DWELLING WITH GOD, THE INTEREST and DUTY OF BELIEVERS. In Opposition To the Complimental, Heartless, and Reserved Religion of the Hypocrite. Opened in Eight Sermons. By JOHN BRYAN D. D. late Pastor in Coventry.  
LONDON, Printed by T. M. for James Allestry, at the Sign of the Rose and Crown in St. Paul's Churchyard, 1670.   

To the Right Honourable ARTHUR Lord CHICHESTER Viscount CARRICKFERGUS, AND Governor; Earl of Donegal: One of his Majesty's most honourable Privy Council in the Kingdom of Ireland. And to the Right Honourable, and truly Religious LAETITIA Countess of Donegal.  
Right Honourable, and my good Lord and Lady.  
MAny and great are the obligations that lie upon me to your Honours, as upon many other, so upon the account of my youngest Son Noah, many Years since Minister in Stafford; since, for the space of more than Seven Years your Chaplain; whom, while he lived in your Noble and Religious Family, you loved dearly and prized highly, and whose Death you take heavily. So that all that myself and my two surviving Sons can do in way of thankfulness, should we live Methusalem's Days, will come short of what You have deserved of us. And therefore we must and shall make it our Daily Prayer, while we are in the Land of the living, to Him who is All-sufficient, to give to your Honours a full reward. Mean time these poor low Meditations of mine upon the richest and highest subject I most humbly present to your Honours, as a token of my gratitude, beseeching your acceptance of it, (as that great Prince did of the poor Man's handful of Water, who had no better thing at hand to offer) beseeching God to bless it to You, and to all into whose Hands it shall come for the furtherance of your and their spiritual and eternal good; and that he will grant you according to the Riches of his Glory, that as you have been, and still are very great Props and Encouragements to the profession and practice of Piety, Loyalty, and Charity in that Kingdom where you now live, and were so in this, while you lived here, so you may live long and long to promote both in both, till you be translated into his everlasting rest.  
Your Honours: most humble bounden Servant. John Bryan.   

TO THE READER.  
Courteous Reader,  
IT is GOD Himself who is the substantial Object of Science and Religion. Though we would not err with them, who too much dishonour and vilify Creatures, lest we reflect dishonour on the Creator, and tempt Men to think basely of the Author, as we do of the Work; yet we must say that compared with Him, they are a very little thing, yea as nothing, yea less than nothing, and vanity, Isa. 40. 15, 17. And what they are, they are in that dependence on him and relation to him, without which they would be strictly nothing: Though the old Philosophers did many of them think that so fair a Structure deserved to be esteemed, as Corpus Deitatis; yet Christians are more wise and reverend than to approve the more modest assertion of them, who call it Vestimentum numinis, or Accidentia Divina: yet the notion of an Accident is thus far apt, to tell us that all the Creature's being, is in its dependence on the Creator; and that it is nothing but what it is in him: For of him, and through him, and to him are all things, Rome? 11. 36. And in him we live, and move, and be, Act. 17. 28. To think therefore or treat of any Creatures, abstractedly, leaving out the knowledge of the Creator, is not properly to know, but to dote or err: He that does annihilate them, or deny their very being, doth not know it, nor cannot teach it. Such fooleries are all the busiest and most learned inquiries of those Formalists, who separate Philosophy from Theology, and think they have done fairly when they have once confessed that God gave the World a being and first motion: as if he had then left it to its self, or made it a separate self-subsisting thing; or as if they might then proceed to treat of it, without any further thoughts, or mention of that God who is more to it than a Soul; and without whom it cannot be truly defined, no more than the beams without mentioning the Sun, or the Accidents without the Substance.  
And as the true Natural Philosopher doth see GOD as all in all, in Physics; so doth the true Moralist in Ethics. Well may our Religious Science be called Divinity, because GOD is in it, the beginning, the middle, and the end; the life, the substance of it, and all in all. And as this is true of the Theory, it is as true of the Practice: (For it is one and the same Religion or Theology, which is essentially in the three constitutive faculties of Man, and must be defined, as Scientia affectiva practica) It is a very apt and instructing expression which is used. Heb. 4. 13. All things are naked, and opened to the Eyes of him with whom we have to do. It is most intimately pertinent to our Religion, to know GOD, as Him with whom we have to do, and to know how much we have to do with him! to know that we have more to do with him, than with all the Creatures in the World: Yea, that we have nothing to do with any Creature, but as in him, and with him, and for him; and as that which is less than an Accident of GOD; That we have nothing to do with Men or Angels, high or low, rich or poor, animate or inanimate, no not ourselves, as separate from God, or from his presence, interest, and will; nor as coordinate (in subsistence or intention) with him; but only as absolutely dependent on him, and subordinate, and subservient to him: And that we have nothing to do in the World, but his service, and the fulfilling of his will: And to know how Great, and of what unspeakable importance, our Daily and Hourly business is, in which we have to do with God. This will first fix us in the Positive part of our Religion, which is properly called GODLINESS; And than it will most effectually accomplish the Negative part; in calling off our minds from every Idol, and killing our brutish and unchaste affections. While our hearts are seriously taken up with GOD, the Creature will seem less to us comparatively, than a Fly compared to a City, or an Atom to a Kingdom, or a Candle to the Sun. Overvaluing, and overloving, and overdoing for the World, is a certain Sign of our undervaluing, and underloving, and neglect of GOD. For if GOD have his due, he will have all: And if he had all, the World, and all things in it would have none; unless as it is sent to GOD by them.  
And so excellent is this converse with GOD, that the nature of it may much convince us, that GRACE. and GLORY are but as the Seed and the Plant, as infancy and manhood; and that Life Eternal is begun on Earth, Joh. 17. 3. One being but the work of seeking love, and the other of fullenjoying-love; and both being the Dwelling of the Soul in GOD, in several manners and degrees.  
Do not wonder therefore, if the Reverend Author of this Treatise (my deservedly-much valued and honoured Friend, and long a laborious Servant of Christ,) have chosen this Subject for his own delight, and for his Readers benefit. For however perhaps the burning of the City, and the removal of many Ministers from their settled habitations, might be some occasion of his choice; yet the great reason, no doubt, was the Greatness and Necessity of this truth, as suited to the greatest edification of men's souls.  
I foresee, that there are some that will say, that this running of Allegories so far, doth carry away the mind from the just conceptions of the thing, and hinder, and delude the understanding, by drawing it into the by-paths of improper notions; and is the way of injudicious superficial Teachers. And I confess it is so in several Cases: As 1. When metaphors are chosen needlessly, instead of more plain significant terms. 2. And when they are chosen unaptly, and are not fitted to the matter signified. 3. When they are insisted on too far, to the exclusion of the proper notions, and tend indeed to seduce and carry away the mind. 4. When they are run up so high, as to infer any false conclusions, or to introduce any groundless confectaries or applications. But if you consider of the Allegory insisted on in this Treatise, you will have better thoughts and censures of it, upon these reasons following.  
1. It is not about a created subject, where we have store of proper notions; but about the Creator, and our communion with Him, where we must have improper thoughts, and borrowed notions, or none at all: It is a controversy between the Thomists and the Scotists, whether one syllable Ens be spoken Univocally of GOD and of the Creatures? But that no other word is spoken Univocally of them, they are agreed. And the Scotists do not without reason maintain, that Analogical Attribution is not a third member, betwixt Univocal and Equivocal, but is truly Equivocal, as Metaphors are. Talk not then against all Allegorical expressions about God, till you would forbid Mortals to talk of God at all.  
2. Note, that it is not so much the matter of our communion with GOD, as the manner of it, which the Allegory is used to express. For the matter on our part, I here tell you once for all, that it is not any Friar- like, fanatical, notion, of deification by an indwelling in GOD, nor Andr. Os●anders conceit of Essential Righteousness; nor the Platonists fancy of the Union of the Intellect with the thing understood, which the Reverend Author doth assert: But it is only the communion of the Three Essential faculties of the Soul with GOD, the Vital and Executive Power, the Intellect, and Will, partly receptively and partly operatively, which is meant: And the Allegory of Dwelling signifieth the Permanency, Fixedness, Constancy, Familiarness, etc. Of these.  
3. And consider how apt and significant it is: How fitly it expresseth the Habits of Grace, the Souls fidelity, the course of duty, the contents and comforts of a Believer in his GOD, etc. as is here fully opened to you: And how fitly it differenceth a Christian indeed, (who dwelleth habitually, and devotedly in GOD) from all sorts of Hypocrites, who do but compliment with him as a stranger, or step aside out of their ordinary way, to speak now and then with him, either in formality, or in their extremity; and cast an Eye towards him sometimes on the by. And that it is not a barren notion, but most practical, directing the thoughts of a Christian to a constant, spiritual, holy life; yea, that it is a very Consolatory notion, speaking the beginning of Heaven on Earth, and suited both to Grace and Glory, and apt to lead up our Desires to the everlasting Mansions; which we have scarce a more familiar conception of, than by Dwelling with GOD! And who would not be at Home, that hath such a Home prepared for him, when once He is prepared for it?  
4. And lastly consider, that it is a Scripture metaphor; yea, frequently there used: And what words of Scripture can seem more important to us, than 1 John 4. 16? GOD is Love; and he that dwelleth in Love, dwelleth in GOD, and GOD in Him. And V. 15. Whosoever shall confess that Jesus is the Son of GOD, God dwelleth in Him, and He in GOD. And V. 12. If we love one another, God dwelleth in Us, and his Love is perfected in Us. 1 Joh. 3. 24. He that keepeth his Commandments dwelleth in Him, and He in Him. 2 Cor. 6. 16. For ye are the Temple of the living GOD; As GOD hath said, I will dwell in them, and walk in them, and I will be their GOD, and they shall be my People.  
And there is another sort that I foresee will be offended, because the Author hath said so much against separation from the public Assemblies and Worship, as now managed, seeing he is silenced for Nonconformity Himself.  
To these I shall only say: 1. Why do they not wonder as much at the old Non-conformists, Hildersham, Paget, Brightman, Bradshaw, Ball, with many more; who said much more against separation long ago?  
2. Consider that the Author is an ancient experienced Divine, who hath lived to see the fruits of all extremes; and in particular, what the Love-killing and separating Spirit hath done in these Kingdoms these Thirty Years; He hath been the Tutor and Father of more faithful Teachers in the Church, than many other worthy Pastors, have been of converted serious Christians: And if the young unexperienced censures, will but stay till they come to his age and experience, and to half his Learning, Wisdom, and Grace, and till they have done God's Church but the twentieth part of the service, that he hath done, it's like they will be themselves of the same mind that he is. But I could wish for their own sakes, they would not do by him, as they do by Mr. Tombs, who having written a Book against Separation, which none of them can confute with truth and reason, they commonly and confidently affirm that he conformeth, and then cast by his Book through prejudice; and few that I hear of, who most need it, do read it: Though he is so far from Ministerial Conformity, that in the Epistle to that Book he still declareth his old opinion against Infant Baptism. Partiality is a forfeiture of truth, and contemptuously shuts the Door against it. It will suffer Men to receive no instruction▪ from those that differ from them: And those that differ not can scarce instruct them, because their Opinions are but the same, which they hold already. Alas, then what will become of the understandings of this Generation? wherein there are so few, that are not in one Faction or other, possessed with partiality and unreasonable prejudice against the rest!  
Reader, the way to escape this Soul-perverting Sin and misery, is, that which this Treatise doth instruct thee in; even to dwell continually with GOD, who is the Original Life, and Light, and Love; and in whom all wise and holy Souls, are united, and employed in delightful Harmony; And are no further divided, discordant, contentious, uncharitable, than they depart from GOD! And to retire more in mind, from this dark, perverse, confused World; which to the best is a Wilderness, though the way to Rest; and to the Worldlings is a place of snares and sin, a Babel, and a Bedlam Habitation, where the Prince of the Powers of the Air, who ruleth in the Children of disobedience, is busily and successfully fitting Souls, for a sadder state. Watch and pray, that thou mayst be saved from this present evil World; but especially, and above all thine Enemies, from thy Self! Happy is the Man whose Selfishness, Pride, and Lust, do not subvert his Soul! and whose own Opinion, Will, and Way is not his Ruin!  
I Rest, An unworthy Servant of Christ for his Church. Rich. Baxter. Acton. June 4. 1669.   

THE CONTENTS.  

The Contents of the first Sermon. THe Doctrine is proved by the properties of this Habitation, and the conveniences and privileges belonging to it: and the proof in the Text explained.  
The Contents of the second Sermon. Two Questions are Answered. 1. What it is to make the Lord our Habitation? Viz. To make choice of him, to close with him, and to cleave unto him, as our resting place. 2. How we may know that we dwell in God? Viz. By 4. Characters of such Inhabitants. Entrance upon Application in reference to 3. sorts of Men. 1. Such as are, or may be sure they have not yet made the Lord their Habitation. 7. sorts of these. Advice to them, and instruction how to make the Lord their Habitation. 7. means, in order to this end.  
The Contents of the third Sermon. Addition of another means. viz. to dwell in God, to this end get an honest and good heart: what such a heart is. What power there is in natural Men, with Exhortation to exert it. 2. Such whose Habitation the Lord is sure enough, but they have no sensible comfortable assurance that he is so; what the Reasons are of their doubts, and fears, and how to repel them.  
The Contents of the fourth Sermon. 3. Such as have sensible comfortable assurance, that the Lord is their Habitation. Exhortation to prise this blessing; to hold fast, and increase their assurance, and how. 1. Generally to walk worthy of the Lord. 2. Particular Duties, in reference to things and Persons. 1. To things, Viz. Earthly Habitations. 1. What their duty is that have no Habitation of their own. 2. What theirs that have Houses of their own, but may not live in them. 3. What theirs that have convenient Dwellings, and competent means to live upon. 4. What theirs that have stately Houses, and abundance of all Earthly things. 5. What theirs that have had their Houses burnt, and are rebuilding, or finished: a Word of Caution to all these.  
The Contents of the fifth Sermon. Second sort of spiritual Duties. viz. In reference to Persons. 1. The principal efficient causes of their happiness. The Three Sacred Persons of the Deity, and the Instrumental Causes. 2. In reference to such Persons as are yet without God in the World, and how to draw them in.  
The Contents of the sixth Sermon. Duties in reference. 1. To visible Chuches (God's Habitations) false (Popish) to separate from them; but (Protestant) not to separate. 2. To Fellow-members of the same Family. Live in unity with them, though differing in judgement.  
The Contents of the seventh Sermon. 
Other Duties upon the account of the properties of this House. Some of the Laws, and Ordinances of this House. The General Laws partly natural, partly supernatural.  
The Law of Faith: How to manage Faith so, as to maintain Life.   
The Contents of the eighth Sermon. How faith maintains life against all Instruments of death. Nine acts of faith to free the Heart from all discouragement and disquiet: some other Laws of the House concerning watching, rejoicing, praying, thanksgiving, readiness to remove out of lower into higher rooms.    

By reason of the Author's absence, these Errors have escaped the Press, with several false pointings, which the courteous Reader is desired to amend.  
PAge 4. Line 8. after hereafter add to make use. p. 5. l. 20 r. heights, or high places▪ p. 8. l. 24. r. penned. p. 11. l. 16. r. theirs. p. 13. l. 11. your r. their. l. 14. such r. which. p. 16. l. 10. r. goods. p 25. l. 7. r. effected. l. 22. rejoice r. noise. p. 35. l. 18. r. felt. l. 23. r. persisted. p 42. l. 5. twines. r. turns. p. 44. l. 19 for will, r. glory. p. 50. l. 21. r. sensualists. p. 52. l. 9 r. this. p. 61. l. 12. r. both th●se themselves. p. 78. l. 9 r. was. p 79. l 7. r. against them. p 82. l 24. each, r. which. p 83. 18▪ leave out that to him p 86. l 15. a place, r. a feast. p 87. l 12. his, r. this. p 96. acquisition, r this of. p 97. l 23. r. whence. p 101. l 4. r. any real rest. p 102. l 7. r sought. p 103. l 12. r. nor in the latter. p 105 l 6. first r. true. p 106. l 4. her r▪ his. p 107. l 21 r. prelation. p 108. l 14. natural r. mutual. p 110. l 16. this r. that: p 116. l 5▪ leave our once. p 117. l 21. is, r. as. p 118. l 14. belike, r. because life. p 120 l▪ 11. fixed, r. first. p 125 l 26. persons, r. profess. p 129. l 6 after Religion add, with piety and reason. p 132 l 21. r. Against whom. p 141. l 7. r. do you likewise. p 142. l 3. your, r. their. l 7. have, r know. p 145. l 4▪ these, r. yourselves. l 8. these, r. yourselves. p 148. l 12▪ turns to, r. works for. p 165, l 3. r. pace. l 4, r. when there is solid and true Grace in it. l 16, r. generally▪ p 170, l 26. esteemed, r▪ showed. p 175, l 6, so, r. to. p 178, l 17, the, r your. p 180, l 8, alone, r. a one. p 207, l 19, exquisite, r. extinct. p 208, l 3, r. handsel. p 210, l 18, r. premises▪ p 218, l 3, r. to praise God. p 256, l 4, leave out Only▪ p 265, l 18. Even▪ r. Ezekiel. p 287. l 6, after Church, r. is of the former sort for as. l 8, after Invention add, So 2dly, in it is wanting truth of Doctrine; Fundamental Errors, Doctrines of Devils in very great number are obstinately maintained there. l 23, after so, r▪ it being without true preaching but a Seal. p 297, l 18, r. the Church of England. p ●80, l 12, truth, r. touch. p 386, l 8, r. prove. p 388, l 15, r. emptying: p 391, l 7, a desiring, r, an adhering: p 393, l 8, which, r▪ such: p 397, l 3, scarce, r, secure. p 412, l 10, r. a dedication.   

THE FIRST SERMON.  Psal. 91. 9, 10. Because thou hast made the Lord which is my refuge, even the most High, thy Habitation, there shall no evil befall thee, neither shall any Plague come nigh thy dwelling. 
IT is as natural for all Men to desire happiness, as it is For the sparks to fly upwards: To make them happy, there is required an absence of all oppressing evils, and a concurrence of all things necessary, convenient, and decent: Among and above many other things an habitation or resting place for their bodies is needful to their outward happiness, without which they cannot but be miserable, whatever other good things they may enjoy. Herein our blessed Saviour seems to prefer the felicity of Foxes and Fowls before his own. The Foxes have Holes, and the Birds of the Air 
Mat. 8. 20.  have Nests, but the Son of Man hath not where to lay his head. The better House any Man hath, the more happy he is (in that:) He that hath the best is happiest. Now that House is best that is higher, stronger, larger, more lightsome, warm, and better furnished with provisions, and all desirable accommodations, than any other; That is not subject to any casualties, and which secures its Inhabitants from all manner of evil present and future: And withal, is a resting place for their Souls. They that have such an habitation cannot but be acknowledged by all the World, to be the only happy People in the World. If the Question be, where such an habitation can be found? Where such a People? And by what means they become thus superlatively happy? This Text resolveth it. The habitation is the Lord, who was David's refuge, even the most High; Find him, and this habitation is found. The People are such, as he to whom David directs his Speech, whom the Lord himself describes and owns a little after. He hath set his love 
P. 14.  upon me, he hath known my Name. The means whereby this People come to be possessed of this happiness, it is by their own making. Because thou hast made the Lord, etc.  
Who the Lord is, it is well known, even Israel's God, the same whom we Christians own and worship: One in Essence; Three in Subsistence, the Father, the Son, the Holy Ghost. What, and what a One he is, his Name Jehovah in part imports, an Absolute, Simple, Infinite, Independent and Immutable Being. That he is a real habitation, appears by all those places of Scripture, where Men are said to Devil in God, (whereof we shall have occasion hereafter) He that dwelleth 
Psal. 91. 1.  in the secret place of the most High, shall lodge under the shadow of the Almighty. He that keepeth his Commandments dwelleth in him. 
1 Joh. 3. 24.  Hereby we know that we dwell in him, because he hath given us of his Spirit. Whoso shall confess 
4. 13. 15, 16.  that Jesus is the Son of God, he dwelleth in God. He that dwelleth in Love, dwelleth in God. That he is such an Habitation, as hath been formerly mentioned, and consequently the best, as far surpassing all others, even the choicest under Heaven, as the stateliest Palace in the World, doth the poorest Cottage, or Heaven Earth, and infinitely more, is now to be proved. And hereby the Conclusion asserted will be evinced to be a truth. That all, and only they are the most, yea the only, happy People upon Earth, whose Habitation the Lord Jehovah is.  
1. Begin we with the Properties of this House. The first whereof is Height, (expressed in the Text.) The Situation of it is exceeding high. The Babel-builders designed to erect a Tower, whose 
Gen. 11. 4.  top might reach unto Heaven. This is far above it. They that are in it are out of danger, of any deluge, beyond the reach of Men, or Devils. 
Psal. 144. 2.  David calleth God his high Tower. And he that can, as David could, prove God to be his Habitation, 
Esa. 33. 15, 16.  is said to dwell in height.  
2. It is also a non-such for strength. Hear that holy Man of God thankfully acknowledging what God had been for him in times past. Thou hast been a shelter for me, 
Psal. 61. 3. 71. 7.  and a strong Tower from the Enemy. And what he was at present. Thou art my strong refuge. And he not only prayeth, that God would still be his strong habitation, whereunto he might continually resort, his strong Rock for an house of defence to save him; But frequently declares his confidence, that as God was, so he would ever be as he wished; and how oft doth he call him his strength? His Son tells us, he is the same to every one that is as he was. The 
Prov. 15. 10.  Name of the Lord is a strong Tower, the Righteous runneth to it, and is safe. And the Prophet Esay praiseth God for this. Thou hast 
Esa. 25. 4.  been a strength to the Poor, a strength to the needy, in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the Wall. The greatest Canon-bullets shot against the Walls of this House, make no more Impression, do no more execution than Paper-pellets shot against a Wall of Brass or Marble.  
3. It is a House exceeding large; this is accounted a great commodity, of a House to have Rooms 
Jer. 22. 14.  enough, and Room enough. Solomon intimates as much, when he saith, it is better to dwell in a Corner of 
Prov. 21. 9  the House top, than with a brawling Woman in a wide House. To have any thing we use too narrow, or too straight, is very troublesome. The Bed is shorter than that 
Esa. 28. 20,  a Man can stretch himself on it, and the Covering narrower than that he can wrap himself in it. In God there is Room more than enough, both for the understanding and affections of Man to expatiate themselves in. Canst thou by searching find out God? Canst 
Job 11. 7, 8, 9  thou by searching find out the Almighty to perfection? 'Tis as high as Heaven, What canst thou do? deeper than Hell, What canst thou know? the measure thereof is longer than the Earth, and broader than the Sea. His Commandments are exceeding broad. How much more are his Attributes, 
Psal. 119. 69.  Absolute, and Relative, proper and figurative. God bid Abraham 
Gen. 13. 17.  to walk through the Land of Canaan, (which is called a good Land, and a large, (good, because 
Exod. 3. 8.  large) in the length of it, and in the breadth of it. And he bids every Child of Abraham (to whom he gives himself for a possession) as he gave that Land to Abraham) to walk within, and pass through all his Divine Properties, going out▪ of one Room into another, as 
2 Pet. 1. 4.  also his great and precious promises: Nor shall they have cause to complain of straitness, as the Church's Children do in their Mother's ears.— The place is too 
Esa. 49. 20.  straight for me, give place to me that I may dwell. To whom we may conceive her giving them this Answer; Children, though your bodies may be present in your Earthly dwellings, the faculties of your souls have space enough, abundantly more than your faculties can conceive in God, who saith to every Saint of his dwelling in him, apt to make the like complaint, as Paul to the Corinthians, Ye are 
2 Cor. 6. 12.  not straitened in us, but you are straitened in your own Bowels.  
4. It is a House no less lightsome than large. God is light, and in 
1 Joh. 1. 5.  him is no darkness at all, in this 
Psal. 36. 9  light we shall see Light. The Lord will be unto thee an everlasting Light. When there was a thick darkness in all the Land of Egypt, 
Esay 60. 19  The Israelites had Light in their dwellings. All that are Israelites indeed, have light in God their 
Exod. 10. 22, 23.  dwelling place. When all others in the World sit in darkness, and the shadow of Death. And they do contemplate the light of his Mercy, Truth, and Power. With 
2 Cor. 3. 18.  open Face beholding his Glory by which they are transformed more and more into his Image. Sometimes indeed they are compelled to sit in darkness of dangers and distresses, inward and outward. Who is among you that feareth the 
Esa. 50. 10.  Lord, that obeyeth the voice of his Servant, that walketh in darkness, and hath no light? He hath led 
Lam. 3. 2.  me, and brought me into darkness, but not into light. But even in this darkness they are not altogether without light, they have the light of God's Word. They Word 
Psal. 119. 105.  is a Lamp unto my Feet, and a light unto my Path. And in his Word they have the light of his promises, that he will bring them out of that darkness whereinto he brought them, and turn their grief and afflictions into joy. For 
Psal. 18. 28.  thou wilt light my Candle, the Lord my God will enlighten my darkness. Yea, even when, and all the 
Mic. 7. 8.  while, I sit in darkness, the Lord shall be a Light unto me. God is a Sun, ten thousand times more 
Psal. 84. 11.  full of Light than this material Sun; and it is impossible that he that dwells in the Sun should want Light.  
5. It is a warm House, Light hath heat in it emiently (as the Peripatetics say) yea, it is both warm and cool: A Summer and a Winter House both, (great Men were wont to have several Mansions for these two several Seasons of the Year.) This House is as some choice Rooms in some great Houses, are warm in Winter, and cool in Summer. Many there are that dwell in God, who have more Winters than one, every Year▪ scarce one Summer's day in many Years. 
Psal. 88 15.  I am afflicted, and ready to die from my Youth up. Yet in the sharpest weather this House of yours keep their hearts warm. So that the Spouse said, I sleep, but my Heart waketh. They can say with Paul, 
Cant. 5. 2.  As sorrowful, yet always rejoicing. I am filled with comfort, I am exceeding 
2 Cor. 6. 10.  joyful in all our tribulations: Being justified by faith, we 
7. 14.  have peace with God, and rejoice in hope of the glory of God; and not only so, but we glory in tribulations also,— Because the Love of God is shed abroad in our Hearts, 
Rom. 5. 1, 6.  by the Holy Ghost, which is given unto us. Although the Figtree shall not blossom, neither shall fruit be in the Vines, the labour of the Olive shall fail, and the Fields shall yield no increase, the Flock shall be cut off from the Fold, and there shall be no Herd in the Stalls, yet I will rejoice in the Lord, I will joy in the God of my Salvation. If it be objected, that this is not always true, that they who dwell in God are always thus joyful; nay, many times their hearts have not the least sense of comfort; yet in such a case, they have a warmth and heat that is far better, and includes abundance of comfort in it, and in due season will flame forth, namely that of love, and that both of desire and complacency. Set me as a Seal upon thine arm, for love is strong as death; The Coals thereof are coals of fire, which hath a most vehement flame; many Waters cannot quench love, neither can the floods drown it. This warmth their hearts never want, though sometimes the sense of the second motion of it, may seem to them as dull, as that of their joy: Nor is there any time wherein they cannot say with David, My Heart was hot within 
Psal. 39 9  me. Yea, discouragements from the World are so far from cooling your love to God, that they make it hotter as Water cast upon Lime; so Michol's scoffs were to David's Zeal; such is a flame issuing from the fire of Love. If this be to be vile, I will yet be more vile than 
2 Sam. 6. 22.  thus.  
Others of God's People have many Summer Days; yea, almost all their Days all the Year long, for many Years together, are such. Job had such a long Summer, all which time, God's Candle shined 
Job 29. 3.  upon his head: The secret of God was upon his Tabernacle. His most wise Conduct governed his House, provided plentifully for it. He 
4●▪  washed his steps with Butter, and 
6.  the Rock poured him out Rivers of Oil. Hyperbolical terms. As if he had said, I enjoyed all my goods and pleasures, according to mine own desire. When the Ear heard him, than it blessed him; and when the Eye saw him, it gave witness unto him. He sat chief, and dwelled as a King in the Army. Was both beloved and feared, yet in all these hot Sunshine Days of prosperity, this House of his kept his heart cool towards the things of the World: He lived in continual fear of losing them. I feared (saith he) a fear, and it came upon 
Job 3. 25, 26.  me. I never all this while gave myself over to carnal security, I always affrighted my heart with the apprehension of the Accidents of this life, and contained myself in fear and humility towards God: and within the bounds of modesty towards men. Hear him making a solemn protestation how cool his heart was kept from evil concupiscence, and cursed love to Women. I set a watch (saith he) at 
Job 31 1.  the entrance of my senses, made a Covenant with mine Eyes. That my Soul might not by them receive any vicious enticements to uncleanness. Or if my senses had been at any time, alured by any object of sin, yet my heart, which is the seat of God's Spirit, hath opposed them: It never walked 
7.  after mine Eyes. And as for temporal good: Though I had exceeding 
25.  great store of them, and all justly gotten, yet was I free from rejoicing carnally, or setting 
24.  my whole delight in them; nor did I put any confidence at all in them. Thus loose was this holy Man's Soul kept, from the things of the World. The lusts of the flesh, the lusts of the eye, and the pride of life. And so was the Soul of Moses, who living by faith in God, had his affections so cooled 
Heb 11. 25, 26, 27.  to the pleasures of Egypt, that with ease he forsook them all, and with joy joined himself to the Ignominious condition of his brethren.  
6. No House is so full of goods as this is, none so stored with all things, both for necessity and delight. Houses that are high, and strong, and large, and lightsome, and warm, if they want provision of good, and furniture, are far from being accounted good Houses. These only, where there is a fullness of Household stuff, plenty of meat, and drink, and clothes, and Silver, and Gold, and Armour for defence and offence, have the denomination given them, by the generality of People, and are only cried up: empty ones have no bodies good word. Take notice of some passages of Scripture to this purpose, from the mouths both of Profane and Divine Penmen; yea, of Divinity itself. How 
Luke 15. 17.  many hired Servants in my Father's House have Bread enough, and to spare. We shall find all 
Pro. 1. 13.  precious substance, we shall fill our Houses with spoil. If Balak would 
Numb. 22. 18.  give me his House full of Silver and Gold. Through wisdom is a 
Pro. 24. 3, 4.  House builded, and by knowledge shall the Chambers be filled with all precious, and pleasant riches. Thou shalt save Goat's milk enough 
27. 27.  for thy food, for the food of thy▪ Household, and for the food of thy Maidens. Thy Barns shall be filled 
3. 10.  with plenty, and thy Presses shall burst out with new Wine: Wealth and Riches shall be in his 
Psal. 112. 3.  House. They possessed Houses full of all good, the Floors shall be full 
9 25.  of Wheat, and the Fats shall overflow 
Joel 2. 24.  with Corn and Oil.  
Some very good People, who had Houseroom enough, have had therein next to nothing. The Widow 
1 King 17. 13.  of Zarephath going into her House, to fetch the Prophet Elijah a little Water, in a Vessel which he begged of her to drink, makes this answer to him, craving that she would also bring him a morsel of Bread in her Hand. As the Lord thy God liveth, I have not a Cake, but a handful of Meal in a Barrel, and a little Oil in a Cruse; this was all her store. Such an answer gave a certain Woman, of the Wives of the Sons of the Prophets, unto Elisha. Tell me (said he) What hast thou in the 
2 King. 4. 1, 2.  House? Thy Handmaid (said she) hath not any thing in the House, save a Pot of Oil.  
In this House which we have in hand, there is not only No want of any thing which is on the Earth (the good report given of Laish by the five Searchers.) But here is 
Judg. 18. 10.  also all the good things that Heaven itself is able to afford: Witness him that was caught up thither, and saw what was in those Mansions; Blessing God for blessing 
2 Cor. 12. 2.  him, and all his fellow-Members of this blessed Family, withal spiritual blessings in Heavenly 
1 Eph. 1. 3.  places in Christ.  
Begin we with Provisions of food. They to whom it is given to dwell in God, shall be sure not to want either Corporal or Spiritual sustenance, but enjoy both in abundance. 1. For their bodies, this is one of the encouragements given to the Saints of God, to fear and seek him. O fear the Lord, 
Psal. 34. 9, 10.  O ye his Saints, for there is no want to them that fear him. The young Lions do lack and suffer hunger, but they that seek the Lord shall not want any good thing, in the Day of Famine they shall be satisfied. The righteous eateth to the 
37. 19  satisfying of his Soul; but the belly of the wicked shall want. They shall always have Bread and Water enough: As those hundred Prophets had in that time of great dearth, (whom Obediah fed by fifty in a Cave) Bread shall be given 
1 King. 18. 4.  them, their Waters shall be sure. Likened unto Men that dwell in an unpregnable Fort: well provided 
Esa. 33. 16.  with Victuals to hold out a Siege. And there Bread and Water is sure, as is not elsewhere to be found. For there is a blessing in both, which are also of the choicest, and God himself feeds them therewith. I should have fed them (saith the Lord to his professing People, had they harkened unto me, to come and live in him, but they would not) with the finest 
Psal. 81. 16.  of the Wheat, and with Honey out of the Rock should I have satisfied them. No courser Bread than wheaten doth every hind, or Servant of this House eat. That which is materially pulse, beans, pease, (which some of them are fain sometimes to feed upon) is virtually the fat of wheat. So it was to Daniel, and his three Companions, whose countenances appeared fairer 
Dan. 1. 8▪ 17.  and fatter in flesh, than all the Children which did eat the portion of the King's meat. Nor can they 
Deut. 8. 9  be scanted. He whose the Earth is, and the fullness thereof, having said, Thou shalt eat thy Bread without scarceness. I will abundantly bless her Provision, I will satisfy her Poor with Bread. In case they have but an handful of Meal: He 
1 King. 17. 15. 19 8.  can make it suffice them and theirs many Days; yea, enable them to go in the strength of one Cake baken on the Coals forty Days; yea, to make five Loaves feed no 
Mat 14. 15 22.  fewer than five thousand Men, besides Women and Children; nor shall there want a concurence of his will with his power, if need be. Though Miracles are said to be 
Mat. 6. 1.  ceased, every one of the House shall have their Daily bread, according 
Pro. 30. 8.  as they are taught to pray. And as Agar prayed in faith, nothing doubting: nor were ever any of them in David's observation, 
Psal. 37. 25.  put to the Trade of begging their bread. Though some of them have in all Ages been constrained 
Exod. 25. 29.  to live of Alms for exercise and trial, which is a noble way of living. And so the Waters given them to drink, they are not like these of Marah and Jericho, bitter 
2 King. 2. 19, 21.  and naught, but sweet and wholesome. If they be otherwise naturally, they are by a Tree or Salt cast in presently sweetened, and healed, with which, as with Honey distilled out of the Rock, their thirst is wonderfully quenched.  
2. As for their Souls, there is in this House abundantly more and better Provision of all manner of Food, for all sorts of Persons that are of the Family. Nehemiah tells us of what a great Table he kept, and what was provided for him 
●●●. 5. 18.  daily. Viz. one Ox and six choice Sheep, also Fowls, and once in ten Day's store of all sorts of Wine. Solomon's Provisions for one Day was thirty Measures of fine flower and threescore Measures of Meal, ten fat Oxen out of the Pasture, and an hundred Sheep, beside Hearts and Roe-bucks, and fallow Deer, and fatted Fowl; But all his great store is but as a drop to the Ocean, in comparison of the spiritual Provision prepared every day for the Saints, to feed upon in this House. The Word of God, and God the Word are a million of times more in quantity and virtue to nourish and cheer. How sweet 
Psal. 119. 103.  are thy Words unto my Taste? Sweeter than honey unto my mouth. Thy words were found, and I did eat them, and thy word was unto 
Jer. 15. 16.  me the joy and rejoicing of my Heart.  

O Book, infinite sweetness! Let my heart  
Suck every Letter, and a honey gain 
Herb. Ser.   
Precious for every Grief in any part  
To cheer the breast, to mollify all pain,  
Thou aut all health, health thriving till it make  
A full Eternity. Thou art a Mass  
Of strange delights, where we may wish and take.   
Here is milk for Babes, the first 
1 Cor. 3. 2.  Principles of the Oracles of God, 
Heb. 5. 12, 13, 14.  and strong meat for those that are of full age, profounder and more mysterious Doctrines. The Stewards of the House appointed to dispense both to both, as they are able to bear them. As the 
Joh. 16. 1●.  head of the House taught them to 
Mark 4. 33.  do by his practice, every part and particle of the Holy Scriptures, Histories, Precepts, Prohibitions, Promises, threatenings are all of them choice Viands wherewith holy Souls are satisfied, as with 
Psal. 63. 6.  marrow and fatness, Nor are they only meat but Medicinal also, and therefore called wholesome words 
2 Tim. 3. 16.  that have a healing property in them. The Spirit of God accompanying 
Esa. 59 21.  his word is called by our Saviour the Water of Life. Hadst thou asked of me (said he to the Woman of Samaria, that denied 
Joh. 4. 20.  to give him of her Water) I would have given thee a better and far more excellent kind of Water, than this is that I have desired of thee. Whosoever drinketh of this Water 
Esa. 44. 3.  shall thirst again, but whoever shall drink of the Water that I shall 
Joh. 7. 38, 39  give him, shall never thirst. Of this living Water they that dwell in God do drink continually; whereby the thirst of their Souls after earthly things, the lust of the flesh, the lust of the eye, and the pride of life is quenched. And their consciences are satisfied and quieted, against the sense and apprehension of God's wrath due for their 
Cant. 1. 2.  fins. And the sense of his love affected 
2. 4.  by this Water, is better than Wine; whose property is to comfort the heart, beget new Spirits, 
Es. 55. 1.  purge, warm, refine, and waken them. Yea, this House is a House of Wine. And the graces and fruits of the Spirit, are delightful to them as Wine, with which they being spiritually drunk, have inward spiritual joy bred in them, testified in the private and public 
Eph. 5. 19  praises of God, by Psalms, Hymns, and spiritual Songs; Their hearts being merry, and cheerful, They 
Zach. 9 15.  make a rejoice, as if they were set on fire with Wine.  
But here is another food, which every one of this House have for commons every Day. The Body and Blood of Jesus Christ. His flesh is meat indeed, and his blood is drink indeed. Note well that spiritual things have their truth and reality as much, and beyond comparison in their kind, as corporal ones have theirs.  
This meat and drink surpasseth all other upon a manifold account. 1. Of the place from whence it comes, This is the Bread which cometh down from Heaven; Not 
Joh. 6. 50.  out of the middle Region of the Air, as Manna did, but from the highest Heaven. 2. The Variety of Viands in it, for all things are in Christ, who of God is made unto us, Wisdom, Righteousness, and 
1 Cor. 3. 30.  Sanctification, and Redemption. Let our wants be what they will, let our wills be what they can to feed on this or that dish: Nothing can be imagined nourishing or cheering, which is not to be found in Christ. Manna, which was but a type of this true bread, is said to have had all sorts of good tastes in it.  
3. Of the sufficiency of it, for 
Col. 1. 19  it pleased the Father, that in him should all fullness dwell, in him 
2. 9  dwelleth all the fullness of the Godhead bodily. The whole Mass and gathering together of all Divine and everlasting goods. Whereof the parcels and streams do issue out upon the Church: They are in him not in shadows, and figures, as in the Old Testament, but in reality and substance. And of his fullness have we all received 
Joh. 1. 16.  grace for grace; Not a fullness of abundance only, but a fullness of redundance also: out of which a sufficient portion is distributed to every of his Members. There can be no want in him, where Riches 
Eph. 3 8.  are unsearchable. As he is able to save them unto the uttermost, that come unto God by him, and so to satisfy them that feed upon him, as it is said of those four thousand Men, beside Women and 
Math. 15. 37.  Children. They did all eat, and were filled.  
4. Of the powerful efficacy that is in it, I am the Bread of Life. 
Joh. 6. 35.  That is there remains in me, received and applied by a lively faith, power to quicken the Soul that is dead in sin, separated from God the true Spring of Life, and to preserve it alive by a communicative and continual influence of Divine grace, and to give it also the life of joy and comfort; yea, and to cure not only all the Maladies that molest the Life of Grace, but of Nature also.  
5. Of the permanency of it, this is not like other Food and Physic, that perisheth itself, and is not able to keep the body, into which it is received from perishing; Upon which account we are forbidden to labour for it. Labour 
Joh. 6. 27.  not for the Meat which perisheth, but for that Meat which endureth to everlasting life, which the Son of Man shall give unto you. What is that? The Bread that I will give is my Flesh. If any Man eat of this 
6. 51.  Flesh, he shall live for ever.  
This Meat and Drink is every Day received by this whole Household, not after a corporal and carnal manner, (as those Capernaites conceived Christ's meaning. How can this Man give us his Flesh to 
John 6. 52.  eat?) But by believing that it was given for them, and is the Price of their sins to God. He that cometh 
6. 39  to me shall never hunger, and he that believeth on me shall never thirst. As Meat is received into the stomach by eating: so is Christ into the Soul by believing. He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him: that is to say, is inseparably united to me, and I to him, even as food is with him that eats it. This and no other way is this meat and drink received in the Holy Supper, (wherein here is or aught to be a frequent communicating) where and when every Communicant by eating and drinking the consecrated Bread and Wine, being Sacramentally Christ's body and blood, Signs to represent it, Seals to confirm, and Instruments really to exhibit them, doth acknowledge, and preach the benefits of the Lord's Death, and protesteth to take part thereof by a lively faith; which is as the Eye and Hand to the Mouth and Stomach of the Soul, taking Christ into, and uniting him to them; even as corporal Food is by eating and digesting united to the Body.  
6. This is that Feast of fat 
Esay 25. 6.  things of Wine on the Lees, of fat things full of Marrow of Wines on the Lees, well refined; which the Lord of Hosts promised to all Nations, gathered together in his Church, (to some of all) veiling Heavenly things under Earthly, condescending so low, as to enter into the inward Man by the outward, our apprehensions being so weak and narrow, that we cannot otherwise be acquainted with them while our Souls are in our Bodies. They are much guided by our fancy, and then spiritual things are conveyed to them this way; only we must remember, that there is a far greater excellency in the things themselves, than in their representations: For what is all fullness with marrow, What is Wines on the Lees? what are all earthly royal dainties, to these rich graces and Divine special favours and blessings, offered and bestowed, and participated of in the Sacraments? At which sumptuous and delicious banquet every worthy receiver, that has made due preparation by self examination, is or should be much affected and ravished. As the Divine Poet, was, who thus expresseth himself. First as to the manner of Importation, and submission.  

Herb. H. Com.  

Not in rich Ornament or fine Array,  
Nor in a Wedge of Gold,  
Thou, who for me waste sold,  
To me dost now thyself convey;  
For so thou shouldst without me still have been,  
Leaving within me Sin.   

But by the way of nourishment & strength,  
Thou creepest into my Breast;  
Making thy Way my Rest,  
And thy small quantities my length;  
Which spread their Forces into every part,  
Meeting Sins force and art.   

Yet can these not get over to my Soul,  
Leaping the Wall that parts  
Our Souls and fleshly Hearts;  
But as the outworks they may control  
My Rebel-flesh, and carrying thy Name,  
Affright both sin and shame.   

Only thy grace, which with these Elements comes,  
Knoweth the ready way,  
And hath the Privy Key,  
Opening the Souls most subtle Rooms,  
While those to Spirits refined at Door attend  
Dispatches from their Friend.   

Give me my Captive Soul, or take  
My Body also thither.  
Another life like this will make  
Them both to be together.   

Before that Sin turned Flesh to stone,  
And all our Lump to leaven:  
A fervent sigh might well have blown  
Our innocent Earth to Heaven.   

For sure when Adam did not know  
To sin, or sin to smother;  
He might to Heaven from Paradise go,  
As from one Room to another.   

Thou hast restored us to this ease  
By this thy Heavenly blood,  
Which I can go to when I please  
And leave the Earth to their food.    
When he was pleased to go to this Heavenly Banquet, (and he was so pleased, as oft as might be, and so should every godly Christian) hear him warbling this Divine Rapture.  

Idem the Banquet.  

Welcome sweet and sacred cheer,  
Welcome dear;  
With me, in me, live and dwell:  
For thy neatness passeth sight;  
Thy delight  
Passeth Tongue to taste or tell.   

O what sweetness from the Bowl  
Fills my Soul,  
Such as is and makes Divine!  
Is some Star (fled from the Sphere)  
Melted there,  
As we Sugar melt in Wine?   

Or hath sweetness in the Bread  
Made a head  
To subdue the smell of Sin;  
Flowers and gums and powders giving▪  
All their living,  
Lest the Enemy should win?   

Doubtless neither Star nor Flower  
Hath the Power  
Such a sweetness to impart:  
Only God, who gives perfumes,  
Flesh assumes,  
And with it perfumes my heart.   

But as Pomanders and sweet Wood  
Still are good,  
Yet being bruised are better scented,  
God, to show how far his love  
Could improve,  
Here as broken is presented.  
etc.   

Let the wonder of this pity  
Be my ditty,  
And take up my lines and life:  
Harken under pain of Death,  
Hands and breath,  
Strive in this, and love the strife.    
Nor found he this food beyond all degrees of comparison, nourishing and strengthening, but he feeleth it also most effectually healing Physic, as appears by what he speaks to his prattling Conscience, which called every fair look soul, every sweet Dish sour.  

If thou persist, I will tell thee  
That I have Physic to expel thee.  
And the Receipt shall be  
My Saviour's Blood: when ever at his board  
I do but taste it, strait it cleanseth me,  
And leaves thee not a Word,  
No, not a Tooth, or Nail to scratch,  
And at my actions carp or catch.   
Here is therefore no such provision of food, no such sumptuous fair in any House as this. Solomon's, so much admired, was as Husks; yea, and stark hunger compared to this: and each of the Household fares alike. And they have both Dinner and Supper every Day of the same delicates. 
Mat. 22. 4.  (that which Matthew calls a Dinner, Luke calls a Supper.) And 
Luke 14. 16.  they are called upon to feed heartrly. Eat O Friends; Drink, yea, 
Cant. 5. 1.  drink abnndantly, O wellbeloved.  
Nor are there any such fellow-Commoners, to Dine and Sup with 
Acts 17. 11.  any where as here; These are all 
Esa. 43. 4.  Noble Honourable Persons. The choicest, and most excellent Kings 
Pro. 12. 26.  and Priests. A chosen Generation, a Royal Priesthood, a Holy Nation, a peculiar People. Yea, the 
Rev. 1. 6.  King of Kings, and Lord of Lords Dines and Sups with them. Mephibosheth 
1 Pet. 2. 9  thought it no small honour, 
Rev. 3. 20. 2 Sam. 19 28.  that David set him among them that did eat at his own Table. How great honour must it then be to sit at Christ's Table, who is David's Lord? And to increase their 
Psal. 110. 1.  comfort, they have assurance of the same Session with him in the Kingdom of Glory. I appoint you 
Luk 22 29, 30.  (saith he) a Kingdom, as my Father hath appointed me; that ye may eat and drink at my Table in my Kingdom.  
Nor are there any such servitures in any House, as in this, to wit, the Holy Angels. Are they 
Heb. 1. 14.  not all Ministering Spirits sent forth to Minister for them, who shall he Heirs of Salvation? There 
Pro. 15 15.  are that make them both Cooks 
Luk. 22. 43.  and Butlers, that dress and dish up, and bring in the provision of 
Dan. 10. 19  this continual Feast, attend at Table and Minister Cups of Consolation. And moreover wait upon every Member of this Family, 
Psal. 91.  when they go abroad about the works of their Callings: and in all the changes of their life; who have care of them, besides this 
Acts 12. 15.  common attendance, a peculiar Guardian of Angels, from their new birth at least, as some probably gather from sundry Scriptures. 
Mat. 18. 10.   
Nor are there any such Vessels in any House to serve up the 
Exod. 21. 29.  Meat and Drink in, as are in this. The Dishes, Spoons, Covers, and 
● 37. 16.  Bowls belonging to the Sanctuary were all of pure Gold, so were all the Vessels of the pure Table. All the drinking Vessels of King Solomon were of Gold; and all the 
2 Chr. 9 20.  Vessels of the House of the forest of Lebanon were of pure Gold. At that Royal Feast which Ahasuerus made to all his Princes and Servants, That lasted an hundred and fourscore Days, They gave them 
Est. 1. 7.  Drink in Vessels of Gold. The Vessels of this House, wherein the Saints dwell, and wherein they have their Meat and Drink served up, are much more precious, than the Gold that perisheth, (which is 
1 Pet. 1. 7, 18.  corruptible how pure soever) even 
2 Pet. 1. 4.  great and precious promises, in which are contained all the choicest Viands, that Earth and Heaven can yield, both for the nourishment of Soul and Body. For Godliness is profitable for all 
1 Tim. 4. 8.  things, having the promise of the Life that now is, and that which is to come.  
Nor are there any such Seats, to rest both Souls and Bodies on, in taking repast in any House, as in this? King's have had their Seats for themselves, and by them for their Children, and Favourites, on which they sat down to eat meat; 
1 Sam. 20. 24, 25.  they were terrestrial, these celestial places. We read of the great King 
Eph 2. 6.  sitting at his Table with his Spouse sitting with him, presented Him 
Cant. 1. 12.  with the exercise of her Virtues. And of his sitting down with his Twelve Disciples to eat the Passover, and before this, with many 
Mat. 26. 20. 9 10.  Publicans and Sinners. All penitent Sinners, whose habitation the Lord is, ever had, still have, and ever shall have this Privilege, to sit with Christ in Heavenly places, which are no other, than the Loves 
Cant. 1. 2.  of God in Christ: from which Seats neither Death, nor Life, nor Angels, 
Rom. 8. 38. 39  nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other Creature shall be able to separate them.  
Nor any such Beds to take rest in, which the now named Loves make.  

Herb. Evens.  
My God thou art all Love,  
Not one poor Minute escapes thy Breast,  
But brings a favour from above;  
And in this Love more than in Bed I rest.   
The softest down Beds, compared to these are harder than stones, on which as little true rest can be taken, as Ahasuerus took the Day before Mordecai was to be hanged: on that Night could not the 
Est. 6. 1.  King sleep: or as Job had, when he wanted the sense of these Divine Loves. When I say my Bed 
Job 7. 13, 14.  shall ease me, my Couch shall ease my Complaints, than thou scarest me with Dreams, and terrifiest 
Gen. 28. 11▪ 16.  me with Visions. In this Bed of assurance of Divine Love Jacob slept sweetly, comforted by a Vision, made by a Sign, namely a Ladder set upon the Earth, the top whereof reached unto Heaven, etc. and in words, promising the Land whereon he slept, a numerous posterity and protection in his going out, and coming home, when his Body lay on the cold Ground, and his Head on a Stone. And in the same Bed David slept securely, when surrounded with Enemies. 
Psal. 3. 5▪ 6.  I laid me down and slept, and I will not be afraid of ten thousand of People, that have set themselves against me, round about. Yea, when their Bodies are upon Sick-beds, God himself twines them, makes them soft, stirring up Feathers of Consolation under them. The Lord will strengthen 
Psal. 41. 3.  him upon the Bed of languishing, Thou wilt make all his Bed in his Sickness.  
Nor is there in any House such Linen for Bed and Board, which is spread and used as oft as rest or repast is taken, and hath an influence into both, making them comfortable; yea, into the very Dishes and Vessels, wherein the Meat and Drink is served up, making them 
2 Cor. 1. 20.  precious and permanent, and into the Couches or places of repose corporal, as well as spiritual, without which those would have no grateful relish: nor these any refreshing sweetness. (Such as Jeremy found wrapped therein, upon 
Jer. 31. 26.  this I awaked and beheld, and my sleep was sweet unto me.)  
But especially this Linen serves for the clothing this Household (imparting not only warmth (to which, sufficient hath been spoken, but also Ornament beyond compare: To her (speaking of the Church, the Lamb's Wife) was 
Rev. 19 8.  granted, that she should be arrayed in fine Linen, clean and white, for the fine Linen is the Righteousness of Saints. Of old, great and honourable Persons, were clothed with fine Linen. Pharaoh 
Gen. 41. 42.  arrayed Joseph in Vestures of fine Linen. Mordecai went out from the presence of the King, in Royal Apparel, and with a Garment 
Est. 8. 15.  of fine Linen. Dives was clothed in Purple and fine Linen. The High Priests Garments were made of Gold, and of Blue, and 
Exod. 28. 5.  of Purple, Scarlet, and of fine Linen; The Ephod, and the curious 
6, 8, 30.  Girdle, the Coat and the Mitre; and so were the Vestures of his Sons, which are said to be for Glory and for Beauty; that is, to 
6. 40.  make them Venerable and Majestic in the executing▪ of their Office.  
Every faithful Christian, Man, or Woman, is a sacred King, a Royal Priest, hath Royal blood running in his Veins: Was born not of blood, (is not such by natural Generation) nor of the will of the 
Joh. 1. 12, 13.  flesh: But of God, by the power of his Spirit, unto his own Image, and so is higher than the Kings of the Earth, hath Power as a King to subdue, and keep under, the rebellious motions and lusts of his own corrupt reason, and will; and is by faith partaker of Christ's royal Dignity, and Will, being with him annexed Heir of an Heavenly Kingdom. He is also made partaker of the Dignity of Christ's Priesthood, (better than the Levitical Priesthood, which was not after the Order of Melchisedeck) having God propitious to him, by his Death, having access to God by Prayer, through his intercession: and to offer spiritual sacrifices to 
1 Pet. 2. 5.  him, the Sacrifice of Prayer, that is the fruit of the Lips, giving thanks to his Name. To do good 
Heb. 13. 14, 16.  also, and to communicate for with such Sacrifices God is well pleased. The Linen wherewith these spiritual Kings and Priests are apparelled, being the Righteousness of Christ's humane Nature, called the Righteousness of God; Because he is the Supreme Author of it, and appointed his Son who was 
Rom. 1. 17.  true God, for to fulfil and to acquire it out of his mere grace, and imputes it to the Elect, and accepts it for their absolution; as far surpasseth in fineness, purity, and whiteness, that wherewith Earthly Princes and Priests were arrayed, as the finest Flax doth the coursest Sack or Haircloath. For it is Angelical, yea more pure and bright and transcendently glorious, and makes them appear so. The King's Daughter is all glorious within. 
Psal. 45. 17.  Yea Glory itself in the abstract, 
Esa. 4. 5.  yea they do appear so, not only in the Eyes of God, but even in the Eyes of the Nations of the World, as appears by these words of admiration, uttered by them. Who is she that looketh forth as the Morning, 
Cant. 6. 10.  fair as the Moon, clear as the Sun, and terrible as an Army with Banners? And this by reason of 
Acts 12. 21.  those gorgeous outward Garments, and Jewels that cast a shining lustre wherewith they are invested, and adorned Cap▪ a pe, (like Herod in his Cloth of Silver, which being beaten by the Sunbeams, dazzled the People's Eyes.) The exercise 
Col. 3. 12, 14.  and exerting of those glorious Virtues mentioned by the Apostle, Bowels of Mercies, kindness, meekness of mind, long-suffering and 
Col. 2. 15.  charity, which is the Bond of Perfection, make them to shine as lights in the World. He that will look into the Wardroab of this House, shall find, besides these, very many changes of rich Raiment, fitted for all Sexes and Ages, which being put on and worn abroad, must needs make them glorious in the Eyes of all beholders.  
And as there is no such Vestry in any House as this, so neither is there any such Armony. In the Tower 
Cant. 4. 4.  of David, which was builded for an Armoury, there hang a Thousand Bucklers, all Shields of Mighty Men. There is in this one Shield, of more worth, to all intents and purposes, than all those a thousand times told over. The Shield of Faith, a spiritual Shield serving to beat back and bear off all the fierce Temptations of Satan, 
Eph 6. 16.  To quench all his Fiery Darts, to hinder their pernicious working. By this the Fathers of old time, Of whom the World was not worthy, 
Heb. 11. 34.  quenched the violence of Fire, and turned to Flight the Armies of the Aliens. Faith is of that force, that it is able to hold Argument, even against the wrath of God, to quench the fierceness of his Arrows. Though he slay me, 
Job 13. 15.  yet will I trust in him. It's termed a Shield, every faculty of the Soul is defended by it, against all manner of temptations. A Shield serves for defence of the whole Body, and every part of it. Other pieces of spiritual Armour, the Girdle of Truth, the Breastplate of Righteousness, the shows of Patience, the Helmet of Hope, are for particular parts, and serve against particular sins and temptations; but faith puts by, and blunts all blows, and, as if this grace were all in all, a Christians whole warfare, is called the 
1 Tim. 6. 12.  Fight of Faith. This, with the other now named, are defensive only or mainly, like to which none can be found in any other Armoury. And for offence here is a Sword, of which it may be said, as David did of Goliah's, There is none like 
1 Sam. 21. 9  that, the Sword of the Spirit which is the Word of God. So called 
Eph. 6. 17.  because the Holy Ghost hath framed it, and put it into Believers hands, and is of a Divine strength and temper to pierce and overthrow the spiritual Enemies. With this Word, which is sharper than any two edged Sword, Christ himself 
Heb. 4. 12.  defended himself against the Devil, and with the invincible force thereof foiled him, fulfilling in part 
Math. 4. 7. 10.  that Prophecy. In that Day the Lord with his sore, and great, and 
Es 27. 1.  strong Word, shall punish Leviathan, the piercing Serpent, even Leviathan the crooked Serpent, and in that Day he shall slay the Dragon that is in the Sea.  
Moreover, Princes, and great men's Houses are stored with goods for Ornament, as well as for necessity and conveniency, serving to delight and please the outward Senses of Seeing, Hearing, Smelling, and Feeling. (that of Tasting hath been spoken to) Rich Hangings, Curtains, Carpets, Images, and pleasant Pictures Portrayed upon the Walls, Instruments of Music, Ointments, Perfumes, Treasures of Gold and Silver, and precious Stone. Hezekiah showed the King of Babylon's Ambassadors his House of precious things, the Silver, and the Gold, and the Spices, and the precious Ornaments, and all 
Esa. 39 2.  that was found in his Treasures.  
In Solomon's House were Hangings of Purple, a rich and a beautiful Stuff, of a red and bloody hue, a die of great esteem. And in Ahasuerus' Palace, where he feasted 
Cant. 3. 10.  his Princes and Servants, There 
Est. 1. 6.  were white, green, and violet Hangings fastened with Cords of fine Linen and Purple to Silver Rings and Pillars of Marble. The Beds were of Gold and of Silver, upon a Pavement of red and blue, and 
2 King. 23. 7.  white and black Marble. In the Houses of those unnatural sensuality, we find Women that wore Hangings, to make them more delightful. No less is employed in that passage. Let them stretch 
Esa. 54. 2.  forth the Curtains of thine Habitation; What Lamentation is made when these are harmed? Suddenly 
Jer. 4. 20. 10. 20.  are my Tents spoilt, and my Curtains in a moment. Or when they are not handsomely set up. There is none to set up my Curtains. The Tabernacle had great store of costly Hangings and Curtains, to make it beautiful and 
Exod. 26. 1.  glorious, of cunning work woven, but wrought to the Life with a Needle, in manner of Pictures like Arras work, or other Tapestry. Solomon 
1 King. 6. 29.  carved all the Walls of the Temple round about with Figures of Cherubims and Palm-Trees, and open Flowers within and without: Nor was hardly any goodly House 
Esa. 3. 16.  without its pleasant Pictures, Images of Men portrayed upon the 
Ezek. 23. 14.  Walls with Vermilion.  
Nor without Musical Instruments. The Viol, the Tabret and Pipe are in their Feasts. As the Prodigals 
Esa. 5. 12.  Elder Brother drew nigh to the 
Luke 25. 29.  House, he heard Music and Dancing.  
But money answereth all things. By this Men furnish their Houses 
Eccls 10. 19  with all the foresaid Ornament, and their Feasts with variety of all delights. Thrice happy is that habitation thought to be, where there is no want of this; and blessed are those Children thought whose Parents go to the Devil to procure and leave them bags of theirs in abundance.  
What shall we say to these things? If God be ours, how shall not all these things be ours? They whose House the Lord is, have all these, and infinitely more to please and delight their inward Senses, yea their outward also. That one sight of Jesus Christ hanging upon the Cross, with his hands stretched abroad to embrace them, and his Head bowed down to kiss them, and his pierced Side streaming forth blood to wash them, from the guilt and filth of their sins, evidently set forth, lively and naturally 
Gal. 3. 1.  represented unto them, with his Death and Passion, and the Virtue and use thereof is a Picture most pleasant to their Eyes. So are the Portraitures of his holy Apostles and Martyrs, with the description and history of their acts and passions seen and read of them.  
And to please your Sense of Smelling, the House is filled with 
Cant. 1 3.  the savour of Christ's good Ointments (as that House was with the 
John 12. 3.  Odour of that Ointment of spikenard, wherewith Mary anointed his Feet.) Those gifts of the holy Ghost, wherewith the Father hath anointed him, and which he poureth upon them by the preaching 
2 Cor. 2. 14, 15, 16.  of the Gospel, whereof take a taste only of two words, and hereby judge of the rest.  

Herb. Ch. the Odour.  
How sweetly doth my Master sound! my Master?  
As Ambergrease leaves a rich sent  
Unto the Taster:  
So doth these words a sweet content,  
An Oriental fragrancy, My Master.  
With these all Day I do perfume my mind,  
My mind even thrust into them both;  
That I might find  
What Cordials make this curious broth  
This broth of smells, that feeds & fat's my mind.   
And farther for the Sense of Hearing, if the Music made by Organs, in the Church, so sounded in the Ears of that Divine Poet, that drew a Song of thanksgiving to it from his Tongue and Pen.  

Id. Ch. Mus.  

Sweetest of sweets, I thank you when displeasure  
Did through my Body wound my mind,  
You took me thence, & in your house of pleasure  
A dainty Lodging me assigned.   

Now I in you without a Body move,  
Rising and falling with your Wings;  
We both together sweetly live and love,  
Yet say sometimes, God help poor Kings.   

Comfort I'll die, for if you post from me,  
Sure I shall do so, and much more;  
But if I travail in your Company,  
You know the way to Heaven's Door.    
How infinitely sweeter must that Music be to the Ears of this Household, which the Organ of the Holy Scripture, the Keys whereof are stricken with the hand of the holy spirit, makes with such strains as these: Fear thou not, for I am 
Esa. 41. 10.  with thee; be not dismayed, for I am thy God, I will strengthen thee; yea I will help thee with the right hand of my Righteousness. When 
Esa. 43. 2.  thou passest through the Waters, I will be with thee; and through the Waters, they shall not overflow thee; and through the fire it shall not burn thee, neither shall the flame kindle upon thee, for I am the Lord thy God, I will never leave thee 
Heb. 13. 5.  nor forsake thee. Be of good cheer 
Mat. 9 2.  thy sins are forgiven thee. If we 
1 Joh. 1. 9  confess our sins, he is faithful and just to forgive us our sins. Blessed be the Poor, for theirs is the Kingdom 
Luk. 6. 20, 21.  of God. Blessed are ye that hunger now, for you shall be filled. Blessed are ye that weep now, for 
Rom. 8. 28.  ye shall laugh. All things shall work together for good to them that love God. If there be a willing 
2 Cor. 8. 12.  mind, it is accepted, according to what a Man hath with a thousand 
Psal. 51. 8.  more. This is the Music that David desired to hear, which he calls joy and gladness. Such Music and Dancing there is to it, in this House every moment, and frequently an expression of spiritual joy, and jollity, in Psalms, and Hymns, and spiritual Songs, making 
Eph 5. 19  melody in the Heart unto the Lord.  
And as for Treasures of Gold and Silver, there is not one of this House which hath not always plenty of both; Though many of them, many a time may say as Peter did, Silver and Gold have I none: First 
Acts 3. 6.  they have that which is a thousand times better; The Word of God, which they justly claim as their Heritage for ever. Thy Testimonies 
Psal. 119. 111.  have I taken as an Heritage for ever: as my true Sovereign and peculiar good, which I hold from thee as a Child of thy grace. The Law of thy Mouth is 
72.  better unto me than thousands of Gold and Silver. More to be desired 
Psal. 19 10.  than Gold, yea than much fine Gold. And in that word they have bonds (which made by solvent Men are esteemed every whit as good as the sums therein specified) Divine Promises. One shall suffice for all. Thou shalt lay up Gold as 
Job 22. 24, 25.  Dust, and the Gold of Ophir, as the Stones of the Brook; yea, the Almighty shall be thy Gold, and thou shalt have plenty of Silver. There are a World of goods more wherewith this House is stored, the worth whereof is unvaluable, the smallest quantity whereof being a thousand times more worth, than a thousand such Worlds as this Visible one is. The Lord, the Lord 
Exod. 34. 6.  God, gracious, merciful, long-suffering, abundant in goodness and truth; The Earth is full of the goodness of the Lord, thy right Hand is full of Righteousness. 
Psal. 48. 10.  Touching the Almighty, he is excellent in Power, and in Judgement, and in plenty of Justice. Holy, holy, holy, is the Lord of Hosts, 
Job 37. 23.  the whole Earth is full of his glory. Thou Lord art good and ready to forgive, and plenteous in Mercy 
Psal. 86. 5. 102. 8. 29. 4.  unto all them that call upon thee; the Voice of the Lord is full of Majesty.  
And O the fullness of God manifested in the Flesh! We beheld his Glory, the Glory of the only begotten of the Father, full of grace 
Joh. 1. 14, 16.  and truth. Of his fullness have we all received. With him is plenteous Redemption.  
7. This is a living House, other Houses are made of dead Materials, Wood and Stone, most of 
Job 4. 19  them of Clay, whose Foundation is in the Dust, which are crushed before the Moth. God the Father 
John 5. 26.  hath life in himself, and he hath given to the Son to have life in himself, and to be the cause and giver of life, of the life of nature to all Men; and of grace and godliness to sinful Men, and of comfort to sorrowful Men, and of Resurrection to dead Men, and of Glory to godly Men. It is God 
Acts 17. 28.  in whom we live, and move, and have our Being, and he it is that maintains our life. O bless our God ye People, and make the voice of his praise to be heard, which 
Psal. 66. 8, 9  holdeth our Soul in Life. Watching continually to prevent them that seek after it, and lay snares for it. Men that are Princes Life-Guards, are fain sometimes to sleep, cannot watch always, and Men that dwell in costly Houses are fain to watch their Houses. Know this saith our Saviour, that if the good Man of the House had known in what Watch the Thief would come, he would have watched, and not have suffered his House to be broken 
Mat. 24 43.  up: But this House watcheth over all that dwell in it, that no hurt be at any time done them. He that keepeth thee will not slumber, saith the Psalmist speaking to himself; (who dwelled in the secret place of the most High) in the spirit) Behold, he that keepeth Israel 
Psal. 121. 3, 4.  shall neither slumber nor sleep.  
This is a new House, always new, and so needs no repair; it is not subject, as all other Houses are, to age and decay. Though some old things are better than new, 
Luke 5. 39  No Man having drunk old Wine, straightway desireth new: for he saith the old is better. They sacrificed to new Gods that came newly up. Yet generally new things are best, and so accounted, both things of Gods making. Behold, I make all things new. I create 
Rev. 21. 5.  new Heavens, and a new Earth. I 
Esa. 65. 17.  will make a new Covenant. A new Heart will I give you, and a new 
Jer. 31. 31.  spirit will I give you; thou shalt be called by a new Name, which 
Ez. 36 26.  the Mouth of the Lord shall Name.  
And so of men's Garments, and all manner of Utensils, when and while new, are most set by: Especially Houses, both themselves live and lodge in, and also Outhouses when they are over old, they pull them down, and build new ones. This House is never old, but as new at this day, as it was when the first holy Man had his habitation in it, as full of lustre and glory, ten thousand times more glorious than that Palace of the Sun, which the Poet describes; and it must needs be so, because every Inhabitant is not only glorious, made so by it, but glory itself. 
Es. 4. 5.  Upon all the Glory shall be a defence. By Glory are meant the Saints of God, the abstract put for the concrete, to note their eminent shining surpassing transcendent excellency; though in this life they are compassed about with many infirmities, which makes their glory less conspicuous, They are all 
Psal. 45. 13.  glorious within. Now do but note what kind of defence▪ what manner of covering this House is promised to be, to all those glorious ones that dwell in it, namely like that of the Israelites, when they went out of Egypt. The Lord went 
Exod. 13. 21.  before them by Day, to lead them in a Pillar of a Cloud in the way: and by Night in a Pillar of Fire to give them light. It shall be (though not so visibly) conspicuous, yet as illustrious and miraculous, and that against all manner of evils, heat and rain, and for all times Day and Night. There shall 
Esa. 4. 6.  be a Tabernacle for a shadow in the Daytime, from the heat, and for a place of refuge from storm, and from Rain. God hath been ever such a house of defence to all his holy ones, is now and ever shall be, World without end. I am the Lord, I change not. Jesus 
Mal. 3. 6. Heb. 13. 8.  Christ yesterday, to Day, and the same for ever.  
His works indeed of the first Creation are changeable to the worse and weaker, but so is not he; of old hast thou laid the foundation 
Psal. 102. 25. 26, 27.  of the Earth, and the Heavens are the Works of thy Hands, they shall perish, but thou shalt endure, they all of them shall wax old, like a Garment, but thou art the same. And so are all his works of the second Creation. The renewing graces of his holy Spirit, the older they are, the newer and fresher, and more flourishing they grow. They that are partakers of them, can say, as Caleb did to Joshua, 
Jos. 14. 7. 10. 11.  Forty Years old was I when Moses sent me to espy the Land, I am this Day fourscore and five Years old, as yet I am as strong, this Day, as I was the Day when Moses sent me, as my strength was then, even so is my strength now, for War both to go out, and to come in. So it is said of Moses, who was an hundred and twenty Years old when he died, yet his Eye 
Deut. 34. 7,  was not dim, nor his natural force abated. How much more may it be said of the everlasting Lord God, that his Eyes are as sharp sighted as ever, nor is his Divine force abated? The Eyes of the Lord 
2 Chron. 16. 9  run too and fro, throughout the whole Earth, to show himself strong 
Esa. 50. 2.  in the behalf of those whose heart 
59 1.  is perfect towards him. Is his hand shortened, that it cannot redeem? Or have I no power to deliver? Behold the Lords hand is not shortened, that it cannot save, neither his Ear heavy that it cannot hear. 
Psal. 103. 17.  And as his Power is, so is his 
119. 90.  Mercy and Truth. The Mercy of the Lord is from everlasting to everlasting: upon them that fear him, and his righteousness, unto children's Children. Thy faithfulness is unto all Generations.  
This House therefore with all its Furniture is always new and fresh, which can be said of no other▪ nor is it new formally only, but also effectively.  
Hast thou not known? hast thou 
Esay 4. 29.  not heard that the everlasting God, the Lord the Creator, of the ends of the Earth fainteth not, neither is weary? His strength never decayeth, nor doth his will ever alter towards his, who by a never failing Power of the Holy Spirit are carried as it were upon Eagles Wings, to Heaven, to the mark of their supernal Calling. Yea, their Wings grow like unto Eagles, that is, they grow young, and renew 
Psal. 103▪ 5.  in spiritual Vigour.  
9 It is a dwelling house, dwelling in, as well as dwelled in, an habitation, inhabiting in each of its Inhabitants; which no other house is.  
God is oft said to dwell in Heaven. Unto thee will I lift up mine 
Psal. 123▪ ●.  Eyes, O thou that dwellest in the Heavens. Look down from Heaven 
Is. 63. 15.  and behold from the Habitation of thy Holiness, and of thy Glory. I dwell in the High and Holy Place. 
57 15.  The Heaven is my Throne. We must not understand this, placing God in Heaven, as if he were totally circumscribed there, for this is contrary to his infinite greatness. Behold the Heaven, and Heaven of 
1 Kings 8. 27.  Heavens cannot contain thee. Do not I fill Heaven and Earth? saith 
Jer. 23. 24.  the Lord. Nor must we think he is so in Heaven, as if his sight of things below were hindered by 
Job▪ 22. 12-15.  Heaven, as a Curtain drawn before him, as those great Fools thought: for this is contrary to his Omnisciency. 
1 Cor. 13. 12.  But he is said to be in Heaven, because he doth there most immediately and visibly manifest 
1 Joh. 3. 2.  his Majesty, and exhibit the fullness of his Glory, and because from thence he doth most manifest 
Psal 19 1. 76. 8.  his powerful providence, wisdom, justice and mercy: we are commanded, when we pray to him, 
Rom. 1. 18.  to conceive of him, as being in 
Mat. 6. 9  Heaven, to teach us to raise our Souls, as high in praise, as possibly we can above the Earth (beyond Heaven our thoughts cannot soar:) As also how to make Prayers pleasing to God, both for matter and manner.  
God is as oft said to dwell on Earth, to have his Residence among his ancient People, in the Land wherein they dwelled. Defile 
Numb. 35 34.  not the Land which ye shall inhabit, wherein I dwell, for I the Lord dwell among the Children of Israel. 
Ps. 132. 13, 14.  The Lord hath chosen Zion, he hath desired it for his Habitation; This is my rest for ever, here will I dwell, for I have desired it. Blessed be the Lord out of Zion, 
135. 21.  which dwelleth at Jerusalem. I have surely built thee an House to 
1 Kings 8. 13.  dwell in. A settled place for thee to abide in for ever. In that place, as in the flitting Tabernacle which 
Deut. 12. 11▪  Moses made, he caused his Name to dwell: that is, he made manifest and known in those places, the sacred Signs of his Presence, as it were by his own proper name: His Majesty and Glory in singular and wonderful effects of Grace and Power.  
Every regenerate and faithful Man and Woman hath ever been, is, and will be owned and acknowledged the Temple of the Holy, Blessed, and Glorious Trinity. Ye 
2 Cor. 6. 16.  are the Temple of the Living God, as God hath said, I will dwell in 
Eph. 3. 17.  them, and walk in them. That Christ may dwell in your hearts by 
Rom. 8. 9  faith. Ye are not in the Flesh, but in the Spirit: if so be that the Spirit of God dwell in you. Know you not that your Body is the Temple 
1 Cor. 6. 19  of the Holy Ghost, which is in you, which ye have of God? These things are signified by this dwelling of the Spirit in Believers. 1. That his Spirit is effectual, and mighty to possess and govern them, enlightening their minds to know, and powerfully guiding them, to do the known will of God. 2. That his Presence is continual, not as of a Guest, who lodgeth for a Night at an Inn▪ and is gone next Day, nor as a Sojourner, but as an owner, 
Joh. 14. 16, 17.  and Possessor to abide for ever. I will pray the Father, and he shall give you another Comforter, that he may ab●de with you for ever: even the Spirit of Truth, he dwelleth in you, and shall be in you. 3. The manner▪ of his Presence, not by Infiniteness of Power, as he is present to all Creatures to sustain them, but by his grace and healthful effects. If the Spirit of him that raised up Jesus from the Dead, dwell in you, he shall quicken your immortal Souls, and mortal 
Rom. 8▪ 11.  Bodies, by his Spirit that dwelleth in you.  
10. It is a movable Habitation, according to the motion of those that dwell in it, accompanying them whithersoever they go, covering them where-soever they are. Some Creatures carry their Houses about with them: So doth every new Creature, They are never out of this their own House.  
The Israelites, during their abode in the Wilderness, dwelled in Tents Forty Years: The Arabians and other People do so constantly, having no firm Habitations. In time of War, and in travelling, these movable Houses were, and still are in use. (Places to dwell in, so made, as they might be removed and carried too and fro:) God himself sends word to David, since the Day he brought up Israel, unto that Day, he had not dwelled in a fixed settled House, But had 
1▪ Chron. 17. 5.  been from Tent to Tent, from one Tabernacle to another. But I have 
8.  been with thee (saith he) whither soever thou hast walked. Yea, though I walk through the Valley of the 
Psal. 23. 4.  shadow of Death, saith David unto God. I will fear no evil, for thou art with me. While I sleep, 
3. 5.  and when I awake, I am still with 
139. 18.  thee.  
Jacob had this assurance given him, that God would accompany him, and go too and fro with him, when he fled from the face of his Brother. Behold I am with thee, 
Gen. 28. 15▪  and I will keep thee in all places whither thou goest, and will come back again with thee. I will not 
46. 4.  leave thee. And so when he went to see his Son Joseph, I will go down with thee into Egypt.  
As the Wheels accompanied closely the living Creatures exactly following their motion and their 
Ezek. 1. 19 21.  rest, resting with them: When the living Creatures went, the Wheels went: when the living Creatures were lift up, the Wheels were lift up: when those went, these went, and when those stood, these stood. This living House as closely accompanies the living Creatures in it, and as punctually attends their motions up and down, and resteth with them in their resting place every where.  
11. Nor is this House capable of, or subject to any such casualties, as other houses are. The houses of some poor Creatures, which they bear about with them, are so brittle, that a foot that treadeth on them, or a Cartwheel going over them, may crush and destroy them. The best built houses may be burnt with Fire, or blown down with Tempests, or rend with Meteors, or broken up with Thiefs; 
Job 1. 19  Job's Sons and Daughters were eating, and drinking Wine in their eldest Brothers House, and behold there came a Wind from the Wilderness, and it fell upon the young Men, and killed them. The Hold 
Judg. 9 46, 50.  whereinto a thousand Men and Women of the Tower of Shechem entered, was set on Fire, and consumed with all the Persons in it. 
2 Kings 2●. 8, 9  Nebuzaradan burnt in one Day the House of the Lord, and the King's Houses, and all the Houses of Jerusalem, and every great Man's House burned he with Fire. I will 
each. 14. 2.  gather all Nations against Jerusalem, and the City shall be taken, and the Houses rifled. The Earth 
Numb. 16. 32.  opened her Mouth, and swallowed up Korah, Dathan and Abiram, and their Houses, and all their goods.  
But there is no fear of any such 
Psal. 90. 1. & 91. 1. Esa. 8. 9, 10.  accident to this House, what Plots or conspiracies soever are made to harm it or them, that live in it, 
54. 16, 17.  there shall not a hair of their heads 
Psal. 62. 3.  perish, nor their Treasures be touched. 
Heb. 12. 29.   
True it is, this House is itself 
Dan. 3. 20.  a Consuming Fire, Infinitely hotter than that in Nebuchadnezar's Furnace, the Flame whereof consumed those Men that took up, Shedrach, Meshach and Abednigo: but it is only so to them that are without, and dare to come nigh to pillage it, or hurt any in it, who walk as comfortably in this Fire, as those three Children did in the burning Furnace, upon whose Bodies the Fire had no Power, nor was an Hair of their Heads singed, neither 
Dan. 25. 27.  were their Coats changed, nor had the smell of Fire passed on them.  
12. It is a holding House: as it holds the Souls of the Inhabitants in Life, so it suffers not their feet to be moved out of it, but it keepeth 
Psal. 66. 9  them constantly and perseveringly in. Nor is it in the Power of Men or Devils to eject them, no, nor of the old Man that hath still a Being in them, and persuades them to depart, and make a change: for though they may do both if they will, yet they cannot will to do either; for God hath promised that all whom he receiveth within himself, shall not have a heart to leave him, But to abide for ever in him. I will put my fear in their 
Jer. 32. 40.  hearts, and they shall not depart from me. And he hath power to perform what he has promised, he 
Judas 24.  is able to keep you from falling, and to preserve you blameless, before the presence of his glory is 
1 Pet. 1. 5.  exceeding joy. We are kept by the Guard of God's Power, his strongest (if degrees be in) Omnipotency through faith unto salvation. There were never any that went into this House by the Door. (Such as Jesus Christ is. I am the 
Joh. 10. 9  Door. By him an abundant entrance is made into the Church, and consequently unto God. No 
14. 6.  Man cometh unto the Father, but by me: by him we have access with confidence.) that ever apostatised finally or totally.  
Some that have seemed unto 
Eph. 3. 12.  themselves, and others to be real 
Col. 4. 14.  Members of this Family (Demas for example) that went out, but 
Philem. 2.  they were never truly in, as appears 
2 Tim. 4. 10.  by their going out. Hear the testimony of one of the household, the truth of whom is without question. They went out from us, because they were not of us, for if they had been of us, they would no doubt have continued with us; but they went out, that they might 
1 Joh. 2. 19  be manifest, that they were not all of us, the servant abideth not in the House for ever, but the Son abideth ever. The righteous is 
Prov. 10. 25.  an everlasting Foundation. True it is, he may set one Foot out of Doors. David did so when he 
2 Sam. 11.  committed Adultery; and practised the Death of Uriah, and Peter did so when he forswear his 
Mark 14. 71.  Master, and with such direful curses denied that he knew him. But this was through the violence of temptation: The purpose and resolution of both their hearts, was not to take a step out, but to keep close within Door.  
I have sworn and will perform 
Psal. 119. 106.  it, that I will keep thy righteous Judgements. Though all Men should be offended because of thee, yet I will not be offended. Though I 
Mat. 26. 34, 35.  should die with thee, yet will I not deny thee. How fell they then into so foul sins? Surely they were 
Gal. 6. 1.  suddenly overtaken: the one with a passion of lust, the other with a passion of fear, and so they fell. 
1 Pet. 1. 23.  But even then both of them had one Foot still within the House, which stayed while the other stepped. They had sanctifying grace still in their hearts, whose essential property is constancy, called therefore immortal Seed. And it appeared (like sparks of Fire, when the ashes covering them, are blown away) 
2 Sam. 12, 13.  as soon as they came to themselves: David yielded to the reproof of Nathan presently. And Peter, when 
Luk. 22. 61, 62.  the Lord turned and looked upon him, went out and wept bitterly. Each drew his Foot back into the House again, and kept close in unto the end of their lives.  
13. It is a House held by the best tenure, none like it; 'tis held in such a head as is non-such, Jesus Christ, whom God hath made 
Eph. 1. 20, 21, 22.  head of the Church, in a singular and eminent manner, far above the domination which he hath over all other Creatures. 
Col. 2. 10.   
He dearly bought and purchased this Habitation for all the Elect, which they had forfeited by their first offence, and hereupon were outed of it: He gave himself 
1 Tim. 2. 6.  a Ransom for them all, a Price fully answerable to their Souls, and to this Inheritance. In him they may have been said to have received 
Esa. 40. 2.  at the Lords hand double for all their sins.  
And for them it were, and not for himself only, that He fulfilled 
Mat. 3. 15.  all Righteousness, and thereby paid the whole debt of obedience to the Law: which they did owe to God. All spiritual blessings whereby they are made meet to be made partakers of this blessed Mansion, Faith, Repentance, and Holiness, though they be Gospel. Gifts of God, and obtained merely through his Mercy, yet is this mercy obtained from God only through Jesus Christ. Blessed be God, who 
Eph. 1. 3.  hath blessed us with all spiritual blessings in Christ, in him we have Redemption through his Blood. 
Heb. 9 14. 10. 19  Which also purgeth our Consciences from dead Works to serve the living God, and thereby we have boldness to enter into the holiest, and through his Intercession, it is that we have our abiding there. Who shall lay any thing to the charge of God's Elect? Or bring a Writ of Ejection to them? Who is he that condemneth? Or who is he that passeth Sentence, that they must avoid their House? It is 
Rom. 8. 33, 34.  Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh Intercession for us. He died for, and in their name and stead, whereby they are absolved from all their forfeits. He is risen again 
4. 25.  for their Justification, to acquit them, as it were by manner of solemn Judgement. His Resurrection was a certain argument, that God was reconciled, and that this habitation was regained for them; which could not have been, if he had remained dead. For the continuation of the Payment, would always have showed the Imperfection of it. And as he is at the right hand of God in the Heavenly Glory, fully manifested, so they are at his right hand. Upon thy 
Psal. 45. 9  right hand did stand the Queen. And there he maketh Intercession for them, by continually representing himself, his Righteousness, Merit, and Love before the face of his Father, and so preserves them in his favour and love, from which nothing shall be ever able to separate 
Rom. 8. 38, 39  them, by him they have and hold possession.  
14. It is a habitation best accommodated of any other. The conveniences belonging to it are numberless and matchless. The excellency of the meanest of them cannot be worthily uttered, nor sufficiently magnified by the tongue of Men and Angels.  
No such passage into any House as this. When the Queen of Sheba 
1 Kings 10. 9  had seen the House that King Solomon had built.— And his ascent by which he went up to the House of the Lord: (that most stately Bridge, and great terrace born up with exceeding strong Walls, which he set upon that hollow place, and deep precipice, which divided Mount Zion from Mount Moriah, by which they went from the royal Palace to the Temple,) There was no more Spirit in her: she was ravished beyond herself. How infinitely more ravished would she have been, had she seen by the eye of faith, (as probably she did and so was) the ascent and passage into this house, which is the Lord. The Apostle tells us that he 
Heb. 10 19, 20.  by his blood hath made a new and living way of entrance, into the holiest for all believers: who by a lively faith represent unto themselves his humane nature, with all that he hath done in it for them: and hereby get into the innermost fruition of God's grace and glory. He in his own Person is the way and passage into this supper celestial Palace. I am the way, no 
John 14 6.  Man cometh unto the Father, but by me.  
Nor is there any house that hath such Air. Kings have had a care of this especially, that the edifice when erected, might have fresh Air, and cooling Gales of Wind continually. Jehoiakim whose pride in building is blamed, is brought in thus, expressing his purpose. I will build me a high house Chambers 
Jer. 22. 14.  through Aired, (the Hebrew hath it so, and so the Septuagint.) exposed to blasts on every side. No house hath such continual refreshing Gales as this. Christ breathes upon his proper household, for an external sign of the Internal operation of his spirit. He still doth 
Joh. 20. 20.  so upon his whole household of faith: shedding the love of God abroad in their hearts by his holy spirit, to whom their common 
Rom. 5. 5.  Mother makes this Prayer, each is heard and granted. Awake O North Wind, and come O South, 
Cant. 4. 16.  and blow upon my Garden.  
By these two Winds of contrary qualities is signified the same spirit, working either coolness and refreshing of Comfort, or heat and fervency of Zeal. And Moreover that every Wind shall blow profit to every one that loveth God, as 
Rom. 8. 28.  every one doth that to him that dwelleth in him.  
Nor hath any House such Gardens, and Orchards, with Variety of Flowers, and Fruits, and fresh Springs therein, nor such Walks 
Psal. 87. 7.  and Arbours belonging and adjoining 
26. 3.  to it, as this hath. The loss of this parcel of Ground, 
Gen 2 8, 9  which was stored with such excellent Plants and Trees, and enriched with more fruitfulness, and beauty than any other part of the Earth, (called Paradise, and the Garden of the Lord) made for 
3. 23, 24.  Man's use and delight, and out of which he was excluded, and to which he might no more come near, because of his sin, is abundantly made up to all that dwell in God. Who have liberty to eat of the fruit of every Tree that is pleasant to the sight, and good for food. Yea, Of the Tree of Life 
Rev. 2. 7.  which is in the midst of the Paradise 
22. 14.  of God, and to drink of the 
17.  Water of Life freely, and to walk at liberty. Yea themselves are the 
Psal. 119. 45.  Gardens and Orchards of this House, wherein he walks and delights 
Cant. 4 16.  to feed. Nor have any Gardens and Orchards, and Springs such Fences and Guards about them as these. A Garden enclosed 
Cant. 4. 12.  is my Sister, my Spouse, a Spring shut up, a Fountain sealed: in that Day sing ye unto her a Vineyard of red Wine. I the Lord 
Esay 27. 23.  do keep it, I will Water it every moment; Lest any hurt it, I will keep it Night and Day. I (saith the Lord) will be unto her a Wall 
Zec. 2. 5.  of Fire round about.  
Nor is there any House that hath such Lands and Revenues, such a stock belonging to it. The 
Psal. 24. 50.  Earth is the Lords, and the fullness thereof. Every Beast of the 
10. 11.  Forest is mine, and the cattle upon a thousand Hills. I know all the Fowls upon the Mountains. (They are all before me, ready at my service) The World is mine, and the fullness thereof: of the upper as well as lower World. Every one that dwells in this house may say truly, all these are mine. The Apostle says so. All things are 
1 Cor. 3. 21.  yours. Entirely, refinedly, really, safely, serviceably, satisfyingly. He must needs have all, that hath the haver of all. He is by faith in Christ, Heir of the World. Yea, 
Rom. 4. 13.  they are in actual possession of all things, when they are in want of all things. Having nothing, and 
2 Cor. 6. 10.  yet possessing all things.  
15. It is a House of the easiest rent, the chiefage to be paid is not so much as a Pepper Corn, all that's required, is thankful acknowledgement, and invocation, which are pointed out by terms of the Law. Sacrifices, Prayers, and Vows. Offer unto God thanksgiving, and pay 
Psal 50. 14, 15.  thy vows unto the most High, and call upon me in the Day of trouble. Thou that teachest another, teachest thou not thyself? Yes, that I do, and that practically and continually. Hear it and know it for your good. What shall I render 
Psal. 116. 12, 13.  unto the Lord for all his benefits towards me! I will take the Cup of Salvation. I will solemnly and thankfully acknowledge him, (a phrase taken from the custom observed in thanksgiving, after which they made a place wherein the Father of the Family took a Cup in his hand, and used a certain form of blessing, and having drank, and caused the Cup to go round to all the rest.) And I will call upon the Name of the Lord, I will pay my 
14. 17.  Vows unto the Lord. I will offer the Sacrifice of thanks giving, every Day will I bless thee, and I will praise thy Name for ever and 
Psal. 145. 2.  ever. God is willing we should have the comfort of his blessings, but he will have the glory of them. My glory will I not give to another. 
Esay 42 8.  We must give him the glory, which we do, when we give him the praise and thanks. Whoso offereth praise, glorifyeth me. 
Psal. 50 23.  The Shepwards returned, praising 
Luk. 2. 22.  and glorifying God. The Samaritan that was healed, turned back, and with a loud Voice glorified God, giving thanks. For his healing, 
17. 14— 19  now his thanks must not only be vocal, but vital and cordial. Bless the Lord O my Soul, and all 
Psal. 103 1.  that is within me, bless his holy Name. I will praise thee O Lord 
9 1.  with my whole heart, the Life and Conversation also must be rightly ordered. The best livers are the best thanks-givers. To him that 
Psal. 50. 22.  disposeth his way aright, will I show the salvation of God. He hath showed thee, O Man, what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? And lest any should think it difficult and grievous to do all this, let these Scriptures be consulted. 1 John 5. 3. Pro. 21. 15. Phil. 1. 29. 2. 13. Math. 11. 30. Ezek. 36. 26, 27.  
16. Who ever dwells in this House, shall be sure not to want an Earthly House to dwell in, with all provision, and furniture convenient. He that gives the greater, will not deny the less. Thus our blessed Saviour reasoneth. Is not 
Mat. 6. 25.  the Life more than Meat, and the Body than Raiment. God out of his Power and Goodness having granted unto Man his Being, which is the greater, will not deny him the lesser, which is the preservation 
Rom. 8. 32.  thereof. And the Apostle. He that spared not his own Son, but delivered him up for us all; How shall he not with him also freely give us all things.  
Object. The Son of God himself, when on Earth, had not where 
Mat. 8. 20.  to lay his head. Those Worthies mentioned in that little Book of Martyrs wanted houses. Wandering about in Sheepskins, and Goatskins, 
Heb. 11. 37. 38.  in Deserts, and in Mountains, and in Dens, and Caves of the Earth. Saint Paul, describing the condition of himself, and his fellows, saith. Even unto this present Hour, we both hunger and 
1 Cor. 4. 11.  thirst, and are naked, and are buffeted, and have no certain dwelling place. Now the Disciple is not above his Master, nor the Servant above his Lord. And who will be so arrogant as to think himself 
Mat. 10. 24.  better, or better privileged, than those of whom the World was not worthy, or that Holy Apostle?  
Answ. Touching our Saviour, as he was Voluntary poor to enrich us. Ye know the Grace of our 
2 Cor. 8. 9  Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. He sorrowed that we might rejoice, died that we might live. So he would be houseless, that none of his might want a House. 1. As for those other Worthies, God did indeed exercise their faith, and patience. Yet 2. their Dens and Caves were better to them, than any Earthly Palaces, having God's gracious presence with them, which was better to them than ten Houses: (as Elkanah 
1 Sam. 1. 8.  to Hannah, Am not I better to thee than Ten Sons?) Though Paul had no House of his own, yet those that had, willingly received him into theirs. Lydia did so. If ye have judged me faithful 
Acts 28. 7. 30.  unto the Lord, come into my house, and abide there, and she constrained us. So did Publius the Chief Man of the Island receive him, and his Company, and lodged them Three Days courteously. And Paul dwelled two whole Years in his own hired House. Thus God provided 
1 King. 17. 9 2 King. 4. 8.  for Elijah and Elisha, and thus he provided for his Gospel-Ministers, who have not been suffered to live in their own Houses.  
17. They that dwell in this House here, are sure of an Heavenly House hereafter. We know 
2 Cor. 5. 1.  that if our Earthly House of this Tabernacle were dissolved, we have a building of God, an House not made with hands, Eternal in the Heavens.  
18. While they are here, they are, or may be sure no evil shall befall them, Because thou hast made the Lord, even the most High, thy Habitation, there shall no evil befall thee. See parallel promises, Psal. 121. 7. Pro. 12. 21. 19 23. Eccl. 85. By evil, is not meant moral evil, sin and iniquity. Evil of fault or crime, for the holiest are not free from this, while on this side Heaven. There is not a just Man 
Eccl. 7. 20.  on Earth that doth good and sinneth not. Who can say I have 
Pro. 20. 9  made my Heart clean, I am free from my sin. If we say that we have no sin, we deceive ourselves, 
1 Joh. 1. 8, 10.  and the truth is not in us; if we say we have not sinned, we make God a liar; and his word is not in us: in many things we offend 
Jam. 3. 2.  all. Nor are injuries and wrongs from Men intended, in which sense evil is sometimes taken, for 
Pro. 17. 13.  none are more subject to these, than the Household of God, nor the matter of any other penal evil sent by God, (as indeed all such 
20. 22.  evils are) for these befall as well 
Psal. 35. 12.  the Righteous, as the wicked. All things come alike to all, there is one 
Esay 45. 7.  event to the Righteous, and to the wicked, to the good, and to the 
Amos 3. 6.  clean, and to the unclean, to him 
Eze. 21. 3, 4.  that sacrificeth, and to him that sacrificeth not. As is the good, so 
Eccl. 9 2.  is the sinner; as he that sweareth, so he that feareth an Oath. As the evil partake of common blessings with good Men; so the good of common judgements with evil ones: yea it is observed, that when God brings any common judgements, he usually begins with his own, the dearly beloved of his Soul. Yea, that his strokes are sorer upon them than upon any others. Yea, and when wicked Men (whose habitation 
Joh. 6. 60.  the Devil is, as they are his, for he dwells in them; yea, they are incarnate Devils) when these I say are free from all manner of outward evils, pious Men who have made God their habitation, have immunity from none. And that they are moreover obnoxious to inward afflictions, terror of Conscience, and wounds of Spirit, which is an intolerable pressure; and therefore the promise must be understood of their freedom from the form of penal evils, which is the revenging wrath of God, and the power such evils have to separate the Soul from the Love of God. And the meaning is, they never have any dram of God's revenging justice on them. A little of his chastising wrath some afflictions 
Rom. 8. 38, 39  may have, for a little moment; nor shall any of them singly, or all of them jointly be able to separate them from his Love in 
Mat. 6. 13.  Christ. Nay, they shall all cooperate for the furtherance of their spiritual and eternal good. They believe as they are taught to pray that God would deliver them from all evil; That is, that he will either 
Exod. 14. 13.  keep away evil imminent, that it come not at all, or that he will so assist in suffering, as that they 
Psal. 69. 14, 15.  shall not sink under the burden, or that he will take away the force and strength of the Instrument, 
Dan. 3. 27. 6. 22.  that it shall not be able to act according to its Nature, or that he will remove the evil clean away; or finally that he will take them 
2 Sam. 24. 25.  away from the evil to come, or 
Esay 57 1.  that he will alter the nature of the evil, and turn it to good. One of these ways God will deliver them 
1 Kings 14. 13.  whose habitation he is, and any of these ways is this promise made 
2 King. 22. 20.  good to them. 
Gen. 50. 20.   
No more need to be said to prove the Lord the best Habitation, and them to be the most, yea the only happy ones, who have made him their habitation.   

THE SECOND SERMON.  
THe Question will be, what it is to make God our Habitation? And how may we know that we dwell in him? To the first part of the Question, I answer, it is to make choice of him, to close with him, and to cleave unto him.  
1. To make choice of God, as the sole Seat of our Souls rest, and the only object of the Worship and Service of our whole Man. The chief end and use of a House is well known to be rest. Where is the House that ye build unto me, 
Esa. 66. 1.  and where is the place of my rest. Every Man's House is the place of his rest? My People shall dwell in a 
32. 18.  peaceable Habitation, and in sure dwellings, and in quiet resting places. I Nebucadnezar was at rest in 
Dan. 1. 3.  my House.  
Rest is both the Privation, and a perfection of motion. That in respect of the acquisition of the end of motion. For therefore things move that they may rest. Rest is deservedly esteemed a choice and chief good. We may say of it, what the Preacher doth of Light. (Truly Light is sweet) Truly rest 
Eccl. 11. 7.  is sweet. It was no deception of sight in Issachar, when he saw that rest 
Gen. 49. 15.  was good: The truth is, it is the good of goods. It may be said of it, as David did of Goliah's sword. 
1 Sam. 21. 9  There is none like that, give it me. No good like this of rest, all other good things without it avail nothing. All Creatures desire rest, the wild Beasts of the Desert, and of the Island, the satire, and the 
Est. 5. 13.  screetch-Owle seek and find for themselves a place of Rest. It's noted 
Esa. 34. 14.  as a comfortable privilege, which Foxes, and the Birds of the Air had above our Saviour, that they had Holes and Nests to rest 
Mat. 8. 20.  in. The Dove sent out of the Ark sought, but found no rest for the 
Gen. 8. 9  sole of her foot, therefore returned again to that place of her rest. Special Order is taken for the Ox 
Exod. 23. 12.  and the Ass, that they should have One Day of Rest in Seven; It kills the heart of the Earth to be always tilled, and therefore the Countryman lets it lie sometimes fallow, that by taking rest it may get heart. The very Devils affect a House upon this account. The 
Mat. 12. 43, 44.  unclean Spirit gone out of a Man, walked through dry places, seeking rest and finding none, I will, he says, return unto my House where I came out, where I had rest. Yea, God himself seems to be joyed, when a House of rest was builded for him to dwell in. Arise O Lord unto thy rest, the Lord hath chosen 
Psal. 132. 8.  Zion, he hath desired it for his Habitation. This is my rest, for 
13, 14.  ever here will I dwell, for I have desired it for a Habitation, and he blessed the seventh Day, because that he rested thereon from all his Work. The best thing one friend can wish to another, or procure for another, is rest. The Lord grant 
Gen. 2. 2, 3.  that you may find rest, my Daughter; Shall I not seek rest for thee? that it may be well with thee. And the worst mischief one can do his Neighbour, is to spoil his rest. 
Pro. 24. 25.  Lay not wait, O wicked Man, against the dwelling place of the righteous, spoil not his resting place. The goodness and badness of every Man's condition is measured by rest. This hath more rest 
Eccl. 6. 5.  than the other. Yea for rest Death itself is desirable. Why died I not from the Womb? Why did I not give up the Ghost, when I came out of the Belly? Then had I been at rest. There the weary be at rest. 
Job 3 11, 13. 17. 18.  There the Prisoners rest together.  
Though bodily rest be a great good, and promised as a blessing. Thou shalt take thy rest in safety, 
Job 11. 18.  Israel shall be in rest and quiet, yet it is not to be compared to the 
Jer. 30. 10.  rest of the Soul, which indeed is the Soul of rest. And without which, the best resting places with the greatest conveniencies that the 
Est. 5. 10. 14.  whole World can yield, can give no content, witness Haman. And the transcendent excellency of this rest is evidenced by its contrary, a restless unquiet mind is a burden importable. 
Pro. 18. 14.   
Let the Question be put concerning this rest, which Job propounds. But where shall wisdom 
Job 28. 12.  be found, and where is the place of Understanding? Where may we find the Souls Rest, and what is the place of its repose? The Answer is given negatively, that it is not to be found in any Creatures. They will each of them give the same answer, which the depth of the Sea doth; It is not in me, the Depth saith, and the Sea saith, it 
Id. 14.  is not in me.  

Herb. Ch. Peace.  

Sweet peace, where dost thou dwell, I humbly crave,  
Let me once know.  
I sought thee in a secret Cave,  
And asked if peace were there?  
A hollow Wind did seem to answer no.  
Go seek else where.   

I did, and going, did a Rainbow note,  
Surely thought I,  
This is the Lace of Peace's Coat;  
I will search out the matter.  
But while I looked, the Clouds immediately  
Did break and scatter.   

Then I went to a Garden, and did spy  
A gallant Flower.  
The Crown Imperial sure, said I  
Peace at the root must dwell.  
But when I digged, I saw a Worm devour  
What showed so well.    
Pleasures, Riches, Honours, under which all the good things of the World are comprehended, are utterly impotent, altogether insufficient to give the Soul of Man any Rest.  

Herb. Dot.  
False glozing pleasures Casks of Happiness,  
Foolish Night fires women's and children's wishes,  
Chases in Arras, guilded emptiness,  
Shadows well mounted, dreams in a Career,  
Embroidered lies nothing between two dishes;  
These are the Pleasures here.   
Riches seem to be something able to do something in order to this end, but in truth they are nothing, 
Pro. 23. 4, 5.  can do nothing. Labour not to be rich—▪ Wilt thou set 
Esa. 55. 2.  thine Eyes upon that which is not? wherefore do you lay out your labour for that which satisfyeth not?  
Take Earthly Honours in, and take his testimony, who had all these in abundance, made trial of them, to find what good was in them, and was more able to improve them, than was ever any mere Man, since the fall, and hear him after his utmost experimental disquisition, that not only, he found not what he taught, namely rest for his Soul. Vanity of Vanities 
Eccl. 1. 2.  (saith the Preacher) Vanity of Vanities, all is Vanity. But that he found the clean contrary trouble, sorrow, anguish, bitterness, Vexation of Spirit.  
The rich Man is brought in singing a Requiem to his Soul. Soul 
Luk. 12. 16. 20.  thou hast much goods laid up for many Years, take thine ease, eat, drink and be merry. But wisdom 
Id. 20. 21.  upbraids his folly for placing his joy and peace in his possessions and promising to give his Soul ease and rest in his abundance.  
2. Nor is it to be found in knowledge, Humane or Divine, not in the former, For in much wisdom is much grief, and he that increaseth knowledge, increaseth sorrow. Learning cannot be attained without great pains of mind and body, and he that hath attained the highest degree and greatest measure, hath his mind more unsatisfied, than when he began to study. And herein Children and fools have the advantage who as they want wit, so they want wo. Not to know much, but to know nothing in the sweetest life of all. Nor in this neither, for experience shows, that such that give themselves most to the study of Scripture, and get greatest ability to discourse of Divine matters: are as far from rest, as others which appears by the falling off, of many of them from one Sect to another, till they have made trial of every dispensation (as they call it) and then they are as far from satisfaction as ever, and farther.  
3. Nor in a form of Godliness, 'tis not the outward profession of the true Religion, nor frequent use of holy Ordinances, or religious exercises, public, private, secret, 
2 Kings 4. 29. 31.  that hath any more power, to bring rest and quiet to the soul, than Elishah's staff laid upon the dead Child's face, had to bring heat or life into it. The frequent complaints of many Christians that are much in both confirm this.  
4. Much less in Doctrines and Inventions of Men. These are Husks that Swine's do eat, they that fill their Bellies with them, are like unto Pharaoh's lean kine. 
Zech. 10. 2.  And as they nourish not, so they quiet not; miserable Comforters are they all. All that would take up their rest in any of these, may hear the Prophet speaking thus unto them, Arise ye and depart, for 
Mal. 2. 10.  this is not your Rest.  
Positively, the Souls true rest is to be had only in God, who is a fit Harbour and Heaven for the heart to cast Anchor in; because he is a Spirit. 2. Being infinite, he is able to fill the boundless and endless desires of it. Moreover he made the Soul for himself. And gave it at the first a Being in himself, a local Being in the Body, and a Spiritual Being in himself. This being in God is Man's first being, when Man fell by sin, God in Justice cast him out of himself, Forsook him; and so the Union and the Communion that he had with God was broken off. Hence it is that the Soul being out of God, its proper Habitation, can have no true rest, till it return thither: Return unto thy Rest, O my 
Psal. 116. 7.  Soul.  
The first step the Soul takes in this return to its rest, is a free and well-advised choice of God to dwell in him, and serve there, observing and conforming to the Laws and Orders of the House.  
Joshua put the Children of Israel to their choice. Choose you 
Jos. 24. 25▪ 26.  this Day whom you will serve, whether the God your Fathers served on the other side of the Flood, or the Gods of the Amorites in whose Land ye dwell, if it seem evil unto you to serve the Lord. Professeth her resolution; that whatsoever they did, what choice soever they made, He and his House would serve the Lord. They make the same profession, express the same resolution. God forbid that we should do otherwise, we are witnesses against ourselves, that we have chosen us the Lord to serve, even the Lord our God, him will we serve, and his Voice will we obey. Such a choice David made. I have voluntarily Decreed to give up myself to be guided by thy Word. I have chosen thy Precepts, above other 
Psal▪ 119. 173  things for my sovereign good and treasure: with which I am resolved to be satisfied and contented, and precisely to order my words, and thoughts, and actions according to them. Having inclined my Heart to perform thy Statutes always, even unto the end. And being fully purposed that my Mouth 
Psal. 119. 112.  shall not transgress, and that my 
17. 3.  Feet shall run the ways of thy 
Psal. 119. 32.  Commandments. Yea, were I put to my choice, I would choose rather to sit at the Threshold of the House of my God, to be a Doorkeeper in it, than to dwell in the Tents of Wickedness. The like choice did the three Children make, and so did Daniel, and Moses, and Mary, and those ancient Martyrs, who would not accept deliverance, which was offered them conditionally, that they would deny the true God, and not serve him: this is the first way whereby Men make God their habitation, namely by choosing him, giving him their judgements, wills, and affections, the probation before all other Persons, or things, or service. Whom have I in Heaven 
Psal. 73 25.  but thee, and there is none upon Earth that I desire in comparison 
63. 3.  of thee. A Day in thy Courts is 
118▪ 8, 9  better than a thousand. Thy loving kindness is better than Life. How much better is thy Love than Wine, 
Zech. 2. 11.  and the smell of thine Ointments than all Spices? The Law of thy Mouth is better to me than thousands of Gold and Silver. It is better to trust in the Lord, than to put confidence in Princes.  
The second follows, which is by closing with him. Many Nations 
Esay 56. 3.  shall be joined unto the Lord, and shall be my People, and I will dwell 
6. 7.  in the midst of them. This joining makes this natural dwelling. Neither let the Son of the Stranger 
1 Cor. 6. 17.  that hath tied himself to the Lord, speak, saying, the Lord hath utterly separated me from his People. Also the Sons of the Stranger that join themselves to the Lord to serve him, and love the Name of the Lord, to be his servants, even them will I bring to my holy Mountain, and their Sacrifices shall be accepted. He that is joined to the Lord, is one Spirit. United with Christ, and so to God the Father, in Body and Soul, as by a Bond of spiritual Matrimony in the Communion of the Spirit of Holiness.  
This actual closing with God is, especially by faith, which is a trusting in his mercy, through the mediation of his Son, with an obediential affiance. I have trusted in 
Psal. 13. 5.  thy mercy, and by this means made thee my Habitation, and Salvation, wherein I take no small Consolation. Let him trust in the 
Esay▪ 50. 10.  Name of the Lord, and stay upon his God. Rely with hearty confidence upon his faithful promises, and most powerful, wise, and good providence, for preventing and removing of evils; and obtaining all good, spiritual, temporal, and eternal. The want of this is noted in that wicked mighty Man. Lo this 
Psal. 52. 7.  is the Man that made not God his strength, but trusted in the abundance of his Riches, and strengthened himself in his▪ wickedness. By repenting whereof, and closing with God, by a religious trust, he might have made him his dwelling place; for not doing so, he is threatened to be plucked out of his own dwelling 
5.  place.  
3. God is made our Habitation by cleaving to him, thus closed with persevering in faith and holiness, adhering constantly, and abiding faithfully to God. Seeking and expecting all our safety from his sole protection, and accordingly qualifying ourselves for a capacity thereof, keeping in the way, to which he hath promised his safeguard. This is the meaning of the subject of this proposition in the first Verse of this Psalm. He that dwelleth in the secret Place of the most High. The same with making the Lord, even the most High, our Habitation. Sticking fast also to him with the affections of the heart, especially that of Love, which hath the Nature of Glue. The Soul of Jonathan was knit 
1 Sam. 18. 1.  with the Soul of David, and Jonathan loved him as his own Soul. Ruth clavae to Naoimi; entreat me not says she to hear thee, or to return from following after thee: 
Ruth. 1. 14. 16.  For whither thou goest, I will go; and where thou lodgest, I will lodge; where thou diest, will I die; and there will I be buried. Hezekiah 
2 Kings 18. 6.  cleave unto the Lord, and departed not from him, but kept his Commandments; him shalt thou serve, and to him shalt thou cleave; thus thou shalt make him thy habitation.  
To the later Branch of the Question, I answer in the words of the Apostle John, in his first Epistle, where he gives among others these 
Char. 1st.  four Characters of Persons dwelling in God. 1. He that keepeth 
1 John 3. 24.  his Commandments, dwelleth in him, and he in him. The Commandments of the moral Law are meant, which whosoever keepeth, approves himself to God and Men, and to his own Conscience, that he hath his dwelling in God. He that lives in the breach of them, evidenceth▪ that he hath not his abiding in God. Nor will obedience to some of these Commandments be any comfort to a Man's conscience that God is his habitation. That young Man in the Gospel could say to Christ, who bade him, if he would enter into life, keep the Commandments, and mentions sundry of them; All these things have I 
Mat. 19 16. 23.  kept from my Youth up. The proud Pharisee thanked God he was not 
Luk. 8. 11, 12.  as other Men were, Extortioners, Unjust, Adulterers, that he fasted twice a Week, and gave Tithes 
Mat▪ 6. 20.  of all that he possessed. Herod did many things. 
Jam. 2. 10.   
Obedience must be Universal; Whosoever shall keep the whole Law, 
1 Kings 9 4.  and yet is guilty in one point, offendeth in all. David did according to all that God commanded 
Luke. 1. 6.  him. Zacharias and Elizabeth walked in all the Commandments and Ordinances of the Lord; then shall I not be ashamed, when I have respect unto all thy Commandments. Conscience must be made of every sin, great and small. They only 
Psal. 119 3.  are blessed that do no iniquity. I have refrained my Feet from every evil way. I hate every false way. 
101 104.  Darling sins must be abandoned 
18. 23.  and abominated, sins of constitution, calling, company. I kept my 
Mat. 5. 19  self from mine iniquity. So must every secret sin, even of thought. Why should I think upon a Maid? Whosoever 
1 Thes. 5 22.  shall break one of these least Commandments, shall be excluded out of Heaven; yea, all appearance of evil must be abstained from. And conscience must be made of every duty, how costly, dangerous, or difficult soever. 2 Cor. 8. 7. Phil. 4. 8, 9 Dan. 6. 10. Rom. 12. 19, 20. True it is, we must be most careful of such duties, that God hath laid a charge upon us, especially to perform, namely substantial duties of Piety and Charity, and the duties of our particular Callings and Relations. Mat. 22. 38, 39▪ 23. 23, 24. 1 Sam. 15. 22. Hos. 6. 6. Luk. 3. 13, 14. 1 Tim. 6. 1, 2. Tit. 2. 15. Eph. 5. 22.  
Not that it is expected that we should legally keep all these Commandments, for this is impossible, while we are in these earthly Tabernacles. Evangelical obedience will be accepted which stands in five things. 1. That we approve of all the Commandments of God. I esteem all thy Commandments to 
Psal. 119. 128  be right, the Law is holy, the Commandment 
Rom. 7. 12.  is holy, just and good. 2. That we unfeignedly will, and earnestly endeavour to keep the whole Law. We trust we have a 
Heb. 13. 8.  good conscience in all things willing to live honestly. O that my ways were 
Psal. 119. 5.  directed to keep thy Statutes. Let now thine Ear be attentive to the Prayer of thy Servants, who desire 
Neh. 1. 11.  to fear thy Name. 3. That there be in us as earnest an endeavour. Herein do I exercise myself to 
Act. 24. 16.  have always a Conscience void of offence both towards God and Man. 4. That we unfeignedly repent, as oft as we fall or fail: Grieving that we have done amiss and resolve to do so no more. 
Luk. 17. 4.  If thy Brother Sin against Thee seven times in a Day, and seven times in a Day turn again to thee, saying▪ I repent: thou shalt forgive him. Repent and be converted, that 
Acts 3. 19  your sins may be blotted out. I gave her space to repent of her Fornication, and she repented not. 
Rev. 2. 21. 16. 9 & 21.  They repented not to give him glory, neither repented they of their murders, or of their Sorceries, nor of their thefts, no Man repent him of his wickedness, saying, what have I done? There was under the Law a Sacrifice, even for Perjury, whereby a Man seals himself to the Devil.  
5. That we believe in the Lord Jesus Christ, apprehending and applying the promises of pardon made in his blood. Believe in the Lord Jesus Christ, and thou shalt 
Acts 16. 31.  be saved.  
2. Hereby know we that we dwell 
Char. 2.  in him, and he in us, because he 
1 Joh. 4. 13  hath given us of his Spirit. By spirit are meant the gifts or workings of the Holy Ghost, which are twofold: one inferior, once slightly enlightening men's minds, this is common to the Elect, with many reprobates, who are said to be made partakers of the Holy Ghost. All 
Heb. 6 4.  that before God are rightfully baptised, receive the Holy Ghost according 
Mat. 3. 11.  to the promise. No Man 
Acts 2. 38.  being able to say that Jesus is the Lord, but by the Holy Ghost. The 
1 Cor. 12. 3.  other is a supreme gift, peculiar to the Elect only, a new quality of Holiness infused into the Soul, transforming the whole Man, effecting a real change and alteration of the whole Man from evil to good, enabling him to make a good confession, and to walk in Love, which are the two next Characters.  
3. Whosoever shall confess that 
Char. 3. Joh. 4. 15.  Jesus is the Son of God, God dwelleth in him, and he in God. This confession includes and comprehends in it four things. 1. A distinct and cordial knowledge of this, and all other fundamental Articles of the Christian Faith, which are inseparable in their own Nature, (For if Jesus Christ be the Son of God, all his Doctrine must be a Divine and everlasting truth) Especially of that which the Gospel reveals, concerning Christ, namely that he is an alsufficient Saviour; and offered indefinitely to every reasonable Creature, that will receive him in a Matrimonial Covenant, as a Wife receives her Husband to be governed by him, and to cleave unto him in every condition. 2. A lively assent of the mind to all this is an undoubted truth, with a free and full consent of the will, to this blessed offer for the incomparable goodness of it, rolling and relying upon his Person and merits for the obtaining of remission of sins, and everlasting life after Death. According to that of the Apostle. This is a faithful saying, 
1 Tim. 1. 15.  and worthy of all acceptation that Jesus Christ came into the World to save sinners. 3. A Verbal acknowledgement of these, and all other known and believed Gospel Verities, with an open profession of them, before the face of the World. That this is necessary to be found in every one that would approve himself to have Interest in God, and possession of him, as his Habitation, appears belike (in God's grace by Christ, is) by faith in the heart, as in a lively Spring, and in confession, as a continual respiration, both which are promised in the Gospel. For what saith Moses, The Word is nigh thee, even 
Rom. 10. 8, 9, 10.  in thy mouth, and in thy heart, that is, the Word of Faith, which we Preach, that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart, that God raised him from the dead, thou shalt be saved, for with the heart Man believeth unto Righteousness, and with the Mouth confession is made unto Salvation. Nor can the one be without the other. For when God hath once said unto any Man's heart, I have called thee 
Psal. 116. 6.  by thy Name, thou art mine. That Man's heart cannot but answer and say, Lord I am thine. O Lord, truly I am thy Servant, I am thy Servant. And what he hath heard in the Ear, he cannot but declare in the hearing of others. One shall 
Esay 44. 5.  say, I am the Lords, and another shall call himself by the Name of Jacob, and another shall subscribe with his hand, and surname himself by the Name of Israel. All manner of Persons that shall join themselves to me with my Church: shall make open profession of my faith and service, and therefore he 
Mark 8. 38.  that is ashamed of Christ, and his Words, in an adulterous and sinful Generation, that would hate, and reproach, and persecute him for a strict profession thereof; or is affrighted hereby from making such a profession; God will never own, nor Christ acknowledge such a one. Their hidden faith shall not hide them from the wrath of God, who 
Rev. 21. 8.  will take Eternal Vengeance on them for their Cowardice. They who through carnal fear shall not dare to make profession of my truth, (saith Christ) shall have their part fixed in the Lake, that burneth with Fire and Brimstone. These lead the Van in the rout of Reprobates marching thitherward. Among the Chief Rulers, many believed on Christ, but did not make public profession of believing in 
Joh. 12 42, 43  him, for fear of excommunication: this faith of theirs was properly no faith. For a true and lively faith confesseth that with the Mouth, which is believed in the Heart. This duty of confessing God was figured under the Law, by the shaking of things offered, waving them to and fro before the Lord, 
Heb. 13 15.  which signified the shaking of our Lips, as in uttering and speaking forth his praise. By him let us offer the Sacrifice to God continually, that is, the fruit of our lips, giving thanks to his Name. So the telling forth frankly and boldly what we hold in matter of Religion. 4. A Vital confession joined to a Verbal. There are some whose lives give their Mouths the lie. They profess that they know 
Tit. 1. 15.  God, but in works they deny him, being abominable disobedient, and unto every good work Reprobate. Unto the wicked God saith, what hast thou to do to declare my statutes, seeing thou hatest instruction, 
Psal. 50. 16, 17.  and castest my words behind thee?  
God is love, and he that dwelleth 
Char. 4. 1 Joh. 4. 16.  in Love, dwelleth in God, and God in him. This is a sure note and character of our dwelling in God, when we find that we love God for himself, and our Neighbour for his sake, In obedience to his Command. Thou shalt love thy Neighbour as thyself. And because of his Image, which is more or less visible in every Man; by this we may try the truth of the first note, for the love of God is the root of all true obedience to his Commandments. Nothing we do is good in his sight, unless we do it out of love to him. When our Saviour gives the sum of the precepts of the first Table, he does it in these words. Thou shalt love 
Mat. 22. 37.  the Lord thy God with all thy heart. Giving us thereby to understand what makes all the service there required to be acceptable unto God. The same makes the duties of the second Table so. Let all your things be done in love. 
Rom. 16. 14.  Follow the truth in love. Above 
Eph. 3. 15.  all these things put on Love. This 
Col. 3. 14.  makes them all lovely. Love is the 
Rom. 13. 10.  fulfilling of the Law.  
Qu. How may we know we have this love to God and Men?  
Answ. Where there is true love to God, the heart is softened: The sight and sense of sin will fill it with sorrow, for offending God thereby. Zech. 12. 10. Psal. 51. 3. Luk. 7. 38, 47. and there will be a 
Psal. 16. 3.  Daily increase of hatred of sin, a greater desire after, and delight in 
Cant. 8. 6, 7.  the Word of God, and all other means of grace, and in the Saints of God, and a more fervent zeal against sin in ourselves and others, and for advancement of God's 
Rom. 10. 2.  glory. For zeal is nothing else but a flame, issuing from the Fire of Love: And because there is a zeal which is not according to knowledge, the five requisites in the exerting of our zeal, aught to be examined, namely whether we have a good cause and calling, and a 
Rom. 10. 1.  good Conscience, and use only good means, and aim at a good end. Where there is true love to Men, it will be extensive to all, and manifest itself by unfeigned desire of their salvation, and an earnest desire to procure them all the goods their necessities require according to our ability: and even 
Job 31. 29.  to our greatest Enemies, compassionate 
1 Sam. 24. 26.  affection towards them, pitying 
2 King. 6. 14▪ 24.  and grieving for any evil that befalls them, with a gentle 
Exod. 23. 4, 5.  usage of them in speech and action. 
Mat. 5. 44.  Thus are we commanded to 
Prov. 25. 21.  deal with our Enemy's Ox or Ass. Moreover we are bound to pray for the pardon of their sins, and conversion of their minds and manners, and readily to relieve them. But especially we prove our dwelling in God by Love to the Brethren. Christ's whole spiritual Kindred that are knit to him by the bond of faith, and among themselves by that of love; Those on whom we discern the new Man put on, which after God is created in righteousness and true holiness, though different from us in judgement, in points of faith that are not fundamental; Our love to these must not only be unfeigned▪ So it must be to all others, and with a pure heart free from Lust, 
Rom. 12. 9 1 Joh. 3. 18.  and evil surmising, but with extraordinary 
1 Pet. 2. 22.  heat of affection.  
Having thus proved the Doctrine, and resolved the Question, we proceed to Application: And there are three sorts of Persons to be dealt with.  
1. Such as are, or may be sure they have not yet made God their Habitation.  
2. Such whose Habitation the Lord is sure enough, but they have no comfortable assurance that he is so.  
3. Such as have this assurance.  
The first of these are the greatest part of the Visible Church, (as for the rest of the World, which are 28. or 31. by computation they are without doubt without God in the World) wherein there are no less than one and thirty sorts of Hypocrites, of whom eleven come not up so high as the profession of the true Religion. The other 20. Persons the true Religion, without being truly Religious, Affecting the Name Religion, but dis-affecting the thing, The description of each of these are legible in Crook's Characters. Now an Hypocrite shall not come 
Job 13. 16.  before God, cannot subsist in his presence, much less have his abode in him. Many of them have confidence in God's mercies. But the 
18. 13, 14.  Hypocrites hopes shall perish, whose hope shall be cut off, and whose 
11. 20.  trust shall be a Spider's Web: their hopes shall be as the giving up of the Ghost. For what is the hope 
27. 8, 9  of the Hypocrite, though he hath gained when God taketh away his Soul. Will God hear his cries when trouble cometh upon him? There is no hope of mercy for them: no, though the fittest objects of mercy. The Lord shall have no joy in their young Men. Neither shall have mercy on their Fatherless and Widows, for every one is an Hypocrite. Nothing but woe is their Portion, as appears by those 8. woes pronounced against them by 
Mat. 23.  our Saviour in one Chapter. And he makes them (as it were) the Freeholders' of Hell. All others but as Inmates, holding under them. 
24. 51.  And he hath given 14. Notes together, whereby they may be known, any one of which reigning in any Man, proves him to have nothing to do in God, that God is not his Habitation, but that he is a Simon Magus, was in the gall 
Acts 8. 23.  of bitterness. It is too manifest, alas, that most among us are out of God, by what hath been spoken in answer to the Question. 1. There are none in comparison that will be persuaded to make choice of God: Not only the whole World out of the Church lieth in 
1 Joh. 5. ●.  wickedness, as in a deep puddle have chosen to live under the power and command of the wicked one, and with the Swine to wallow 
2 Pet. 2. 22.  in the mire and filth of Sin, but also the whole Multitude that is within the Body and Kingdom of Christ: Yea, they have chosen their own ways, and their Soul delighteth 
Esa. 66. 3, 4.  in their Abominations. 
Psal. 29. 30.  When I called none did answer, when I spoke none did hear, but they did evil before mine Eyes, and 
& 81. 13.  chose that wherein I delighted not. 
Jer. 2. 25.  They hated knowledge, and did not choose the fear of the Lord, they would have none of my counsel. 
Judas 5. 8.  My People would not hearken unto my Voice, and Israel would have none of me. No, for I have loved strangers, and after them will I 
Deut. 32. 17.  go. Strange Nations and Gods, their Idolatries, Superstitions and Customs. They choose new Gods 
Jer. 6. 13.  that came newly up, whom their Fathers feared not. From the least of them even to the greatest, every one is given to Covetousness; from the Prophet, even to the Priest, every one dealeth deceitfully. They 
Job 15. 5.  have chosen the Tongue of the Crafty.  
Such a choice most of the sacred stock, and Members of the Church of old made. The Sons of God saw that the Daughters of 
Gen. 6. 2.  Men were fair, and they took them Wives, of all which they chose. Without making any distinction for spiritual matters, or Religion, did intimate was to be done: and such a perverse choice the Jews long after made, who were the only Visible Church, For 
John 4. 22.  Salvation is of the Jews. They cried all, not this Man but Barrabas. 
18. 40.  They denied the holy One, and the just, and desired a Murderer to be granted unto them. And no other choice do the generality of the World among us at this day make. The World hath three Daughters. The lust of the Flesh, the lust of 
John 3. 16.  the Eye, and the Pride of Life. One of which every one chooseth before God; the Voluptuous the first, the Covetous the second, the Ambitious the third. And who, or where is he or she, that is not one of these? Many walk, of whom I 
Phillip 3. 18, 19  have told you often, and now tell you even weeping, that they are Enemies of the Cross of Christ. Whose God is their Belly, whose Glory is their shame, who mind Earthly things.  
2. There are as few that lay hold on God, join themselves to him, close with him. There is none that calleth upon thy Name, that stirreth up himself to take hold of 
Esay 64. 7.  thee; Where are there any that do as those Children returning to Judea did? the Children of Israel, and the Children of Judah together, of whom it is said, They shall go and seek the Lord their 
Jer. 50. 4, 5.  God, they shall ask the way to Zion, with their Faces thither-ward. Saying, come let us join ourselves unto the Lord in a perpetual Covenant, that shall not be forgotten. Going and weeping, for repentance for their former sins, for grief to behold their miserable Estate. Where have we any that have any such mind to join themselves unto the Lord? To become one spirit with him. We have too many 
Acts 11. 24.  that join themselves to Harlots, making one Body with them: Like the Israelites that committed Whoredom with the Daughters of Moab; and then joined themselves with Baal Peor, and 
2 Cor. 6. 16.  that join together with Thiefs, and Drunkards, and Enemies to God and goodness. Saying, Come with us, let us lay wait for blood, 
Pro. 1▪ 11.  let us lurk privily, for the Innocent without cause: though they have done us no wrong. Come let us 
Jer. 18. 18▪  devise devices against Jeremiah, let us smite him with the Tongue, lay accusations and calumnies against him.  
3. There are fewer that cleave unto the Lord. How many visible Members of the Church joined a Covenant with God by Baptism, and in fellowship with his People, have fearfully apostatised? yea, some that have been eminent for knowledge, profession, and practice of piety, are fallen from their holy principles and practices. Some to scandalous and foul sins; some 
2 Tim. 4. 10.  to Popery, and other Heresies; some to Profaneness, and some to Worldliness, like Demas, who forsook Paul, Having loved this present World: The eases, commodities, and carnal securities thereof. How many are there in whom we may see, as in him that fulfilled which our Saviour speaketh? Many that were the first, the forwardest in their love to the Word, in the work of God, in public, domestical, 
Mat. 19 30.  and secret duties, are now become the last, the backwardest of all others: After they had escaped 
2 Pet 2. 20.  the pollutions of the World, through the knowledge of the Lord and Saviour Jesus Christ, They are again entangled therein, and overcome by the Devil. Again, in some 
Mat. 12. 43.  manner, and for some time they fought, whereby he hath for ever possessed himself of them. To whom it is happened, according to the true Proverb. The Dog is 
2 Pet. 2. 22.  turned to his own Vomit again, and the Sow that was washed, to her wallowing in the Mire.  
4. How few have any care to keep the Commandments of God? How many give that answer to his Prophets, pressing obedience, which those Jews did to Jeremy? As for 
Jer. 44. 15, 16.  the word that thou hast spoken unto us in the Name of the Lord, We will not hearken unto thee. But we will certainly do whatsoever thing goeth out of our own Mouth, willingly walking after the 
Hos. 5. 11.  Commandments of Men.  
5. Where almost shall we find such a one as Joshua? a Man in whom is the Spirit, to whom God 
Numb. 27. 18.  hath given his good Spirit, upon whom the Spirit of the Lord resteth (as it did upon Christ) the spirit 
Nehe. 9 20.  of wisdom and understanding, the spirit of counsel, and might, the spirit of knowledge, and of 
Esay 11. 2.  fear of the Lord, the spirit of grace and of supplication, the spirit of 
Zech. 12. 10.  sanctification, of meekness, of faith, of love, and of a sound mind. Such 
Rom. 1. 4.  a Spirit as Caleb had, fulfilling to 
1 Cor. 4. 21.  follow God. No such spirit appears 
2 Cor 4 13.  in many in our Days. In 
2 Tim. 1. 7.  most there is the evil spirit, the spirit that worketh in the Children 
Numb. 14. 24.  of disobedience. A perverse 
Eph. 2. 2.  spirit, The Lord hath mingled a spirit of perverseness in the Land. He hath taken away the understanding, and troubled them, as if they had drunk some stupifying Drink. A Spirit of deep sleep. The 
Esay 19 14.  Lord hath punished their voluntary blindness with a greater astonishment, depriving them quite of the light of his spirit, against whom 
20. 10.  they rebelled, giving themselves over to the spirit of darkness. The spirit of the World, such a spirit 
Rom. 11. 8.  as hath no proportion nor correspondency, but only with worldly things, which it only values and 
2 Cor. 2. 12.  affects. If Men had th● holy spirit of God given them, they would be led by him: follow his directions 
Rom. 8. 14.  and good motions for the guide and Governor of their life; they would live in the spirit, and walk 
Gal. 5. 25.  in the spirit, and strive in the newness 
Rom. 7. 6.  of the spirit: and give and offer unto God a spiritual worship 
John 4. 24.  according to his nature. Bring 
Gal. 5 22. 23.  forth the fruit of the spirit, which is love, joy, peace, long-suffering, gentleness, faith, meekness, temperance: but the clean contrary. But none of all this they do, and therefore God hath not given them his spirit, and consequently they do not dwell in God.  
6. Very few confess truly that Jesus Christ is the Son of God, 
1 Cor. 8. 2.  They know nothing of him, and his Gospel, as they ought to know, distinctly, humbly, ●avourly, practically. They give not their unfeigned assent and consent unto his Holy Liturgy, that all in it is truth and goodness, nor do they own and acknowledge him with their Lips and Lives.  
7. Most Men are so far from dwelling in Love, that the hatred both of God and Men dwells in them. They are haters of God could wish there were no God. Though with their Tongue, some 
Rome 1. 30.  show much love, yet with their hearts they hate him, and his Laws, and ways. And so they do his 
Ezek. 33. 31.  People, as Cain did Abel, and Ahab Micaiah, wishing evil to them, 
1 John 3. 12.  out of a rooted and settled malice, and that for their Holiness, though they pretend it is for their hypocrisy; 
1 Kings 22. 8.  and if any wrong them, they bear implacable spirits towards them: by this it appears they dwell not in God.  
Now my business with all these, is to advise them to give all diligence, to give themselves no rest, till they have gained the Lord, even the most High, to be their habitation, and to instruct them in the means conducing to this end.  
Motives, many might be given, but sufficient hath been spoken in the beginning of this Discourse, concerning the desirableness and excellency of Rest in general, and of the Souls rest, which is to be found only in this House. To which I shall add, that in no other a Man that takes his rest can be secure and safe, but in this he may. I will both lay me down and 
Psal. 4. 8. 91. 1.  sleep, for thou Lord makest me dwell in safety. If thou preparest 
Job 11. 13. 18, 19  thy heart, makest thyself fit to lodge under the shadow of the Almighty, Thou shalt take thy rest in safety. Also thou shalt lie down, 
Pro. 1. 33.  and none shall make thee afraid. Whoso harkneth to me, useth means to have his abiding in me, shall dwell safely, and be quiet from the fear of evil. God says to every one, whom he sends his Ministers 
1 Sa. 22. 23.  unto, to come and take their Rest in him; As David to Abiathan, Abide thou with me, fear not, for 
Exod. 9 18▪ 22  thou shalt be in safeguard. Those Egyptians that feared the Word of the Lord, threatening a direful hail which should come on the morrow, and should destroy all Men and Beasts, which were out of Houses. Made their Servants, and their cattle flee into Houses. He that regarded not the word of the Lord, left his Servants and his cattle in the Field, to their destruction. It will be the destruction of you and yours to Eternity, if you get not yourselves and them timely into this House, where and no where else there is safety.  
The general means is employed in the word making, which speaks stirring and action. As God the Father hath made his Son Jesus 
1 Cor. 1. 30.  Christ unto believers, wisdom, righteousness, and sanctification, and redemption. So he that by faith in Christ, which works by Love, makes God unto himself all that to him, which in all estates may give him comfort, and satisfaction, his King, Lord, Husband, Father, 
Pro. 13. 4.  Shepherd, Son, Shield, Comfortress, Hiding-place, Habitation and 
21. 25.  Portion: You that have as yet no such portion in God, arise and be doing. The Soul of the Sluggard desireth and hath nothing, because his hands refuse to labour; but the 
Psal. 36. 8.  soul of the diligent shall be made fat. Such shall be abundantly satisfied with the fatness of God's House: and he shall make them drink of the Rivers of his pleasures. Wherefore do they spend Money for that which is not Bread, and their labour for that which satisfieth not? Heathens were wont to say, the Gods sell good things to Men for Labours.  
True it is, all Men are always 
Psal. 106 19 Hos. 8. 11. 10. 1. 13. 2.  making. We read of many that have made, and do make woeful work. They made a Calf in Horeb. 
Esay 59 7.  Ephraim hath made many Altars to Sin. They have made goodly Imamages, 
zech. 7. 12.  Molton Images of their Silver and Idols, according to your own understanding. Their Feet 
Heb. 2. 15.  run to evil, and they make haste to shed innocent blood. They have 
Mat. 15. 6.  made their hearts as an Adamant Stone. Woe to thee that puttest thy Bottle to thy Neighbour, and makest him drunken. We have 
1 Tim. 1. 19  made Lies our refuge. Ye have made the Commandment of God of none effect. By the Tradition ye 
Pro. 14. 9  have made my House a Den of Thiefs. Some having put away 
Acts 23. 13.  Faith and a good Conscience, concerning faith have made shipwreck. Fools make a mock of sin. Such 
Rev. 22. 15.  kind of making makes Men meet to be made partakers of the Inheritance of the Devil, and his Angels in blackness of darkness for ever.  
Another manner of making is required of them that would have God to become their Habitation. 
Ezek. 18. 31. Jer. 18. 11.  Cast away from you all your transgressions, whereby ye have transgressed; and make ye a new heart, and a new spirit: return ye now 
Luk. 3. 4.  every one from his evil way, and make your ways and your doings good; Prepare ye the way of the 
Heb. 12. 13.  Lord, make his Path straight. Make strait Paths for your Feet. Make the way of the Gospel easy for 
2 Pet. 1. 10.  you. By the diligent Obedience, give diligence to make your Calling and your Election sure.  
More particularly consider, what they that want a House, and hear of a good one to be had, do, and do likewise.  
1. They are sensible of, and lay sadly to heart their misery thereby. What comfort can that Man have, that hath Meat, Drink, and clothes, and Silver, and Gold, and Jewels; if with these he hath not a House to live in? And such a House as can keep him, and what he hath, dry? A Housless Man is exposed to unsufferable evils, to all the injuries of Heaven and Earth; in the Day the draught consumes him, and the frost by Night, and all his Sleep departeth from his Eyes.  
2. They consider how happy they are that have a House, and such an one as hath been described for properties, furniture, conveniences; and how happy themselves should be, if they had the same.  
3. The desire of your Soul is carried earnestly after this Happiness, and they express their desires both by enquiring of them that have, how the House they have heard of may be had, and requesting them that have interest in the owner and disposer of it to befriend them in speaking a good word for them, and also making and putting up their supplication themselves to him, to vouchsafe this favour to them.  
4. They are contented to purchase, or take it at any rate within their power, are willing to come up to the full price or rend demanded.  
5. They put themselves into the way, that leads to this House, with the Price in their hands, (as those 
Judges 16. 18.  Lords are said to go to Delilah.)  
6. They are careful to qualify themselves, so as to be made meet to enter into the House, and dwell there. We read of a prohibition to suffer any that are blind and 
2 Sam. 5. 8.  lame to come into the House of 
Es. 4. 2.  David. Nor might any enter into Ahasuerus Gate clothed in Sackcloth.  
7. They are ready to enter into Covenants and Bonds, and an Oath too if need be, to perform Conditions that are required by him that owns the House, and must give them possession of it.  
1. All this must be done by you that are out of God, that he may become your Habitation. See and 
Jer. 2. 19  know that it is an evil and a bitter 
Eph. 2. 12.  thing to be without God in the World. You have no Union nor Communion with Christ, the Spring of all spiritual and everlasting blessings. You are separate from his body, in which only he communicates his grace. You have no Interest nor Portion in the goods promised by the Covenant of grace; are without all hope of salvation while in that condition. You are 
Mal 2. 2.  subject to the wrath and curse of 
Psal. 69. 22.  God, your very blessings are curses, your Table is a snare, and that which should be for your welfare, is a trap: Not only the corporal but spiritual food, even the consecrated Elements which you receive. Every Creature is your enemy, and seeks your ruin; yea, all things work together to effect it. You are every moment in danger of dropping into Hell; out of 
Esa. 10. 3, 4.  which there is no Redemption. And what will ye do in the Day of 
Mat. 13. 30, 42.  Visitation, to whom will ye flee for help? There is no help for you out of me. They shall be bound up and tied together as bundles, and cast into the Furnace of Fire; there shall be wailing and gnashing of teeth. You may seem to yourselves, and others to be in a good condition, because you have the World at will, and are perhaps civil and honest; yea, and formally religious like the Laodicean Angel. Thou 
Rev. 3. 17.  sayest I am rich, and increased with goods, and have need of nothing; and knowest not that thou art poor, and blind, and naked.  
Apprehend these, as the Officers of the Children of Israel did, when Pharaoh denied them 
Exod. 5. 19  Straw, To be in evil case, be afflicted, 
Jam. 4. 9  make these miserable, so the word signifies. Go too now 
51.  ye rich Men, weep and howl for the miseries that shall come upon you. Though a sinner do evil an 
Eccl. 8. 12, 13.  Hundred times, and prolong his Days, yet surely I know that it shall go well with them that fear the Lord, which dwell in him. But it shall not be well with the wicked, whose Habitation the Devil is, whom they serve, and with whom they shall shortly dwell in his infernal House to all Eternity. Mean time their judgement lingereth not, 
2 Pet. 2 3.  and their damnation slumbereth not, but is coming Post-haste to 
Psal. 140. 11.  meet them. Evil shall hunt the Violent Man to overthrow him. The punishment which he hath deserved for his persecution, shall persecute him, until such time, as like unto a Beast forced to some City, he fall and perish. Be sure your sin will 
Numb. 32 23  find you out. The wrath of God is revealed from Heaven against all 
Rom. 1. 18.  Ungodliness, and Unrighteousness 
& 2. 8, 9  of Men, who hold the truth in unrighteousness; indignation▪ and wrath, tribulation and anguish upon every Soul that doth evil. The 
Psal. 9 17.  wicked shall be turned into Hell, and all the People that forget God. Upon the wicked he shall rain 
11. 6.  snares, Fire and Brimstone, and an horrible Tempest; this shall be the Portion of their Cup. Say to thy 
Rom. 7. 24.  self, Is this my portion? O wretched Man that I am, who shall deliver me out of this dark and damned estate? If Paul cried out so lamentably, because of the remnant of natural corruption, which was as grievous to him, as if a deadbody had been tied to him, and he compelled continually to carry it about with him, What cause have I to lament, that am in the state of corrupt nature, and gall of bitterness? Till Men have this knowledge, and sense of their misery, in being out of God, they are not so much as called to come 
Mat. 11. 28.  into him.  
2. See and apprehend how happy you should be, transcendently happy, had you a God to dwell in, Jehovah, David's Refuge, the most high. The Psalmist having signified the happiness of those People that were to enjoy health of Body, abundance of Fruit, Herds and Flocks of strong cattle, and public Peace, Corrects himself, concluding his enumeration with this gratulatory Epiphonema, or pleasant ending; Yea, 
Psal. 144. 2. to the end.  happy is that People, whose God is the Lord. And so Moses, after celebration of God's great goodness to Israel, in being a most glorious and powerful protection unto them. In dispossessing their Enemies, and 
Deut. 33 26. to the end.  bringing them into their Land, He elevates their happiness, and celebrates their exaltation above all other People, in having the Lord for their God and Habitation. If God be for us, (he is so far for 
Pro. 8. 31. to the end.  all them that are in him his household of faith, the Lord taketh my part with them that help me) Who 
Psal. 118. 7.  can be against us? None to hurt 
Rom. 8. 28.  us, all things cooperate for our good, Afflictions, Sin, Satan, All. If it sounds harsh to say sin turns to our good, certainly it turns to our good, if the Christian riseth with greater shame and hatred of it, after his fall. Put not your trust in Princes, nor in the Son of 
Psal. 146. 3, 5.  Man, in whom there is no Salvation; happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God, who hath him for his Habitation. Blessed is the Man whom thou choosest, and causest to approach unto Thee, that 
65. 4.  he may dwell in thy Courts; We shall be satisfied with the goodness of thy House. Let your judgements be throughly convinced, that the happiness of Man lies in the enjoyment of God, and that it can never be well with you▪ till you have possession of this resting place, and that than your happiness will be superlative.  
3. Let your desires be carried after God, vehemently and constantly, like the desires of a hungry thirsty Man after Meat and moisture, whom nothing of any other kind will satisfy; And like 
Luk. 1. 53.  the desire of an Infant, after the Milk of its Nurse's Breasts, who 
Mat. 5. 6.  will cry itself to Death, if it be 
Esay 44. 3.  kept from it. Many promises are 
55. 1.  made to such desires. Such an affection 
Rev. 22. 17.  we find to have been in the People. The desire of our Soul 
Esay 26. 9  is to thy Name, or to the remembrance of Thee; with my Soul have I desired Thee in the Night. As the Hart panteth after the Water 
Psal 42. 1, 2▪  brooks, so panteth my Soul for thee O God My Soul thirsteth for the living God. When shall I come and 
73 2●  appear before God? Whom have I in Heaven but thee? And there is none upon Earth that I desire besides thee. Let the same inward, earnest, constant affection be in you, and express your desires, ask the way to this House, as those returning Captives did, with their 
●● 45.  Faces thitherward: And as those punctually pierced sinners did, Men and Brethren, etc. And as the terrified Jailor: Sirs, what must I do to be saved? Yea, do as Simon Magus did, pray them that have interest in the Lord to pray for you. Yea yourselves take with you words, and turn unto the Lord, saying, take away all iniquity, and receive us graciously. 
Hos. 14. 2.   
4. Because this House cannot be had but by buying, nor any of the goods of it. Take our Saviour's advice. I counsel thee to buy of 
Rev. 3. 18.  me Gold, tried in the Fire, that thou mayest be rich, and white Raiment that thou mayest be clothed: Come ye, buy and eat; yea, come, 
●say 85. 1.  buy Wine and Milk: to buy, is properly 
Gen. 23. 9  to get a Commodity, by giving the due price of it: thus this House cannot be bought, nor any spiritual gift. Thy Money perish with thee, because that thou hast thought, that the gift of God may be purchased with Silver. But to obtain a thing by other means, as to part with something for it, or by pains and labour, is in Scripture phrase, buying. Thus Paul 
Phil. 3. 7, 10.  was contented to part with any thing, how dear soever, and to be at any pains to gain Jesus Christ: and so must you, if you would gain the most High for your Habitation. Many there are that think this House not worth the cheaping, bid nothing for it: God is not in 
Psal. 10. 4.  all their thoughts. They will part with nothing, no not with the beastliest lusts, be at no pains at all for God. If he and Heaven will be had for nothing, without any labour, perhaps they would accept thereof; but upon any harder term●, you may hear them bidding God depart from them. 
Job. 21. 14.   
Others there are that bid seeming fair, but will not come up to the price. This did that young Ruler, he yielded obedience to the Commandments of the second Table, 
Mat. 19  and his Obedience was Universal and constant; and more than this, he proffereth his desire to know, and do more. The five foolish Virgins did more than he, they kept themselves undefiled from the World, made open profession of Christ, had faith and convictions to keep their profession alive; nor was their profession idle, they performed Christian duties, frequented Gospel-Ordinances; their Companions were Christ's, whom as they owned, so sought after: and finally expressed their earnest desire of saving grace. Those Hypocrites 
Esay 58.  of old seem to bid more than these. They sought God diligently, and constantly delighted to know his ways; practised good, were steadfast to their Principles, faithful to their profession, desired to be guided and counselled by God; took delight in approaching to him; afflicted their Souls with fasting. Judas left all to follow Christ, continued long with him in his temptation, preached the Gospel zealously, and so demeaned himself, that none of his followers had any suspicion of his Hypocrisy.  
Qu. What was wanting in these Chapmen, that bid thus fairly for this House, and went without it?  
Answ. Three things, which you must bring to make up the Price of this Purchase, or fare as they did; Namely, 1. Poverty of Spirit, they came with Money: You must come without, or go without. Come, buy without Money, and without 
Esay 55. 1.  Price. He that hath no Money, Come; apprehend yourselves in the prodigals condition, in extreme want of grace, and in debt to divine Justice ten thousand Talents, and utterly unable to pay one Unite. To such a Chapman will the 
Luk. 15. 14, 16.  Lord look and hearken. For thus 
Esay 66. 2.  saith the high and lofty one that inhabiteth Eternity, whose Name is Holy; I dwell in the High and Holy Place with him, also that is 
& 57 15.  of an humble spirit. And to be sure he dwelleth in God, in whom God dwelleth. Blessed are the Poor in Spirit, for theirs is the Kingdom of Heaven. 2. Self-denial. If 
Luk. 9 23.  any Man will come after me, let him deny himself. Christ was going unto his Father's Bosom, (he 
John 1. 18.  was there always;) they that go after him, must needs go in thither: this only self-denyers do, who forsake the motions of their own corrupt reason and will, loathe whatsoever 
Gal. 5. 24.  is lovely to Nature, that will hinder them in the course of godliness, mortify the old Man, crucify the flesh, with the affections 
Luk. 14. 26.  and lusts; yea, dispose themselves to hate, even their nearest kindred; in case the love of them be incompatible with the love that is due 
Acts 20. 24.  ●o Jesus Christ. Nor is their life ●ear to them, nor dare they do that which they do, but suspect is displeasing to God. Many have written divinely upon this subject. Mr. Baxter incomparably.  
4. An entire resignation of the whole heart to Jesus Christ. Take my Yoke upon you, and learn of 
Mat. 11. 29.  me, and you shall find rest for your Souls. Yield and submit ourselves we must, both actively and passively.  
5. Get into the way that leads unto this House. I am the way 
Joh. 14. 6.  (saith Christ) No Man cometh unto the Father, but by me. The way to get into Christ, is, by a lively faith, denying our own righteousness, and rolling our Persons, Souls and Bodies upon the Person of Christ, God and Man, and upon his merits and righteousness, and upon the promises made in him, for remission of sins and salvation; receiving him not only, as a Saviour, but also as a Lord; as willing to be ruled by him, as well as to be saved. If you find it difficult to do this, do as that poor Man did, Who cried out, and said with tears, 
Mark 9 24.  I believe, Lord help my unbelief.  
6. You that are yet in a state of nature, blind and lame, and worse clothed than with Sack- cloth, and so unmeet to be admitted into this House; Anoint your Eyes 
Rev. 3. 18.  with Eyesalve, that you may see. 
Acts 14. 18.  You know of whom you may have it, and have faith to be healed of your lameness; as that Cripple from his Mother's Womb had, in whom the Spirit of God had infused some seeds of Faith: which Paul conceived by Revelation. And cast away those filthy Garments 
Esa. 30. 22.  that are upon you, as menstruous Clothes; saying, get you 
Zech. 3. 3, 4.  hence, and put on other Apparel; The new Man, which after God 
Eph. 4. 24.  is Created in Righteousness, and Holiness of Truth.  
7. Nor do you stick at any engagements, or obligations, or oaths required of you; but freely enter into any that shall be put upon you, by him who cannot impose any thing, but what is holy, just, and good; And resolve to keep them. I have sworn, and I will 
Psal. 119. 106.  perform it, that I will keep thy righteous Judgements.  
Thus do, and you shall not fail to find the Lord to be, what a House, and all desirable Furniture and Conveniencies, can be unto you.   

THE THIRD SERMON.  
THere is yet one thing more required of you, that would make God your habitation, viz. That you make yourselves his habitation. He will not suffer any to dwell in him, who freely do not suffer him to dwell in them, in all the Scriptures we quoted out of the Apostle John's first Epistle, Characterizing them that dwell in God. We find the 
1 John 3 24.  dwelling to be mutual. If therefore 
4. 13.  you desire to dwell in God, serve his desire, which is, that he 
15. 16.  may enter and dwell in you, in your whole Man, in all the faculties of your souls, mind, will, affections, memory and conscience, and in all the senses and members of your Bodies, Eyes, Ears, Mouths, Hands, Feet. But especially he craves the heart, My Son give me 
Prov. 23. 26.  thy Heart, and let thine Eyes observe my Ways. The heart first, and then the Eyes. Lift up your 
Psal. 24. 7, 9  Heads O ye Gates, and be ye lift up O ye everlasting Doors, that the King of Glory may come in. men's hearts are compared to Trapdoors, the lifting them up is the opening of them. They must be lift off 
1 Joh. 2. 16.  from things of the World, from the things below, and be lift up to things above. Set your affections 
Col. 3. 1, 2.  on things above, not on things on the Earth. See how earnest the Lord Jesus is with you to give him entrance. Behold, I stand at the Door and knock, if any Man hear my Voice, and open the 
Rev. 3. 20.  Door, I will come in to him, and sup with him, and he with me. Read Cant. 5. 2— 7. and observe the several degrees, by which this Door comes to be opened unto him. Now 
Prov. 10. 10.  because it is not every heart, that is fit to entertain God. The heart of the Wicked is little worth. The Query will be, what manner of heart it is, that God is willing and desirous to dwell in. Our Saviour resolves the Query, It is an 
Luk. 8. 19  honest and good heart. For only such a heart is good soil, fit for the good Seed of the Word to fall into, and God comes into the heart with his Word.  
Qu. What is an honest heart, and what makes it so?  
Answ. That is an honest heart, 
2 Cor. 8. 21.  That provides for things comely before God and Men. It was honestly said of those Israelites to Moses: Go thou near, and hear 
Deut. 5. 27.  all that the Lord our God shall speak unto thee, and we will hear it, and do it. They have well said, (saith God) all that they have spoken, but O that there were such an heart in them, that they would fear me. The fear of God is the principal grace that makes the heart honest. And then a Man fears God when, distrustful of his own insufficiency to do any thing that God requires, he is studious and willing to give up himself to Christ, to be taught of him, and enabled by him to do all the will of God.  
A good heart is described, and 
Acts 10. 33.  set forth in Scripture, by sundry 
2 Cor. 8. 8.  Names and Epithets; namely, new, broken, single, whole, pure, perfect. And although it be true, that he that hath one of these, in truth, hath all, they are all one; Yet because each of them requires a several notion to open it, and because some can better discern of one, than of another, it will be needful to speak a word or two to each of them. 
Ezek. 36. 26.   
That is a New heart which is furnished with a new spirit; that is to say, new dispositions, inclinations, and habits; It's called new, because it's opposed to the old spirit, that of the World, and of the Devil, who by breathing on Men makes them go an end into old courses; And because it's ever fresh and green, and comfortable to them that have it.  
That is a Broken heart, which is 
Acts 2. 37.  smitten and pierced with remorse 
2 Cor. 10 4, 5.  for sin, broken down and brought low, all high thoughts laid flat 
Hos. 14. 3, 8.  and level, Broken off from the 
Jer. 4. 3.  ways of sin and stubborness in pursuit of those ways, Broken up as fallow ground, made soft, and tender, as Josiahs was.  
That's an open heart, which is enlightened to see our estate by nature, 
Acts 16. 14.  and bewail it; And to see comfort in Christ, and rejoice in it; To have it also enlarged towards God's faithful Ministers, as Lydia's was towards Paul, and his fellow-labourers, who constrained them to come into her House, and abide there; as also to run the 
Psal 119 3●.  way of God's Commandments.  
A Single heart is opposed to eye-service, 
Col. 3. 22. 2 Cor. 1. 12. & 2. 17. Psal. 12. 2.  and to carnal wisdom, and to double mindedness, and to guile.  
A Whole heart is a willing heart; 
John 1. 47. Psal. 110. 3. Jer. 17. 5. Hos. 10. 2. Jer. 5. 23.  when we are willing to a thing, (we use to say with all our hearts;) It's opposed to a heart withdrawing itself, and to a heart divided, willing to lay hold on God, and the World too, and that fulfilleth not to walk after God.  
That heart is pure, that suffers no sin to abide in it, without disallowance. It being both against 
1 John 3. 3.  the judgement and will, and when after falling into sin, there is a speedy rising again with self-abhorring.  
1. A Perfect heart includes integrity, and uprightness. The heart is then entire, when it is sanctified throughout, and when there is a study and desire to attain perfection of degrees, and a readiness to do all whatsoever God calls for, and a constant holding unto God, Following hard after him, Keeping race with him. And it is then upright, when it is solid and true, great, just; and when it is led by a right rule, and aims at a right end.  
Such a heart as this God loves and dwells in, and if you provide such a dwelling place for God, he will be your dwelling place.  
Qu. But is all this, or any of this, in the power of mere natural Men; Such as you have been all this while persuading and advising to do? Is it not severally taught and held, that no Man can do any thing to help forward, or further his own conversion? Is it not a truth that no natural Man hath any desire of grace, or of the means of grace, never thinks of it, because he is dead in trespasses and sins, and how can a dead Man desire Life? or use any means to attain it? Nor when God by his Word makes offer of his grace, can he perceive it? Nor when he doth by God's Word and Spirit, beginning to enlighten him in some measure to perceive it, is he able to embrace it? Because wisdom of the flesh is enmity against God, and because he is under the power of Satan? And is not the Religion of 
2 Cor. 3. 5.  the Papists convinced of gross error for teaching that the natural man, is able both by his freewill to prepare 
Phil. 2. 13.  himself for grace, and to accept of grace when it is offered: Yea to desire it, like the Man that lay in the way to Jericho half 
john 15. 5.  dead; yea, and to do some good works.  
If all this were true, yet it hinders not; but that God's Ministers may and aught to call upon natural Men, to do what they can to reach forth their utmost towards grace, for the obtaining of it. Hear ye deaf, and look ye blind, that ye 
Esa● 42. 18.  may see. Some power they had, which they are commanded to exaert and act, and they are reproved for not doing what they could. Ye Hypocrites, ye can discern the face of the Sky, and how is it that ye cannot discern this time? Yea, and why even of yourselves (That is, your own Conscience dictates to you so many proofs of God's 
Luk. 12. 56, 57  truth, and God's Kingdom being set forth so clearly unto you, by so many marks and tokens:) Judge ye not what is right? that is to say, that I am the Messias you have so long looked for. They had therefore power to judge of the Visitation of Grace, and God's Kingdom, and in the Verses following, they are told they neglected the time of God's patience. It would befall them as a Debtor, who suffers himself to be imprisoned, after wearying out his Creditor, namely, that they should find no more grace or pardon at his hands. Seek 
Esay 55. 6.  ye the Lord while he may be found, call upon him while he is near.  
Nor ought Nature to be laid over-low, Grace is Nature's perction: what does it but repair the decays of Nature? Nature is the matter, and Grace the Form of God's Kingdom, both in Earth and Heaven. It Figures and Formeth Nature to the Image of God. Moreover, this is the way of God's exhibiting grace, there is a necessity of Nature's concurrence. First, this must precede, as we are taught to pray for our daily bread, before forgiveness of sins. God cannot save an unwilling Man, the will being uncapable of force and violence, and all possibilities divine are carried on in an ordinary way of Man's industry; who must therefore carry on himself as far as he can: which whoso doth not, hath no ground to expect common grace. He that doth, may expect to receive supernaturals common; And he that abides with God in these, may probably expect supernaturals special.  
Qu. What are the abilities which Nature may, and must reach forth in the pursuit of saving grace?  
Answ. She may and must approve the good ways of God: More purity of Principles being left in Man's mind and conscience, than in his will and affections. That devilish Sorceress could say, I see and allow, and like that which is good and honest, though I pursue and practise the contrary. That sentence and principle pressed by our Saviour. All things 
Mat. 7. 12.  whatsoever ye would that Men should do unto you, do ye unto them: was the Posy of an Heathen Emperor. 2. She may and must assay and make after, Lift at the Commandments of God, as a blind Horse having heard a noise, hath been seen to lift up his head, and turn that way where the noise came. And a Child being commanded by his Father to reach a thing which he cannot, will put to the little strength it hath, and tug at it, to remove, bear, and bring it. 3. Matter of duty and obedience may be done by a natural Man. They did well that 
2 Pet. 1. 19  took heed to the Word, as to a light, shining in a dark place, though the Daystar was not yet risen in their hearts. There is no outward exercise of Religion, but we find graceless hypocrites have been conversant in them, even afflicting their souls, and fasting frequently, and 
Esa. 58. 3.  praying on such Days very servently. And this is that which God's Ministers are bound to press upon Men, that are in a natural condition, to do matter of duty, to set themselves as objects of the spirit of God, attending upon Divine Ordinances. As a neglected Courtier sets himself in the King's sight, standing and waiting where he usually passeth; and there humbly faces him. It is observed that the 
Ezek. 1. 12.  Spirits out-goings are only upon such as face him. He goes right on, and turns not as he goes. They must do as Esther did, who esteemed herself as lovely as she could in the King's sight, set herself in the best dress she had, as an object of the Kings call: and see what good success she had by so doing.  
Qu. How far doth nature qualify herself for grace when she reacheth forth her abilities as far as she can?  
Answ. 1. Morally God took occasion from Ahab's humiliation to spare his life, when upon hearing of Elijah's words he rend his clothes, put Sackcloth upon his flesh and fasted, and lay in Sackcloth and went softly, seest thou (saith God) unto the Prophet, how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his Days. So he took occasion from what those noble Bereans did, in bringing their Bodies to public Assembly, takeing the heads of Paul's Sermons; and examining the Notes they had 
Acts 17. 11, 12.  taken by the Scriptures, to work effectual faith in them. 2. Passively a Man makes himself an object of the grace Life: a handle for the Spirit to lay hold upon, when he harps upon the string of his misery: Cries out of his sin, implores mercy, and waits for grace in the use of means. And it is not only possible that he may be translated out of the state of nature into the state of grace, but probable he shall be so. The Gospel being the market of grace, he that goes to buy there without Money, it's probably he may be furnished to his mind. As they that lay at the Pool of 
Esa. 51. 1.  Bethesda, waiting for the moving of the Water, were in fair probability to be healed of their Diseases. The Scribe that answered 
John 5.  discreetly, was not far from the Kingdom of God. If there be no 
Luk. 12. 34.  certainty of obtaining saving grace, yet this should not discourage any natural Man, from doing their utmost, 
James 5. 7.  for the obtaining of it, no more than the Husbandman is discouraged from Ploughing & Sowing, because he is not certain he shall have his seed again. No more is the Merchant sure he shall have his Ship come home laden with goods: yet he ventures, and so do all that trade for earthly commodities. The Argument, or motive to painstaking, from a peradventure, or may be, hath a force in it. 2▪ Tim. 2. 25, 26. Dan. 4. 27. Joel 2. 14. Zeph. 2. 3.  
They that neglect to use the means are sure to perish, and such are most Men in these last Days, who embezzel Nature's abilities, make her poorer than she is, strip her naked, even of common Principles. Sensual livers, that drown all in Belial manners, and having stifled Conscience, give themselves over to work all uncleanness, with greediness; live as if they had no God to serve, no soul to save, or as if their souls served only, as the souls of Swine, to keep their Bodies from putrifying.  
They that are less licentious, and lead a civil life, are generally prodigiously slothful, work not at all, or not with half their might: as if grace and glory were not worth the while to labour for. Now them that are such, we command, and exhort to be impatient of a natural condition, to look upon grace, as lovely, and the Mother of delights.  

Herb. Ch. the Foil.  

If we could see below  
The Spheer of Virtue, and each shining grace  
As plainly as that above doth show;  
This were the better Sky, the brighter place.   

God hath made Stars the foil  
To set off Virtues; Griefs to set off sinning:  
Yet in this wretched World we toil  
As if Grief were not foul, nor Virtue winning.    
Thus saith the Lord God, O ye 
Ezek. 44. 6.  House of Israel, let it suffice you of all your abominations. It is now 
1 Pet. 4. 3.  even time to turn over a new leaf.  
Let possibility and probability put you upon straining yourselves with all your strength for the improving of Nature in her abilities, and prove me now herewith saith the Lord. If so, the common grace I have given you to actuate nature, I will not also add sanctifying saving Grace.  
Yea, let me assure you, that if you find in yourselves, a valuing of an estate of Grace in yourselves, above all earthly things, and a vehement and constant desire to have admission into God's Grace and savour; and that not only for the benefit and comfort it brings with it, but for the beauty and excellency it brings with it also, at least you would, and wish heartily that it were the ground of your desire, and if withal your purpose and resolution be to persevere in the use of all the means appointed, to bring you to this estate.  
God hath begun a work of Grace in your Souls, which he will perfect and you are in the number of those thrice happy People, whose habitation the Lord Jehovah is. With 
Phil. 1. 6.  whom we are next to deal.  
And first with those whose habitation, 
2d. Sort.  God, is sure enough, but they have no comfortable assurance that he is so, Cannot say, as David here in my Text, He is my refuge. I say, they are not comfortably assured, for there are none whose habitation the Lord is, are utterly without all assurance. Certainly the Lord is theirs, that he dwells in them, and they in him: but many of them know not that they have this knowledge, and some of them deny it; yea, conceive and conclude that they are out of God, and as far from him as Hell from Heaven. That it's possible for Men to know a thing, and not to know they know it, yea to deny that they know it, appears by these words of Thomas in the name of all his fellow Disciples to our Saviour, who had assured him, that Whither he went, 
John 14. 4, ●.  they knew, and knew the way, Lord we know not whither thou goest, and how can we know the way? They knew both, but they knew not that they knew either. And that Men in the state of Grace, and abiding in God, may be so far from any sensible and comfortable assurance of their interest in God, of his love and favour towards them, that they may seem to be assured of the contrary, apprehend him as their mortal Enemy, appears by those words of Job. He teareth 
Job 16. 9, & 13. 24.  me in his wrath, who hateth me, Mine Enemy sharpeneth his Eyes upon me. Wherefore hidest thou thy face, and holdest me for thine Enemy?  
Now the Grounds and Reasons why many precious Souls have such doubts and fears, and are apt to pass such a sad conclusion against themselves, that they are without God, are many. Two of them, we will mention and answer: in which the rest are included and comprehended.  
Obj. 1. They never entered in by the Door, this they make out, and put it on thus. No Man can dwell 
Eph. 3. 17.  in God, in whose heart Christ dwells not by faith, coming to Christ and believing in him are all one. He 
John 6. 35.  that cometh unto me, shall never hunger, and he that believeth on me shall never thirst. No Man is called to come to Christ, that is not throughly and truly humbled for sin. The Universal is restrained, 
Mat. 11. 28.  Come unto me all ye that labour and are heavy laden.  
You that labour in the Souls and Consciences, by a lively feeling of your sins, and terror of God's Judgements due unto you for them. Such are intended, who being deeply sensible of their sins, and Satan's Yoke, by panting and groaning under it. Now they never had any such deep humiliation, and therefore have reason to question Christ's dwelling in them, and consequently theirs in God, they never had this preparatory work.  
To these Objections against themselves, and the work of God's Grace in them, I have these things to say. 1. By way of Concession, that sound humiliation arising from the sight and sense of sin, and apprehension of Divine wrath is necessary, to qualify Men for coming to Christ. They that be whole, 
Mat. 9 12, 13.  need not the Physician, but they that be sick. I came not to call the Righteous, but Sinners to Repentance (sensible Heart-smitten, affrighted, Soul afflicted-sinners.) The Son of Man is come to seek, 
Luk. 19 10.  and save that which was lost. Them who see and feel themselves quite undone and lost, by reason of their sins. The Lord hath anointed me 
Esay 61. 1, 2, 3.  to preach good tidings unto the meek. He hath sent me to bind up the broken hearted, to Proclaim liberty to the Captives; The opening of the Prison to them that are bound, to comfort them that mourn. Till Men be thus humbled, they 
Numb. 21. 9  will not care to come to Christ, nor have desire of him, nor prise him, and be willing to part with 
Phil. 3. 7, 8.  any thing for him. Paul professed he was willing to part with all to win him, counted all loss and dung for him. What alone, was this Paul? one that had so deep a sense of his sins, that he counted himself the chiefest sinner in the World. No Man can believe the Gospel, till the Law hath wrought Repentance in him, the foundation whereof is a deep sense and sorrow for sin; Nor will Men hold Christ with any retentiveness, if this were not first wrought in them.  
If Men be not weary of Satan's Yoke, they will soon be weary of Christ's. Want of humiliation is 
Rom. 3. 20. 7. 9 Gal. 3. 10, 24.  the cause of all Apostasy. And therefore there is great need that Ministers preach and press the Law to bring Men to a sight and sense of their sins. Which is so far forth a blessing, as it is necessary to drive us to Christ. To show us how wretched we are without him, to make us pant and groan, and mourn after him. They err, that hold that Men are fit enough without any such legal terrors preceding, that never felt their hearts broken, to come to Christ to dwell in God. As there is no natural birth without some precedent pains of travel in the Mother: So neither is there any spiritual birth, without some such in the Child. God hath ever used to take this course to cast down sinners, to lay them as low as Hell, convincing them of their dark and damned condition, giving them the spirit of bondage 
Gen. 3. 8, 10.  to fear the Vengeance of Eternal Fire due to them, and then to erect 
Acts 2. 37. 9 6. 16. 29.  and comfort them; And so by the Suburbs of Hell, to bring them to Heaven. Thus he dealt 
Rom. 8. 15.  with our first Parents, and all along 
1 King. 19 11, 12.  downward to this Day. As the great and strong Wind renting the Mountains, breaking in pieces the Rocks, and the Earthquake, and 
Ezek. 37. 4— 7.  Fire went before the still small Voice; And the noise and shaking 
Rev. 14. 3.  before the Resurrection of the dry bones; and a Voice from Heaven, as the Voice of many Waters, and 
Jer. 4. 3. Hos. 12. 10.  as the Voice of a great Thunder, more terrifying and distinct, before the Voice of Harpers, harping with their Harps; and as ploughing precedes sowing, and the Needle the Thread, and melting the Mettle before the casting of it into a new form: So must humiliation precede regeneration. Woe to them that being laden with many sins, feel them light as a Grass-hopper, that have sworn a thousand Oaths in their ordinary discourse, have told a thousand lies in their ordinary jesting, officious, pernicious, committed prodigious filthiness frequently with themselves and others: Have made the Lord's days the Devil's, by going their own ways, Finding their own pleasure, speaking their own words, and can carry all these, with a thousand 
1 King. 21. 4.  more Omissions, as well as 
Hos. 7. 14.  Commissions, with as much ease 
Prov. 1. 22. 2. 14. 10. 23.  as Samson did the Gates of Gaza. When light outward crosses are heavy to them, and make them 
Psal. 62. 4.  howl; yea, they can make a sport of sin, delight to act it: Make themselves and others merry, by boasting of it, glorying in their shame. These Men shall find one 
Phil. 3. 19  Day every of their sins, which they feel so light, to be heavier than a Mountain of Lead; when they shall 
Rev. 6. 16.  call to the Mountains to fall on 
Rev. 18. 7.  them, and the Hills to cover them, and the more pleasure they have felt in any sin, the more sorrow and torment shall be given them. Woe unto you that laugh now, for 
Luk. 16. 25. 6. 25.  ye shall mourn and weep. Son, remember that thou in thy life time receivedst thy good things, but now thou art tormented. Every idle, and much more, every evil word shall be an unsufferable load upon their Consciences to all Eternity. Unless voluntary humiliation, before they come into that place of torments, prevent it. As for you 
Mark 10. 49.  that feel your sins pressing you as low as Hell, take comfort in this, that you are in the way to conversion. 
Zech. 12. 10.  And I may say unto you, as the People to the blind Man, be of good comfort, Christ calleth thee. There is a fountain opened 
With 13. 1.  for sin, and for uncleanness, for them that can mourn over him, whom they have pierced.  
2. By way of Correction, though all before Conversion are humbled, yet all are not so in a like degree. They that have been notorious wicked livers. Such as Manasseh 
2 Chr. 33. 12.  was, must be humbled greatly, as he was. So they that killed the Lord of Life were punctually pierced. So the Jailor, and Mary Magdalen, and those whom God means to bestow more than ordinary gifts upon, or to employ in great business for him, he humbleth deeply. Others that have been civilly educated, never guilty of any heinous, hideous crimes, but always lived unblameable moral lives; These have the grace of Regeneration dropped insensibly into them, never feel such pangs, and terrors, and heart-breaks; nor know the time when God began to work upon them. These fearful doubting Christians, that I am dealing with, may, and aught to take comfort in this, that they cannot deny, but that they have been truly humbled though in a lower degree. It being the truth, and not the measure that warrants sinners to come to Christ, and qualify them for faith in him. He saith not, come unto me all ye that labour, and are heavy laden in such a degree. But all that labour, and are heavy laden in a true degree.  
Qu. What is the lowest degree of true Humiliation?  
Answ. It is that which brings 
Mat. 5. 3.  him into the Beggar's case, Blessed 
Esa. 66. 2.  are the poor in Spirit, for theirs is the, etc. When is a Man so? Answ. When out of a sense of his own emptiness, and apprehension of Divine Justice, to which they are indebted, he is wrought upon by God's gracious promises, to seek supply from Christ's fullness. As when a Man is extreme poor, and knows himself to be so, having never a Penny in all the World, and owes a very great Sum, and that to such a one as will not abate one farthing of the Debt, but exact the whole; and for default of payment will cast him into Prison, there to lie and rot; nor has he a friend in all the World to help him, only he hears of a rich Man that is able to pay all he owes, who hath discharged the Debts of many in his case, but alas he dares not adventure for a good while, to go and speak with him, because he hath no interest in him. In this case he is exceedingly cast down, not knowing what to do, yet at last necessity forcing, he is resolved to go to him, and seek supply from him, relying wholly upon his goodness, having heard how mercifully he hath dealt with all that have so done.  
Is not this thy case, poor despondent Christian? Hast thou not seen thy Soul totally empty of Grace, yet indebted to God Ten Thousand Talents, whose Justice thou knowest will exact the utmost Mite? dost not thou see fullness in Christ, and all-sufficiency, that he is able to save them to the uttermost, that come unto God by him, to discharge their debt, were it ten thousand times greater? Though thou didst not dare to go to him for a while, yet at last didst adventure, being encouraged by what others in as bad a condition have found, and by sundry gracious invitations and promises, excluding none that have an heart to come. Upon which promises thou dost in great humility roll thy Soul, and resolvest therein to rest.  
Thus the Prodigal saw, an emptiness 
Luk. 15. 14, 22.  in himself knew there was fullness in his Father's House, was moved to go to him, trusting in his gracious disposition. So the Syrians, 
1 Kings 20. 31, 32.  Behold now we have heard that the Kings of the House of Israel are merciful Kings. Let us put Sackcloth upon our Loins, and Ropes upon our Heads, and go to the King of Israel, peradventure he will save thy Life. So they put Sackcloth upon their Loins, and Ropes upon their heads, and begged their Master's Life.  
Qu. How shall I know I have this poverty of Spirit?  
Answ. By the signs of a poor Beggar. He is full of complaints to such as can relieve him, full of requests. No need to teach him rhetoric, Industrious to get maintenance; out he will, though the Law be against it. The Belly hath no Ears. If he be blind, he will get some to lead him; if lame, he will get a Crutch to uphold him. He is moreover meek, patiently bearing checks and reproaches, content to stay his leisure of whom he begs, and expects an Alms, full of observance also towards him, ready to obey his commands, trembling at his frowns, and greatly thankful, if he give him but a Crumb. And if he hath offended, is at no rest till his anger against him be appeased, and his favour and good will regained. Thou canst not but find all these signs in thyself, in reference unto God, and therefore mayest take comfort in thy poverty. Add unto this another sure evidence of true humiliation; namely, thou esteemest sin the greatest evil, and Jesus Christ the greatest good: put naked Christ in one Scale, and all the pomp and glory of the World in the other, and whether of these would weigh the most, in thy judgement and valuation?  
Obj. But thou knowest not the time, when thy heart was broken and humbled. Ans. Suppose thou sawest a good Crop of Corn upon a piece of Ground, wouldst thou not think it had tillage good enough, though thou sawest not when it was broken up? Nor how deep the Blow went? The fruits thou bringest forth of holiness, righteousness, sobriety and charity, argue the fallow ground of thy heart to have had sufficient ploughing. Though thou know not the time when, nor the means whereby this was done. Thou walkest not in the counsel of the ungodly; much less standest in the way of sinners, lest of all sittest in the seat of the scornful: But thy delight is in the Law of the Lord, and in his Law thou meditatest Day and Night. As thy affections are, such are thy words seasoned with salt, such as discover Grace in the Speaker, Minister Grace to the hearers, and thy conversation accordingly, and actions, such as become the Gospel. Herein thou exercisest thyself to have a Conscience void of offence towards God, and toward Men. Thou dost good to all, especially to the household of faith. Art ready to distribute, willing to communicate. Ye 
Mat. 7. 16, 17.  shall know others by their fruits, do Men gather Grapes of Thorns, or Figs of Thistles? even so every good tree bringeth forth good fruit. Thou mayest and oughtest to pass 
Job 19 28.  judgement upon thyself, that certainly the Root of the matter is in thee. That thou art a Tree of righteousness, 
Esay 61. 3.  the planting of the Lord, wherein he is glorified. Herein is 
John 15. 8.  my Father glorified, that ye bear much Fruit, so shall ye be my Disciples. Ye shall show yourselves to be truly such, doing acts worthy of such a Title. And if you be indeed Christ's Disciples, you need not question your dwelling in God.  
Obj. 2. These Godly doubting Christians are so far from acknowledging any such fruits, or taking comfort in them, that they deny there is any good in them, any good fruit brought forth by them; They believe themselves, & would have you believe so too. That their Vine is of the Vine of Sodom, and of the Fields of Gomorrah. Their Grapes are Grapes of Gall. Their Clusters are bitter, their Wine of the poison of Dragons, and the cruel Venom of Asps, instead of 
Deut. 32. 32, 33.  good fruits. They will tell you your hearts, and tongues, and lives are full of evil fruits. Vain and vile thoughts, and idle, and ungracious words, unprofitable, impious, and unrighteous actions. Fruits not tending to Life, but Death. That they are Trees not for fruit, but for the Fire. Corrupt Trees at best, whose fruit withereth, which have neither life, nor sap to bring forth any fruit unto 
Judas 12.  God. Even like Trees after Autome. Yea, quite plucked up by the Roots, quite cut off from the spiritual communion with Christ, the true foundation of life and grace. Or if they have brought forth any fruit at any time materially good, the root, and manner, and end have been all naught, stark naught, worse than naught. They never did any thing for God, in obedience, and out of love to him, or with an intent to honour and please him thereby. Take them at the best, and it may be said of them, what was said of Israel. 
Hos. 10. 1.  Israel is an empty Vine, he bringeth forth fruit unto himself: They have been self-seekers, and selfdependers, and self-ascribers in all that ever they have seemed to do for God.  
Answ. To this Objection I have these two things to say, 1. That it is possible for a Man to be in God, and yet to see no goodness at all in himself; nothing but evil, nothing at all to commend him to God▪ nothing but what may make him odious in his sight. The Centurion saw nothing of worth in himself; why Christ should come to him, or he to Christ. Though others thought him to be a worthy Man, and so reported him to be to Christ. And Christ himself gives testimony, not only he had true faith, but a great measure of it. I have not found so great 
Luk. 7. 6, 7, 9  faith, no not in Israel.  
No more did the Woman of Canaan see any goodness in herself, she confesseth herself to be an 
Mat. 15. 26, 27.  unclean Person; but Christ both graceth and gratifieth her, gives a very high commendation of her Heroical Faith. And what goodness saw Paul in himself, when he said, I am a carnal Man sold under 
Rom. 7. 14.  sin? Hear the Confession of our Holy Mother, and all her Genuine Children. We are all an unclean 
Esay 64 6.  thing, all our righteousness is as filthy rags. We acknowledge that our Persons, and all our actions, even the most praise▪ worthy of them; namely, those wherewith we did thy service, are all contaminated with abominable filth.  
2. That it is an Argument of true goodness, to see little goodness, much evil in thyself; If thou canst and dost bewail the absence of that, the presence of this, findest a disallowance and deep detestation of it in thy heart, and makest continual resistance against it: Mourning for the want and absence of a friend, argues truth of affection, and love to him. Thou wouldst not, couldst not grieve, because thou art not good, if there were not in thee a love of goodness. And the sight of so much sin in thy Soul, proves thee to have light in it. For whatsoever doth 
Eph. 5. 13.  make manifest is Light. And thy sensibleness of the burden of thy sins tells thee, that thou livest much more, thy stirring and struggling to be rid of them, and the War thou makest against them. A dead man can neither feel, nor stir, nor strive: there is therefore spirit in thee, as well as flesh. For the Flesh lusteth against the Spirit, and the Spirit 
Gal. 5. 17.  against the Flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. Every new Man is two Men. The two Armies in the Shulamite maintain civil broils within her, as the two Babes did in Rebecca's Womb. This Combat with Corruption may comfort thee. Though still I must grant, that as there is natural life and conscience in the wicked, so common Grace may strive uneffectually in them. And the Spirit in the Godly does conquer their reigning sin, as well as strive: but not all their infirmities. Saint Paul doth comfort himself with this raising up his Soul, even to an holy insultation and triumphing. For after he had described 
Rom. 7. 14. to the end.  the two contrary principles, the Combatants within him: the unregenerate and regenerate part, and the combat or conflict itself between them. That hindering from the evil which he would do, and putting him upon the evil he would not do. This disapproving, and hating the evil which he did, and approving the good which he did not: he comforts himself in this, that he consented to the Law of God, delighted in it, that to will, to keep it perfectly, was present with him; and although he found a foil given to the new man, captivated, which makes him make a miserable outcry. Wretched man that I am, who shall deliver me from this Body of Death! that is, tied to me, and which I am compelled to carry about with me, tired with the luggage, and poisoned with the stench. Yet through the Grace of God in Jesus Christ, I am filled with comfort, rejoice, and triumph, as more than a Conqueror. I thank God through Jesus 
Rom. 8. 1.  Christ our Lord. So then with the mind, I myself serve the Law of God, but with my Flesh the Law of Sin. I bless God for his Grace 
2 Cor. 10. 3.  in Christ, who doth not impute this corruption unto me to condemnation. (But still that it is only sins of infirmity, and not such as are inconsistent with spiritual life, which were in Paul, and are in all the Godly.) So though thou seest nothing but Flesh in thyself, if a Man may believe thee, yet thou walkest not after it, for though thou walkest in the Flesh, yet thou dost not fulfil the lusts of the flesh, followest not with consent the motions of thy own natural corruption. Thou sowest not to the Flesh: 
Gal. 6. 8.  taking no other care, but to please thy carnal appetite; but on the contrary, thou sowest to thy Spirit, employing thy care and labour in obedience to the motions of the Holy Spirit, that thy will is to do, so thou canst say in sincerity, and this may be thy rejoicing, as it was Paul's.  
Obj. But I am full of hypocrisy, 
2 Cor. 1. 12.  which Paul was free from; all the signs of hypocrisy, that I find in the Bible, I find in myself not one sign of sincerity.  
Answ. What the Apostle saith of Sin in general, If we say that we have no sin, we deceive ourselves; may be said of this sin of hypocrisy, if we say we have no hypocrisy, the truth of Grace is not in us.  
Obj. But it's said of Israelites 
John 1. 47.  indeed, that there is no guile in them. And they only are blessed, in whose Spirit there is no guile; therefore I have cause to conclude myself cursed.  
Answ. These places must be understood, 
Psal. 32. 2.  as those where it is said. Whosoever abideth in him, sinneth not; whosoever is born of God, 
1 Joh. 3 6.  doth not commit sin, and his seed remaineth in him, and he cannot sin, because he is born of God. They 
Psal. 119. 3.  also do no iniquity. The meaning is, they give not themselves over to sin; they sin not with full consent, they fall not into the purpose, though sometimes into the act of Sin. Sin reigns not in their mortal Bodies; that they should obey 
Rom. 6. 12, 14.  it in the lusts thereof. It hath not Dominion over them.  
Obj. But this Sin of Hypocrisy Reigns in me.  
Answ. But that, it doth not, is evident by this, because thou discernest it, and art so troubled with it, complainest to God and Men of it, and judgest thyself for it, and hatest it, longest to be freed from it. It's Grace certainly that makes thee able to discern so hidden and close a Corruption, and to hate it. And as sense and feeling is a certain sign of a living Man, (as was now said) So thy sense of hypocrisy, 
Rom. 8. 9  with a hatred of it, is a sure note and token of thy sincerity. So that thou art not in the Flesh, but in the Spirit. Nor matters it so much what evil motions thou findest in thyself, as how thou standest affected to them. There are and 
1 John 1. 9  will be filthy scums rising up in thy heart continually, while thou livest here. But while thou castest it off, 
1 Cor. 11. 31.  as it riseth by confession and self-condemnation, it shall never hurt thee, God will not condemn, but absolve and acquit thee of it. Thou mayest and oughtest to take comfort, in the allowance of the Law of God in thy judgement, and in 
Phil. 2. 17.  thy will consenting to do it, having an unfeigned desire, purpose, and 
1 Pet. 2. 2, 5.  endeavour to please God, and to do his will, this being the work of God's sanctifying Spirit, and a special 
2 Cor. 8. 12.  fruit of Christ's purchase; as real comfort therefore herein as if thou wast perfect in obedience. For if there be first a willing mind it is accepted according to that a Man hath, nor shall he be rejected 
Psal. 119. 4, 5, 6  for that he hath not. In this God's choicest Servants have comforted themselves against all their imperfections 
Neh. 1. 11.  and falls and failings.  
Obj. But I question the truth of my desires.  
Answ. That thou needest not do 
Heb. 13: 18.  as long as thou esteemest God's grace and favour above all things. Seeking by prayer and other means 
Psal. 4. 6, 7. 27. 4.  every Day to grow less sinful, and 
1 Sam. 7. 2.  more holy, and mournest for thy 
Mat. 5. 4.  Daily miscarriages, lamenting after the Lord.  
Obj. But my Conscience condemns me for an Hypocrite.  
Ans. O spiteful bitter thought, bitterly spiteful thought!— Thou hast reason to discredit thy Conscience, if it be opposite to the Word of God, and not to regard it against the Word of God. If 
1 John 3. 20.  our heart condemn us, God is greater than our heart, and knoweth all things. He knows the way thou takest, 
Job 23. 10.  that it is right. And his word which is the Judge of Conscience, hath given Sentence on the right side. And therefore thou art bound in this case to check and condemn thy Conscience, for troubling thee causelessly. So did David and Job: Let me give thee one caution, take 
Psal. 4. 2, 5.  heed of making inherent Grace the only and chief ground of thy comfort. Though it is indeed the only evidence of thy title to comfort. 
Job 27. 6.  For in so doing thou shalt commit two great evils, one against thyself, in leaning upon a bruised Reed; for thine own Spirit may fail thee, and be overwhelmed, and thy heart may reproach thee; another against the Lord, making an Idol of that gift of his, which cannot be so trusted in without sin. Rely more upon God's Grace without thee, than that which is within thee: Yet cherish also inherent Holiness, as thy only evidence of Life Eternal, and the beginning of it.  
Finally, give not credit to thy misgiving heart, that would persuade thee thou hast no assurance that God is thy Habitation: For thou hast that degree of assurance which is necessary to the being of Grace; the lowest degree of certainty, which is in every true believer, consisting in an application of adherence. Whereby the Soul of a penitent sinner casts itself upon Jesus Christ, with a resolved humble recumbency, cleaving to him, as the Ivy doth to the Oak, Eagle to the Carcase, goes out of itself, renouncing its own Merits, and relying upon the Person and Merits of Christ, his active and passive obedience for forgiveness of sins, and for Life and Salvation. This is the act of Faith, and every 
John 1. 12.  one that thus receiveth him with an Obediential affiance knows that, and that through him dwelling in his heart, he hath his dwelling in God.  
You therefore, as yet that have not any comfortable assurance, cease henceforth to doubt and fear, and assay to join yourselves with them that have; with whom we are next to deal, as Saul assayed to join himself to the Disciples at Jerusalem. Who will not at all, as they were awhile of him, be afraid of you: but receive you joyfully into their blessed Society. And 
Herb. Bag. in the end.  when thou hast told despair Divine Herbert's strange story. Say to it as he doth. Hark Despair away.   

THE FOURTH SERMON.  
HAving dealt with those of 
Third Sort.  this Divine Household, that have as yet no comfortable assurance, that the Lord is their Habitation, we proceed to deal with them that have higher degrees of assurance, which carry sensible comfort with them, one is the Application of Experience; when a Christian discerns in himself Divine impressions, effects of regenerating Grace, two or three whereof we will mention. The prime and most general, is, a real change of the whole Man from evil to good. This is a sure evidence of our being in Christ. If any Man be in Christ, he is a new 
2 Cor. 5. 17.  Creature, old things are passed away, all things are become new. Whoever is changed in all his senses motions and affections, speeches and actions, is certainly engrafted into the Body of Christ by his spirit. The substance of the Soul and Body is the same, the qualities and operations altered. Another is walking in the light, as God is the light. Living and conversing, following that light of God which is conferred upon us by Grace, evidenceth us to be partakers of the Divine Nature; Purifying ourselves, as 
33.  he is pure. Hereby we know we have fellowship one with another: God with us, and we with him; that he dwells in us, and we in him. Love to the Brethren, Christ's whole spiritual kindred, who are knit to him, to the bond of Faith, and among themselves by that of love, another infallible note. We know that we have passed from 
14.  Death to Life, because we love the Brethren. When a Christian's faith in lively exercise reflects upon its own acts receptive of Christ, and operative by him, having withal a sanctified Conscience, witnessing sincerity in the actings, he gathers by discourse and reasoning his own spiritual estate, as Paul did. Our rejoicing is this, the testimony of 
2 Cor 1. 12.  our Conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversation in the World, and now abundantly to you-ward. Such an application of experience had Thomas upon his Faith, not quite exquisite before, 
Joh. 20. 27, 28.  but very weak, was raised and renewed, by beholding, touching and feeling. The other application is that of evidence, when the testimony of God's spirit comes, and concurs with ours, when we 
Eph. 1. 13.  find the Holy Ghost in us, not only as a seal imprinting the graces of Christ upon our Souls: nor only as an earnest giving us the first 
4. 30.  Fruits, and as it were handle of Heaven.  
Those holy and Heavenly Gift▪ conferred in this life, being a pledge of the perfection which shall be in 
2 Cor. 5. 5.  the next, but also as a joyful witness, both clearing our evidences, and opening our minds to discern 
1 Cor. 2. 9, 15.  them. The Spirit itself beareth 
John 2. 27.  witness with our Spirit, that we are the Sons of God. Hereby we come to have boldness, confidence, and 
Rom. 8. 16.  a perspicuous manifestation of Divine love shed abroad in our heart▪ 
Eph. 3. 12.  and certain knowledge, and full assurance of knowledge, and hope, of Faith, Let us draw near 
Joh. 14. 21.  with all full assurance of Faith▪ 
1 Joh. 3. 2.  The word imports a carrying on 
Eccl. 2. 2.  with full Sail, like a Ship that 
Heb. 6. 11. 10. 22.  hath Wind and Tide, and all the Sails spread to the Wind. Those three parts of God's Kingdom▪ Righteousness, Peace, and Joy in 
Rom. 14. 7.  the Holy Ghost, are consequents and effects of these three Applications. The first, namely that of adherence hath Wind and Tide against it. The second hath Wind carrying it on, but without Tide. The third hath both Wind and Tide, and all the affections like spread Sails filled with the Gales 
1 Pet. 1. 8.  of the Spirit causing joy unspeakable, and full of Glory.  
In the Church of Rome this Doctrine of full assurance is cried down, and an impossibility of attaining it by any ordinary Christians, asserted, and the main reason they render for the Confirmation of this Doctrine, especially as to the subjective certainty of perseverance, whereof Paul speaks, when he saith, I am sure that nothing 
Rom. 8 38, 39  shall be able to separate us from the Love of God in Jesus Christ. Is the mutability of Man's will? but the assurance of Christians depends not upon Man's mutable, but upon the immutable will of God, and upon his infallible truth, who hath promised to keep them, whom he receives in him by his strongest power (if there can be conceived any degree in Omnipotency) we are kept▪ by the Guard of God's 
1 Pet. 1. 5.  Power, through Faith unto Salvation. They asked what ground hath any ordinary Christian for special faith, when there is no special promise, nor any Divine testimony by audible Voice, such as some choice Persons have had, as Gen. 15. 1. Mat. 9 2. Luk. 5. 20. 47. 48. 23. 42. 43. They are answered, we will not contend about bare words, whether it be better called special faith or assurance, gathered from two promises, the one in Scripture, the other in our hearts, so participating of Faith; for that is our sense of special Faith, but as to the matter. 1. There are general promises with a command to apply them. 2. Special Faith is gathered by argumentation, thus whoever hath God's Spirit confesseth that Jesus is the Son of God, that Man dwelleth in God. But so have I: so do I therefore, I dwell in God. 3. Sacraments give ground for special Faith, wherein is made special application to the receivers. 4. The Spirit is given for this end to believers, as a seal, and earnest, and witness to assure them that God is their Habitation and Salvation. And that it's possible for a Christian in ordinary course to attain this 
Esay 60. 1●.  grace, if he do what in him lieth. We have God's express promise to this purpose. Thou shalt know 
2 Pet. 1. 10.  that I the Lord am thy Saviour and Redeemer: and a charge is laid upon every Christian to make his calling sure, and not to come without full assurance, when they draw nigh to him in Prayer, and other duties of his Worship. Let 
Heb. 10. 22.  us draw near him in full assurance of Faith. And we have the experience of God's People in all ages for it. And though they that profess they had it, as Job, David, Paul were rare Persons: Yet the Faith of the meanest Christian is of the same Nature with theirs, though not in the same degree. This is the Doctrine of the reformed Churches, who yet deny not the difficulty of attaining the highest degree, and that very few there are that attain it, and fewer that have it at all times alike, nor any in that perfection, but that there is some mixture of doubting. And this is one sign of the truth and goodness of it, when it is attained with difficulty, and assaulted with infidelity. For there are many, whom Satan and their own heart have deluded in this point, who are strongly persuaded that God is theirs, never doubted of their interest in him, make no question, but the Lord is their Habitation, who entered not in by the Door, never received the spirit of bondage to fear, have no fear of offending God, no care to please him, but live in known sin against the light of knowledge, and checks of Conscience, which evinceth them 
Joh. 2. 12, 18.  to be in the gall of bitterness. Now these who in their own conceits have taken up their dwelling in God, like those buyers and sellers that took up their seats in the Temple, without the Warrant, against the consent of the Owner of that House, must be dealt with by the Ministers of Christ, as those Intruders by Christ were driven out with a scourge; And as Nehemiah dealt 
Neh. 13. 7, 8.  with Tobiah, who had got a Chamber in the Court of the House of God, who cast both him and his stuff out of it. Avoid profaneness, come not here; nothing but holy, pure and clear, or that which groaneth to be so, may enter, or abide one Moment at his peril.  
To you who can prove your assurance that you are in God, to be of God by the qualification of your Persons, as having formerly been humbled for your living without God in the World, and at present humble yourselves to walk with your God, and resolve so to do to the end of your life: Unto you I am sent with a manifold Word of Exhortation. 1. To prise this as the greatest blessing, and rejoice in it more than in all other blessings, and accordingly to praise God for it, that he hath given you to know, that he is your Habitation▪ Lifting up the Light of his Countenance upon you, and giving you Eyes to see that Light. There be 
〈◊〉. 4. 6, 7.  many that say, who will show us any good. Lord, lift thou up the light of thy Countenance upon us. Thou hast put gladness in my heart more than in the time when their Corn and Wine increased: because thy loving kindness is better than life, my Lips shall praise thee. Thus 
●3. 3.  will I bless thee while I live; Because thou hast caused me to feel the effects of thy Grace at full, even as the Sun shooteth out his Beams at Midday: And because I find this to be the life of my life; without which, every Day would be more bitter to me than Death. Therefore for this above all Mercies will I bless thee every Day, and I will praise thy Name for ever.  
2. To hold fast what you have, and be always adding to it, as worldly Men do by their Earthly substance. How oft are Christians exhorted to hold fast every good spiritual thing that they have gotten? Hold fast (as with Tooth and Nail) 
Tit. 1. 9  the faithful Word. The pure and 
2 Tim. 1. 13.  sincere Doctrine of the Gospel, against those Gain-sayers that would snatch it from you; and not only the matter, but the form of sound words. Let us hold fast our profession 
Heb. 4. 14.  of Christian Faith and Religion in words and deeds. That 
Rev. 2. 25.  which ye have already, hold fast till I come. Especially this grace and gift of assurance, which is a Jewel of the greatest worth in the World. For as the happiness of having it, so the misery of wanting it is unspeakable. We cannot love God heartily, when we doubt whether he loves us. We can have little heart to pray, our spiritual fight will be uncomfortable, our peace unsettled, our patience heartless; all heat to holy duties will be utterly dampt in us. This is made an effect of lively Faith, and an assured mark of those who are living Members of Christ, namely to hold fast, that degree of assurance: Christ was faithful as a Son over 
Heb. 3. 5, 6.  his own House, whose House are we. If we hold fast the confidence, and the rejoicing of the hope firm unto the end. See an example of this fast holding and keeping this Pearl of Price in the Spouse of Christ, how servant her desires were, how forcible her endeavours to make his singular presence with her familiar with her always. It was but a little that I passed from 
Cant. 3. 4.  the Watchmen, (great worldly wise Men) but I found him whom my Soul loveth, I held him, and would not let him go.  
We are as oft exhorted to add unto those good things which we have and hold, to increase our spiritual store, to grow in all Graces. Besides this, giving all diligence, add to your Faith Virtue, to Virtue 
2 Pet. 1. 5, 6, 7.  Knowledge, to Knowledge Temperance, and to Temperance Patience, to Patience Godliness, and to Godliness brotherly Kindness, and to brotherly Kindness Charity. Grow 
& 3. 18.  in Grace. We beseech you brethren, and exhort you by the Lord Jesus, that as ye have received of us, how 
1 Thes. 4. 1, 10.  ye ought to walk, and to please God: So ye would abound more and more. That ye would increase more and more, with the increase of God. 
Col. 2. 19  Grow up into him in all things, which is the Head, even Christ. This 
Eph. 4. 15.  will be both for our comfort and credit, profit; Lord, thy Pound 
Luk. 19 18, 19  hath gained other Five Pounds, be thou over Five Cities. Especially 
& 17. 15.  we should desire and add degrees to our Faith, as of adherence, so of experience and evidence, make it our Prayer, Lord increase our Faith; and this will bind others praises of God on our behalf. We are bound to thank God always for you Brethren, as it is meet, because that your Faith groweth exceedingly. 
2 Thes. 1. 3.   
The great benefit and necessity of this knowledge of assurance, may be motive sufficient, to persuade you to give all diligence, in the use of all means, to preserve, and increase it. You will be sure to meet with temptations, to doubt of your interest in God, of your being in him, to question whether you are Children of this Family. Christ himself was thus assaulted, though dwelling in the bosom of his Father. If thou be the Son of 
Mat. 4. 4.  God. You must all die shortly, you may presently. For what is your 
James 4 14.  life, it is even a Vapour, which appeareth for a little Moment, and vanisheth away. Now, if you be without assurance, that you dwell in this heavenly House, when Death drives you out of your Earthly; How full of Horror and Torment must your Hearts needs be! not knowing whether Heaven or Hell must be your dwelling place to all Eternity: Whereas, if you knew you were in the same House with Christ, this would quiet your heart from all fear. As soon as Christ was come into the Ship, wherein the Disciples were tossed, the Wind presently ceased. God through 
Psal. 27. 1.  Christ being your Habitation, your Light and Salvation, whom or what should you fear, while you live, and when you die? God is our refuge, 
46. 1, 2.  therefore we will not fear. And this, and this only is able to make and keep your hearts lightsome in every condition. Yea, knowledge of your abiding in God, will give a sweet relish, as to every comfort: So to 
Neh. 9 25.  every cross. I have lost a dear Husband, Wife, Child, Friend, a comfortable dwelling, but not my dear God. And the more assurance, the less fearful, and more cheerful. Now the means to preserve and increase assurance, are the same whereby you gained it. The outward are those Ordinances of God, and exercises of his holy Religion, which he hath sanctified to this end, to bring us unto, and into himself, and to work in us a comfortable assurance thereof, especially the Word, Sacrament, and Prayer. The more inward and spiritual, are care to keep a good Conscience: Diligent observation of your own ways: Consideration of the experiments you have had of God's favour towards you, renouncing yourselves: Resting only upon the free Grace of God, in performance of the conditions required on our part; looking oft over your evidences, and holding the Conclusion. To learn by heart, and put in practice all those duties that are incumbent upon all those, to whom the Lord, even the most High, vouchsafeth this high Prerogative of admission to, and possession of his blessed Self to be your proper Habitation.  
The general duty is to walk worthy of the Lord, who hath effectually called you out of the World, and out of yourselves, into himself, and hath justified you, and partly glorified you with glorious privileges, graces, and comforts. For whom he called, them he also 
Rom. 8. 30.  justified; and whom he justified, them he also glorified. This the Apostle Paul frequently presseth. I beseech you that you walk worthy 
Eph. 4. 1.  of the Vocation wherewith ye are called. You know how we exhorted, and charged every one of 
1 Thes. 2. 12.  you, that ye would walk worthy of God, who hath called you into his Kingdom of Glory: Of God, whose Livery you wear, whose Image you bear, of whose Household you are. To walk worthy of your Vocation is to walk holily: for the general Vocation of all Christians is to be holy, as God is holy: unto whom they are called in Jesus Christ. As he which hath called you is holy, 
1 Pet. 1. 15.  so be ye holy in all manner of conversation. And as he presseth them to this worthy walking: So he presseth God by Prayer for them, that they might by his grace be enabled to walk; declaring withal sundry Ingredients, and Concurrents, that make these paces and steps, they take, regular, and graceful, and the end of the course joyful. We cease 
Col. 1. 9, 10, 11.  not to pray for you, and to desire that ye may be filled with the knowledge of his will, in all wisdom, and spiritual understanding, that ye might walk worthy of the Lord unto all wellpleasing, being fruitful in every good work: and increasing in the knowledge of God, strengthened with all might, according to his glorious power, unto all patience and long-suffering, with joyfulness.  
Let knowledge show you the ways you should walk, and sanctification carry you on an end therein, and patience uphold you, till you come to the end of your Journey, when you shall receive the end of your Faith, even the salvation of your Souls.  
The particular duties are many; in sundry references both to things and Persons. The first of the former sort we will dwell awhile upon, are Earthly Houses and Habitations. Some whose dwelling Place the Lord is, have no House on Earth, which they can call their own. Of those that have, some are not suffered to live in them; and of them that have this liberty, some have very poor Houses, with as poor Furniture, or other Conveniences. Others have convenient Dwellings, with an indifferent outward estate, and some few have gentile and stately Edifices, with riches and honour in abundance.  
1. To those that have no earthly Houses of their own, but are in a state of beggary, or next to it, of whom some there are, who never had any, others had comfortable ones, but have lost them by Fire, or other casualty, and so are for the present Housless; to these I have this word of Exhortation. Let not your hearts be troubled.  
1. Because you are not without Fellows and Companions, better than yourselves, that are in the same Housless condition: you have heard of some, Of whom the World was not worthy. Who wandered in 
Heb. 11. 38.  Deserts, and in Mountains, and in Dens and Caves of the Earth. And of the blessed Apostle St. Paul, Who 
1 Cor. 4. 11.  both hungered, thirsted, and was naked, and had no certain dwelling place. And of our blessed Saviour, 
Mat. 8. 20.  Who had not where to lay his head. And you know how little it troubled these holy Ones, that they were thus destitute, how well pleased with their want, it being their Heavenly Father's good pleasure, that it should be with them as it was. And how joyfully those believing Hebrews took the spoiling of their Goods, knowing that they had in Heaven a better Mansion, 
Heb. 10. 34. 2 Cor. 5. 1.  and a better and an enduring substance.  
2. You are not without a House, which likes you best, and which you would not change for the best House in the World: You hear God ask you, as Elkenah did Hannah, Am not I better to thee than Ten Sons? Had you not rather enjoy me, and do you not find more comfort in me, than in Ten Houses? And your Heart answereth, truth Lord. And can it then be troubled? It may be said of all Houses, compared with this of yours, as it's said of all Nations, they are as nothing, less than 
Esa. 40. 17.  nothing, and vanity. And in truth, all Houses and Riches, which others inherit, are not, though they seem 
Pro. 23. 5.  to be: You only, and your fellow Inhabitants inherit that which is. 
8. 21.  Esther had good reason to be content, when she was preferred to the best place of the House. And so have you, who are preferred to live in the best House, and in the best 
Est. 2. 9  place, the very heart of it. You are not only graven upon the Palms 
Esay 49. 16.  of God's hands, but you are in his heart, set as a seal there; Yea, I will rejoice over them, to do them 
Cant. 8. 6.  good with my whole heart, and with my whole Soul. How then can ye choose, but rejoice exceedingly in the want of all Creature comforts; yea, though you have to boot the present feeling of the greatest outward evils? And say with the holy Prophet. Although the Figtree 
Hab. 3. 17, 18.  shall not blossom, neither shall fruit be in the Vines, the labour of the Olive shall fail: and the Field shall yield no Meat, the Flocks shall be cut off, from the Fold. And there shall be no Herd in the Stalls. Yet I will rejoice in the Lord. I will 
Psal. 16. 5, 6.  joy in the God of my Salvation: The Lord is the portion of mine Inheritance. The Lines are fallen to me in pleasant places; Yea, I have 
2 Cor. 6. 10.  a goodly Heritage. Having nothing, I. possess all things; having the Haver of all things.  
3. You may and aught to take 
Psal. 33. 18, 19  comfort in the promises which God 
& 34. 10.  hath made to his People in this case of Poverty, which for the present 
37. 19  pincheth you: He is pleased 
& 132. 15.  to bring you to this want of house and maintenance, that he might 
Heb. 13. 5, 6.  humble and prove you, to do you good in the latter end. And he is able, and no less willing to help 
Deut. 8. 2, 16.  you, either by inclining the hearts of the rich, to show compassion upon you, to receive you into their Houses, and feed you at their Tables; or if you have but Pulse to eat, he can make that nourish you, better than Kingly fare: yea, he can make you go in the strength 
1 King. 19 6, 8.  of one Meal made of a Cake baken on the Coals Forty Days.  
Qu. But may we expect God will work Miracles now adays? Yes, that we may rather than his promise should fail, Is my hand shortened at all? This resolve upon, that the Eyes of the Lord run too 
2 Chron. 16. 9  and fro, throughout the whole Earth, to show himself strong in the behalf of them whose heart is 
Mark 9 23.  perfect towards him: And of this also, that all things are possible to him that believeth. And therefore with Job, resolve to trust in him, 
Job 13. 15.  though he slay you: and to die, rather than to help yourselves by any unlawful means, and cast off all solicitous carking thoughtfulness for your Bodies, where to 
Dan. 1. 8. 3. 17, 18.  dwell, and what to eat, and wherewith ye shall be clothed. Ponder 
Mat 6. 25. to the end.  those Seven dissuasives from distrustful cutting, dividing, distracting cares. And having Food and 
1 Tim. 6. 8.  Raiment, how little, how course soever, be content therewith. Considering 
Psal. 37. 16.  that a little that the righteous Man hath, is better than the riches of many wicked. Nor do you doubt all, but if God see that a House with wealth and riches may serve to further your spiritual and eternal good, you shall not fail to have them before you die. He 
Psal. 113. 7, 8.  hath raised the Poor out of the Dust, and lifted the needy out of the Dunghill, and set him with Princes. And so he will you. Hear his express primise, Wealth and Riches shall be in his House, or if 
Psal. 112. 3.  you live and die poor and mean, your Children shall be blessed with abundance. His Seed shall be mighty 
2.  upon Earth. And you that were some Years since wealthy, but by the rage of the Fire, or malice and fraud of Men, or other mishaps are become as poor as Job; do not despair of recovering your loss: but remember what the Man of God said to Amaziah, who demanded of him, What he should do for 
2 Chro. 25 9  the Hundred Talents. The Lord is able to give thee much more than 
Job 42. 10.  this: and how he gave Job twice as much as before. Wait upon God, and keep his way, and he shall exalt 
Psal. 37. 34.  thee to inherit the Land. Ye have heard of the patience of Job; and have seen the end of the Lord, 
James 5. 11.  that the Lord is pitiful, and of tender Mercy.  
2. To you that have Houses of your own, but may not live in them, at lest cannot with any safety. 1. See, and acknowledge the hand of God in your expulsion, as in every other Cross, so in this you should a Divine Providence. It is God that, and not Man only that hath thrust you out.  
2. Examine the cause of your Ejection; if it be so, Why am I thus? That you may be sure your cause is good, and your heart sincere, in that which you suffer for.  
3. If you had a doubting Conscience indeed, against which it is unlawful and damnable to act, and not a mere scruple against which Men may act; yet you may find cause enough, why God should cast you out of his House, and out of your own. For you honoured God in neither as you might have done. And therefore aught to acknowledge with David, Righteous art thou O God, and just in thy Judgements. 
Psal. 119. 137. 75.  I know, O Lord, that thy Judgements are right, and that thou in faithfulness hast afflicted me.  
4. When you have humbled your Souls, and made your peace with God, by repenting of your neglect to husband time and talon, while a price was in your hand. Resolve 
Prov. 17. 16.  to bear with humility and patience the Indignation of the Lord, because you have sinned against him, 
Mich. 7. 9  until he plead your cause, and execute Judgement for you, and believe that he will bring you forth again to the Light, and you shall behold 
This is for London especially.  his righteousness. i e. his deliverance, the effect of his faithfulness and love towards you: and of his just severity against your and his enemies; who intended not to execute his judgements for your sins, whatever their pretence was: and bless God that you are still permitted to live in the Land of your Nativity: And that there are any 
Esay 10. 7.  who are willing to receive you into 
66. 5.  their Houses, as Laban did Jacob, when he was compelled to leave his Father's House, and Jethro, Moses, and the Shulamite Elisha, and Lydia, Paul: And that none can drive you out of your divine habitation, nor shall be ever able to separate you from his love in 
Rome 8. 37. 38. 39  Jesus Christ, wherein you lodge.  
3. To you that have convenient Houses, and a competency of means to live upon. Be persuaded to think your condition better, than if you had fairer buildings, and more abundant income and revenues. Agar thought a mean estate best, as appears by his Prayer against riches, as well as poverty. Give me neither poverty nor riches, feed me 
Pro. 30. 8.  with food convenient for me; As much as I shall need from Day to Day. So we are taught to pray by our Saviour: Give us this Day our Daily Bread. The word signifies such a kind or quality, as is fitting for our sustenance or being. So much as is needful to be added thereto, and no more. Such a measure of goods, of body and fortune (so Men use to speak) as is necessary, comprehended by the Apostle 
1 Tim. 6. 8.  under Food and Raiment. This was all that Jacob desired of God. If God will give me Bread to eat, 
Gen. 28. 20.  and Raiment to put on. If the Query be, What may be counted needful? Answ. 1. That which Nature requireth enough only to hold Life and Soul together, from Hand to Mouth. (as they say) 2. That which is meet for the state wherein God hath set us. 3. That which is requisite for the charge committed to us. 4. That which is apparently needful for the time to come. If any provide not for his own, especially those of his own House, he hath denied the faith, and is worse than an Infidel. No Man's desire must go beyond this. Labour not to be rich. Superfluity coveted is very dangerous. They 
1 Tim. 6. 9  that will be Rich fall into Temptation, and a Snare, and into many foolish and hurtful Lusts, which drown Men in destruction and perdition. A moderate estate hath little danger and trouble, much ease and comfort, a plentiful one little or nothing of these, much of those, and therefore thank God that it is with you as it is; nor do you, or can you want plenty, abiding in God, for in him there is all fullness, and enjoying him, you possess all things; yea, you would do so, if you had nothing (as was said).  
4. To you who dwell in earthly Houses, and have all earthly good things in abundance, I have this word of exhortation. Let your hearts be lift up with thankful acknowledgement of God's goodness in giving besides himself, these outward blessings richly to enjoy. When others, 
2 Sam. 7. 18.  nothing inferior to you in grace and goodness, are glad to dwell in poor Cottages, and to feed on scraps; yea, to beg their Bread. Who am I, O Lord God, 
Psal. 23. 5.  and what is my House, that thou hast brought me hitherto? Thou preparest a Table before me, thou anointest my Head with Oil, my Cup runneth over. I am not worthy 
Gen. 32. 10.  of all the Mercies, and of all the truth which thou hast showed unto thy Servant, for with my Staff I passed over this Jordan, and now I am become two Bands.  
But let not your hearts be lifted up with pride, because of your abundance. Charge them that are 
1 Tim. 6. 17.  rich in this World, that they be not highminded. Beware that thou forget not the Lord thy God. Lest 
Deut. 8. 11, 12,  when thou hast eaten, and art full, and hast built goodly Houses, and dwelled therein, and when thy Herds 
13, 14.  and thy Flocks multiply, and thy Silver and thy Gold is multiplied, and all that thou hast is multiplied then thy Heart be lifted up. See God in your fair edifices, and sumptuous Furniture, and large Revenues, esteeming them as a beam of the bright Sunshine of his favour, you being enabled by his Grace to make them instrumental for his glory in the refreshing the bowels of his Saints; and so to enjoy the good of them, as to avoid the snare. To use them not as hindrances, but helps to a better life. Consider withal, how easy and quickly all you have may be brought to nothing, (Job this Morning, the greatest Man for wealth of all the Men of the East, and by Night was brought to poverty to a Proverb) and therefore look upon all as transitory, keeping your affections lose, and all off from them. And if they make themselves Wings, and fly away, as an Eagle towards Heaven: let it trouble you as little, as the sight of a Flock of Foul out of your Ground, flying thitherward would do; and rejoice, that with Mary, You have chosen that good 
Luk. 10. 42.  part, that shall not be taken from you.  
5. To you, who, having dwelled in fair and goodly Houses, which the Fire consumed, are in your thought and purpose, if not actually building, as, or more fair and goodly to dwell in, in the same places where the former stood, or elsewhere be exhorted. 1. To bless the Lord, your everlasting Habitation, which preserved yours and all the Persons of your Families, and so much of the movable Goods in your Houses and Shops, from that raging Element; That you have still wherewith to subsist comfortably, and are in a condition of Rebuilding: Acknowledge it to be of the Lord's Mercies that 
Lam. 3. 22.  yourselves, and all yours, Persons and things were not consumed; That so many lives, and so much substance is given to you for a Prey.  
2. To take heed to yourselves, that none of these evils, no degree of them, which are noted, and taxed, and threatened in many new builders of old, and which it is to be feared, will be found in too many of your fellow builders, whose Houses will be contiguous with your selves, what those crimes are, may be gathered from such Scriptures as these. Woe unto him that buildeth 
Jer. 22. 13, 14.  his House by unrighteousness, and his Chambers by wrong: that saith, I will build me a wide House and large Chambers, and cutteth him out Windows; and it is ceited with Cedar, and painted with Vermilion. Woe to him that coveteth 
Hab. 2. 9, 10, 11  an evil covetousness to his House that he may set his Nest on High. Thou hast consulted shame to thy House, for the Stone shall cry out of the Wall, and the Beam out of the Timber shall answer it. That shall say, I was laid here by biting Usury, and this shall answer, I lie here by cheating and violence, extortion and oppression. All the people 
Esa. 4. 9, 10.  shall know, that say in the pride and stoutness of Heart, the Bricks are fallen down, but we will build with hewn Stone. The Sycomores are cut down, but we will change them into Cedars. We will raise up our Houses in greater splendour and Glory than ever they were. Their Goods shall become a booty, 
Zeph 1. 13.  and their Houses a desolation, they shall build Houses, but not inhabit them. Whereas Edom saith, we are impoverished, but we will return and build the desolated places. Thus saith the Lord of Hosts, they shall 
Mal. 1. 4.  build, but I will throw down. For 
Amos 5. 10, 11.  as much as their treading is upon the Poor, and ye take from him burdens of Wheat, ye shall build Houses of Hewn Stone, but ye shall not dwell in them. Ye planted pleasant Vineyards, but ye shall not drink Wine of them. For I know your manifold transgressions, and your mighty sins. They afflict the just, they take a bribe, and turn aside the Poor in the Gate from their sight. They build up Zion with blood, 
Micah 3. 10, 11  and Jerusalem with iniquity; the Heads thereof judge for a reward, and the Priests teach for hire; and the Prophets thereof Divine for money. Yet will they lean upon the Lord, and say, is not the Lord among us? no evil shall befall us. Therefore shall Zion for their sakes be ploughed as a Field, and Jerusalem shall become heaps. I will smite the Winter Houses with the Summer House, and the House of Ivory shall perish, and the great Houses shall have an end, saith the Lord. For behold, the Lord commandeth, 
Amos 5. 15.  and he will smite the great Houses with breaches, and the little 
6. 11.  House with clefts. Woe unto them that join House to House. He will 
Esay 5. 8.  destroy the House of evil doers. Whoso rewardeth evil for good, evil 
31. 2.  shall not depart from his House. Though you, with whom I am dealing, 
Pro. 15. 25.  are not of the number of these wicked Men, that are building with you; yet it is your part and duty, to take good notice of the Lord's just punishments, which he hath threatened to inflict upon them, and take warning thereby, not to follow their footsteps, nor to tread in one of them. The righteous Man wisely considereth the House of the wicked, which being wholly built, and filled with Goods, gotten by evil means, shall bring them to fall 
Pro. 〈…〉  into ruin; so far shall it be from being any stay unto them. Take heed of partaking of their sins, that ye receive not of their Plagues. See that terrible and flaming place. I will bring the curse forth, and it 
Eph. 〈…〉  shall enter into the House of the Thief, legal, as well as illegal, and 
Rev. 18. 4  into the House of him that sweareth falsely by my Name: and of him that sweareth vainly, as well 
Zech. 5. 4.  as falsely; that sweareth by the inch 
Exod. 2. 7.  as well as by the Ell, by his faith and troth, as well as by his Maker. Petty as well as bloody Oaths:) and it shall remain in the midst of his House, and shall consume it, with the timber thereof, and the Stones thereof.  
3. If you have not yet begun to build, take the wise Man's advice ('tis the loving advice of your living House) Prepare thy work without, 
Prov. 24. 27.  and make it fit for thyself in the Field, and afterwards build thine House. Regulate yourself, and your Building according to thy Purse. Cast the cost beforehand. 
2 Tim. 3. 16.  Which of you intending to build a Tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it, lest happily after he hath laid the 
Luk. 14 28, 29.  Foundation, and is not able to finish it, all that behold it begin to mock him? They will do as much and worse, if you finish with other men's Money, which you owing, are unable to repay. By no means run 
Herb. Ch. Porch. Rom. 13. 8  in debt, take thine own measure. Owe no Man any thing, but love.  
4. In carrying on this work, as in all others of your particular calling, approve yourselves to God and Men, to be good Men, by doing all things according to the rule and guidance of well instructed 
Psal. 112. 5.  natural reason: A good Man will guide his affairs with judgement. Through wisdom is an House builded, and by knowledge shall the 
Pro. 24. 3, 4.  Chambers be filled with all precious pleasant riches. I need not tell you what is the prime means in order to this end, namely prayer, For the Lord giveth wisdom, out 
Pro. 2. 6.  of his Mouth cometh knowledge and understanding. He is the Author of reason in Men, and in the guiding of their actions, even in all manual matters. If any of you 
James 1. 5.  lack wisdom, let him ask it of God. Your God will direct you to order your Buildings, that there may be a prevention of deadly mishaps, as he directed his People of old in theirs. When thou buildest 
Deut. 22. 8.  a new House, thou shalt make a Battlement for thy Roof, that thou bring not Blood upon thine House, if any Man fall from thence. In all other points of prudence and foresight, you shall find him your Instructor.  
5. When then the work is done, and your Houses fit for Habitation, remember and imitate God's people in ancient times, in dedication of their new-built Houses, solemnly blessing the first enjoying of them, by Prayers and holy Hymns, consecrating them to God, to be Houses of Prayer and little Churches, wherein Duties of Religion 
Deut. 20 5.  should be performed every Day, and all things done therein, even natural actions, to the glory of God, by Governors, and governed: according to that of the Apostle. Whether ye eat or drink, or whatsoever 
1 Cor. 10. 31.  ye do, do all to the glory of God. This was Josuas' religious resolution. I and my House, we will 
Josua 24. 15.  serve the Lord.  
Now because all these Five Divine Domestics are apt to have their minds too much upon the things of the World; they that are Housless and Landless, to be solicitous how to get a House and livelihood; they that have Houses of their own, but are prohibited to live in them, to have a hankering desire after Liberty; they that have their Houses free to live in, and sufficiency, how they may add house to house, & increase their substance; they that have goodly Houses with superfluity, how they may yet have more wealth and honour: The mind of Man being like the 
Pro. 30. 15.  Horseleech, which hath two Daughters, crying, give, give; the two Forks in the Tongue of that bloodsucker, setting forth the two passions in the mind of Man; the one a burning desire of getting beyond measure, the other an unquietness through sense of want, when more than enough is gotten: and like those four things that are never satisfied, the Grave, a barren Womb, the Earth that is not filled with Water, and the Fire: and they that are building, are apt to be in earnest expectation, that they shall be well and warm in those new Nests. I think this one consideration needful to be suggested to them all, namely what power God's grace useth to have in all them that dwell in him, to take off their hearts from minding earthly things, in that manner they used to do before they were in God; namely, though not to forsake the World quite, and give over worldly business, and spend their whole time in private Devotions, nor having found this House and Treasure, to cast away their worldly Goods. For Religion bindeth Men and Women to be good Husbands, to seek to preserve and increase their estates that God hath given them; yet to make them willing to part with Houses and Lands, and whatsoever is dearest to them in the World, if they cannot hold them with God's favour. To lose all things, and 
Phil. 3. 8.  count them but dung in comparison of it. This made God's people in the Ten Tribes to leave their 
2 Chro. 11. 16.  dwellings and possessions, and to come to Jerusalem, where God 
Heb. 11. 24, 25.  was purely worshipped. This made Moses to leave Pharaoh's Court, and to join himself to God's afflicted, despised Church, and to moderate their affections, to use them with more sobriety and indifferency; It being all one to them whether they had little or much. I have learned in whatsoever state 
Phillip 4. 11, 12.  I am, therewith to be content, I know both how to be abased, and how to abound: every where, and in all things, I am instructed both to be full, and to be hungry, both to abound, and suffer need: Yea, so to take up their hearts, as to be more careless and forgetful of these things, than they were formerly. For they having found a better House, and a better Treasure, There their 
Mat. 6. 21.  hearts must needs be most, if not altogether. Nor can the heart be divided between the love of God, 
24.  and the World: But one of them will and must have all. No Man can serve two Masters, for either he will hate the one, and love the other, or else he will hold to the one, and despise the other. Ye cannot 
1 John 2. 15.  serve God and Mammon. Love not the World, neither the things that are in the World: If any Man love the World, the love of the Father is not in him.   

THE FIFTH SERMON.  
THe second Sort of Spiritual duties incumbent upon you, who have assurance that the Lord is your Habitation, is in reference to Persons. 1. Those who were the efficient cause of this your superlative Happiness, both principle and instrumental. The principle are the three sacred Persons of the glorious Deity, the Father, the Son, and the Holy Ghost.  
1. Admire the goodness of God in electing you to this happiness. Blessed be the God and Father of our 
Ephes. 1. 3, 4.  Lord Jesus Christ, who hath chosen us in Him, before the Foundation of the World: and in conferring upon you, by the grace of Adoption, the right of inheriting his Light here and hereafter. Giving thanks 
Col. 1. 12.  unto the Father, who hath made us meet to be partakers of the inheritance of the Saints in light. Behold 
1 Joh. 3. 1.  what manner of love the Father hath bestowed upon us, that we should be called the Sons of God.  
2. The love of God the Son, 
Eph. 3 19  which passeth knowledge; who purchased for us this dwelling place with the price of his blood. (The blood of God) Ye know the grace 
Acts 20. 28.  of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his 
2 Cor. 8, 9  poverty might be rich. When he was in the possession of a perfect Happiness and Glory in his Divine Nature, that he might bring you into the same possession. He took upon him your Nature, with all its miseries, wants and obligements to gain you the Treasures of God's Grace, Righteousness, and Eternal Life in Him here, and with Him hereafter. He would be without a 
Mat. 8. 20.  House, where to lay his head, and without any civil propriety of Earthly Goods, and without any peace, or rest in the World, that you might have a resting place in God, and a spiritual right to all this, and actual enjoyment of as much as needs, and is good for you.  
3. The powerful Operation of the Holy Ghost in imprinting upon your Souls those Divine Graces, which are certain signs and tokens of your real interest in, and present possession of this supercoelestial Mansion, and witnessing with your spirits, that you are truly Gods Children, and being such, shall abide 
Joh. 8. 35.  in the House for ever, for so Sons do.  
To provoke and quicken you the more to thanksgiving for this inestimiable happiness. Consider how infinitely you are bound to these Three Persons, above innumerable others; whom God the Father did not choose to have their dwelling in him, and whom the Holy Ghost never wrought upon, to accept this, as he hath upon you. There are who would persuade you otherwise, that is, that God the Father hath in his decree of Election done no more for you, than he hath for other Men, whom he from Eternity choose to be partakers of his happiness conditionally, that is, if they would, as you have done, accept it offered to them, as it was to you: because he foresaw that you would receive Christ into your hearts by faith, he therefore determined to receive you into himself, to make you eternally happy; because he foresaw others would not, he therefore passed them by, and rejected them, and decreed to damn them; for he loves all Men equally, desires and wills the Conversion and Salvation of every Man alike, unfeignedly and earnestly; that God the Son manifested in the World, who came in the World to save sinners, died for all without difference, intended to give himself a ransom for all, and every one equally; that the efficacy of the Holy Ghost, and his Cooperation accompanying the Word, calling Men out of the state of nature, into the state of Grace, is only by moral persuasion: and that it is in the power of every Man's freewill, to accept or reject this grace; These are plausible, but pernicious Errors, against which I shall bring a few Scriptures, to antidote and fortify your judgements, and establish them in the contrary truths.  
1. Touching the Decrees of God the Father's predestination, the Scripture makes it absolute, definite, and irrevocable: So as the number of the Elect can neither be increased or diminished. The Foundation 
2 Tim. 2. 19  of the Lord standeth sure, having 
Rom. 9 11.  this Seal, the Lord knoweth them that are his, that the purpose 
11. 5.  according to Election might stand. Even so at this present also, there 
John 6. 37.  is a remnant, according to the election of grace. All that the Father 
10. 28.  giveth me shall come to me; I know my Sheep, and I give unto them Eternal Life, and they shall 
Heb. 12. 23.  never perish. Ye are come to the Church of the first born, which are enrolled in Heaven, rejoice that 
Luk. 10. 20.  your Names are written in Heaven, Whosoever was not found written in the Book of Life, was cast into 
Rev. 20. 15.  the Lake of Fire. Insomuch if it were possible, they should deceive the very Elect. So that howsoever 
Mat. 24. 24.  Salvation in the execution of it depends upon the conditional use of the means, yet the will of God is not conditional, incomplete or mutable, because God hath absolutely purposed to give his Elect both will and power to perform those very conditions required, namely Repentance, Faith, and Perseverance: For the Decree of God predestinating, must not be considered after this form: I will choose Peter to Eternal Life, if it shall so happen that he doth believe; but rather thus, I do choose Peter to Eternal Life, which that he may infallibly obtain, I will give him faith. As many as were ordained to eternal 
Acts 13. 48.  life, believed according to the faith of God's Elect. Elect according to the foreknowledge of God 
Tit. 1. 1.  the Father, who are kept by the power of God, through Faith unto Salvation. All gifts of grace leading 
1 Pet. 1. ●, 5.  into the habitation of holiness, and whom to salvation are the fruits and effects of Eternal Election. Neither is it true, that we are Elected for faith and holiness, for we are Elected unto both, according 
Eph. 1. 4.  as he hath chosen us in him that we should be holy. Election therefore is before the spiritual blessings both in order and time. Ye have 
Joh. 15. 16.  not chosen me, but I haven chosen you, and ordained you, that you should go: and bring forth fruit, and that your fruit should remain. For by grace are ye saved through 
Eph. 2. 8.  faith, and that not of yourselves, it is the gift of God. As for this only General Election of all, and every Man to salvation upon condition of faith, it is indeed (alone) no Election, because it predestinates no Man actually, severs no one from another, writes no Name in the Book of Life, ordains no individual to have his habitation in God, but only prescribes the manner of coming to salvation, promiscuously to all: neither by it is it decreed, who shall be saved, but what manner of Men. Moreover, who holds this Universal Election alone, must also grant an Universal reprobation. For if God will only have all to be saved indefinitely, if they will believe, he willeth likewise that all shall be damned that do not believe; and so God neither chooseth or refuseth any antecedently. Finally, this opinion makes Man's will to overrule God's counsel. Nor can you believe God's equal love to all Men, when you hear him professing that he did not equally love two, who were equal 
Rom. 9 1●.  by Nature, nor that he desires the salvation of all alike, because 
12. 13.  all are not converted and saved, it being as easy for him to effect as desire, and by his effectual Grace to make Men of unwilling willing without destroying their voluntary liberty.  
3. Touching the efficacy of God 
Ezek. 36. 26.  the Holy Ghost working Conversion, that it is not to be restrained to moral persuasion only, which Man's will may embrace or reject, and finally resist, is abundantly evinced by that one Text, where the Apostle heaps up so many emphatical and significant words, on purpose to declare the power of the spirit of God, put forth in the conversion of a sinner. That they 
Eph. 1. 18.  may know what is the hyberbolical greatness of his power to us-ward, 
19, 20.  who believe according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead. To which many more may be added, and that it depends not upon Man's freewill, which can neither convert itself, nor overcome divine grace, to put forth for his conversion. The Scripture every where plainly and expressly teacheth, I mean, that grace which is given with an absolute purpose to convert. See 2 Cor. 10. 4, 5. Col. 2. 12. 2 Thes. 1. 11. Luk. 11. 22. 2 Pet. 1. 3.  
Next to the principal efficient causes of their happiness, the instrumental are to be owned and thanked. Those from whom you had your natural being, without which you had not been capable of this, or any other good. Honour is due to natural Parents, how poor, how bad soever, nor must they be despised for any default of body or mind: and it is a point of piety to relieve them, if they be in want. Nor can you ever sufficiently requite them, though it must be your study so to do. Let them learn first 
1 Tim. 5  to show piety at home, and requite their Parents, for this is acceptable before God. Your spiritual Parents are much more to be honoured, and much less to be contemned; for as much as they have been instruments of your better being, your being in Christ in God, without which you had better to have been Dogs or Toads; Yea, good had it been for you, if you had never been born. In Christ Jesus I have begotten you through the Gospel. Think nothing too dear 
1 Cor. 4. 15.  for these. I bear you record, that if it had been possible, ye would have plucked out your own Eyes, and have given them unto me. Time 
Gal. 4. 15.  was, when you held yourselves happy in me, and blessed the time that ever you saw and heard me. Howbeit, I do not say unto thee, 
Phil. 19  how thou owest me even thine own self. Bless also all those who have been fellow-helpers with these, by informing, convincing, reproving, instructing, advising, comforting you against despair. All these call for thankful acknowledgement. Blessed be the Lord God of Israel, 
1 Sa. 25. 32, 33.  which sent thee this Day to meet me, and blessed be thy advice, and blessed be thou which hast kept me from avenging myself. Let the Righteous smite me, reprove, and chide me. It shall be a kindness. 
Psal. 141. 5.  I will thank him for it, and God for him for it, and God for him.  
The next sort of Persons, to whom you owe duty, to the performance whereof, I shall earnestly exhort you, are they, who as yet are without God in the World, to whom it may be said. They have 
Acts 8. 21, 23.  neither part nor lot in this matter, but are in the gall of bitterness, and bond of iniquity: And that not only without the Pale of the Church, Twenty-Six parts of the World divided into Thirty-One, having not so much as the Name of Christians; and of those Five that are Christians in Name. What a World of Papists are there, besides Heretics that cut off themselves from the true Church? But even in the reformed Churches, and even in this Land of light, and Valley of Vision, there are six sorts and a great number of them, who dwell not in the Light, but sit in Darkness, and in the shadow of Death. Namely, 1. Grossly ignorant ones, that are utterly unacquainted with the first Principles of the Oracles of God. These are in Satan's Power, under his Government, who is the Ruler of the Darkness of this World; against these is the wrath of God revealed from Heaven, in temporal, and spiritual, and Eternal Judgements. Knowledgè being the Foundation, and Seed of all saving Grace, they must needs be graceless that want it. 2. Wickedly erroneous ones, those who hold in their judgement's Doctrines overthrowing the Christian Faith, these are not many Doors from Death. For every fundamental Error hath a damnable defilement, being a Leprosy in the Head, the worst of that kind of Plague. 3. Openly profane ones that live in the omission of known duties, and in the practice of known gross sins. Who for the pleasures of the Flesh, renounce the Heavenly blessings, as Esau did, who for a Morsel of Meat sold his birthright. Fornicators, Thiefs, Drunkards, Revilers, Swearers, Sabbath-breakers, etc. This ye know, that no such have any abiding in God, but dwell in the Devil, whose they are, and whom they serve, and with whom they shall abide eternally, without Repentance. 4 Mere civil ones, who live not in any open offence against the Second Table, but are utterly regardless of the First: which are of absolute necessity, to prove Man's being in God. The Gospel teaching us to live godly, as well as righteously and soberly. Nor without holiness 
Heb. 12. 24.  shall any Man ever see God. 5. Hypocrites, who though they seem to have a prime respect, to the First Table (which Christ calls the First and great Commandment) yet they make little or no Conscience of the Second Table duties; love not their Wives, are cruel to their Children and Servants, will lie, and cheat, and cozen, tipple, etc. The damnable estate of these hath been sufficiently discovered, and that the lowest place of Torments in the burning Lake, is assigned for them. 6tly. Haters and Blasphemers, and Persecutors of the ways of Godliness, and of them that 
Phil. 1. 28.  walk in those ways by word or deed. This is an evident token of Perdition, and the wrath of God 
1 Thes. 2. 15, 16  shall come upon such to the utter-most, if they perish in their malice.  
The duty we owe to all these, is to mourn for their undone condition, and to desire, and strive earnestly to convert them, That they may be in capacity to live, and lodge with you under the same Roof, and partake of the same glorious Privileges, and Graces, and Comforts. So you ought to do by these, when you have occasion to converse with any of them, as Lydia by Paul and Silas, constrained 
〈◊〉 1●. 15.  them to come into her House, and abide there, at least by earnest invitation, and persuasion, as Jael did Sisera, with another manner of mind, Turn in my Lord, turn 
Judg. 4. 18.  into me, fear not. You are bound to have the same tender and cordial affection towards all these, that are out of God's grace, that Saint Paul had towards the Galatians, 
Gal. 5. 4.  that were fallen from grace. My little Children, of whom I travel 
4. 19  in birth again, till Christ be form in you.  
1. Be in pain for them, as a Woman in travel is. Grieve, and groan, and sigh, and weep bitterly for them, as Lot did for the Sodomites, With whose filthy conversation 
2 Pet. 2. 7, 8.  he was vexed, for that righteous man dwelling among them, in seeing & hearing vexed his righteous soul, from Day to Day with their unlawful deeds. I beheld the Transgressor's, 
Psal. 119. 158.  and was grieved, Rivers of 
136.  Waters run down mine Eyes, because they keep not thy Law. O 
Jer. 9 1, 2, 3.  that my Head were Waters, and mine Eyes a Fountain of Tears, that I might weep Day and Night, as well for the sins, as the slain of the Daughters of my People: For they be all Adulterers, an Assembly of treacherous Men, and bend their Tongue like their Bow for Lies: They proceed from evil 
Sam. 15. 35.  to worse. Samuel mourned for Soul. 
Ezek. 10. 6.  Even mourned, because of the transgression of them that had been carried away. Jesus grieved for the hardness of the Heart of the Jews, Beheld their City, and wept over it. 
Luk. 19 41.  Out of much affliction, and languish of heart, I wrote unto you with many tears. Many walk, of whom 
2 Pet. 2. 4.  I have told you often, and now tell you weeping, that they are Enemies of the Cross of Christ, whose end 
Phil. 18. 19  is destruction, whose God is their Belly, whose Glory is their shame, who mind Earthly things. For love's sake, love to God who is dishonoured, and your Country, which is endangered, and to these poor Creatures that are destroying their poor Souls, and your own Souls, which you will preserve from infection by this means, lay sadly to heart, and grieve affectionately, for the sad, dark, doleful, damnable condition, so many thousands in this Land are in. Should you come into Houses full of dead Men, that had slain themselves, would not your Eyes affect your Hearts, could you forbear tears? You can scarce come into any House where some are not spiritually dead, and destroying their own Souls, which is a thousand times worse.  
2. Pray for them, Brethren, my 
Rom. 10. 1.  Heart's desire and prayer for Israel 
Gen. 17. 18.  is, that they may be saved. O that I shmael might live before thee. If 
1 Joh. 5. 16.  any Man see his Brother sin a sin, which is not unto Death, he shall 
Luk. 23 34.  ask, and he shall give him life. God shall pardon him, and by that means free him from everlasting 
Acts 7. 60. 17.  Death. Father, forgive them, for they know not what they do. Lord lay not this sin to their charge. There are none you know or meet with worse than these, for whom Stephen thus prayed, they were stiff necked; so hard, that they were not to be made pliable, uncircumcised in Heart, and Ears, as profane inwardly, and wicked as the Heathen themselves, though they outwardly in their Bodies carried the Seal of God's Covenant: They always resisted the Holy Ghost by whom God's truth was not only propounded, but the truth of it likewise so powerfully demonstrated, that they could not contradict it, but only by obstinate malice. They gnashed upon that Holy-man, with their Teeth, from madness and malice, which they bear to the Evangelical Doctrine, which he preached, and they stoned him with Stones to Death. Pray also that God would work a change in their minds and manners, draw them by a merciful Violence out of Satan into Christ.  
3. To your mourning and prayers add utmost endeavours, using every one according as his Nature and Condition shall require. Of 
Judas 22. 23.  some have compassion, making a difference, and others save with fear, pulling them out of the Fire. The simple, weak, and seduced deal gently with. Those that are hardened, and perverse, and corrupters of others, be as much as in you lieth Instruments of their Salvation, by more severity. Save them with fear, namely by a lively denunciation of God's Judgements darted into your Consciences, pulling them out of the Fire; that is, doing what you can to draw them from Perdition, without any vain respects or considerations, as Men draw things out of the Fire in any fashion, or what way they can. First,  
Them that you find grossly ignorant, instruct in Fundamental Truths, without the distinct knowledge whereof, no Man can have any entrance into this House. Especially you that have Children, 
Deut. 6. 6.  and Servants, take pains in Catechising them, till they be as able and ready to render a reason of 
7. 11.  their Faith, as to answer to their Names. These words which I command 
18, 19, 20.  thee this Day, shall be in thy heart, and thou shalt teach them diligently to thy Children, and shalt talk of them when thou sittest in thy House, and when thou walkest by the way, and when thou liest down, and when thou risest up: and ye Fathers bring up your 
Eph. 6. 4.  Children in the nurture and admonition of the Lord.  
But you must not neglect to instruct strangers, also even Beggars that come to your Doors, they have precious immortal Souls, which you should be as willing to relieve, as your Bodies. You that are godly Women, as well as Men, must perform this duty. We find Women not only teaching their Husbands▪ Manoah's Wife said unto her husband, concluding the Death of himself and her. If the Lord were 
Judg. 13. 22, 23.  pleased to kill us, he would not have received a burnt-offering, and a meat-offering at our hands, neither would he have showed us all these things, nor would at this time have told us such things as these: and their Children and Servants. What my Son, and what, the Son of my Womb! and what, the Son of my vow! give not thy strength unto Women, nor thy ways unto that which destroyeth Kings— She openeth her Mouth in wisdom among her Maidens, and in her Tongue is the Law of Kindness, sweet and gracious speeches sounding to edification in knowledge and holiness, but expounding the way of God to others also. Aquila and Priscilla took Apollo's to them, and expounded to him the way of God more perfectly. Seeing godly Women may and should be private patterns, and may have a gift of expounding Scripture, and much more private Men, and use that gift in the presence of Ministers, for the edification of others, yea of Ministers themselves.  
2. Those you find led away with the Error of the wicked, holding any points in Religion, contrary to sound Doctrine, denying directly, or by consequence any Fundamental Verity. Such was that of Hymoeneus and Philetus, and that false Doctrine which the Galatians held, namely that to be justified before God, it was necessary together with faith in Christ strictly to observe the Mosaical Ceremonies, as a part of Man's righteousness and holiness, appointed by the Law: and that of the Nicolaitans, who permitted the community of Women, held it a thing indifferent to commit Adultery, and eating Meats sacrificed to Idols; and Popish, and Pelagian Errors: when ever you have occasion to converse with any such as these, or that hold any point not consonant to Scripture, though having less filth and danger, do your endeavour to recover them, by soft words and hard Arguments. So you are taught by the Apostle James' Practice, who calls a damnable blasphemy by the gentle name of error, and useth a loving compellation, (Do not err my beloved brethren) But observe what powerful Arguments he useth both before and after his dehortation: and by the Apostle Paul's precept; In 
2 Tim. 2. 24, 25, 26.  meekness instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledgement of the truth, that they may recover themselves out of the snare of the Devil. Two things especially should move you to endeavour to convert souls from error, especially if Fundamental. The one from the nature of such an error, it is like a Canker or Gangreen, a Malady so contagious that it presently spreads itself into the next Members, and so by degrees destroys the whole Body; being once admitted into the soul, it will glide into it, to the total extinguishing of the spiritual life thereof: And having possessed it 
Jam. 5. 19, 20.  self in one of the Members of the Church, will spread over all the Body of it, if it be not withstood in time. Another is the great reward promised to this endeavour, 
2 Cor. 8. 12.  if it prove successful; if not the will, as it is accepted, so it shall be equally rewarded.  
3. Such as are profane Persons, the show of whose Countenance doth witness against them, and declare their sin, as Sodom, and hide it not; that draw iniquity with 
Esa. 3. 9  Cords of Vanity, and sin as it were 
5. 8.  with a Cart-rope, and that live in the neglect and contempt of divine Ordinances, and religious exercises, public, domestic, or secret, professing by their practice, that they are the Children of Belial, and rank Atheists. If you find that any of these have not as yet commenced Dogs and Swine, but are as yet Undergraduates, and in the Devil's Academy, and that you shall not provoke them to Blasphemy, nor aggravate their rage against you thereby, allure them to go with you into Divine▪ Herbert's Church Porch, and then sprinkle them with his Holy Water-stick.  

Beware of Lust, it doth pollute and fowl.  
Whom God in Baptism washed with his own blood.  
Drink not the third Glass, which thou canst not tame,  
When once it is within thee.  
Take not his name, who made thy mouth, in vain,  
It gets thee nothing, and hath no excuse.  
Lie not, but let thy heart be true to God,  
Thy Mouth to it, thy actions to them both.  
Fly idleness, which yet thou canst not fly▪  
By dressing, Mistrissing and Compliment.  
Look at thy Mouth, Diseases enter there.  
'Slight those who say among thy sickly health,  
Thou livest by rule,—  
Be thrifty, but not covetous,—  
Play not for gain, but sport:——  
Be sweet to all,—  
Catch not at Quarrels.—  
Laugh not too much— Pick out of mirth,  
Profaneness, filthiness, abusiveness.  
Be useful where thou livest—  
Restore to God his due, in tith and time.  
Resort to Sermons—  
Sum up at Night what thou hast done by Day,  
And in the Morning what thou hast to do.   
Take heed, lest through fear, or too much respect towards any, whom you hear speaking, or see acting profanely, you become by your connivance or silence, guilty of want of Zeal towards God's glory, and of Charity towards your Neighbour's Souls and Salvation. Thou shalt not hate thy Brother in 
Leu. 19 17.  thy heart, thou shalt in any wise rebuke thy Neighbour, and not suffer sin upon him. Not, but regard must be had to Person, time, and place, and the manner of reproving, which sometimes may be by discountenancing, as well as by discourse, and always, so that the party reproved, may see it proceeds from love.  
4. Them that are civil, have a care to keep their good word, deal justly with all that are meek merciful, ready to help such as stand in need of them; when you meet and converse with such, commend 
Mark 10. 10.  these and all other good things in them, as being such as God loves, and will reward: but labour to convince them, that all their Moral parts and actions, till they be members of Christ, will yield them no 
Gen. 20. 6.  true comfort, by being in him they are brought to dwell in God. This you may easily prove unto them by the example of sundry Persons, who though endowed with many 
Gen. 25. 27.  civil Virtues, yet are branded by the Holy Ghost, for most unhappy Men. Esau was a dutiful Child 
28. 33.  to his Father, careful to please him, fearful to offend him, of a bountiful disposition, and free from covetousness. Ahab a kindhearted Man, pitiful towards an insolent 
1 King. 20. 31, 34.  inveterate Enemy. The Pharisee that went up into the Temple to pray, could thank God that he was 
Luk. 18. 11.  not as other Men were, Extortioners, Unjust, Adulterers, that he paid his Tithes duly. And what Man in the World could live a more unblameable life, than that young 
Mat. 19 20.  Ruler did? And so Paul before his Conversion. If any Man think he hath whereof, he might trust in the Flesh. I more touching the righteousness which is in the Law blameless. Yet without Faith in 
John 15. 4, 5.  Christ, and a real change wrought in the heart, all this, and much more is nothing: he being the Fountain of all true goodness. The civil Devil carries Men to Hell, as well as the profane Devil, though somewhat more about.  
5. Those whom you discern to be Hypocrites, by living and allowing themselves in some one known sin of Omission or Commission: (Thus Jehu discovered himself to be an Hypocrite. He took no heed 
2 King. 10. 31.  to walk in the way of the Lord God of Israel, with all his heart, for he departed not from the sins of Jeroboam, which made Israel to sin.) When you have occasion to confer with these, acknowledge the good that is in them, much more than in Moral Men, as having a prime respect to the first Table, affecting the Ministry of the Word, giving themselves to Prayer and Fasting, abstaining from petty, as well as bloody Oaths, strictly observing the Lord's Day, loving the pure worship of God, and hating will-worship; commend them for these things, but labour to fright and Fire them out of their Hypocrisy, by pressing that of St. James upon them. Whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all, that breaketh one Commandment. Habitual sincere obedience is Universal, extending to the compass of the whole Law evangelically. And as one Leak in a Ship let alone will sink it as well as many, and one Mortal Wound destroy the Body. So any one sin wilfully continued in, will drown and destroy the Soul: and finally how more intolerable their torment shall be in Hell, than any other sinners.  
6. In like manner deal with them, who are haters and Persecutors of the People of God, pretending that it is for their Hypocrisy, that they cannot away with them, persuade them that their pretence is false; for if they hated them as: Hypocrites, they would hate them as sinners, and so they would hate all sinners, and the greatest sinners most: as he that hates a Toad, because of his poison, the greater the Toad is, the more he would hate it. But these Men know themselves, and are known to love well enough Drunkards, Whoremasters, Swearers, and practical Atheists; and therefore the true reason why they hate strict Professors, is for their godliness, which condemns their irreligious and loose living: (as Noah by building the Ark, condemned the World) So Cain slew his Brother 
Heb. 11. 7.  because his own works were evil, and his Brothers righteous. Saul, Saul, why persecutest thou me? 
1 John 3. 12.  His Conversion presently followed his Conviction. They that dwell in God, dwell in love. Your love to 
Acts 9 4.  poor Souls, that are out of God, expressed thus, by making essays to draw them unto God, will both evidence to yourselves and others that he is your habitation. Make this therefore your work every day, do as Lot did by the two Angels. Turn in I pray you into your Servant's 
Gen. 19 23.  House, no, but we will abide in the Street, and he pressed them greatly, and they turned in unto him, and they entered into his house. What know you, but you may prevail, as he did? and if so, you will make Men Angels; for this is their highest happiness. Always to behold the Face of God. Let love constrain 
Mat. 18. 1●.  you, not only that which I have now pressed; you owe love to every Man, are bound to love them as yourselves, and to seek their welfare as your own: and there is no love in any Man to his Neighbour, that loveth not his Soul. But the love of Christ should more constrain you to put the whole strain of your strength to this work. God having declared his desire to have his House filled, and his Son's Kingdom enlarged; and there being 
Luk. 15. 7, 10.  joy in Heaven at the Conversion of every sinner: Yea, love to yourselves should force this. It being the best means to increase your graces and comforts: the more you draw to knowledge, and faith, and holiness, the more will these grace's increase in you, and the comfort of them. As a Man casting forth of his Seed, brings it him back again with great increase. Nor will 
Jam. 5. 19  any work you can do have the like recompense (which was hinted before) They that turn many to righteousness, 
Dan. 12. 3.  shall shine as the Stars, for ever and ever. Nor can you be ignorant, that this is the end, why God hath bestowed his graces upon you, whereby you were made meet to be partakers of this Inheritance, not that you should keep them to yourselves, but that you should benefit others by them. The 
1 Cor. 12. 7.  manifestation of the Spirit, (that is, those gifts of grace, whereby it is manifested, that they dwell in 
1 John 4. 13.  God) is given to every Man to profit withal.  
Finally, The Lord hath strictly commanded, that no Man should content himself to know and believe aright himself, to repent of his own profaneness, and to be religious and righteous, but that he should seek also to cause others to be, and do so, that they may be as well housed as he, as happy as himself. 'Cause others to return 
Ezek. 18. 32.  that you and they may live together under the same Roof: and the more the merrier, and better cheer to.  
Obj. There is no hope of doing good upon many, that we meet with, scarce upon any.  
Answ. If with all your pains taken all the Days of your Life, you can win but one Soul, it's as much as the gaining of the whole World. Yea, one Soul is more worth than 
Mat. 16. 26.  the whole World.  
2. Despair of none, how wicked so ever: as bad as bad can be, 
Acts 2.  have been reduced and brought in, Manasseh for example, and three thousand at once.  
3. If assaying three, or four, or five, or six times prevail not, the 7th. may: Go up now, look towards the Sea. 
1 King. 18. 43. 44.  Master, there is nothing, go again seven times, and it came to pass at the seventh time, that he said, behold, there ariseth a little Cloud out of the Sea, like a Man's hand.  
4. Suppose when you have done all you can all your life long, no good be done, yet you may take that Comfort your Master did. Though Israel be not gathered, yet 
Esay 49. 5. 4.  shall I be glorious in the Eyes of the Lord. And in the Verse before, I have laboured in vain, I have spent my strength in naught, in vain. Yet surely my Judgement is with the Lord, and my work with my God. God knoweth with what uprightness I have done his work, and therefore I know he will Crown me with Glory, though my labour hath been lost, as to the most part of the People.   

THE six SERMON.  
THe next sort of Persons, in reference to whom Duty lies upon you, are Christian Societies. Assemblies that profess the Christian Religion, and join together in the worship of the true God. These are called Churches, and of these there are two sorts, false and true, and your duty is to separate from those, and hold fellowship with these. Three things are required to the constituting of true Churches.  
1. That the Word of God, and Doctrine of Salvation be truly taught in them, ye are of the household of God, and are built upon the Foundation of the Apostles and Prophets: upon this Rock (this truth confessed by thee) I will build my Church, the Church is God's Register, that keeps his Records faithfully, the Pillar and ground of Truth, where the Doctrine of the Law and Gospel is truly taught, God dwells with that People, and Salvation may be there had.  
2. That there be Pastors and Ministers lawfully called, How shall they preach except they be sent? pray the Lord of the Harvest, that he will send forth Labourers into his Harvest, Christ hath given his Ministry to his own Church.  
3. That the People receive and embrace the Doctrine and Religion of Christ, and submit to, and join together in the Worship of God. Then they that gladly 
Jo●. 2. 41, 42.  received the Word were Baptised, and they continued steadfastly in the Apostles Doctrine and fellowship, in breaking of Bread and Prayers.  
Hereby may be discerned, which are false Churches, and which true: The Roman Political Church, as the Constitution of it is false, and of Man's Invention.  
Obj. They have the Apostles Creed, the Books of Canonical Scripture and Baptism.  
Answ. They acknowledge the Creed in profession and word, but overthrow much of the sense, by their superadded Articles, and false expositions. They retain the words of Scripture, though in much, not the sense of the Holy Ghost: nor can Baptism, though for substance, according to the first Institution, prove them a true Church, more than Circumcision could Samaria to be so, or a Seal pulled from the Writing, and set to the bare paper. A Thief may show a true Man's Purse, but that proves him not to be a true Man: and they overthrow inward Baptism, the life of that Sacrament, imputed righteousness and holiness, which in God's Church must go together with the outward Element.  
2dly. As Papists, they have no true Ministers: the Romish Priest, as such, is no Minister of Christ, not only because of the Antichristian Doctrines, which he teacheth, overthrowing the Foundation of the Prophets and Apostles, but also in that he offereth Christ a real Sacrifice for quick and dead, wherein chiefly stands his Office; and because as a Papist-Priest he receives his very Power from the Pope, whose Office is not of Christ.  
Qu. Why then should not one Baptised by a Mass Priest, be Rebaptised?  
Answ. Because the action of a lawful Calling, done by one that is not lawfully called, is not a nullity; the Ministry is lawful, though as corrupted by them is bad.  
3dly. Their People oppose God's true Worship, and live in palpable Idolatry, and profess themselves the Members of a usurping traitorous head the Pope.  
Obj. Antichrist sitteth in the Temple of God, therefore the Church of Rome is God's Church.  
Answ. In the Popish Church, there is the hidden Church of God mingled, as a little Wheat with much Chaff, as a little Gold with much Dross. So that though the Church of God be where Antichrist sitteth, yet the Church whereof he is Head, is no Church of God; for there are no means there to beget, or preserve spiritual life, whether we regard Doctrine or Worship.  
To speak plainly, it is a part of the Universal Visible Church of Christians, so far as they profess Christianity, & acknowledge Christ their Head; but it is the Visible Society of Traitorous Usurpers, so far as they profess the Pope to be their Head: just as if a Traitor should make himself Deputy of Ireland against the King's will, and all the People believe he is so; and so profess themselves Subjects to the King as their Sovereign, and to him as his Deputy: Here it is a true Kingdom, as it is still under the King, and yet a Kingdom of Traitors, or Rebels, Secundum quid, or so far as they adhere to the Usurping Deputy, against the King's command. From this Church therefore, which is spiritual Babylon, the Mother of Harlots and abominations of the Earth, no Spouse of Christ, but a Strumpet, no House of God, but an Habitation of Devils, once indeed a famous Church, but now dead and buried (and as is the Mother, so is the Daughters) God's People are bound to separate. Come out of her my people, and yet not from such therein who mean well in the general, and secretly descent from her damnable Corruptions, is this Obligation of Separation upon you. Rom. 18. 4. Much less ought you to separate from Churches which have made separation from Rome, as the reformed Protestant Churches in France, Germany, and other Countries, and these of Great Britain, and Ireland have done; in whose Congregations is found truth of Doctrine, a lawful Ministry, and a People professing the true Religion, submitting to, and joining together in the true Worship of God.  
I am not ignorant that many of you, whose Habitation I question not but the Lord is, who have your Habitations in all the several Countries of this Kingdom, have drunkin a deep prejudice against all the Parochical Congregations, whereof you are legal Members, and where all you were baptised, and thereby were made the Members of Christ, the Children of God, and Heirs of his Kingdom. I fear some of you will startle at these expressions, found in the Common-Prayer-Book. But if▪ you consult the Holy Scripture, you will find them warranted in a Sacramental sense; and your prejudice hath so far wrought upon you, that you have forsaken the assembling of yourselves together with your Neighbours in the public Meeting Places.  
I know with whom I am dealing, Persons that have a comfortable assurance that they dwell in God, and therefore are willing to hear any thing that may tend to the increase of their comfort, and unwilling to retain any error in their judgements or practice, that may defile and dishonour their dwelling place, or cause it to be evil spoken of by them that are without; whose mouths you know your absenting yourselves from all the Solemn Assemblies, open wide to cast a scandal upon your Persons, as profane, and upon that strict profession of walking precisely, according to the Rule of the written Word, which they think gives you no Warrant for your separation from their Society in the service of God: and my humble and earnest request to you is to lay aside your prejudice, and examine by that good Word, whether your separation be not sinful.  
I shall presume you will freely grant both, that it's necessary to Salvation, that a Man be a member 
Gen 9 27.  of the true Visible Church, because in the Word you find the profession of the true Religion; yea, the very hope of Salvation, 
Esay 33. 24.  and joining to the true Church, going together: and that so long 
44. 5.  as God continueth the Doctrine of Salvation to a People, and his Solemn Worship; so long he dwells 
Leu. 26. 12.  among that People, and Salvation may be had there, and that no utter 
Psal. 76. 2.  separation may be made from those Assemblies, where God dwelleth, and where Men may be assured 
Rom. 1. 16.  to find Salvation, though 
1 Cor. 1. 21.  there may be many great corruptions both in Doctrine and Worship, in those Assemblies. There were 
James 1. 21.  so in the Church of the Jews in Christ's time, the Priests and Teachers 
John 6. 67, 68  were ignorant and wicked, and had a corrupt and unlawful entrance into their Calling; and the People were like to the Priest generally, notoriously and obstinately ungodly; and the Worship used in that Church was woefully corrupt, many superstitious Ceremonies, the Observation whereof were more strictly urged, than the Commandments and Ordinances of God; the Temples made a Den of Thiefs, the Discipline and censures shamefully abused, the Doctrine was corrupt in many points, and the great Sacrament of the Passover ill timed: yet the Word tells you, Christ (whose example it binds you to follow) and you profess yourselves followers of him in all imitable things) made no separation from this Church, professed himself a Member of it, was by Circumcision incorporated a Member of it, received Baptism in a Congregation of that People, was a hearer of their common-service, and their Teachers, allowing and commanding his Disciples to hear them, communicated in the Pass-over with the People and the Priest; no more did his Apostles make separation from this Church, after his Ascension, till their Day had its period. Peter and John went to their public Prayer in their Temple. So Paul and Barnabas in their Synagogue. By their example it appears, that till God hath forsaken the Church, no Man may forsake it; and that it is no sufficient warrant to separate from a Church, because it is guilty of such sins and corruptions, as deserves God should forsake it, and for which he hath threatened in his Word, that he will forsake it: till it appear that God hath put in Execution that which he justly threatened, we ought to acknowledge and receive it, as his House, and not to refuse to dwell with him in it. For shall Man be holier than God, and hate corruption more than he? And yet we may not communicate with it, by consenting to any corruptions that are, or shall be detected, or proved to be in it, wherein we have our Saviour's example to guide us. All this I take for granted, that you will surely grant, because many Books largely asserting all this, have been many Years in the hands of those, who have led away many to separation, a syllable whereof they have not gain- said: and they are in yours; nor have I heard a word of your dissenting. But this I hear you say, that you question the constitution of the Church of England, and that you cannot join with their Congregations in Divine Worship, because they stand under an Antichristian Government, and the worship in them is a devised worship. Touching the constitution of the Church of England, I have no more but this to commend to your consideration; namely the answer, that was long since given to the Brownists, to which I never saw reply given. Their Objection was this, that the People of England were never rightly called; for in the beginning of the Queen's Reign, they were by her command, and Proclamation, compelled to embrace the Protestant Religion, and to conform to God's worship: whereas in the New Testament, we have no Example of People compelled to the Service of God, christ commanding Fishermen to convert souls by preaching, not Princes to make Disciples by compulsion: Therefore the church of Christ had no right constitution. The Answer, to the separation of old, is this, that if we speak of a Church first planted, the people of such a Nation are first called by the word, before they come to be a Church; but it is not so of a Country, where for a long time, true Religion hath been professed, which is our case. And as to that part of the Object, that there is no such example in the New Testament.  
1. The Magistrates were then Enemies to the Christian Religion.  
2. It sufficeth that we have examples in the Old Testament. 2 Kings 23. 21. 2 Chr. 15. 13. & 33. 16. & 34. 33. Nor have Christian Princes less power in their Dominion, to abolish Idolatry, and by Law, and penalties, to compel their Subjects, where there is a parity of reason.  
3. We find that private Governors, in the New-Testament, have required, and brought in their Families, to embrace, and profess the Christian Faith. Joh. 4. 53. Acts 10. 21. & 16. 34. & 18. 8. 1 Cor. 1. 16. But that these did any more than teach, and command them to learn, consent, and profess, some question, if they did so much. And so much they did, may, and aught to do, Gen. 8. 9 And whether a Christian Magistrate may do more. For though it's out of all doubt, that not only all external duties of the Second Table, but also all such of the First Table of the Moral Law, are directly and properly of political cognizance; yet they doubt much, whether any Evangelical Ceremonies, or Forms of Worship, which relate to Christ be so; because they are supernatural, and Conscience is the only Rule, whereby the Merit of those Duties is to be Judged, which must be satisfied before any Papal Injunction can be imposed, or obedience can be safely yielded: and therefore they would have the ranged not among the essential, but among the contingentials of Political Government. But they earnestly deny that any internal duties and matters of Faith, and Evangelical Doctrine fall within the spheer of that cognizance, either directly or indirectly; because no humane power extends to acts of the Soul, and it is the duty of the Minister, and not of the Magistrate, to reform even in such matters: and yet the Magistrate may, and aught to exercise his power, for restraining and punishing the fruits and effects of such Errors, when the peace of the Commonwealth comes to be disturbed thereby; but he has no warrant to punish the misbelief, or incredulity concerning Articles of Chirstian Faith, no nor Idolatrous Forms of Worship, unless they proceed from the error or obliquity of their Subjects wills, the reformation whereof is the absolute and adequate end of all punishments, and of the exercise of all Political Power: but punishments were never ordained for the information of the understanding. To return to satisfy the Objection, It is not necessarily nor generally true of all Members of the Visible Church, that they be called by the word: if this be granted which cannot be denied, that as among the Jews Men were incorporated into the Church by Circumcision; so they are under the Gospel by Baptism, Col. 2. 11, 12. and that as in those times, many for by-ends, and through fear joined themselves to the Church, Est. 8. 17. so it may be, and hath been under the Gospel.  
Obj. But the greatest part of our people are ignorant, and unsanctified; yea, profane Persons.  
Answ. Ignorant and profane Persons have always been in the Church: It was so in the Church's Infancy, and so in her perpetual growth, and so shall be to the end of the World, at least till Christ come the second time; but these are not of the Church, which hath its denomination of the better part.  
Obj. But open and profane Persons are not cast out.  
Answ. The Law takes Order they shall be. The fault is in the Governors. We are not no Church, or a false one, because such are suffered. 1 Cor. 5. Rev. 2.  
Obj. But we want the Form of a true Church. Viz. a Covenant.  
Answ. It appears not in the Apostles times, any thing more was required to make Church-members of the Church-Universal, than assenting to Evangelical truths, embracing and professing Christian Religion, and receiving Baptism; wherein all in our Church enter into a Solemn Covenant, and confirm it when they come to years of understanding. And moreover to settle them in particular Church-order, the Apostle made Bishops or Elders over them in every Church, Acts 14. 23. and required the People to obey them, hear and honour them. 1 Thes. 5. 12, 13. Heb. 13. 7. 17. 24. 1 Tim. 5. 17. And those that consented to this, and did so, were Members of that particular Church: so that we confess, as a Man cannot be a Member of the Universal Church, (if at age) without his own consent; so neither can he be of a particular Church: (however he may be antecedently obliged to consent.) But that this consent was wont to be signified by any express Covenant, between the Pastors, and the Flocks, no Scripture mentioneth. It is consent signified only which God requireth: But whether this consent be signified, 1. By the People's Election of the Pastors. 2. Or by a Covenant. 3. Or by lifting up the hands, or any such sign. 4. Or only by constant attendance with the Church on all God's Ordinances there, God hath no where determined; save only as circumstances may make one of these more fit than another, and so oblige us to it in prudence. And he which maketh Duties, which God hath not made, is a maker of superstition, and a false Teacher, or Speaker of God and his Laws, and addeth to them.  
As to that, you say you cannot join with our Congregations, because they stand under a Devilish Anti-christian Government, and the Worship in them (by a number of Common-prayers) is a devised Worship. All that I desire of you is only this, that laying aside passion, you will but pause and ponder what is alleged to give satisfaction to this Objection; which may cool at least the fierceness of your Spirits, and abate that desperate prejudice you have conceived against the Government and Worship established in these Churches. Touching the exercise of Ecclesiastical Government in general, you know it is not of absolute necessity to the Constitution of a Church; and as to the Government of the Churches by Bishops (speaking of it only as they are Superior to Presbyters, without meddling with the extent of their Dioceses, etc.) when you find so much written with so much confidence, that Episcopacy is the true ancient Apostolical Government of the Christian Church: That it was received in profession and practice in all Ages, and is so far Divine, that Bishops were in the very time of the Apostles, that they were ordained and appointed by the Apostles themselves: That there was an approved succession of them in the Apostolical Churches: That in all the following Ages, all the Churches in the World were governed by them, for more than Fifteen Hundred Years, without any opposition, save by the Arrian Aerius, who was therefore cried down as an Heretic by the ancient Fathers. That the first reform Protestant Churches cast not off Episcopacy with any averseness to the Order, as appears by the History of the Augustane confession, to which Calvin himself signed: That some of those Churches are governed by Superintendents, the same with Bishops. That there was long since a challenge made to them, that have averseness to the degree or order, in these words. We require you to find out, but one Church upon the Face of the Earth, that hath not been ordered by Episcopal Regiment: which to this Day (as they say) is not answered. These allegations may (methinks) so far allay your heat, as to restrain your thoughts and Tongues from passing so sore a censure upon the Government, that it is Devilish and Antichristian, till you can solidly absolve all these Arguments; though notwithstanding all that hath been said, you are persuaded that another Church Government may be better. And that there is no cause why you should refuse communion with these Churches upon this account, because Bishops are chief Rulers there. Touching the devised Worship objected, do but ruminate upon what you have frequently heard and read, and you will see little reason to condemn stinted Prayers, because invented and devised by Men. For how many inventions of Men are there of the same nature in God's worship, which you approve of: namely, setformes of Catechising, studied Sermons, Interpretations of Scripture, division of it into Chapters and Verses, Contents of Chapters, Marginal references, putting Psalms into Meeter, with a multitude more. True it is, invented or devised worship is unlawful, yet it is lawful to serve God in a Form of words devised: For the Form is not worship, but the Prayer tendered in that Form. And therefore they do not well, that say, a stinted Form of Prayer is a means of Divine Worship, not ordained of God, and that there is no warrant for it in the Word of God. For God's Word warrants things, not only by special Institution (as all substantial means of Worship: and by necessary consequence, so the Translation of the Scripture is warranted, because it must be read to edification, and edify it cannot, unless it be understood) but also by the Light of Nature and Reason, according to the general Rules of Scripture. And thus accidental means of God's Worship, which are only circumstances of the Celebration, as time, places, order, method, phrase, and form of words in the administration of holy things of God; yea, Pulpit to preach in, and Bells to call People together are warranted. If all such means of worship must be ordered by special Institution, or they shall be unlawful, God must (upon the matter) have no Worship at all from us in the means, which he himself hath ordained, because it is impossible to use these means, and not to do many things which he hath not instituted. To return to Prayer, that a true Prayer may be made to God in a Set form, cannot be denied, because things agreeable to God's will may be disposed therein, as in the Lord's Prayer; and it's possible for the heart and affections to go along with it, and faith, and other graces to be exercised in it. But you question whether Ministers may read in the Congregation prescribed Forms of Prayer imposed? Admit it were unlawful for them to do it, yet it is warrantable for you to be present at such Prayers; because all Prayers wherein you join are stinted to you, and you are tied to the form of words uttered by him that prays: nor is a holy good prayer made evil to him that hears it, for the possibility aforesaid.  
Obj. But the Prayers in the English Liturgy are Forms, neither holy, nor good; for the Book itself is an Idolatrous Book, the Mass in English.  
Answ. This is as true, that light is darkness; and white, black: Consider what is the matter of the Popish Mass prayers in an unknown Tongue, to Saints departed, and to feigned Saints; receiving the Sacrament of the Lord's Supper in one kind, an unbloody sacrifice offered up for quick and dead, the real Presence, satisfaction for Venial sins, temporal penance for mortal sins, blotting out the Second Commandment, or confounding it with the First, etc. Blackness and Darkness: and what is the matter of our English Liturgy, reading the Holy Scriptures in a known Tongue; the calling upon God in the mediation of Christ, and not upon Angels and Saints, for the living, and not for the dead; the administration of the Holy Supper in both kinds, singing of David's Psalms, etc. all White and Light.  
Obj. But sundry of the Prayers are found word for word in the Mass-Book.  
Ans. So may a true Man's goods be found in a Thiefs Den; and the goods of the Church may be in the possession of Antichrist an Usurper, which goods she may lawfully require, and take back again, not as borrowed from him, but as due to herself, being the rich Legacies which Christ bequeathed to his Church, which Anti-christ had seized upon: the Good therefore in the Mass- Book belonged not to Anti-christ, but the foul gross Errors which are purged out of ours.  
Obj. But there are foul errors and gross corruptions in our Liturgy, which are not purged out.  
Ans. Admit there be, or were, yet there are no Fundamental Errors, nor any that bordereth thereupon objected. The corruptions objected, are misapplications of Scriptures, frequent repetition of the same things, disordered Prayers and Responsories, breaking Petitions asunder, etc. No errors that concern the main grounds or chief heads of Christianity; but faults that may be tolerated, and for which a Christian hath no cause to separate: Suppose a Teacher misalledge a Text of Scripture, or that something be amiss in his Prayer, when he exerciseth his own gifts; is this a ground sufficient to separate from the Ordinance of God, or reject the good for that which is amiss? Nor is there any doctrinal passage in any of the Prayers, that may not bear a good construction, and so Amen may be said to it. Charity binds us to take every thing in the best sense: nor can you think it pleasing to God, for some evil that may be fastened upon some passages, to withdraw communion, especially when communion may be had without approving of any of the errors or corruptions; though we do not for their sakes with draw from the communion of the Churches, while they are exercised.  
Obj. But most of the Ministers that officiate in these Congregations, are either blind or superstitious, or profane, or idle, or Drunkards, or Whoremasters; and they that are not of this last Tribe, are most of them Apostates from their Principles, and therefore we cannot bring our hearts to hear any of them pray, read, or preach.  
Answ. You may find as bad as any of these in the Church of Israel, and as many for the space of Ground, before our Saviour's time, and in his Days, and in the Apostolical Churches; and yet you do not find any of the People to have forsaken the public Ordinances of God. How far the charge is true or false, I shall not now meddle; In some Country's, I am sure that there are many sober godly Orthodox able Preachers, yet in possession of the public places. And if you know any Country where it is worse, consider if Christ himself did not join with worse.  
O that I could persuade with you, to lay sadly to heart the greatness of the sin of Divisions, and the grievousness of the punishment threatened against it, and that hath been executed for it; and that the Leaders and Encouragers of private Christians to make this sinful separation, would read oft, and meditate much upon St. Judes' Epistle, to v. 20. And that the multitudes that are willing to be led by them would follow the prescription of the means here to preserve or recover themselves from this seduction. v. 20, 21. And that both would leave off their reviling the Government Ecclesiastical, and the Ministers that conform, and peaceably, and submissively behave themselves, by the example of Michael, who though an Archangel, and contending in a just cause, and disputing in an Argument, wherein he was very knowing, did not, durst not bring a railing accusation, though his adversary was the Devil; But committed the cause to God, saying, The Lord rebuke Thee. Though Quakers, who pretend to follow no other Rule save the Light within them, use ordinarily such railing and reviling Language; yet let no such word ever be heard to Proceed out of your Mouths, who profess to follow and walk exactly, according to the written Word of God.  
The last sort of Persons, are those of your own House, Fellow-members of the same Family, and your Fellow-commoners: your duty in reference to these is manifold. I shall earnestly commend this one; namely, to live in Unity with them: to move you effectually hereunto, behold how good and how pleasant it is for Brethren to dwell in unity together. It is like the precious Ointment upon the Head that ran down upon the Beard, even Aaron's Beard, that went down to the Skirts of his Garments; as the Dew of Hermon, and as the Dew that descended upon the Mountain of Zion. For the Lord commanded the blessing for evermore. Psal. 133. a Song of Degrees purposely penned for the knitting together the Hearts of God's People in the blessed band of Unity, Emphatically propounding both the profit and pleasure redounding therefrom. Behold (a matter worth the marking) how good in regard of profit) and how pleasant in regard of delight) it is for Brethren both by nature and grace to dwell together in Unity, both of judgement and affection. Next, he expounds, and so proves the pleasure, and the profit of this twofold Unity. First, by parable and similitude, which is double, to show the pleasure he compares it to, that odoriferous anointing Oil, which God commanded to be made and compounded after the Art of the Apothecary, which when it was poured upon Aaron's head, ran down upon his Beard, and thence went to his Skirts: So this sweet communion of spiritual grace, cunningly composed of united minds and affections, passeth down from Christ our Head, not only upon the stronger Professors, which are as great an Ornament to the Church, as a Beard is on the Face of a Man, but also to the meanest and weakest Christian Members. To set forth the pleasure of it, he compares it 
Gen. 27. 28, 39  to Dew, which is a special blessing sent upon the Earth, for the refreshing thereof, which falls freely (and therefore is said to be begotten of God) and finely distilled down in so small drops, that it 
Job 38. 28.  cannot be perceived till it be laid, and fully (it falls into lowest Valleys, as well as highest Hills) and fitly (in Spring for growth in Harvest for ripening) and fruitfully 
Esa. 55. 10▪  (making the Ground bring forth abundantly) So it is in all these respects with spiritual graces, especially with this. And then he proves it by plain, strong, and binding demonstration: where this Unity is, God commandeth the blessing, and life for evermore; that is, promiseth and fully performs it in this life, spiritually, and corporally, and hereafter Eternally.  
I hinted this Unity to be twofold, and will speak a little to both. First, of mind and judgement, it is a thing greatly to be wished and sought after, that all God's Children and Servants dwelling together, in the same House, might be of one mind, and judgement in all points. The Apostle oft earnestly presseth this, frequently striketh upon this String. Now I beseech you Brethren, by the Name of our 
1 Cor. 1. 10.  Lord Jesus Christ, that ye all speak the same thing, and that there be no Divisions among you; but that ye be perfectly joined together in the same mind, and in the same 
2 Cor. 13. 11.  judgement: be of one mind for matter of Opinion. If there be therefore any consolation in Christ, if any comfort and love, if any fellowship 
Phil. 2. 1, 2.  of the Spirit, if any bowels of mercy, fulfil ye my joy, that ye may be likeminded, being of one accord, and of one mind. A most passionate obtestation, importing a most vehement desire of their good agreement: whereunto he conjures them by all the bonds of love, between him and them. Persuasion itself could not speak more perswasively. Here are so many words, so many Weapons able to pierce, and work upon any heart that had not an Iron sinew. How many Arguments doth he take from one, to enforce his Exhortation with all possible carefulness, To keep the unity of the Spirit in the bond of peace? One Body, one Spirit, one 
Eph. 4. 3▪ 7.  Hope, one Lord, one Faith, one Baptism, one God and Father of all. The Apostle well knew, the nearer they were agreed in Judgement, the faster their affections would be knit one to another: and beside the great advantage that all wicked Men take at the disagreement of God's People, should make them desirous to be all of one mind, and to compose all the differences that are between them. Let there be I pray thee no strife, 
Gen. 13. 8▪  between thee & me; & between, etc. for we are brethren: not only upon this account, but because the Canaanite and the Perizzite dwell in the Land; and because of our dissension, we shall give them occasion to speak evil of our holy Religion, and alienate their hearts more from it. How oft have you had this cast in your Dish by enemies, both to the form & power of godliness when you have persuaded them to embrace both? Agree first among yourselves. There is no such stumbling Block at this Day, in this Land, laid in the way of ungodly Men, through God's just Judgement indeed: and 
Mat. 8. 7.  it is necessary there should be such offences; but woe unto you, if you become occasions of such offences, if you repent not that you are so, and labour not to take away the stumbling Block out of your way by endeavouring to be all of one mind.  
But because perfect Unity is not to be expected, till the Church be come to her perfection. There 
Eph. 4. 13.  must be Heresies among you, Sects, and Dissensions, concerning Tenets 
1 Cor. 11. 19  and Grounds of Doctrine, and ways of Worship: It is a thing unavoidable, by reason of the Devil's malice, Men's wickedness, and God's most wise counsel, and according to the frequent predictions of the Holy Ghost.  
God indeed hath promised to give his People, One Heart, and one 
Jer. 32. 39  Way. But the meaning is, that they shall all agree in all Fundamental points of Doctrine, and in all substantial ways of Worship, in which they should jointly and conformably serve him; but in points of Religion and Circumstances of divine Worship, that are of inferior moment, there will be Brethren different in Opinion and practice from you, towards whom you are bound to bear brotherly love, which is of a bearing and forbearing nature, and not suffer difference in 
Rom. 14. 19▪  judgement to work in you the least alienation of affection towards them. What a deal of pains does the Apostle take to work Christians, to a charitable Toleration each of other?  
1. Dissuading them from censuring one another, for, or in the use of things indifferent: the parties that dissented were weak and strong Christians; the things wherein, were▪ Meats and Days; the strong thought all difference of Meats prohibited by the Law to be abolished by Christ, and therefore did not forbear to feed on any, and they conceived all Jewish Festivals to be abrogated by God, and so observed them not. The weak not seeing their own liberty in the case of Meats, choose rather to eat Herbs, than with a doubting Conscience to feed upon Meats forbidden, and conceiving the Festivals not to be abrogated, still observed them. In both these cases, the Apostle gives negative directions, and exhortations to both sorts of Christians. Viz. That in the case of Meats, the strong should not contemn the weak, as superstitious for abstaining; Nor the weak censure the strong, as profane, for neglecting the observation of distinction of them; And in the case of Days, that neither of them should do any thing with a gainsaying, or doubting Conscience: pressing these directions with sundry Arguments, and that by no means, the strong should give the least offence to their weak brethren, by abuse of their liberty.  
2. And he persuades every one to study not to please himself, but his Neighbour, to edification for his good, by the example of Christ, who did not only not please himself, but sought the good of others: and so, saith he, must we, bearing one with another, receiving one another, as he received us to be partakers of his glory. It is the guise and property of too many of you that think you are assured you are the Lords, to question whether others be so, that dissent from you; Yea, to pass sentence against some of them, as out of God, for no other reason, but because they are not of your mind and way, and to say of them, that its love of the World, or fear of trouble, or some other by-respect and base end, that keeps them from embracing these Gospel-truths which you hold, and whereof they have had sufficient conviction; or if indeed they see them not to be such, that it is, because the God of this World hath blinded their Eyes. Nor lest of all can you bring your hearts to look upon, or love as Brethren, these who have been of the same mind and way with you, and are apostatised from their principles and practices: Turn-Coat-Rogues. Have patience and ponder with yourselves, what rashness you discover in censuring any Man to be Godless, because he sees not those truths which you think you do, and they may clearly see to be revealed and commanded by God. Barnabas was a good Man, and full of the 
Acts 11. 24. 15. 38, 39  Holy Ghost and Faith: and yet he could not see that, that Paul saw. Viz. That it was lawful and fit for them to converse with the Gentiles, even in the presence of the Jews. God bestows his gifts on his Servants, in different measures and degrees. None that sees the truth in all things, but in some points he is ignorant and erreth: Setting aside the Prophets and Apostles, who were infallibly guided in penning the Scripture. Who almost of all the ancient Fathers, but held some gross Error? Justin 
Gen. 6. 4.  Martyr, besides that he was a millinery, held that it was the Angels that begat those Giants. Athenagoras, that the Souls of those Giants were Devils. Ireneus that man was not created perfect. Clemens Alexandrinus, that none were saved by Christ before his Incarnation. Tertullian, that God was corporeal, that Montanus was the Paraclete, that a Christian falling twice after Baptism was damned▪ Origen understood much of the Scripture allegorically. Hierom that Angels were many Ages before the World: that there is no sin in Infants, or not deserving punishment. Ambrose, that the Gospel was preached to Devils. Chrysostom, that the Fathers were in Hell before Christ, that we are justified by works. Augustine's Book of retractations witnesseth his manifold Errors, for a long time. Luther the great Reformer held consubstantiation. Not only particular persons, but whole Counsels and Churches have erred. The reasons of this proneness in Men to err, are. 1. Truth is but one, Error manifold; there is but one right, many by-paths. 2. The Seeds of all Errors are naturally in all men's hearts. 3. Error hath usually on it the Vizard of truth. 4. The understandings of the strongest Christians are so weak, that it is easy for them to mistake. 5. Satan and his Instruments are full of subtlety, and cunning craftiness. 6. God suffers Errors to spring up in his Church, to punish the wicked, and for trial of his own, and for clearing of truth. Contraries opposed mutually argue each other.  
This consideration should teach you not to be insolent in censuring, and not to be stiff in your own Opinions or persuasions. Others may be in the right, and you in the wrong: And if you be in the truth, Love them not ye less, that err from it in infirmity, but pity them more, and pray for them; and though you know it to be passion or prejudice that hath blinded their judgements (a greater infirmity than simple ignorance) yet believe they may be godly Men for all that; and if they be so, you are bound to love and reverence them, how much soever they differ in Judgement from you. 
Acts 14. 15.   
And if Men that are as practically 
Psal. 15. 4.  godly as yourselves, hold 
Eph. 4. 2, 3.  those to be truths, which you hold to be errors, seek not to draw them over to you, but let them quietly enjoy themselves; take the blessed Apostles advice. I press toward the mark. Let us therefore 
Phillip 3. 14▪ 17.  as many as be thus perfect, be thus minded, and if any thing be otherwise minded, God shall reveal this unto you. Nevertheless whereto we have already attained. Let us walk by the same Rule. Let us mind the same thing; So far as you freely can join with your dissenting brethren in Duties of Divine Worship. And let not them that are without have occasion to say you are of several Religions, or to call you by several Names any longer: But rather to wonder at your mutual love, and peaceable and quiet spirits, free from any appearance of raising contention either in Church or State; They that do so, having 
Ro▪ 16. 17, 18.  the Brand of graceless Men set upon them by the Holy Ghost. Now I beseech you Brethren, mark them that cause Divisions and Offences, contrary to the Doctrine which ye 
Judas 8. 11, 12.  have learned, and avoid them, for they that are such serve not the Lord Jesus Christ, but their own Belly, and by good words and fair speeches deceive the hearts of the simple. Every Man that dwells in God, is of a peaceable disposition, 
Psal. 35. 20.  quiet in the Land. As for them that you call Apostates, consider that their Apostasy is not from any fundamental point in Religion, or substantial worship of God. And that love of their callings, and the works thereof, and of their People's Souls, and Conscience of obeying the Magistrate in all things, not expressly forbidden in the Scripture, might move them to do what they have done, and charity binds you to make the best construction.  
Finally, In reference to those that are of your own mind and way. Let brotherly love continue. 
Heb. 13. 1.  And abound yet more and more in knowledge, and in all judgement; rejoicing and weeping together; 
Phil. 1. 9 Rom. 12. 15.  and laying out yourselves in a special manner, in a faithful employment of God's gifts, for the good one of another in things temporal. Gal. 6. 10. Heb. 13. 16. 2 Cor. 8. 9 Psal. 112. 5. and in spirituals by example. Rom. 15. 1, 2. 1 Cor. 10. 33. by admonition, 1 Thes. 5. 14. Heb. 3. 13. Prov. 10. 21. by consolation, 2 Cor. 1. 4. Esay 54. Prov. 25. 25. Rom. 1. 12. and by prayer, Eph. 6. 16. Jam. 5. 15, 16. John 16. 24. By thus doing, you shall improve that branch of the Communion of Saints, which you have among yourselves, and be the fitter to improve that which you have together with Christ by the Spirit, in respect both of substance and Offices, and Virtues.   

THE SEVENTH SERMON.  
THere remaineth yet very much of Duty to be performed by, and to be pressed upon you, whose habitation the Lord is, and who know him to be so. And first upon the account of the properties of this House wherein you dwell. The first whereof is height. And the first duty upon this account, is to lift up your hearts and voices as high as may be in praises and prayers.  
1. In praises, acknowledge yourselves bound to acknowledge. 1. As all other excellencies and transcendent perfections of God; So this, especially of sublimity, that he is most high. This did David, I will 
Psal. 9 1, 2.  praise thee O Lord with my whole heart— I will sing praise to thy Name, O thou most high. I will praise the Lord according to his righteousness, and will sing praises 
7. 17.  to the most high. As he did himself, so he stirreth up all others to do so. O clap your hands all People, shout unto God with the voice of Triumph; for the Lord most high is terrible, he is a great King over the Earth. Let the Saints sing aloud upon their Beds. Let the high 
47. 1, 2.  praises of God be in their Mouth. And this he tells us is a good thing at all times, especially on the Sabbath Days. It is a good thing to 
149. 5, 6.  sing praises unto thy holy Name, O most High. His Universal Regiment is to be acknowledged. This matter is by the Decree of the Watchers, 
Dan. 4. 27.  and the demand, by the Word of the holy One, to the intent that the living may know, that the most High ruleth in the Kingdom of Men, and giveth it to whomsoever he will, and setteth up over it the basest of Men.  
2. His wonderful humility and condescension. The Lord is high above all Nations, and his glory above 
Psal. 113. 4, 5, 6  the Heavens. Who is like the Lord our God, who is most High, who humbleth himself to behold the things that are done in the Heaven and in the Earth? He doth not disdain, from his High Seat of Glory, to provide for all Creatures, both Terrestrial and Celestial. He hath a gracious and loving care of vile Worms, and grievous sinners; yea, vouchsafes to make their hearts, if humbled, and contrite for their sins, his dwelling place: For thus saith the High and lofty One, that inhabiteth Eternity, whose Name is high and holy. I dwell in the high and holy Places, with him also, that is of an humble and contrite Spirit. 
Esa. 57 15.  The humility of the Son of the most high God being the same in substance with him, and equal in power and glory, condescended to match with a Maid of our Family, that had neither beauty nor dowry. A greater condescension, than if the greatest Emperor on Earth should marry the poorest and most deformed Virgin upon Earth, assuming a humane Nature with his Divine Person; In all things like unto Man excepting sin, and in that nature to suffer poverty, hunger, thirst, weariness, and other humiliations, even unto Death. Who being in the 
Phil. 2, 6-▪ 9  form of God, thought it not robbery to be equal with God, made himself of no reputation; Annihilated himself, and brought himself as it were to nothing; Took upon him the form of a Servant, and was made in the habit of Men; And being found in fashion, as a Man, he humbled himself, and became obedient unto Death, even the Death of the Cross.  
3. Consider the exceeding high honour he hath done you, to be Servants in such a House, to himself, whom you have made your House, by choosing him and cleaving to him. Nebucadnezar could not desire a higher honour for the Three Worthies, whom he saw walking in the midst of the Fire, than to call them Servants of the 
Dan. 3. 26.  most high God. Nor the Angel that appeared to Daniel in the Vision of the Four Beasts, and interpreted it to him, for the Subjects of God's Kingdom, than to call them Saints of the most high. Yea, the 
7, 18. 22. 25.  Angels themselves glory in this title. I am thy fellow-servant, and of thy Brethren. And James styles himself 
Rev. 19 10. 22. 9  not the Lords Brother, but the Servant of the Lord. And God himself, 
Josua 1. 2.  Moses, not King in Jesuran, but my Servant. My Servant Moses.  
2. In Prayers, I will cry unto 
Psal. 57 2.  God most high. Every good and 
Jam. 1. 17.  perfect gift is from above, and cometh down from the Father of lights. We are commanded to pray to God, as being above in Heaven, to teach us, among many other things, that our Prayers should be sent forth with such fervencies, that they may reach and pierce Heaven, where God is; to cry as David did. O my God, I cry in the Day time, in the day time, and in 
Psal. 22. 2.  the Night season. He heard my cry: My most earnest desires in Prayer, arising from feeling and fear of misery. And so did Moses, Wherefore criest thou unto me? God 
Exod. 14. 15.  seeming to chide him for so doing; but it was not for his fervent praying, but for his fearing and fainting, his Faith beginning to fail, and to let him know that he was more ready to hear than he to pray. 2. Learn humility of the most high God. Be ye followers of God, 
Eph. 5. 1.  as dear Children. Beloved, if God 
1 John 4. 11.  so loved us, we ought also to love one another. So if God have condescended unto us, we ought to do the like to our Inferiors, there being infinitely more distance and disproportion between God and us, than there is between us, were we the highest Princes on Earth, and they poorest Beggars. For they are 
Mal. 2. 10.  all our Brethren. Have we not all one Father, hath not one God created us? Be not therefore highminded, 
Rom. 12. 16.  but condescend to Men of low Estate. And learn of me (saith the Son of the most High) for I am meek and lowly in heart. Lowliness 
Mat. 11. 29.  of mind will make you high with God, and meekness of word shall make you sink into the hearts of Men. Let this mind be in you, which was also in Christ Jesus. You 
Phil. 2. 5.  that are higher than others in gifts, wealth or dignity, disdain them not, but demean yourselves humbly toward, them, and honour shall 
Pro. 29. 23.  uphold you.  
3. Take heed of provoking the most High, or of contemning his Counsels, lest you provoke yourselves to the confusion of your own Faces: as the Israelites did; of whom it is said, That they sinned yet more against him, by provoking 
Psal. 78. 17. 56.  the most High in the Wilderness. Yea, they tempted and provoked the most high God, & kept not his testimonies. They contemned the Counsel 
107. 11.  of the most High. Therefore he brought down their heart with labour, they fell down, and there was none to help.  
4. If you have provoked him to anger against you, as David did, when Satan provoked him to number 
1 Chr. 21. 1.  the People, inquire and desire to know the true means to appease him, and to be reconciled unto him. Wherewith shall I come before 
Mich. 6. 6.  the Lord, and bow myself before the High God? And turn ye to him with all your heart, to him I say and not as Ephraim, of whom it is said, They returned, but not to the most High. Renew your purposes, 
Hosea 7. 16.  and resolutions, and vows of more wary walking, for the future; and when upon your humiliation and reformation, he is returned unto you with mercies, offer unto him thanks giving, and pay your 
Zech. 1. 16.  vows unto the most High.  
5. Comfort yourselves against all the injustice and disorders of the World; and against all the Plots and Conspiracies of wicked Men, against the Church and People of God. Marvel not at it, but look higher, and expect seasonable relief, and redress, how high soever their rage doth rise, and how low soever, they lay the Saints of the most High. If thou seest the 
Eccl. 5. 8.  oppression of the poor, and violent perverting of Judgement in a Province, marvel not at the matter; for he that is higher than the highest regardeth, and there be higher than they. Shall any teach God 
Job 21. 22.  knowledge, seeing he judgeth those that are high. He is the Sovereign Lord and Judge of the World, above 
Gen. 18. 25.  all Power and Greatness. Shall not the Judge of all the Earth do right. He worketh all things 
Eph. 1. 11.  after the Counsel of his own will. And his will is the absolute Rule of all Righteousness. Thy righteousness 
Psal. 71. 19  also O God is very high, Who hast done great things: ●ear 
Joel. 2. 21.  not O Land, be glad, and rejoice, for the Lord will do great things. Though the Lord be high, yet hath 
Psal. 138. 6.  he respect unto the lowly; them that are of a poor and abject condition, and trodden upon by the Foot of imperious contempt. But the proud he knoweth afar off, and 
Psal. 83. from the beginning to the end.  they shall know, when they have spent all their strength, spit out all their malice, and done their worst, That thou, whose Name alone 
21. 17. to the end.  is Jehovah, are the most high over all the Earth.  
From the Second property of this your Habitation. Viz. Strength, learn in your Prayers, which you Daily make to God for yourselves and fellow-servants in the House, who are all weakness, to say, Stir 
Psal. 80 ●.  up thy strength, and come for Salvation to us. Show it, make use of it, stand in the front of thy feeble Army as a Leader, to defend them from their Potent Enemies. And let it appear that thy Prayer is not idle. Give thy strength unto thy 
86. 16.  Servants. Awake, awake, put on 
Esay 51. 9, 10.  strength, O Arm of the Lord, awake as in the ancient Days, in the Generations of old. Art thou it that hath cut off Rahab, and wounded the Dragon? Art not thou it which hath dried the Sea, the Waters of the great Deep, which hath made the depth of the Seas, and way for the ransomed to pass over? Display thy Sovereign Power for the deliverance of thy Children, as thou formerly didst in Egypt, and at the Red-Sea. Look down from Heaven, 
63. 15.  and behold from the Habitation of thy Holiness, and of thy Glory: Where is thy zeal and thy strength, the sounding of thy bowels? When you have thus prayed, cast off all slavish fear, of what the might or malice of Men, or Devils can do. Who art thou, O my 
Esay 51. 12.  poor, weak, faint-hearted Church, that thou shouldst be afraid of a Man, that shall die, and be made as Grass. Take now good courage, setting before thee thine Enemies approaching and certain destruction. Fear thou not, for I am with 
Esay 41. 10.  thee, be not dismayed, for I am thy God, I will strengthen thee with the right hand of my righteousness. That is, with mine Omnipotence, I have and will put forth in righting thee of thine Enemies. The 
Psal. 27. 1.  Lord is my Light and my Salvation, Whom shall I fear? The Lord is the strength of my life, and of whom shall I be afraid? He it is that will dissolve all my inward darkness of trouble and confusion, and external ones of dangers and 
3.  calamities. In this will I be confident, namely in this, that the Lord is my Light, Salvation, and Strength. My God shall be my strength, thou 
Esay 49. 5.  hast girded me with strength. The Lord will give strength unto his People: He delivered me from my strong Enemy; And from them 
2 Sam. 22. 40.  that hated me, for they were too strong for me. Thou hast guided 
Psal. 29. 11.  thy People in thy strength to thy holy Habitation. Thou wilt do so 
2 Sam. 22. 18.  still, and not forsake them, when 
Exod. 15. 13.  their strength faileth. My Flesh and my Heart faileth, but God is the 
Psal. 71. 9  strength of my Heart, and my portion 
73. 26.  for ever. Be not discouraged at all for the weakness or absence of outward means. Not by might 
Zech. 4. 6.  nor by power, but by my Spirit, saith the Lord of Hosts. When Men and means, and hopes and helps, and Hearts and all fail. Trust ye 
Esa. 26. 4.  in the Lord for ever, for in the Lord Jehovah is everlasting strength. He giveth power to the 
40. 29.  faint, and to them that have no 
31.  might he increaseth strength. They that wait upon the Lord shall renew their strength. They go from 
84. 7.  strength to strength. The righteous 
Job 17. 9  shall hold on his way, and be stronger and stronger. I will go in the 
Psal. 71. 16.  strength of the Lord God. I shall never faint, but always, even every step I take, gather new strength and courage. Wait on the Lord, be of good courage, and he shall 
27. 14.  strengthen thine Heart. Despair 
Lam. 3. 18. 21.  not like her that said, My strength and hope is perished. If thou chance to do so, recover quickly as she did, This I recall to my mind, and therefore have I hope. Be fully persuaded that what God hath promised, he is able also to perform. Acknowledge as your Father Abraham did, 
Rom. 4. 21.  as his Sovereign truth, so his infinite power, above all inferior order, or contrary difficulty. Yea, he is able to do exceeding abundantly 
Eph. 3. 20.  above all we can ask or think. Neither do you despair of any Man's Salvation, for whom you pray: No not of the Jews (whom you are bound every Day to remember 
Rom. 11. 23.  in your Prayers.) For God is able to graft them in again. When you are tempted to any 
1 Cor. 10. 22.  sin, think thus with yourselves. Do we provoke the Lord to jealousy, are we stronger than he, that we should not fear to provoke him? Can thine Heart endure, or can thine Hands be strong in the Days that I shall deal with Thee? Wilt 
Ezek. 22. 14.  thou have courage or strength enough to endure or withstand my Judgements? I say unto you my Friends, be not afraid of them that can kill the Body, and after that have no more that they can do. But I will fore-warm you, whom you shall 
Luk. 12. 4, 5.  fear: Fear him, which after he hath killed, hath power to cast into Hell.  
If Men should be in danger of present Death, by any men's unjust Decrees, in case they refuse actively to obey them: They must say, if it be so, Our God whom 
Dan. 3. 17, 18.  we serve is able to deliver us; but if not, we will not serve any false Gods: Nor the true otherwise than he hath appointed in his Word. And in the midst of the most desperate dangers serve the Lord with sweet security; knowing that your good Shepherd Jesus Christ, is always doing his Office, standing still on Foot, and watching for the safeguard of his, employing for their safety his Father's Divine Power, whereby they shall rest secure, having the King of the Universe for their Protection. He shall stand and feed in the strength of the Lord, in the Majesty 
Micah▪ 5. 4.  of the Name of the Lord his God, and they shall abide. When you shall be cast upon your sick Beds, doubt not but he will both turn, and stir, and make them easy, but strengthen you upon them. His 
Psal. 41. 3.  everlasting Arms shall be underneath you, and you shall be able both to do and suffer all things, through him that strengtheneth you. 
Deut. 33. 27.  Upon all these and many more accounts, Ascribe the strength unto 
Phil. 4. 13.  God, his excellency is over Israel, and his strength is in the Heavens. 
Psal 68 34, 35.  The God of Israel is he that giveth strength and power unto his People. Blessed be God.  
From the third property of your Habitation, Viz. Largeness, Learn rightly to conceive of this property, holding forth the infiniteness immenseness, and omnipresence of God, being without quantity and measure, every where both within and without the World, filling all places with his essence: as the whole Soul is said to be in the whole Body, and in every part of it; so is God whole and wholly in every part of the World. Behold the 
1 King. 8. 27.  Heaven and Heaven of Heavens cannot contain thee. His greatness 
Psal. 148. 3.  is unsearchable, infinite, and incomprehensible. The Heaven is my Throne, and the Earth is my Footstool. 
Esay 66. 1.  Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret Places, that I shall not see him, 
Jer. 23. 23, 24.  saith the Lord, Do not I fill Heaven and Earth? Yea, and Hell too. If I make my Bed in Hell, behold 
Psal. 139. 7-11.  thou art there. This must teach us to banish all gross conceits of God out of our mind, and to detest the making any Picture of him, by which he is denied to be incomprehensible, and to see him, though invisible, to be present with you, 
Pro. 15. 3.  where ever you are, his Eye beholding whatsoever you are doing. This Consideration filled David's 
Psal. 51. 3.  heart with shame and sorrow for his sin, and made it to lie so heavy upon his Conscience. I have done this evil in thy sight. All my care was to be secret, to hide my sin from the Eyes of Men, but all this while thine Eye was upon me. There is no Man but would be restrained from many sins, if they knew of any body that was by them, to see what they did. The Murderer & Adulterer are brought in by Job, imboldening themselves, 
Job 24. 5.  No Eye shall see me. As if he had said, if they knew there was any Eye to see them, they durst not do it. Moreover in all their Meditations & Contemplations of God, take as full a view of him as you can; Hear him saying, behold me, behold me. Especially take notice of the largeness and greatness of his goodness and bounty. All the 
Esay 65. 1.  dimensions of its breadth, length, 
Eph. 3. 18.  depth and height with admiration. O how great is thy goodness which thou hast for them that fear 
Psal. 31. 19  thee? As high as the Heaven is above the Earth, as the space is between 
103. 11, 12.  the East and West. I will mention the loving kindness of the 
Esay 63. 7.  Lord, his great goodness, the multitude of his mercies. And labour for largeness of heart, in some sort 
2 Chr. 32. 25.  answerable. From the rest of the properties of this your habitation, and from all the furniture in it, and from each of the conveniencies belonging to it, I shall leave you to gather comforts and duties in abundance, having this one thing only more to do; Namely, to acquaint you with some of the Statutes, Laws, and Ordinances of the House, and earnestly to press upon you the Observation of them, by promises and penalties annexed. The general Laws of this House binding all that live in it, are partly natural, and partly supernatural. The natural are Ten in Number, called in Scripture Ten Words, and some where One Word. The Divine 
Deut. 10. 4.  Law teaching and commanding Moral good, and forbidding 
Gal▪ 5. 14.  evil, known by the Name of Moses 
Psal. 119. 101.  Law; Uttered and promulgate with God's own Mouth, by his immediate 
Heb. 10. 28.  Voice, delivered in Fire, 
Deut. 33. 2.  and therefore termed a Fiery Law, in the hearing of all Israel; Afterwards 
Exod. 20. 1.  written with his own Finger, 
31. 18,  (by a mere and miraculous divine 
32. 16.  Operation) in Two Tables of Stone, 
Jam. 2. 8.  to signify the perpetual use and continuance of it, to the end of the World, and so published and committed to the Church for all Ages, as the Moral Law for Obedience to God our Sovereign Lord and King.  
This self same Law did God engrave in Man's heart, even when he created him; For that before the written Law of Moses there was an unwritten Law of Nature, must needs be granted; because needs must they be bound to God who had their Being from him; Nor could they have sinned against him, if they had had no Law from him. For where no Law is, there is no transgression. Whosoever committeth sin, transgresseth also the Law. But sin Men did all this space of time, and were punished with a witness. Witness Cain, the old 
Rom. 4. 15.  World, Sodom, Onan, and innumerable 
1 Joh. 3. 4.  of others, and they were punished for the sins forbidden in Moses Law; and the Apostle expressly teacheth, that the Gentiles who never had the written Law of Moses, had their Natural Law, even 
Rom. 4. 14.  this Law (though less perfect) imprinted in their Souls; by which they were instructed and bound to do well, and debarred from doing evil, which are the two properties of all Laws. And these two properties called The work of the Law written in their Hearts they showed, 
Rom. 2. 15.  their Conscience bearing witness, their Hearts accusing or excusing one another. The Conscience being but a correspondency and relation of a Man's Spirit unto the Law, to bind or unbind, condemn or absolve him. Moreover the good Laws the Heathen made to punish the evils forbidden, and to draw People to practise the good commanded in the Law of Moses, and the endeavour of many of them to act accordingly, argues the Unity of both Laws. The reason of which unity is the unchangeableness of God, who is always the same.  
Qu. What need was there of the repetition and renovation of this Law? Or if there was need, Why was it not sooner?  
Answ. To the former Branch, though Nature brought the same things, yet it did it very weakly, and many conclusions were obliterated, and others much obscured; and all men's hearts were weakly drawn to obey this Law, very strong to obey the Law of sin. And although the Law of Nature could scarce never have been extinguished, in Principles and Grounds, yet it might, and was, and would have been more in Applications. Men took evil for good, and good for evil, and grew more and more vain in their imaginations.  
To the latter Branch, Man's heart was not after his Fall throughly humbled, but thought his own reason sufficient for his Guide; therefore God would leave the World a while to try them, and let them see their own weakness. Besides, sin was not come quickly to such a pitch and height, as afterward it did, and yet we find that God did by piecemeal, and occasionally teach them this Law presently and almost equipollently before its solemn Proclamation. The Unity of these two Laws lets you see, as the constancy and Immutability of your God, who is not as other Lawgivers, who build, and pull down, and whom a Man knows, as well how to please, as shape a Coat for the Moon; So also the necessity of the obedience of Mankind to the Moral Law. 'Tis as inseparable, as it's very being, it being impossible to receive a being, and not with it a bond of obligation. Men when they sin spurn not only against Moses, but against very Nature. He that owns the ground owns the Fruit also. We are not our own in any of our actions. And how easy a way Men have to choke temptations to Atheism! Let them take leave to deny Moses, and trample him underfoot, yet in their Souls they find written in very legible Letters, every Commandment of this Law: 'twas born with them, and sucked from Natures own instruction. Why then should they suspect the Law of Moses, and think it a trick foisted upon them, to deprive them of their pleasures, Nature bearing witness that Moses is no Deceiver? Finally, How inexcusable Men are, that live in such an Age, wherein they have both these Laws; One to confirm the other? Two witnesses, if both accuse us at the last Day, how shall we escape condemnation? Manifold are the uses this written Law of God doth serve unto: Some common to the Elect and Reprobate, Viz. to show the excellency of Man's Nature before the Fall, when he had power perfectly to keep it, and the excellency of that supernatural condition in the life to come, when there shall be the same, yea, a more glorious power: and the corruption of our present condition, how short we come of due perfection: and the Lord's right, notwithstanding to require perfect obedience of us, and to punish us for default in the least point. It serves also to illustrate the Law of Nature obtenebrated by the Fall, the Law of incorrupted Nature being the same in substance with the Decalogue; also to discover and convince all Men of sin, and their obnoxiousness to eternal Death, to be a Bridle to restrain them from gross sins; and finally, Men are taught thereby what a one God is, and how he ought to be worshipped, either proper and peculiar to the Elect, it serves as a guide to point thèm to Christ the Mediator, and to kindle a desire in them to seek eternal righteousness and salvation by him; and when they are in Christ, to be a Rule of Thankfulness, for the Redemption purchased by him. Every Man should be thankful in the best manner he can for a benefit received. What better Rule can a Christian have, than that which God hath made▪ He hath showed thee, O Man, what is good: and what doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with the Lord thy God? Micah 6. 8. Tit. 2. 11, 12.  
Qu. Why have you dwelled so long upon this point?  
Answ. To work in you, whose dwelling the Lord is, a detestation of the Antinomian Errors. Many have cut off some uses of the moral Law, or falsely glossed upon it; but few would ever wholly abrogate it, but this unhappy Sect. Like Nero, who wished Rome had but one Neck, that he might cut it off at one blow: So these would deal with this Law of Moses. It follows not, the Gospel is come in, therefore the Law must go out. Hagar 
Mat. 5. 27.  so long as she is obedient, may dwell in Abraham's House. To 
22. 37.  make it clear to you, that the decalogue pertains to Christians, consider, 1. That it is confirmed by 
Rom. 6. 7.  Christ. 2. Commanded to Christians 
12. 13.  by the Apostle. 3. Established by the Gospel, how it teacheth 
3. 31. ●  Christ to be the end of the Law, and that Justification cannot be had without that perfect righteousness which the Law requires, or satisfaction for unrighteousness, and that Men ought to study and endeavour it, and that the observation of it is a testimony of our communion with God, that he dwelleth in us, and we in him, as you heard in a former discourse.  
Obj. Christians are not justified by the Law, neither do they receive the promise by it, therefore it pertains not at all to them.  
Ans. The consequence is false, unless they could prove there were no other necessary uses of the Law, but we have showed many, and there's a number more.  
Obj. 2d. If believers are not under the Law, but under Grace, to them the Law doth not pertain; but the former is true, Ergo, the latter.  
Ans. 'Tis a fallacy termed from ambiguous, or that which may be taken more ways than one. Not to be under the Law, is, not to be freed from it, as a rule of life, for we are inclined and disposed by God's free Spirit to the willing obedience of it; but to be delivered from the burden of the Law, exacting in our own Persons perfect obedience, as necessary to life, and from the malediction of it due to disobedience: these we are freed from by Christ. To be under grace, is to be justified and regenerate.  
Obj. Christians are mortified and dead to the Law.  
Ans. The same fallacy, and the same solution. Believers are moreover freed from that irratation to sin, which is effected in unregenerate Men by the Law.  
Obj. 4th. But now we are delivered from the Law, that being dead wherein we were held.  
Ans. The same again, and the Apostle opens his meaning in the words that follow, declaring our manumission from the servitude of the Law, from its rigorous exaction and curse, and that we have a spirit of ingenuity to obey willingly.  
Obj. 5. Gospel-Ministers are Ministers of the Spirit, not of the Letter.  
Ans. The meaning is no more but this, that their Ministry is more efficacious than the Ministry of the Old Testament.  
Obj. 6. If the Law pertain to Christians, than they are under the curse of it; but the latter is false, Ergo, the former.  
Answ. The meaning of those words of the Apostle, upon which the consequence of the Connexion is grounded, is plainly this, that they that think Righteousness to come by the works of the Law, and promise themselves Eternal life thereby, are under the curse of it.  
Obj. Christians are no longer under a Schoolmaster.  
Ans. 1. The place is impertinent, for it speaks of the Ceremonial Law mainly, if not only. 2. If at all of the moral, the consequence is denied, for though they be not under a Schoolmaster, as the faithful under the Old Testament were, yet it follows not that obligation to obedience is taken away.  
Obj. 8. Christians are redeemed from the Laws subjection.  
Ans. Not simply, as if they owed no more obedience; but so far forth, that they are not bound to a perfect fulfilling of it, but that unfeigned assent and consent shall be accepted.  
Obj. 9 Stand fast in the liberty wherewith Christ hath made us free.  
Ans. From the Ceremonial Law.  
Obj. 10. Against Spiritual Men there is no Law.  
Ans. To hold their Consciences under guilt, yet they must be taught their duty by this holy, and just, and good Law.  
Obj. 11. The Law is not made for a righteous Man.  
Ans. The meaning is, believers, and those that are regenerate by God's spirit, apply themselves to the obedience of the Law, without constraint or terrifying; having the habit of righteousness and holiness in themselves, as an inward and living Law. They have no need of the horror and constraint of it; and also being justified by Christ, they are freed from the condemnation of it, seeing that a Sovereign pardon stayeth and endeth all Actions and Condemnations grounded upon the Law.  
Great Houses, with the Gardens, Orchards, Parks and Grounds belonging to them, have their bounds and limits made by Walls, Pales and Hedges. That great glorious House which Ezekiah saw in a Vision 
Ezek. 43. 12.  had its limit. This is the Law of the House, upon the top of the Mountain, the whole limit thereof round about shall be most Holy: God is said to have determined the 
Acts. 17. 26.  bounds of all men's Habitations upon Earth.  
The Ten Commandments of the Moral Law, are the Bounds, Walls, Pales, and Hedges set round about the House, wherein you, that are Saints on Earth, inhabit, beyond which you may not pass, but must keep within this compass. As the Waters dwelling within the great Channel have their bounds, which they are commanded to keep, and forbidden to transgress, pass, or go over. I establish (saith God to 
Job. 38. 8— 12.  Job) my Decree upon it, (speaking 
26. 10.  of the Sea) break up for it my Decreed place, set Bars and Doors 
Psal. 104. 9  to it, (Figurative terms to express the concavities wherein the Sea is enclosed) and said, hitherto shalt 
Jer. 5. 22.  thou come and no further, and here shall thy proud Waves be stayed. You are commanded in like manner, to keep within the bounds of your Decreed place, and you are bound to keep within them under a greater penalty, than that which was laid upon Shimei, when he was confined to his House by Solomon, and to the City of Jerusalem, the Walls whereof were his utmost limits. The King sent and called for 
1 Kin. 2. 36, 37.  Shimei, and said unto him, build thee an House in Jerusalem, and dwell there, and go not forth thence any whether: For it shall be that on the Day thou goest out, and passest over the Brook Kidron, that thou shalt surely die. Abide within: So long as you do so, you abide 
1 Cor. 7. 24.  with God. Cursed be the Man, 
Jer. 17. 5.  whose Heart departeth from the Lord. As a Bird that wandereth 
Pro. 27. 8.  from her Nest, so is a Man that wandereth from his place. Thou hast rebuked the proud that are 
Psal. 119. 21.  cursed, who do err from thy Commandments. Thou hast trodden 
118.  down all them that err from thy Statutes. Take heed Brethren lest there be in any of you an evil 
Heb. 3. 12.  Heart of unbelief, in departing from the living God. Every Sin 
1 Joh. 3. 4.  small and great, is a transgression of the Law, Exceeds the bounds which God by his Law hath appointed unto Men, for the moderating & regulating of their thoughts words and actions. And every transgression and disobedience, every commission and omission received a just recompense of reward. 
Heb. 2. 2.   
If at any time through frailty, or violence of temptation, you pass these bounds. If at any time said I? Alas, who doth not every Day both in thought, word and deed? There is not a just Man upon 
Eccl. 7. 20.  Earth that doth good, and sinneth 
Jam. 3. 2.  not. In many things we offend all. David, a Man after God's own heart, passed these bounds, oft through infirmity, once most abominably. Well, consider what is to be done after such excursions. Consider your ways in your hearts. 
Hag. 1. 5. ●.  Bend your minds very diligently, weigh, ponder, think seriously with yourselves what you have done. Most Men are guilty of this neglect. 
Jer. 8. 6.  No Man repenteth of his wickedness, saying, What have I done? 
Esay 46. 8.  Remember this, and show yourselves Men, bring it again to mind O ye Transgressor's. Know therefore 
Jer. 2. 19  that it is an evil, and bitter thing, that thou hast forsaken the Lord thy God. Be ashamed and confounded to have been found out of the bounds of your House. Then shalt thou remember thy ways 
Ezek. 16. 61.  and be ashamed. What fruit had ye 
Rom. 6. 21.  then in those things, whereof ye are now ashamed? Let it not be said of you, as of the generality of the Jews in Jeremyah's time. Were they ashamed when they had 
Jer. 6. 15.  committed abomination? Nay, they were not at all ashamed, neither Let the review, remembrance and thought of every ordinary sinful digression, by rash anger, or any bitter expression against Wife, Husband, Child, Servant, Neighbour, by vain, empty, idle, unprofitable conference at any time, by intemperance in Eating or Drinking, though never so little beyond necessity, or honest delight, making you unfit for divine service in either of your Callings, by immoderate sleeping, or not being up as early for God, as for yourselves, or spending more time in dressing your Bodies than your Souls, by wanton glances of your Eyes, or lusting after strange Flesh, or abusing the lawful duty of Marriage, by envying and grieving at the outward welfare of others, or discontentment with your own health, wealth, credit; or carking distrustful caring for to morrow, or hasting to be rich, by passing rash censure upon the spiritual estate of others, or speaking of their faults and follies with mirth; by silence at the unsavoury speeches of any, or conniving at their miscarriages, not reproving them at least by discountenance, for fear of giving them offence, by having too great a hankering of heart after things not evil in themselves; Tobacco, Hunting, Hawking, Angling, Gaming, though not for gain, but sport; by suffering, buying and selling, thoughts, and vile distractions to have incursions, and lodging within you in holy Duties: Let the thoughts I say of these and numberless other sinful digressions, fill your Souls with shame and blushing ing and sinful abhorrence. Much more if you call to mind grosser crimes. Then shall ye remember 
Ezek. 36. 31.  your own evil ways and doings, that were not good, and shall loathe yourselves in your own sight for your iniquities, and for your▪ abominations.  
Nor let your shame for taking so many steps out of your Heavenly Father's House, or sense of selfloathsomeness, hinder your return thither; but say as that unclean spirit (for it is lawful and stands with godliness, honesty, and reason, to learn of an enemy) I will return 
Mat. 12. 44.  unto my House from whence I came out. And as that penitent Wife that had stepped aside from her Husband, I will go and return unto 
Hos. 2. 7.  my first Husband, for than was it better with me than now. So did the Prodigal resolve to do, I will 
Luk. 15. 18.  arise, and go to my Father, and say unto him, Father, I have sinned against Heaven, and before thee. O Israel return unto the Lord 
Hos. 14. 1.  thy God, for thou hast fallen by thy iniquity. Go and knock at the Door of Divine Mercy, confess your folly, accusing and judging yourselves. Surely it is meet to be said unto God, (who hath revealed himself not only in his Law by commanding and threatening, but also in his promises of grace to comfort and encourage by the remission of sins; so the Italian reads the word following: I pardon) I have born chastisement, I will not offend any more, that which I see not, teach thou me: If I have done iniquity, I will do no more. Confess thy sins with such an honest, as well as broken heart, and thou needest not fear, but God will open the Door to thee, and let thee see himself again. He that keepeth his sins upon his conscience disguiseth and dissembleth them, and doth not confess them to God, and to Men also, if need require it, shall not prosper; but who so 
Pro. 28. 13.  confesseth and forsaketh them, shall find mercy. Let your sins be of what sort they will, of ignorance, infirmity, presumption, those three Parables of the lost Sheep, and the lost Goat, and of the Prodigal, may give you ground of assured hope, after such confession and supplication 
Luk. 15.  for a pardon, that thou shalt not fail to receive it, and the sense of it. Come now, and let us reason 
Esay 1. 18.  together, saith the Lord, though your sins be as Scarlet, they shall be as white as Snow, though they 
55. 7, 8.  be red like Crimson, they shall be as Wool. If convinced in your own Consciences, you give glory to God by a free confession, and fly to his mercy by faith, and a lively conversion. 
Jer. 3. 1.  He will quickly cause you to feel by effect the forgiveness of your sins, let them be never so grievous.  
This is the Voice of the second of those general Laws, I mentioned, 
Rome 3. 27.  called the Law of Faith, the Doctrine which offereth and promiseth remission of sins and salvation, requiring only in order hereunto repentance and faith. Repent ye, and believe the Gospel. The 
Mark 1. 15.  two great Gospel commands which you, with whom I am dealing, have been enabled by grace to yield obedience unto, whereby you have made the Lord your Habitation: Nevertheless they are duties which all the Days of your life you are bound to be doing: To act both these graces every Day as there is occasion, and there will be occasion for acting both while you have a Day to live, to renew your repentance, and to live by your faith, as it is written, The just shall live by his Faith: The meaning is, he 
Rom. 1. 17.  shall live healthfully, happily, blessedly, 
Heb. 10 37.  in which sense living is taken. John 4. 51. 1 Sam. 10. 24. 
Hab. 3. 4.  psal. 38. 19 1 Thes. 3. 8.  
And that this is the Prophet's meaning, appears from the scope and occasion of the words in the 1st. Chap. he complains, and expostulates, 
Hab. 1. 13.  in the beginning of the second the Lord answers, the just shall have deliverance, but it shall not be yet. The Vision is yet for an 
2. 3.  appointed time, but at the end it shall speak and not lie, though it tarry: wait for it, because it will surely come, it will not tarry. The Prophet might have objected, and asked, but how shall the afflicted Jews be able to live in the mean season, for Seventy Years together? The Lord answers by a distinction: the unjust puffes up himself with vain confidence, But the just shall 
4.  live by his Faith. Whence it is evident, that true Faith, if well managed, is able to keep a life, yea to make him live healthfully and happily, even in the worst and saddest times, and to this conclusion, these Scriptures give suffrage: 2 Chr. 20. 20. Psal. 27. 13. Dan. 6. 23. Esa. 50 10. 26. 3. Heb. 10. 39 2 Cor. 1. 24. And reasons grounded upon Scripture, come in as Auxiliaries. 1. From the Object of Faith, namely the promises which are meet matter to maintain life. Phil. 2. 16. John 6. 63. Jer. 15. 16. 1 Pet. 2. 2. Esay 55. 1. 12. 3. 66. 11. Cant. 2. 5. Job 15. 11. 2. From the Nature and Office of Faith, which is to rest upon God's faithfulness, for the performance of these promises, it certifies and assures the Soul, that all shall certainly be made good. Psal. 89. 34. Numb. 23. 19 By this means saith gives a Christian actual present possession of all good things, even in their absence; Faith is the substance 
Heb. 11. 1.  hoped for: that is, it gives substance to things that have no Being, The evidence of things not seen; that is, that it both convinceth the judgement, that such things must come to pass, and it makes the mind conceive them really present. Joh. 8. 56. 1 Cor. 10. 3. 3. From the fruits, or if you will, the Children and Daughters of Faith, which are attendant on her, and helpful to her, in maintaining life, namely hope, which keeps the heart alive, by expecting better, when things are at the worst, banisheth despair, is compared to an Helmet and Anchor. 2. Joy, this is the juice of Faith, the Souls strength, banisheth sorrow, eats up all Earthly griefs 3. Courage and boldness, which expels fear. 4. Love, this makes bitter things sweet, causing a cheerful willingness to suffer the hardest things for the sake of the party beloved. 5. From a singular property and power that is in Faith, to break through all difficulties, leap over all carnal objections, and remove all impediments, Rom. 4. 18— 22.  
Qu. How may we manage our Faith, so as to maintain this life of joy and comforts?  
Ans. Your care must be to make this sure, not only that you are within the compass of God's special Covenant (to them that are out of this belong no promises, nothing but threatenings and curses) but also that these special qualifications are in you, which are annexed to particular promises, the fruition whereof depends upon the practice of some choice part of obedience, which if you neglect, you do but presume and tempt God in making title, and laying claim to them. Compare Psal. 91. 11, 12. with Mat. 4. 6, 7.  
2. This done, learn Four things concerning the promises: 1. The matter, which is supply of all good, and deliverance from all evil: 2. The kind or quality of them; the principle promise indeed, is absolute, but all the rest are conditional, these shall all be literally fulfilled for you, so far forth as they may be subservient to that.  
3. The manner of propounding them; some promises are expressly declared, both general and special ones, others are by consequence employed in the examples or prayers of the faithful.  
4. The several ways of God's performing his promises. Sometimes he gives his People the very thing he promiseth: Sometimes he denyeth that, and gives them some thing equipollent proportionable instead of it, or else that which he knows is far better for them.  
5. You must in every state of life, when you find need, set your Faith on work, both to fetch in provision out of the Word, and to prepare it, and to apply it.  
1. The way to bring in provision (for the maintenance of life) is by the memory: whatsoever faith doth in the Soul, it doth it by the help of this faculty, Heb. 12, 5, 6. Forgetfulness is the cause of fainting in all time, therefore of need: whenever you are brought to any straight, that you can see no way of escape, or means of relief, but begin to faint and sink under distress and vexation of mind, call to mind such promises, as are fitted to your condition. For there can be no condition imagined, but there are promises suited to it, and a Christian wisdom must be to accommodate the remedy to the sore and malady of his heart. Inquire what word there is in God's Book to still the tempests and distempers of your spirits, and then make application of it: Promises faithfully remembered and well digested, will arm and fortify your Souls, that they shall be able to put any case of trouble inward or outward, and come off victoriously and triumphantly. Put case you be as poor as Job, Lazarus, the Prophet's Widow: Call to mind the promises of temporal blessings in abundance. Put case you be persecuted by the tongues or hands of wicked Men, call to mind the promises, that you shall be delivered, & your enemies confounded. Put case your hearts be heavy for some great losses of Goods or Friends: Call to mind the promises, that you shall be gainers by your losses. Put case your spirits be wounded with the sense of Divine wrath: Call to mind the promises of pardon, peace, and rest. Put case your Graces be weak, and corruptions strong: Call to mind the promises of sanctification and quickening. Put case some great eminent danger threaten you: Call to mind the promises, that nothing shall hurt you; that every thing that befalls you, shall work together for your spiritual and eternal good.  
2. Provision thus brought in by the Memory, the next work of Faith, is to prepare and make it fit nourishment. This is done by searching for, and finding out that Grace, or part of obedience, upon which, the fruition of the promise depends; to which sufficient hath been spoken already: nor will it be disheartened for weakness, if there be truth, yea, if no more than a true desire. Mat. 5. 3— 6. Neh. 1. 11.  
The third and last chief work of Faith, is application of the promises 
Jer. 15. 16.  to yourselves in particular, this is feeding upon the provisions brought in and dressed. Faith first does its utmost, to assure the soul, 
Psal. 37. 1.  that what God hath promised, is already done. Mark 11. 24. 15. 28. Job 13. 15. Yea, and it makes it 
Joh. 6. 56, 57  good thus. 1. It hath Christ, and he is all. 2. It hath, if not the thing promised, as good, or better. 3. When it finds much ado; It goes to God, and seeks help of him. Mark 9 24. 2 Chr. 20. 12. Psal. 73. 23. 24. 27. and concludes with the Psalmist 60. 12. 73. 1.  
You will be sure to find, while you live here on Earth, the Devil ever anon throwing his Fiery darts into your Souls. You must take the Apostles advice, to stand always Armed with the whole Armour of God. Above all, taking the Shield 
Eph. 6. 13-19.  of Faith, whereby ye shall be able to quench all his Fiery Darts.   

THE EIGHTH SERMON.  
YOu have heard what the Daily Duty is, of all who live and dwell in God, viz. To live by Faith. How faith maintains the Soul in life, and the Apostle bidding you to take the Shield of Faith, and to use, and move, and manage it, according to the place, Satan casting his Darts at you, aims at, and according to the kinds of his temptations. I shall give you a truth, and taste how faith may be managed, and what the several acts of Faith are, by which the fierceness of these Darts of Satan may be quenched:  
There are six Fiery Darts (besides many others) which Satan throws at the Souls of those that dwell in God, whereby he works them much disquiet and trouble. The first and worst, is concerning the forgiveness of sins. He would and often doth persuade them, that their sins are unpardoned, and that God will damn them for their manifold transgressions, and mighty sins. The apprehension of this fills their Souls with horror, nor can the greatness and grievousness of this affliction be expressed.  
A second is, Concerning their spiritual Estate, he would make them believe, they are yet in a state of Unregeneracy; and that the Root of the matter is not in them, but that they are but painted Hypocrites.  
A third is, Concerning Mortification of Lusts, and Sanctification of Life, neither of which they have attained, and they are afraid they never shall.  
A fourth is, Fear of Poverty, and temporal Misery; what will become of them in sickness and old Age, they cannot tell, want coming on them like an Armed Man, this Dart sets on Fire many Lusts.  
A fifth is, Concerning the right use of prosperity and adversity: Satan persuades them they neither do, nor ever shall use either rightly.  
A sixth is, Fear of falling away.  
Faith rightly managed, will blunt the piercing points of all these Darts, and take away all the burning Poison in them; and so repel them, that the Soul shall not be hurt at all by them: though until Faith have done, it suffer much affliction by each of them.  
I shall not now undertake to show what be the several acts of Faith, that have force to overcome these several temptations, but will declare very briefly, what those acts are, whereby Faith supports, and settles the Soul, and makes it victorious in any trouble or affliction whatsoever, inward or outward, which may be applied to any of the cases forementioned.  
Qu. What use will this Doctrine be to those that are not under any trouble, that have no manner of affliction upon them.  
Ans. There is no Christian that 
Mat. 6. 34.  is at any time of his life free from all affections: no Day comes 
Gen. 47. 9  so fair over any godly Man's head, wherein he meets not with some matter of grief, yea so much, that 
Psal. 73. 14.  he finds enough ado to sustain and master it. Luk. 9 23.  
2. Those that are now free from affliction (may, they know not how soon) be hemmed in, compassed about, and overwhelmed with variety of afflictions, as Job was, and therefore 
Gen. 19 23.  aught to live in continual expectation 
1 Sam. 12. 17.  of crosses and distresses, public, domestical, personal; and 
Psal. 30. 6, 7.  although there are great hopes of peaceable times, yet hopes may be 
Psal. 27. 1.  frustrate: our sins are many and 
Eccl. 11. 8.  mighty, which gives us just cause to fear God's judgements; we have 
Amos 6. 3.  also Enemies many, and politic, and malicious, and the Devil, and 
Esay 59 9  his Instruments are busy: but howsoever, 
2 King. 9 22.  how calm soever the public state may be, yet afflictions 
Gen. 13. 3.  and miseries may and will sure 
15. 16.  enough befall those that fear God; If not outward, yet inward. Many are the afflictions of the righteous. 
●▪ Chr. 21. 1.  And manifold are their infirmities 
Psal. 38. 19  in their afflictions, and therefore they are called by that name. Evils 
73. 14.  will not come the sooner, because 
34. 19  expected, but they will fall 
● Cor. 12. 10.  the lighter. And faith is necessary 
●●am. 27. 1.  that they may so do, it cannot therefore but be necessary and profitable 
Psal. 31. 22.  to acquaint you with the acts of Faith, in general at least; 
17. 13.  whereby a Christian Soul may be 
〈◊〉. 11. 35, 36.  upheld in evil times, against all 
Psal. 71. 3.  afflictions and miseries whatsoever. This grace well acted, will bring 
56. 3.  you under the wing and protection of your God, and so free your Hearts from all fear and discouragement and disquiet.  
The acts of Faith, effectual to 
23. 4. 27. 1. 125. 1. 24. 5. 11.  this end, are Nine in Number, and in this Order.  
The first, is an act of Information. Faith informs the Soul of these things. Namely, concerning the nature, Author, ends, measure, and continuance of the affliction.  
1. Concerning the nature or matter of it, that it is humane. There 
1 Cor. 10. 13.  hath no temptation overtaken you, but such as is common to Man. Let it be what it will, other Men as good, yea better than you, have suffered in the same kind, drank of the same Cup, yea deeper than any 
1 Cor. 4. 8— 14.  of you have yet done. Poverty, sickness, reproach, loss of dear relations, 
2 Cor. 11. 23. to the end.  trouble of mind; Job, and David, and Paul for example, and 
Heb 11. 30. 39  the Macabee Confessors and Martyrs.  
2. Concerning the Author, that who or whatsoever is the Instrument, 
1 Thes. 3. 3.  God is the Principle Agent. His Decree ordained it, and his actual providence hath inflicted it.  
3. Touching the ends God aims 
Job 1. 21. Amos 3. 6. 2 Sam. 16. 12. Psal. 39 9 1 Sam. 3. 18. Gen. 42. 21. Luke 15. 17. Deut 8. 2. Psal. 66. 10. Esay 1. 25. 27. 9 Zech. 13. 9 2 Cor. 1. 9 Psal. 119. 67. Heb. 12. 10, 11. Hos. 5 15. Psal. 78. 34. 1 Cor. 15. 29. Pro. 7. 7. 1 Cor. 11, 32. 2 Cor. 4. 17. Esay 27. 78. Jer. 46. 28.  at in your afflictions. Among others, they are these. To bring you to a sight of your sins long since, or lately committed. To humble and reprove you, to purge and refine you, to work self-denial in you, to reduce you into the right way, to quicken your devotion: To wean you from the love of the World, and make you long for Heaven. To cause you to relish mercies and comforts better. To save you from Damnation, and to make your Crown of Glory weightier.  
4. Touching the measure that it shall be no more than needs, and no more than you shall have strength well to bear. 1 Pet. 1. 6. 1 Cor. 10. 13. All your Enemies shall not be able to add one scruple more. Job 1. 12. 2. 6.  
Wife and loving Parents correct their Children in measure, there is no fear that they will break their Bones. Learned and loving Physicians have due respect, when they administer Doses to the strength of their Patients. Such a Father and Physician is God, and a thousand times more tender.  
5. Touching the continuance of 
Psal. 103 9 125 3. Jer. 3. 12.  the affliction incumbent. Faith informs the Soul, that the Diet-drink prescribed, shall be no longer required to be taken, than till health be recovered. That the Plaster shall 
2 Cor. 4. 17. Hos. 6. 1, 2. Psal. 3. 5. Es. 54. 78. 10 25. 57 16. Mich. 7. 18.  lie no longer on the sore, than till the Cure be wrought; that the Gold be no longer in the Fire, than till the Dross be consumed: at longest it shall be but until Death, and all the space until then, let it be never so long, is but a little moment, in respect of Eternity; a little Cloud quickly passing.  
The second, is a quickening exciting 
Lam 3 39, ●0. Ez. 9 6. Psal. 38. 18.  act: Faith excites the Soul, first, to make search and scrutiny into this affliction. 2. To cast itself down, in humble acknowledgement of its own desert, and God's 
Lam. 3. 42. Job 42. 6 Psal. 62. 8. 142. 1, 2. 57 1, 2. 2 Thes. 14. 11. 2 Cor 12. 8. Psal. 40. 13. Lam. 3. 55. Job 34. 31, 32.  Justice accusing and judging itself, and justifying God in his sharp Dispensation. 3. To pour out its complaint to God, and cry for mercy, and pardon of the sin procuring the Cross, and for sanctification and removal of it. 4. To cast off all purposes of falling into sin again; of giving God any more cause to punish. 5. To use all lawful means to get the Cross removed or mitigated. Jos. 7. 11. 13— 16.  
The third, is an employing act: 
2 Chr. ●0. 12. Jer. 3. 23. Psal 33 16, 17. 127. 1, 2 Esay 30 7. 31. 3. Hos 14. 3. 2 Pet. 2. 9 Eph 3. 26. 2 Chr. 14. 11. Rome 4. 21. Mark. 1. 40. 2 Cor. 12 9 Psal. 33 18, 19 Rev 3 19 Psal. 94 12. 122. 9  hear faith speaking thus, We have no might, neither know we what to do. It causeth the Soul to renounce its own wisdom, strength, and all confidence in the Creature, draws the heart from carnal repose in means or friends.  
The fourth, is an act of discovery, it discovers to the Soul that sees no help any where else, all-sufficiency of help in God. All-sufficiency of wisdom, power, grace, mercy, truth, and love; and it discovers 
71. 17. 2 Tim. 4. 14. 2 Cor. 1. 10.  also the manner of God's dealing, which usually is to grant deliverance, and send help then, when to sense and reason it is furthest off. Deut. 32. 36. Jer. 30. 12— 18. Psal. 142. 6. It looks also back upon former favours, which are as Bills obligatory of future good things, even all that God sees necessary. That which God hath once done, for any of his in sustaining, relieving, and delivering them; He will do over and over again for them, if they enforce themselves towards him.  
The fifth, is a meekening act: 
Pro. 3. 11. Psal. 62. 1, 5. Mich. 7. 9 2 Sam. 15. 26. Psal. 131. 2. 38. 14, 15.  Faith makes the heart willing to submit itself to the good pleasure of God, and patiently, and gently to bear his corrections. And the considerations, whereby Faith moves and prevails with the soul to carry itself meekly under God's hand, are such as these, first, from the desert of sin: you have merited all this, and much more, and are punished beneath your iniquities. 
Ezr. 9 13. Job 11. 6. Mich. 7. 9 Joh. 18. 11. Rom. 8. 29. Es 53. 3. Heb. 11. 25. 26. Rom. 8. 18. 2 Cor. 4. 17.  2. From the hand that lays this Rod upon the back: It is a Fatherly one that gives you this bitter Cup. 3. From his predestinating you to be conformable to the Image of his Son, who was a Man of sorrows, acquainted with griefs. 4. From the recompense of reward, which is infinitely heavier than your sufferings.  
The sixth, is an act of remembrance. 
Es. 63 15. Exo. 2. 25. Gen 31. 12. Rev. 2. 9 Psal. 31. 7. Psal. 119. 50. 46. 1. 91. 15. 99 37, 39 Es. 41. 10, 14. 43. 2. 49. 13, 14. Psal. 34. 19 Job 5. 18. 19, 20. Psal. 94. 12, 13. 33. 18, 19 91. 14, 15. Jer. 29. 11. Jam 1. 12 Psal. 73. 24.  It causeth the soul to call to mind those sweet and gracious promises God hath made in his Word, to his People in their afflictions. 1. That he will look down from Heaven in mercy, and cast a gracious aspect upon them. 2. That he will be with them, to support and comfort them in their troubles. 3. That he will deliver them out of trouble. 4. After they have suffered a while, establish, strengthen them, and then receive them to Glory, where they shall never suffer more, but in his presence have fullness of joy, and at his right hand, pleasures that shall please for ever more.  
A seventh, is an act of recumbency, 
Es. 30 15. 50. 10. Psal. 31. 5. 112. 7. Cant. 2. 14. 8. 5. Psal. 71. 20. job 13. 15. Heb. 11 11.  a resting, rolling, relying act, casting the Soul upon God, and staying there, clasping, a desiring, depending, committing itself to divine providence, with assured trust and confidence, that all shall be well, because all shall end well, though sense and reason say never so much to the contrary; this confidence doth as it were oblige, and bind the Lord to do his People good. Psal. 37. 40. 57 1. & 147. 8, 9 Es. 26. 3. Jer. 39 18.  
The eighth, is an act of expectation, 
Psal. 85. 9 Esa. 8. 17. 30. 8. & 28. 16. & 40. 31.  waiting for comfort and deliverance, referring both time, and means, and manner unto God.  
The nineth and last, is an act 
Jam. 1. 2. Heb. 12. 11. Rom. 8. 28. 37, 38, 39  of rejoicing and triumphing: the former it doth, because it feels the Physic to work kindly, and the latter in assurance of a blessed issue.  
There are besides these many several Laws, which you that dwell in God are bound to observe continually. A few of them I shall commend unto your practice, you must be always watching, always working, always rejoicing, and always praying, and always giving thanks, and always ready to remove out of the lower Rooms, wherein you live into higher, whither you shall hear a voice saying, come up hither.  
Every one in this House must be evermore working, watching. They ought not to sleep at any time: Ye Brethren are all the Children of 
1 Thes. 5. 5, 6.  the Light, and the Children of the Day; we are not of the Night, nor of Darkness, therefore let us not sleep as do others. There is a twofold 
Psal. 77 4.  waking, literal and metaphorical; the former is sometimes a punishment. Thou holdest mine Eyes waking. It is always a duty to withhold your Eyes from immoderate and unseasonable sleep. How 
Pro. 6. 9, 10.  long will thou sleep, O sluggard, when wilt thou arise out of thy sleep! yet a little sleep, a little slumber, a little folding of the hands to sleep. Too many Christians willingly suffer this Thief to steal away the best, and feed upon the very fat of their time; which are a shame to the House they live in. It was thought in Austin's time to be an undecent thing, for a Christian at any time of the Year to have the Sun beams find him in Bed. How early every Morning was David up 
Psal. 5. 3.  at his Devotions! My Voice shalt thou hear in the Morning, O Lord. In the Morning will I direct my Prayer unto thee. Awake up my Glory, awake Psaltery and Harp. I myself will awake early; yea, 
57 8.  mine Eyes prevent the Night Watches, that I might meditate on thy Word. I have awaked of myself in the Night, before I have been 
119. 148.  called upon by the Watchmen, who give warning of the seasons of the Night. Yea, at Midnight will I arise to give thanks unto thee. This was ordinary for the Servants of 
62.  this House to do their Master service, as well by Night as Day. Behold, bless ye the Lord, all ye 
134. 1.  Servants of the Lord, which by Night stand in the House of the Lord. Nothing was more ordinary in Primitive times, in the House of godly great Men, than to have Vigils. Paul says of himself, that he 
2 Cor. 11. 27.  was oft in voluntary fastings, which he undertook, to fit himself the better for Supplications and Prayer. So oft in such Watchings. It's said 
Luke 6. 12.  of our blessed Saviour, that He 
Joel 1: 13.  continued all Night in Prayer to God. Come lie all Night in Sackcloth ye Ministers of my God. David fasted and went in, and lay all Night upon the Earth. This 
2 Sam. 12. 16.  was extraordinary literal watching for spiritual ends, and for our imitation upon like occasions; time allowed to spend in sleep, must sometimes be set apart for religious Duties. And every Night of of our life when we are awake, we must take care to spend piously; ●is the Character of a godly Man. His delight is in the Law of the 
Psal. 1. 2.  Lord, and in that Law doth he meditate, Day and Night. When 
63. 6.  I remember Thee upon my Bed, and meditate on Thee in the Night Watches. With my Soul have I desired 
Esa. 26. 9  Thee in the Night. Stand in 
Psal. 4. 4.  awe and sin not, common with your own Heart upon your Bed. But it is the latter waking and watching, which the Apostle chiefly intends, when he saith, let us not sleep as do others, that is, through carelessness, slacking, giving over acts of faith and piety, or doing them listlesly, or perfunctorily, sluggishly, or by being lulled asleep, and overburdened by worldly desires, cares, or pleasures; 'tis an heedful observation of ourselves in all things, and a serious, careful, and diligent circumspection, over all our thoughts, words and ways, that we may please God by doing his will, and neither commit any sin, nor omit any duty. This Christian heedfulness is very frequently 
Deut. 4. 9  and earnestly urged upon God's People, no duty more. Take heed 
23.  to thyself, and keep thy Soul diligently, take heed unto yourselves lest ye forget the Covenant, take 
Jos. 22. 5.  diligent heed to do the Commandment and the Law, take heed then 
Eph. 5. 15.  that ye walk circumspectly, not as fools, but as wise. Watch ye therefore, 
Mark 13. 35.  for ye know not when the 
36. 37.  Master of the House cometh, at Evening, or at Midnight, or at the Cock crowing, or in the Morning, lest coming suddenly, he find you sleeping: and what I say unto you, I say unto all, Watch. This watchfulness must be in all things, what Saint Paul saith unto Timothy (who was as all Gospel-Ministers should be, religious, faithful Watchmen, warning their People of spiritual dangers and enemies, as God's Prophets of old were; somewere then 
Ezech. 3. 17. Esay 52. 8. 56. 10.  as too many are now, careless Guides, Watchmen in Name, but not in truth, wretched or rather wretchless, and scarce Watchmen) he saith to every private Christian. Watch thou in all things, Evil, civil, 
2 Tim. 4. 5.  good. Take heed how ye hear, 
Mat. 6. 1. 1 Cor. 10. 31.  read, pray, give Alms; How you do the works of your particular Calling, and even natural actions, eat, drink, play: and watch over all the powers and parts both of your Souls and Bodies, your outward Senses, Eyes, and Ears, and taste, and touch, Job 31. 1. Mat. 5. 28. Psal. 119. 37. Esay 33. 15. Pro. 23. 1, 2, 3. Your Tongues especially. Psal. 39 1. 37. 30. Pro. 15. 4. 7. 23. 18. 20. 25. 11. 1 Cor. 15. 31. Jam. 3. 2. Mat. 12. 34-38. Psal. 45. 1. Eph. 4. 29. Col. 4. 6. But above all, your hearts must be watched over. Pro. 4. 23. Heb. 3. 12. And you must watch especially against those sins that are most dangerous, and whereto you are naturally most inclined, Luk. 3. 12, 13, 14. 12. 15. The Paths of your Feet must also be pondered, Pro. 4. 26. And this must be in all places, and at all times, all the days of your lives. Deut. 4. 9 Nor must you only watch over yourselves, but over your Brethren also. Heb. 10. 24. 3. 13. Gen. 4. 9 Leu. 19 17. A great many reasons may quicken you to this duty, besides the many Precepts that press it, in reference to yourselves. 1. The estate and condition wherein you stand. 1. You are weak at best, full of infirmities. Mat. 26. 41. As they that have weak sickly Bodies observe a strict Diet, so should you much more be careful and fearful, whose Souls are so. 1 Cor. 10. 12. Phil. 2. 12. Pro. 28. 14. 2. You are naturally drowsy, and therefore had need to do as the Nightingale, that is said to set her Breast against a Thorn, to keep herself from sleeping. Mat. 25. 5. Cant. 5. 2. Eph. 5. 14. The wise as well as foolish Virgins slept: your hearts are naturally wicked, and deceitful, and desperately wicked. Jer. 17. 10. Psal. 18. 57 Deut. 11. 16. Heb. 3. 12. 1. You are extremely apt to relapse into your former condition. Rev. 2. 5. Mat. 12. 45. 2 Pet. 2. 21, 22. 2. You have many mighty, and subtle, and malicious, and dangerous enemies. Eph. 16. 12. 1 Pet. 5. 8. 3. Great are the benefits of this continual watchfulness. You will hereby tame your Flesh. The wildest Beasts are tamed by watching. This will be a great furtherance to your Prayers, and hereby you will be kept from being foiled by temptations. Mat. 26. 41. 4. Great is the danger of neglecting this one Moment. There is no sin but may be sown in you, while you sleep. Mat. 13. 24. witness David, 2 Sam. 11. and so you hazard your salvation. Means enabling you to the performance of this duty, are, 1. Sobriety in the use of lawful things. 1 Pet. 1. 7, 8. 1 Thes. 5. 5, 6. Luke 21. 34. 2. Filial fear of God, Pro. 14. 16. Rom. 14. 16. 16. 6. Psal. 4. 4. 130. 4. Gen. 20. 11. Psal. 36. 1. Jer. 32. 42. 3. Remembrance of God's Judgements. Mat. 24. 37, 38— 42. Es. 47. 8, 9 Rev. 3. 3. Luke. 21. 34, 35, etc. 1 Cor. 10. 15. 12. especially of the last Judgement. 2. Cor. 5. 10. There are other notable helps. Viz. Growing in knowledge: a blind Man is unfit to make a Watchman. A spirit of mistrust-fulness: a Master that mistrusts a Servant will watch to catch him. Living under a powerful Ministry: a Trumpet continually sounding is a good means to keep a Man from sleeping. Desiring Friends to admonish you when ever you nod: They that are inclined to sleep mortally, are desirous that others should pinch them, to keep them waking. Sobriety and temperance in eating and drinking. A Drunkard will make an ill Watchman. If you will know what are the signs of a truly watchful Christian, they are such as these. He discovers the secret windings and turnings of his own heart, the least stirring there, and much more if the Fire of any Lust begin to kindle there. If there be any Fray there, he presently stifles it. And if need be, he calls for help. If any good news comes he takes present notice of it, and makes it known. Psal. 66. 16. No blessing of God towards himself, or the Church, that he does not take thankful notice of. If there be Lightning, or Thunder, or any dreadful Apparition of God's judgement, he trembles at it, loves and delights in the Morning light. And for that reason fears not Death, 
Cant. 5. 2.  the immediate antecedent of it.  
Qu. Are all of God's holy household always thus waking and watching.  
Ans. The Holy Spouse of Christ acknowledgeth, that there was a time when she slept, having eaten and drank largely of her heavenly Husband's blessings. She began to remit her Zeal, and neglect the works of Faith and Love. Wanting the pretence of her Husband, and being pressed with the remnants of the Flesh, she gave Ear to carnal ease and security; occasioned further hereunto by the time of the Night, and by the weather which was Rainy; that is, by ignorance and error prevailing, and by the opposition and persecution of Enemies. Her sleep was neither that dead sleep, that all Men are in by nature, nor that judicial sleep, the spirit of slumber; a farther degree of that natural sleep, to which God gives up some as a Seal of their desperate condition, but it was a sleep arising from the relics of natural corruption unsubdued, prevailing over the regenerate part: yet was her heart all this while awake, I sleep, but my heart waketh. Though she had a little laid aside her divine thoughts, and meditations, yet she still kept the eye of Faith open, and the ear of her Heart attentive, When the Lord had returned. Thus the wise Virgins slumbered and slept, but they had their Lamps burning by them which the foolish had not. Their hearts waked, Mat. 25. 5. They were provided in them with instructions, in faith and piety, and with the gift of the spirit, which is the Oil that always burneth in all good hearts; howsoever not always in actual exercise. But O! the dreadful danger that good Christians are in, when it is not so through the letting down of their spiritual watch, and giving way to sluggishness, there being no sin, no temptation, no judgement, but a secure drowsy Christian is open for: Which is the reason of so often enforcing watchfulness by the spirit of God in the Scriptures. And therefore I beseech you suffer a word of exhortation, to the next special duty incumbent upon all, whose habitation the Lord is; Namely, to be always working. God will not have one idle or slothful Person in his House. Every one must have a particular honest Calling: The Light of Nature taught the Heathens this, as appears by Pharaoh's question to Joseph's Brethren, What is your occupation: Gen. 47. 3. And the Mariners to Ionas, What is thy 
Ionas 1. 8.  occupation? Forty Years was Moses a Courtier, and Forty Years more a Shepherd; that great Men may not be ashamed of honest Vocations: the greatest that ever, have been content to take up with mean Trades. The contempt of honest Callings in those that are well born, argues pride without wit. How constantly did Moses stick to his Shepherd's Hook, and yet a Man of great learning, excellent spirit, good education? I presume all you that dwell in God are in lawful Callings, wherein you may be serviceable to the Church, or Commonwealth, or private Families. In these the Apostle forbids you to be slothful, Not slothful in business. 
Rom. 12. 11  To be slothful, is to be loath to work, willing and desirous to shift it off. Pro. 21. 25. 24. 23. To be negligent in working, taking up more time than needs, or not to endeavour to do it well. Not to be slothful, is to be ready and forward to be employed, Esay 6. 8. and to be diligent, and expeditious, and industrious, to do business in the best manner, Gen. 31. 6. That every Christian Man and Woman's duty, is to be thus employed continually, appears, because God prohibits sloathfulness, and commands diligence, Heb. 6. 12. Pro. 6. 9 Gen. 3. 19 Mark 13. 34. 1 Thes. 4. 11. Curseth sloathfulness, and blessed diligence, Pro. 10. 47. 23. 21. 24. 30. to the end. Jer. 48. 10. Pro. 13. 11. 28. 19 Eccl. 5. 12. Mat. 25. 16, 17, 21, 23. O that every one would look upon idleness and sloth as a great sin, as theft. 2 Thes. 3. 10, 11, 12. Prodigality. Pro. 18. 9 Sodomy, a sin that disposeth a Man to all manner of sin; and which shall be punished with the vengeance of Eternal Fire, Mat. 25. 26, 30. And Heathens and Bruits shall rise up in Judgement against idle slothful Christians. You therefore that are sure you dwell in God, take heed of damping your assurance, and blurring your evidence, by giving the least way to idleness, or sloathfulness in your Callings. Are you Magistrates? be continually employing, and applying your power and authority to the uttermost, for the ends for which God hath given it to you. Rom. 13. 4. 1 Tim. 2. 2. 2 Chr. 19 6. to the end. Consider God's wrath declared against you, if you be slothful to execute Judgement, even upon your dearest Relations that deserve it. In the example of Eli, 1 Sam. 3. 13, 14. On the other side, the pleasure he will take in you, and delight to do you good, if you be faithful, and severe: Jer. 22. 15, 16. Numb. 25. 11, 12, 13. 2 King. 10. 30. If you be Ministers, let the weightiness of the work, and glorious reward promised to laboriousness therein, and the Plagues threatened 
Acts 20. 20, 31.  against loiterers, move you. 1 Cor. 4. 2. 2 Tim. 2. 15. 4. 1, 2. 1 Pet. 5. 2. Es. 58. 1. 2 Cor. 2. 16. Dan. 12. 3. Jer. 1. 1. 1 Cor. 9 16. If you be Governors of Families, set before you the example of the virtuous Woman, Pro. 31. 13— 28. If Servants, Eleazar and Jacob, Gen. 24. 31. 6, 40. Col. 3. 22. to the end. Remember the promise of protection of Angels, while you are diligent in your Callings, Psal. 91. 11, 12. and how God hath graciously, and gloriously appeared unto them he found therein, Exod. 31. 2. Judg. 6. 11. 2 Sam. 7, 8. Amos 7. 14, 15. And how he will welcome you with a well done, good and faithful Servant, Mat. 25. Only be sure to follow these Rules in your particular Callings: 1. Labour principally for spiritual and heavenly things, Mat. 6. 33. Esay 55. 2. Joh. 6. 27. 2. Let your end be right. 1 Cor. 10. 31. Acts 20. 35. Eph. 4. 28. And 3. For the manner, do your work without all carking care. And without discontent of any providences, and with a heavenly mind. Phil. 3. 20.  
3. Be always rejoicing; God hath declared abundantly his will and pleasure, that you who dwell in him should be continually cheerful and comfortable in your Spirits; and he hath in his Word, as oft charged you to be so: and he hath charged you to fear him, and live a godly life. Psal. 119. Psal. 2. 117. 32. 11. 33. 1. 48. 11. 5. 11. 68 4. Mat. 5. 12. Phil. 3. 1. 1 Thes. 5. 16.  
And he is delighted to see you cheerful, and offended much, when you are disconsolate and uncheerful. Deut. 28. 47, 48. You are the only People that have right and title to joy and comfort. Psal. 116. 15. 47. 11. 64. 10. 106. 4, 5. Rom. 5. 1. 14. 17. 15. 13. The objects of your joy are such, as have in every one of them force and power, if seriously pondered to keep up your hearts in frame of comfort, and so fill them with joy at all times.  
Quest. What are these objects?  
Answ. 1. The Lord himself, he is the prime main ultimate adequate object of your joy, Phil. 4. 4. Psal. 4. 6, 7. Hab. 3. 17, 18. Jesus Christ, John 16. 33. Phil. 3. 3. 4. 13. The word of God, Psal. 119. 92. 94. 19 Rom. 15. 4. All the Ordinances of God, especially Prayer, Phil. 4. 6, 7. The works of God, these are also a great object of his People's joy, both the internal eminent ones, that werewrought within himself, especially Election: Luk. 10. 20. And the outward, viz. Creation and providence, Psal. 107. 22. Especially the work of Redemption. Psal. 53. 6. 71. 23. 126. 1, 2. All the gifts of God, Faith: Hab. 2. 4. 1 Pet. 1. 8. Hope, Rom. 5. 2. The testimony of your sanctified Conscience, 2 Cor. 1. 12. Experiences of the love of God. Psal. 63. 3. Remission of sins, Mat. 9 ●. Co-operation of all things for their good▪ Rom. 8. 28. The Attendants of the holy Angels, the immensity of their wages for their works, which is from free grace, 2 Tim. 4. 8. Heb. 11. 26. Rom. 8. 18. Afflictions themselves of all sorts, both natural, being prepared for them, corrected with Lenitives, one whereof is commonness: 1 Cor. 10. 13. Another, that they are love-tokens, like the Rainbow. And another the effects they produce, whereof you have heard much; and much more accidental for Religion, and Christianity sake: Mat. 5. 11, 12. Col. 1. 24. 1 Pet. 4. 13. 2 Cor. 12. 15. Acts. 5. 41. Jam. 1. 2.  
4. Be always praying, opening your desires to God, with reverence and confidence in the name of Christ, for things agreeable to his will: viz. That he will glorify his own great name immediately, by himself, and by all his providential Dispensations: That his paternal Kingdom may be brought to perfection, both by means and gifts of grace: That his will may be done by yourselves, and others, as the Angels in Heaven do it cheerfully without murmuring, speedily without delaying, totally without mincing or reservation, sincerely without self-seeking, constantly without fainting: That you & your fellows may enjoy all necessary temporal blessings, personal, domestical, Political, National, have title to them, leave to use them, and comfort in the use of them: That he will free you from the guilt of sin, grant you remission free and full: And that he will sanctify you and them throughout, giving you conquest over all temptations, and perseverance to the end. Neglect not to keep a constant course of praying twice a Day at least, Morning and Evening, and occasionally Day and Night, sending up servant short Ejaculations. Continue in Prayer, and watch in the same with thanksgiving: which is the next duty to be performed, and the next which every Day must be paid duly.  
5. Be always giving thanks, 1 Thes. 5. 18. In thanksgiving there is both the Memory, Meditation, and serious acknowledgement of God's blessings. And in token of the truth thereof, and dedication, and consecration of our Bodies and Souls, with all we have, to divine use, that is, to the honour and service of God. This was figured in the Sacrifices of the old Law, which were first set before the Altar, and so presented to God, and then afterward were offered unto him. This dedication is made, when the intention of our minds, and purpose of our hearts, and in all our affections we give up, and set ourselves apart. This was first done in our Baptism, and is continually renewed in the Lord's Supper. Thankfulness is all the Rent God requires of us for the House we dwell in, and all the accommodations thereunto annexed, Psal. 5●. 15. We would not forfeit any thing we hold for nonpayment of rent. Take we heed lest for want of thankfulness, we give God occasion to dispossess us of himself, and of all the good things we enjoy in him.  
6. Be always willing to remove from these lowest, into higher Rooms in this House. By Death we do no more, but change our Lodging, from lower to higher Rooms in the same House. Be willing to die at any time: So Simeon was, Lord now lettest thou 
Luk. 2. 29.  thy Servant depart in peace. So was Paul, Having a desire to depart, 
Phil. 1. 2▪ 3.  and to be with Christ, which is far better. Be always prepared to die, by dying to sin, and to the World continually. And by making every Day your dying Day, by breaking off sins; and avoiding all occasions of sinning, and embracing all occasions of doing good: and doing all in such a manner, as you would, if you knew you should 
Esay 38. 1.  die presently. Making also to your 
Luk. 16. 9  selves, Friends of the Mammon of Unrighteousness, and setting your House in Order, and praying to God continually, To teach you to 
Psal. 9 12.  number your Days, that you may apply your hearts unto Wisdom.  
FINIS.   

IMPRIMATUR.  
Rob. Grove R. P. D. Humph. Episc. Lond. a Sac. Dom. Mart. 9 1668/ 9