with all their might all discoveries of Believers spiritual estates by Scripture Characters, ¹Marks and Signs of Sanctification, as carnal, and low, and all this under fair pretences of exalting Christ, and maintaining the honour of his Righteousness and Freegrace, and of denying our selves, and our own righteousness. ⟨image 5⟩Though sanctification be a branch of the Covenant of grace as well as Justification,² yet there are a sort of men in the world, that would not have Christians to rejoyce in their sanctification, under a pretence of reflecting dishonour upon their free justification by Christ. There are many who place all their Religion in opinions, in brain-sick notions, in airy speculations, in quaint disputations, in immediate Revelations, and in their warm zeal, for this or that form of worship. Now, that these may be recovered, and healed, and prevented from doing further mischief in the world, I have at this time put to a helping hand. But,

12 Thes. 2.9, 10, 11.
2Jer. 33.8. Ezek. 36.25, 26, 27.

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Fifthly, No man can tell what is in the breasts, in the womb of divine Providence; ¹no man can tell what a a day, a night, an hour, may bring forth. Who can sum up the many possible deaths that are still lurking in his own bowels, or the innumerable hosts of external dangers which beleaguer him on every side? or how many invisible arrows fly about his ears continually? and how soon he may have his mortal wound given him by one of them, who can tell? Now, how sad would it be for a man to have a summons to appear before God in that other world, before his heart and life is changed, and his evidences for heaven cleared up to him? The life of man is but a shadow, a post, a span, a vapour, a flower, &c. Though there is but one way to come into the world, yet there are many thousand ways to be sent out of the world; and this should bespeak every Christian to have his evidences for heaven always ready and at hand, yea in his hand as well as in his heart, and then he will find it an easy thing to die. The King of terrors will then be the King of desires to him, and he will then travel to glory ⟨image 5⟩under a spirit of joy and triumph. We carry about in our bodies the matter of a thousand deaths, and may die a thousand several ways several hours: As many senses, as many members, nay as many pores as there are in the body, so many windows there are for death to enter in at. Death needs not spend all his arrows upon us, a Worm, a Gnat, a Fly, a Hair, a stone of a Raisin, a kernel of a Grape, the fall of a Horse, the stumble of a Foot, the prick of a Pin, the pairing of a Nail, the cutting one of a Corn; all these have been to others, and any of them may be to us, the means of our death within the space of a few days, nay of a few hours. Don't it therefore highly concern us to have our evidences for heaven cleared, sealed, shining and at hand. Naturalists tell us, That if a man sees a Cockatrice first, the Cockatrice dieth; but if the Cockatrice sees a man first, the man dies. Certainly, if we so see death first as to prepare for it, as to get our evidences for heaven ready, we shall kill it; but if death sees us first, and arrests us first before we are prepared, and before our evidences for heaven are cleared, it will kill us everlastingly, it will kill us eternally. Time travelleth with God's decrees, and in their season brings them forth;

Fifthly, No man can tell what is in the breasts, in the womb of divine Providence; ¹no man can tell what a a day, a night, an hour, may bring forth. Who can sum up the many possible deaths that are still lurking in his own bowels, or the innumerable hosts of external dangers which beleaguer him on every side? or how many invisible arrows flie about his ears continually? and how soon he may have his mortal wound given him by one of them, who can tell? Now, how sad would it be for a man to have a summons to appear before God in that other world, before his heart and life is changed, and his evidences for heaven cleared up to him? The life of man is but a shadow, a post, a span, a vapour, a flower, &c. Though there is but one way to come into the world, yet there are many thousand wayes to be sent out of the world; and this should bespeak every Christian to have his evidences for heaven alwayes ready and at hand, yea in his hand as well as in his heart, and then he will find it an easie thing to die. The King of terrors will then be the King of desires to him, and he will then travel to glory ⟨image 5⟩under a spirit of joy and triumph. We carry about in our bodies the matter of a thousand deaths, and may die a thousand several wayes several hours: As many senses, as many members, nay as many pores as there are in the body, so many windows there are for death to enter in at. Death needs not spend all his arrows upon us, a Worm, a Gnat, a Fly, a Hair, a stone of a Raisin, a kernel of a Grape, the fall of a Horse, the stumble of a Foot, the prick of a Pin, the pairing of a Nail, the cutting one of a Corn; all these have been to others, and any of them may be to us, the means of our death within the space of a few dayes, nay of a few hours. Don't it therefore highly concern us to have our evidences for heaven cleared, sealed, shining and at hand. Naturalists tell us, That if a man sees a Cockatrice first, the Cockatrice dieth; but if the Cockatrice sees a man first, the man dies. Certainly, if we so see death first as to prepare for it, as to get our evidences for heaven ready, we shall kill it; but if death sees us first, and arrests us first before we are prepared, and before our evidences for heaven are cleared, it will kill us everlastingly, it will kill us eternally. Time travelleth with God's decrees, and in their season brings them forth;

1The Brathmanni had their graves before their doors. The Sybarites at Banquets had a deaths head delivered from hand to hand by every guest at the Table. The Egyptians in the midst of their Feasts, used to have the Anatomy of a dead man set before them, as a memorandum to the guests of their mortality. The poor Heathen could say, that the whole life of man should be meditatio mortis, a meditation of death. Dwell upon that, Deut. 32.29. Prov. 27, 1.

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but little doth any man know what is in the womb of to morrow, till God hath signified his will by the event. Boast not thy self of to morrow, for thou knowest not what a day may bring forth. That man that knows what himself intends to bring forth, does not know what the day will bring forth; the next day is not so near the former in time, as it may be remote from it in the effects of it. Seneca could say,¹ Nihil est miserius dubitatione venientium, quo evadunt; There is nothing more miserable than the doubtfulness of things to come, to what they will come. Providence in this life is ⟨image 6⟩the Map of changes, ²the picture of mutability. Who can sum up the strange circumferences, and rare circuits and labyrinths of providence. Providence is as a wheel in the midst of a wheel, whose motion, and work, and end in working, is not discerned by every common eye. Three dreadful judgments God hath lately visited us with, viz. Sword, Pestilence and Fire; but who repents? who smites upon his thigh? ³who finds out the plague of his own heart? who says, what have I done? who ceases from doing evil? who learns to do well? who turns to the most High? who lays hold on everlasting strength? who makes peace with God? who throws himself into the gap? &c. Are not multitudes grown much worse after judgments than they were before? Don't they bid higher defiance to heaven than ever? and therefore, who can tell what further controversy God may have with such a people, especially considering that terrible Scripture, Levit. 26.14. to the 34. vers. with scores of others that sound that way. Were our forefathers alive, how sadly would they blush to see such a horrid degenerate posterity as is to be found in the midst of us? How is our forefathers hospitality converted into riot and luxury, their frugality into pride and prodigality, their simplicity into subtlety, their sincerity into hypocrisy, their charity into cruelty, their chastity into chambering and wantonness, their sobriety into drunkenness, their plain-dealing into dissembling, and their works of compassion into works of oppression, &c. And may we not fear, that even for these things God may once more visit us. The Nations are angry, and we are low in their eyes; our enemies are not asleep abroad, and are not we too secure at home? and what further conclusions may be in the world, who can divine?

but little doth any man know what is in the womb of to morrow, till God hath signified his will by the event. Boast not thy self of to morrow, for thou knowest not what a day may bring forth. That man that knows what himself intends to bring forth, does not know what the day will bring forth; the next day is not so neer the former in time, as it may be remote from it in the effects of it. Seneca could say,¹ Nihil est miserius dubitatione venientium, quo evadunt; There is nothing more miserable than the doubtfulness of things to come, to what they will come. Providence in this life is ⟨image 6⟩the Map of changes, ²the picture of mutability. Who can sum up the strange circumferences, and rare circuits and labyrinths of providence. Providence is as a wheel in the midst of a wheel, whose motion, and work, and end in working, is not discerned by every common eye. Three dreadful judgments God hath lately visited us with, viz. Sword, Pestilence and Fire; but who repents? who smites upon his thigh? ³who finds out the plague of his own heart? who sayes, what have I done? who ceases from doing evil? who learns to do well? who turns to the most High? who layes hold on everlasting strength? who makes peace with God? who throws himself into the gap? &c. Are not multitudes grown much worse after judgments than they were before? Don't they bid higher defiance to heaven than ever? and therefore, who can tell what further controversie God may have with such a people, especially considering that terrible Scripture, Levit. 26.14. to the 34. vers. with scores of others that sound that way. Were our forefathers alive, how sadly would they blush to see such a horrid degenerate posterity as is to be found in the midst of us? How is our forefathers hospitality converted into riot and luxury, their frugality into pride and prodigality, their simplicity into subtilty, their sincerity into hypocrisie, their charity into cruelty, their chastity into chambering and wantonness, their sobriety into drunkenness, their plain-dealing into dissembling, and their works of compassion into works of oppression, &c. And may we not fear, that even for these things God may once more visit us. The Nations are angry, and we are low in their eyes; our enemies are not asleep abroad, and are not we too secure at home? and what further conclusions may be in the world, who can divine?

1Seneca, Epist. 102.
2Ezek. 1.16.
3Isa 1.16, 17. Psal. 106.23.

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Sixthly and lastly, In this Treatise, as in a Glass, §6all sorts of profane persons, and all sorts of self-flatterers, and all sorts of hypocrites may see, 1. That their present state and condition is not so safe, nor yet so happy as they judge it to be. Again, in this Treatise, as in a Glass, all sorts of profane persons, and all sorts of self-flatterers, and all sorts of hypocrites may see, 2. The happy and blessed state of the people of God, against whom their spirits rise and swell, &c. Again, in this Treatise, as in a Glass, all sorts of profane persons, and all sorts of self-flatterers, and all sorts of Hypocrites may see, 3. What those things are that they need, and that they ought to beg of God. Again, in this Treatise, as in a Glass, all sorts of profane persons, and all sorts of self-flatterers, and all sorts of hypocrites may see, 4. What those things are, without which they can neither be happy here nor hereafter. Now, were there no other Reasons for my sending forth this Treatise into the world, this alone might justify me.

Sixthly and lastly, In this Treatise, as in a Glass, §6all sorts of profane persons, and all sorts of self-flatterers, and all sorts of hypocrites may see, 1. That their present state and condition is not so safe, nor yet so happy as they judge it to be. Again, in this Treatise, as in a Glass, all sorts of profane persons, and all sorts of self-flatterers, and all sorts of hypocrites may see, 2. The happy and blessed state of the people of God, against whom their spirits rise and swell, &c. Again, in this Treatise, as in a Glass, all sorts of profane persons, and all sorts of self-flatterers, and all sorts of Hypocrites may see, 3. What those things are that they need, and that they ought to beg of God. Again, in this Treatise, as in a Glass, all sorts of profane persons, and all sorts of self-flatterers, and all sorts of hypocrites may see, 4. What those things are, without which they can neither be happy here nor hereafter. Now, were there no other Reasons for my sending forth this Treatise into the world, this alone might justifie me.

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First, Because a public spirited man is a common good, a common blessing; all in the Family, all in the Court, all in the City, all in the Country, fare the better for that Christians sake that is of a public spirit. All in Laban's family did fare the better for Jacob's sake;¹ and all in the City of Zoar did fare the better for Lot's sake, and all Pharaoh's Court, and the whole Country of Egypt did fare the better for Joseph's sake. Sodom was safe whilst Lot was in it; Elijah was a man of a public spirit, ²and he was the chariots and horsemen of Israel; Moses was a man of a public spirit, and he often diverted ruining judgments from falling upon Israel. ³Phinehas was a man of a public spirit, and he takes up his Censer and stands between the living and the dead, ⁴and the Plague was stayed. Men of public spirits are public mercies, public blessings; a man of a public spirit is ([Greek or Hebrew]) a public, diffusive blessing in the place where he lives; men of public spirits are the true Atlases both of Church and State, they are the Pillars on whom all do rest, the Props on whom all do lean; do but overturn these Pillars, and all will fall about ⟨image 7⟩your ears, as the house did about the Philistines when Sampson shook it; wrack but these, and Kingdoms, and Commonwealths shall be quickly wrecked themselves. When Metellus heard of the death of Scipio Africanus a man of a public spirit, he ran out into the Market-place and cried out, O Citizens, come forth and consult what is to be done, for the walls of your City are fallen down. But,

First, Because a publick spirited man is a common good, a common blessing; all in the Family, all in the Court, all in the City, all in the Countrey, fare the better for that Christians sake that is of a publick spirit. All in Laban's family did fare the better for Jacob's sake;¹ and all in the City of Zoar did fare the better for Lot's sake, and all Pharoah's Court, and the whole Countrey of Egypt did fare the better for Joseph's sake. Sodom was safe whilst Lot was in it; Eliah was a man of a publick spirit, ²and he was the chariots and horsemen of Israel; Moses was a man of a publick spirit, and he often diverted ruining judgments from falling upon Israel. ³Phineas was a man of a publick spirit, and he takes up his Censer and stands between the living and the dead, ⁴and the Plague was stayed. Men of publick spirits are publick mercies, publick blessings; a man of a publick spirit is (〈non-Latin alphabet〉) a publick, diffusive blessing in the place where he lives; men of publick spirits are the true Atlasses both of Church and State, they are the Pillars on whom all do rest, the Props on whom all do lean; do but overturn these Pillars, and all will fall about ⟨image 7⟩your ears, as the house did about the Philistines when Sampson shook it; wrack but these, and Kingdoms, and Commonwealths shall be quickly wrackt themselves. When Metellus heard of the death of Scipio Africanus a man of a publick spirit, he ran out into the Market-place and cryed out, O Citizens, come forth and consult what is to be done, for the walls of your City are fallen down. But,

1Gen. 30.27 . & 19.21, 22, 23, 24. & 41. &c.
22 King. 2.12.
3Psal. 106.23. Num. 16.46.49.
4Though I do not, I dare not say, that every public spirit is a gracious spirit, yet this I must say, that every gracious spirit is a public spirit.Though I do not, I dare not say, that every publick spirit is a gracious spirit, yet this I must say, that every gracious spirit is a publick spirit.

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Secondly, Because public spirited Christians are §2most like to Christ, and to the choicest and most excellent Saints.¹ Christ left his Fathers bosom for a public good, he assumed our nature for a public good, he trod the wine-press of his Fathers w•ath for a public good, he died for a public good, and he rose for a public good, he ascended to heaven for a public good, and he continues in heaven for a public good; when he was in this world he went up and down doing good, he healed others but was hurt himself, he fed and filled others but was hungry himself; Christ was all for a public good. Look not every man on his own things, but every man also on the things of others. Let this mind be in you which was also in Christ Jesus. Though self be a great stickler, yet he that will write after Christs Copy, must neglect himself to serve others. That Christian acts most like Christ, who prefers the public interest before his own private interest. The Stars have their brightness not for themselves, but for the use of others; and the Sun hath her shining light, but not for her self, but for others. In the natural body every member is diffusive, the eye conveys the light, the head spirits the liver, blood, &c. And why should it not be so in the politic body also? And as Christ, so Moses was a man of a ⟨image 8⟩public spirit, when God made a very fair proffer to him, that he would make him a great Nation, ²if he would but stand Neuter till he had revenged himself upon a rebellious people; but Moses had no mind to preferment upon those terms, he preferred the public good before his own honour, profit and advancement, and therefore follows God close, and never gives over pleading for them till he had procured their pardon, ³and turned away the wrath of God from them. So Joshua was a man of a public spirit. ⁴When they had made an end of dividing the Land for inheritance by their coast, the children of Israel gave an inheritance to Joshua the son of Nun among them. Joshua might have served himself first, and he might have taken as large an Inheritance as he had pleased, but he preferred the good of the people before his own; he who had divided the Land to others, was himself contented with very mean preferment, for his inheritance was among the barren Mountains, ⁵as some observe. So Jehoiada was a man of a public spirit;

Secondly, Because publick spirited Christians are §2most like to Christ, and to the choicest and most excellent Saints.¹ Christ left his Fathers bosom for a publick good, he assumed our nature for a publick good, he trod the wine-press of his Fathers w•ath for a publick good, he died for a publick good, and he rose for a publick good, he ascended to heaven for a publick good, and he continues in heaven for a publick good; when he was in this world he went up and down doing good, he healed others but was hurt himself, he fed and filled others but was hungry himself; Christ was all for a publick good. Look not every man on his own things, but every man also on the things of others. Let this mind be in you which was also in Christ Jesus. Though self be a great stickler, yet he that will write after Christs Copy, must neglect himself to serve others. That Christian acts most like Christ, who prefers the publick interest before his own private interest. The Stars have their brightness not for themselves, but for the use of others; and the Sun hath her shining light, but not for her self, but for others. In the natural body every member is diffusive, the eye conveys the light, the head spirits the liver, blood, &c. And why should it not be so in the politick body also? And as Christ, so Moses was a man of a ⟨image 8⟩publick spirit, when God made a very fair profer to him, that he would make him a great Nation, ²if he would but stand Neuter till he had revenged himself upon a rebellious people; but Moses had no mind to preserment upon those terms, he preferr'd the publick good before his own honour, profit and advancement, and therefore follows God closs, and never gives over pleading for them till he had procured their pardon, ³and turned away the wrath of God from them. So Joshua was a man of a publick spirit. ⁴When they had made an end of dividing the Land for inheritance by their coast, the children of Israel gave an inheritance to Joshua the son of Nun among them. Joshua might have served himself first, and he might have taken as large an Inheritance as he had pleased, but he preferr'd the good of the people before his own; he who had divided the Land to others, was himself contented with very mean preferment, for his inheritance was among the barren Mountains,

1John 17. Heb. 2. Isa. 63.3. Rom. 8.30, 31, 32, 33. Heb. 7.25. John 14.1, 2, 3, 4. Acts 10.38. Phil. 2.4, 5. Christ made himself poor to make others rich, but men of narrow souls make others poor to make themselves rich. 1 Cor. 6.8. 2 Cor. 8.9.
2Exod. 32.10, 11, 12. So Num. 14 4, 10, 13, 14.
3Ver. 13.14.
4Josh. 19.49.
5Hierom.

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¹you read that they buried him in the City of David among the Kings, because he had done good in Israel, both towards God and towards his house. Men of public spirits shall be honoured both living and dying. ²So Nehemiah was a man of a brave public spirit, he holds on twelve years together in public work upon his own cost and charge.³ So Esther was one of a public spirit, and therefore she takes her life in her hand, and goes in to the King with an If I perish, I perish. And so Mordecai was a man of a public spirit. Mordecai the Jew was next unto King Ahasuerus, and great among the Jews, ⁴and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed. Mordecai was more mindful ⟨image 8⟩and careful of his peoples peace, prosperity and welfare, than he was of his own concernments. And so D•vid was a man of a public spirit, for after he had served his own generation he fell asleep.⁵ The spirit of the Lord has put this upon record for Davids honour and our imitation. Davids soul did not live in a narrow Bowling-alley, he was not a man of so poor, low and narrow a spirit, as to make himself the centre of his designs and actions. David was a man of a generous, noble spirit, the public good lay nearest his heart, and to serve his generation he was willing to spend and be spent. The public spirited man of all men is most like to Christ, and to those Worthies who were once glorious on earth, and are now triumphing in heaven. The Apostle speaks of some who are lovers of themselves, 2 Tim. 3.2. and who are seekers of themselves, Phil. 2.21. and who are minders of themselves, Phil. 3.19. They mind earthly things. Of all these we may say as God speaks of Israel, Israel is an empty vine, ⁶he brings forth fruit unto himself; yea of all these we may say, that light is not more contrary to darkness, heaven to hell, glory to shame, than these are contrary to Christ, and to those precious servants of his who are crowned and chronicled in the blessed Scriptures for their public spiritedness and public usefulness in the world. But,

¹you read that they buried him in the City of David among the Kings, because he had done good in Israel, both towards God and towards his house. Men of publick spirits shall be honoured both living and dying. ²So Nehemiah was a man of a brave publick spirit, he holds on twelve years together in publick work upon his own cost and charge.³ So Esther was one of a publick spirit, and therefore she takes her life in her hand, and goes in to the King with an If I perish, I perish. And so Mordecai was a man of a publick spirit. Mordecai the Jew was next unto King Ahashuerus, and great among the Jews, ⁴and arcepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed. Mordecai was more mindful ⟨image 8⟩and careful of his peoples peace, prosperity and welfare, than he was of his own concernments. And so D•vid was a man of a publick spirit, for after he had served his own generation he fell asleep.⁵ The spirit of the Lord has put this upon record for Davids honour and our imitation. Davids soul did not live in a narrow Bowling-alley, he was not a man of so poor, low and narrow a spirit, as to make himself the center of his designs and actions. David was a man of a generous, noble spirit, the publick good lay nearest his heart, and to serve his generation he was willing to spend and be spent. The publick spirited man of all men is most like to Christ, and to those Worthies who were once glorious on earth, and are now triumphing in heaven. The Apostle speaks of some who are lovers of themselves, 2 Tim. 3.2. and who are seekers of themselves, Phil. 2.21. and who are minders of themselves, Phil. 3.19. They mind earthly things. Of all these we may say as God speaks of Israel, Israel is an empty vine, ⁶he brings forth fruit unto himself; yea of all these we may say, that light is not more contrary to darkness, heaven to hell, glory to shame, than these are contrary to Christ, and to those precious servants of his who are crown'd and chronicled in the blessed Scriptures for their publick spiritedness and publick usefulness in the world. But,